T35n1733_華嚴經探玄記

大正藏第 35 冊 No. 1733 華嚴經探玄記

No. 1733 [cf. No. 278]

華嚴經探玄記卷第一

魏國西寺沙門法藏述

歸依大智海　　十身盧舍那 　充滿諸法界　　無上大慈尊 　方廣離垢法　　圓滿解脫輪 　普賢文殊等　　海會大菩薩 　我在具縛地　　悕心大法門 　唯愿見加哀　　令增念智力 　開此秘奧藏　　廣益於自他 　愿令法久住　　傳燈報佛恩

夫以法性虛。空廓無涯而超視聽。智慧大海深。無極而抗思議眇眇玄猷。名言罕尋其際。茫茫素范。相見靡究其源。但以機感萬差。奮形言而充法界。心境一味。泯能所而歸寂寥。體用無方。圓融叵測。於是無像現像。猶陽谷之升太陽。無言示言。若滄波之傾巨壑。是故創于蓮華藏界。演無盡之玄綱。牢籠上達之流。控引令階佛境。然後化沾忍土。漸佈慈云。灑微澤以潤三根。滋道牙而歸一揆。是知機緣感異。聖應所以殊分。聖應雖殊不思議一也。華嚴經者。斯乃集海會之盛談。照山王之極說。理智宏遠。盡法界而亙真源。浩汗微言。等虛空而被塵國。於是無虧大小。潛巨剎以入毫端。未易鴻纖。融極微以周法界。故以因陀羅網參互影而重重。錠光玻黎照塵方而隱隱一即多而無礙。

【現代漢語翻譯】 現代漢語譯本 歸依于廣大的智慧之海，十身圓滿的盧舍那佛（Vairocana Buddha）， 充滿所有法界，無上的大慈大悲之尊。 遠離垢染的方正廣大的佛法，圓滿的解脫之輪。 普賢菩薩（Samantabhadra）文殊菩薩（Manjusri）等，海會的大菩薩們。 我身處充滿束縛的凡地，渴望偉大的佛法。 只願諸佛菩薩慈悲加持，使我增長念力與智慧。 開啟這深奧的寶藏，廣泛利益自己和他人。 愿佛法長久住世，傳燈相續以報答佛恩。 佛法的體性是虛空，廣闊無邊超越了視覺和聽覺的範圍。智慧如大海般深邃，沒有邊際，難以用思議來衡量。玄妙的思慮啊，言語難以尋找到它的邊際；廣大的法則啊，彼此相見也無法探究它的根源。只是因為眾生的根機和感應千差萬別，佛才奮起言教來充滿法界。心與境本為一體，泯滅能與所而歸於寂靜。佛的本體和作用沒有固定的方向，圓融而不可測度。因此，無形的佛能顯現出種種形象，就像太陽從陽谷升起一樣；無言的佛能開示種種言語，就像巨大的波濤傾瀉于深淵一樣。所以，佛在蓮華藏世界（Lotus Treasury World）開創教法，演說無盡的玄妙綱領，牢籠住那些向上求達的眾生，引導他們登上佛的境界。然後，佛的教化沾溉娑婆世界，逐漸佈下慈悲的雲朵，灑下細微的甘露來滋潤上中下三根的眾生，滋養菩提的萌芽，使他們最終歸於同一目標。由此可知，眾生的根機和因緣不同，佛的聖應才會有所差別。聖應雖然有差別，但不可思議的體性卻是一致的。《華嚴經》（Avatamsaka Sutra）啊，這正是彙集海會大眾的盛大談論，照耀須彌山王的極妙說法。它的理體和智慧宏大深遠，貫穿整個法界而直達真如的本源；它浩瀚的微妙語言，等同於虛空而覆蓋著無數的塵沙國土。因此，它沒有大小的分別，能將巨大的佛剎隱藏於細小的毫毛之中；它也沒有輕重之分，能將極微之物融攝而周遍整個法界。所以，它像因陀羅網（Indra's net）一樣，相互參雜映照而重重無盡；又像帝釋天的寶珠（Indra's net）照耀著各個方向，隱隱約約，一即是多而沒有障礙。

【English Translation】 English version I take refuge in the vast ocean of wisdom, Vairocana Buddha (the embodiment of the Dharmakaya, the body of reality) with his ten bodies, Filling all realms of Dharma, the supreme compassionate one. The pure and vast Dharma, free from defilements, the perfect wheel of liberation. Samantabhadra (Universal Virtue Bodhisattva), Manjusri (Gentle Glory Bodhisattva), and other great Bodhisattvas of the sea assembly. I am in the land of bondage, longing for the great Dharma. I only wish that you would show compassion and increase my power of mindfulness and wisdom. Open this secret and profound treasure, to benefit myself and others widely. May the Dharma long abide in the world, and may the transmission of the lamp repay the Buddha's kindness. The nature of Dharma is emptiness, vast and boundless, transcending sight and hearing. The ocean of wisdom is deep and limitless, beyond the reach of thought. Subtle and profound are the mysteries, words can hardly grasp their essence; vast and fundamental are the principles, their source is difficult to fathom. Yet, in response to the myriad differences in beings' capacities, the Buddha manifests in forms and words to fill the Dharma realm. Mind and object are of one taste, dissolving subject and object to return to stillness. The essence and function are without fixed form, perfectly integrated and unfathomable. Thus, the formless manifests forms, like the sun rising from the Yang valley; the silent speaks words, like a great wave pouring into a deep ravine. Therefore, in the Lotus Treasury World (a realm of infinite light and purity), the Buddha initiated the teachings, expounding the endless and profound principles, encompassing those who aspire to reach higher realms, guiding them to the state of Buddhahood. Then, the Buddha's teachings spread to the Saha world (the world of suffering), gradually spreading clouds of compassion, sprinkling subtle dew to nourish beings of all capacities, nurturing the sprouts of enlightenment, leading them to the same goal. Thus, it is known that beings' capacities and conditions differ, and the Buddha's responses vary accordingly. Although the responses are diverse, the inconceivable essence is one. The Avatamsaka Sutra (Flower Garland Sutra), this is the grand discourse of the assembly of the sea, the ultimate teaching illuminating Mount Sumeru (the central mountain in Buddhist cosmology). Its principles and wisdom are vast and profound, penetrating the entire Dharma realm and reaching the source of Suchness (true reality); its vast and subtle words are equal to space and cover countless lands of dust. Therefore, it has no distinction of size, able to conceal vast Buddha lands within a tiny hair; it has no distinction of weight, able to integrate the smallest particle and pervade the entire Dharma realm. Therefore, it is like Indra's net (a vast net of jewels, each reflecting all others), interpenetrating and reflecting each other endlessly; it is like the jewel of Indra (the ruler of the gods), illuminating all directions, subtly and obscurely, one is many without obstruction.

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多即一而圓通。攝九世以入剎那。舒一念而該永劫。三生究竟堅固種。而為因。十通道圓普德顯。而成果。果無異因之果。派五位以分鑣。因無異果之因。總十身以齊致。是故覺母就機于東城。六千䟽其十眼。童子詢友于南國。百十圓成以一生。遂使不越樹王六天斯屆。詎移華藏。十剎虛融。示寶偈于塵中。齊輝八會。啟王珠于性德。七處圓彰。浩浩鏗鋐。隔思議而迥出。巍巍煥爛。超視聽於聾盲。是故舍那創陶甄于海印。二七日旦爰興。龍樹終俯察于虬宮。六百年後方顯。然即大以包含為義。方以軌範為功。廣即體極用周。佛乃果圓覺滿。華譬開敷萬行。嚴喻飾茲本體。經即貫穿縫綴。能詮之教著焉。從法就人寄喻為目。故云大方廣佛華嚴經。世間凈眼品者。器等三種顯曜於時。光潔照明況于凈眼。法喻合舉故云世間凈眼。語言理一。格類相從。故稱為品。此經有三十四品。此品建初故稱第一。故言大方廣佛華嚴經世間凈眼品第一。余義如下說。

將釋此經略開十門　一明教起所由　二約藏部明所攝　三顯立教差別　四簡教所被機　五辨能詮教體　六明所詮宗趣　七具釋經題目　八明部類傳譯　九辨文義分齊　十隨文解釋。

初教起所由者。先總辨。后別顯。

總者。夫大教之興因緣無量。故智

論之初。廣辨般若教起因緣。如須彌山不以無事及小因緣而能令動佛。亦如是。大因緣故而有所說。所謂般若波羅蜜。流行世間廣益群品故也。法華亦云。如來為一大事因緣故出現於世。所謂開示悟入佛知見等。此經下云。如來應供等正覺性起正法不可思議。所以者何。非少因緣成等正覺出興於世。以十種無量無數百千阿僧祇因緣。成等正覺出興於世。何等為十。一者發無量菩提之心不捨一切眾生。如是等乃至廣說應知。

次別顯者。略提十義以明無盡。何者為十。謂由法爾故　願力故　機感故　為本故　顯德故　顯位故　開發故　見聞故　成行故　得果故。

初法爾故者。一切諸佛法爾皆于無盡世界。常轉如此無盡法輪如大王路法爾常規。無停無息盡窮未來際。是故下文不思議品云。一切法界虛空等世界。悉以毛端周遍度量。一一毛端處於唸唸中。化不可說不可說佛剎微塵等身。乃至盡未來際劫。一一化佛身有不可說不可說佛剎微塵等頭。一一頭有不可說不可說佛剎微塵等舌。一一舌出不可說不可說佛剎微塵等音聲。一一音聲說不可說不可說佛剎微塵等修多羅。一一修多羅說不可說不可說佛剎微塵等法。一一法中說不可說不可說佛剎微塵等句身味身。復不可說不可說佛剎微塵等劫說異句身味身。音聲充

【現代漢語翻譯】 現代漢語譯本： 此論之初，廣泛辨析《般若經》（Prajna Sutra）教法的緣起因緣。正如須彌山（Mount Sumeru）不會因為無事或微小的因緣而動搖，佛陀也是如此，因為重大的因緣才有所說法。這重大的因緣就是《般若波羅蜜》（Prajnaparamita），它在世間流行，廣泛利益眾生。 《法華經》（Lotus Sutra）也說，如來（Tathagata）爲了一大事因緣才出現於世，那就是開示、悟入佛的知見等等。此經下文說，如來應供（Arhat）等正覺（Samyaksambuddha）的自性，生起不可思議的正法。為什麼呢？不是因為微小的因緣就能成就等正覺而出現於世，而是以十種無量無數百千阿僧祇（asamkhya）的因緣，才能成就等正覺而出現於世。這十種因緣是什麼呢？一是發無量菩提之心（bodhicitta），不捨棄一切眾生，如此等等，乃至廣說，應當知曉。

其次，分別顯示。略微提出十種意義，以闡明其無盡的內涵。這十種意義是什麼呢？ 謂由法爾故、願力故、機感故、為本故、顯德故、顯位故、開發故、見聞故、成行故、得果故。

首先，『法爾故』是指，一切諸佛法爾如是，都在無盡的世界中，常轉如此無盡的法輪（Dharmacakra），如同大王之路，法爾常規，沒有停歇，窮盡未來際。所以下文《不思議品》中說，一切法界（Dharmadhatu）、虛空等世界，都用毛端來周遍度量。每一個毛端都處於唸唸之中，化現不可說不可說的佛剎（Buddhakṣetra）微塵數的身。乃至窮盡未來際劫，每一個化佛身都有不可說不可說的佛剎微塵數的頭。每一個頭都有不可說不可說的佛剎微塵數的舌頭。每一個舌頭發出不可說不可說的佛剎微塵數的聲音。每一個聲音說出不可說不可說的佛剎微塵數的修多羅（sutra）。每一個修多羅說出不可說不可說的佛剎微塵數的法。每一個法中說出不可說不可說的佛剎微塵數的句身味身。又用不可說不可說的佛剎微塵數的劫來說異句身味身，音聲充滿

【English Translation】 English version: At the beginning of this treatise, we extensively analyze the causes and conditions for the arising of the Prajna Sutra teachings. Just as Mount Sumeru (Mount Sumeru) cannot be shaken by trivial matters or minor causes, so too does the Buddha speak because of significant causes. This significant cause is the Prajnaparamita (Prajnaparamita), which circulates in the world and widely benefits all beings. The Lotus Sutra (Lotus Sutra) also states that the Tathagata (Tathagata) appears in the world for one great cause and condition, which is to reveal, enlighten, and enable entry into the Buddha's knowledge and vision, and so on. The text below states that the self-nature of the Tathagata, worthy of offerings (Arhat), and perfectly enlightened (Samyaksambuddha), gives rise to the inconceivable Right Dharma. Why is this so? It is not through minor causes and conditions that one achieves perfect enlightenment and appears in the world, but through ten kinds of immeasurable, countless, hundreds of thousands of asankhya (asamkhya) causes and conditions that one achieves perfect enlightenment and appears in the world. What are these ten causes and conditions? First, it is to generate immeasurable bodhicitta (bodhicitta) and not abandon all sentient beings, and so on, up to extensive explanations, which should be understood.

Secondly, to show the distinctions. Briefly present ten meanings to clarify its inexhaustible content. What are these ten meanings? They are: due to the nature of Dharma, due to vows, due to the response of beings, due to being fundamental, due to revealing virtues, due to revealing positions, due to development, due to seeing and hearing, due to accomplishing practices, and due to attaining results.

Firstly, 'due to the nature of Dharma' means that all Buddhas, by the nature of Dharma, are constantly turning such an inexhaustible Dharma wheel (Dharmacakra) in endless worlds, just like the great king's road, which is the natural rule, without stopping or ceasing, exhausting the future. Therefore, the chapter on 'Inconceivable' below states that all Dharma realms (Dharmadhatu), worlds like empty space, are all measured by the tip of a hair. Each tip of hair is situated in every moment, transforming into unspeakable, unspeakable Buddha-land (Buddhakṣetra) dust-like bodies. Even exhausting future kalpas, each transformed Buddha body has unspeakable, unspeakable Buddha-land dust-like heads. Each head has unspeakable, unspeakable Buddha-land dust-like tongues. Each tongue emits unspeakable, unspeakable Buddha-land dust-like sounds. Each sound speaks unspeakable, unspeakable Buddha-land dust-like sutras (sutra). Each sutra speaks unspeakable, unspeakable Buddha-land dust-like dharmas. Each dharma speaks unspeakable, unspeakable Buddha-land dust-like sentence-body-taste-bodies. And again, unspeakable, unspeakable Buddha-land dust-like kalpas are used to speak different sentence-body-taste-bodies, the sounds filling

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滿法界一切眾生無不聞者。盡一切未來際劫常轉法輪。如來音聲無異無斷不可窮盡。解云。準此經文。於一毛端處於一念中出於如上業用。余唸唸中皆亦如是。如一毛端處如是念念業用無盡。餘一一毛端次第周遍虛空法界等一切世界。各皆如是無盡無盡。此即處以毛端該於法界。時以剎那盡于劫海。謂於此處明頓起業用。謂於此時明常起業用。此亦不待因緣。諸佛法爾。此經下文所說皆爾。問若爾何故。處唯八會時局二七耶。答遮那品云。一一微塵中佛國海安住。佛云遍護念彌綸覆一切。又云。一毛孔中無量佛剎莊嚴清凈曠然安住。彼一切處盧遮那佛于眾海中演說正法。解云。況八會處而不該攝十方法界。又發心品云。知無量劫即一念一念即是無量劫。解云。況二七日時不攝無量劫海。不思議品云。一切諸佛於一微塵中普現三世一切佛剎。於一微塵中普現三世諸佛自在神力。於一微塵中普現三世一切眾生。於一微塵中普現三世一切諸佛佛事。解云。此中塵內三世通括一切前後際劫。是謂諸佛法爾常說故也。

二願力故者。謂是如來本願力故。令此教法稱機顯現。是故盧遮那品云。十方國土中一切世界海。佛願力自在普現轉法輪。又云。盧遮那佛神力故一切剎中轉法輪。普賢菩薩愿音聲。遍滿一切世界海。解云。

即是此經該於十方。虛空法界等一切世界及諸塵內諸剎土中。同時說此經者。皆是本師願力所致。是故下諸會初皆云盧遮那佛本願力故。又云集品頌云。無量無數劫此法甚難值。若有得聞者當知本願力。解云。此即由佛願力令眾得聞。又云。如來不出世亦無有涅槃。以本大願力顯現自在法。

三機感故者。如來平等無有改易。隨應眾生現身說法。此有三義。一以佛果色聲清凈功德為增上緣。應彼機感以成攝化。雲集偈云。有眼有日光能見微細色。最勝神力故凈心見諸佛(此現身也)。又法界品云。佛於過去行得一微妙音。無心於彼此而能應一切。(此說法也)二佛果無有色聲粗相。但以平等理智增上願力。機感相應有形言現。雲集偈云。三世一切佛法身悉清凈。隨其所應化普現妙色身。又云。一切諸如來無有說佛法。隨其所應化而為演說法。三通上二義有無無礙。以稱法界無障礙故舍那品云。佛身充滿諸法界。普現一切眾生前。應受化器悉充滿佛。故處此菩提樹。一切佛剎微塵等爾所佛。坐一毛孔皆有無量菩薩眾。各為具說普賢行。解云。正是此經所說分齊。

四為本故者。謂將欲逐機漸施末教故。宜最初先示本法。明後依此方起末故。是故最初說此經法。然後方于鹿園等處漸說枝末小乘等法。又下性起

【現代漢語翻譯】 現代漢語譯本： 此經應當在十方（指東、西、南、北、東南、西南、東北、西北、上、下十個方向）。虛空法界（指宇宙萬物所存在的空間和範圍）等一切世界以及所有微塵內的各個剎土（指佛所教化的國土）中，同時宣說此經，都是本師（指釋迦牟尼佛）的願力所致。因此，下文各會之初都說『盧遮那佛（Vairocana Buddha，報身佛，光明遍照）本願力故』。還有《集品》中的偈頌說：『無量無數劫，此法甚難值，若有得聞者，當知本願力。』解釋說，這正是由於佛的願力，使眾生得以聽聞此經。又說：『如來（Tathagata，佛的稱號）不出世，亦無有涅槃（Nirvana，寂滅，解脫生死輪迴的狀態），以本大願力，顯現自在法。』

『三機感故』是指，如來平等對待一切眾生，沒有改變或偏頗，隨著眾生的根機而示現不同的身形說法。這有三重含義：一是憑藉佛果的色身和音聲的清凈功德作為增上緣（指能幫助事物生起和發展的條件），感應眾生的根機，從而成就攝受教化的目的。《雲集偈》說：『有眼有日光，能見微細色，最勝神力故，凈心見諸佛』（這是指佛的現身）。《法界品》又說：『佛於過去行，得一微妙音，無心於彼此，而能應一切。』（這是指佛的說法）。二是佛果沒有色身和粗相，只是憑藉平等的理智和增上的願力，與眾生的根機相互感應，才顯現有形有言的示現。《雲集偈》說：『三世一切佛，法身悉清凈，隨其所應化，普現妙色身。』又說：『一切諸如來，無有說佛法，隨其所應化，而為演說法。』三是通合以上兩種含義，有和無之間沒有障礙，因為佛的境界與法界相稱，沒有障礙。《舍那品》說：『佛身充滿諸法界，普現一切眾生前，應受化器悉充滿佛，故處此菩提樹。一切佛剎微塵等爾所佛，坐一毛孔皆有無量菩薩眾，各為具說普賢行。』解釋說，這正是此經所說的範圍。

『四為本故』是指，將要逐漸地適應眾生的根機，施設末教（指佛陀入滅后，正法逐漸衰微的時期）的教法，所以應該最先開示根本的教法，表明後來的教法都是依此根本而生起的。因此，最初宣說此經的教法，然後才在鹿野苑（Sarnath，釋迦牟尼佛初轉法輪之地）等處，逐漸宣說枝末的小乘（Hinayana，佛教的一個派別，注重個人解脫）等教法。還有下文的性起

【English Translation】 English version: This Sutra should be expounded simultaneously in all worlds such as the ten directions (east, west, south, north, southeast, southwest, northeast, northwest, up, and down), the Dharmadhatu (Dharmadhatu, the realm of all phenomena) of emptiness, and all lands within all dust motes. All of this is due to the power of the original vows of the Fundamental Teacher (Shakyamuni Buddha). Therefore, at the beginning of each assembly below, it is said, 'Due to the power of the original vows of Vairocana Buddha (Vairocana Buddha, the Sambhogakaya Buddha, the Illuminator)'. Furthermore, the verse in the 'Gathering Assembly' chapter says: 'For immeasurable, countless eons, this Dharma is extremely difficult to encounter. If there are those who hear it, they should know it is due to the power of the original vows.' The explanation says that it is precisely because of the Buddha's vows that sentient beings are able to hear this Sutra. It also says: 'The Tathagata (Tathagata, an epithet of the Buddha) does not appear in the world, nor does he enter Nirvana (Nirvana, extinction, the state of liberation from the cycle of birth and death), but through the power of his great original vows, he manifests the Dharma of freedom.'

'Due to the three kinds of receptive capacities' means that the Tathagata treats all sentient beings equally, without change or bias, and manifests different forms to expound the Dharma according to their capacities. This has three meanings: First, relying on the pure merits of the Buddha's body and voice as a superior condition (a condition that helps things arise and develop), he responds to the capacities of sentient beings, thereby achieving the purpose of embracing and transforming them. The 'Gathering Verse' says: 'Having eyes and sunlight, one can see subtle colors. Due to the most supreme spiritual power, with a pure mind, one sees all Buddhas' (This refers to the Buddha's manifestation). The 'Dharmadhatu Chapter' also says: 'The Buddha, in past practices, obtained a subtle sound. Without intention towards this or that, he can respond to everything' (This refers to the Buddha's Dharma exposition). Second, the Buddha-fruit has no physical body or coarse forms, but only through equal wisdom and the power of superior vows, in response to the receptive capacities of sentient beings, does he manifest forms and words. The 'Gathering Verse' says: 'All Buddhas of the three times, their Dharmakayas are all pure. According to what is appropriate for transformation, they universally manifest wonderful forms.' It also says: 'All Tathagatas do not speak the Dharma, but according to what is appropriate for transformation, they expound the Dharma.' Third, it combines the above two meanings, with no obstruction between existence and non-existence, because the Buddha's realm is commensurate with the Dharmadhatu, without obstruction. The 'Vairochana Chapter' says: 'The Buddha's body fills all Dharmadhatus, universally appearing before all sentient beings. All receptive vessels are filled with the Buddha, therefore he dwells under this Bodhi tree. As many Buddhas as there are dust motes in all Buddha-lands, seated in one pore, all have immeasurable Bodhisattvas, each fully expounding the practices of Samantabhadra.' The explanation says that this is precisely the scope of what is taught in this Sutra.

'Fourth, because it is fundamental' means that, intending to gradually adapt to the capacities of sentient beings and implement the teachings of the degenerate age (the period after the Buddha's Parinirvana when the True Dharma gradually declines), one should first reveal the fundamental teachings, indicating that later teachings arise based on this foundation. Therefore, this Sutra's teachings are expounded first, and then the branch-like teachings of the Hinayana (Hinayana, a school of Buddhism that emphasizes individual liberation) and other teachings are gradually expounded in places such as Sarnath (Sarnath, the place where Shakyamuni Buddha first turned the Wheel of Dharma). Also, the following nature-origination

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品云。猶如日出先照高山等。如下立教中引說。

五顯德故者。謂顯佛果殊勝之德。令諸菩薩信向證得。此有二種。一依果謂蓮華藏莊嚴世界海。二正果謂如來十身通三世間等。並如下文說。此二無礙有四句。一依內現依。如塵內現剎海。二正內現正。如毛孔現佛等。三正內現依。如毛孔現剎等。四依內現正。如塵內現佛等。是故隨舉一門即攝一切。無不皆盡。並如下說。為顯此果德故說是經。

六顯位故者。為顯菩薩修行佛因。一道至果具五位故。此亦二種。一次第行布門。謂十信十解十行十回向十地滿后。方至佛地。從微至著階位漸次。二圓融相攝門。謂一位中即攝一切前後諸位。是故一一位滿皆至佛地。此二無礙廣如下文諸會所說。

七開發故者。為欲開發眾生心中如來之藏性起功德。令諸菩薩依此修學破無明㲉顯性德故。此亦有二種。一以言說顯示。令知有故。二教其修行得顯現故。如下文破微塵出經卷等。具如彼說。

八見聞故者。示此無盡自在法門。唯是極位大菩薩境。而令下位諸眾生等於此見聞。而得成彼金剛種子不毀不盡。要當令其至究竟位故也。亦如性起品說。

九成行故者。謂為示此普法令諸菩薩成普賢行。一行即一切行。初發心時便成正覺。具足慧身不由他悟

【現代漢語翻譯】 現代漢語譯本： 品云。猶如日出先照高山等。如下立教中引說。 五、顯德故：謂顯示佛果殊勝之德，令諸菩薩信向證得。此有二種：一、依果，謂蓮華藏莊嚴世界海（Lianhuazang zhuangyan shijie hai，蓮花所藏的莊嚴世界之海）。二、正果，謂如來十身通三世間等。並如下文說。此二無礙有四句：一、依內現依，如塵內現剎海。二、正內現正，如毛孔現佛等。三、正內現依，如毛孔現剎等。四、依內現正，如塵內現佛等。是故隨舉一門即攝一切，無不皆盡。並如下說。為顯此果德故說是經。 六、顯位故：為顯菩薩修行佛因，一道至果具五位故。此亦二種：一、次第行布門，謂十信（Shi Xin，十種信心）、十解（Shi Jie，十種理解）、十行（Shi Xing，十種行為）、十回向（Shi Hui Xiang，十種迴向）、十地（Shi Di，十個菩薩階段）滿后，方至佛地。從微至著階位漸次。二、圓融相攝門，謂一位中即攝一切前後諸位。是故一一位滿皆至佛地。此二無礙廣如下文諸會所說。 七、開發故：為欲開發眾生心中如來之藏性起功德，令諸菩薩依此修學破無明㲉顯性德故。此亦有二種：一、以言說顯示，令知有故。二、教其修行得顯現故。如下文破微塵出經卷等。具如彼說。 八、見聞故：示此無盡自在法門，唯是極位大菩薩境。而令下位諸眾生等於此見聞，而得成彼金剛種子不毀不盡。要當令其至究竟位故也。亦如性起品說。 九、成行故：謂為示此普法令諸菩薩成普賢行（Puxian Xing，普賢菩薩之行）。一行即一切行。初發心時便成正覺。具足慧身不由他悟。

【English Translation】 English version: 'Pin Yun'. It is like the sun rising and first illuminating the high mountains, etc., as quoted in the following establishment of teachings. 5. Revealing Virtue: This refers to revealing the supreme virtue of the Buddha's fruit, enabling all Bodhisattvas to believe in and attain it. There are two aspects to this: First, the dependent fruit, which refers to the 'Lotus Treasury World Sea' (Lianhuazang zhuangyan shijie hai, the sea of adorned worlds contained within the lotus). Second, the actual fruit, which refers to the 'Tathagata's Ten Bodies' (Rulai Shi Shen, the ten bodies of the Thus Come One) pervading the three realms, etc., as described below. These two are unobstructed and have four aspects: First, the dependent manifests within the dependent, such as a sea of Buddha-lands manifesting within a dust mote. Second, the actual manifests within the actual, such as Buddhas manifesting within pores. Third, the actual manifests within the dependent, such as Buddha-lands manifesting within pores. Fourth, the dependent manifests within the actual, such as Buddhas manifesting within dust motes. Therefore, taking any one aspect encompasses all, leaving nothing unincluded. This will be explained below. This sutra is spoken to reveal the virtue of this fruit. 6. Revealing Stages: This is to reveal the Bodhisattva's practice of the Buddha's cause, with one path leading to the fruit through five stages. This also has two aspects: First, the sequential practice, which refers to progressing through the 'Ten Faiths' (Shi Xin, ten kinds of faith), 'Ten Understandings' (Shi Jie, ten kinds of understanding), 'Ten Practices' (Shi Xing, ten kinds of practice), 'Ten Dedications' (Shi Hui Xiang, ten kinds of dedication), and the 'Ten Grounds' (Shi Di, ten Bodhisattva stages), before finally reaching the Buddha-ground. This is a gradual progression from the subtle to the manifest. Second, the mutually inclusive and all-encompassing aspect, where one stage encompasses all previous and subsequent stages. Therefore, the fulfillment of each stage leads to the Buddha-ground. These two unobstructed aspects are extensively described in the assemblies mentioned below. 7. Developing: This is to develop the 'Tathagata's Treasury' (Rulai zhi zang, the womb of the Thus Come One) nature within sentient beings' minds, arousing merit and virtue, enabling Bodhisattvas to rely on this and cultivate, breaking through ignorance and revealing inherent virtue. This also has two aspects: First, revealing through speech, making it known that it exists. Second, teaching cultivation to manifest it. This is exemplified by the extraction of sutra scrolls from dust motes, as described below. 8. Seeing and Hearing: This demonstrates the boundless and unconstrained Dharma-door, which is solely the realm of highly realized great Bodhisattvas. However, it allows lower-level sentient beings to see and hear this, thereby forming indestructible and inexhaustible 'vajra seeds' (jingang zhongzi, diamond seeds). This is to ensure that they reach the ultimate stage. This is also described in the 'Nature Arising' chapter. 9. Accomplishing Practice: This is to demonstrate this universal Dharma, enabling all Bodhisattvas to accomplish the 'Practice of Samantabhadra' (Puxian Xing, the practice of Universal Virtue). One practice is all practices. The moment one initially arouses the aspiration, one attains perfect enlightenment, possessing a complete wisdom body without relying on others for awakening.

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。又云。菩薩受持此法。少作方便。疾得阿耨多羅三藐三菩提等。此亦二種。一頓成多行。二遍成普行。並如下說。

十得果故者。令得佛地智斷果故。亦有二種。一斷果謂除障故。即普賢品明一障一切障小相品明一斷一切斷。廣如下說二智果謂成德故。具足十身盡三世間。逆順自在依正無礙。如不思議品等說。此上略由顯示如是十義令此經教興起故也。

第二藏部明攝者。略顯十義以明收攝　一明三藏　二顯所攝　三辨二藏　四釋相違　五開種類　六定所攝　七一部收　八三部攝　九或九部　十具十二。

初明三藏者。

一名修多羅。或云修妒路。或云素呾囕。此云契經契有二義。謂契理故。合機故。經亦二義。謂貫穿法相故。攝持所化故。貫穿者。世親釋云。謂能貫穿。依故相故法故義故名素呾囕。謂於是處。由此為此而有所說。名之為依。真俗諦相名之為相。十善巧法等名之為法。隨密意等以說諸法名之為義。又無性釋為貫穿縫綴。解云。貫穿是契入義。縫綴是契合義。謂以聖言貫穿義理。令不散失令不隱沒。縫綴連合。令成詮表令得久住。佛地論云。能貫能攝故名為經。以佛聖教貫穿攝持所應說義及所化生名為契經。契理之經依主釋也。契經即藏持業釋也。又雜心五義。一涌泉。二

【現代漢語翻譯】 又說，菩薩受持此法，稍作方便，迅速證得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）等等。這也有兩種：一是頓成多行，二是遍成普行，具體如下所述。

『十得果故』是指，令眾生獲得佛地的智斷之果。這也有兩種：一是斷果，即消除障礙，如普賢品所說『一障一切障』，小相品所說『一斷一切斷』，詳細內容如下所述；二是智果，即成就功德，具足十身，盡於三世間，逆順自在，依正無礙，如不思議品等所說。以上簡略地通過顯示這十種意義，使此經教得以興起。

第二，藏部明攝，簡略地顯示十種意義，以闡明收攝：一、明三藏；二、顯所攝；三、辨二藏；四、釋相違；五、開種類；六、定所攝；七、一部收；八、三部攝；九、或九部；十、具十二。

首先闡明三藏：

第一是修多羅（sūtra），或稱修妒路，或稱素呾囕（sūtrānta）。此譯為『契經』，『契』有二義：一是契理，即符合真理；二是合機，即契合根機。『經』也有二義：一是貫穿法相，二是攝持所化。所謂『貫穿』，世親解釋說，是指能夠貫穿，依處、相、法、義，所以稱為素呾囕。所謂『依』，是指在某個地方，由此為此而有所說。『相』是指真俗諦相。『法』是指十善巧法等。『義』是指隨順密意等來說諸法。又，無性解釋為貫穿縫綴，解釋說，貫穿是契入之義，縫綴是契合之義，即以聖言貫穿義理，使其不散失，不隱沒，縫綴連合，使其成為詮表，使其得以長久住世。《佛地論》說，能貫能攝，所以稱為經。以佛的聖教貫穿攝持所應說的義理以及所化度的眾生，稱為契經。契理之經是依主釋。契經即藏是持業釋。另外，《雜心》中有五種意義：一、涌泉；二

【English Translation】 Furthermore, it is said that Bodhisattvas who uphold this Dharma, with minimal effort, can quickly attain Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed perfect enlightenment) and so on. This also has two aspects: one is the sudden accomplishment of many practices, and the other is the universal accomplishment of all practices, as described below.

『Ten Attainments of Fruition』 refers to enabling beings to attain the fruit of wisdom and cessation in the Buddha-land. This also has two aspects: one is the fruit of cessation, which is the removal of obstacles, as stated in the Universal Worthy Chapter, 『One obstacle is all obstacles,』 and in the Minor Marks Chapter, 『One cessation is all cessation,』 with details as described below; the other is the fruit of wisdom, which is the accomplishment of virtues, possessing the ten bodies, pervading the three realms, being free and at ease in both direct and reverse order, and having no obstruction between the dependent and the principal, as described in the Inconceivable Chapter and so on. The above briefly explains these ten meanings to cause this scripture to arise.

Secondly, the Treasury Section clarifies the collection, briefly showing ten meanings to elucidate the collection: 1. Clarifying the Three Baskets (三藏, Tripiṭaka); 2. Revealing what is collected; 3. Distinguishing the Two Baskets; 4. Explaining contradictions; 5. Opening up categories; 6. Determining what is collected; 7. Collecting in one part; 8. Collecting in three parts; 9. Or nine parts; 10. Possessing twelve.

First, clarifying the Three Baskets:

The first is Sutra (修多羅, sūtra), also called Sutra or Sutranta (素呾囕, sūtrānta). This is translated as 『scripture that accords,』 『accords』 has two meanings: one is according with principle, that is, conforming to truth; the other is suiting the capacity, that is, fitting the faculties. 『Scripture』 also has two meanings: one is penetrating the characteristics of the Dharma, and the other is gathering and holding those to be transformed. 『Penetrating』 is explained by Vasubandhu (世親) as being able to penetrate the basis, characteristics, Dharma, and meaning, hence it is called Sutranta. 『Basis』 refers to the place where something is said for this purpose. 『Characteristics』 refers to the characteristics of the true and conventional truths. 『Dharma』 refers to the ten skillful Dharmas and so on. 『Meaning』 refers to speaking of the Dharmas in accordance with the secret intention and so on. Furthermore, Asanga (無性) explains it as penetrating and stitching, explaining that penetrating is the meaning of entering into, and stitching is the meaning of conforming, that is, using the holy words to penetrate the meaning and principle, so that it is not scattered or hidden, stitching and connecting it, so that it becomes an expression and can abide for a long time. The Treatise on the Buddha-land says that it can penetrate and gather, hence it is called scripture. Using the Buddha's holy teachings to penetrate and gather the meaning that should be spoken and the beings that should be transformed is called a scripture that accords. A scripture that accords with principle is a dependent-possessive compound. Scripture that accords is a treasury that is a possessive compound. In addition, the Miscellaneous Heart (雜心) has five meanings: 1. Spring; 2.

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出主。三顯示。四繩墨。五結鬘。正翻名線。何故稱經。謂線能貫華經能持緯。義用相似。但以此方重於經名不貴線稱。是故翻譯逐其所重廢線存經。從譬立名。

二毗柰耶。此云調伏。調者和御。伏者制滅。調和控御身語等業。制伏除滅諸惡行故。此是所詮行。謂調伏之藏也。或翻名滅。滅有三義。一滅業非。二滅煩惱。三得滅果。或云尸羅。此名清涼。三業過非猶如火燃戒能息滅故云清涼。十誦律中名為性善。或云守信。如昔所受實能持故。或云波羅提木叉。此云隨順解脫。由持戒故順至解脫。亦名別解脫。

三名阿毗達摩藏達摩名法。阿毗有七義。一名對法。此有二義。一對向。謂因智趣向涅槃果故。二對觀。謂果智觀證涅槃滅故。雖因智亦有對觀。然以仰進修故但名對向。世親攝論云。此法對向無住涅槃能說諸諦菩提分等諸妙門故。此約因智說。此唯所詮。二名數法。梁攝論釋云。諸法中隨一法或以名相或以別相或以通相等。數數顯此一法故名數法三名伏法者。彼論云。此法能伏諸說。立破二能。由正說依止等方便故。故名伏。四名通法。此能通釋契經義故。契經稱法。此法能通彼。即法之通。梁攝論名解法。由阿毗達摩修多羅義易解故也。五名無比法。六名大法。七名擇法。此三唯約所詮。又

【現代漢語翻譯】 現代漢語譯本：

一、經（Sūtra）：原意是線。有三種含義：顯現、繩墨、結鬘（jiémán，花環）。正確的翻譯是『線』。為什麼稱之為『經』呢？因為線能貫穿花朵，經能維繫緯線，意義和作用相似。但因為這個地方（指中國）重視『經』這個名稱，不看重『線』的稱謂，所以翻譯時就選取其所看重的，捨棄『線』而保留『經』，這是從比喻來建立名稱。

二、毗奈耶（Vinaya）：翻譯為『調伏』。『調』是調和控制，『伏』是制止消滅。調和控制身、語等行為，制伏消除各種惡行。這是所要詮釋的行為，也就是調伏之藏。或者翻譯為『滅』，『滅』有三種含義：一、消滅業障罪過；二、消滅煩惱；三、獲得寂滅的果報。或者稱為尸羅（Śīla），翻譯為『清涼』。身、口、意三業的過失就像火燃燒一樣，戒律能夠熄滅這些火焰，所以稱為『清涼』。《十誦律》中稱為『性善』，或者稱為『守信』，因為能夠切實地保持先前所受的戒律。或者稱為波羅提木叉（Prātimokṣa），翻譯為『隨順解脫』，因為持戒的緣故，能夠順著戒律達到解脫，也稱為『別解脫』。

三、阿毗達摩藏（Abhidharma-piṭaka）：達摩（Dharma）是『法』的意思。阿毗（Abhi）有七種含義：一、『對法』。這有兩種含義：一是對向，指因地的智慧趣向涅槃的果位；二是對觀，指果地的智慧觀察證悟涅槃的寂滅。雖然因地的智慧也有對觀的作用，但因為是向上進取的修行，所以只稱為『對向』。世親（Vasubandhu）的《攝論》中說：『此法對向無住涅槃，能說諸諦、菩提分等諸妙門故。』這是從因地的智慧來說的。這只是所要詮釋的內容。二、『數法』。《梁攝論》的解釋是：『諸法中隨一法，或以名相，或以別相，或以通相等，數數顯此一法故名數法。』三、『伏法』。《彼論》說：『此法能伏諸說，立破二能，由正說依止等方便故，故名伏。』四、『通法』。這種法能夠通達解釋契經的意義。契經稱為法，這種法能夠通達契經，也就是法的通達。《梁攝論》稱為『解法』，因為通過阿毗達摩，修多羅（Sūtra）的意義就容易理解了。五、『無比法』。六、『大法』。七、『擇法』。這三種含義只是從所要詮釋的內容來說。

【English Translation】 English version:

First, Sūtra (經): Originally means 'thread'. It has three meanings: manifestation, plumb line, and garland (結鬘, a flower garland). The correct translation is 'thread'. Why is it called 'Sūtra'? Because a thread can string flowers together, and a Sūtra can hold the weft together, their meanings and functions are similar. However, because this place (referring to China) values the name 'Sūtra' and does not value the term 'thread', the translation chooses what is valued, discarding 'thread' and retaining 'Sūtra'. This establishes the name from a metaphor.

Second, Vinaya (毗奈耶): Translated as 'discipline' or 'subduing'. 'Discipline' means harmonizing and controlling, and 'subduing' means restraining and eliminating. It harmonizes and controls actions of body, speech, and mind, and restrains and eliminates all evil deeds. This is the behavior to be explained, which is the treasury of discipline. Or it is translated as 'extinction'. 'Extinction' has three meanings: first, extinguishing karmic offenses; second, extinguishing afflictions; third, attaining the fruit of extinction (Nirvana). Or it is called Śīla (尸羅), translated as 'coolness'. The faults of body, speech, and mind are like a burning fire, and precepts can extinguish these flames, so it is called 'coolness'. In the Daśabhāṇavāra Vinaya, it is called 'inherent goodness', or it is called 'keeping faith', because it can truly maintain the precepts previously received. Or it is called Prātimokṣa (波羅提木叉), translated as 'following liberation', because by upholding the precepts, one can reach liberation by following the precepts. It is also called 'separate liberation'.

Third, Abhidharma-piṭaka (阿毗達摩藏): Dharma (達摩) means 'law' or 'teaching'. Abhi (阿毗) has seven meanings: first, 'towards the Dharma'. This has two meanings: one is 'directed towards', referring to the wisdom of the cause directing towards the fruit of Nirvana; the other is 'observing towards', referring to the wisdom of the fruit observing and realizing the extinction of Nirvana. Although the wisdom of the cause also has the function of observing towards, it is only called 'directed towards' because it is an upward and progressive practice. Vasubandhu's (世親) Treatise on the Compendium of Determinations says: 'This Dharma is directed towards non-abiding Nirvana, and can speak of the noble truths, the factors of enlightenment, and other wonderful gates.' This is from the perspective of the wisdom of the cause. This is only what is to be explained. Second, 'numbering Dharma'. The Liang Commentary on the Treatise on the Compendium of Determinations explains: 'Among all Dharmas, any one Dharma, either by name and form, or by specific characteristics, or by general characteristics, etc., repeatedly reveals this one Dharma, therefore it is called numbering Dharma.' Third, 'subduing Dharma'. That Treatise says: 'This Dharma can subdue all views, with the ability to establish and refute, because it relies on correct speech and other expedient means, therefore it is called subduing.' Fourth, 'penetrating Dharma'. This Dharma can penetrate and explain the meaning of the Sūtras. The Sūtras are called Dharma, and this Dharma can penetrate the Sūtras, which is the penetration of Dharma. The Liang Commentary on the Treatise on the Compendium of Determinations calls it 'understanding Dharma', because through the Abhidharma, the meaning of the Sūtras (修多羅) becomes easy to understand. Fifth, 'incomparable Dharma'. Sixth, 'great Dharma'. Seventh, 'discriminating Dharma'. These three meanings are only from the perspective of what is to be explained.

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順正理云。或契經名為達摩論能決了名為對法。此即以教對教。同上通法。或云摩得勒伽。此云本母。以教與義。為本為母。亦名分別解脫。或云優波提舍。此云論義。雜集中名解釋也。此契經等上三種。皆含攝所詮出生義理。俱名為藏。莊嚴論第四云。彼三及此二云何名藏。答由攝故。謂攝一切所應知義也。初藏通持業依主。后二藏唯依主。以從所詮為名故。余出體性及諸門分別。廣如別說。

第二顯所攝者。此經何藏攝者。或唯契經攝。以非餘二故。或二攝。以有抉擇義理對法收故。或三攝。下文亦顯諸戒行故。此約同教辨。或是下文十藏所攝。以主伴具足顯無盡故。此約別教。問三藏據教。十藏約義。如何以義而云攝教。答若小乘教義俱不融。三乘義融教不融。一乘教義俱融。是故得攝。如意言無分別觀入教攝等。三乘中已有況一乘耶。但標召表示即屬教攝。思之可見。

第三約辯二藏者。謂聲聞藏菩薩藏。初者約聲聞小根。立三藏教詮示聲聞理行果等為聲聞藏。二約菩薩大根。立三藏教詮示菩薩所行等法為菩薩藏。莊嚴論第四云。此三藏由上下乘差別故。復說為聲聞藏及菩薩藏。

第四釋相違者。問經中亦云。為求緣覺者說十二因緣。何故不名緣覺藏耶。答以諸緣覺亦唯斷我執唯證生空果

【現代漢語翻譯】 現代漢語譯本： 順正理中說，或者『契經』（Sūtra，佛經）又名『達摩』（Dharma，佛法）論，能夠決斷了義的稱為『對法』（Abhidharma，論藏）。這是以教義對應教義，與上面所說的共通之法相同。或者說『摩得勒伽』（Mātrka），翻譯成漢語是『本母』，以教義與義理作為根本和母親。也叫做『分別解脫』。或者說『優波提舍』（Upadeśa），翻譯成漢語是『論義』，在雜集中也叫做『解釋』。這『契經』等上面的三種，都包含攝取所詮釋的出生義理，都叫做『藏』（Pitaka）。《莊嚴論》第四卷說：『這三者和這二者，為什麼叫做藏？』回答說：『因為能夠攝取，就是攝取一切所應該知道的義理。』最初的『藏』是通持業依主釋，後面的兩個『藏』只是依主釋，因為是從所詮釋的內容來命名的緣故。其餘關於體性和各種門類的分別，詳細內容可以參考其他論述。

第二，闡明所包含的內容。這部經屬於哪個藏所攝？或者僅僅被『契經』所攝，因為它不是其餘二者。或者被兩個藏所攝，因為它有決斷義理的『對法』所包含的緣故。或者被三個藏所攝，因為下文也闡明了各種戒律行為。這是從相同的教義來辨別的。或者被下文的十藏所攝，因為它具備了主伴關係，顯示了無盡的含義。這是從不同的教義來辨別的。問：三藏是根據教義來劃分的，十藏是根據義理來劃分的，如何用義理來包含教義呢？答：如果小乘的教義不能融合，三乘的義理融合而教義不融合，一乘的教義和義理都融合，所以能夠包含。比如如意言的無分別觀可以被教義所包含等等。三乘中已經有了這種情況，更何況是一乘呢？只是標示和表示就屬於教義所包含的範圍。仔細思考就可以明白。

第三，關於辨別二藏，指的是聲聞藏和菩薩藏。前者是針對聲聞的小根器，設立三藏教義，詮釋聲聞的理、行、果等，作為聲聞藏。後者是針對菩薩的大根器，設立三藏教義，詮釋菩薩所修行的法等，作為菩薩藏。《莊嚴論》第四卷說：『這三藏由於上下乘的差別，又被分為聲聞藏和菩薩藏。』

第四，解釋相違之處。問：經中也說，為求緣覺（Pratyekabuddha，獨覺）的人說十二因緣，為什麼不叫做緣覺藏呢？答：因為諸位緣覺也只是斷除我執，只是證得生空果。

【English Translation】 English version: In the Shunzhengli it says, or the 『Sūtra』 (契經, Buddhist scriptures) is also called 『Dharma』 (達摩, Buddhist teachings) treatises, and what can decisively resolve meanings is called 『Abhidharma』 (對法, treatises on Buddhist doctrine). This is using doctrine to correspond to doctrine, the same as the common Dharma mentioned above. Or it is called 『Mātrka』 (摩得勒伽), which translates to 『Root Mother』, using doctrine and meaning as the root and mother. It is also called 『Vibhajyavāda』 (分別解脫, Analysis and Discrimination). Or it is called 『Upadeśa』 (優波提舍), which translates to 『Treatise on Meaning』, also called 『Explanation』 in the miscellaneous collections. These three above, 『Sūtra』 and so on, all contain and encompass the meanings of what is being explained, and are all called 『Pitaka』 (藏, Basket). The fourth volume of the Śūraṅgama Sūtra says: 『Why are these three and these two called Pitaka?』 The answer is: 『Because they encompass, that is, they encompass all the meanings that should be known.』 The initial 『Pitaka』 is a Karmadhāraya compound with a general possessive relationship, while the latter two 『Pitaka』 are only possessive compounds, because they are named from what is being explained. For the remaining discussions on the nature and distinctions of the various categories, please refer to other detailed explanations.

Secondly, clarifying what is contained. Which Pitaka does this scripture belong to? Either it is only contained in the 『Sūtra』 Pitaka, because it is not the other two. Or it is contained in two Pitakas, because it contains the 『Abhidharma』 which decisively resolves meanings. Or it is contained in three Pitakas, because the text below also clarifies various precepts and practices. This is distinguished from the same doctrine. Or it is contained in the ten Pitakas mentioned below, because it fully possesses the principal and accompanying aspects, showing endless meanings. This is distinguished from different doctrines. Question: The three Pitakas are divided according to doctrine, and the ten Pitakas are divided according to meaning. How can meaning encompass doctrine? Answer: If the teachings and meanings of the Hinayana cannot be integrated, the meanings of the three vehicles are integrated but the teachings are not, and the teachings and meanings of the Ekayana are both integrated, so they can encompass each other. For example, the non-discriminating contemplation of the wish-fulfilling words can be encompassed by the teachings, and so on. This situation already exists in the three vehicles, let alone the Ekayana? Merely indicating and expressing belongs to the scope of what is encompassed by the teachings. Think about it and you will understand.

Thirdly, regarding the distinction between the two Pitakas, it refers to the Śrāvakapiṭaka and the Bodhisattvapiṭaka. The former is for the small roots of the Śrāvakas, establishing the three Pitaka teachings, explaining the principles, practices, and fruits of the Śrāvakas, and so on, as the Śrāvakapiṭaka. The latter is for the great roots of the Bodhisattvas, establishing the three Pitaka teachings, explaining the practices of the Bodhisattvas, and so on, as the Bodhisattvapiṭaka. The fourth volume of the Śūraṅgama Sūtra says: 『These three Pitakas are further divided into the Śrāvakapiṭaka and the Bodhisattvapiṭaka due to the differences between the upper and lower vehicles.』

Fourthly, explaining the contradictions. Question: The scripture also says that the twelve links of dependent origination are explained for those seeking Pratyekabuddhas (緣覺, Solitary Buddhas), so why is it not called the Pratyekabuddha Pitaka? Answer: Because all Pratyekabuddhas only sever self-grasping and only realize the fruit of the emptiness of existence.

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成羅漢入滅不殊。望于菩薩俱是下乘故不別說。問等俱是下。何故獨名聲聞藏。答以緣覺亦有出無佛世無教者故。聲聞不爾故偏得名。問小乘教中亦有詮示菩薩乘法。何不亦名菩薩藏耶。答以彼宗菩薩所斷所證所入涅槃亦與二乘無差別故。又以菩薩唯一不多故亦不說。問若爾何故。普超三昧經三藏品及入大乘論。說彼三乘即為三藏。一聲聞藏。二緣覺藏。三菩薩藏。答彼經論中。皆云大乘之中有此三藏故。非謂小也。問即據此文緣覺有藏。與莊嚴論如何會釋。答前據理果不異故合也。此約教行小別故分也。是故二說不相違也。

第五開種類者。就聲聞藏中。準諸經論曲開三種。一諍論聲聞藏。謂契經四阿含。調伏五部。對法二十。互相違諍。所說不同。不妨聖果。是故總名為諍論藏。二稱實聲聞藏。謂如瑜伽聲聞地及聲聞抉擇詮示聲聞行位果等。皆悉稱實與理相應。不同婆娑及諸異論。以補處所說非諸異論所能諍故。是故總名稱實聲聞藏。問此中所說既與小乘諸部不同。豈聲聞人有兩種耶。答此約教中說聲聞法盡理不盡故。開為二。非謂聲聞亦有差別。三假立聲聞藏。如大乘經中。為引聲聞令迴心故。所立法門亦同聲聞名數而說。如無作四諦及道品等。如諸大乘經中說。不能繁引。既非菩薩所學。是故名為假立

【現代漢語翻譯】 現代漢語譯本 成就阿羅漢入滅與菩薩並無不同。相對於菩薩而言，他們都屬於下乘，所以不特別說明。問：緣覺和聲聞都是下乘，為什麼唯獨稱為聲聞藏？答：因為緣覺有出現在沒有佛的時代，沒有教導者的情況。聲聞則不然，所以特別得到這個名稱。問：小乘教中也有詮釋菩薩乘法的，為什麼不也稱為菩薩藏呢？答：因為小乘宗義中，菩薩所斷除的、所證悟的、所進入的涅槃，都與聲聞、緣覺二乘沒有差別。而且菩薩只有一種，數量不多，所以也不說菩薩藏。問：如果這樣，為什麼《普超三昧經》的三藏品和《入大乘論》中，說三乘即為三藏：一聲聞藏，二緣覺藏，三菩薩藏？答：那些經論中，都說大乘之中有這三藏，所以不是說小乘也有。問：既然根據這些經文，緣覺有藏，與《瑜伽師地論·莊嚴論》的說法如何會通解釋？答：前面是根據理和果沒有差異，所以合在一起說。這裡是就教和行略有差別，所以分開說。因此這兩種說法並不矛盾。

第五，開立種類方面。就聲聞藏中，根據各種經論，權巧開立三種。一、諍論聲聞藏：指契經（Sutra，佛經）、四阿含（Agama，原始佛教經典）、調伏五部（Vinaya，戒律）、對法二十（Abhidharma，論藏），互相之間有爭議，所說不同，但不妨礙證得聖果。所以總稱為諍論藏。二、稱實聲聞藏：指如《瑜伽師地論·聲聞地》及《聲聞抉擇》，詮釋聲聞的修行位次和果位等，都與真理相應，不同於《大毗婆沙論》（Mahavibhasa，說一切有部的重要論書）及其他異論。因為彌勒菩薩（補處菩薩）所說，不是其他異論所能辯駁的。所以總稱為稱實聲聞藏。問：這裡所說的既然與小乘各部不同，難道聲聞人有兩種嗎？答：這是就教法中說聲聞法，有盡理和不盡理的區別，所以分為兩種，不是說聲聞人也有差別。三、假立聲聞藏：如大乘經典中，爲了引導聲聞迴心向大乘，所設立的法門也與聲聞的名數相同而說，如無作四諦（Satya，真理）及道品（Marga，修行方法）等。如各種大乘經中所說，不能一一列舉。既然不是菩薩所學，所以稱為假立。

【English Translation】 English version Attaining Arhatship and entering Nirvana are not different. Compared to Bodhisattvas, both are of the inferior vehicle, so there is no separate discussion. Question: Since Pratyekabuddhas (Solitary Buddhas) and Sravakas (Hearers) are both of the inferior vehicle, why is it exclusively called the Sravaka Pitaka (Hearer's Collection)? Answer: Because Pratyekabuddhas can appear in times without a Buddha and without a teacher. Sravakas are not like this, so they particularly receive this name. Question: In the Hinayana (Small Vehicle) teachings, there are also explanations of the Bodhisattva vehicle teachings. Why isn't it also called the Bodhisattva Pitaka? Answer: Because in the Hinayana doctrines, what Bodhisattvas abandon, what they realize, and the Nirvana they enter are no different from the two vehicles of Sravakas and Pratyekabuddhas. Moreover, there is only one type of Bodhisattva, not many, so the Bodhisattva Pitaka is not discussed. Question: If that's the case, why do the 'Three Pitakas' chapter of the Puchao Samadhi Sutra and the Entrance to the Mahayana Treatise say that the three vehicles are the three Pitakas: the Sravaka Pitaka, the Pratyekabuddha Pitaka, and the Bodhisattva Pitaka? Answer: Those sutras and treatises all say that within the Mahayana (Great Vehicle), there are these three Pitakas, so it's not saying that the Hinayana also has them. Question: Since according to these texts, Pratyekabuddhas have a Pitaka, how does this reconcile with the Yogacarabhumi-sastra's (Treatise on the Stages of Yoga Practice) Adornment Treatise? Answer: The former is based on the principle that the reason and result are not different, so they are combined. This is based on the slight differences in teaching and practice, so they are separated. Therefore, these two statements are not contradictory.

Fifth, regarding the establishment of categories. Within the Sravaka Pitaka, based on various sutras and treatises, three types are skillfully established. First, the Contentious Sravaka Pitaka: This refers to the Sutras (Kie Jing), the Four Agamas (Ahan Jing, original Buddhist scriptures), the Five Parts of Vinaya (Tiao Fu Wu Bu, monastic discipline), and the Twenty Abhidharmas (Dui Fa Er Shi, philosophical treatises), which have disputes among themselves and different statements, but do not hinder the attainment of the holy fruit. Therefore, it is collectively called the Contentious Pitaka. Second, the Veridical Sravaka Pitaka: This refers to texts such as the Yogacarabhumi-sastra's Sravakabhumi and the Sravaka-viniscaya, which explain the stages of practice and the fruits of Sravakas, all of which are consistent with the truth, unlike the Mahavibhasa (Da Pi Po Sha Lun, an important text of the Sarvastivada school) and other heterodox theories. Because what Maitreya Bodhisattva (Mi Le Pusa, the Bodhisattva of the future) says cannot be refuted by other heterodox theories. Therefore, it is collectively called the Veridical Sravaka Pitaka. Question: Since what is said here is different from the various schools of the Hinayana, are there two types of Sravakas? Answer: This is based on the teachings about the Sravaka Dharma, which have distinctions between being exhaustive and not exhaustive, so they are divided into two types. It's not saying that there are also differences among Sravakas. Third, the Hypothetical Sravaka Pitaka: Such as in the Mahayana sutras, in order to guide Sravakas to turn their minds towards the Mahayana, the Dharma gates established are also spoken of using the same names and numbers as Sravakas, such as the uncreated Four Noble Truths (Wu Zuo Si Di, Satya) and the Paths (Dao Pin, Marga). As said in various Mahayana sutras, which cannot be listed one by one. Since it is not what Bodhisattvas learn, it is called the Hypothetical.

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聲聞藏。問此中名雖同小乘義實是大。何得總說為聲聞藏。答只為此義名為假立。問諸聲聞人根熟迴心所學即是菩薩藏收。此假立藏於彼何用。答但聲聞迴心有二種。一勝二劣。勝者一往入大不藉此藏。劣猶怖大。是故方便同彼名數。令易信受故立此門。

第二菩薩藏中。準諸聖教亦有三類。一小乘中菩薩藏。謂詮示菩薩依三十四心等次第成佛。亦不論於十地行位。仍復不同聲聞等者是也。如婆娑俱舍說。二大乘共教中菩薩藏。謂詮示菩薩次第行位。雖說有迴心直進不同。俱依十地行布漸次修至佛果。如瑜伽菩薩地及諸大乘經論中說。三不共教中菩薩藏。詮示菩薩依普賢行位五位圓融。謂一位即一切位。一行即一切行。圓極法界無礙自在。始終皆齊。一一位滿即成十佛主伴具足等。故智論云。般若波羅蜜有二。一者共。謂此大品經及余方等經與諸聲聞共說故。二者不共。謂不思議經不與聲聞共說故。解云。此中共大之小非愚法。共小之大非別教。是故有三菩薩藏也。問菩薩聲聞二藏別故。即彼二人各別得果。菩薩藏中既分三位。應三種菩薩各別成佛。答成佛唯一。但機有淺深。教說三類。匪謂成佛體實有三。今就教開不約佛體。問若三說俱稱理。佛體亦成三。若成佛理是一。二說即為虛。答於一成佛通有三義。

【現代漢語翻譯】 現代漢語譯本 聲聞藏。問：此藏中名稱雖與小乘相同，但義理實為大乘，為何總稱為聲聞藏？答：只為此義是假立之名。 問：諸聲聞人根機成熟，迴心向大所學即是菩薩藏所攝，此假立之藏對於他們有何用處？答：但聲聞迴心有兩種，一是殊勝，二是劣下。殊勝者直接進入大乘，不需藉助此藏。劣下者仍然畏懼大乘，所以方便地與聲聞同名，使他們容易信受，故設立此門。

第二菩薩藏中。依照諸聖教也有三類。一、小乘中的菩薩藏。是指詮釋菩薩依據三十四心等次第成佛，也不論述十地行位，仍然與聲聞等不同。如《婆娑論》、《俱舍論》所說。二、大乘共教中的菩薩藏。是指詮釋菩薩次第行位，雖說有迴心直進的不同，都依據十地行布，漸次修至佛果。如《瑜伽師地論·菩薩地》及諸大乘經論中所說。三、不共教中的菩薩藏。詮釋菩薩依據普賢行位五位圓融，即一位即一切位，一行即一切行，圓滿窮極法界，無礙自在，始終皆齊。每一位圓滿即成就十佛主伴具足等。所以《智度論》說：『般若波羅蜜(Prajnaparamita，智慧到彼岸)有二種，一是共，即此《大品經》及其他方等經與諸聲聞共同宣說；二是不共，即《不思議經》不與聲聞共同宣說。』解釋說：此中共大之小並非愚法，共小之大並非別教。所以有三種菩薩藏。 問：菩薩藏和聲聞藏二藏有別，即他們二人各自得果。菩薩藏中既然分為三位，應有三種菩薩各自成佛。答：成佛只有一種，但根機有深淺，教法說三種類別，並非說成佛的本體實際有三種。現在就教法開顯，不約佛的本體。 問：如果三種說法都符合真理，佛的本體也應成為三種。如果成佛的道理是一個，兩種說法就成為虛妄。答：對於一個成佛，貫通有三種意義。

【English Translation】 English version The Sravaka-pitaka (Śrāvakapiṭaka, Basket of Disciples). Question: Although the name in this pitaka is the same as that of the Hinayana (Lesser Vehicle), its meaning is actually that of the Mahayana (Greater Vehicle). Why is it generally called the Sravaka-pitaka? Answer: It is only because this meaning is nominally established. Question: When Sravakas (Śrāvaka, Hearers) have matured their roots and turned their minds towards the Great Vehicle, what they learn is included in the Bodhisattva-pitaka (Bodhisattvapiṭaka, Basket of Bodhisattvas). What use is this nominally established pitaka for them? Answer: However, there are two types of Sravakas who turn their minds towards the Great Vehicle: the superior and the inferior. The superior ones directly enter the Great Vehicle and do not need this pitaka. The inferior ones are still afraid of the Great Vehicle. Therefore, it is expedient to have the same name as the Sravakas, so that they can easily believe and accept it. That is why this door is established.

Secondly, within the Bodhisattva-pitaka, according to the various sacred teachings, there are also three categories. First, the Bodhisattva-pitaka in the Hinayana. This refers to explaining how Bodhisattvas attain Buddhahood according to the sequence of the thirty-four minds, etc., without discussing the stages of the ten bhumis (bhūmi, grounds or levels). It is still different from the Sravakas, as stated in the Abhidharma-mahāvibhāṣā-śāstra and the Abhidharmakośa. Second, the Bodhisattva-pitaka in the Mahayana common teaching. This refers to explaining the sequential stages of Bodhisattvas, although it is said that there are differences between those who turn their minds and those who advance directly, both rely on the arrangement of the ten bhumis, gradually cultivating to the fruit of Buddhahood, as stated in the Yogācārabhūmi-śāstra (Bodhisattva-bhumi) and various Mahayana sutras and treatises. Third, the Bodhisattva-pitaka in the uncommon teaching. This explains that Bodhisattvas rely on the practice and position of Samantabhadra (Samantabhadra, Universal Worthy), with the five positions being perfectly integrated, meaning that one position is all positions, one practice is all practices, perfectly encompassing the entire Dharma Realm, unobstructed and free, with the beginning and the end being equal. The fulfillment of each position is the complete attainment of the ten Buddhas with their retinue. Therefore, the Mahāprajñāpāramitā-śāstra says: 'Prajnaparamita (Prajñāpāramitā, Perfection of Wisdom) has two types: one is common, which is this Mahāprajñāpāramitā Sūtra and other Vaipulya Sutras, which are commonly taught with the Sravakas; the other is uncommon, which is the Inconceivable Sūtra, which is not commonly taught with the Sravakas.' It explains that the small within the common Great Vehicle is not foolish Dharma, and the great within the common Lesser Vehicle is not a separate teaching. Therefore, there are three types of Bodhisattva-pitakas. Question: Since the Bodhisattva-pitaka and the Sravaka-pitaka are different, the two of them each attain their respective fruits. Since the Bodhisattva-pitaka is divided into three positions, there should be three types of Bodhisattvas each attaining Buddhahood. Answer: There is only one Buddhahood, but the capacities of beings are shallow or deep, and the teachings speak of three categories. It is not to say that the essence of Buddhahood actually has three types. Now, we are revealing the teachings, not discussing the essence of the Buddha. Question: If all three statements are in accordance with the truth, then the essence of the Buddha should also become three. If the principle of attaining Buddhahood is one, then the two statements become false. Answer: Regarding one attainment of Buddhahood, there are three meanings that are interconnected.

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一以本從末門。如小乘說。以同聲聞故。二開本異末門。如共教說。以與聲聞相對辨異故。三末盡唯本門。如不共教說。二乘聾盲無對異故。佛體圓融具斯三義。是故三說各異佛無若干。是故今菩薩藏中有此三類。

第六定所攝者。此經何藏攝者。俱非前三聲聞藏攝。於後三種菩薩藏中正唯后攝。以智論中別指此經為不共故。或三類中唯除初一后二俱攝。以此經中具普別故。或亦通彼假立聲聞藏收。以經中亦辨四諦等故。或亦總通二藏所收。以聲聞藏法並依一乘法界所流味無別故。

第七一部攝者。於十二部中或唯約方廣一部所攝。對法論說一切有情利益安樂所依處故。宣說廣大甚深法故。名為方廣。又瑜伽說聲聞藏中無方廣故。或此經題目已顯現故。

第八三部攝者。謂記別。自說。方廣。以法華中說餘九部為小乘故。此經非彼故唯三攝。

第九或九部攝者。謂除因緣。譬喻。論義。以涅槃第三說護大乘者受持九部。除前三故。

第十具十二者。一是契經攝。以涅槃經說始從如是終至奉行是契經故。二應頌。如下文。具有重頌故。三記別。如下文。具有記成佛等故。四諷頌。如下文有直說頌等故。五自說。如下文從定起即說本分等六緣起。如下文因請說故。七譬喻。如下文廣說喻故

【現代漢語翻譯】 現代漢語譯本 一、以本從末門：如同小乘的說法，因為和小乘聲聞的教義相同。 二、開本異末門：如同共教的說法，因為與聲聞相對，從而辨別差異。 三、末盡唯本門：如同不共教的說法，因為二乘（聲聞乘和緣覺乘）之人如聾如盲，無法理解其中的差異。佛的本體圓融，具備這三種含義。因此，這三種說法各有不同，但佛的本體並沒有若干差別。所以，現在的《菩薩藏》中包含這三類教義。 第六、定所攝者：《此經》屬於哪個藏所攝？它不屬於前面的三種聲聞藏所攝，在後面的三種菩薩藏中，唯獨屬於最後一種所攝。因為《智論》中特別指出此經為不共之法。或者，在三類藏中，排除第一種，后兩種都攝。因為此經中具備普遍和特別的教義。或者，也可以通於假立的聲聞藏所收，因為經中也辨析四諦等教義。或者，也可以總括地被兩個藏所收，因為聲聞藏的法也依於一乘法界所流出，味道沒有差別。 第七、一部攝者：在十二部經中，或者僅僅屬於方廣一部所攝。對法論說，因為它是所有有情利益安樂所依賴之處。因為它宣說廣大甚深的法，所以名為方廣。而且，《瑜伽師地論》說聲聞藏中沒有方廣部。或者，此經的題目已經顯現了這一點。 第八、三部攝者：指記別、自說、方廣。因為《法華經》中說其餘九部是小乘的教義，此經不是小乘的教義，所以只屬於這三部所攝。 第九、或九部攝者：指除去因緣、譬喻、論義。因為《涅槃經》第三卷說，護持大乘的人應當受持九部經，除去前面的三部。 第十、具十二部者：一是契經攝，因為《涅槃經》說，從『如是』開始到『奉行』結束，就是契經。二是應頌，如下文，具有重頌。三是記別，如下文，具有記成佛等內容。四是諷頌，如下文有直說頌等。五是自說，如下文從定起即說本分等。六是緣起，如下文因為請法而說。七是譬喻，如下文廣說譬喻。

【English Translation】 English version 1. The 'Root Following Branch' Approach: Similar to the Theravada (Small Vehicle) teachings, as it aligns with the teachings of the Shravakas (Hearers). 2. The 'Opening Root Differentiating Branch' Approach: Similar to the Shared Teachings, as it distinguishes differences in contrast to the Shravakas. 3. The 'Branch Exhausting, Only Root' Approach: Similar to the Non-Shared Teachings, as the Two Vehicles (Shravakayana and Pratyekabuddhayana) are like the deaf and blind, unable to perceive the differences. The Buddha's essence is perfectly integrated, possessing these three meanings. Therefore, these three approaches differ, but the Buddha's essence has no such distinctions. Hence, the current Bodhisattva Pitaka (Bodhisattva Collection) contains these three categories. 6. What is Included in the 'Fixed' (Samadhi) Collection: To which Pitaka (collection) does 'This Sutra' belong? It does not belong to the preceding three Shravaka Pitakas. Among the latter three Bodhisattva Pitakas, it belongs solely to the last one. This is because the Mahaprajnaparamita Shastra (Great Wisdom Treatise) specifically identifies this sutra as 'Non-Shared'. Alternatively, among the three categories, excluding the first, both the latter two are included, as this sutra contains both universal and specific teachings. Or, it can also be included in the provisionally established Shravaka Pitaka, as the sutra also analyzes the Four Noble Truths, etc. Or, it can be generally included in both Pitakas, as the teachings of the Shravaka Pitaka also flow from the One Vehicle Dharma Realm, and the 'flavor' is not different. 7. Included in One Category: Among the twelve divisions of scriptures, it may only be included in the Vaipulya (Extensive) category. The Abhidharma (Treatise on Dharma) states that it is the basis for the benefit and happiness of all sentient beings. Because it expounds vast and profound Dharma, it is called Vaipulya. Also, the Yogacarabhumi-sastra (Treatise on the Stages of Yoga Practice) states that there is no Vaipulya in the Shravaka Pitaka. Or, the title of this sutra already reveals this. 8. Included in Three Categories: Namely, Vyakarana (Prophecy), Udana (Inspired Utterance), and Vaipulya. Because the Lotus Sutra says that the remaining nine categories are Theravada teachings, and this sutra is not that, it is only included in these three. 9. Or Included in Nine Categories: Namely, excluding Nidana (Causes), Avadana (Parables), and Upadesha (Doctrinal Analysis). Because the third volume of the Nirvana Sutra says that those who protect the Mahayana should uphold nine categories of scriptures, excluding the preceding three. 10. Possessing All Twelve Categories: One is Sutra (Discourse), because the Nirvana Sutra says that beginning with 'Thus have I heard' and ending with 'practice accordingly' is a Sutra. Two is Geya (Verse), as the following text has repeated verses. Three is Vyakarana, as the following text has predictions of becoming Buddhas, etc. Four is Gatha (Hymn), as the following text has directly spoken verses, etc. Five is Udana, as the following text speaks of the original nature immediately after arising from Samadhi, etc. Six is Nidana, as the following text speaks because of a request for Dharma. Seven is Avadana, as the following text extensively speaks of parables.

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。八本事。如下說盧舍那等及普賢本所經本事故。九本生。如下說舍那等本生相故。十方廣一門可知。十一希法。如下文毛孔說法及座出衆寶柱現佛等。十二論義。如瑜伽八十一說。謂諸經典循環研核。摩怛理迦。一切了義經皆名摩怛理迦。謂於是處世尊自廣分別法相等。如下文明難品等說。是故此經具有十二部攝也。余義如下十二部經處說。藏部攝竟。

第三明立教差別者。略提十類　一敘古說　二辯是非　三述西域　四會相違　五明現傳　六定權實　七顯開合　八教前後　九就義分教　十以理開宗。

初中。古來諸德立教多端。難以具顯。略敘十家。以成龜鏡。

一後魏菩提留支立一音教。謂一切聖教唯是如來一圓音教。但隨根異故分種種。如經一雨所潤等。又經云。佛以一音演說法。眾生隨類各得解等。

二陳朝真諦三藏等立漸頓二教。謂約漸悟機。大由小起。所設具有三乘之教。故名為漸。即涅槃等經。若約直往頓機。大不由小。所設唯是菩薩乘教。故名為頓。即華嚴等經。后大遠法師等亦同此說。

三後魏光統律師承習佛陀三藏立三種教。謂漸頓圓。光師釋意一為根未熟。先說無常后乃說常。先空后不空等。如是漸次名為漸教。二為根熟之輩。於一法門具足演說一切佛法。

【現代漢語翻譯】 現代漢語譯本：八、本事（Purva Yoga）。如下文所說，依據盧舍那佛（Vairocana，光明遍照）等以及普賢菩薩（Samantabhadra，普皆賢善）的本願和經歷。九、本生（Jataka）。如下文所說，關於舍那佛（釋迦牟尼佛的別名）等過去生的故事。十、方廣（Vaipulya）。通過一個途徑可以瞭解全部。十一、希法（Adbhuta-dharma）。如下文所說，毛孔中說法，以及座位上出現眾多寶柱，顯現佛陀等。十二、論義（Upadesha）。如《瑜伽師地論》第八十一卷所說，指的是對各種經典進行循環研核。摩怛理迦（Matrika），一切了義的經典都稱為摩怛理迦，指的是世尊親自廣泛分別法相的地方，如下文明難品等所說。因此，此經包含了十二部經的內容。其餘含義如下十二部經處所說。藏部的內容到此結束。 第三，說明立教的差別。大致提出十類：一、敘述古說；二、辨別是非；三、陳述西域的說法；四、會通相違之處；五、闡明現在流傳的說法；六、確定權巧和真實；七、顯示開顯和含攝；八、教法的先後順序；九、就義理來劃分教法；十、以理來開創宗派。 首先，敘述古說。自古以來，各位德高望重的人士建立教法的方式多種多樣，難以全部列舉。這裡簡要敘述十家，作為借鑑。 一、後魏時期的菩提留支（Bodhiruci）主張一音教。認為一切聖教都是如來（Tathagata，如實而來者）的一個圓滿音教，只是因為眾生的根器不同，所以才分為種種。如經中所說，『一雨所潤』等。又經中說，『佛以一音演說法，眾生隨類各得解』等。 二、陳朝的真諦三藏（Paramartha）等主張漸頓二教。認為針對漸悟的根機，從小處開始，逐步提升，所設立的教法包含了三乘之教，所以稱為漸教，如《涅槃經》等。如果針對直往頓悟的根機，不從小處開始，所設立的只有菩薩乘教，所以稱為頓教，如《華嚴經》等。後來大遠法師等也持同樣的觀點。 三、後魏的光統律師繼承佛陀三藏（Buddha-traya）的說法，主張三種教法，即漸、頓、圓。光師解釋說，一是根基尚未成熟，先說無常，然後才說常；先說空，然後說不空等。這樣循序漸進，稱為漸教。二是對於根基成熟的人，在一個法門中完整地演說一切佛法。

【English Translation】 English version: Eight, Purva Yoga (antecedent events). As explained below, based on the original vows and experiences of Vairocana (the Illuminator) and Samantabhadra (Universal Worthy). Nine, Jataka (birth stories). As explained below, concerning the past lives of Shana Buddha (another name for Shakyamuni Buddha). Ten, Vaipulya (extensive). The entirety can be understood through one avenue. Eleven, Adbhuta-dharma (marvelous and wondrous dharmas). As explained below, the Dharma is preached from pores, and numerous jeweled pillars appear from the seats, manifesting Buddhas, etc. Twelve, Upadesha (discourses). As stated in the eighty-first volume of the Yogacarabhumi-sastra, it refers to the cyclical examination and study of various sutras. Matrika, all sutras with definitive meanings are called Matrika, referring to the place where the World-Honored One personally and extensively distinguishes the characteristics of the Dharma, as mentioned in the Difficulty-Answering Chapter, etc. Therefore, this sutra contains the content of the twelve divisions of scriptures. The remaining meanings are as explained in the sections on the twelve divisions of scriptures. The section on the collection of scriptures ends here. Third, explaining the differences in establishing teachings. Roughly presenting ten categories: One, narrating ancient teachings; Two, distinguishing right from wrong; Three, stating the teachings of the Western Regions (India); Four, reconciling contradictions; Five, clarifying the currently transmitted teachings; Six, determining the expedient and the real; Seven, revealing the explicit and the implicit; Eight, the order of teachings; Nine, dividing teachings based on meaning; Ten, establishing schools based on principle. First, narrating ancient teachings. Since ancient times, the methods of establishing teachings by various virtuous individuals have been diverse and difficult to enumerate completely. Here, ten schools are briefly narrated as a reference. One, Bodhiruci of the Later Wei Dynasty advocated the One-Sound Teaching. He believed that all sacred teachings are the Tathagata's (Thus Come One) single, perfect sound teaching, but they are divided into various forms due to the different capacities of sentient beings. As stated in the sutra, 'nourished by one rain,' etc. Also, the sutra says, 'The Buddha proclaims the Dharma with one sound, and sentient beings understand it according to their respective categories,' etc. Two, Paramartha (True Meaning) of the Chen Dynasty and others advocated the Gradual and Sudden Teachings. They believed that for those with the capacity for gradual enlightenment, starting from the small and gradually progressing, the established teachings include the Three Vehicles, so it is called the Gradual Teaching, such as the Nirvana Sutra. If it is for those with the capacity for direct and sudden enlightenment, not starting from the small, the established teaching is only the Bodhisattva Vehicle, so it is called the Sudden Teaching, such as the Avatamsaka Sutra. Later, Dharma Master Da Yuan and others also held the same view. Three, the Vinaya Master Guangtong of the Later Wei Dynasty, inheriting the teachings of the Buddha-traya (Three Baskets of the Buddha's teachings), advocated three types of teachings, namely Gradual, Sudden, and Perfect. Master Guang explained that one is for those whose roots are not yet mature, first speaking of impermanence and then speaking of permanence; first speaking of emptiness and then speaking of non-emptiness, etc. This gradual progression is called the Gradual Teaching. Second, for those with mature roots, fully expounding all the Buddha's teachings within one Dharma gate.

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謂常與無常空不空等。一切具說。更無由漸故名為頓。三為于上達分階佛境之者。說于如來無礙解脫究竟果德圓極秘密自在法門故名為圓。即以此經是圓頓所攝。后光統門下遵統師等亦皆宗承同於此說。

四齊朝大衍法師等立四宗教。一因緣宗。謂即小乘薩婆多等部。二假名宗。謂成實論及經部等說。三不真宗。謂諸部般若。說即空理明一切法不真實等。四真宗。謂華嚴涅槃。明法界真理佛性等故。

五護身法師等立五宗教。謂此於前第四宗內。開真佛性以為真宗。即涅槃等經。第五名法界宗。即華嚴明法界自在無礙法門。

六陳朝南嶽思禪師智者禪師等立四教。一三藏教。亦名小乘教。如法華云不得親近小乘三藏學者。智論中說小乘為三藏大乘名摩訶衍藏。二名通教。亦名漸教。謂大乘經中通說三乘通被三根等。又如大品中干惠等十地通三乘者是也。三名別教。亦名頓教。謂諸大乘經中所說法門道理不通小乘等者是也。四名圓教。亦名秘密教。謂法界自在具足圓滿一即一切一切即一無礙法門。亦華嚴等是也。

七唐朝海東新羅國元曉法師造此經疏。亦立四教。一三乘別教。謂如四諦教緣起經等。二三乘通教。謂如般若經深密經等。三一乘分教。如瓔珞經及梵網等。四一乘滿教。謂華嚴經普

【現代漢語翻譯】 現代漢語譯本： 所謂常與無常、空與不空等等，一切都詳細說明，不再有循序漸進的過程，所以稱為『頓』。第三是為那些在上達階段、趨向佛境的人，宣說如來無礙解脫的究竟果德、圓滿極至的秘密自在法門，所以稱為『圓』。這部經就屬於圓頓教所攝。後來的光統門下的遵統法師等人，也都宗承並認同這種說法。

四、齊朝的大衍法師等人建立了四宗教：第一是因緣宗，指的就是小乘的薩婆多部等；第二是假名宗，指的是《成實論》以及經部等所說；第三是不真宗，指的是各部的《般若經》，所說的是空理，闡明一切法不真實等等；第四是真宗，指的是《華嚴經》、《涅槃經》，闡明法界真理、佛性等等。

五、護身法師等人建立了五宗教：就是在前面第四宗內，開出真佛性作為真宗，指的就是《涅槃經》等。第五個名稱是法界宗，指的就是《華嚴經》所闡明的法界自在無礙法門。

六、陳朝的南嶽慧思禪師、智顗禪師等人建立了四教：第一是三藏教，也叫小乘教，如《法華經》所說『不得親近小乘三藏學者』。《智度論》中說小乘為三藏，大乘名為摩訶衍藏（Mahāyāna-pitaka）。第二名叫通教，也叫漸教，指的是大乘經典中普遍宣說三乘，普遍接引三根之人等等。又如《大品般若經》中干慧等十地通於三乘，就是這種情況。第三名叫別教，也叫頓教，指的是諸大乘經典中所說的法門道理不通於小乘等等。第四名叫圓教，也叫秘密教，指的是法界自在、具足圓滿、一即一切、一切即一的無礙法門，如《華嚴經》等就是。

七、唐朝海東新羅國的元曉法師撰寫此經疏，也建立了四教：第一是三乘別教，指的是如四諦教、緣起經等；第二是三乘通教，指的是如《般若經》、《深密經》等；第三是一乘分教，如《瓔珞經》以及《梵網經》等；第四是一乘滿教，指的是《華嚴經》等。

【English Translation】 English version: The so-called permanence and impermanence, emptiness and non-emptiness, etc., are all explained in detail, with no gradual process, hence it is called 'sudden' (頓, dun). The third is for those who are in the upper stages, moving towards the realm of Buddhahood, expounding the ultimate fruit of the Tathagata's (如來, Rúlái) unobstructed liberation, the perfect and ultimate secret and unhindered Dharma gate, hence it is called 'perfect' (圓, yuán). This scripture is included in the perfect and sudden teaching. Later, the followers of the Guangtong school, such as Master Zuntong (遵統), also inherited and agreed with this view.

Four, the Great Yan Dharma Master (大衍法師) and others of the Qi dynasty established four teachings: First is the Teaching of Conditions (因緣宗, yīnyuán zōng), which refers to the Sarvastivada (薩婆多) school of the Hinayana (小乘, xiǎoshèng), etc.; second is the Teaching of Provisional Names (假名宗, jiǎmíng zōng), which refers to what is said in the Tattvasiddhi Śāstra (成實論, Chéngshí lùn) and the Sutra school, etc.; third is the Teaching of Non-Reality (不真宗, bùzhēn zōng), which refers to the Prajñā (般若) sutras of various schools, which speak of the principle of emptiness, clarifying that all dharmas are not real, etc.; fourth is the Teaching of Reality (真宗, zhēn zōng), which refers to the Avataṃsaka Sūtra (華嚴經, Huáyán jīng) and the Nirvana Sutra (涅槃經, Nièpán jīng), clarifying the true principle of the Dharma realm, Buddha-nature, etc.

Five, Dharma Master Hushen (護身法師) and others established five teachings: within the fourth teaching mentioned above, they opened up the true Buddha-nature as the Teaching of Reality, which refers to the Nirvana Sutra, etc. The fifth is called the Teaching of the Dharma Realm (法界宗, fǎjiè zōng), which refers to the Avataṃsaka Sūtra, which clarifies the unhindered Dharma gate of the Dharma realm.

Six, Chan Master Huisi of Nanyue (南嶽慧思禪師) and Chan Master Zhiyi (智顗禪師) of the Chen dynasty established four teachings: First is the Tripiṭaka Teaching (三藏教, sānzàng jiào), also called the Hinayana Teaching, as the Lotus Sutra (法華經, Fǎhuá jīng) says, 'One should not associate with Tripiṭaka scholars of the Hinayana.' The Mahāprajñāpāramitopadeśa (智度論, Zhìdù lùn) says that the Hinayana is the Tripiṭaka, and the Mahayana (大乘, Dàshèng) is called the Mahāyāna-pitaka (摩訶衍藏). Second is called the Common Teaching (通教, tōngjiào), also called the Gradual Teaching (漸教, jiànjiào), which refers to the Mahayana sutras that universally expound the Three Vehicles (三乘, sānshèng), universally benefiting beings of the three capacities, etc. Also, like the ten grounds of dry wisdom (干慧) in the Mahāprajñāpāramitā Sūtra (大品般若經) that are common to the Three Vehicles, this is the case. Third is called the Distinct Teaching (別教, biéjiào), also called the Sudden Teaching, which refers to the Dharma gates and principles spoken of in the various Mahayana sutras that are not common to the Hinayana, etc. Fourth is called the Perfect Teaching (圓教, yuánjiào), also called the Secret Teaching (秘密教, mìmìjiào), which refers to the unhindered Dharma gate of the Dharma realm that is unhindered, complete and perfect, one is all, and all is one, like the Avataṃsaka Sūtra, etc.

Seven, Dharma Master Wonhyo (元曉法師) of Silla (新羅國) in Haedong (海東) of the Tang dynasty wrote a commentary on this sutra and also established four teachings: First is the Distinct Teaching of the Three Vehicles, which refers to the Teaching of the Four Noble Truths (四諦教, sìdì jiào), the Sutra on Dependent Origination (緣起經, yuánqǐ jīng), etc.; second is the Common Teaching of the Three Vehicles, which refers to the Prajñā Sūtra, the Saṃdhinirmocana Sūtra (深密經, Shēnmì jīng), etc.; third is the Partial Teaching of the One Vehicle (一乘, yīshèng), such as the Yingluo Sutra (瓔珞經, Yīngluò jīng) and the Brahmajāla Sūtra (梵網經, Fànwǎng jīng), etc.; fourth is the Complete Teaching of the One Vehicle, which refers to the Avataṃsaka Sūtra, etc.

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賢教。釋此四別如彼疏中。

八唐吉藏法師立三種教。為三法輪。一根本法輪。即華嚴經最初所說。二枝末法輪。即小乘等於后所說。三攝末歸本法輪。即法華經四十年後說回三入一之教。具釋如彼。

九梁朝光宅寺云法師立四乘教。謂如法華中。臨門三車即為三乘。四衢道中所授大白牛車即為第四乘。以臨門牛車亦同羊鹿俱不得故。若不爾者長者宅內引諸子時。云此三車只在門外。諸子出宅即應得車。如何出已至本所指車所住處。而不得故后更索耶。故知是權同羊鹿也。以是大乘中權教方便說故。具釋如彼法華疏中。

十唐江南印法師敏法師等立二教。一釋迦經。名屈曲教。以逐機性隨計破著故。如涅槃等。二盧舍那經。名平道教。以逐法性自在說故。如華嚴等。彼師釋此二教略有四別。一主異。謂彼釋迦化身所說。此是舍那十身所說。二處異。謂彼說在娑婆世界木樹草座。此說在於蓮華藏世界寶樹金座。三眾異。彼與聲聞及菩薩說。此唯菩薩極位同說。四說異。謂彼但是一方所說。此要該於十方同說。廣釋如彼華嚴疏中。第二辨是非者。

此上十家立教諸德。並是當時法將英悟絕倫。如思禪師智者禪師等。神異感通跡參登位。靈山聽法憶在於今。云法師依此開宗講法華感天雨華等。並如

【現代漢語翻譯】 賢首宗的教義。對於這四種差別的解釋，可以參考澄觀的《華嚴經疏》。

八、唐朝吉藏法師建立了三種教，稱為三法輪：一、根本法輪，即《華嚴經》最初所說的教義；二、枝末法輪，即小乘等後來所說的教義；三、攝末歸本法輪，即《法華經》四十年後所說的會三歸一的教義。詳細解釋可以參考吉藏的著作。

九、梁朝光宅寺云法師建立了四乘教。他認為，在《法華經》中，臨門的三車代表三乘，四衢道中所授的大白牛車代表第四乘。因為臨門的三車和羊車、鹿車一樣，最終都不能得到。如果不是這樣，那麼長者（指經中的富翁）在家中引誘孩子們時說，這三車只在門外，孩子們出了家門就應該得到車。既然出了家門到了所指的車的所在地，卻得不到車，後來還要索要，所以可知臨門的三車只是權宜之計，如同羊車、鹿車一樣。這是大乘中的權教方便之說。詳細解釋可以參考《法華經疏》。

十、唐朝江南的印法師、敏法師等建立了二教：一、釋迦經，名為屈曲教，因為是隨順眾生的根機，隨著他們的執著而進行破斥，如《涅槃經》等；二、盧舍那經，名為平道教，因為是隨順法性，自在地宣說，如《華嚴經》等。印法師、敏法師對這二教的解釋略有四個不同之處：一、主異，即釋迦牟尼佛是化身所說，而盧舍那佛是十身所說；二、處異，即釋迦牟尼佛在娑婆世界木樹草座上宣說，而盧舍那佛在蓮華藏世界寶樹金座上宣說；三、眾異，即釋迦牟尼佛是對聲聞和菩薩宣說，而盧舍那佛只是對極高位的菩薩宣說；四、說異，即釋迦牟尼佛只是在一方宣說，而盧舍那佛要遍及十方同時宣說。詳細解釋可以參考《華嚴經疏》。

第二，辨別是非：

以上這十家立教的諸位大德，都是當時法門中的棟樑，智慧超群。如思禪師（慧思禪師）、智者禪師（智顗禪師）等，都有著神奇的感應，他們的修行境界已經很高。他們曾在靈山聽佛說法，至今記憶猶新。云法師依據這些教義開宗講法華，感動得天降花雨等等，這些事蹟都如...

【English Translation】 Xianshou School's teachings. The explanation of these four differences can be found in the 'Huayan Sutra Commentary' by Chengguan.

1. During the Tang Dynasty, Dharma Master Jizang established three teachings, known as the Three Wheels of Dharma: First, the Fundamental Wheel of Dharma, which is the teaching initially expounded in the 'Huayan Sutra'; second, the Branch-end Wheel of Dharma, which is the teaching later expounded in the Hinayana and other schools; third, the Gathering-the-ends-back-to-the-root Wheel of Dharma, which is the teaching of converging the three into one expounded in the 'Lotus Sutra' after forty years. Detailed explanations can be found in Jizang's works.

2. During the Liang Dynasty, Dharma Master Yun of Guangzhai Temple established the Four Vehicles teaching. He believed that in the 'Lotus Sutra', the three carts at the gate represent the Three Vehicles, and the great white ox cart given at the crossroads represents the Fourth Vehicle. Because the three carts at the gate, like the sheep cart and deer cart, ultimately cannot be obtained. If this were not the case, then when the elder (referring to the rich man in the sutra) lured the children at home, saying that these three carts are only outside the gate, the children should have obtained the carts as soon as they left the house. Since they did not obtain the carts after leaving the house and reaching the place where the carts were supposed to be, and later had to ask for them, it can be known that the three carts at the gate were merely expedient measures, like the sheep cart and deer cart. This is an expedient teaching in Mahayana. Detailed explanations can be found in the 'Lotus Sutra Commentary'.

3. During the Tang Dynasty in Jiangnan, Dharma Master Yin, Dharma Master Min, and others established two teachings: First, the Shakya Sutra, called the Crooked Teaching, because it follows the faculties of sentient beings and refutes their attachments accordingly, such as the 'Nirvana Sutra'; second, the Vairocana Sutra, called the Straight Path Teaching, because it follows the Dharma-nature and expounds freely, such as the 'Huayan Sutra'. Dharma Master Yin and Dharma Master Min explained these two teachings with four slight differences: First, different lords: Shakyamuni Buddha is the one who speaks as a manifested body, while Vairocana Buddha speaks as the ten bodies; second, different places: Shakyamuni Buddha speaks on a wooden tree and grass seat in the Saha world, while Vairocana Buddha speaks on a jeweled tree and golden seat in the Lotus Treasury world; third, different assemblies: Shakyamuni Buddha speaks to the Shravakas and Bodhisattvas, while Vairocana Buddha only speaks to Bodhisattvas of extremely high rank; fourth, different teachings: Shakyamuni Buddha only speaks in one direction, while Vairocana Buddha must speak simultaneously in all ten directions. Detailed explanations can be found in the 'Huayan Sutra Commentary'.

Secondly, distinguishing right from wrong:

The above ten great virtues who established teachings were all pillars of the Dharma gate at that time, with extraordinary wisdom. Such as Chan Master Si (Huisi Chan Master), Chan Master Zhi (Zhiyi Chan Master), etc., all had miraculous responses, and their cultivation realms were already very high. They had listened to the Buddha's teachings on Vulture Peak, and their memories are still fresh. Dharma Master Yun established a sect and lectured on the Lotus Sutra based on these teachings, moving the heavens to rain flowers, etc., these events are all as...

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僧傳等所顯。又此諸德豈夫好異。故分聖教。但以解該群典異軫呈根。言不得已。開宗別釋。務令聖說各契其宜。問此上十說誰是誰非。答依成實論。佛說內外中間之言遂即入定時。有五百羅漢各釋此言。佛出定后同問世尊。誰當佛意。佛言並非我意。諸人問佛。既不當佛意將無得罪。佛言雖非我意各順正理。堪為聖教。有福無罪。況此諸說各有少多聖教為證。是故不可全非棄耳。

第三述西域說者。真諦三輪。笈多四教。波頗五說。並如別說。又法藏於文明元年中。幸遇中天竺三藏法師地婆訶羅。唐言日照。于京西太原寺翻譯經論。余親於時乃問。西域諸德於一代聖教頗有分判權實以不。三藏說云。近代天竺那爛陀寺同時有二大德論師。一名戒賢。二稱智光。並神解超倫。聲高五印。群邪稽顙。異部歸誠。大乘學人仰之如日月。獨步天竺各一人而已。以所承宗別。立教不同。謂戒賢即遠承彌勒無著。近踵護法難陀。依深密等經瑜伽等論立三種教。謂佛初鹿園說小乘法。雖說生空然猶未說法空真理。故非了義。即四阿含等經。第二時中雖依遍計所執自性說諸法空。然猶未說依他圓成唯識道理。故亦非了義。即諸部般若等教。第三時中方就大乘正理具說三性三無性等唯識二諦。方爲了義。即解深密等經。又此三位

【現代漢語翻譯】 現代漢語譯本： 僧傳等所記載的。而且這些大德難道是喜歡標新立異，所以才分割聖教嗎？只是因為他們對眾多經典的理解不同，各自從不同的角度呈現根本的道理，迫不得已才開宗立派，分別解釋。務必使聖人的言論各自符合其適宜之處。有人問：以上這十種說法，誰對誰錯呢？回答：依照《成實論》的觀點，佛陀說出『內外中間』的話語后，隨即進入禪定。當時有五百羅漢各自解釋這句話。佛陀出定后，大家一同問世尊，誰的解釋符合佛陀的本意。佛陀說：『都不是我的本意。』眾人問佛陀：『既然不符合佛陀的本意，那將不會有罪過吧？』佛陀說：『雖然不符合我的本意，但各自順應正理，可以作為聖教，有福而無罪。』更何況這些說法各有或多或少的聖教作為證據，因此不可全盤否定拋棄。

第三部分敘述西域的說法。真諦（Paramārtha）的三輪說，笈多（Gupta）的四教說，波頗（Bhavya）的五說，都如其他地方所說。另外，法藏在文明元年，有幸遇到中天竺的三藏法師地婆訶羅（Divākara），唐言為日照，在京西太原寺翻譯經論。我當時親自詢問：西域的各位大德對於一代聖教，是否有分判權巧和真實的說法？地婆訶羅三藏說：近代天竺那爛陀寺同時有兩位大德論師，一位名叫戒賢（Śīlabhadra），另一位稱為智光（Jñānaprabha）。他們都才智超群，聲名遠播五印，使各種邪說低頭，異教歸順。大乘學人仰望他們如同仰望日月。他們各自是獨步天竺的人物。因為所承繼的宗派不同，所立的教義也不同。戒賢是遠遠地繼承了彌勒（Maitreya）和無著（Asaṅga），近來繼承了護法（Dharmapāla）和難陀（Nanda）。依據《解深密經》等經和《瑜伽師地論》等論，立三種教。第一時，佛陀在鹿野苑說小乘法，雖然說了生空，但還沒有說法空的真理，所以不是了義。即四阿含等經。第二時中，雖然依據遍計所執自性說了諸法空，但還沒有說依他起和圓成實的唯識道理，所以也不是了義。即諸部般若等教。第三時中，才就大乘正理，完整地說了三性三無性等唯識二諦，才是了義。即《解深密經》等經。而且這三個階段 English version: As shown in the biographies of monks and others. Moreover, do these virtuous ones simply enjoy being different, thus dividing the sacred teachings? It is only because their understandings of the numerous scriptures differ, each presenting the fundamental principles from different perspectives, that they have no choice but to establish different schools and interpret them separately. They strive to ensure that the words of the saints each conform to their proper place. Someone asks: Among the above ten explanations, who is right and who is wrong? The answer is: According to the Satyasiddhi Shastra, after the Buddha spoke the words 'inner, outer, and middle,' he immediately entered samadhi. At that time, five hundred Arhats each interpreted these words. After the Buddha emerged from samadhi, everyone together asked the World Honored One, whose interpretation conformed to the Buddha's original intention. The Buddha said: 'None of them are my original intention.' The people asked the Buddha: 'Since they do not conform to the Buddha's original intention, will there be no offense?' The Buddha said: 'Although they do not conform to my original intention, they each accord with correct principles and can be regarded as sacred teachings, with blessings and without sin.' Moreover, these explanations each have more or less sacred teachings as evidence, so they cannot be completely denied and discarded.

Thirdly, describing the views of the Western Regions. Paramārtha's three wheels, Gupta's four teachings, and Bhavya's five views are as described elsewhere. Furthermore, in the first year of the Civilization era, Fazang was fortunate to meet the Tripitaka Master Divākara from Central India, which means 'Sunlight' in Tang, who was translating scriptures and treatises at Taiyuan Temple in western Jing. I personally asked at that time: Do the virtuous ones of the Western Regions have any distinctions between expedient and true teachings regarding the sacred teachings of a generation? The Tripitaka Master Divākara said: In recent times, there were two great masters of debate at Nālandā Monastery in India at the same time, one named Śīlabhadra and the other called Jñānaprabha. They were both exceptionally intelligent and their reputations were high in the five Indias, causing various heretical views to bow their heads and different sects to return in sincerity. Mahayana practitioners looked up to them as they would the sun and moon. They were each unique figures in India. Because the schools they inherited were different, the doctrines they established were also different. Śīlabhadra inherited Maitreya and Asaṅga from afar, and Dharmapāla and Nanda from nearby. Based on the Saṃdhinirmocana Sūtra and the Yogācārabhūmi Śāstra, he established three teachings. In the first period, the Buddha spoke the Hinayana teachings in the Deer Park, although he spoke of the emptiness of self, he had not yet spoken of the truth of the emptiness of phenomena, so it was not definitive. That is, the four Agamas and other sutras. In the second period, although he spoke of the emptiness of all dharmas based on the parikalpita-svabhāva, he had not yet spoken of the alaya-vijñāna principle of paratantra and pariniṣpanna, so it was also not definitive. That is, the Prajñā teachings of various schools. In the third period, he fully spoke of the two truths of the three natures and three non-natures of the alaya-vijñāna based on the correct principles of Mahayana, which is definitive. That is, the Saṃdhinirmocana Sūtra and other sutras. Moreover, these three stages

【English Translation】 As shown in the biographies of monks and others. Moreover, do these virtuous ones simply enjoy being different, thus dividing the sacred teachings? It is only because their understandings of the numerous scriptures differ, each presenting the fundamental principles from different perspectives, that they have no choice but to establish different schools and interpret them separately. They strive to ensure that the words of the saints each conform to their proper place. Someone asks: Among the above ten explanations, who is right and who is wrong? The answer is: According to the Satyasiddhi Shastra, after the Buddha spoke the words 'inner, outer, and middle,' he immediately entered samadhi. At that time, five hundred Arhats each interpreted these words. After the Buddha emerged from samadhi, everyone together asked the World Honored One, whose interpretation conformed to the Buddha's original intention. The Buddha said: 'None of them are my original intention.' The people asked the Buddha: 'Since they do not conform to the Buddha's original intention, will there be no offense?' The Buddha said: 'Although they do not conform to my original intention, they each accord with correct principles and can be regarded as sacred teachings, with blessings and without sin.' Moreover, these explanations each have more or less sacred teachings as evidence, so they cannot be completely denied and discarded. Thirdly, describing the views of the Western Regions. Paramārtha's (真諦) three wheels, Gupta's (笈多) four teachings, and Bhavya's (波頗) five views are as described elsewhere. Furthermore, in the first year of the Civilization era, Fazang was fortunate to meet the Tripitaka Master Divākara (地婆訶羅) from Central India, which means 'Sunlight' in Tang, who was translating scriptures and treatises at Taiyuan Temple in western Jing. I personally asked at that time: Do the virtuous ones of the Western Regions have any distinctions between expedient and true teachings regarding the sacred teachings of a generation? The Tripitaka Master Divākara said: In recent times, there were two great masters of debate at Nālandā Monastery in India at the same time, one named Śīlabhadra (戒賢) and the other called Jñānaprabha (智光). They were both exceptionally intelligent and their reputations were high in the five Indias, causing various heretical views to bow their heads and different sects to return in sincerity. Mahayana practitioners looked up to them as they would the sun and moon. They were each unique figures in India. Because the schools they inherited were different, the doctrines they established were also different. Śīlabhadra (戒賢) inherited Maitreya (彌勒) and Asaṅga (無著) from afar, and Dharmapāla (護法) and Nanda (難陀) from nearby. Based on the Saṃdhinirmocana Sūtra and the Yogācārabhūmi Śāstra, he established three teachings. In the first period, the Buddha spoke the Hinayana teachings in the Deer Park, although he spoke of the emptiness of self, he had not yet spoken of the truth of the emptiness of phenomena, so it was not definitive. That is, the four Agamas and other sutras. In the second period, although he spoke of the emptiness of all dharmas based on the parikalpita-svabhāva, he had not yet spoken of the alaya-vijñāna principle of paratantra and pariniṣpanna, so it was also not definitive. That is, the Prajñā teachings of various schools. In the third period, he fully spoke of the two truths of the three natures and three non-natures of the alaya-vijñāna based on the correct principles of Mahayana, which is definitive. That is, the Saṃdhinirmocana Sūtra and other sutras. Moreover, these three stages

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各以三義釋。一攝機。二說教。三顯理。且初唯攝聲聞。唯說小乘。唯顯生空。二唯攝菩薩。唯說大乘。唯顯二空。三普攝諸機。通說諸乘。具顯空有。是故前二攝機教理各互有闕故。非了義。后一機無不攝教無不具理無不圓故。爲了義。

第二智光論師遠承文殊龍樹。近稟提婆清辯。依般若等經中觀等論亦立三教。謂佛初鹿園為諸小根說小乘法。明心境俱有。第二時中為彼中根說法相大乘。明境空心有唯識道理。以根猶劣未能令入平等真空故作是說。于第三時為上根說無相大乘。辯心境俱空平等一味。為真了義。又此三位亦三義釋。先攝機者。初時唯攝二乘人機。第二通攝大小二機。以此宗計一分二乘不向佛果。三唯攝菩薩。通於漸頓。以諸二乘悉向佛果無異路故。二約教者。初唯說小乘。次通三乘。后唯一乘。三約顯理者。初破外道自性等故。說緣生法定是實有。次即漸破二乘緣生實有之執。說此緣生以為似有。以彼怖畏此真空故。猶存假有而接引之。后時方就究竟大乘說此緣生即是性空平等一味不礙二諦。是故法相大乘有所得等屬第二教。非真了義。此三教次第如智光論師般若燈論釋中。具引蘇若那摩訶衍經說。此云大乘妙智經。此昔所未聞也。

第四會相違者。問此二說既各聖教互為矛楯。未知

【現代漢語翻譯】 各以三種意義解釋。第一是攝受根機，第二是宣說教法，第三是彰顯義理。第一種（教）只攝受聲聞乘（Śrāvakayāna，聽聞佛陀教誨而修行的弟子），只說小乘（Hinayana，使修行者自我解脫的教義），只顯明人無我（Śūnyatā，一切事物沒有不變的自體）。第二種（教）只攝受菩薩（Bodhisattva，為利益眾生而發願成佛的人），只說大乘（Mahayana，引導眾產生佛的教義），只顯明二種空性（人無我和法無我）。第三種（教）普遍攝受各種根機的眾生，通達宣說各種乘的教法，全面彰顯空與有。因此，前兩種（教）在攝受根機、教法和義理上各有欠缺，所以不是究竟了義的教法。后一種（教）沒有不能攝受的根機，沒有不具備的教法，沒有不圓滿的義理，所以是究竟了義的教法。 第二種是智光論師（Jñānaprabha）遠承文殊菩薩（Mañjuśrī）和龍樹菩薩（Nāgārjuna），近稟提婆（Āryadeva）和清辯論師（Bhāviveka），依據《般若經》（Prajñāpāramitā Sūtra）等經典和中觀（Madhyamaka）等論典，也立了三種教法。認為佛陀最初在鹿野苑（Sārnāth）為各種小根器的眾生說了小乘法，闡明心和境都是實有的。第二次為那些中等根器的眾生說法相大乘（Yogācāra-Mahāyāna），闡明境是空的而心是有的唯識（Vijñānavāda）道理。因為他們的根器仍然很差，不能讓他們進入平等真空（Śūnyatā），所以這樣說。在第三個時期為上等根器的眾生說無相大乘（Nirākāra-Mahāyāna），辨析心和境都是空的，平等而無分別的，這是真正的了義。此外，這三個階段也可以用三種意義來解釋。首先是攝受根機方面，第一個時期只攝受二乘（聲聞乘和緣覺乘）人的根機，第二個時期普遍攝受大小乘兩種根機，因為這個宗派認為一部分二乘人不趨向佛果。第三個時期只攝受菩薩，通於漸悟和頓悟。因為所有的二乘都趨向佛果，沒有不同的道路。第二是關於教法方面，最初只說小乘，其次通說三乘（聲聞乘、緣覺乘和菩薩乘），最後唯一乘（一佛乘）。第三是關於彰顯義理方面，最初是爲了破斥外道的自性等觀點，所以說緣生法（Pratītyasamutpāda）決定是實有的。其次逐漸破斥二乘人認為緣生是實有的執著，說這緣生是似乎有的。因為他們害怕這真空，所以仍然保留假有來接引他們。最後才就究竟大乘說這緣生就是性空，平等而無分別，不妨礙二諦（世俗諦和勝義諦）。因此，法相大乘有所得等屬於第二教，不是真正的了義。這三種教的次第就像智光論師在《般若燈論釋》（Prajñāpradīpaṭīkā）中所說的那樣，詳細引用了《蘇若那摩訶衍經》（Suratnama Mahāyāna Sūtra）來說明。這部經在這裡被稱為《大乘妙智經》。這是以前沒有聽說過的。 第四，會通這些相互違背的說法。問：這兩種說法既然各自依據聖教，互相矛盾，不知道該如何理解？

【English Translation】 Each is explained with three meanings. First, to gather the capacities of beings; second, to expound the teachings; and third, to reveal the principles. The first (teaching) only gathers Śrāvakayāna (disciples who practice by listening to the Buddha's teachings), only expounds the Hinayana (teachings that lead practitioners to self-liberation), and only reveals the emptiness of self (Śūnyatā, the absence of an unchanging self in all phenomena). The second (teaching) only gathers Bodhisattvas (beings who vow to attain Buddhahood for the benefit of all), only expounds the Mahayana (teachings that guide beings to Buddhahood), and only reveals the two emptinesses (emptiness of self and emptiness of phenomena). The third (teaching) universally gathers all kinds of beings, comprehensively expounds all vehicles, and fully reveals both emptiness and existence. Therefore, the first two (teachings) each have deficiencies in gathering beings, teachings, and principles, so they are not definitive teachings. The latter (teaching) has no beings it cannot gather, no teachings it does not possess, and no principles it does not perfect, so it is a definitive teaching. The second is that the teacher Jñānaprabha, distantly inheriting from Mañjuśrī and Nāgārjuna, and closely receiving from Āryadeva and Bhāviveka, also established three teachings based on the Prajñāpāramitā Sūtra and Madhyamaka treatises. He believed that the Buddha initially taught the Hinayana in the Deer Park (Sārnāth) for beings of small capacity, clarifying that both mind and objects are real. The second time, he taught the Yogācāra-Mahāyāna for those of medium capacity, clarifying the Vijñānavāda principle that objects are empty but the mind is real. Because their capacities were still inferior and they could not be led into equal emptiness (Śūnyatā), he spoke in this way. In the third period, he taught the Nirākāra-Mahāyāna for beings of superior capacity, distinguishing that both mind and objects are empty, equal and of one flavor, which is the true definitive meaning. Furthermore, these three stages can also be explained with three meanings. First, in terms of gathering beings, the first period only gathers the capacities of those of the two vehicles (Śrāvakayāna and Pratyekabuddhayāna), the second period universally gathers the capacities of both the Mahayana and Hinayana, because this school believes that a portion of those of the two vehicles do not turn towards Buddhahood. The third period only gathers Bodhisattvas, encompassing both gradual and sudden enlightenment, because all those of the two vehicles turn towards Buddhahood, with no different paths. Second, in terms of teachings, the first only expounds the Hinayana, the second comprehensively expounds the three vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna), and the last is the one vehicle (Ekayāna). Third, in terms of revealing principles, the first is to refute the self-nature and other views of externalists, so it says that dependent origination (Pratītyasamutpāda) is definitely real. The second gradually refutes the attachment of those of the two vehicles to the reality of dependent origination, saying that this dependent origination is seemingly real. Because they fear this emptiness, it still retains provisional existence to guide them. Only in the last period does it speak of dependent origination as being emptiness, equal and of one flavor, not hindering the two truths (conventional truth and ultimate truth) in the ultimate Mahayana. Therefore, the Yogācāra-Mahāyāna, with its attachment to attainment, belongs to the second teaching and is not truly definitive. The order of these three teachings is as described by Jñānaprabha in his commentary on the Prajñāpradīpaṭīkā, which extensively quotes the Suratnama Mahāyāna Sūtra for explanation. This sutra is referred to here as the 'Great Vehicle Sutra of Wonderful Wisdom'. This is something that has not been heard of before. Fourth, reconciling these contradictory statements. Question: Since these two statements each rely on sacred teachings and contradict each other, how should they be understood?

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為可和會為不可會耶。答無會無不會。初無會者。既並聖教。隨緣益物何俟須會。即是智論四種悉檀中各各為人悉檀。亦是攝論四意趣中眾生樂欲意趣。於一法中或贊或毀。是故二說不須強會。二無不會者。有二門。一約教應機。二約機領教。前中但佛教門了與不了有其四位。一約攝機寬狹。二約言教具闕。三約益物大小。四約顯理淺深。初者若唯攝二乘不兼菩薩。或唯菩薩不兼二乘。各攝機狹故非了義。若寬攝三機周盡方了義。二者若唯說小不兼說大。或唯說大乘不兼小乘教。言各有闕故非了義。若言包大小具足三乘方爲了義。深密經等據上二門。戒賢所判亦有道理。三約益物大小者。若令一切眾生得小乘益。或令一切有情得大乘益。有得小益不能全令得究竟益。俱非了義。若能令彼一切眾生及入寂二乘。悉皆當得大菩提益。方爲了義。四顯理淺深者。若於緣起隨說實有。或雖破實猶存假有。既會相未盡顯理未極故。非了義。若說緣生即是性空不礙緣起融通無二。會緣既盡理性圓現。方爲了義。彼妙智經據上二門。智光所判甚有道理。是故二說各據別門互不相至。豈有相違。二約機領教者。問二說三教各初說小。華嚴初說如何會釋。答諸德三釋。一云此三法輪約漸悟機說。華嚴最初約頓悟機說。若爾密跡力士經初時

【現代漢語翻譯】 現代漢語譯本： 問：『為可和會（是否可以調和）』和『為不可會（是否不可以調和）』，這兩種觀點是否可以調和？ 答：無會（無需調和）也無不會（並非不能調和）。 第一種情況，無需調和的原因是：既然都遵循聖教（佛陀的教誨），並隨順因緣利益眾生，又何必一定要調和呢？這正是《智度論》（Mahāprajñāpāramitāśāstra）中四種悉檀（siddhānta，成就）里的『各各為人悉檀』，也是《攝大乘論》（Mahāyānasaṃgraha）中四種意趣（abhiprāya）里的『眾生樂欲意趣』。對於同一種法，有時讚揚有時貶低，因此這兩種說法不需要強行調和。 第二種情況，並非不能調和，這又分為兩個方面：一是根據教法應合根機，二是根據根機領悟教法。在前一種情況中，僅就佛教的教門而言，了義（nītārtha，究竟真實之義）與不了義（neyārtha，非究竟真實之義）有四種情況：一是根據所攝受的根機寬泛或狹窄；二是根據言教是否完備；三是根據利益眾生的大小；四是根據顯現的道理深淺。 第一點，如果只攝受二乘（聲聞乘和緣覺乘）而不兼顧菩薩，或者只攝受菩薩而不兼顧二乘，各自攝受的根機狹窄，就不是了義。如果寬泛地攝受三乘根機，周遍而完備，才是了義。《深密經》（Saṃdhinirmocana Sūtra）等經典根據以上兩點，戒賢（Śīlabhadra）的判釋也有道理。 第二點，如果只說小乘而不兼說大乘，或者只說大乘而不兼說小乘教法，言教各有缺失，就不是了義。如果言教包含大小乘，具足三乘，才是了義。 第三點，根據利益眾生的大小而言，如果令一切眾生得到小乘的利益，或者令一切有情得到大乘的利益，有得到小乘利益而不能完全令其得到究竟利益的，都不是了義。如果能夠令彼一切眾生以及入寂的二乘，都將得到大菩提（mahābodhi，偉大的覺悟）的利益，才是了義。 第四點，顯現的道理深淺而言，如果對於緣起（pratītyasamutpāda，諸法生起的原因和條件）隨順地說實有，或者即使破除了實有，仍然保留假有，既然對相的理解沒有窮盡，顯現的道理沒有達到極致，就不是了義。如果說緣生即是性空（śūnyatā，空性），不妨礙緣起，融通而無二，對緣的理解窮盡，理性圓滿顯現，才是了義。《妙智經》（不確定是哪部經）根據以上兩點，智光（不確定是哪位智光）的判釋很有道理。 因此，這兩種說法各自根據不同的方面，互不相干，怎麼會有矛盾呢？ 第二方面，根據根機領悟教法而言，有人問：兩種說法和三教（指小乘、大乘、一乘）都是先說小乘，《華嚴經》（Avataṃsaka Sūtra）最初說一乘，應該如何會通解釋呢？ 回答說，諸位大德有三種解釋。第一種說法認為，這三法輪（dharma-cakra，佛陀的教法）是根據漸悟的根機而說的，《華嚴經》最初是根據頓悟的根機而說的。如果是這樣，《密跡力士經》（Guhyapati Sūtra）最初時...

【English Translation】 English version: Question: Can the views of 'can be harmonized' and 'cannot be harmonized' be reconciled? Answer: There is no need to harmonize, nor is it that they cannot be harmonized. Firstly, there is no need to harmonize because since both follow the Holy Teachings (Buddha's teachings) and benefit beings according to conditions, why must they be harmonized? This is precisely the 'each for each person's sake' (pṛthagjanika-siddhānta) among the four siddhāntas (accomplishments) in the Mahāprajñāpāramitāśāstra (Great Treatise on the Perfection of Wisdom), and also the 'intention to please beings' (āśayādhyāśaya) among the four intentions (abhiprāya) in the Mahāyānasaṃgraha (Compendium of the Mahāyāna). Regarding the same dharma, sometimes praising and sometimes criticizing, therefore these two statements do not need to be forcibly harmonized. Secondly, it is not that they cannot be harmonized, and this is divided into two aspects: one is according to the teaching responding to the capacity, and the other is according to the capacity understanding the teaching. In the former case, only in terms of the Buddhist teachings, there are four situations regarding definitive meaning (nītārtha, ultimate truth) and provisional meaning (neyārtha, non-ultimate truth): one is according to the breadth or narrowness of the capacity being included; two is according to whether the teachings are complete or lacking; three is according to the size of the benefit to beings; and four is according to the depth of the revealed principle. Firstly, if only the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) are included without including Bodhisattvas, or only Bodhisattvas are included without including the Two Vehicles, each including a narrow capacity, then it is not of definitive meaning. If the three vehicles are broadly included, completely and thoroughly, then it is of definitive meaning. The Saṃdhinirmocana Sūtra (Explanation of the Profound Secrets Sutra) and other scriptures are based on the above two points, and Śīlabhadra's (Precious Discipline) interpretation also makes sense. Secondly, if only the Small Vehicle is spoken of without also speaking of the Great Vehicle, or only the Great Vehicle teachings are spoken of without also speaking of the Small Vehicle, the teachings each have deficiencies, then it is not of definitive meaning. If the teachings include both Small and Great Vehicles, complete with the Three Vehicles, then it is of definitive meaning. Thirdly, in terms of the size of the benefit to beings, if all beings are made to obtain the benefit of the Small Vehicle, or all sentient beings are made to obtain the benefit of the Great Vehicle, and some obtain the benefit of the Small Vehicle but cannot completely be made to obtain the ultimate benefit, then it is not of definitive meaning. If all those beings and the Two Vehicles who enter into quiescence can all obtain the benefit of great bodhi (mahābodhi, great enlightenment), then it is of definitive meaning. Fourthly, in terms of the depth of the revealed principle, if one speaks of inherent existence in accordance with dependent origination (pratītyasamutpāda, the causes and conditions of the arising of all dharmas), or even if inherent existence is refuted, provisional existence is still retained, since the understanding of characteristics is not exhausted and the revealed principle has not reached its ultimate, then it is not of definitive meaning. If it is said that dependent arising is emptiness (śūnyatā, emptiness), which does not hinder dependent arising, and is harmoniously unobstructed and non-dual, and the understanding of conditions is exhausted and the rational nature is fully manifested, then it is of definitive meaning. The Wonderful Wisdom Sutra (uncertain which sutra) is based on the above two points, and Zhiguang's (uncertain which Zhiguang) interpretation makes a lot of sense. Therefore, these two statements are each based on different aspects and do not interfere with each other, so how can there be contradictions? Secondly, in terms of the capacity understanding the teaching, someone asks: Both statements and the Three Teachings (referring to the Small Vehicle, Great Vehicle, and One Vehicle) all initially speak of the Small Vehicle, how should the Avataṃsaka Sūtra (Flower Garland Sutra), which initially speaks of the One Vehicle, be reconciled and explained? The answer is that the virtuous ones have three explanations. The first explanation is that these three dharma-chakras (dharma-cakra, Buddha's teachings) are spoken of according to the capacity for gradual enlightenment, and the Avataṃsaka Sūtra is initially spoken of according to the capacity for sudden enlightenment. If that is the case, then the Guhyapati Sūtra (Secret Guardian Sutra) at the beginning...

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具說三乘法。此為屬漸為屬頓耶。若是漸教應唯說小。若是頓教應唯說大。彼既具三極成違害。是故此釋亦難用也。一云若依顯了門。則有如前三法次第。若約秘密門即諸說同時。若爾者即初時小顯而大密。何不以大顯而小密耶。又判此顯密出何聖教。理既不齊。復無聖教。故難依用。此上二釋此三法輪攝法不盡。初即漸而非頓。后即顯而非密。一云但是如來圓音一演。異類等解。就小結集唯說小乘。就大結集唯說大乘。就通結集具說三乘。若爾隨一結集俱無前後。何有如此三教次第。今解此難便會二說。泛論如來圓音說法大例有二。一為此世根定者說。二為此世根不定說。初中三節。一或有眾生此世小乘根性定者。見佛始終唯說小乘。如小乘諸部。結集三藏總無大乘。二或有眾生此世三乘根性熟者。見佛始終但說三乘。如密跡力士經。佛初鹿園說法之時。無量眾生得阿羅漢果。無量眾產生辟支佛道。無量眾生髮菩提心。住初地等。乃至廣說。大品大般若亦同此說。以此義準后時所說。皆通具此三乘。如諸大乘經中所說。三或有眾生此世一乘根性熟者。即初見佛于樹王下華藏界中依海印定。唯為菩薩演說無盡圓滿自在無礙法門具足主伴。乃至終極亦同此說。以此法中通括九世攝前後故也。二為不定根者。有二位。一此

世小乘根不定故堪可進入三乘位者。即初聞唯小以為不了。次聞唯大亦非是了。后聞具三方爲了義。解深密經就此根辯。二此世小乘根不定故堪可進入一乘位者。即初唯說小為不了教。次通大小亦非了教。後會三歸一唯說一乘方爲了教。妙智經當此意也。由根不定有此二門。是故二師各述一門故不相違。由有如是此世根定及不定故。是故令彼教門或有前後。或無前後。準釋可知。

第五明現傳者。當今諸德于大乘中自有二說。一立三乘大乘。以此宗許入寂二乘定不成佛。是故約彼五性差別具說三乘。二立一乘大乘。以此宗許入寂二乘亦併成佛。是故約此佛性遍有唯說一乘。前師引教成立云。如大般若經第五百九十云。若有情類于聲聞乘性決定者。聞此法已速能證得自無漏地。于獨覺乘性決定者。聞此法已速依自乘而得出離。于無上乘性決定者。聞此法已速證無上正等菩提。若有情類雖未證入正性離生。而於三乘性不定者。聞此法已皆發無上正等覺心。又解深密經第二云。乃至更說法要。謂相無自性性。勝義無自性性。乃至諸聲聞乘種性有情亦由此道此行跡故正得無上安穩涅槃。一切聲聞獨覺菩薩皆共此一妙清凈道。皆同此一究竟清凈更無第二。我依此故密意說言唯有一乘。非於一切有情界中無有種種有情種性。

【現代漢語翻譯】 現代漢語譯本 對於此世間小乘根器不確定，因此能夠進入三乘（聲聞乘、緣覺乘、菩薩乘）果位的人來說：最初聽聞唯有小乘，認為是不究竟的。其次聽聞唯有大乘，也認為不是究竟的。最後聽聞具足三乘，才認為是究竟的意義。《解深密經》（Samdhinirmocana Sutra）就是針對這種根器進行辨析。 其次，對於此世間小乘根器不確定，因此能夠進入一乘（Ekayana）果位的人來說：最初只說小乘是不了義的教法。其次貫通大小乘，也不是了義的教法。最後會歸三乘為一乘，只說一乘才是了義的教法。《妙智經》（Sri-mati-vikridita Sutra）正是表達這個意思。由於根器不確定，所以有這兩種門徑。因此兩位論師各自闡述一個門徑，所以並不互相違背。由於有這樣此世間根器確定和不確定的情況，所以使得那些教法或有先後，或沒有先後。參照解釋就可以明白。 第五，說明現在傳授的情況。當今的諸位大德對於大乘（Mahayana）之中，自有兩種說法。一是建立三乘的大乘。因為這個宗派認為進入寂滅的二乘（聲聞乘、緣覺乘）決定不能成佛。因此根據五性（聲聞種性、獨覺種性、菩薩種性、不定種性、無性）的差別，具足宣說三乘。二是建立一乘的大乘。因為這個宗派認為進入寂滅的二乘也都能成佛。因此根據佛性普遍存在，只說一乘。 前一位論師引用教證成立這個觀點，如《大般若經》（Mahaprajnaparamita Sutra）第五百九十卷所說：『如果有情眾生屬於聲聞乘（Sravakayana）種性決定的人，聽聞此法后，迅速能夠證得自己的無漏地（anāsrava-bhūmi）。屬於獨覺乘（Pratyekabuddhayana）種性決定的人，聽聞此法后，迅速依靠自己的乘而得出離。屬於無上乘（Anuttarayana）種性決定的人，聽聞此法后，迅速證得無上正等菩提（anuttarā-samyak-sambodhi）。如果有情眾生雖然沒有證入正性離生（samyaktva-niyata），但是對於三乘種性不確定的人，聽聞此法后，都發起無上正等覺心。』 又如《解深密經》（Samdhinirmocana Sutra）第二卷所說：『乃至進一步宣說法要，即相無自性性（lakṣaṇa-nihsvabhāvatā），勝義無自性性（paramārtha-nihsvabhāvatā），乃至諸聲聞乘種性的有情，也由此道、此行跡的緣故，真正得到無上安穩涅槃（anupadhiśeṣa-nirvāṇa）。一切聲聞、獨覺、菩薩都共同這一妙清凈道，都相同這一個究竟清凈，更沒有第二個。我依此緣故，秘密地說唯有一乘，並非在一切有情界中沒有種種有情種性。』

【English Translation】 English version For those in this world whose Small Vehicle (Hinayana) roots are uncertain, and who are therefore capable of entering the Three Vehicles (Triyana) positions: initially, upon hearing only of the Small Vehicle, they consider it incomplete. Next, upon hearing only of the Great Vehicle (Mahayana), they also consider it not to be complete. Finally, upon hearing of all Three Vehicles, they then consider it to be the ultimate meaning. The Samdhinirmocana Sutra (Explanation of the Profound Secrets Sutra) discusses this type of root. Secondly, for those in this world whose Small Vehicle roots are uncertain, and who are therefore capable of entering the One Vehicle (Ekayana) position: initially, only speaking of the Small Vehicle is considered an incomplete teaching. Next, connecting the Small and Great Vehicles is also not a complete teaching. Finally, converging the Three Vehicles into One, and only speaking of the One Vehicle, is then considered the complete teaching. The Sri-mati-vikridita Sutra (Sutra of the Play of Immaculate Wisdom) expresses this meaning. Because the roots are uncertain, there are these two paths. Therefore, the two masters each describe one path, and so they do not contradict each other. Because there are such certain and uncertain roots in this world, therefore the teachings may or may not have a sequential order. The explanation can be understood accordingly. Fifth, explaining the current transmission. The virtuous ones of today have two different views regarding the Great Vehicle. One is to establish the Three Vehicle Great Vehicle. Because this school believes that those who enter the extinction of the Two Vehicles (Sravakayana and Pratyekabuddhayana) are definitely unable to become Buddhas. Therefore, based on the differences in the five natures (Sravaka-gotra, Pratyekabuddha-gotra, Bodhisattva-gotra, Aniyata-gotra, and Agotraka), it fully explains the Three Vehicles. The second is to establish the One Vehicle Great Vehicle. Because this school believes that those who enter the extinction of the Two Vehicles can also become Buddhas. Therefore, based on the universality of Buddha-nature, it only speaks of the One Vehicle. The former master cites teachings to establish this view, such as in the Mahaprajnaparamita Sutra (Great Perfection of Wisdom Sutra), volume 590: 'If sentient beings are determined in their Sravakayana (Vehicle of Hearers) nature, upon hearing this Dharma, they can quickly attain their own uncontaminated ground (anāsrava-bhūmi). If they are determined in their Pratyekabuddhayana (Vehicle of Solitary Buddhas) nature, upon hearing this Dharma, they can quickly rely on their own vehicle and attain liberation. If they are determined in their Anuttarayana (Supreme Vehicle) nature, upon hearing this Dharma, they can quickly attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). If sentient beings have not yet entered the stage of being fixed on the right path (samyaktva-niyata), but their nature is uncertain regarding the Three Vehicles, upon hearing this Dharma, they all generate the mind of Anuttara-samyak-sambodhi.' Furthermore, as stated in the second volume of the Samdhinirmocana Sutra: 'Even further, teaching the Dharma essentials, namely the characteristic of the absence of inherent existence (lakṣaṇa-nihsvabhāvatā), the ultimate meaning of the absence of inherent existence (paramārtha-nihsvabhāvatā), and even sentient beings of the Sravakayana lineage, through this path and these practices, truly attain the unsurpassed secure Nirvana (anupadhiśeṣa-nirvāṇa). All Sravakas, Pratyekabuddhas, and Bodhisattvas share this wonderful pure path, and are the same in this ultimate purity, there is no second. Based on this, I secretly say that there is only One Vehicle, not that there are no various kinds of sentient being lineages in all realms of sentient beings.'

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或鈍根性或中根性或利根性有情差別。解云。此約三乘同一所觀無性道故。密意說此名為一乘。理實三乘各證涅槃非是一也。又瑜伽論第三十七云。補特伽羅成就者。略說四種。有聲聞種性。以聲聞乘而成就之。有獨覺種性。以獨覺乘而成就之。有佛種性。以無上乘而成就之。無種性者。即以善趣而成就之。善戒地持皆同此說。又解深密經云。一向趣寂聲聞種性補特伽羅雖蒙諸佛施設種種勇猛加行方便化導。終不能令當坐道場證阿耨多羅三藐三菩提。深密解脫亦同此說。十輪經第九卷亦說三乘各定差別。如是等文並非小乘。是大乘中許三差別。是故各為三乘大乘教也。二后師引彼一乘大乘教者。涅槃經三十三云。一切眾生同有佛性。皆同一乘同一解脫。一因一果。同一甘露一切當得常樂我凈是名一味。又法華第一云。十方佛土中唯有一乘法。無二亦無三。除佛方便說。又云。初以三乘引導眾生。然後但以大乘而度脫之。又第三云。我滅度后復有弟子不聞是經。不知不覺菩薩所行。自於所得功德生滅度想入于涅槃。我于余國作佛更有異名。是人雖生滅度之想入于涅槃。而於彼土求佛智慧。大智度論第九十五亦同此說。又法華論中四聲聞內退菩提心及應化。此二聲聞佛與授記。決定及增上慢此二根未熟故。菩薩與授記。方

【現代漢語翻譯】 現代漢語譯本 或鈍根性（根器遲鈍）或中根性（根器中等）或利根性（根器敏銳）的有情差別。解釋說：這是就三乘（聲聞乘、緣覺乘、菩薩乘）同一所觀的無性道而言，密意說此名為一乘（唯一佛乘）。但實際上三乘各自證得涅槃，並非同一。 又《瑜伽師地論》第三十七卷說：『補特伽羅（人）成就者，略說有四種：有聲聞種性（具有聲聞根性），以聲聞乘而成就之；有獨覺種性（具有獨覺根性），以獨覺乘而成就之；有佛種性（具有佛的根性），以無上乘而成就之；無種性者，即以善趣而成就之。』《善戒經》、《地持經》都同此說。 又《解深密經》說：『一向趣寂（一心追求寂滅）的聲聞種性補特伽羅，即使蒙受諸佛施設種種勇猛加行方便化導，終究不能令其在道場證得阿耨多羅三藐三菩提（無上正等正覺）。』《深密解脫經》也同此說。《十輪經》第九卷也說三乘各有確定的差別。像這些經文並非小乘（聲聞乘），而是大乘（菩薩乘）中允許三乘差別的說法。因此，這些都是為三乘大乘而說的教義。 二、後來的論師引用彼一乘大乘教義。《涅槃經》第三十三卷說：『一切眾生同有佛性（成佛的可能性），皆同一乘（唯一佛乘），同一解脫（相同的解脫），一因一果（唯一的因和果），同一甘露（相同的甘露），一切都將得到常樂我凈（永恒的快樂、真我和清凈），這叫做一味（同一滋味）。』 又《法華經》第一卷說：『十方佛土中，唯有一乘法（唯一佛乘的教法），無二亦無三，除非是佛陀爲了方便而說。』又說：『最初以三乘引導眾生，然後只用大乘來度脫他們。』 又《法華經》第三卷說：『我滅度后，如果有弟子不聞此經，不知不覺菩薩所行，對於自己所得到的功德生起滅度的想法，進入涅槃。我會在其他國土作佛，更有不同的名字。這些人雖然生起滅度的想法，進入涅槃，但在那個國土求佛智慧。』《大智度論》第九十五卷也同此說。 又在《法華論》中，四種聲聞（聲聞弟子）中，退菩提心（退失菩提心）和應化（應化示現）的這兩種聲聞，佛會給他們授記（預言成佛）。決定（已經決定）和增上慢（自以為是）這兩種聲聞，因為根器尚未成熟，所以菩薩會給他們授記，方便引導。

【English Translation】 English version There are differences among sentient beings with dull faculties (Duṇṭha-indriya), medium faculties (Madhya-indriya), or sharp faculties (Tīvra-indriya). Explanation: This refers to the path of non-essence (niḥsvabhāva-mārga) viewed in the same way by the Three Vehicles (Triyāna), hence it is secretly called the One Vehicle (Ekayāna). In reality, the Three Vehicles each attain Nirvāṇa separately, and are not the same. Furthermore, the Yogācārabhūmi-śāstra, Volume 37, states: 'Those who have attained the state of a Pudgala (person), briefly speaking, are of four types: those with the Śrāvakayāna-gotra (Śrāvaka lineage), who attain it through the Śrāvakayāna; those with the Pratyekabuddhayāna-gotra (Pratyekabuddha lineage), who attain it through the Pratyekabuddhayāna; those with the Buddha-gotra (Buddha lineage), who attain it through the Anuttarayāna (unsurpassed vehicle); and those without a gotra, who attain it through the good realms.' The Śīlaskandha and Bhūmika-sūtra both say the same. Furthermore, the Saṃdhinirmocana Sūtra states: 'Pudgalas of the Śrāvakayāna-gotra who are solely inclined towards tranquility, even if they receive various vigorous practices and skillful guidance from the Buddhas, will ultimately not be able to attain Anuttarā-samyak-saṃbodhi (unexcelled perfect enlightenment) while seated at the Bodhimaṇḍa (enlightenment seat).' The Gūḍhārtha-saṃdhinirmocana Sūtra also says the same. The Daśacakra Kṣitigarbha Sūtra, Volume 9, also states that the Three Vehicles each have definite differences. Such texts are not of the Hīnayāna (lesser vehicle), but are statements within the Mahāyāna (great vehicle) that allow for the differences of the Three Vehicles. Therefore, these are teachings spoken for the Three Vehicles within the Mahāyāna. Secondly, later teachers cite the Ekayāna Mahāyāna teachings. The Nirvāṇa Sūtra, Volume 33, states: 'All sentient beings have the Buddha-dhātu (Buddha-nature) in common, and all share the same Ekayāna, the same liberation, one cause and one effect, the same nectar, and all will attain permanence, bliss, self, and purity; this is called one flavor.' Furthermore, the Lotus Sūtra, Chapter 1, states: 'In the Buddha-lands of the ten directions, there is only the Dharma of the One Vehicle; there is neither two nor three, except for the Buddha's expedient speech.' It also states: 'Initially, they guide sentient beings with the Three Vehicles, and then they liberate them only with the Mahāyāna.' Furthermore, the Lotus Sūtra, Chapter 3, states: 'After my Parinirvāṇa (complete Nirvana), if there are disciples who do not hear this Sūtra, and do not know the practices of the Bodhisattvas, and develop the thought of extinction regarding the merits they have attained, and enter Nirvāṇa, I will become a Buddha in other lands, with different names. Although these people develop the thought of extinction and enter Nirvāṇa, they will seek the wisdom of the Buddha in that land.' The Mahāprajñāpāramitopadeśa, Volume 95, also says the same. Furthermore, in the Lotus Sūtra Commentary, among the four types of Śrāvakas (Śrāvaka disciples), the Buddha will give predictions of Buddhahood (Vyākaraṇa) to the two types of Śrāvakas who have regressed from Bodhicitta (Bodhicitta) and those who are emanations (Nirmāṇakāya). The Bodhisattvas will give predictions to the two types of Śrāvakas who are determined (Niyata) and those who are arrogant (Adhimānika), because their faculties are not yet mature, as a skillful means of guidance.

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便令發心。解云。既但云未熟不言無根。故知定當得佛菩提。又復云方便令發心。即是發菩提心也。又入楞伽第二第四第七皆同說二乘無實涅槃但是三昧力住。后必當得無上菩提。法華論云。第四人者方便令入涅槃城故。涅槃城者。諸禪三昧城。過彼城已令入大般涅槃城。此同楞伽住三昧樂。離分段故假說涅槃。而實有彼變易身。故於凈土中行菩薩道。勝鬘經云。言諸二乘得涅槃者。是佛方便。唯有如來得般涅槃。又此經及無上依經寶性論佛性論皆說入滅二乘於三界外受變易身。又密嚴經中二乘必無灰斷永滅。如是等文亦是大乘。不許三乘決定差別。是故名為一乘教。

第六定權實者。或有說者。一乘是權三乘是實。以深密經第一時教唯為發趣聲聞乘者。說即總無成佛。第二時教唯為發趣修大乘者。說即總無不成佛。此二若過若不及。故俱非了義。莫若第三時教。有種性者成。無種性者不成。方爲了義。法華既當第二時教。即是密意權說。是故勝鬘經以一乘為方便說。是故理實但約不定種性說為一乘。攝論莊嚴論顯揚論等皆同此釋。又法華第三生滅度想入涅槃等。依瑜伽八十一併是變化聲聞示現入滅。楞伽密嚴皆同此會釋。無上依經寶性等論並是不定二乘向菩提者增壽變易。非謂入滅更起受身。瑜伽說本轉二識

【現代漢語翻譯】 現代漢語譯本：於是便讓他們發菩提心。解釋說，既然只是說『尚未成熟』，而沒有說『沒有根基』，所以知道他們必定能夠證得佛的菩提。又說『方便令發心』，這就是發菩提心啊。而且，《入楞伽經》第二、第四、第七品都同樣說二乘沒有真實的涅槃，只是以三昧的力量安住，最終必定能夠證得無上菩提。《法華論》說：『第四種人，方便令入涅槃城。』涅槃城，就是諸禪三昧之城。超過那個城之後，讓他們進入大般涅槃城。這和《楞伽經》中安住於三昧之樂相同，因為離開了分段生死，所以假說涅槃，而實際上有他們的變易身，所以在凈土中行菩薩道。《勝鬘經》說：『說諸二乘得涅槃，是佛的方便。只有如來才能得到般涅槃。』而且，這部經以及《無上依經》、《寶性論》、《佛性論》都說，進入滅盡的二乘在三界之外接受變易身。還有，《密嚴經》中說二乘必定沒有灰身泯智的永滅。像這樣的經文也是大乘，不承認三乘有決定的差別。所以稱為一乘教。

第六，確定權實。或者有人說，一乘是權巧，三乘是真實。因為《深密經》第一時教只是爲了引導趣向聲聞乘的人，說的是全部都不能成佛。第二時教只是爲了引導修習大乘的人，說的是全部都能成佛。這兩種說法，要麼太過，要麼不及，所以都不是了義。不如第三時教，有種性的人能成佛，沒有種性的人不能成佛，這才是了義。《法華經》既然屬於第二時教，就是密意權巧的說法。所以《勝鬘經》認為一乘是方便說。所以，理實上只是針對不定種性的人說為一乘。《攝論》、《莊嚴論》、《顯揚論》等都這樣解釋。而且，《法華經》中第三類生滅度想入涅槃等，依據《瑜伽師地論》第八十一卷，都是變化聲聞示現入滅。《楞伽經》、《密嚴經》都這樣會釋。《無上依經》、《寶性論》等論典，都是說不定性的二乘趣向菩提者，增長壽命，變易身，不是說進入滅盡后又重新受生。《瑜伽師地論》說本轉識和二轉識。

【English Translation】 English version: Then they were told to generate the Bodhi mind. The explanation is that since it only says 'not yet mature' and does not say 'without roots,' it is known that they will definitely attain Buddha's Bodhi. Furthermore, it says 'expediently cause them to generate the mind,' which is to generate the Bodhi mind. Moreover, the second, fourth, and seventh chapters of the Laṅkāvatāra Sūtra all similarly say that the Two Vehicles do not have real Nirvāṇa (extinction), but only abide by the power of Samādhi (concentration), and will eventually attain unsurpassed Bodhi. The Lotus Sūtra commentary says: 'The fourth type of person is expediently led into the city of Nirvāṇa.' The city of Nirvāṇa is the city of all Dhyāna (meditation) and Samādhi. After passing that city, they are led into the Great Nirvāṇa city. This is the same as abiding in the bliss of Samādhi in the Laṅkāvatāra Sūtra. Because they have left the segmented life and death, Nirvāṇa is spoken of provisionally, but in reality, they have their transformation body, so they practice the Bodhisattva path in the Pure Land. The Śrīmālādevī Siṃhanāda Sūtra says: 'The Nirvāṇa attained by the Two Vehicles is an expedient of the Buddha. Only the Tathāgata (Thus Come One) attains Parinirvāṇa (complete extinction).' Moreover, this Sūtra, as well as the Anuttarāśraya Sūtra, Ratnagotravibhāga, and Buddhadhātu Śāstra, all say that the Two Vehicles who enter extinction receive a transformation body outside the Three Realms. Furthermore, in the Ghanavyūha Sūtra, the Two Vehicles definitely do not have a complete and eternal extinction. Such texts are also Mahāyāna (Great Vehicle), not admitting a definite difference between the Three Vehicles. Therefore, it is called the One Vehicle teaching.

Sixth, determining the provisional and the real. Some say that the One Vehicle is provisional, and the Three Vehicles are real. Because the Saṃdhinirmocana Sūtra's first teaching was only for those who were inclined towards the Śrāvakayāna (Hearer Vehicle), saying that none of them would attain Buddhahood. The second teaching was only for those who were inclined towards practicing the Mahāyāna, saying that all of them would attain Buddhahood. These two teachings are either too much or not enough, so neither is definitive. It is better to say, as in the third teaching, that those with the potential will attain Buddhahood, and those without the potential will not attain Buddhahood, which is definitive. Since the Lotus Sūtra belongs to the second teaching, it is a provisional teaching with a hidden meaning. Therefore, the Śrīmālādevī Siṃhanāda Sūtra considers the One Vehicle to be an expedient teaching. Therefore, in reality, the One Vehicle is only spoken of in relation to those with undetermined potential. The Mahāyānasaṃgraha, Mahāyānālaṃkāra, and Yogācārabhūmi-śāstra all explain it in this way. Moreover, the third type of birth, death, and the thought of entering Nirvāṇa in the Lotus Sūtra, according to the eighty-first volume of the Yogācārabhūmi-śāstra, are all transformation Śrāvakas demonstrating entering extinction. The Laṅkāvatāra Sūtra and Ghanavyūha Sūtra both interpret it in this way. The Anuttarāśraya Sūtra and Ratnagotravibhāga, etc., all say that the Two Vehicles with undetermined nature who are inclined towards Bodhi have their lifespan increased and their bodies transformed, not that they are reborn after entering extinction. The Yogācārabhūmi-śāstra speaks of the original transformed consciousness and the two transformed consciousnesses.

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成就不成就四句中第四俱不成就者。為聲聞獨覺入無餘依涅槃界時。又八十云。無餘依涅槃界中唯有清凈真如法界。依此等文。入涅槃已。身智俱滅。根識永無。豈有變易修行成佛。是故唯有一乘非極了義。深密經中第三時普為發趣一切乘者說名爲了義。故知三乘是盡理實教。又深密第二第四皆云一乘是密意說故知是權也。或有說者。一乘是實三乘是權。謂法華經唯一佛乘是深密經三乘后說定性二乘滅亦不存故。方便說三。實唯一故。若言法華是第二時教。為引不定二乘故說一切悉皆成佛。而猶未說定性不成故非了者。若爾法華之時猶未說有定性二乘。何因彼論立四聲聞彼定性言從何處得。若有定性豈得總成。若許總成何名定性。故知定性之言牒前深密所說。后至法華明悉全成佛。是故彼論順此經文。會前權說歸后實教。故知法華定在深密后說。妙智三教一乘在三乘后。梁論成立正法三中亦一乘在後。並同此說。法華中生滅度想入涅槃等。釋為變化示現滅者。極違教理。違教者。若是變化聲聞即實是諸佛菩薩。豈可迷自所示涅槃乃生滅度之想。若作此釋元未讀經。違理者。若入涅槃是永斷滅。諸佛菩薩于所化前示現涅槃。若彼所化不定種性是勇猛者。不怖生死能修勝行。若有一類性怯弱者。怖畏生死學佛菩薩。先入涅

槃擬欲於後行菩薩道。汝宗入滅既無有起。豈不誤彼一類眾生。此乃誤眾生何成引導。況復此文無不相干。又亦未見勝鬘經意。乃輒斷一乘以為方便。彼經云。若如來隨彼所欲而方便說(謂二乘)。即是一乘無有二乘。二乘入於一乘。一乘者即第一義乘。又彼經中廣破二乘雲無涅槃。又云。此經斷一切疑。決定了義入一乘道。豈說一乘以為方便。解深密經一乘是密意者。是未說法華之前故作是說。及后說法華時會前三乘皆是方便。瑜伽轉本俱滅。顯揚六義說一乘。攝論十義說一乘。皆同深密會釋。以此等論隨彼經造故。法華論說決定二乘亦受記等。是隨此本經造故。若不信一乘守權乖實甚為可愍故。百喻經第二捲雲。昔有一聚落。去王城五由旬。村中有好美水。王敕村人常使日日送其美水。村人疲苦悉欲移遠此村去。時彼村主語諸人言。汝等莫去。我當爲汝白王改五由旬作三由旬使汝得近去來不疲。則往白王。王為改之作三由旬。眾人聞已便大歡喜。有人語言此故是本五由旬。更無有異。雖聞此言信王語故終不肯舍。世間之人亦復如是。修行正法度於五道向涅槃城。心生疲倦。便欲舍離頓駕生死不能復進。如來法王有大方便。於一乘法分別說三。小乘之人聞之歡喜以為易行。修善進德求度生死。后聞人說無三乘故是一

【現代漢語翻譯】 現代漢語譯本 槃擬欲於後行菩薩道（菩薩所修的道路）。你宗派的教義認為，一旦證入涅槃，就不會再有輪迴，這豈不是會誤導那些希望通過菩薩道利益眾生的修行者？這種誤導眾生的行為又怎能稱之為引導呢？況且，你所引用的經文與一乘（唯一成佛之道）的教義並無衝突，而且也沒有真正理解《勝鬘經》的本意，竟然擅自將一乘視為一種方便法門。 《勝鬘經》中說：『如果如來隨順眾生的根器和意願而方便宣說（二乘法），實際上就是一乘，沒有二乘。二乘最終都要歸入一乘。一乘就是第一義乘（最究竟的教法）。』經中還廣泛地破斥了二乘，說他們沒有真正的涅槃。又說：『這部經能斷除一切疑惑，明確地闡明了一乘的道理。』怎麼能說一乘只是一種方便法門呢？ 《解深密經》中說一乘是密意，那是因為在宣講《法華經》之前，所以才這樣說。等到後來宣講《法華經》時，就表明之前所說的三乘都是方便。瑜伽行派的《瑜伽師地論》和《轉本有經》都闡明了三乘歸一乘的道理。《顯揚聖教論》用六種意義來解釋一乘，《攝大乘論》用十種意義來解釋一乘，這些都和《解深密經》的會歸之意相同。這些論典都是根據相應的經典而造的。 《法華論》中說，即使是決定性的二乘根性的人，也會被授記成佛等等，這是根據《法華經》而作的解釋。如果不相信一乘的教義，而固守權宜之說，那就太可憐了。 《百喻經》第二卷中說：『從前有一個村落，距離王城五由旬（古印度長度單位）。村裡有很好的水，國王命令村裡人每天都要把好水送到王城。村民們感到非常疲憊，都想搬到遠離王城的地方去。這時，村長對大家說：『你們不要走。我當爲你們去稟告國王，把五由旬改為三由旬，讓你們來回不那麼疲憊。』於是就去稟告了國王。國王就改為三由旬。眾人聽了都非常高興。有人說：『這還是原來的五由旬，沒有什麼不同。』雖然聽到了這樣的話，但因為相信國王的話，所以始終不肯放棄。 世間的人也是這樣。修行正法，想要度過五道（地獄、餓鬼、畜生、人、阿修羅）到達涅槃之城，心中感到疲倦，就想要捨棄，停止在生死輪迴中，不能再前進。如來法王有大方便，在一乘法中分別宣說三乘。小乘根性的人聽了很高興，認為很容易修行，於是就修善積德，求得度脫生死。後來聽到有人說沒有三乘，其實就是一乘。

【English Translation】 English version Pan Ni desires to practice the Bodhisattva path in the future. If your sect's teachings state that there is no rebirth after entering Nirvana, wouldn't that mislead those practitioners who hope to benefit sentient beings through the Bodhisattva path? How can such misleading of sentient beings be called guidance? Moreover, the scripture you cited does not conflict with the doctrine of Ekayana (the One Vehicle to Buddhahood), and you have not truly understood the meaning of the 'Śrīmālādevī Siṃhanāda Sūtra'. You have presumptuously regarded Ekayana as a provisional means. The 'Śrīmālādevī Siṃhanāda Sūtra' says: 'If the Tathagata expediently speaks (of the Two Vehicles) according to the capacities and desires of sentient beings, in reality, it is Ekayana, there are no Two Vehicles. The Two Vehicles ultimately enter the One Vehicle. The One Vehicle is the Supreme Vehicle (the most ultimate teaching).' The sutra also extensively refutes the Two Vehicles, saying that they do not have true Nirvana. It also says: 'This sutra can eliminate all doubts and clearly elucidate the doctrine of Ekayana.' How can it be said that Ekayana is merely a provisional means? The 'Saṃdhinirmocana Sūtra' says that Ekayana is a secret meaning because it was said before the 'Lotus Sutra' was preached. When the 'Lotus Sutra' was later preached, it revealed that the previously spoken Three Vehicles were all provisional. The Yogācāra school's 'Yogācārabhūmi-śāstra' and 'Tathāgatagarbha Sūtra' both clarify the principle of the Three Vehicles returning to the One Vehicle. The 'Abhidharmasamuccaya' explains Ekayana with six meanings, and the 'Mahāyānasaṃgraha' explains Ekayana with ten meanings. These all have the same meaning of convergence as the 'Saṃdhinirmocana Sūtra'. These treatises are created according to the corresponding scriptures. The 'Lotus Sutra' states that even those of the definitive Two Vehicle nature will be predicted to attain Buddhahood, etc. This explanation is based on the 'Lotus Sutra'. If one does not believe in the doctrine of Ekayana and clings to expedient teachings, it is truly pitiable. The second volume of the 'Sūtras of the Wise and Foolish' says: 'In the past, there was a village five yojanas (an ancient Indian unit of length) away from the royal city. The village had good water, and the king ordered the villagers to send the good water to the royal city every day. The villagers felt very tired and wanted to move away from the royal city. At this time, the village chief said to everyone: 'Do not leave. I will report to the king and change five yojanas to three yojanas, so that you will not be so tired when you come and go.' So he reported to the king. The king changed it to three yojanas. Everyone was very happy to hear this. Someone said: 'This is still the original five yojanas, there is no difference.' Although they heard these words, because they believed the king's words, they never gave up. The people of the world are also like this. Practicing the right Dharma, wanting to cross the five paths (hell, hungry ghosts, animals, humans, asuras) to reach the city of Nirvana, they feel tired in their hearts and want to abandon it, stopping in the cycle of birth and death, unable to move forward. The Tathagata Dharma King has great expedient means, separately preaching the Three Vehicles within the One Vehicle Dharma. People of the Small Vehicle nature are very happy to hear this, thinking that it is easy to practice, so they cultivate good deeds and seek to be liberated from birth and death. Later, they hear someone say that there are no Three Vehicles, in reality, it is the One Vehicle.

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乘。以信佛語終不肯舍。如彼村人亦復如是。解云。此經即是金口良斷。權實顯然。可息諸說耳。

第七顯開合者。然此三乘一乘各有二種。三乘二者。一異時三乘。如深密經初時唯小乘第二唯大乘。二同時三乘。如第三時普為發趣一切乘等。於此教中一乘相隱三乘相顯。是故就顯總名三乘。一乘二者。一破異明一。如法華經。破二實滅。及涅槃經破無佛性。俱是對權會破方說一乘。二直體顯一。如華嚴經不對二乘無所破故。為大菩薩直示法界成佛儀故。是故初說華嚴無權可會。終說涅槃會前諸權。是即非盡權無。以顯實是俱名一乘。又復更開各有三種。初三乘三者。一始別終同三。謂始約因修四諦緣生六度等別。終就得果三乘之人身智同滅。如俱舍等說。比約初時小乘教說。二始同終別三。謂同聞般若同觀無性。三乘之人各得自果。如前所引說。若據聖諦緣生六度行異亦得名為始終各別。此是第二第三時教說也。三近異遠同三。謂法華等初以三乘方便誘引。后同以大乘令得度等。一乘三者。一存三之一。如深密等說。二遮三之一。如法華等。三表體之一。如華嚴等。是故通說有其四句。一或唯三無一。如俱舍等。二或唯一無三。如華嚴等。三或亦一亦三。此有二位。初三實一權。如深密等。后一實三權。如法

【現代漢語翻譯】 現代漢語譯本：憑藉著對佛陀教誨的堅定信仰，最終也不肯捨棄。就像那些村民一樣。解釋說，這部經就是佛陀金口所說的真實決斷，權宜之說和真實之理都非常明顯，可以平息各種爭論。

第七，闡明開顯與合攝。這三乘和一乘各有兩種情況。三乘的兩種情況：一是異時三乘，例如《深密經》初時只說小乘，第二時只說大乘。二是同時三乘，例如第三時普遍為趣向一切乘的人宣說。在這種教義中，一乘的教義隱藏，三乘的教義顯現。因此，就顯現的方面來說，總稱為三乘。一乘的兩種情況：一是破除差異以明一乘，例如《法華經》，破除二乘的真實滅盡，以及《涅槃經》破除沒有佛性，都是針對權宜之說進行會歸和破除，才說一乘。二是直接體現一乘，例如《華嚴經》，不對二乘進行破斥，因為沒有需要破除的，爲了大菩薩直接開示法界成佛的儀軌。因此，最初宣說《華嚴經》沒有權宜之說可以會歸，最終宣說《涅槃經》會歸之前的各種權宜之說，這並不是完全廢除權宜之說，而是爲了顯示真實之理，都稱為一乘。又進一步展開，各有三種情況。最初的三乘的三種情況：一是開始時差別，最終時相同的三乘，指開始時根據因修習四諦、緣生、六度等有所差別，最終證得果位時，三乘之人的身智都歸於寂滅，如《俱舍論》等所說。這是根據最初的小乘教義所說。二是開始時相同，最終時差別的三乘，指共同聽聞般若，共同觀照無自性，三乘之人各自證得自己的果位，如前面所引用的說法。如果根據聖諦、緣生、六度等行持的差異，也可以稱為始終各別。這是第二、第三時期的教義所說。三是近處不同，遠處相同的三乘，指《法華經》等最初以三乘的方便法門誘導，最終共同以大乘令其得度等。一乘的三種情況：一是保留三乘中的一種，如《深密經》等所說。二是遮止三乘中的一種，如《法華經》等所說。三是彰顯本體的一乘，如《華嚴經》等所說。因此，總的來說有四句：一是或者只有三乘而沒有一乘，如《俱舍論》等。二是或者只有一乘而沒有三乘，如《華嚴經》等。三是或者既有一乘也有三乘，這有兩種情況。最初是三乘是真實，一乘是權宜，如《深密經》等。後來是一乘是真實，三乘是權宜，如《法華 經》等。

【English Translation】 English version: Relying on the firm belief in the Buddha's teachings, they would never abandon it. Just like those villagers. It is explained that this sutra is the true judgment spoken from the Buddha's golden mouth, with expedient teachings and true principles both clearly evident, capable of settling all disputes.

Seventh, revealing opening and closing. These Three Vehicles and One Vehicle each have two aspects. The two aspects of the Three Vehicles: first, the Three Vehicles at different times, such as the Saṃdhinirmocana Sūtra (Explanation of the Thought Sutra) where only the Small Vehicle was taught initially, and only the Great Vehicle was taught in the second period. Second, the Three Vehicles at the same time, such as in the third period when it was universally taught for those inclined towards all vehicles. In this teaching, the One Vehicle is hidden, and the Three Vehicles are manifest. Therefore, based on what is manifest, it is generally called the Three Vehicles. The two aspects of the One Vehicle: first, revealing the One by refuting differences, such as the Lotus Sūtra (Saddharma Puṇḍarīka Sūtra), which refutes the real extinction of the Two Vehicles, and the Nirvana Sūtra (Mahāparinirvāṇa Sūtra) which refutes the absence of Buddha-nature; both are speaking of the One Vehicle by converging and refuting expedient teachings. Second, directly embodying the One, such as the Avataṃsaka Sūtra (Flower Garland Sutra), which does not refute the Two Vehicles because there is nothing to refute, and directly shows the Dharma Realm's path to Buddhahood for great Bodhisattvas. Therefore, initially, the Avataṃsaka Sūtra was taught without any expedient teachings to converge, and finally, the Nirvana Sūtra converges all previous expedient teachings. This is not a complete abolishment of expedient teachings, but to reveal the true principle, both are called the One Vehicle. Furthermore, each is further divided into three aspects. The initial three aspects of the Three Vehicles: first, the Three Vehicles that are different in the beginning and the same in the end, referring to the differences in the beginning based on the causes of practicing the Four Noble Truths (catvāri āryasatyāni), dependent origination (pratītyasamutpāda), the Six Perfections (ṣaṭpāramitā) etc., and the sameness in the end when attaining the fruit, where the bodies and wisdom of those in the Three Vehicles all return to extinction, as described in the Abhidharmakośabhāṣya etc. This is based on the teachings of the Small Vehicle in the initial period. Second, the Three Vehicles that are the same in the beginning and different in the end, referring to hearing the Prajñāpāramitā (Perfection of Wisdom) together and contemplating non-self-nature together, where those in the Three Vehicles each attain their own fruit, as mentioned in the previously cited statements. If based on the differences in the practice of the Noble Truths, dependent origination, and the Six Perfections, it can also be called different from beginning to end. This is what is taught in the second and third periods. Third, the Three Vehicles that are different in the near and the same in the far, referring to the Lotus Sūtra etc., which initially uses the expedient methods of the Three Vehicles to guide, and ultimately enables them to attain liberation through the Great Vehicle etc. The three aspects of the One Vehicle: first, retaining one of the Three Vehicles, as described in the Saṃdhinirmocana Sūtra etc. Second, rejecting one of the Three Vehicles, as described in the Lotus Sūtra etc. Third, manifesting the One Vehicle of the essence, as described in the Avataṃsaka Sūtra etc. Therefore, generally speaking, there are four statements: first, there is only the Three Vehicles and no One Vehicle, as in the Abhidharmakośabhāṣya etc. Second, there is only the One Vehicle and no Three Vehicles, as in the Avataṃsaka Sūtra etc. Third, there is both the One Vehicle and the Three Vehicles, which has two situations. Initially, the Three Vehicles are real, and the One Vehicle is expedient, as in the Saṃdhinirmocana Sūtra etc. Later, the One Vehicle is real, and the Three Vehicles are expedient, as in the Lotus Sūtra etc.

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華等。四或非一非三。約理絕言故。大般若中舍利子問善現云。如來授諸天子記於三乘中何乘得記。善現答言。於法相中無一無三。云何問言於何乘得記。是故一乘三乘有存有泯。諸說不同。或聞唯破二乘即謂唯約不定種性。或聞無二亦無三即謂大乘實教亦破。或聞不破大乘即謂大乘權教亦存。今釋有二位。一約事破二乘實滅。二約教亦會大乘權教。大乘權教許入寂二乘不成佛故。但深破二乘即是破三。是故破二破三皆不相違。

第八教前後者。今辯如來一代所說。約時顯教。大例有四。一本末差別門。二依本起末門。三攝末歸本門。四本末無礙門。初中本末同時始終一類各無異說。然有三位。一若小乘中即最初度彼憍陳那等。最後度于須跋陀羅。中間亦復唯說小乘唯益小機。如四阿含經及五部律遺教等說。二若約三乘即從始至終皆說三乘通益三機。如前所引力士經大般若等諸大乘經。于中雖有權實不同皆具三乘。三若約一乘即從初至極為大菩薩唯說一乘。如最初時說華嚴等。其中不通二乘。復攝九世該於前後。是故至極更無異說。然此三類既依此世根定者說。此即諸教相望各通始終。竟無前後。二依本起末門者。有四類。一謂初時為大菩薩說大乘。次說中乘。次說小乘。后說人天。如此經下性起品云譬如日出

【現代漢語翻譯】 現代漢語譯本： 華等。（華：指各種花卉；等：指其他類似的事物）四或非一非三。約理絕言故。（約理絕言故：因為從真理的角度來說，是無法用語言來完全表達的）《大般若經》中，舍利子（Śāriputra，佛陀十大弟子之一，以智慧著稱）問善現（Subhūti，佛陀十大弟子之一，以解空第一著稱）說：『如來（Tathāgata，佛陀的稱號之一，意為「如實而來者」）授予諸天子（Devaputra，天界的王子）記於三乘（Triyāna，聲聞乘、緣覺乘、菩薩乘）中何乘得記？』善現回答說：『於法相中無一無三。（法相：指一切事物的本質和現象）云何問言於何乘得記？』是故一乘（Ekayāna，唯一的成佛之道）三乘有存有泯。（泯：消失）諸說不同。或聞唯破二乘（Śrāvakayāna and Pratyekabuddhayāna，聲聞乘和緣覺乘）即謂唯約不定種性。（不定種性：指根器不確定的人）或聞無二亦無三即謂大乘（Mahāyāna，佛教的主要流派之一，意為「大 Vehicle」）實教亦破。或聞不破大乘即謂大乘權教（Upāya-Mahāyāna，方便大乘）亦存。今釋有二位。一約事破二乘實滅。（實滅：真實地滅盡）二約教亦會大乘權教。大乘權教許入寂二乘不成佛故。（入寂：進入涅槃）但深破二乘即是破三。是故破二破三皆不相違。 第八教前後者。今辯如來一代所說。約時顯教。大例有四。一本末差別門。二依本起末門。三攝末歸本門。四本末無礙門。初中本末同時始終一類各無異說。然有三位。一若小乘（Hinayāna，佛教早期流派，意為「小 Vehicle」）中即最初度彼憍陳那（Ājñāta Kauṇḍinya，佛陀最初的五位弟子之一）等。最後度于須跋陀羅（Subhadra，佛陀臨終前度化的弟子）。中間亦復唯說小乘唯益小機。（小機：指根器較淺的人）如四阿含經（Agama，原始佛教經典）及五部律（Vinaya，佛教戒律）遺教等說。二若約三乘即從始至終皆說三乘通益三機。如前所引力士經（Balavagga，佛教經典）《大般若經》等諸大乘經。于中雖有權實不同皆具三乘。三若約一乘即從初至極為大菩薩（Mahāsattva，偉大的菩薩）唯說一乘。如最初時說《華嚴經》（Avataṃsaka Sūtra，大乘佛教的重要經典）等。其中不通二乘。復攝九世該於前後。是故至極更無異說。然此三類既依此世根定者說。此即諸教相望各通始終。竟無前後。二依本起末門者。有四類。一謂初時為大菩薩說大乘。次說中乘。次說小乘。后說人天。（人天：指人和天人）如此經下性起品云譬如日出

【English Translation】 English version: Hua, etc. (Hua: refers to various flowers; etc.: refers to other similar things) Four or neither one nor three. Because it is impossible to express it fully with language from the perspective of truth. In the Mahaprajnaparamita Sutra, Shariputra (Śāriputra, one of the ten great disciples of the Buddha, known for his wisdom) asked Subhuti (Subhūti, one of the ten great disciples of the Buddha, known as the foremost in understanding emptiness): 'The Tathagata (Tathāgata, one of the titles of the Buddha, meaning 'one who comes as it is') bestows predictions to the devaputras (Devaputra, princes of the heavenly realms) in which of the Three Vehicles (Triyāna, Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) is the prediction received?' Subhuti replied: 'In the Dharma characteristics, there is neither one nor three. How can you ask in which vehicle the prediction is received?' Therefore, the One Vehicle (Ekayāna, the only path to Buddhahood) and the Three Vehicles exist and disappear. There are different views. Some hear only the destruction of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) and say that it only refers to those with undetermined nature. Some hear neither two nor three and say that the true teaching of the Mahayana (Mahāyāna, one of the main schools of Buddhism, meaning 'Great Vehicle') is also destroyed. Some hear that the Mahayana is not destroyed and say that the expedient teaching of the Mahayana (Upāya-Mahāyāna, expedient Mahayana) still exists. Now, there are two positions in this explanation. First, in terms of phenomena, the Two Vehicles are truly extinguished. Second, in terms of teaching, it also converges with the expedient teaching of the Mahayana. The expedient teaching of the Mahayana allows entry into Nirvana, but the Two Vehicles do not achieve Buddhahood. However, deeply destroying the Two Vehicles is the same as destroying the Three. Therefore, destroying the Two and destroying the Three are not contradictory. Regarding the order of the eighth teaching, we now discuss what the Tathagata said in his lifetime. Teaching is revealed in terms of time. There are four main examples. First, the difference between the root and the branch. Second, relying on the root to arise the branch. Third, gathering the branch back to the root. Fourth, the unobstructedness of the root and the branch. In the first, the root and the branch are simultaneous, consistent from beginning to end, and there are no different views. However, there are three positions. First, in the Hinayana (Hinayāna, an early school of Buddhism, meaning 'Small Vehicle'), he first liberated Ajnata Kaundinya (Ājñāta Kauṇḍinya, one of the first five disciples of the Buddha), etc. Finally, he liberated Subhadra (Subhadra, the disciple who was converted by the Buddha before his death). In between, he only spoke of the Hinayana and only benefited those with lesser capacity. As stated in the Four Agamas (Agama, early Buddhist scriptures), the Five Vinayas (Vinaya, Buddhist precepts), and the Last Teaching Sutra, etc. Second, in terms of the Three Vehicles, he spoke of the Three Vehicles from beginning to end, benefiting all three capacities. As mentioned earlier in the Balavagga (Balavagga, Buddhist scriptures), the Mahaprajnaparamita Sutra, and other Mahayana sutras. Although there are differences between expedient and true, all three vehicles are present. Third, in terms of the One Vehicle, he only spoke of the One Vehicle to the great Bodhisattvas (Mahāsattva, great Bodhisattvas) from beginning to end. Such as when he first spoke the Avatamsaka Sutra (Avataṃsaka Sūtra, an important scripture of Mahayana Buddhism), etc. In which the Two Vehicles are not included. It also encompasses the nine worlds throughout the past and future. Therefore, there is no different view at the ultimate point. However, these three categories are based on those whose roots are determined in this world. This means that all teachings are connected from beginning to end in relation to each other. There is ultimately no before and after. Second, relying on the root to arise the branch, there are four categories. First, in the beginning, he spoke the Mahayana to the great Bodhisattvas. Then he spoke the Middle Vehicle. Then he spoke the Small Vehicle. Then he spoke of humans and devas (humans and devas). As it says in the Nature Arising Chapter of this sutra, 'Like the rising sun...'

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先照一切諸大山王次照一切大山次照金剛寶山然後普照一切大地。如來應供等正覺亦復如是。成就無量無邊法界智慧日輪常放無量無礙智慧光明。先照菩薩摩訶薩等諸大山王。次照緣覺。次照聲聞。次照決定善根眾生隨應受化。然後悉照一切眾生乃至邪定。為作未來饒益因緣。又此品中如三千界初始成時。先成色界諸天宮殿。次成欲界諸天宮殿。次成人處及餘眾生諸所住處。如來應供等正覺亦復如是。先起菩薩諸行智慧。次起緣覺聲聞及餘眾生一切善根。依此等文明佛初時說大后漸說小。約法以明依本起末。非約根器。以無先學大後學小故。問法豈不別耶。答小乘之法定從大乘所流出故。文殊問經云。十八及本二皆從大乘出。普超三昧及入大乘論意並同此。三攝末歸本門者。依無量義經。初時說小乘。次說中乘。后時說大乘。依解深密經。初時唯小乘。第二時唯大乘。第三時具三乘。依妙智經。初時唯小乘。次具三乘。后唯一乘。此即無量義經合大開小。深密等合小開大。謂于大乘開于權實。然深密妙智既各聖教。不可取一舍一。是故合此二經總有四門。一初時小乘。二經同說。第二時唯大乘。唯深密說。第三時具三乘。此是深密第三妙智第二。第四時唯一乘。唯妙智第三時說。是故當知妙智經在深密后說。若謂妙智

【現代漢語翻譯】 現代漢語譯本 先照耀一切諸大山王，然後照耀一切大山，再照耀金剛寶山，最後普遍照耀一切大地。如來應供等正覺（Tathāgata Arhat Samyak-saṃbuddha）也是這樣。成就無量無邊的法界智慧日輪，常放出無量無礙的智慧光明。先照耀菩薩摩訶薩（Bodhisattva-mahāsattva）等諸大山王，其次照耀緣覺（Pratyekabuddha），再次照耀聲聞（Śrāvaka），再次照耀決定善根的眾生，隨其根器接受教化。然後普遍照耀一切眾生乃至邪定（Mithyāniyata），為他們種下未來獲得利益的因緣。又如這一品中所說，如同三千大千世界（trisāhasra-mahāsāhasra-lokadhātu）最初形成時，先形成諸天宮殿，其次形成欲界（Kāmadhātu）諸天宮殿，再次形成人類以及其餘眾生所居住的地方。如來應供等正覺也是這樣。先發起菩薩的各種修行智慧，其次發起緣覺、聲聞以及其餘眾生的一切善根。依據這些經文可以明白，佛陀最初說法時先說大的，然後逐漸說小的。從法理上來說，是依據根本而生起末端，而不是依據眾生的根器。因為沒有先學大的後學小的道理。問：佛法難道沒有區別嗎？答：小乘的法必定是從大乘流出的。文殊問經（Mañjuśrīparipṛcchā-sūtra）中說，十八部派以及根本部派都是從大乘中產生的。普超三昧經（Sarvatathāgatādhiṣṭhāna-samādhi-sūtra）以及入大乘論（Mahāyānābhisamaya-sūtra）的意義也與此相同。三、攝末歸本門，依據無量義經（Amitārtha-sūtra），最初說小乘，其次說中乘，最後說大乘。依據解深密經（Saṃdhinirmocana-sūtra），最初只有小乘，第二時只有大乘，第三時具足三乘。依據妙智經（Ariyajñāna-sūtra），最初只有小乘，其次具足三乘，最後只有一乘。這就像無量義經是合大開小，解深密經等是合小開大，即在大乘中開顯權巧和真實。然而解深密經和妙智經既然各自是聖教，就不能取一舍一。因此，綜合這兩部經，總共有四種說法。一是最初時說小乘，兩部經都這樣說。二是第二時唯說大乘，只有解深密經這樣說。三是第三時具足三乘，這是解深密經的第三時和妙智經的第二時。四是第四時唯說一乘，只有妙智經的第三時這樣說。因此應當知道，妙智經是在解深密經之後說的。如果說妙智經

【English Translation】 English version First, it illuminates all the great mountain kings, then all the great mountains, then the Vajra Jewel Mountain (Vajra-ratna-parvata), and finally, it universally illuminates all the earth. The Tathāgata Arhat Samyak-saṃbuddha (如來應供等正覺) is also like this. Having accomplished the immeasurable and boundless Dharma-realm wisdom sun, it constantly emits immeasurable and unobstructed wisdom light. First, it illuminates the Bodhisattva-mahāsattvas (菩薩摩訶薩) and other great mountain kings, then the Pratyekabuddhas (緣覺), then the Śrāvakas (聲聞), then the beings with determined good roots, who receive transformation according to their capacity. Then, it universally illuminates all beings, even those in wrong determination (Mithyāniyata), creating causes and conditions for their future benefit. Furthermore, as it is said in this chapter, just as when the trisāhasra-mahāsāhasra-lokadhātu (三千大千世界) is initially formed, first the palaces of the heavens are formed, then the palaces of the heavens of the desire realm (Kāmadhātu 欲界), and then the places where humans and other beings dwell. The Tathāgata Arhat Samyak-saṃbuddha is also like this. First, he initiates the wisdom of the various practices of the Bodhisattvas, then he initiates the good roots of the Pratyekabuddhas, Śrāvakas, and other beings. According to these texts, it can be understood that when the Buddha initially taught, he first spoke of the great and then gradually spoke of the small. In terms of Dharma, it is based on the root and arises from the end, not based on the capacity of beings, because there is no principle of first learning the great and then learning the small. Question: Are the Dharmas not different? Answer: The Dharma of the Hīnayāna (小乘) must flow out from the Mahāyāna (大乘). The Mañjuśrīparipṛcchā-sūtra (文殊問經) says that the eighteen schools and the fundamental school all originated from the Mahāyāna. The meaning of the Sarvatathāgatādhiṣṭhāna-samādhi-sūtra (普超三昧經) and the Mahāyānābhisamaya-sūtra (入大乘論) is the same as this. Third, the gate of gathering the end and returning to the root, according to the Amitārtha-sūtra (無量義經), initially speaks of the Hīnayāna, then the Madhyamāyāna (中乘), and finally the Mahāyāna. According to the Saṃdhinirmocana-sūtra (解深密經), initially there is only the Hīnayāna, in the second period there is only the Mahāyāna, and in the third period there are all three yānas. According to the Ariyajñāna-sūtra (妙智經), initially there is only the Hīnayāna, then all three yānas are present, and finally there is only one yāna. This is like the Amitārtha-sūtra combining the great and opening the small, and the Saṃdhinirmocana-sūtra and others combining the small and opening the great, that is, revealing the expedient and the real within the Mahāyāna. However, since the Saṃdhinirmocana-sūtra and the Ariyajñāna-sūtra are each sacred teachings, one cannot take one and discard the other. Therefore, combining these two sutras, there are a total of four statements. First, in the initial period, the Hīnayāna is spoken of, and both sutras say this. Second, in the second period, only the Mahāyāna is spoken of, and only the Saṃdhinirmocana-sūtra says this. Third, in the third period, all three yānas are present, which is the third period of the Saṃdhinirmocana-sūtra and the second period of the Ariyajñāna-sūtra. Fourth, in the fourth period, only one yāna is spoken of, and only the third period of the Ariyajñāna-sūtra says this. Therefore, it should be known that the Ariyajñāna-sūtra was spoken after the Saṃdhinirmocana-sūtra. If it is said that the Ariyajñāna-sūtra

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經此土未翻而不信者。彼深密經既當第三時教。然許定性二乘及無性有情並不成佛。具足三乘名一切乘者。是即法華涅槃既在深密后說。然定性二乘及無性闡提悉皆成佛。當知即是第四時名一乘教。是故與妙智經懸會無疑。又初小乘教。依法華等佛成道后三七日等說。依真諦三藏記云。佛成道七年後說諸部般若。是第二時教。又云。三十八年後說解節經。當第三時教。今依法華經及無量義經。並云四十年後說法華等。故知是深密后說。真諦此說必有聖教。若無聖教豈可自作年數。若不信此者。即涅槃經最居末後是即無疑。然此四時皆前權后實以後會前。法華涅槃會深密之三乘歸咎竟一乘其義決定。是故此四從淺至深明攝末歸本之漸次也。四本末無礙門者。謂初舉照山王之本教。明非本無以起末。后顯歸大海之異流。明非盡末無以歸本。是即本末交映。與奪相資。方為攝生之善巧也。是故通論總有五位。一根本一乘教。此如華嚴說。二密意小乘教。三密意大乘教。四顯了三乘教。上三如深密經說。五破異一乘教。如法華涅槃等說。此上四門既圓通無礙。是即前後即無前後。無前後即前後。皆無障礙思準之耳。

第九以義分教。教類有五。此就義分。非約時事。一小乘教。二大乘始教。三終教。四頓教。五圓教。初

【現代漢語翻譯】 現代漢語譯本：對於那些因為此土（指中國）未曾翻譯而不相信的人，要知道《深密經》（Samdhinirmocana Sutra）屬於第三時教（Third Turning of the Wheel of Dharma），雖然它認為定性二乘（those of fixed Vehicle of Hearers and Solitary Buddhas）和無性有情（those without the potential for enlightenment）不能成佛。而具足三乘（Three Vehicles）被稱為一切乘（All Vehicles）的說法，是因為《法華經》（Lotus Sutra）和《涅槃經》（Nirvana Sutra）是在《深密經》之後宣說的。然而，《法華經》和《涅槃經》認為定性二乘和無性闡提（icchantika，斷善根者）都能夠成佛。應當明白，這就是第四時教，名為一乘教（One Vehicle Teaching）。因此，它與《妙智經》（Perfection of Wisdom Sutra）的懸會（distant association）毫無疑問。此外，最初的小乘教，依據《法華經》等，是佛陀成道后三七日（二十一天）等時間宣說的。依據真諦三藏（Paramārtha）的記載，佛陀成道七年後宣說了諸部《般若經》（Prajnaparamita Sutra），這是第二時教。又說，三十八年後宣說了《解節經》（Sandhinirmochana Sutra），這是第三時教。現在依據《法華經》和《無量義經》（Amitartha Sutra），都說是四十年後說法華等經典。因此可知是在《深密經》之後宣說的。真諦的這種說法必定有聖教（scriptural authority）依據。如果沒有聖教依據，怎麼可以自己編造年數呢？如果不相信這些，那麼《涅槃經》最居於末後，這一點是毫無疑問的。然而，這四個時期的教法都是先權后實，以後會前。《法華經》和《涅槃經》會合《深密經》的三乘歸於究竟一乘，這個意義是確定的。因此，這四個時期是從淺到深，闡明了攝末歸本的漸次過程。 四本末無礙門（Four Aspects of Non-Obstruction between Root and Branch）是指，首先舉出照山王（illuminating mountain king）的根本教義，闡明沒有根本就無法產生枝末。然後顯示歸於大海的異流（different streams），闡明沒有窮盡枝末就無法迴歸根本。這就是本末交相輝映，相互資助，才是攝受眾生的善巧方便。因此，通論總共有五個位次：一、根本一乘教，比如《華嚴經》（Avatamsaka Sutra）所說；二、密意小乘教；三、密意大乘教；四、顯了三乘教，以上三種如《深密經》所說；五、破異一乘教，如《法華經》、《涅槃經》等所說。以上四門既然圓通無礙，就是前後即無前後，無前後即前後，都是沒有障礙的思考準則。 第九，以義分教（Classifying Teachings by Meaning），教類有五。這是就意義來劃分，不是按照時間順序。一、小乘教；二、大乘始教（Beginning Teaching of the Great Vehicle）；三、終教（Concluding Teaching）；四、頓教（Sudden Teaching）；五、圓教（Perfect Teaching）。最初的小乘教。

【English Translation】 English version: For those who disbelieve because this land (referring to China) has not translated it, know that the Samdhinirmocana Sutra (Deep Secret Sutra) belongs to the Third Turning of the Wheel of Dharma, although it considers those of fixed Vehicle of Hearers and Solitary Buddhas (定性二乘) and those without the potential for enlightenment (無性有情) cannot attain Buddhahood. The statement that possessing the Three Vehicles (三乘) is called the All Vehicles (一切乘) is because the Lotus Sutra (法華經) and the Nirvana Sutra (涅槃經) were preached after the Samdhinirmocana Sutra. However, the Lotus Sutra and the Nirvana Sutra consider that those of fixed Vehicle of Hearers and Solitary Buddhas and icchantikas (闡提, those who have severed their roots of goodness) can all attain Buddhahood. It should be understood that this is the Fourth Turning, called the One Vehicle Teaching (一乘教). Therefore, it is undoubtedly associated with the distant association (懸會) of the Perfection of Wisdom Sutra (妙智經). Furthermore, the initial Small Vehicle teaching, according to the Lotus Sutra and others, was preached three weeks (twenty-one days) after the Buddha's enlightenment. According to the records of Paramārtha (真諦三藏), the Prajnaparamita Sutras (般若經) were preached seven years after the Buddha's enlightenment, which is the Second Turning. It is also said that the Sandhinirmochana Sutra (解節經) was preached thirty-eight years later, which is the Third Turning. Now, according to the Lotus Sutra and the Amitartha Sutra (無量義經), it is said that the Lotus Sutra and other scriptures were preached forty years later. Therefore, it can be known that it was preached after the Samdhinirmocana Sutra. Paramārtha's statement must have scriptural authority (聖教). If there is no scriptural authority, how can he fabricate the number of years himself? If you do not believe these, then the Nirvana Sutra is the last, and there is no doubt about it. However, the teachings of these four periods are all provisional first and real later, and the later will meet the former. The Lotus Sutra and the Nirvana Sutra combine the Three Vehicles of the Samdhinirmocana Sutra into the ultimate One Vehicle, and this meaning is certain. Therefore, these four periods are from shallow to deep, clarifying the gradual process of gathering the branches and returning to the root. The Four Aspects of Non-Obstruction between Root and Branch (四本末無礙門) refers to first raising the fundamental teachings of the illuminating mountain king (照山王), clarifying that without the root, there can be no branches. Then, it shows the different streams (異流) returning to the sea, clarifying that without exhausting the branches, there can be no return to the root. This is the mutual reflection of root and branch, mutual assistance, which is the skillful means of gathering sentient beings. Therefore, in general, there are five positions: 1. The fundamental One Vehicle Teaching, such as that spoken of in the Avatamsaka Sutra (華嚴經); 2. The Intentional Small Vehicle Teaching; 3. The Intentional Great Vehicle Teaching; 4. The Explicit Three Vehicle Teaching, the above three as spoken of in the Samdhinirmocana Sutra; 5. The Breaking-Through One Vehicle Teaching, such as the Lotus Sutra and the Nirvana Sutra. Since the above four doors are perfectly unobstructed, it means that before and after are without before and after, and without before and after are before and after, all of which are unobstructed principles of thought. Ninth, Classifying Teachings by Meaning (以義分教), there are five types of teachings. This is classified by meaning, not by chronological order. 1. The Small Vehicle Teaching; 2. The Beginning Teaching of the Great Vehicle (大乘始教); 3. The Concluding Teaching (終教); 4. The Sudden Teaching (頓教); 5. The Perfect Teaching (圓教). The initial Small Vehicle Teaching.

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小乘可知。二始教者。以深密經中第二第三時教同許定性二乘俱不成佛故。今合之總為一教。此既未盡大乘法理。是故立為大乘始教。三終教者。定性二乘無性闡提悉當成佛。方盡大乘至極之說。立為終教。然上二教並依地位漸次修成。俱名漸教。四頓教者。但一念不生即名為佛。不依位地漸次而說。故立為頓。如思益云。得諸法正性者。不從一地至於一地。楞伽云。初地即八地乃至無所有何次等。又下地品中十地猶如空中鳥跡。豈有差別可得。具如諸法無行經等說。五圓教者。明一位即一切位一切位即一位。是故十信滿心即攝五位成正覺等。依普賢法界帝網重重主伴具足故。名圓教。如此經等說。若約所說法相等者。初小乘法相有七十五法。識唯有六。所說不盡法原。多起異諍。如小乘諸部經論說。二始教中廣說法相小說真性。所立百法抉擇分明故無違諍。所說八識唯是生滅法相名數多同小乘。固非究竟玄妙之說。如瑜伽雜集等說。三終教中少說法相廣說真性。以會事從理故。所立八識通如來藏隨緣成立具生滅不生滅。亦不論百法名數不廣。又不同小亦無多門。如楞伽等經寶性等論說。四頓教中總不說法相唯辯真性。亦無八識差別之相。一切所有唯是妄想。一切法實唯是絕言。呵教勸離毀相泯心。生心即妄。不生即

【現代漢語翻譯】 現代漢語譯本 小乘教義可以理解。二始教，根據《深密經》（Samdhinirmocana Sutra）中第二、第三時期的教義，承認定性二乘（Niyata-sravakas and Pratyekabuddhas，註：註定證得阿羅漢果的聲聞和緣覺）都不能成佛。現在將它們合併爲一個教派。由於這尚未窮盡大乘佛法的道理，因此被立為大乘始教。 三終教，認為定性二乘、無性闡提（Icchantika，註：斷善根者）都應當成佛，這窮盡了大乘至極的說法，因此被立為終教。然而，以上兩個教派都依據位階，逐漸修成，都稱為漸教。 四頓教，認為只要一念不生，就稱為佛，不依據位階，逐漸而說，因此被立為頓教。如《思益經》（Vimalakirti Nirdesa Sutra）所說：『得諸法正性者，不從一地至於一地。』《楞伽經》（Lankavatara Sutra）說：『初地即八地，乃至無所有何次等。』又，下地品中，十地猶如空中鳥跡，豈有差別可得？』具體如《諸法無行經》等所說。 五圓教，闡明一位即一切位，一切位即一位。因此，十信滿心就攝五位而成正覺等。依據普賢法界帝網重重主伴具足，故名圓教。如此經等所說。 若從所說法的法相而言，初小乘法相有七十五法，識只有六種。所說未能窮盡法的本源，多起異議爭論。如小乘各部的經論所說。 二始教中，廣泛說法相，少量說真性。所立的百法抉擇分明，故無違背爭論。所說的八識只是生滅法相，名數多與小乘相同。固然不是究竟玄妙的說法。如《瑜伽師地論》（Yogacarabhumi-sastra）、《雜集論》（Abhidharmasamuccaya）等所說。 三終教中，少量說法相，廣泛說真性。以會事從理的緣故，所立的八識通於如來藏（Tathagatagarbha），隨緣成立，具有生滅和不生滅的性質。也不論百法名數，不廣泛，又不同於小乘，也沒有多種門徑。如《楞伽經》、《寶性論》（Ratnagotravibhaga）等所說。 四頓教中，總不說法相，只辨真性。也沒有八識的差別之相。一切所有，唯是妄想。一切法實，唯是絕言。呵斥教義，勸人遠離，毀壞相狀，泯滅心念。生心即是妄想，不生心就是。

【English Translation】 English version The teachings of Hinayana are understandable. The Two Initial Teachings, according to the second and third periods of teachings in the Samdhinirmocana Sutra (Explication of the Profound Meaning Sutra), both acknowledge that Niyata-sravakas and Pratyekabuddhas (those destined to attain Arhatship, the Hearers and Solitary Buddhas) are unable to attain Buddhahood. Now, these are combined into one teaching. Because this has not exhausted the principles of Mahayana Buddhism, it is established as the Initial Teaching of Mahayana. The Three Final Teachings hold that Niyata-sravakas and Pratyekabuddhas, and Icchantikas (those who have severed their roots of goodness) should all attain Buddhahood. This exhausts the ultimate teachings of Mahayana, and is therefore established as the Final Teaching. However, the above two teachings both rely on stages, gradually cultivating to completion, and are both called Gradual Teachings. The Four Sudden Teachings hold that as soon as a single thought does not arise, one is called a Buddha, not relying on stages, gradually speaking, and is therefore established as the Sudden Teaching. As the Vimalakirti Nirdesa Sutra (Discourse of Vimalakirti) says: 'Those who attain the true nature of all dharmas do not proceed from one ground to another.' The Lankavatara Sutra (Descent into Lanka Sutra) says: 'The first ground is the eighth ground, and even to the point of nothingness, what order is there?' Also, in the chapter on the lower grounds, the ten grounds are like bird tracks in the sky, how can any difference be obtained? This is explained in detail in the Visesacinta-pariprccha Sutra (Inquiry of Visesacinta) and others. The Five Perfect Teachings clarify that one position is all positions, and all positions are one position. Therefore, the full mind of the ten faiths encompasses the five positions and attains perfect enlightenment, and so on. Relying on the complete interpenetration of the network of Indra's net in the realm of Samantabhadra (Universal Worthy), with layers of principal and subordinate, it is called the Perfect Teaching. This is as explained in this sutra and others. If speaking in terms of the characteristics of the dharmas taught, the initial Hinayana dharma characteristics have seventy-five dharmas, and consciousnesses only have six types. What is spoken does not exhaust the origin of the dharmas, and many different opinions and disputes arise. This is as explained in the sutras and treatises of the various Hinayana schools. In the Two Initial Teachings, dharma characteristics are widely taught, and true nature is taught in small amounts. The established hundred dharmas are clearly distinguished, so there are no contradictions or disputes. The eight consciousnesses that are spoken of are merely the characteristics of arising and ceasing dharmas, and the names and numbers are mostly the same as in Hinayana. It is certainly not an ultimate and profound teaching. This is as explained in the Yogacarabhumi-sastra (Treatise on the Stages of Yoga Practice), Abhidharmasamuccaya (Compendium of Abhidharma), and others. In the Three Final Teachings, dharma characteristics are taught in small amounts, and true nature is widely taught. Because of harmonizing phenomena with principle, the established eight consciousnesses are connected to the Tathagatagarbha (Buddha-nature), established according to conditions, possessing the nature of arising and ceasing and non-arising and non-ceasing. It also does not discuss the names and numbers of the hundred dharmas, is not extensive, and is also different from Hinayana, and does not have many paths. This is as explained in the Lankavatara Sutra, Ratnagotravibhaga (Treatise on the Jewel Nature) and others. In the Four Sudden Teachings, dharma characteristics are not taught at all, only true nature is discussed. There is also no differentiation of the eight consciousnesses. All that exists is only delusion. The reality of all dharmas is only beyond words. It scolds teachings, encourages detachment, destroys appearances, and extinguishes thoughts. The arising of thought is delusion, and the non-arising of thought is.

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佛。亦無佛無不佛無生無不生。如凈名默住顯不二等是其意也。五圓教中所說唯是無盡法界。性海圓融緣起無礙。相即相入如因陀羅網重重無際微細相容主伴無盡。十十法門各稱法界。具如下說。然此五教有開有合亦有五重。一或總為一。謂唯是如來一大善巧攝生方便也。二或開為二。謂一乘三乘教前諸教中雖有存三泯二不同。然皆通三乘趣入故名三乘教。后一直顯本法不通二乘故唯是一。即智論中名共教不共教。此亦同上印師等所立二教也。三或分為三。謂小乘三乘一乘教。智論既將此經為不與二乘共故名為不共。即是一乘。大品等為通三乘同觀得益故名為共。即是三乘。義準四阿含經既不共菩薩亦名不共。即是小乘。依此三位梁攝論第八云如來成立正法有三種。一立小乘二立大乘(有本作三乘字)三立一乘。第三最勝故名善成立。此亦同上妙智經說。又真諦三藏部異執疏第二卷中亦同此說。四或分為四。此有二義。一于上共教中約存三泯二開兩教故為四。一別教小乘。二同教三乘。如深密等。三同教一乘。如法華等。四別教一乘。如華嚴等。二約歷位無位開漸頓二教故為四。一小乘教。二漸教。三頓教。四圓教。五或散分為五。于上漸教復分始終二教。此上五教非局判經。但多分而論。如上所指通諸經論。並可知

【現代漢語翻譯】 現代漢語譯本 佛（Buddha）。既沒有佛，也沒有非佛，沒有生，也沒有非生。如同《維摩詰經》中維摩詰的默然不語，顯示不二之理，就是這個意思。五圓教中所說的，唯有無盡的法界。自性如海般圓融，緣起無礙。相互即入，如同因陀羅網（Indra's net，帝釋天之網，比喻重重無盡）般重重無際，微細之處也相互容納，主伴關係無有窮盡。十十法門各自稱做法界，具體如下所述。然而這五教有開有合，也有五重含義。一，或者總歸為一，認為一切都是如來（Tathagata，佛的稱號）以大善巧方便來攝受眾生。二，或者開為二，即一乘教和三乘教。之前的各種教法中，雖然有存三乘、泯二乘的不同，但都通向三乘的趣入，所以稱為三乘教。之後直接顯現根本之法，不通向二乘，所以唯一是一乘。這在《大智度論》中被稱為共教和不共教。這也類似於印順法師等人所立的二教。三，或者分為三，即小乘教、三乘教、一乘教。《大智度論》既然將此經視為不與二乘共有，所以稱為不共，即是一乘。《大品般若經》等爲了通向三乘，共同觀照而得益，所以稱為共，即是三乘。按照這個義理，《阿含經》既然不與菩薩共有，也稱為不共，即是小乘。依據這三個層次，《攝大乘論》第八卷說，如來成立正法有三種：一是建立小乘，二是建立大乘（有的版本寫作三乘），三是建立一乘。第三種最為殊勝，所以稱為善成立。這也類似於妙智經所說。又真諦三藏的《部異執疏》第二卷中也同樣這樣說。四，或者分為四。這有兩種含義。一，在上文的共教中，根據存三乘、泯二乘，開出兩教，所以成為四教：一是別教小乘，二是同教三乘，如《深密解脫經》等，三是同教一乘，如《法華經》等，四是別教一乘，如《華嚴經》等。二，根據歷位和無位，開出漸教和頓教，所以成為四教：一是小乘教，二是漸教，三是頓教，四是圓教。五，或者分散為五。在上文的漸教中，又分為始教和終教。以上五教並非侷限於判斷某一部經，只是從大部分情況而言。如上文所指出的，貫通各種經論，都可以理解。

【English Translation】 English version Buddha. There is neither Buddha nor non-Buddha, neither arising nor non-arising. Just as Vimalakirti's (凈名, a wise lay Buddhist in the Vimalakirti Sutra) silence in the Vimalakirti Sutra reveals the non-dual principle, that is the meaning. What is spoken of in the Five Perfect Teachings is only the endless Dharma Realm. The self-nature is as round and harmonious as the sea, and dependent origination is unobstructed. They are mutually inclusive and enter into each other, like Indra's net (因陀羅網, a metaphor for infinite interconnectedness) with layers upon layers without end, where even the subtle aspects accommodate each other, and the relationship between the principal and the subordinate is inexhaustible. Each of the Ten Profound Gates is called the Dharma Realm, as described below. However, these Five Teachings can be opened or combined, and they also have five levels of meaning. One, they can be collectively regarded as one, considering everything as the Tathagata's (如來, 'Thus Gone One', an epithet of the Buddha) great skillful means to embrace sentient beings. Two, they can be opened into two, namely the One Vehicle Teaching and the Three Vehicle Teaching. Among the previous teachings, although there are differences in preserving the Three Vehicles or eliminating the Two Vehicles, they all lead to the Three Vehicles, so they are called the Three Vehicle Teaching. Later, the fundamental Dharma is directly revealed, not leading to the Two Vehicles, so it is only the One Vehicle. This is called the Common Teaching and the Uncommon Teaching in the Mahaprajnaparamita-sastra (大智度論). This is also similar to the Two Teachings established by Master Yinshun (印順法師) and others. Three, they can be divided into three, namely the Hinayana Teaching, the Three Vehicle Teaching, and the One Vehicle Teaching. Since the Mahaprajnaparamita-sastra considers this sutra as not shared with the Two Vehicles, it is called Uncommon, which is the One Vehicle. The Mahaprajnaparamita Sutra (大品般若經) and others are for the benefit of the Three Vehicles through common contemplation, so they are called Common, which is the Three Vehicle. According to this principle, the Agama Sutras (阿含經) are not shared with Bodhisattvas, so they are also called Uncommon, which is the Hinayana. Based on these three levels, the eighth volume of the Mahayana-samgraha (攝大乘論) says that the Tathagata establishes the Correct Dharma in three ways: first, establishing the Hinayana; second, establishing the Mahayana (some versions write Three Vehicle); and third, establishing the One Vehicle. The third is the most supreme, so it is called well-established. This is also similar to what is said in the Wonderful Wisdom Sutra (妙智經). Furthermore, the second volume of Master Paramartha's (真諦三藏) Commentary on Different Interpretations of Schools (部異執疏) also says the same thing. Four, they can be divided into four. This has two meanings. One, in the Common Teaching mentioned above, based on preserving the Three Vehicles or eliminating the Two Vehicles, two teachings are opened up, resulting in four teachings: first, the Separate Teaching of the Hinayana; second, the Common Teaching of the Three Vehicles, such as the Samdhinirmocana Sutra (深密解脫經); third, the Common Teaching of the One Vehicle, such as the Lotus Sutra (法華經); and fourth, the Separate Teaching of the One Vehicle, such as the Avatamsaka Sutra (華嚴經). Two, based on gradual and sudden, two teachings are opened up, resulting in four teachings: first, the Hinayana Teaching; second, the Gradual Teaching; third, the Sudden Teaching; and fourth, the Perfect Teaching. Five, they can be scattered into five. In the Gradual Teaching mentioned above, it is further divided into the Initial Teaching and the Final Teaching. The above Five Teachings are not limited to judging a particular sutra, but are discussed from the majority of cases. As pointed out above, they are interconnected with various sutras and treatises, and can be understood.

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第十以理開宗。宗乃有十。一法我俱有宗。謂人天位及小乘中犢子部等。彼立三聚法。一有為法。二無為法。三非二聚。即初二是法。后一是我。又立五法藏。一過去。二未來。三現在。四無為。五不可說。此即是我以不可說是有為無為故。二法有我無宗。謂薩婆多等。彼說諸法二種所攝。一名。二色。或四所攝。謂三世及無為。或立五法。一心。二心所。三色。四不相應。五無為。此即但有此法無別有我。三法無去來宗。謂大眾部等說。有現在及無為。以過未法體用俱無故也。四現通假實宗。謂說假部等。彼說無有去來二世。于現在法中在蘊可實在界處為假。隨應諸法假實不定。成實論及經部別師亦同此類。五俗妄真實宗。謂說出世部等。彼說世俗法假以虛妄故。出世法實以非虛妄故。六諸法但名宗。謂一說部等。一切我法唯有假名都無實體。此又通於初教之始。七一切皆空宗。謂大乘初教。說一切法悉皆性空超于情表無分別故。如般若等皆辯。八真德不空宗。謂終教諸經所說。一切法唯是真如如來藏中實德攝故。真體不空具性德故。九相想俱絕宗。謂頓教中絕言所顯離言之理。理事俱泯平等離念。十圓明具德宗。謂如別教一乘。主伴具足無盡自在所顯法門。上來分教開宗粗陳挭概廣引教理。具明義相如別記說。

【現代漢語翻譯】 現代漢語譯本 第十，以理開宗。宗有十種。 第一，法我俱有宗。指人天道以及小乘中的犢子部（Vātsīputrīya）等。他們立三聚法：一、有為法（saṃskṛta-dharma），二、無為法（asaṃskṛta-dharma），三、非二聚。即前兩者是法，後者是我。又立五法藏：一、過去，二、未來，三、現在，四、無為，五、不可說。這便是以『不可說』作為『我』，因為『不可說』既非有為也非無為。 第二，法有我無宗。指薩婆多部（Sarvāstivāda）等。他們說諸法由兩種所攝：一名（nāma），二色（rūpa）。或由四種所攝：即三世（過去、現在、未來）及無為。或立五法：一心（citta），二心所（caitta），三色，四不相應（citta-viprayukta），五無為。這便是隻有這些法，沒有另外的『我』。 第三，法無去來宗。指大眾部（Mahāsāṃghika）等說。只有現在及無為，因為過去和未來的法，體和用都已不存在。 第四，現通假實宗。指說假部（Saṃkrantivāda）等。他們說沒有過去和未來二世。在現在的法中，在蘊（skandha）中可以是實在的，在界（dhātu）、處（āyatana）中是假有的。隨著情況，諸法的假實不定。成實論（Tattvasiddhi-śāstra）及經部（Sautrāntika）的個別論師也與此類似。 第五，俗妄真實宗。指說出世部（Lokottaravāda）等。他們說世俗法是假的，因為是虛妄的；出世法是真實的，因為不是虛妄的。 第六，諸法但名宗。指一說部（Ekavyāvahārika）等。一切『我』和『法』都只有假名，都沒有實體。這又通於初教的開始。 第七，一切皆空宗。指大乘初教。說一切法都本性空（śūnyatā），超越了情感表達，沒有分別。 第八，真德不空宗。指終教諸經所說。一切法唯是真如（tathatā）如來藏（Tathāgatagarbha）中真實功德所攝。真體不空，具足本性功德。 第九，相想俱絕宗。指頓教中超越言語所顯示的離言之理。事和理都泯滅，平等離念。 第十，圓明具德宗。指如別教一乘，主伴具足，無盡自在所顯示的法門。 以上是對分教開宗的粗略陳述，廣泛引用教理，詳細說明義相，如別記所說。

【English Translation】 English version Tenth, Opening the Schools Based on Reason. There are ten schools. First, the School of Dharma and Self Both Exist. This refers to the schools of humans and gods, as well as the Vātsīputrīya (犢子部) and others in the Hinayana. They establish three categories of dharmas: 1. conditioned dharmas (saṃskṛta-dharma), 2. unconditioned dharmas (asaṃskṛta-dharma), and 3. neither of the two. The first two are dharmas, and the last one is the self. They also establish five Dharma treasuries: 1. past, 2. future, 3. present, 4. unconditioned, and 5. inexpressible. This is because they consider the 'inexpressible' as the 'self,' since the 'inexpressible' is neither conditioned nor unconditioned. Second, the School of Dharma Exists, but Self Does Not. This refers to the Sarvāstivāda (薩婆多部) and others. They say that all dharmas are encompassed by two things: name (nāma) and form (rūpa). Or by four things: the three times (past, present, and future) and the unconditioned. Or they establish five dharmas: 1. mind (citta), 2. mental factors (caitta), 3. form, 4. non-associated formations (citta-viprayukta), and 5. the unconditioned. This means that there are only these dharmas, and there is no separate 'self'. Third, the School of No Past or Future Dharmas. This refers to the Mahāsāṃghika (大眾部) and others. They say that there are only the present and the unconditioned, because the past and future dharmas have neither substance nor function. Fourth, the School of Provisional and Real in the Present. This refers to the Saṃkrantivāda (說假部) and others. They say that there are no past or future times. Among the present dharmas, what is in the skandhas (蘊) can be real, while what is in the dhātus (界) and āyatanas (處) is provisional. Depending on the situation, the provisionality and reality of dharmas are not fixed. The Tattvasiddhi-śāstra (成實論) and individual teachers of the Sautrāntika (經部) are also similar to this. Fifth, the School of Mundane Illusion and Transcendental Reality. This refers to the Lokottaravāda (說出世部) and others. They say that mundane dharmas are false because they are illusory; transcendental dharmas are real because they are not illusory. Sixth, the School of Dharmas as Mere Names. This refers to the Ekavyāvahārika (一說部) and others. All 'self' and 'dharmas' are only provisional names and have no substance. This also applies to the beginning of the initial teachings. Seventh, the School of All is Emptiness. This refers to the initial teachings of the Mahayana. They say that all dharmas are inherently empty (śūnyatā), transcending emotional expression and without discrimination. Eighth, the School of True Virtues Not Empty. This refers to what is said in the sutras of the final teachings. All dharmas are only encompassed by the true virtues in the True Thusness (tathatā) Tathāgatagarbha (如來藏). The true substance is not empty and possesses inherent virtues. Ninth, the School of Both Characteristics and Thoughts Cease. This refers to the principle of being beyond words, revealed in the sudden teachings, which transcends language. Both phenomena and principle are extinguished, and there is equality and freedom from thought. Tenth, the School of Perfect Illumination and Complete Virtues. This refers to the Dharma gate revealed by the One Vehicle of the Distinct Teaching, where the principal and companions are complete, and there is endless freedom. The above is a rough presentation of opening the schools by dividing the teachings, extensively citing doctrines and principles, and explaining the meanings in detail, as described in separate records.

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第四教所被機者。通有十位。于中前五簡其非器。后五正顯所為前中五者。一違真非器。謂不發菩提心不求出離。依傍此經求名求利莊飾我人。經非彼緣故非其器。下云。為名利說法是為魔業。又如不凈說法墮惡道等。二背正非器。謂詐現大心偽修邪善。近感人天終成佛。恐墮阿鼻地獄多劫受苦。如提婆達多為闡提頂。又如八大善人當成不善。前據初時即可知。此就終時方顯。下云。忘失菩提心修諸善根是為魔業。經非此緣故亦非器。三乖實非器。謂雖不巧偽。然隨自執見以取經文。遂令超情至教回不入心故成非器。地論云。聞作聞解不得不聞。又如隨聲取義五種過失等。此上三位俱是凡愚眾生境界。下云。此經不入一切眾生之手。唯除菩薩。良以此經非是眾生流轉之緣。故不入手。四狹劣非器。謂一切二乘無廣大心亦非此器。下文云。一切聲聞緣覺不聞此經。何況受持。又舍利弗等五百聲聞皆如聾盲不聞不見。五守權非器。謂三乘共教諸菩薩等。隨自宗中修行未滿初阿僧祇亦非此器故。下文云。菩薩摩訶薩。雖無量億那由他劫行六波羅蜜修習道品善根未聞此經。雖聞不信受持隨順。是等猶為假名菩薩。問瓔珞經等十千劫修十信行滿。何故此中無量億等不信此經。答以彼但於行布位中修行信等。於此圓融普賢十

【現代漢語翻譯】 現代漢語譯本

第四，教法所針對的根器，總共有十種。其中前五種是排除不適合的根器，后五種是真正顯示教法所要度化的對象。前面的五種是：

一、違背真理的非器：指不發菩提心（bodhicitta，覺悟之心），不尋求出離輪迴，而是依傍這部經典來追求名利，裝飾自我和他人。因為經典不是爲了這些人而設，所以他們不是適合的根器。下文說：『爲了名利說法，這是魔業。』又如不以清凈心說法，會墮入惡道等等。

二、背離正道的非器：指虛假地表現出大乘發心，偽裝修行邪惡的善行，表面上感得人天福報，最終卻墮入阿鼻地獄（Avīci，無間地獄），遭受多劫的痛苦。如同提婆達多（Devadatta，佛陀的堂兄弟）成為闡提（icchantika，斷善根者）的頂峰。又如八大善人最終可能變成不善之人。前者是從最初的表現就可以知道，後者是到了最終的結果才顯現出來。下文說：『忘失菩提心，修諸善根，這是魔業。』經典不是爲了這些人而設，所以他們也不是適合的根器。

三、乖離實相的非器：指雖然不虛偽狡詐，但卻按照自己的執見來理解經文，導致超越常情的至高教義無法進入內心，因此成為不適合的根器。《地論》說：『聽了之後按照自己所聽到的來解釋，這樣就等於沒有聽。』又如隨文解義，犯五種過失等等。以上三種都是凡夫愚昧眾生的境界。下文說：『這部經典不會落入一切眾生之手，唯有菩薩才能得到。』這是因為這部經典不是眾生流轉輪迴的因緣，所以不會落入他們手中。

四、狹隘低劣的非器：指一切二乘（Śrāvakayāna and Pratyekabuddhayāna，聲聞乘和緣覺乘）之人，沒有廣大的心量，也不是適合的根器。下文說：『一切聲聞緣覺都聽不到這部經典，更何況是受持。』又如舍利弗（Śāriputra，佛陀的十大弟子之一）等五百聲聞，都像聾盲一樣，聽不見也看不見。

五、固守權教的非器：指三乘共教（Triyāna，聲聞乘、緣覺乘和菩薩乘）中的諸位菩薩等，隨順自己的宗派修行，還沒有圓滿最初阿僧祇劫（asaṃkhyeya-kalpa，無數劫）的，也不是適合的根器。下文說：『菩薩摩訶薩（bodhisattva-mahāsattva，大菩薩），雖然經過無量億那由他劫（nayuta-kalpas，極多的劫）修行六波羅蜜（ṣaṭ-pāramitā，六度），修習道品善根，但沒有聽聞這部經典，即使聽聞了也不相信、受持、隨順，這些人仍然是假名菩薩。』問：瓔珞經等經典中說，修行十千劫，圓滿十信行，為什麼這裡說無量億劫等還不相信這部經典？答：因為他們只是在行布位的階段修行信等，而這部經典是圓融普賢的十

【English Translation】 English version

Fourth, regarding those who are receptive to the teachings, there are ten categories in total. Among them, the first five exclude those who are not suitable vessels, while the latter five truly reveal those who are to be transformed by the teachings. The first five are:

1. Those who go against the truth are unsuitable vessels: This refers to those who do not generate Bodhicitta (the mind of enlightenment), do not seek liberation from Samsara (cyclic existence), but instead rely on this Sutra to seek fame and profit, and to adorn themselves and others. Because the Sutra is not intended for these people, they are not suitable vessels. The text below says: 'To expound the Dharma for fame and profit is the work of demons.' Also, like expounding the Dharma with an impure mind, one will fall into evil realms, and so on.

2. Those who turn their backs on the right path are unsuitable vessels: This refers to those who falsely display a great mind, and pretend to cultivate evil deeds as if they were virtuous, superficially experiencing human and heavenly blessings, but ultimately falling into Avīci Hell (the hell of incessant suffering), enduring suffering for many kalpas (eons). It is like Devadatta (Buddha's cousin) becoming the pinnacle of an icchantika (one who has severed their roots of goodness). It is also like the eight great virtuous people who may eventually become unvirtuous. The former can be known from the initial behavior, while the latter is revealed only at the final outcome. The text below says: 'Forgetting the mind of Bodhi and cultivating all kinds of virtuous roots is the work of demons.' The Sutra is not intended for these people, so they are also not suitable vessels.

3. Those who deviate from reality are unsuitable vessels: This refers to those who, although not cunning or deceitful, interpret the Sutra according to their own fixed views, causing the supreme teachings that transcend ordinary understanding to fail to enter their minds, thus becoming unsuitable vessels. The Treatise on the [Ten Stages] Earth says: 'Hearing and then interpreting according to what one has heard is equivalent to not having heard at all.' It is also like grasping the meaning according to the words, committing the five kinds of faults, and so on. The above three categories are all the realms of ordinary, ignorant beings. The text below says: 'This Sutra will not fall into the hands of all sentient beings, but only Bodhisattvas can obtain it.' This is because this Sutra is not the cause for sentient beings to transmigrate in Samsara, so it will not fall into their hands.

4. Those who are narrow and inferior are unsuitable vessels: This refers to all those of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna, the Hearer Vehicle and the Solitary Realizer Vehicle), who do not have a vast mind and are not suitable vessels. The text below says: 'All Śrāvakas (Hearers) and Pratyekabuddhas (Solitary Realizers) do not hear this Sutra, let alone uphold it.' Also, like Śāriputra (one of the Buddha's ten great disciples) and the five hundred Śrāvakas, they are all like the deaf and blind, unable to hear or see.

5. Those who cling to provisional teachings are unsuitable vessels: This refers to the Bodhisattvas in the shared teachings of the Three Vehicles (Triyāna, Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna), who follow their own schools of practice and have not yet completed the first asaṃkhyeya-kalpa (countless eons), are also not suitable vessels. The text below says: 'Bodhisattva-Mahāsattvas (great Bodhisattvas), although they have practiced the Six Pāramitās (ṣaṭ-pāramitā, six perfections) for countless billions of nayuta-kalpas (extremely many eons), cultivating the roots of virtue of the path, have not heard this Sutra, and even if they hear it, they do not believe, uphold, or follow it. These are still nominally Bodhisattvas.' Question: The Inconceivable State Sutra and other Sutras say that one cultivates for ten thousand kalpas, completing the ten stages of faith. Why does this Sutra say that countless billions of kalpas and so on do not believe in this Sutra? Answer: Because they are only cultivating faith and so on in the stage of practice, while this Sutra is the perfect and all-encompassing Samantabhadra's ten

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信一攝一切猶未聞信。由此故知二宗差別。若不爾者修行既經爾許時劫不信此經。何名菩薩摩訶薩也。簡非器竟第二顯所為中五者。一正為者。謂是一乘不共教中普機菩薩。正是此經所為之器。下文云。如是經典。但為乘不思議乘菩薩摩訶薩說不為餘人。解云。乘者運轉為義。若依別門初運至十信。次轉至十住乃至佛果。次第相乘以階彼岸。名可思議。若依普門一位即一切位故。亦一運即一切運。名不思議乘。乘此乘者十信滿心即得六位。如賢首品等說。又十住等位皆亦如是。如下文諸會處說。又如善財一生具五位等。皆是普法相收故也。又舍那品云。非余境界之所知。普賢方便皆得入。又普賢誡眾云。普眼境界清凈身我今演說。仁諦聽如是可知。問何故此法非余境界。答以盧舍那周遍塵方普應法界一切群機。若彼別機稱自根器。但各見己所見聞自所聞。皆不見他所見不聞他所聞。此普賢機乃見一切所見聞一切所聞。皆盡盧舍那能化分齊故云普眼境也。是故當知。普別二機感普別二法各不同也。二兼為者。謂遺法中見聞信向此無盡法。成金剛種當必得此圓融普法。如下文吞服金剛喻又小火廣燒喻等。又如兜率天子從地獄出得十地無生忍。展轉利益不窮盡等。皆由宿聞此法為本因故。又下文云。雖在於大海及劫盡火中。

【現代漢語翻譯】 現代漢語譯本 『信一攝一切』（相信一個法門就能包含一切法門）的說法，（你）甚至都沒有聽說過，由此可知別教和圓教的差別。如果不是這樣，修行既然已經經過如此長的時間，還不相信這部經，怎麼能稱為菩薩摩訶薩（bodhisattva-mahāsattva，大菩薩）呢？ 簡別根器完畢。第二，闡明所為對象，其中有五點：一、正為對像：指的是一乘（ekayāna，唯一佛乘）不共之教中，具有普遍根機的菩薩。他們正是這部經所要教化的對象。《下文》說：『這樣的經典，只為修習不可思議乘的菩薩摩訶薩宣說，不為其他人宣說。』解釋說：『乘』，是運轉的意思。如果按照別教的法門，最初從十信位開始運轉，然後轉到十住位，乃至佛果，次第相乘，以此到達彼岸，這叫做可思議。如果按照圓教的法門，一個位次即是一切位次，因此一次運轉即是一切運轉，這叫做不可思議乘。乘坐此乘的人，十信位圓滿時，就能得到六個位次，如《賢首品》等所說。而且十住等位次也都是這樣，如下文各會處所說。又如善財童子一生具足五位等，都是普法所包含的緣故。又《舍那品》說：『不是其他境界所能知曉的，普賢（Samantabhadra）的方便都能進入。』又普賢告誡大眾說：『我現在演說普眼境界的清凈身，你們認真聽。』由此可知。 問：為什麼這種法不是其他境界所能知曉的？答：因為盧舍那佛（Locana）周遍塵沙世界，普遍應化法界一切眾生。如果那些別教根機的眾生，只按照自己的根器，各自見到自己所見，聽到自己所聞，都不能見到他人所見，聽到他人所聞。而這種普賢根機的眾生，能見到一切所見，聽到一切所聞，都窮盡盧舍那佛所能教化的範圍，所以叫做普眼境界。因此應當知道，普教和別教兩種根機，所感應的普法和別法，各自不同。 二、兼為對像：指的是在遺法之中，見到、聽到、相信、嚮往這種無盡之法的人。他們會種下金剛種子，將來必定能得到這種圓融普法，如下文吞服金剛的比喻，以及小火廣燒的比喻等。又如兜率天子（Tusita）從地獄出來，得到十地無生法忍，輾轉利益無窮無盡等，都是由於過去聽聞此法作為根本原因的緣故。又下文說：『即使身處大海以及劫盡之火中，』

【English Translation】 English version The saying 'believing in one encompasses all' (信一攝一切) you haven't even heard of it. From this, we know the difference between the two schools (別教 and 圓教). If not, having practiced for so long, how can one not believe in this sutra and still be called a Bodhisattva-Mahasattva (菩薩摩訶薩, great bodhisattva)? The differentiation of capacities is complete. Second, clarifying the intended audience, there are five points: 1. The primary audience: refers to the bodhisattvas with universal capacities in the non-common teaching of the One Vehicle (ekayāna, the only Buddha vehicle). They are precisely the vessels for whom this sutra is intended. The following text says: 'Such a sutra is only spoken for Bodhisattva-Mahasattvas who ride the inconceivable vehicle, not for others.' The explanation says: 'Vehicle' means to transport. If according to the separate teaching, it initially moves from the ten faiths, then to the ten abodes, and even to the fruit of Buddhahood, multiplying sequentially to reach the other shore, which is called conceivable. If according to the universal teaching, one position is all positions, therefore one movement is all movements, which is called the inconceivable vehicle. Those who ride this vehicle attain six positions upon the completion of the ten faiths, as described in the 'Virtuous Leader' chapter and others. Moreover, the positions of the ten abodes and others are also like this, as mentioned in various assemblies below. Furthermore, like Sudhana's (善財) attainment of five positions in one lifetime, all are encompassed by the universal Dharma. Moreover, the 'Locana' chapter says: 'Not known by other realms, Samantabhadra's (普賢) expedient means can all enter.' Furthermore, Samantabhadra admonishes the assembly, saying: 'I now expound the pure body of the universal eye realm, listen attentively.' Thus, it can be known. Question: Why is this Dharma not known by other realms? Answer: Because Locana Buddha (盧舍那佛) pervades the dust-like worlds, universally responding to all beings in the Dharma realm. If those beings of separate capacities only rely on their own capacities, each seeing what they see and hearing what they hear, they cannot see what others see or hear what others hear. However, beings of Samantabhadra's capacity see all that is seen and hear all that is heard, exhausting the scope of Locana Buddha's transformative power, hence it is called the universal eye realm. Therefore, it should be known that the universal and separate capacities sense different universal and separate Dharmas. 2. The secondary audience: refers to those who, in the remaining Dharma, see, hear, believe, and aspire to this inexhaustible Dharma. They will plant the Vajra seed, and in the future, they will surely attain this perfect and all-encompassing Dharma, as in the metaphor of swallowing Vajra and the metaphor of a small fire widely burning below. Furthermore, like the Tusita (兜率) heaven's son emerging from hell and attaining the patience of non-origination of the ten grounds, benefiting endlessly, all are due to hearing this Dharma in the past as the fundamental cause. Furthermore, the following text says: 'Even if one is in the great ocean or the fire at the end of the kalpa,'

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決定信無疑必得聞此經。三引為者。謂彼如前共教菩薩。于彼教中多時長養深解窮徹行佈教源。即當得此普賢法界。既云無量億那由他劫不信此經。即知過此劫數必當信受。以離此普法更無餘路得成佛故。經不說彼過此劫數猶不信故。問若彼地前過彼劫數必信受者。即知地上二宗不別。豈彼所信無十地耶。答于彼教中具有行布十地漸次乃至佛果。長養彼根器務令成熟。極遲之者至此劫數定當信入。如其疾者是即不定可準知耳。四轉為者。謂諸二乘以根鈍故。要先回入共教大乘舍二乘名得菩薩稱。然後方入此普賢法。故說此經唯為菩薩不攝二乘。若不爾者余大乘經有聲聞眾為所被機亦引二乘令其入大。唯獨此經眾無聲聞之機文無回小之說。何成了義深廣之典。設第八會有聲聞者。為寄對顯法表如聾盲非是所被。其六千比丘非是羅漢故不相違。是故當知。一切二乘總無頓入普賢法界。依究竟說無有二乘而不回入共教菩薩。無彼菩薩而不入此普賢之法。是故展轉無不皆是此法之器。五遠為者。謂諸凡愚外道闡提悉有佛性。以障重故久遠亦當得入此法。如佛性論及寶性論皆說。以一闡提謗大乘因。依無量時說無佛性。非謂究竟無清凈性。又如此經性起大樹於二乘闡提二處不生牙亦不捨生性等。又如日照生盲喻等。是故當知。一

切眾生究竟無不皆入此法。以此普法眾生具有故。下文云。菩薩知一切眾生身中有如來菩提等。問若爾何故瑜伽等論。定性二乘及無性有情定不成佛。答此由教門有了不了故有諸說。若依小乘一切眾生總皆無有大菩提性。如小論說。若大乘初教即五性差別。一分有性一分無性。如瑜伽等。若依終教一切眾生悉有佛性。如涅槃等經佛性等論。若依頓教眾生佛性一味一相。不可言有不可說無。離言絕慮。如諸法無行經等說。若依圓教眾生佛性。具因具果。有性有相。圓明備德。如性起品如來菩提處說。

第五能詮教體者。通論教體。從淺至深。略有十門。一言詮辯體門。二通攝所詮門。三遍該諸法門。四緣起唯心門。五會緣入實門。六理事無礙門。七事融相攝門。八帝網重重門。九海印炳現門。十主伴圓備門。初中有二。先辨小乘。后顯大乘。前中依薩婆多宗諸德三說。一云但名句文身以為教體。故發智論云。十二部經以何為性。答名身句身文身次第住等。一云以聲善故是佛教體名等無記是教作用。婆娑論第一百二十六云。佛教云何。答謂佛語言詞唱評論語音語路語表是佛教。乃至說者語業為體。佛語何法。答謂名身句身文身。次第行列。次第安布。次第連合。此即總顯佛教作用。解云。評家正義音聲為體。經部宗

【現代漢語翻譯】 現代漢語譯本：

所有眾生最終都能進入這種佛法，因為這種普遍的佛法是眾生所具有的。下文說：『菩薩知道一切眾生身中都有如來菩提等等。』問：如果這樣，為什麼《瑜伽師地論》等論典說，定性二乘（註：指那些註定只能證得聲聞或緣覺果位的人）和無性有情（註：指沒有佛性，無法成佛的眾生）註定不能成佛呢？答：這是因為佛教的教義有不了義和了義之分，所以有各種不同的說法。如果按照小乘佛教的觀點，一切眾生都沒有大菩提的本性，就像小乘論典所說的那樣。如果按照大乘佛教的初級教義，就有五性的差別，一部分眾生有佛性，一部分眾生沒有佛性，就像《瑜伽師地論》等論典所說的那樣。如果按照終極教義，一切眾生都有佛性，就像《涅槃經》等經典和《佛性論》所說的那樣。如果按照頓教的觀點，眾生的佛性是同一的，唯一的，不可說有，不可說無，超越了語言和思慮，就像《諸法無行經》等經典所說的那樣。如果按照圓教的觀點，眾生的佛性具足成佛的因和果，有體性，有相狀，圓滿光明，具備一切功德，就像《性起品如來菩提處》所說的那樣。

第五，能詮教體（註：指能夠表達教義的載體）方面。總的來說，教體從淺到深，略有十個方面：一、言詮辯體門，二、通攝所詮門，三、遍該諸法門，四、緣起唯心門，五、會緣入實門，六、理事無礙門，七、事融相攝門，八、帝網重重門，九、海印炳現門，十、主伴圓備門。首先，在第一方面中，又分為兩個部分：先辨析小乘佛教的觀點，后闡述大乘佛教的觀點。在前一部分中，依據薩婆多宗（註：一切有部）諸位德師的三種說法：第一種說法認為，只有名身、句身、文身（註：構成語言文字的三個要素）才是教體。所以《發智論》說：『十二部經以什麼為體性？』回答說：『名身、句身、文身次第住等。』第二種說法認為，因為聲音是善的，所以是佛教的教體，名等是無記性，是教的作用。《婆娑論》第一百二十六卷說：『佛教是什麼？』回答說：『就是佛的語言、詞語、唱誦、評論、語音、語路、語表是佛教。』乃至說者的語業為體。佛語是什麼法？回答說：『就是名身、句身、文身，次第排列，次第安布，次第連合。』這總的顯示了佛教的作用。解釋說，評論家的正義是音聲為體。經部宗（註：經量部）

【English Translation】 English version:

All sentient beings ultimately can enter this Dharma because this universal Dharma is inherent in all beings. The following text says: 'Bodhisattvas know that in the bodies of all sentient beings there is Tathagata Bodhi, etc.' Question: If that is the case, why do treatises such as the Yogacarabhumi-sastra state that those of the Niyata-dvyayana (Niyata-dvyayana: those destined to attain only the Arhatship of Sravakas or Pratyekabuddhas) and beings without Buddha-nature (Abija; those who cannot attain Buddhahood) are destined not to attain Buddhahood? Answer: This is because the Buddha's teachings have provisional and definitive meanings, hence the various statements. According to the Hinayana view, all sentient beings entirely lack the nature of great Bodhi, as stated in Hinayana treatises. According to the initial teachings of Mahayana, there are five natures, with some beings possessing Buddha-nature and others not, as in the Yogacarabhumi-sastra and other treatises. According to the ultimate teachings, all sentient beings possess Buddha-nature, as stated in the Nirvana Sutra and treatises on Buddha-nature. According to the sudden teachings, the Buddha-nature of sentient beings is of one flavor and one form, neither affirmable nor deniable, beyond words and thoughts, as stated in the Sarva Dharma Apratisthita Sutra and other texts. According to the perfect teachings, the Buddha-nature of sentient beings possesses both the cause and the effect of Buddhahood, having essence and form, perfectly luminous and complete with virtues, as stated in the Nature Arising Chapter on the Tathagata's Bodhi Place.

Fifth, regarding the expressive teaching entity (abhidharma-kaya: the vehicle that expresses the teachings). Generally speaking, the teaching entity, from shallow to deep, has roughly ten aspects: 1. The gate of verbal expression and discernment of the entity; 2. The gate of universally encompassing what is expressed; 3. The gate of universally covering all dharmas; 4. The gate of dependent origination and mind-only; 5. The gate of converging conditions and entering reality; 6. The gate of non-obstruction between principle and phenomena; 7. The gate of mutual inclusion of phenomena; 8. The gate of the Indra's net, layer upon layer; 9. The gate of the ocean-seal vividly manifesting; 10. The gate of the complete provision of principal and attendant. First, within the first aspect, there are two parts: first, analyzing the views of Hinayana Buddhism, and then elucidating the views of Mahayana Buddhism. In the first part, according to the three views of the virtuous teachers of the Sarvastivada school (Sarvastivada: the 'all exists' school): The first view holds that only the aggregates of name, sentence, and letter (nama-kaya, pada-kaya, vyanjana-kaya: the three elements constituting language) are the teaching entity. Therefore, the Jnanaprasthana says: 'What is the nature of the twelve divisions of scripture?' The answer is: 'The aggregates of name, sentence, and letter, abiding in sequence, etc.' The second view holds that because the sound is good, it is the teaching entity of Buddhism, and names, etc., are of indeterminate nature and are the function of the teaching. The 126th fascicle of the Mahavibhasa says: 'What is Buddhism?' The answer is: 'The Buddha's language, words, chanting, commentary, speech, path of speech, and expression are Buddhism.' Even the speaker's verbal karma is the entity. What is the Buddha's language? The answer is: 'The aggregates of name, sentence, and letter, arranged in sequence, established in sequence, and connected in sequence.' This generally reveals the function of Buddhism. The explanation is that the commentator's correct view is that sound is the entity. The Sautrantika school (Sautrantika: the school of those who uphold the sutras)

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亦以音聲為性。故順正理論第十四破經部云。汝不應立名句文身即聲為體。又無性攝論破彼云。諸契經句語為自性不應理故。初是法處后是聲處。亦又因前二說諸德合取以為教體。余如彼說。就大乘宗有四句。初攝假從實。唯聲為體以名等依聲屈曲假立無別體故。無性攝論云。依弘誓願立菩薩聲。雜集論云。成所引聲謂諸聖說。二分假異實。以名等為性故。唯識論第二云。若名句等不異聲者。法詞無礙境應無別。三假實合辯。亦聲亦名等。維摩經云。有以音聲語言文字而作佛事。十地論中說者以二事說。聽者以二事聞。謂音聲名字。問依此宗聲表善惡聲是無記。又名句文是自性無記。何得無記為聖教體。答若有漏心變可是無記。若佛菩薩后得智說俱是善攝。十地論云。依止何事者謂音聲及善字。四假實雙泯。非聲非名。以即空故。言即無言故。維摩云。文字性離是即解脫。十地論中風喻音聲。畫喻名字。若動樹葉風及壁上畫是即可取。若空中風及空中畫皆不可取。大乘聲名當知亦爾。皆不可取以相盡故。此上四句為一教體。是故空有無礙名大乘法。謂空不異有有是幻有。幻有宛然舉體是空。有不異空空是真空。真空湛然舉體是有。是故空有無毫分別。故佛藏經云。諸法如毫𣯛許不空者即諸佛不出世。又下云。諸法畢竟

空無有毫末相。如是非一也。第二通攝所詮門者。非但如前取能詮教。亦漸通取所詮之義。以並是所知所解法故。瑜伽八十一云。諸契經體略有二種。一文。二義。文是所依義是能依。如是二種總名一切所知境界。解云。以義依文而得顯故。第三遍該諸法門者。謂一切諸法悉為教體。此亦二種。一有為法。二無為法。以無不能令生開覺故。如下文華鬘寶地香樹云閣法界法門無非佛事。如勝音菩薩及所坐蓮華即通人法教義行位因果理事總能發生勝解行。故併爲教體。準思可知。第四緣起唯心門者。此上一切差別教法無不皆是唯心所現。是故俱以唯識為體。然有二義。一本影相對。二說聽全攝。初中通辨諸教總有四句。一唯本無影。如小乘教。以無唯識變現等故達摩多羅等諸論師多立此義。二亦本亦影。如大乘始教。眾生心外佛有微妙色聲等法。由聞者善根增上緣力擊佛利他等子為因。于佛智上文義相生為本性相教。由佛此教增上緣力擊聞法者有漏無漏善根種子聞者識上文義相生為影像相教也。二十唯識論云。展轉增上力二識成決定。護法論師等悉立此義。三唯影無本。如大乘終教。離眾生心佛果無有色身言聲事相功德。唯有如如及如如智。大悲大愿為增上緣令彼所化根熟眾生心中現佛色聲說法。是故聖教唯是眾生心影像

【現代漢語翻譯】 現代漢語譯本 空無有毫末相（最小的差別）。像這樣不是單一不變的。第二，普遍包含所詮釋的法門，不僅僅像前面那樣取能詮釋的教法，也逐漸包含所詮釋的意義，因為它們都是所知所解的法。瑜伽師地論第八十一卷說：『諸契經的體性大致有兩種：一是文字，二是義理。文字是所依，義理是能依。這兩種總稱為一切所知的境界。』解釋說：『因為義理依靠文字才能顯現。』 第三，普遍涵蓋諸法門，是指一切諸法都作為教法的體性。這也有兩種：一是有為法，二是無為法。因為沒有（有為法和無為法），就不能使眾生生起開悟。如下文所說，華鬘、寶地、香樹、云閣、法界法門，沒有哪一樣不是佛的事業。如勝音菩薩以及他所坐的蓮花，就貫通了人、法、教、義、行、位、因、果、理、事，總能發生殊勝的理解和修行，所以都作為教法的體性。參照思考就可以明白。 第四，緣起唯心門，是指以上一切差別的教法，沒有哪一樣不是唯心所現。因此，都以唯識為體性。然而有兩種意義：一是本影相對，二是說聽全攝。初中，通盤辨別諸教總共有四句：一是唯有本無影，如小乘教，因為沒有唯識變現等，達摩多羅（Dharmatrata，法救）等諸論師大多立此義。二是亦本亦影，如大乘始教，眾生心外佛有微妙色聲等法，由於聽聞者善根增上緣力，擊佛利他等種子為因，于佛智上文義相生為本性相教，由佛此教增上緣力，擊聞法者有漏無漏善根種子，聞者識上文義相生為影像相教也。《二十唯識論》說：『展轉增上力，二識成決定。』護法論師等都立此義。三是唯影無本，如大乘終教，離開眾生心，佛果沒有色身言聲事相功德，唯有如如（Tathata，真如）及如如智。大悲大愿為增上緣，令彼所化根熟眾生心中現佛色聲說法。是故聖教唯是眾生心影像。

【English Translation】 English version There is no slightest difference. It is not a single entity. Secondly, universally encompassing the doors of what is being explained, it not only takes the teaching that can explain, as before, but also gradually includes the meaning of what is being explained, because they are all knowable and understandable dharmas. The Yogacarabhumi-sastra, Chapter 81, says: 'The nature of the sutras is roughly of two kinds: one is the text, and the other is the meaning. The text is what is relied upon, and the meaning is what can rely on it. These two are collectively called the realm of all that is knowable.' The explanation says: 'Because the meaning is manifested by relying on the text.' Thirdly, universally covering all dharma doors, it means that all dharmas are the nature of the teaching. This is also of two kinds: one is conditioned dharmas (有為法), and the other is unconditioned dharmas (無為法). Because without them, sentient beings cannot be awakened. As mentioned in the following text, the garland, the treasure land, the fragrant tree, the cloud pavilion, and the dharma doors of the dharma realm are all the activities of the Buddha. For example, Bodhisattva Superior Sound (勝音菩薩) and the lotus flower he sits on connect the person, the dharma, the teaching, the meaning, the practice, the position, the cause, the effect, the principle, and the matter, and can generate superior understanding and practice, so they are all the nature of the teaching. It can be understood by referring to it. Fourthly, the door of dependent origination and mind-only, means that all the different teachings above are all manifestations of mind-only. Therefore, they all take consciousness-only (唯識) as their nature. However, there are two meanings: one is the relative relationship between the original and the shadow, and the other is the complete inclusion of speaking and listening. In the former, all the teachings are generally distinguished into four sentences: one is only the original without the shadow, such as the Hinayana teachings, because there is no transformation of consciousness-only, etc. Dharmatrata (達摩多羅) and other masters mostly establish this meaning. The second is both the original and the shadow, such as the beginning teachings of Mahayana. Outside the minds of sentient beings, the Buddha has subtle forms, sounds, and other dharmas. Due to the increasing power of the good roots of the listeners, the seeds of the Buddha striking for the benefit of others are the cause, and the meaning of the text arises on the Buddha's wisdom as the teaching of the original nature. Due to the increasing power of the Buddha's teaching, the seeds of the listeners' contaminated and uncontaminated good roots are struck, and the meaning of the text arises on the listeners' consciousness as the teaching of the image. The Vijnaptimatrata-siddhi-sastra says: 'By the increasing power of mutual influence, the two consciousnesses become definite.' Dharmapala (護法) and other masters all establish this meaning. The third is only the shadow without the original, such as the final teachings of Mahayana. Apart from the minds of sentient beings, the Buddha's fruit has no form, sound, phenomena, or merits, only Suchness (Tathata, 如如) and the wisdom of Suchness. Great compassion and great vows are the increasing conditions, causing the sentient beings whose roots are ripe to manifest the Buddha's form, sound, and dharma in their minds. Therefore, the holy teachings are only the images of the minds of sentient beings.

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。故下文云。一切諸如來無有說佛法。隨其所應化而為演說法。又云。如來法身不思議無色無相。無倫匹示現色像。為眾生十方受化靡不見。如是非一。龍軍堅慧諸論師等並立此義。四非本非影。如頓教中。非直心外無佛色等。眾生心內所現之佛亦當相空。以唯是識無別影故。色等性離無所有故。一切無言無言亦無故。是故聖教即是無教之教。如經云如來不出世亦無有涅槃。又密嚴經明佛常在法界無不出世等。龍樹等宗多立此義。此前四說總為一教。圓融無礙皆不相妨。以各聖教從淺至深攝眾生故。思之可見。第二說聽全收者。亦四句。一離佛心外無所化眾生。況所說教。是故唯是佛心所現。此義云何。謂諸眾生無別自體攬如來藏以成眾生。然此如來藏即是佛智證為自體。是故眾生舉體總在佛智心中。下文云。諸佛悉了知一切從心轉。又云。如來菩提身中悉見一切眾生髮菩提心修菩薩行成等正覺。乃至見一切眾生寂滅涅槃亦復如是。皆悉一性以無性故。又云。三世一切劫佛剎及諸法諸根心心法一切虛妄法。於一佛身中此法皆悉現。又佛性論第二如來藏品云。一切眾生悉在如來智內故名為藏。以如如智稱如如境故。一切眾生決定無有出如如境者。併爲如來之所攝持故名所藏眾生為如來藏。是故離佛心智無一法可得。二總

在眾生心中。以離眾生心無別佛德故。此義云何。佛證眾生心中真如成佛。亦以始覺同本覺故。是故總在眾生心中。從體起用。應化身時即是眾生心中真如用大更無別佛。起信論中盛明此義。又下文云。若人慾求知三世一切佛應當如是觀。心造諸如來。三隨一聖教全唯二心。以前二說不相離故。謂眾生心內佛為佛心中眾生說法。佛心中眾生聽眾生心佛說法。如是全收說聽無礙。是謂甚深唯識道理四或彼聖教俱非二心。以兩俱形奪不併現故。雙融二位無不泯故。謂佛心眾生無聽者故。眾生心佛無說者故。兩俱雙泯二相盡故。經云。夫說法者無說無示。亦其聽法者無聞無得。又此下文云。眾生所生非是生。亦無流轉生死中。又經云。如來不說法亦不度眾生如是等。是故此四於一聖教圓融無礙方為究竟。

第五會緣入實門者亦有二義。一以本收末。二會相顯性。初中以諸聖教皆從真流是故與真性常不異。如海起潮不失鹹味。論中名為真如所流十二分教。又云。從最清凈法界等。流教法等。是故以本收末唯是真如也。二會相顯性者。謂彼一切差別教法皆悉從緣起。從緣起故必無自性。無自性故即是真如。是故空相本盡真性本現唯是真如故。經云。一切法即如也。又下文云。彼生滅法如如相也。

第六理事無礙門者

【現代漢語翻譯】 現代漢語譯本：在眾生的心中。因為離開眾生的心就沒有別的佛德。這個道理是什麼呢？佛證悟眾生心中的真如而成佛，也是因為始覺與本覺相同。所以總是在眾生的心中。從本體生起作用，應化身的時候就是眾生心中真如的作用，再沒有別的佛。起信論中詳細闡明了這個道理。又下文說：『如果有人想知道過去、現在、未來一切諸佛，應當這樣觀察，心創造了諸如來。』三隨一聖教完全是唯二心。因為前面兩種說法不相離的緣故。就是說眾生心中有佛，佛心中有眾生說法。佛心中有眾生聽眾生心佛說法。這樣全部包含，說聽沒有障礙。這就是甚深的唯識道理。或者那些聖教都不是二心。因為兩者都互相掩蓋，不能同時顯現。雙重融合兩個位置，沒有不泯滅的。就是說佛心中沒有眾生聽法，眾生心中沒有佛說法。兩者都雙重泯滅，兩種相都消失了。經中說：『說法的人沒有說沒有指示，聽法的人也沒有聽沒有得到。』又這段下文說：『眾生所生不是真正的生，也沒有在生死中流轉。』又經中說：『如來不說*法，也不度眾生』等等。所以這四種在一聖教中圓融無礙，才是究竟。 第五，會緣入實門也有兩種含義：一是將末歸本，二是會相顯性。首先，從諸聖教都從真如流出，所以與真性常常沒有差異。如同海起潮汐，不失去鹹味。《起信論》中稱為真如所流的十二分教。又說：『從最清凈法界等，流出教法等。』所以將末歸本，唯有真如。二是會相顯性，就是說一切差別教法都從因緣生起。從因緣生起，必定沒有自性。沒有自性，就是真如。所以空相本來就窮盡，真性本來就顯現，唯有真如。經中說：『一切法就是如。』又下文說：『那些生滅法就是如如相。』 第六，理事無礙門。

【English Translation】 English version: In the minds of sentient beings. Because there is no other Buddha-virtue apart from the minds of sentient beings. What is the meaning of this? The Buddha realizes Buddhahood by verifying the Suchness (Tathata) [真如] (true thusness, ultimate reality) in the minds of sentient beings, and also because the initial awakening (Shih-chueh) [始覺] is the same as the original awakening (Pen-chueh) [本覺]. Therefore, it is all within the minds of sentient beings. From the substance arises function. When manifesting as a transformation body (Ying-hua-shen) [應化身], it is the function of Suchness in the minds of sentient beings; there is no other Buddha. The Awakening of Faith Treatise (Qi Xin Lun) [起信論] extensively explains this meaning. Furthermore, the following text says: 'If one wishes to know all the Buddhas of the three times, one should observe in this way: the mind creates all the Tathagatas (Ru Lai) [如來].' The three follow one holy teaching, which is entirely the two minds. Because the previous two statements are inseparable. That is to say, within the minds of sentient beings, there is the Buddha; in the Buddha's mind, there are sentient beings listening to the Dharma (Fa) [法] (teachings) in the minds of sentient beings. In this way, everything is included, and there is no obstruction in speaking and listening. This is the profound doctrine of Consciousness-Only (Wei Shi) [唯識]. Or those holy teachings are not the two minds. Because both obscure each other and cannot appear simultaneously. The dual merging of the two positions eliminates everything. That is to say, in the Buddha's mind, there are no sentient beings listening; in the minds of sentient beings, there is no Buddha speaking. Both are doubly eliminated, and both aspects disappear. The sutra says: 'The one who speaks the Dharma has nothing to say or show, and the one who listens to the Dharma has nothing to hear or gain.' Furthermore, the following text says: 'The birth of sentient beings is not a true birth, and there is no transmigration in Samsara (Sheng Si) [生死] (birth and death).' Also, the sutra says: 'The Tathagata does not speak the Dharma, nor does he liberate sentient beings,' and so on. Therefore, these four are perfectly integrated and without obstruction in one holy teaching, which is the ultimate. Fifth, the Gate of Converging with Conditions to Enter Reality also has two meanings: first, to gather the branches into the root; second, to reveal the nature through phenomena. First, all the holy teachings flow from Suchness, so they are always non-different from the true nature. Like the tide rising from the sea, it does not lose its salty taste. The Awakening of Faith Treatise calls it the twelve divisions of teachings flowing from Suchness. It also says: 'From the most pure Dharma Realm (Fa Jie) [法界] (Dharmadhatu), etc., flow the teachings, etc.' Therefore, gathering the branches into the root is only Suchness. Second, revealing the nature through phenomena means that all differentiated teachings arise from conditions. Because they arise from conditions, they must have no self-nature. Because they have no self-nature, they are Suchness. Therefore, the aspect of emptiness is originally exhausted, and the true nature is originally revealed, which is only Suchness. The sutra says: 'All Dharmas are Suchness.' Furthermore, the following text says: 'Those phenomena of arising and ceasing are the aspect of Suchness.' Sixth, the Gate of Non-Obstruction between Principle and Phenomena.

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。亦有二義。一謂一切教法舉體真如不礙事相歷然差別。二真如舉體為一切法。不礙一味湛然平等。前即如波即水不礙動相。后即如水即波不失濕體。當知此中道理亦爾。是故理事混融無礙唯一無住不二法門。維摩經中盛顯斯義。又此經云。知非有是有．有是非有．非相是相．相是非相。良由本以非有為有。是故此有即是非有。聖教準此理事無礙思之可見。

第七事融相攝門者。亦有二義。一相在。二相是。初中先一在一切中。謂如一教法不礙在事全是真理。真理遍餘一切事中同理。教事亦如理遍。是故一切法中常有此一。依是義故無一微細塵毛等處無佛說教。故此經云。一切佛剎微塵中盧舍那現自在力。弘誓願海振音聲調伏一切眾生類。二一切在一中。謂無分齊理既不改性而全是事。是故一事攝理無不皆盡。餘事如理在一事中。以理無際限不可分故。隨一事處皆全攝也。是故一中常有一切依是義。故此經云。於此蓮華藏莊嚴世界海之內一一微塵中見一切法界。又云。於一法中解眾多法眾多法中解了一法。若具通說有其四句。初一在一中。謂別說一切差別事中一一各有彼一法故。二一在一切中。謂通說一切悉有一故。三一切在一中。謂別說一中攝一切故。四一切在一切中。謂通說一切悉有一切故。又此常含一切

【現代漢語翻譯】 現代漢語譯本： 也有兩種含義。一是說一切教法整體就是真如（Tathata，事物的真實如是之相），不妨礙事相歷歷分明地差別存在。二是真如整體就是一切法，不妨礙其一味湛然平等。前者就像波浪即是水，不妨礙其動態。後者就像水即是波浪，不失去其濕潤的本質。應當明白其中的道理也是如此。因此，理和事互相融合，沒有障礙，唯一無住的不二法門。《維摩詰經》中盛大地闡明了這個意義。而且此經說：『知道非有是有，有是非有，非相是相，相是非相。』正是因為原本以非有為有，所以此有即是非有。聖人的教誨依據這個道理，理事無礙，思考就可以明白。 第七，事融相攝門，也有兩種含義。一是相在，二是相是。初中，先說一在一切中，比如一個教法不妨礙它在事上完全是真理。真理遍佈于其他一切事中，道理相同。教事也像真理一樣遍佈。所以一切法中常常有這一個。依據這個意義，沒有一微細的塵毛等處沒有佛說的教法。所以此經說：『一切佛剎微塵中，盧舍那（Locana，光明遍照）現自在力，弘誓願海振音聲，調伏一切眾生類。』二是說一切在一中，沒有分界的理既然不改變其性質而完全是事，所以一事包含理，沒有不完全包含的。其他事像理一樣在一事中，因為理沒有邊際，不可分割，所以無論在哪一事處都完全包含。所以一中常常有一切。依據這個意義，此經說：『於此蓮華藏莊嚴世界海之內，一一微塵中見一切法界。』又說：『於一法中解眾多法，眾多法中解了一法。』如果全面地說，有四句。第一，一在一中，是說分別說一切差別事中，每一個都有那一法。第二，一在一切中，是說總的說一切都有一。第三，一切在一中，是說分別說一中包含一切。第四，一切在一切中，是說總的說一切都有一切。而且這常常包含一切。

【English Translation】 English version: There are also two meanings. First, it means that all teachings are entirely True Thusness (Tathata, the true suchness of things), which does not hinder the distinct differences in phenomena. Second, True Thusness is entirely all dharmas, which does not hinder its uniform, serene, and equal nature. The former is like waves being water, not hindering their dynamic appearance. The latter is like water being waves, not losing its wet essence. It should be understood that the principle here is also like this. Therefore, principle and phenomena are mixed and fused without obstruction, the unique non-abiding non-dual Dharma gate. The Vimalakirti Sutra greatly elucidates this meaning. Moreover, this sutra says: 'Knowing that what is non-existent is existent, what is existent is non-existent, what is non-form is form, what is form is non-form.' Precisely because originally taking non-existence as existence, therefore this existence is non-existence. The sage's teachings are based on this principle; the unobstructedness of principle and phenomena can be understood through contemplation. Seventh, the Gate of Mutual Containment and Interfusion of Phenomena also has two meanings: first, phenomena are in; second, phenomena are. In the first, first, one is in all, meaning that one teaching does not hinder it from being entirely the truth in phenomena. The truth pervades all other phenomena, the principle is the same. Teaching phenomena also pervade like truth. Therefore, in all dharmas, there is always this one. According to this meaning, there is no place, not even a tiny dust mote, without the Buddha's teachings. Therefore, this sutra says: 'In every dust mote of all Buddha lands, Locana (光明遍照, Light Shining Everywhere) manifests his power of self-mastery, the ocean of vows resounds with voices, subduing all sentient beings.' Second, all are in one, meaning that the principle without boundaries, since it does not change its nature and is entirely phenomena, therefore one phenomenon contains the principle, without not fully containing it. Other phenomena are like the principle in one phenomenon, because the principle is boundless and indivisible, therefore it is fully contained in every phenomenon. Therefore, in one, there is always all. According to this meaning, this sutra says: 'Within this Lotus Treasury Adorned World Sea, in every dust mote, one sees all Dharma realms.' It also says: 'In one dharma, one understands many dharmas; in many dharmas, one understands one dharma.' If speaking comprehensively, there are four sentences. First, one is in one, meaning that when separately speaking of all differentiated phenomena, each has that one dharma. Second, one is in all, meaning that when generally speaking, all have one. Third, all are in one, meaning that when separately speaking, one contains all. Fourth, all are in all, meaning that when generally speaking, all have all. Moreover, this always contains all.

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之一即復恒在彼一切中。同時自在無障無礙。不動一方遍十方等。皆是此義思之可見。既一切法悉為教體。皆互相收圓融無礙方是此經教之體性。二相是者。先一即是一切。謂如一教事既全是真理。真理即為一切事故。是故此一即是一切。一切即一反上應知。此經云。若一即多多即一義味寂滅悉平等。通亦四句準前思之。良以全理之事與全事之理非一非異。由非一門故得相在也。由非異門故得相是也。深思可見。依是義故一句即是一切句而無窮盡。一切亦爾。下文云。欲具演說一句法阿僧祇劫無窮盡。如是自在是此教體。第八帝網重重門者亦二義。先辨一門后類顯一切。前中如一句內即具一切。此一中一切復一即一切。如是重重具即不可窮盡。總是一句。

二類顯者。如此一句餘一切句一一皆爾。是即無盡無盡具唯普眼所知非是心識思量境界。下文云。于彼一一修多羅分別諸法不可說。于彼一一諸法中又說諸法不可說。又云。若於一小微塵中有諸佛剎不可說。于彼一一佛剎中復有佛剎不可說。解云。如是重重如因陀羅網。是謂此經圓宗教體。

第九海印炳現門者。亦有二義。一約果位。如前差別無盡教法皆是如來海印定中同時炳然圓明顯現。設所化機亦同緣起在此中現。是故唯以此三昧海為斯教體如下文

【現代漢語翻譯】 現代漢語譯本 之一即復恒在彼一切中。同時自在無障無礙。不動一方遍十方等。皆是此義思之可見。既一切法悉為教體，皆互相收圓融無礙方是此經教之體性。 二相是者。先一即是一切。謂如一教事既全是真理，真理即為一切事故。是故此一即是一切，一切即一反上應知。此經云：『若一即多多即一義味寂滅悉平等』。通亦四句準前思之。良以全理之事與全事之理非一非異。由非一門故得相在也。由非異門故得相是也。深思可見。依是義故一句即是一切句而無窮盡，一切亦爾。下文云：『欲具演說一句法阿僧祇劫（asamkhya-kalpa，無數劫）無窮盡』。如是自在是此教體。 第八帝網重重門者亦二義。先辨一門后類顯一切。前中如一句內即具一切，此一中一切復一即一切，如是重重具即不可窮盡，總是一句。 二類顯者。如此一句餘一切句一一皆爾，是即無盡無盡具唯普眼所知非是心識思量境界。下文云：『于彼一一修多羅（sutra，經）分別諸法不可說，于彼一一諸法中又說諸法不可說』。又云：『若於一小微塵中有諸佛剎（buddhakṣetra，佛土）不可說，于彼一一佛剎中復有佛剎不可說』。解云：如是重重如因陀羅網（Indra's net）。是謂此經圓宗教體。 第九海印炳現門者。亦有二義。一約果位。如前差別無盡教法皆是如來海印定中同時炳然圓明顯現。設所化機亦同緣起在此中現。是故唯以此三昧海為斯教體如下文

【English Translation】 English version One is also constantly present in all of them. Simultaneously, it is free, unobstructed, and unimpeded. The immobility in one direction and the pervasiveness in all ten directions are all meanings that can be understood through contemplation. Since all dharmas are the body of the teachings, and they mutually contain each other in perfect harmony without obstruction, this is the nature of this sutra's teachings. The second aspect is 'is'. First, one is all. For example, one teaching event is entirely the truth, and the truth is the cause of all events. Therefore, this one is all, and all is one, which should be understood in reverse. This sutra says: 'If one is many and many is one, the meaning is extinguished and all is equal.' The fourfold generality can also be considered according to the previous pattern. Because the event of the whole principle and the principle of the whole event are neither one nor different. Because of the gate of non-oneness, they can be mutually present. Because of the gate of non-difference, they can be mutually 'is'. Deep contemplation can reveal this. According to this meaning, one sentence is all sentences and is inexhaustible, and all is the same. The following text says: 'If one wishes to fully expound one sentence of dharma, it will take asamkhya-kalpas (countless eons) without end.' Such freedom is the body of this teaching. The eighth gate of the Indra's net of multiple layers also has two meanings. First, distinguish one gate, and then reveal all by analogy. In the former, such as within one sentence, all is contained. In this one, all is again one, which is all. Thus, the multiple layers of containment are inexhaustible, and all is one sentence. The second is to reveal by analogy. Like this one sentence, all other sentences are the same, which is endless and inexhaustible. Only the universal eye knows this, not the realm of mental consciousness. The following text says: 'In each sutra (sutra), the differentiation of all dharmas is unspeakable. In each of these dharmas, the further explanation of dharmas is unspeakable.' It also says: 'If in one small dust mote there are unspeakable Buddha-ksetras (Buddha-lands), in each of these Buddha-ksetras there are further unspeakable Buddha-ksetras.' The explanation says: Such multiple layers are like Indra's net. This is the perfect and complete teaching body of this sutra. The ninth gate of the sea-seal manifestation also has two meanings. First, regarding the fruit position, all the different and endless teachings mentioned earlier are simultaneously, clearly, and perfectly manifested in the Tathagata's (Tathagata, Thus Come One) sea-seal samadhi (samadhi, concentration). If the beings to be transformed also have the same conditioned arising, they will also appear in this. Therefore, only this samadhi sea is the body of this teaching, as described below.

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云一切示現無有餘海印三昧勢力故。二約因位。要普賢等諸大菩薩方得此定同前業用亦無差別。是故十信滿處普賢位中亦得此定。如賢首品說。

第十主伴圓備門者。謂此普法教不孤起必主伴隨生。如下文普莊嚴童子聞佛說一切法界無垢莊嚴經。有世界微塵數修多羅以為眷屬。如是等文處處皆有。此眷屬經有其二義。一同類。二異類。初同類者。如說十住十方各有十剎塵數菩薩來證。同名法慧。我等佛所亦說十住。大眾眷屬名味句身等無有異。是故當知一十住經十方各有十剎塵數修多羅等以為眷屬。如一十住餘一切處所說十住皆攝爾許塵數眷屬。十住既爾餘十行等一一品會皆有證法。數量準釋可知。二異類者。謂隨一方一界為一類機說一會法。既無結通十方等說。故非主經。然亦與主為勝方便故為眷屬。是故主經必十方塵道同時同說。伴經不爾隨方各別。是故一一主經各有塵數眷屬。是謂本末相資主伴圓備。教體門竟。

第六宗趣者。語之所表曰宗宗之所歸曰趣。然此大經宗趣難辨。略敘十說以顯一宗。

一江南印師敏師等多以因果為宗。謂此經中廣明菩薩行位之因及顯所成佛果勝德。下文所說不離此二故以為宗。

二大遠法師以華嚴三昧為宗。謂因行之華能嚴佛果。此上二說但得所成行德

【現代漢語翻譯】 現代漢語譯本：云：一切示現都是由於海印三昧（如大海般含藏一切法門的三昧）的勢力所致，沒有其他原因。第二，從因位的角度來說，只有普賢（象徵菩薩的廣大行愿）等諸大菩薩才能證得此定，其作用與前面所說沒有差別。因此，在十信位圓滿之處，普賢位中也能證得此定，如《賢首品》所說。

第十，主伴圓備門：指的是此普法之教不會孤立產生，必定有主伴隨之而生。如下文普莊嚴童子聽聞佛陀宣說《一切法界無垢莊嚴經》時，有世界微塵數（形容極多的數量）的修多羅（佛經）作為眷屬。像這樣的經文處處都有。這些眷屬經有兩種含義：一是同類，二是異類。首先說同類，比如經中說十住（菩薩修行的十個階位）的每一住，十方都有十剎塵數（形容極多的數量）的菩薩前來證明，他們都名為法慧。我們佛所說的十住，其大眾眷屬的名、味、句、身等都沒有差異。因此應當知道，一部《十住經》，十方各有十剎塵數的修多羅等作為眷屬。就像一部《十住經》，其餘一切處所說的十住都包含如此多的眷屬。十住既然如此，其餘十行等每一品會都有證法，數量可以參照解釋得知。其次說異類，指的是隨著一方一界為一類根機宣說一會法，既然沒有總結貫通十方等說法，所以不是主經。然而也與主經互為殊勝方便，所以作為眷屬。因此，主經必定十方塵道同時同說，伴經則不然，隨著各方而有所區別。因此，每一部主經各有塵數眷屬。這就是本末互相資助，主伴圓備。教體門結束。

第六，宗趣：語言所表達的內容稱為宗，宗所歸向的目標稱為趣。然而這部大經的宗趣難以分辨。略述十種說法來顯明一個宗。

第一種說法是江南印師敏師等人多以因果為宗。認為這部經中廣泛闡明菩薩行位的因，以及顯現所成就的佛果殊勝功德。下文所說沒有離開這兩方面，所以以此為宗。

第二種說法是大遠法師以華嚴三昧為宗。認為因行之華能夠莊嚴佛果。以上兩種說法只是得到了所成就的行德。

【English Translation】 English version: It is said that all manifestations are due to the power of the Samadhi of the Ocean Seal (a samadhi that contains all Dharmas like the ocean), and there is no other reason. Secondly, from the perspective of the causal stage, only great Bodhisattvas such as Samantabhadra (symbolizing the vast vows and practices of Bodhisattvas) can attain this Samadhi, and its function is no different from what was mentioned earlier. Therefore, at the completion of the Ten Faiths, one can also attain this Samadhi in the position of Samantabhadra, as stated in the 'Virtuous Leader' chapter.

Tenth, the Door of Complete Accompaniment of Host and Guests: This refers to the fact that this universal Dharma teaching does not arise in isolation, but must be accompanied by hosts and guests. As in the following text, when the Bodhisattva Universal Adornment heard the Buddha expounding the 'Immaculate Adornment Sutra of All Dharma Realms,' there were as many Sutras (Buddhist scriptures) as dust motes in a world (describing an extremely large number) as attendants. Such texts are found everywhere. These attendant Sutras have two meanings: one is of the same kind, and the other is of a different kind. First, regarding the same kind, for example, the Sutra says that for each of the Ten Abodes (ten stages of Bodhisattva practice), there are as many Bodhisattvas as dust motes in ten lands (describing an extremely large number) coming to certify, and they are all named Dharma Wisdom. The Ten Abodes spoken of by our Buddha, the names, flavors, phrases, and bodies of the assembly of attendants are all the same. Therefore, it should be known that for one 'Ten Abode Sutra,' there are as many Sutras as dust motes in ten lands as attendants. Just like one 'Ten Abode Sutra,' the Ten Abodes mentioned in all other places contain so many attendants. Since the Ten Abodes are like this, each assembly of the remaining Ten Practices and so on has Dharma certification, and the quantity can be understood by referring to the explanation. Secondly, regarding the different kind, it refers to expounding a Dharma assembly for a certain type of capacity in one direction and one realm. Since there is no summary connecting the teachings of the ten directions, it is not the main Sutra. However, it also serves as a superior expedient for the main Sutra, so it is considered an attendant. Therefore, the main Sutra must be spoken simultaneously in the ten directions, while the attendant Sutras are different, varying according to each direction. Therefore, each main Sutra has as many attendants as dust motes. This is what is meant by mutual assistance between the root and the branch, and the complete accompaniment of host and guests. The Door of the Essence of the Teaching is completed.

Sixth, the Tenet and Aim: What the language expresses is called the tenet, and the goal to which the tenet leads is called the aim. However, the tenet and aim of this great Sutra are difficult to distinguish. Briefly describe ten explanations to reveal one tenet.

The first explanation is that Master Yin and Master Min of Jiangnan mostly take cause and effect as the tenet. They believe that this Sutra extensively elucidates the causes of the Bodhisattva's stages of practice, and reveals the superior virtues of the Buddha fruit that is achieved. What is said in the following text does not depart from these two aspects, so it is taken as the tenet.

The second explanation is that Dharma Master Dayuan takes the Avatamsaka Samadhi as the tenet. He believes that the flower of causal practice can adorn the Buddha fruit. The above two explanations only obtain the virtues of the achieved practice.

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遺其所依法界。

三依衍法師以無礙法界為宗。

四依裕法師。以甚深法界心境為宗謂法界門中義分為境。諸佛證之以成凈土。法界即是一心。諸佛證之以成法身。是故初品之內。初天王偈贊無盡平等妙法界悉皆充滿如來身。末後復明入法界品。故知唯以法界為宗。此上二說但得所依法界遺所成行德。

五依光統師以因果理實為宗。即因果是所成行德。理實是所依法界。此雖義具然猶未顯。

六今總尋名案義以因果緣起理實法界以為其宗。即大方廣為理實法界。佛華嚴為因果緣起。因果緣起必無自性。無自性故即理實法界。法界理實必無定性。無定性故即成因果緣起。是故此二無二。唯一無礙自在法門故以為宗。

七別開攝法界以成因果。謂普賢法界為因。舍那法界為果。是故唯以法界因果而為宗趣。于中分別有十事五對。一所信因果。如初會中舍那品內先明蓮華藏世界果后顯普莊嚴因。二差別因果。如第二會至小相品說。于中初二十五品說五位差別因。后三品說三德差別果。三平等因果。如普賢品說平等圓因性起品說平等滿果。上二門是生解因果。四成行因果。如離世間品中二千行法內先明因行后顯果行。五證入因果。如入法界品先祇洹林中現自在果后善財童子辨證入因。因果五週

【現代漢語翻譯】 現代漢語譯本：遺漏了他們所依止的法界（Dharmadhatu，一切法的本源）。

三依衍法師以無礙法界（unobstructed Dharmadhatu）為宗。

四依裕法師以甚深法界（profound Dharmadhatu）心境為宗，認為法界門中的義理分為境，諸佛證悟它以成就凈土（Pure Land）。法界即是一心，諸佛證悟它以成就法身（Dharmakaya，佛的法性之身）。因此，在《華嚴經》初品之內，最初的天王偈頌讚嘆無盡平等妙法界（wonderful and boundless Dharmadhatu），悉皆充滿如來身（Tathagata's body）。最後又闡明《入法界品》，所以知道唯獨以法界為宗。以上兩種說法只得到了所依止的法界，遺漏了所成就的行德。

五依光統師以因果理實為宗，即因果是所成就的行德，理實是所依止的法界。這種說法雖然義理具備，但仍然不夠明顯。

六、現在總括地尋繹名相，考察義理，以因果緣起、理實法界作為《華嚴經》的宗旨。即『大方廣』為理實法界，『佛華嚴』為因果緣起。因果緣起必然沒有自性（Svabhava，事物自身存在的性質），沒有自性所以就是理實法界。法界理實必然沒有定性，沒有定性所以就成就因果緣起。因此，這兩者沒有差別，唯一是無礙自在的法門，所以以此作為宗旨。

七、分別開顯攝法界以成就因果，認為普賢（Samantabhadra）法界為因，舍那（Vairocana）法界為果。因此，唯獨以法界因果作為宗旨。其中分別有十事五對：一、所信因果，如初會中《舍那品》內先闡明蓮華藏世界（Lotus Treasury World）果，后顯示普莊嚴因。二、差別因果，如第二會至《小相品》所說，其中最初二十五品說五位差別因，后三品說三德差別果。三、平等因果，如《普賢品》說平等圓因，《性起品》說平等滿果。以上兩門是生解因果。四、成行因果，如《離世間品》中二千行法內先闡明因行，后顯示果行。五、證入因果，如《入法界品》先在祇洹林（Jetavana）中顯現自在果，后善財童子（Sudhana）辨明證入因。因果有五週。

【English Translation】 English version: They omitted the Dharmadhatu (the realm of all phenomena, the source of all dharmas) upon which they rely.

The Dharma Master Yi Yan relies on the unobstructed Dharmadhatu as his doctrine.

The Dharma Master Yi Yu relies on the profound Dharmadhatu mind-realm as his doctrine, holding that the meaning within the Dharmadhatu gate is divided into realms, which the Buddhas realize to achieve Pure Lands. The Dharmadhatu is none other than the One Mind, which the Buddhas realize to achieve the Dharmakaya (the Dharma body of the Buddha). Therefore, within the initial chapter of the Avatamsaka Sutra, the initial verses of the Heavenly Kings praise the endless, equal, and wonderful Dharmadhatu, which completely fills the body of the Tathagata. Furthermore, the 'Entering the Dharmadhatu' chapter is elucidated at the end, thus it is known that the Dharmadhatu alone is taken as the doctrine. The above two explanations only attain the Dharmadhatu upon which they rely, omitting the virtuous conduct that is achieved.

The Dharma Master Guang Tong relies on the principle of cause and effect as his doctrine, that is, cause and effect are the virtuous conduct that is achieved, and the principle of reality is the Dharmadhatu upon which they rely. Although this explanation is complete in meaning, it is still not sufficiently clear.

Now, comprehensively examining the names and investigating the meanings, we take the cause and effect arising from conditions and the Dharmadhatu of the principle of reality as the doctrine of the Avatamsaka Sutra. That is, 'Great, Expansive, and Vast' is the Dharmadhatu of the principle of reality, and 'Buddha Avatamsaka' is the cause and effect arising from conditions. The cause and effect arising from conditions necessarily have no self-nature (Svabhava, the intrinsic nature of things). Because there is no self-nature, it is the Dharmadhatu of the principle of reality. The Dharmadhatu of the principle of reality necessarily has no fixed nature. Because there is no fixed nature, it achieves the cause and effect arising from conditions. Therefore, these two are not different, but are one unobstructed and unhindered Dharma gate, and thus it is taken as the doctrine.

Separately revealing and encompassing the Dharmadhatu to achieve cause and effect, it is held that the Dharmadhatu of Samantabhadra (Universal Worthy) is the cause, and the Dharmadhatu of Vairocana (the Illuminator) is the effect. Therefore, only the cause and effect of the Dharmadhatu are taken as the doctrine. Within this, there are ten matters and five pairs: First, the cause and effect that are believed in, such as in the 'Vairocana' chapter of the first assembly, where the result of the Lotus Treasury World is first elucidated, and then the cause of universal adornment is revealed. Second, the differentiated cause and effect, as described from the second assembly to the 'Minor Marks' chapter, where the first twenty-five chapters describe the differentiated causes of the five stages, and the last three chapters describe the differentiated effects of the three virtues. Third, the equal cause and effect, such as the 'Samantabhadra' chapter describing the equal and complete cause, and the 'Arising of Nature' chapter describing the equal and fulfilled effect. The above two gates are the cause and effect of generating understanding. Fourth, the cause and effect of accomplishing practice, such as in the 'Leaving the World' chapter, where the two thousand practices first elucidate the causal practices and then reveal the resulting practices. Fifth, the cause and effect of realization and entry, such as in the 'Entering the Dharmadhatu' chapter, where the unhindered result is first manifested in Jetavana (the Jeta Grove), and then Sudhana (Good Wealth) discerns and clarifies the cause of realization and entry. There are five cycles of cause and effect.

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一部斯畢。是故唯辨因果不失所依。但以因果為宗理亦無咎。

八會因果以同法界。法界法門略顯十事五對。一教義相對。舉此所說教法為宗。意顯所詮義理為趣。或反此。以辨義深教勝故。二理事相對。舉事法為宗。意取理性為趣。或反此。以依理性方成事故。三境智相對。舉所觀境。意欲令成觀智行故。或反此。以令修起智證同真境故。四行位相對。舉所依之五位。意令依之修成勝行。或反此。以積行成位故。五因果相對。勸彼修因。意在證果。或反此。以舉果勸樂令修因故。此上五對通於一部處處皆有故不別屬。是故唯辨法界不失所成。但以法界為宗理亦無違。

九法界因果分相顯示中。亦有十義五門。一無等境即理實法界。此有二位。一是出纏最凈法界。二是在纏性凈法界。此二為所信所證故。二無等心。此亦二義。一大菩提心為普賢行所依本故二信悲智等隨行起故。三無等行。此亦二義。一差別行各別修故。二普賢行一即一切故。四無等位。此亦二義。一行布差別位比證不同故。二圓融相攝位一位即具一切位故五無等果。此亦二義。一修生果二修顯果。此五門十義通收此經一部略盡。是故具以為宗。義亦備矣。

十法界因果雙融俱離。謂性相混融無礙自在亦有十義。一由離相故。因果不

【現代漢語翻譯】 現代漢語譯本： 一部《斯畢》（Spit，此處指某種經文或論述）。因此，僅僅辨明因果，也不會失去其所依據的根本。但如果以因果作為宗旨和理論，也沒有什麼過錯。 八會因果以同一法界（Dharmadhatu，宇宙萬法的本體）。法界法門略微顯示十件事和五種對應關係。一是教義相對：舉出此處所說的教法作為宗旨，意在顯示所詮釋的義理為歸趣。或者反過來，因為辨明義理深刻，教法殊勝。二是理事相對：舉出事相法作為宗旨，意在取理性作為歸趣。或者反過來，因為依靠理性才能成就事相。三是境智相對：舉出所觀的境界，意在使之成就觀智之行。或者反過來，爲了使修習生起智慧，證同真實的境界。四是行位相對：舉出所依據的五位（Five Stages，指修行的五個階段），意在使人依靠它修成殊勝之行。或者反過來，因為積累修行才能成就果位。五是因果相對：勸導人們修習因，意在證得果。或者反過來，因為舉出果來勸勉人們樂於修因。以上五種對應關係貫通於整部經，處處都有，所以不單獨歸屬。因此，僅僅辨明法界，也不會失去其所成就的根本。但如果以法界作為宗旨，理論上也沒有什麼違背。 九、法界因果分相顯示中，也有十種意義和五種門徑。一是無等境，即理實法界。這有二個層次：一是出纏最凈法界，二是在纏性凈法界。這二者是所信和所證的。二是無等心，這也有二個意義：一大菩提心（Mahabodhi-citta，覺悟之心）是普賢行（Samantabhadra's practices，普賢菩薩的行愿）所依的根本，二是信、悲、智等隨之而起的修行。三是無等行，這也有二個意義：一是差別行，各自分別修習，二是普賢行，一即一切。四是無等位，這也有二個意義：一行布差別位，彼此之間的證悟不同，二圓融相攝位，一個果位就具足一切果位。五是無等果，這也有二個意義：一是修生果，二是修顯果。這五門十義貫通並概括了此經的全部內容。因此，全部作為宗旨，意義也就完備了。 十、法界因果雙融俱離，是指性相混融，無礙自在，也有十種意義。一是由於遠離相的緣故，因果不...

【English Translation】 English version: 'A Spit.' Therefore, solely discerning cause and effect does not lose its foundation. However, taking cause and effect as the principle and theory is also without fault. The eight assemblies of cause and effect are the same as the Dharmadhatu (Dharmadhatu, the essence of all phenomena in the universe). The Dharmadhatu teachings briefly reveal ten matters and five correspondences. First, the correspondence of doctrine and meaning: citing the teachings spoken here as the principle, intending to show that the meaning being explained is the purpose. Or vice versa, because discerning the meaning is profound and the teachings are superior. Second, the correspondence of phenomena and principle: citing phenomenal dharmas as the principle, intending to take rationality as the purpose. Or vice versa, because relying on rationality is the only way to accomplish phenomena. Third, the correspondence of realm and wisdom: citing the realm being observed, intending to enable the accomplishment of the practice of wisdom. Or vice versa, in order to enable the cultivation and arising of wisdom, verifying the same true realm. Fourth, the correspondence of practice and stage: citing the five stages (Five Stages, referring to the five stages of practice) on which to rely, intending to enable people to rely on them to cultivate and accomplish superior practices. Or vice versa, because accumulating practice is the only way to accomplish stages. Fifth, the correspondence of cause and effect: encouraging people to cultivate causes, intending to realize the fruit. Or vice versa, because citing the fruit encourages people to be happy to cultivate causes. The above five correspondences permeate the entire sutra and are present everywhere, so they are not attributed separately. Therefore, solely discerning the Dharmadhatu does not lose its foundation. However, taking the Dharmadhatu as the principle is also without contradiction in theory. 9. In the manifestation of the differentiated aspects of cause and effect in the Dharmadhatu, there are also ten meanings and five gateways. First, the unequaled realm, which is the Dharmadhatu of true principle. This has two levels: one is the most pure Dharmadhatu free from entanglement, and the other is the inherently pure Dharmadhatu within entanglement. These two are what are believed in and realized. Second, the unequaled mind, which also has two meanings: one is the great Bodhicitta (Mahabodhi-citta, the mind of enlightenment) is the basis upon which Samantabhadra's practices (Samantabhadra's practices, the vows and practices of Samantabhadra Bodhisattva) rely, and the other is the practices that arise along with faith, compassion, and wisdom. Third, the unequaled practice, which also has two meanings: one is the differentiated practices, each cultivated separately, and the other is Samantabhadra's practice, where one is all. Fourth, the unequaled stage, which also has two meanings: one is the differentiated stages of practice, where the realizations differ from each other, and the other is the stage of perfect interpenetration, where one stage encompasses all stages. Fifth, the unequaled fruit, which also has two meanings: one is the fruit produced by cultivation, and the other is the fruit revealed by cultivation. These five gateways and ten meanings encompass and summarize the entire content of this sutra. Therefore, taking all of them as the principle, the meaning is complete. 10. The mutual inclusion and separation of cause and effect in the Dharmadhatu refers to the unobstructed and free intermingling of nature and characteristics, which also has ten meanings. One is because of being free from characteristics, cause and effect do not...

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異法界。即因果非因果也。二由離性故。法界不異因果。即法界非法界也。三由離性不泯性故。法界即因果。以非法界為法界也。四由離相不壞相故。因果即法界。以非因果為因果也。五由離相不異離性故。因果法界雙泯俱融。回超言慮也。六由不壞不異不泯故。因果法界俱存現前。爛然可見也。七由上存泯復不異故。超視聽之法恒通見聞。絕思議之義不礙言念也。八由法界性融不可分故。即法界之果統攝法界無不皆盡。因隨所依亦在果中。是故佛中有菩薩也。九即法界之因攝義亦爾。故普賢中有佛也。十因果二位各隨差別。一一法一一行一一德一一位皆各總攝無盡無盡諸法門海者。良由無不該攝法界圓融故也。是謂華嚴無盡宗趣。余義如指歸等說。

第七釋經題目者。略釋十名。一數名。二法名。三喻名。四義名。五德名。六事名。七開名。八具名。九合名。十品名。

初數名者。依梁攝論第十勝相云百千經者。是華嚴經有十萬頌名百千經。此即從本數以立其名。

二法名者。依智度論屬累品云名不思議解脫經有十萬偈。又彼中自指是華嚴故良為此經所說之法皆一攝一切無不悉是不思議解脫故以為名。

三喻名者。依涅槃經及觀佛三昧經名此經為雜華經。以萬行交飾緣起整合從喻標名。猶

【現代漢語翻譯】 現代漢語譯本： 一、異法界：即因果非因果也。（異法界：超越於一般法則的境界。因果：原因和結果。） 二、由離性故：法界不異因果，即法界非法界也。（離性：超越了事物本性的限制。法界：宇宙萬法的總稱。） 三、由離性不泯性故：法界即因果，以非法界為法界也。（泯性：泯滅事物的本性。） 四、由離相不壞相故：因果即法界，以非因果為因果也。（離相：超越了事物的表象。壞相：破壞事物的表象。） 五、由離相不異離性故：因果法界雙泯俱融，回超言慮也。（言慮：言語和思慮。） 六、由不壞不異不泯故：因果法界俱存現前，爛然可見也。（爛然可見：清晰可見。） 七、由上存泯復不異故：超視聽之法恒通見聞，絕思議之義不礙言念也。（視聽：視覺和聽覺。言念：言語和念頭。） 八、由法界性融不可分故：即法界之果統攝法界無不皆盡，因隨所依亦在果中，是故佛中有菩薩也。（菩薩：立志于成佛的修行者。） 九、即法界之因攝義亦爾：故普賢中有佛也。（普賢：象徵著大行愿的菩薩。） 十、因果二位各隨差別：一一法一一行一一德一一位皆各總攝無盡無盡諸法門海者，良由無不該攝法界圓融故也。是謂華嚴無盡宗趣，余義如指歸等說。（華嚴：指《華嚴經》。宗趣：宗旨和意趣。）

第七，解釋經題目：略釋十名。 一、數名；二、法名；三、喻名；四、義名；五、德名；六、事名；七、開名；八、具名；九、合名；十、品名。

最初的數名：依據梁朝《攝大乘論》第十勝相所說，『百千經』是指《華嚴經》有十萬頌，因此用頌的數目來命名。

第二，法名：依據《智度論》屬累品所說，名為『不思議解脫經』，有十萬偈。又《智度論》中自己指出是《華嚴經》，因此確實是此經所說的法都一概包含一切，沒有哪一樣不是不可思議的解脫，所以用這個來命名。

第三，喻名：依據《涅槃經》及《觀佛三昧經》，稱此經為『雜華經』。因為萬行交相輝映，緣起整合，所以從比喻的角度來命名，猶如...

【English Translation】 English version: 1. Different Dharmadhatu (Dharmadhatu: the realm of all phenomena): This means that cause and effect are not simply cause and effect. (Cause and effect: the principle of causality.) 2. Because of transcending inherent nature (transcending inherent nature: going beyond the limitations of the inherent nature of things): The Dharmadhatu is not different from cause and effect, meaning the Dharmadhatu is not simply the Dharmadhatu. 3. Because of transcending inherent nature without negating it (negating inherent nature: obliterating the inherent nature of things): The Dharmadhatu is identical to cause and effect, regarding what is not the Dharmadhatu as the Dharmadhatu. 4. Because of transcending form without destroying it (transcending form: going beyond the appearance of things. Destroying form: destroying the appearance of things): Cause and effect are identical to the Dharmadhatu, regarding what is not cause and effect as cause and effect. 5. Because of transcending form without differing from inherent nature: Cause and effect and the Dharmadhatu are both extinguished and merged, surpassing words and thoughts. (Words and thoughts: language and contemplation.) 6. Because of not destroying, not differing, and not negating: Cause and effect and the Dharmadhatu all exist and are present, clearly visible. (Clearly visible: plainly seen.) 7. Because of the above existence, extinction, and non-difference: The Dharma that transcends sight and hearing constantly communicates through seeing and hearing, and the meaning that surpasses thought does not hinder speech and thought. (Sight and hearing: vision and audition. Speech and thought: language and ideas.) 8. Because the nature of the Dharmadhatu is fused and indivisible: The result of the Dharmadhatu encompasses the entire Dharmadhatu without exception, and the cause is also within the result according to what it relies on. Therefore, there are Bodhisattvas in the Buddha. (Bodhisattvas: practitioners who aspire to become Buddhas.) 9. The meaning of the cause of the Dharmadhatu encompassing is also the same: Therefore, there is a Buddha in Samantabhadra. (Samantabhadra: a Bodhisattva symbolizing great vows and practices.) 10. The two positions of cause and effect each follow their differences: Each Dharma, each practice, each virtue, and each position all encompass endless and inexhaustible Dharma-gates. This is because they all encompass the perfectly fused Dharmadhatu. This is the inexhaustible principle and purpose of the Avatamsaka (Avatamsaka: refers to the Avatamsaka Sutra. Principle and purpose: the main idea and intention.) The remaining meanings are explained in works such as the 'Finger Pointing at the Moon'.

Seventh, explaining the title of the Sutra: Briefly explaining the ten names. 1. Number name; 2. Dharma name; 3. Metaphor name; 4. Meaning name; 5. Virtue name; 6. Event name; 7. Opening name; 8. Complete name; 9. Combined name; 10. Chapter name.

The initial number name: According to the tenth excellent aspect in the Liang Dynasty's 'Treatise on the Summary of the Great Vehicle', the 'Hundred Thousand Sutra' refers to the Avatamsaka Sutra, which has one hundred thousand verses. Therefore, it is named based on the number of verses.

Second, the Dharma name: According to the 'Entrustment' chapter of the 'Great Perfection of Wisdom Treatise', it is named the 'Inconceivable Liberation Sutra', which has one hundred thousand gathas. Furthermore, the 'Great Perfection of Wisdom Treatise' itself points out that it is the Avatamsaka Sutra. Therefore, it is indeed the case that all the Dharmas spoken in this Sutra encompass everything, and there is nothing that is not inconceivable liberation, so it is named accordingly.

Third, the metaphor name: According to the 'Nirvana Sutra' and the 'Contemplation on the Buddha Samadhi Sutra', this Sutra is called the 'Garland Sutra'. Because the myriad practices interweave and arise together, it is named from the perspective of a metaphor, just like...

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雜華耳。

四義名者。如下離世間品出生菩薩深妙義華等十義立名。至彼當辯。

五德名者如性起品末就十勝德以立其名。亦至彼當釋。

六事名者華嚴之稱梵語名為健拏驃訶。健拏名雜華。驃訶名嚴飾。日照三藏說云。西國別有一供養具。名為驃訶。其狀六重下闊上狹飾以華寶。一一重內皆安佛像。良以此經六位重疊位位成佛正類彼事故立此名。人天八會亦似彼應知。

七開名者此一名開為十事五對。一通別一對。謂大方廣等一部通名。世間凈眼是當品別目。二就通中教義一對。謂大等是所詮義。經之一字是能詮之教。三就義中法喻一對。謂大等是法。華嚴為喻。四就法中境智一對。謂大等是所證所覺。佛是能證能覺。亦是人法一對。五就境中簡持一對。謂大字是能簡。方廣為所簡。即簡大異小簡實異權簡果異因故也。

八具名者。大有十義。一境大。謂十蓮華藏及十佛三業無邊依正為所信境。如初會等說。二心大。謂依前大境起大心故。如賢首品及發心品說。三行大。謂依大心起大行故。如離世間品等說。四位大。謂積大行成大位故。即五位圓通等。如第二會至第六會來說。五因大。謂行位普圓生了究竟。如普賢品等說。六果大謂隨緣自體果德圓明。如不思議品等說。七體大。謂

【現代漢語翻譯】 現代漢語譯本 雜華耳。

四義名者：如下《離世間品》中，以出生菩薩深妙義華等十種意義來立名。到那裡會詳細解釋。

五德名者：如《性起品》末尾，就十種殊勝功德來立名。也到那裡再解釋。

六事名者：『華嚴』這個稱呼，梵語名為健拏驃訶（Gandavyuha）。健拏（Ganda）是『雜華』的意思，驃訶（vyuha）是『嚴飾』的意思。日照三藏說，西國有另外一種供養器具，名為驃訶。它的形狀是六層，下寬上窄，用華麗的珠寶裝飾。每一層裡面都安放著佛像。正是因為這部經有六位重疊，位位成佛，與那種器具相似，所以立了這個名字。人天八會也與此類似，應當知道。

七開名者：這一個『大』字，展開來說有十件事，五對關係。一是通名和別名一對，『大方廣』等是一個總的名稱，『世間凈眼』是這一品的特別名稱。二是就總名中，教和義一對，『大』等是所要詮釋的意義，『經』這個字是能詮釋的教法。三是就意義中，法和比喻一對，『大』等是法，『華嚴』是比喻。四是就法中，境界和智慧一對，『大』等是所證的境界和所覺悟的，『佛』是能證能覺的。這也是人和法一對。五是就境界中，簡別和持守一對，『大』字是能簡別的，『方廣』是所簡別的。也就是簡別『大』不同於『小』，簡別『實』不同於『權』，簡別『果』不同於『因』的緣故。

八具名者：『大』有十種意義。一是境界大，指十蓮華藏世界以及十方佛的三業無邊依正，是所信的境界。如初會等所說。二是心大，指依前面的大境界而生起的大心。如《賢首品》和《發心品》所說。三是行大，指依大心而生起的大行。如《離世間品》等所說。四是位大，指積累大行而成就的大位，即五位圓通等。如第二會到第六會所說。五是因大，指行位普遍圓滿，產生究竟的了悟。如《普賢品》等所說。六是果大，指隨緣的自體果德圓滿光明。如《不思議品》等所說。七是體大，指……

【English Translation】 English version Miscellaneous Flowers, that's all.

The name with four meanings: As in the 'Leaving the World' chapter, the name is established based on ten meanings such as the profound and subtle meanings of the flowers of the Bodhisattva's birth. This will be explained in detail there.

The name with five virtues: As at the end of the 'Nature Arising' chapter, the name is established based on ten excellent virtues. This will also be explained there.

The name with six aspects: The term 'Avatamsaka' in Sanskrit is called Gandavyuha. Ganda means 'miscellaneous flowers,' and vyuha means 'adornment.' The Tripitaka Master Rizhao said that there is another offering implement in the Western countries called vyuha. Its shape has six layers, wide at the bottom and narrow at the top, adorned with splendid jewels. Within each layer, Buddha images are placed. It is precisely because this sutra has six overlapping positions, with each position achieving Buddhahood, similar to that implement, that this name was established. The eight assemblies of humans and devas are also similar to this, it should be known.

The name with seven openings: This single word 'Great' is expanded to include ten matters, five pairs of relationships. First, there is the pair of general name and specific name. 'Great, Expansive, and Vast' etc. is a general name, while 'Pure Eye of the World' is the specific title of this chapter. Second, within the general name, there is the pair of teaching and meaning. 'Great' etc. are the meanings to be explained, while the word 'Sutra' is the teaching that explains. Third, within the meaning, there is the pair of dharma and metaphor. 'Great' etc. are the dharma, while 'Avatamsaka' is the metaphor. Fourth, within the dharma, there is the pair of realm and wisdom. 'Great' etc. are the realm to be realized and the awakened state, while 'Buddha' is the one who can realize and awaken. This is also a pair of person and dharma. Fifth, within the realm, there is the pair of distinction and upholding. The word 'Great' is what distinguishes, while 'Expansive and Vast' is what is distinguished. That is, distinguishing 'Great' from 'Small,' distinguishing 'Real' from 'Provisional,' and distinguishing 'Fruit' from 'Cause'.

The name with eight qualities: 'Great' has ten meanings. First, the greatness of the realm, referring to the ten Lotus Treasury Worlds and the boundless support and environment of the three karmas of the ten directions Buddhas, which is the realm to be believed in. As described in the initial assembly etc. Second, the greatness of mind, referring to the great mind arising based on the aforementioned great realm. As described in the 'Virtuous Leader' chapter and the 'Arousing the Mind' chapter. Third, the greatness of practice, referring to the great practice arising based on the great mind. As described in the 'Leaving the World' chapter etc. Fourth, the greatness of position, referring to the great position achieved by accumulating great practice, namely the perfect interpenetration of the five positions etc. As described from the second assembly to the sixth assembly. Fifth, the greatness of cause, referring to the universal perfection of practice and position, giving rise to ultimate realization. As described in the 'Samantabhadra' chapter etc. Sixth, the greatness of fruit, referring to the perfect and luminous fruit of self-nature that accords with conditions. As described in the 'Inconceivable' chapter etc. Seventh, the greatness of essence, referring to...

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大用平等皆同真性。如性起品等說。八用大。謂唸唸益生頓成行位。如小相品等說。九教大謂一一名句皆遍一切。如下結通等說。十義大。謂所詮皆盡無邊法界。如一塵含十方一念包九世八會等說。此上十義一一統收一切法盡莫不稱大。又有七義。如瑜伽等七種大性相應等。以釋大義。又依涅槃經更有三義釋大。經云。所言大者名之為常。又言。大者其性廣博。又云。能建大義名大涅槃。又起信論亦以三義釋大。謂體相用等。次釋方廣亦有十義。一週遍義。謂言教廣遍諸塵方故。二普說義謂普宣說一切法故。三深說義。謂說甚深法界海故。四備攝義。謂普攝無盡眾生界故。五廣益義。謂要令眾生得佛菩提大利樂故。六蕩除義。謂遍除二障及習氣故。七具德義。謂具攝無邊諸勝德故。八超勝義。謂獨絕超余無比類故。九含攝義。謂通攝眾多異類法故。十廣出義。謂能出生佛大果故。然此十義如二論說。入大乘論。一為眾生說對治法故。二有眾多乘故。三多莊嚴具故。四能出生無量大果故。五除斷一切諸邪見故。名毗佛略。又雜集論釋方廣者。謂菩薩藏相應言說名為方廣。一切有情利益安樂所依處故。宣說廣大甚深法故。亦名廣破。以能廣破一切障故。亦名無比法。無有諸法能比類故。次釋佛義亦有十種。如無著佛等。尋

【現代漢語翻譯】 現代漢語譯本 大用平等，皆同真性，如《性起品》等所說。（指《大方廣佛華嚴經》中關於佛性的描述） 八用大：指唸唸增益，頓然成就修行位次，如《小相品》等所說。（指《大方廣佛華嚴經》中關於佛的微細相好的描述） 九教大：指一一名句皆周遍一切，如下文總結貫通等所說。 十義大：指所詮釋的內容皆窮盡無邊的法界，如一微塵包含十方世界，一念包含過去、現在、未來三世，以及八次法會等所說。 以上這十種『大』，每一種都統攝一切法，沒有不被稱為『大』的。 又有七種『大』的含義，如《瑜伽師地論》等所說的七種與『大性』相應的解釋，用以解釋『大』的含義。 又依據《涅槃經》，更有三種含義解釋『大』。《涅槃經》說：『所謂大，名為常。』又說：『大者，其性廣博。』又說：『能建立大義，名為大涅槃。』 《起信論》也用三種含義解釋『大』，即體、相、用等。 其次解釋『方廣』也有十種含義： 一、周遍義：指言教廣泛周遍于各個微塵方所。 二、普說義：指普遍宣說一切法。 三、深說義：指宣說甚深法界海。 四、備攝義：指普遍攝受無盡的眾生界。 五、廣益義：指要使眾生得到佛菩提的大利益和大安樂。 六、蕩除義：指普遍消除二障（煩惱障和所知障）以及習氣。 七、具德義：指具足攝取無邊的殊勝功德。 八、超勝義：指獨一無二，超越其他一切。 九、含攝義：指統攝眾多不同種類的法。 十、廣出義：指能出生佛的大果。 然而這十種含義，如世親菩薩的《入大乘論》所說：一、為眾生宣說對治法；二、具有眾多乘（交通工具，比喻教法）；三、具有多種莊嚴；四、能出生無量大果；五、能斷除一切邪見，名為毗佛略（Vipula，廣大的意思）。 又《雜集論》解釋『方廣』，認為與菩薩藏相應的言說稱為『方廣』，因為它是利益安樂一切有情眾生的所依之處，宣說廣大甚深的法，也稱為『廣破』，因為它能廣泛破除一切障礙，也稱為『無比法』，因為沒有其他法可以與之相比。 其次解釋『佛』的含義也有十種，如無著（Asanga）的佛等。尋（待續）

【English Translation】 English version The great function is equal, all sharing the same true nature, as described in chapters like 'Nature Arising'. (Referring to descriptions of Buddha-nature in the Avatamsaka Sutra) Eight Great Functions: Refers to the continuous increase and immediate attainment of the stages of practice, as described in chapters like 'Minor Marks'. (Referring to descriptions of the Buddha's subtle marks in the Avatamsaka Sutra) Nine Great Teachings: Refers to each name and phrase pervading everything, as described in the concluding remarks below. Ten Great Meanings: Refers to the content being explained exhaustively encompassing the boundless Dharma realm, such as a single dust particle containing the ten directions, a single thought encompassing the three periods of past, present, and future, and the eight assemblies, etc. Each of the above ten 'Greats' encompasses all Dharmas, and there is nothing that is not called 'Great'. There are also seven meanings of 'Great', such as the seven kinds of correspondence with 'Great Nature' described in the Yogacarabhumi-sastra, used to explain the meaning of 'Great'. Furthermore, according to the Nirvana Sutra, there are three more meanings to explain 'Great'. The Nirvana Sutra says: 'What is called Great is named as Constant.' It also says: 'Greatness is broad and vast in nature.' It also says: 'Being able to establish great meaning is called Great Nirvana.' The Awakening of Faith also uses three meanings to explain 'Great', namely substance, attributes, and function, etc. Next, explaining 'Vipula' (Expansive) also has ten meanings: 1. Meaning of Pervasiveness: Refers to the teachings being widely pervasive in every dust particle. 2. Meaning of Universal Teaching: Refers to universally proclaiming all Dharmas. 3. Meaning of Profound Teaching: Refers to expounding the profound ocean of the Dharma realm. 4. Meaning of Complete Inclusion: Refers to universally embracing the endless realm of sentient beings. 5. Meaning of Vast Benefit: Refers to enabling sentient beings to attain the great benefit and great bliss of Buddha's Bodhi. 6. Meaning of Thorough Removal: Refers to universally eliminating the two obscurations (afflictive obscurations and cognitive obscurations) and habitual tendencies. 7. Meaning of Possessing Virtues: Refers to fully possessing and gathering boundless excellent virtues. 8. Meaning of Transcendence: Refers to being unique and surpassing all others. 9. Meaning of Inclusion: Refers to encompassing many different kinds of Dharmas. 10. Meaning of Vast Production: Refers to being able to produce the great fruit of Buddhahood. However, these ten meanings are as explained in Vasubandhu's Mahāyānasaṃgraha: 1. Explaining the antidotal Dharmas for sentient beings; 2. Having many vehicles (means of transportation, metaphor for teachings); 3. Having various adornments; 4. Being able to produce immeasurable great fruits; 5. Being able to cut off all wrong views, is called Vipula (meaning vast). Furthermore, the Abhidharmasamuccaya explains 'Vipula' as speech corresponding to the Bodhisattva-pitaka, because it is the basis for benefiting and bringing happiness to all sentient beings, expounding vast and profound Dharmas, and is also called 'Vast Destruction' because it can widely destroy all obstacles, and is also called 'Incomparable Dharma' because there are no other Dharmas that can be compared to it. Next, explaining the meaning of 'Buddha' also has ten kinds, such as Asanga's Buddha, etc. (To be continued)

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文具辯。次釋華嚴。問華有幾義。復何所表以華為嚴。答華有十義。所表亦爾。一微妙義是華義。表佛行德離於粗相故說華為嚴。下並準此。二開敷義。錶行敷榮性開覺故。三端正義。錶行圓滿德相具故。四芬馥義表德香普熏益自他故五適悅義。表勝德樂歡喜無厭故。六巧成義。表所修德相善巧成故。七光凈義。表斷障永盡極清凈故。八莊飾義。表爲了因嚴本性故。九引果義。表為生因起佛果故。十不染義。表處世不染如蓮華故。次釋經字亦有十義。如寶云經說。余義同上。

九合名者。大即當體為目包含為義。方即就用為名。軌範為義是方法故。性離邪僻是方正故。能治重障是醫方故。遍虛空界盡方隅故。廣即體用合明。周遍為義。謂一切處一切時一切法一切人無不周遍。皆重重如帝網。此中且就一攝一切名大一遍一切稱廣。前廣后大。理亦不違。方即是廣大即方廣皆持業釋。此是所得之法佛是能得之人。覺照為名果滿為義。此中人法境智有相依相即。相依者。智依境故方廣之佛簡下乘佛。境依智故佛之方廣。簡因位法。此二相依各有有力無力緣起四句。思之可見。皆依主釋。相即者。謂佛即方廣方廣即佛。人法無礙全體相即。空有四句亦準思之。此唯持業釋。既佛非下乘法超因位。果德難彰寄喻方顯。謂萬

【現代漢語翻譯】 現代漢語譯本 文具辯。接下來解釋《華嚴經》。問：『華』（花）有幾種含義？又像征什麼，用『華』來作為莊嚴？答：『華』有十種含義，所象徵的也是如此。一、微妙義是『華』的含義，表示佛的行持和功德遠離粗俗的表象，所以說『華』為莊嚴。下面的解釋都依此類推。二、開敷義，表示修行開花繁榮，自性開啟覺悟。三、端正義，表示修行圓滿，功德相貌具足。四、芬馥義，表示功德的香氣普遍薰染，利益自己和他人。五、適悅義，表示殊勝的功德令人快樂歡喜，沒有厭倦。六、巧成義，表示所修的功德相貌巧妙成就。七、光凈義，表示斷除障礙，永遠消盡，極其清凈。八、莊飾義，表示爲了因莊嚴本性。九、引果義，表示作為生起佛果的根本原因。十、不染義，表示身處世間而不被污染，如同蓮花一樣。接下來解釋『經』字也有十種含義，如《寶云經》所說。其餘的含義與上面相同。

九個字合在一起的含義是：『大』（Mahā）就是當體，作為目標，包含一切為含義。『方』（Vaipulya）就是就作用而言作為名稱，軌範為含義，因為是方法。自性遠離邪僻，是方正的。能治療嚴重的業障，是醫方。遍佈虛空界，窮盡所有方位。『廣』（Gambhiram）就是本體和作用合在一起說明，周遍為含義。指一切處、一切時、一切法、一切人沒有不周遍的，都重重疊疊如同帝釋天的網。這裡且就一攝一切名為『大』，一遍一切稱為『廣』。先說『廣』后說『大』，道理上也不違背。『方』就是『廣大』，『方廣』都是持業釋（ कर्मधारय samāsa）。這是所得到的法，佛是能得到的人。覺照為名稱，果滿為含義。這裡的人、法、境界、智慧有相依相即的關係。相依是指智慧依靠境界，所以『方廣』之佛區別于下乘佛。境界依靠智慧，所以佛的『方廣』區別于因位的法。這二者相依，各有有力無力的緣起四句，可以思考理解。都是依主釋（तत ्पुरुष samāsa）。相即是指佛就是『方廣』，『方廣』就是佛。人法無礙，全體相即。空有四句也可以依此思考。這只是持業釋。既然佛不是下乘法，超越因位，果德難以彰顯，所以借用比喻來顯現，指萬...

【English Translation】 English version Venture Debate. Next, explain the Avatamsaka Sutra (Huayan Jing). Question: 'Hua' (flower) has how many meanings? And what does it symbolize, using 'Hua' as adornment? Answer: 'Hua' has ten meanings, and what it symbolizes is also the same. First, the meaning of subtlety is the meaning of 'Hua', indicating that the Buddha's conduct and virtues are far from vulgar appearances, so it is said that 'Hua' is adornment. The following explanations follow this analogy. Second, the meaning of opening and blooming, indicating that practice blossoms and flourishes, and the self-nature opens to enlightenment. Third, the meaning of uprightness, indicating that practice is complete, and the appearance of merit and virtue is complete. Fourth, the meaning of fragrance, indicating that the fragrance of merit and virtue universally permeates, benefiting oneself and others. Fifth, the meaning of pleasure, indicating that the supreme merit and virtue bring joy and happiness without weariness. Sixth, the meaning of skillful accomplishment, indicating that the appearance of the merit and virtue cultivated is skillfully accomplished. Seventh, the meaning of light and purity, indicating that obstacles are cut off, forever extinguished, and extremely pure. Eighth, the meaning of adornment, indicating that it is for the cause of adorning the original nature. Ninth, the meaning of leading to fruit, indicating that it is the root cause of generating the Buddha fruit. Tenth, the meaning of non-attachment, indicating that one is in the world without being contaminated, like a lotus flower. Next, explain that the word 'Sutra' (Jing) also has ten meanings, as stated in the Ratnamegha Sutra (Baoyun Jing). The remaining meanings are the same as above.

The meaning of the nine characters combined is: 'Mahā' (大) is the entity itself, as the goal, containing everything as the meaning. 'Vaipulya' (方) is the name in terms of function, with the norm as the meaning, because it is a method. The self-nature is far from evil and perverse, it is upright. It can cure serious karma obstacles, it is a medical prescription. It pervades the void realm, exhausting all directions. 'Gambhiram' (廣) is the combination of the essence and function to explain, with pervasiveness as the meaning. It refers to all places, all times, all dharmas, all people without being pervasive, all overlapping like the net of Indra. Here, taking one to include all is called 'Mahā', and pervading all is called 'Gambhiram'. Saying 'Gambhiram' first and then 'Mahā' does not violate the principle. 'Vaipulya' is 'Gambhiram', and 'Vaipulya Gambhiram' are both कर्मधारय samāsa (karmadhāraya samāsa). This is the dharma obtained, and the Buddha is the one who obtains it. Awakening and illumination are the names, and the fulfillment of the fruit is the meaning. Here, the person, dharma, realm, and wisdom have interdependent and non-dual relationships. Interdependence means that wisdom relies on the realm, so the 'Vaipulya' Buddha is different from the Hinayana Buddha. The realm relies on wisdom, so the Buddha's 'Vaipulya' is different from the dharma of the causal stage. These two are interdependent, each with four sentences of powerful and powerless arising, which can be thought about and understood. They are all तत ्पुरुष samāsa (tatpuruṣa samāsa). Non-duality means that the Buddha is 'Vaipulya', and 'Vaipulya' is the Buddha. The person and dharma are unobstructed, and the whole is non-dual. The four sentences of emptiness and existence can also be thought about accordingly. This is only कर्मधारय samāsa (karmadhāraya samāsa). Since the Buddha is not a Hinayana dharma, surpassing the causal stage, the fruit of virtue is difficult to manifest, so metaphors are used to manifest it, referring to ten thousand...

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德究竟瑰麗猶華。互相交飭顯性稱嚴。此有二門。一諸德互嚴。亦有相依相即。各有四句存亡俱泯。皆持業釋思之可見。二理行互嚴。亦有相依相即。初相依四句者。一理由修顯故即行華嚴性也。二行從理起故即理華嚴行也。梁攝論云。無不從此法身流。無不還證此法身。三理行俱融不二而二。非真流之行無以契真。非飭真之行不從真起。良以體融行而因圓。行該真而果滿。是故標為佛華嚴也。四理行俱泯二而不二。以理之行故非行。行之理故非理。是即能所兩亡。超情離相。非嚴非不嚴是謂華嚴。相即四句。理行全收。準思可見。是知法喻交映昭然有在。余如前釋。

十品名者。世間是法。凈眼為喻。世者是時。間者是中。時中顯現故云世間。世間不同有其三種。一器世間。為所依處。二智正覺世間。為能化主。三眾生世間。為所化機。此品之內不越此三。故立斯名。器有二種。一場地別處。二華藏通處智正覺亦二。謂三身十身。眾生亦二。謂同生異生。凈眼三義。一洞徹義。況器世間。內徹理故。下文云。法界不可壞蓮華世界海。二現像義。況智正覺。下文云。清凈法身無像而不現。三照矚義。況眾生世間。下文云。猶如凈眼觀明珠。又若通論此三世間各有凈眼三義。思準可知。又釋佛未出世無善導故如盲

【現代漢語翻譯】 現代漢語譯本：德行的究竟之處在於像華麗的裝飾一樣。互相交相輝映，彰顯其莊嚴的特性。這裡有兩扇門徑。一是諸德行互相莊嚴，也有相互依存、相互即入的特性。各自有四句『有』、『無』、『俱有』、『俱無』，皆以『持業釋』的視角思考便可明白。二是理與行互相莊嚴，也有相互依存、相互即入的特性。首先，關於相互依存的四句：一是理因修行而顯現，所以說『即行華嚴性』。二是行從理而生起，所以說『即理華嚴行』。《梁攝論》說：『沒有不是從此法身流出的，沒有不是還證此法身的。』三是理與行俱融，不二而二。不是真實的流出的行，無法契合真理；不是莊嚴真理的行，不會從真理生起。實在是因為本體融合於行而因圓滿，行包含真理而果圓滿。因此，標名為『佛華嚴』。四是理與行俱泯，二而不二。以理為行，所以不是行；以行為理，所以不是理。這便是能與所兩皆消亡，超越情識，遠離表相。非莊嚴，非不莊嚴，這就是所謂的『華嚴』。相互即入的四句，理與行全部收攝，參照思考便可明白。由此可知，法與譬喻交相輝映，昭然存在。其餘的如同之前的解釋。 十品名稱的含義是：世間是法，凈眼是比喻。『世』指的是時間，『間』指的是空間。在時間與空間中顯現，所以稱為『世間』。世間不同，有三種：一是器世間（為所依之處），二是智正覺世間（為能教化之主），三是眾生世間（為所教化之機）。此品之內，不超出這三種，所以立此名稱。器世間有兩種：一是場地別處，二是華藏通處。智正覺世間也有兩種：即三身、十身。眾生世間也有兩種：即同生、異生。『凈眼』有三種含義：一是洞徹義，比喻器世間，因為其內在通達真理。下文說：『法界不可壞蓮華世界海。』二是現像義，比喻智正覺，下文說：『清凈法身無像而不現。』三是照矚義，比喻眾生世間，下文說：『猶如凈眼觀明珠。』又如果通盤論述，這三種世間各有凈眼的三種含義，參照思考便可明白。又解釋說，佛未出世時，沒有善知識引導，就像盲人一樣。

【English Translation】 English version: The ultimate of virtue is like a magnificent adornment. They mutually illuminate each other, manifesting their solemn characteristics. There are two gateways here. First, all virtues mutually adorn each other, also having the characteristics of interdependence and interpenetration. Each has four phrases: 'existence,' 'non-existence,' 'both existence and non-existence,' and 'neither existence nor non-existence,' all of which can be understood by considering them from the perspective of 'holding-occupation explanation' (持業釋). Second, principle (理, Li) and practice (行, Xing) mutually adorn each other, also having the characteristics of interdependence and interpenetration. First, regarding the four phrases of interdependence: one, principle manifests through cultivation, therefore it is said 'is the practice of Avatamsaka nature.' Two, practice arises from principle, therefore it is said 'is the principle of Avatamsaka practice.' The Treatise on the Summary of the Great Vehicle (Liang She Lun) says: 'Nothing does not flow from this Dharma body, nothing does not return to realize this Dharma body.' Three, principle and practice are mutually integrated, not two yet two. Without the practice that truly flows forth, one cannot accord with the truth; without the practice that adorns the truth, it does not arise from the truth. It is truly because the essence integrates with practice and the cause is perfected, practice encompasses the truth and the fruit is fulfilled. Therefore, it is labeled 'Buddha Avatamsaka.' Four, principle and practice are both extinguished, two yet not two. Taking principle as practice, therefore it is not practice; taking practice as principle, therefore it is not principle. This is where both the subject and object vanish, transcending emotions and leaving behind appearances. Neither adornment nor non-adornment, this is what is called 'Avatamsaka.' The four phrases of interpenetration, principle and practice are all encompassed, refer to them and contemplate to understand. From this, it can be known that Dharma and metaphor illuminate each other, clearly existing. The rest is like the previous explanation. The meaning of the names of the ten sections is: the world (世間, Shijian) is the Dharma, the pure eye is the metaphor. 'World' refers to time, 'space' refers to the interval. Manifesting in time and space, therefore it is called 'world.' The world is different, there are three types: one is the container world (器世間, Qishijian) (the place of reliance), two is the world of wisdom and right enlightenment (智正覺世間, Zhizhengjue Shijian) (the master of teaching and transforming), and three is the sentient being world (眾生世間, Zhongsheng Shijian) (the machine to be taught and transformed). Within this section, it does not exceed these three, therefore this name is established. The container world has two types: one is the separate place of the site, and two is the universal place of the Flower Treasury. The world of wisdom and right enlightenment also has two types: namely the three bodies (三身, Sanshen) and the ten bodies (十身, Shishen). The sentient being world also has two types: namely those born together and those born differently. 'Pure eye' has three meanings: one is the meaning of penetrating, which is a metaphor for the container world, because its inner part penetrates the truth. The following text says: 'The indestructible lotus flower world sea of the Dharma realm.' Two is the meaning of manifesting images, which is a metaphor for wisdom and right enlightenment, the following text says: 'The pure Dharma body manifests without images.' Three is the meaning of illuminating, which is a metaphor for the sentient being world, the following text says: 'Like a pure eye observing a bright pearl.' Furthermore, if discussed comprehensively, these three worlds each have the three meanings of the pure eye, refer to them and contemplate to understand. Furthermore, it is explained that when the Buddha has not yet appeared in the world, there is no good knowledge to guide, just like a blind person.

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。如來創出世間凈眼現名世間凈眼。是故佛涅槃時言世間眼滅。品者類也別也余義可知。

第八部類傳譯者。亦有十義。一恒本。二大本。三上本。四中本。五下本。六略本。七論釋。八翻譯。九支流。十感應。

初恒本者。下不思議品云。一切法界虛空界等世界悉以一毛周遍度量。一一毛端處於唸唸中不可說微塵等身盡未來際劫常轉法輪。解云。此通樹形等異類世界各毛端處唸唸常說。無有休息。此非可結集。不可限其品頌多少。亦非下位所能受持。

二大本者。如下海云比丘所受持普眼經。以須彌山聚筆四大海水墨書一品修多羅不可窮盡。如是等品復過塵數。此是諸大菩薩陀羅尼力之所受持。亦非貝葉所能書記。

三上本者。此是結集文中之上本也。故西域相傳。龍樹菩薩往龍宮見大不思議解脫經有三本。上本有十三千大千世界微塵數頌四天下微塵數品。

四中本者。有四十九萬八千八百偈一千二百品。此上二本並秘在龍宮。非閻浮提人力所受持故此不傳。

五下本者。有十萬頌三十八品。龍樹將此本出現傳天竺。即攝論百千為十萬也。西域記說。在於闐國南遮俱槃國山中具有此本。

六略本者。即此土所傳六十卷本。是彼十萬頌中前分三萬六千頌要略所出也。近於

【現代漢語翻譯】 現代漢語譯本：如來開創出世間的清凈眼，顯現名為世間凈眼（Lokacakṣus，指佛的清凈之眼）。因此，佛陀涅槃時說世間眼滅。『品』是指類別，區別，其他含義可以推知。

第八部類傳譯者，也有十種含義：一、恒本；二、大本；三、上本；四、中本；五、下本；六、略本；七、論釋；八、翻譯；九、支流；十、感應。

最初的恒本，如下面《不思議品》所說：一切法界、虛空界等世界，都用一根毛髮周遍度量。每一根毛髮的末端，處於唸唸之中，有不可說的微塵等數量的身體，盡未來際劫常轉法輪。解釋說，這指的是包括樹形等不同種類的世界，各自毛髮的末端，唸唸不斷地說法，沒有休息。這無法結集，無法限定其品和頌的數量，也不是下位者所能受持的。

第二是大本，如下海云比丘所受持的《普眼經》。用須彌山（Sumeru，佛教宇宙觀中的中心山）堆積成筆，四大海水作為墨水，書寫一品修多羅（Sūtra，經）也無法窮盡。像這樣的品，數量超過塵埃。這是諸大菩薩以陀羅尼（Dhāraṇī，總持）之力所受持的，也不是貝葉所能記錄的。

第三是上本，這是結集文中的上本。所以西域相傳，龍樹菩薩（Nāgārjuna，印度佛教哲學家）前往龍宮，見到《大不思議解脫經》有三本。上本有十三千大千世界微塵數頌，四天下微塵數品。

第四是中本，有四十九萬八千八百偈，一千二百品。這上面兩種版本都秘藏在龍宮，不是閻浮提（Jambudvīpa，我們所居住的娑婆世界）的人力所能受持的，所以沒有流傳。

第五是下本，有十萬頌，三十八品。龍樹將此本帶出，傳到天竺（印度）。也就是《攝論》的百千頌變為十萬頌。西域記載說，在於闐國（Khotan）南部的遮俱槃國（Cakubāṇa）山中，有此版本的存在。

第六是略本，就是此土所傳的六十卷本。是從那十萬頌中，選取前部分三萬六千頌的要略而成的。接近於

【English Translation】 English version: The Tathāgata (如來，one of the titles of a Buddha) initiated the pure eye of the world, manifesting the name Lokacakṣus (世間凈眼, the pure eye of the world). Therefore, when the Buddha entered Nirvana (涅槃，the ultimate state of liberation), it was said that the eye of the world had ceased. 'Chapter' (品) means category, distinction, and other meanings can be inferred.

The eighth category of translators also has ten meanings: 1. Constant version; 2. Great version; 3. Upper version; 4. Middle version; 5. Lower version; 6. Abridged version; 7. Commentary; 8. Translation; 9. Branch; 10. Response.

The initial constant version, as stated in the 'Inconceivable Chapter' below: All Dharma realms (法界，the totality of all phenomena), space realms, and other worlds are completely measured by a single hair. At the tip of each hair, in every moment, there are unspeakable numbers of bodies like dust particles, constantly turning the Dharma wheel (法輪，the teaching of the Buddha) for the duration of future kalpas (劫，an immense period of time). The explanation is that this refers to different kinds of worlds, including tree-shaped ones, where the tips of their respective hairs constantly preach the Dharma without rest. This cannot be compiled, and the number of chapters and verses cannot be limited, nor can it be upheld by those of lower capacity.

The second is the Great Version, such as the Pūrvacakṣus Sūtra (普眼經) upheld by the Bhikṣu (比丘，Buddhist monk) Haiyun (海云). Using Mount Sumeru (須彌山，the central mountain in Buddhist cosmology) as a pen and the four great seas as ink, one cannot exhaust writing even a single chapter of the Sūtra (修多羅，Buddhist scripture). There are more chapters like this than there are dust particles. This is upheld by the great Bodhisattvas (菩薩，enlightenment being) through the power of Dhāraṇī (陀羅尼，a type of mantra). It also cannot be recorded on palm leaves.

The third is the Upper Version, which is the upper version in the compiled texts. Therefore, it is traditionally said in the Western Regions that Nāgārjuna Bodhisattva (龍樹菩薩，an important figure in Mahayana Buddhism) went to the Dragon Palace and saw three versions of the Great Inconceivable Liberation Sūtra (大不思議解脫經). The Upper Version has thirteen thousand great chiliocosms (大千世界，a large unit of the universe in Buddhist cosmology) of verses like dust particles, and four continents (四天下，the four continents surrounding Mount Sumeru) of chapters like dust particles.

The fourth is the Middle Version, which has 498,800 verses and 1,200 chapters. These two upper versions are secretly stored in the Dragon Palace and cannot be upheld by the power of people in Jambudvīpa (閻浮提，the continent where humans live), so they were not transmitted.

The fifth is the Lower Version, which has 100,000 verses and 38 chapters. Nāgārjuna brought this version out and transmitted it to India (天竺). That is, the hundred thousand verses of the Śāstra (攝論，treatise) became 100,000 verses. Records from the Western Regions say that this version exists in the mountains of Cakubāṇa (遮俱槃國) south of Khotan (于闐國).

The sixth is the Abridged Version, which is the sixty-fascicle version transmitted in this land. It is extracted from the first 36,000 verses of the 100,000 verses. Close to

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大慈恩寺塔上見梵本華嚴有三部。略勘並與此漢本大同。頌數亦相似。

七論釋者。龍樹既將下本出因造大不思議論。亦十萬頌以釋此經。今時十住毗婆沙論是彼一分。秦朝耶舍三藏頌出譯之。十六卷文才至第二地。余皆不足。又世親菩薩造十地論。偏釋十地一品。魏朝勒那三藏及菩提留支于洛陽各翻一本。光統律師自解梵文令二三藏對御和會合成一本。見傳者是。金剛軍菩薩及堅慧菩薩各造十地釋。並未傳此土。又魏朝此土高僧靈辯法師。於五臺山頂戴華嚴膝步慇勤足破血流遂經三載冥加解悟。于懸甕山中造此經論一百餘卷現傳於世。后敕請法師入內于式干殿講此大經。

八翻譯者。有東晉沙門支法領。從於闐國得此三萬六千偈經。並請得北天竺大乘三果菩薩禪師名佛馱跋陀羅此云覺賢。俗姓釋迦氏。即甘露飯王之苗裔。曾往兜率天就彌勒。問疑。以晉義熙十四年歲次鶉火三月十日。于揚州謝司空寺別造護凈法堂于中譯出此經。時堂前有一蓮華池。每日有二青衣童子。自池之出堂灑掃供養。暮還歸池。相傳釋云。以此經久在龍宮龍王慶此傳通躬自給侍。后因改此寺名為興嚴寺。沙門法業及慧嚴慧觀等親從筆受。時有吳郡內史孟顗右衛將軍褚叔度等為檀越主。至元熙二年六月十日出訖。至大宋永初二年十

【現代漢語翻譯】 現代漢語譯本：大慈恩寺塔上發現梵文版本的《華嚴經》有三部。略作勘校，與現有的漢文版本大致相同，頌的數量也相似。

關於七論的解釋者：龍樹（Nāgārjuna）菩薩既然將下本取出，便因此造了《大不思議論》，也有十萬頌來解釋這部經。現在流傳的《十住毗婆沙論》是其中的一部分。秦朝的耶舍（Yaśas）三藏將它頌出並翻譯，十六卷的內容只講到第二地，其餘部分都不完整。另外，世親（Vasubandhu）菩薩造了《十地論》，專門解釋十地中的一品。魏朝的勒那（Ratna）三藏和菩提留支（Bodhiruci）在洛陽各自翻譯了一個版本。光統律師親自解讀梵文，讓兩位三藏對照御和，合成為一個版本，現在流傳的就是這個版本。金剛軍（Vajrasena）菩薩和堅慧（Dṛḍhamati）菩薩各自造了《十地釋》，但尚未傳入中國。此外，魏朝的本土高僧靈辯法師，在五臺山頂禮《華嚴經》，膝行慇勤，足破血流，經歷了三年，冥冥之中得到理解和領悟，在懸甕山中造了這部經的論著一百餘卷，現在流傳於世。後來，皇帝下令請法師入宮，在式干殿講解這部大經。

關於八位翻譯者：有東晉的沙門支法領，從於闐國（Khotan）得到這部三萬六千偈的經，並請來了北天竺的大乘三果菩薩禪師，名叫佛馱跋陀羅（Buddhabhadra），漢譯為覺賢，俗姓釋迦，是甘露飯王（Amṛtodana）的後裔。他曾前往兜率天（Tuṣita Heaven）向彌勒（Maitreya）菩薩請教疑問。在晉義熙十四年，歲次鶉火三月十日，于揚州謝司空寺特別建造了護凈法堂，在其中翻譯這部經。當時，法堂前有一個蓮花池，每天有兩位青衣童子從池中出來，在法堂灑掃供養，晚上又回到池中。相傳解釋說，因為這部經長期在龍宮，龍王慶賀這部經的傳揚，親自供給侍奉。後來因此改這座寺廟名為興嚴寺。沙門法業、慧嚴、慧觀等親自跟隨筆錄。當時有吳郡內史孟顗、右衛將軍褚叔度等作為檀越主。到元熙二年六月十日翻譯完畢。到大宋永初二年十

【English Translation】 English version: On the pagoda of Great Ci'en Temple, three Sanskrit versions of the Avataṃsaka Sūtra were found. After a brief comparison, they are largely the same as the existing Chinese version, and the number of verses is also similar.

Regarding the seven commentators: Nāgārjuna, having retrieved the lower section, composed the Mahā-acintya-vāda, also with 100,000 verses, to explain this sūtra. The currently circulating Daśabhūmika-vibhāṣā is a part of it. The Tripiṭaka master Yaśas of the Qin dynasty recited and translated it, but the sixteen fascicles only cover up to the second bhūmi (stage), and the rest is incomplete. Furthermore, Bodhisattva Vasubandhu composed the Daśabhūmika-śāstra, specifically explaining one chapter of the ten bhūmis. During the Wei dynasty, Tripiṭaka masters Ratna and Bodhiruci each translated a version in Luoyang. The Vinaya master Guāngtǒng personally interpreted the Sanskrit, allowing the two Tripiṭaka masters to compare and harmonize them into one version, which is the one currently circulating. Bodhisattva Vajrasena and Bodhisattva Dṛḍhamati each composed a commentary on the ten bhūmis, but they have not been transmitted to this land. In addition, during the Wei dynasty, the eminent local monk Dharma Master Língbiàn, at the summit of Mount Wutai, prostrated to the Avataṃsaka Sūtra, crawling on his knees with utmost sincerity, his feet breaking and bleeding. After three years, he attained understanding and realization in the unseen realm. In Mount Xuánwèng, he composed over a hundred fascicles of commentaries on this sūtra, which are now circulating in the world. Later, the emperor ordered the Dharma Master to enter the palace and lecture on this great sūtra in the Shìgān Hall.

Regarding the eight translators: There was the śrāmaṇa Zhī Fǎlǐng of the Eastern Jin dynasty, who obtained this sūtra of 36,000 verses from Khotan, and invited the Mahāyāna third-stage Bodhisattva Dhyāna master from North India named Buddhabhadra, which translates to Juéxián (Awakened Worthy), whose secular surname was Śākya, a descendant of King Amṛtodana. He once went to Tuṣita Heaven to ask questions of Bodhisattva Maitreya. In the fourteenth year of the Yìxī era of the Jin dynasty, on the tenth day of the third month, he specially built the Dharma Hall of Pure Protection in the Xie Sikong Temple in Yangzhou, where he translated this sūtra. At that time, there was a lotus pond in front of the Dharma Hall, and every day two boys in green clothes would come out of the pond, sweep and offer services in the Dharma Hall, and return to the pond in the evening. It is said that because this sūtra had been in the Dragon Palace for a long time, the Dragon King celebrated the transmission of this sūtra and personally provided service. Later, the temple was renamed Xīngyán Temple because of this. The śrāmaṇas Fǎyè, Huìyán, Huìguān, and others personally followed and took notes. At that time, Mèng Yǐ, the Prefect of Wú Commandery, and Chǔ Shūdù, the General of the Right Guard, were the dānapati (patrons). The translation was completed on the tenth day of the sixth month of the second year of the Yuánxī era. Until the tenth day of the second year of the Yǒngchū era of the Great Song dynasty,

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二月二十日。與梵本再校勘畢於法界品內從摩耶夫人後至彌勒菩薩前所闕八九紙經文。今大唐永隆元年三月內有天竺三藏地婆訶羅。唐言日照。有此一品梵本。法藏親共校勘至此闕文。奉敕與沙門道成復禮等譯出補之。

九支流者。謂此大經隨力受持分成多部。兜沙經一卷是第二會初。菩薩本業經一卷是凈行一品。小十住經一卷是十住品。大十住經四卷。漸備一切智德經四卷。並是十地品。如來性起微密藏經兩卷是性起品。顯無邊佛土經一卷是壽命品。度世經六卷是離世間品。羅摩伽經三卷是入法界品。近於神都共于闐三藏翻華嚴修慈分一卷不思議境界分一卷金剛鬘分十卷。此分翻未成三藏亡歿。今現於神都更得於闐國所進華嚴五萬頌本並三藏至神都現翻譯。其慈恩寺梵本與舊漢本並同無異。新來梵本品會及文句有少不同。明此大經數本故也。此並大經支流隨器分流。

第十感應者。宋主請西來三藏令講此經。其人恨以方音未通恐說不盡旨。乃入道場祈請才盈七日。遂夢以漢首易己梵頭。因即洞解宋言講授無滯。又九隴山尼敬重此經。專精轉讀二十餘載。遂感目睹毛端剎海。又五臺山尼常誦此經。從曛至曉一部斯畢。口中光輝遍耀山谷。又北齊炬法師崇重此經闕于師受。專讀祈解。十五餘年遂夢善財授聰

【現代漢語翻譯】 現代漢語譯本：二月二十日，與梵文字再次校勘完畢，在《法界品》內，從摩耶夫人之後到彌勒菩薩之前，缺失了八九張經文。現在大唐永隆元年三月，有天竺三藏地婆訶羅（Divakara，意為日照），帶來了這一品的梵文字。法藏親自共同校勘，發現了這段缺失的經文。奉皇帝的命令，與沙門道成、復禮等人翻譯補全。

所謂『九支流』，是指這部大經隨著人們的能力受持，被分成多個部分。《兜沙經》一卷是第二會（指華嚴經中的一個集會）的開始。《菩薩本業經》一卷是《凈行品》。《小十住經》一卷是《十住品》。《大十住經》四卷，《漸備一切智德經》四卷，都是《十地品》。《如來性起微密藏經》兩卷是《性起品》。《顯無邊佛土經》一卷是《壽命品》。《度世經》六卷是《離世間品》。《羅摩伽經》三卷是《入法界品》。最近在神都（指洛陽），與于闐（Khotan，古代西域國名）三藏翻譯了《華嚴修慈分》一卷、《不思議境界分》一卷、《金剛鬘分》十卷。這部分翻譯尚未完成，三藏就去世了。現在在神都又得到了于闐國進獻的《華嚴經》五萬頌的版本，並且三藏也到達神都，正在翻譯。慈恩寺的梵文字與舊的漢文字完全相同。新來的梵文字在品會和文句上略有不同，說明這部大經有多個版本。這些都是大經的支流，隨著接受者的不同而分流。

第十是感應事蹟。宋朝的皇帝請西來的三藏法師講解這部經。這位法師擔心自己對方言不熟悉，恐怕不能完全表達經文的旨意，於是進入道場祈禱，才過了七天，就夢見有人把他的梵語頭換成了漢語的頭。因此，他立刻就能理解宋朝的語言，講授經文沒有障礙。又有九隴山的尼姑敬重這部經，專心致志地誦讀了二十多年，於是感應到親眼看見毛端剎海（指微小的毛端中顯現出無盡的世界）。又有五臺山的尼姑經常誦讀這部經，從黃昏到黎明一部經就誦讀完畢，口中發出的光輝照亮了整個山谷。又有北齊的炬法師崇敬這部經，但是沒有得到老師的傳授，於是專心誦讀祈求理解，十五年之後，夢見善財童子（Sudhana，華嚴經中的求道者）授予他智慧。

【English Translation】 English version: On the 20th day of the second month, the re-collation with the Sanskrit version was completed. Within the 'Dharmadhatu Chapter' (法界品), from after Maya (摩耶夫人) to before Maitreya Bodhisattva (彌勒菩薩), eight or nine pages of scripture were missing. Now, in the first year of Yonglong (永隆) of the Great Tang Dynasty, in the third month, the Tripitaka master Divakara (地婆訶羅, meaning 'Sunbeam') from India has brought the Sanskrit version of this chapter. The master Fazang (法藏) personally collated it together and discovered this missing text. By imperial decree, it was translated and supplemented by the monks Daocheng (道成), Fuli (復禮), and others.

The 'Nine Branches' refer to this great scripture being divided into multiple parts according to the capacity of those who receive and uphold it. The one-volume 'Tushita Sutra' (兜沙經) is the beginning of the Second Assembly (referring to a gathering in the Avatamsaka Sutra). The one-volume 'Bodhisattva's Fundamental Karma Sutra' (菩薩本業經) is the 'Pure Conduct Chapter' (凈行品). The one-volume 'Smaller Ten Abodes Sutra' (小十住經) is the 'Ten Abodes Chapter' (十住品). The four-volume 'Greater Ten Abodes Sutra' (大十住經) and the four-volume 'Sutra on Gradually Perfecting All-Knowing Wisdom' (漸備一切智德經) are both the 'Ten Grounds Chapter' (十地品). The two-volume 'Tathagatagarbha Subtle Secret Treasury Sutra' (如來性起微密藏經) is the 'Nature Arising Chapter' (性起品). The one-volume 'Sutra on Manifesting Boundless Buddha Lands' (顯無邊佛土經) is the 'Lifespan Chapter' (壽命品). The six-volume 'Sutra on Crossing the World' (度世經) is the 'Leaving the World Chapter' (離世間品). The three-volume 'Rama伽 Sutra' (羅摩伽經) is the 'Entering the Dharmadhatu Chapter' (入法界品). Recently, in Shendu (神都, referring to Luoyang), the Tripitaka master from Khotan (于闐, an ancient kingdom in the Western Regions) translated the one-volume 'Avatamsaka Sutra: Cultivating Compassion Section' (華嚴修慈分), the one-volume 'Inconceivable Realm Section' (不思議境界分), and the ten-volume 'Vajramala Section' (金剛鬘分). This translation was not completed before the Tripitaka master passed away. Now, in Shendu, a 50,000-verse version of the Avatamsaka Sutra from Khotan has been obtained, and the Tripitaka master has arrived in Shendu and is currently translating it. The Sanskrit version at Ci'en Monastery (慈恩寺) is identical to the old Chinese version. The newly arrived Sanskrit version has slight differences in the assemblies and wording, indicating that there are multiple versions of this great scripture. These are all branches of the great scripture, diverging according to the recipients.

The tenth is the accounts of miraculous responses. The emperor of the Song Dynasty invited a Tripitaka master from the West to lecture on this scripture. This master was concerned that his unfamiliarity with the local language would prevent him from fully expressing the meaning of the scripture. Therefore, he entered the Dharma hall to pray, and after only seven days, he dreamed that someone replaced his Sanskrit head with a Chinese head. As a result, he immediately understood the language of the Song Dynasty, and his lectures on the scripture were without hindrance. Furthermore, a nun on Mount Jiulong (九隴山) revered this scripture and devoted herself to reciting it for over twenty years. Consequently, she was able to perceive the 'ocean of lands in the tip of a hair' (毛端剎海, referring to the manifestation of infinite worlds in a tiny hair tip). Moreover, a nun on Mount Wutai (五臺山) regularly recited this scripture, completing one recitation from dusk to dawn. The light emanating from her mouth illuminated the entire valley. Furthermore, the Dharma master Ju (炬) of the Northern Qi Dynasty revered this scripture but had not received instruction from a teacher. Therefore, he devoted himself to reciting it and praying for understanding. After fifteen years, he dreamed that Sudhana (善財, a seeker of the Way in the Avatamsaka Sutra) bestowed wisdom upon him.

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明藥。因即開悟造疏十卷。講五十餘遍。又定州中山修德禪師翹誠護凈鈔寫此經。后開函放光照一百二十里。又閹人劉謙之因於五臺山專讀此經。遂復丈夫形。諸如此例事極繁廣具如五卷華嚴傳中說。

第九顯義理分齊者。然義海宏深微言浩汗。略舉十門撮其綱要。一同時具足相應門。二廣狹自在無礙門。三一多相容不同門。四諸法相即自在門。五隱密顯了俱成門。六微細相容安立門。七因陀羅網法界門。八託事顯法生解門。九十世隔法異成門。十主伴圓明具德門。然此十門同一緣起無礙圓融。隨有一門即具一切。應可思之。

就初門中有十義具足。一教義具足。二理事。三境智。四行位。五因果。六依正。七體用。八人法。九逆順。十應感具足。謂眾生機感如來應赴。下云。一切眾生所樂示現云。然此十對同時相應為一緣起。隨一各具餘一切義。如初門既爾余廣狹等九門皆各具前十對。但隨門異耳。是故一一門中各有十百千等。思之可見。今且於一事法之上辨此十對。余可準知。如下文中。一蓮華葉表令生解為教。即是所詮為義。如下勝音菩薩蓮華處說。二華相為事。華體是理。下云。法界不可壞蓮華世界海。三華是所觀亦即能觀。以此經中可以內行為外事故。四行事之華結成位故。五因事之華攬成果

【現代漢語翻譯】 現代漢語譯本：明藥（人名）。因此開悟並撰寫了十卷疏文，講解了五十多遍。又有定州中山的修德禪師，虔誠地護持並抄寫這部經。後來，打開經函時，放出光明照亮了一百二十里。還有閹人劉謙之，因為在五臺山專心讀誦這部經，竟然恢復了男人的形體。諸如此類的例子非常多，詳細情況可以參考五卷的《華嚴傳》中的記載。

第九，闡釋義理的範疇。然而，義理之海深邃廣闊，精妙的言辭浩瀚無邊。這裡簡略地列舉十個方面，提煉其中的綱要：一、同時具足相應門；二、廣狹自在無礙門；三、一多相容不同門；四、諸法相即自在門；五、隱密顯了俱成門；六、微細相容安立門；七、因陀羅網法界門；八、託事顯法生解門；九、十世隔法異成門；十、主伴圓明具德門。然而，這十門都基於同一緣起，無礙圓融，具備其中一門就具備一切，應該仔細思考。

在第一門中，有十種意義是完備的：一、教義具足；二、理事；三、境智；四、行位；五、因果；六、依正；七、體用；八、人法；九、逆順；十、應感具足。意思是說，眾生的根機有所感應，如來就會應機赴感。下文說：『一切眾生所樂示現』。這十對同時相應，成為一個緣起，其中任何一個都具備其他一切意義。比如第一門是這樣，那麼廣狹等其餘九門也都各自具備前面的十對意義，只是隨著門的不同而有所差異。因此，每一門中都有十、百、千等意義，仔細思考就可以明白。現在先在一個事法之上辨析這十對意義，其餘的可以類推。如下文中所說，一朵蓮花葉子，表示使眾生生起理解，這是教，也就是所要詮釋的義理。如下文勝音菩薩的蓮花處所說。二、蓮花的相是事，蓮花的體是理。下文說：『法界不可壞蓮華世界海』。三、蓮花是所觀的對象，也即是能觀的智慧。因為在這部經中，可以將內在的修行作為外在的事相。四、行事的蓮花結成果位。五、因事的蓮花包含著果報。

【English Translation】 English version: Ming Yao (a personal name). Consequently, he attained enlightenment and wrote ten volumes of commentaries, lecturing on them more than fifty times. Furthermore, Chan Master Xiude from Zhongshan, Dingzhou, sincerely upheld and transcribed this sutra. Later, when the scripture box was opened, it emitted light that illuminated one hundred and twenty li. Moreover, the eunuch Liu Qianzhi, due to his dedicated recitation of this sutra at Mount Wutai, actually regained his male form. Examples like these are extremely numerous, as detailed in the five-volume 'Huayan Biography'.

Ninth, revealing the distinctions of meaning and principle. However, the sea of meaning is profound and vast, and the subtle words are boundless. Here, we briefly list ten aspects, extracting their essential points: First, the Gate of Simultaneous Completeness and Correspondence; Second, the Gate of Unobstructed Freedom of Broadness and Narrowness; Third, the Gate of Mutual Inclusion of One and Many; Fourth, the Gate of Interpenetration and Freedom of All Dharmas; Fifth, the Gate of Simultaneous Accomplishment of Hidden and Manifest; Sixth, the Gate of Mutual Accommodation and Establishment of the Subtle; Seventh, the Gate of the Indra's Net Dharma Realm; Eighth, the Gate of Manifesting Dharma and Generating Understanding through Events; Ninth, the Gate of Different Accomplishments of Dharmas Separated by Ten Lifetimes; Tenth, the Gate of Complete Virtue and Luminous Perfection of Host and Companions. However, these ten gates are all based on the same dependent origination, unobstructed and perfectly integrated. Possessing one gate implies possessing all, and this should be carefully considered.

Within the first gate, there are ten complete meanings: First, the completeness of teaching and meaning; Second, principle and phenomena; Third, realm and wisdom; Fourth, practice and position; Fifth, cause and effect; Sixth, dependent and principal; Seventh, essence and function; Eighth, person and dharma; Ninth, adverse and favorable; Tenth, completeness of response and interaction. This means that when sentient beings have a connection, the Tathagata responds accordingly. As it says below, 'Manifesting what all sentient beings delight in'. These ten pairs correspond simultaneously, forming a single dependent origination, and each one possesses all the other meanings. For example, if the first gate is like this, then the remaining nine gates, such as broadness and narrowness, each possess the preceding ten pairs of meanings, differing only according to the gate. Therefore, within each gate, there are ten, hundreds, thousands, etc. Consider this and you will understand. Now, let's analyze these ten pairs based on a single phenomenon, and the rest can be inferred. As it says in the following text, a lotus leaf represents causing sentient beings to generate understanding, which is the teaching, that is, the meaning to be explained. As it says in the lotus flower place of Superior Sound Bodhisattva below. Second, the appearance of the lotus is phenomena, and the essence of the lotus is principle. As it says below, 'The indestructible lotus flower world sea of the Dharma Realm'. Third, the lotus flower is the object of observation, and it is also the wisdom that can observe. Because in this sutra, internal practice can be taken as external phenomena. Fourth, the lotus flower of practice forms the position. Fifth, the lotus flower of cause encompasses the fruition.

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故。六華臺所依亦入正故。如國土身等。七華體同真用應機故。八全攬為人恒是法故。九逆同五熱順十度故。十應赴群機亦能感故。如一華事既爾餘一切事皆準知之。事法既爾余教義等一切皆然。準思可見。如具自十對既爾彼一華葉具前十門亦然。何者此蓮華葉具前十義同時相應具足圓滿故。是初門也。

二即彼華葉普周法界而不壞本位。以分即無分無分即分廣狹自在無障無礙。下云。此大蓮華其葉遍覆一切法界。是故或唯廣無際。或分限歷然。或即廣即狹。或廣狹俱泯。或具前四。以是解境故。或絕前五。以是行境故。下皆準此。

三即此華葉舒己遍入一切法界中。即攝一切令入己內。舒攝同時既無障礙。是故镕融。或有四句六句。準前思之。下云。以一佛土滿十方十方入一亦無餘。

四此一華葉廢己同他舉體全是彼一切法。而恒攝他同己全彼一切即是己體。一多相即混無障礙。解行境別六句同前。下云。知一即多多即一等。

五華能攝彼即一顯多隱。一切攝華即一隱多顯。顯顯不俱隱隱不併。隱顯顯隱同時無礙。全攝俱泯存亡俱成。句數同前。下云。東方見入正受西方見三昧起等。

六此華葉中微細剎等一切諸法炳然齊現。下云於一塵中微細國土曠然安住。

七華葉一一微

【現代漢語翻譯】 現代漢語譯本： 因此，六重華臺所依賴的也進入正位。例如國土、身等。七重華體與真如之用相同，應合根機。八重完全包容為人，恒常是法。九重逆行同於五熱地獄，順行合於十度。十重應合衆多根機，也能感應。如同一朵蓮花的事相如此，其餘一切事相都可依此推知。事法如此，其餘教義等一切也都是這樣。依此推想可見。如具備自身十對，那麼那一朵蓮花的花葉也具備前面的十門，也是這樣。為什麼呢？因為這蓮花葉具備前面的十義，同時相應，具足圓滿，所以是初門。

第二，這花葉普遍周遍法界，而不壞其本位。因為分就是無分，無分就是分，廣狹自在，沒有障礙。下面說：『這大蓮花，它的葉子遍覆一切法界。』所以，或者唯有廣闊無邊，或者分界限歷然分明，或者即是廣又是狹，或者廣狹都泯滅，或者具備前面四種。因為這是解境的緣故。或者超越前面五種，因為這是行境的緣故。下面都依此推想。

第三，這花葉舒展自己，遍入一切法界中，又攝取一切，令入自己之內。舒展和攝取同時進行，沒有障礙。所以能夠镕融。或者有四句、六句，依前面的推想。下面說：『以一佛土滿十方，十方入一亦無餘。』

第四，這一花葉廢棄自己，等同於他者，整個形體完全是那一切法。而恒常攝取他者，等同於自己，全部的他者就是自己的本體。一和多相互即入，混合沒有障礙。解境和行境有別，六句與前面相同。下面說：『知一即多，多即一等。』

第五，花能攝取他者，就是一顯現而多隱沒。一切攝取花，就是一隱沒而多顯現。顯現和顯現不同時，隱沒和隱沒不併存。隱沒和顯現、顯現和隱沒同時沒有障礙。全部攝取，全部泯滅，存和亡同時成就。句數與前面相同。下面說：『東方見入正受，西方見三昧起等。』

第六，這花葉中，微細的剎土等一切諸法，明明白白地同時顯現。下面說：『於一塵中，微細國土曠然安住。』

第七，花葉一一微

【English Translation】 English version: Therefore, what the six-layered Flower Platform relies on also enters the correct position. Such as lands, bodies, etc. The seven-layered Flower Body is the same as the function of True Thusness, responding to the occasion. The eighth completely embraces people, and is always the Dharma. The ninth is the same as the five hot hells in reverse, and corresponds to the ten perfections in accordance. The tenth responds to many opportunities and can also be sensed. Just as the matter of one flower is like this, all other matters can be known by analogy. Just as the matter of phenomena is like this, all other teachings and meanings are also like this. It can be seen by analogy. Just as having one's own ten pairs, then that flower leaf of one flower also has the previous ten gates, and it is also like this. Why? Because this lotus leaf has the previous ten meanings, simultaneously corresponding, fully complete, so it is the first gate.

Second, this flower leaf universally pervades the Dharma Realm without destroying its original position. Because division is non-division, non-division is division, wide and narrow are free, without obstruction. Below it says: 'This great lotus flower, its leaves cover all Dharma Realms.' Therefore, either only vast and boundless, or the boundaries are clearly distinct, or it is both wide and narrow, or both wide and narrow are annihilated, or it has the previous four. Because this is the realm of understanding. Or it transcends the previous five, because this is the realm of practice. All below are inferred accordingly.

Third, this flower leaf unfolds itself, pervading all Dharma Realms, and also gathers everything, causing it to enter within itself. Unfolding and gathering occur simultaneously without obstruction. Therefore, it can melt and blend. Or there are four sentences, six sentences, inferred from the previous. Below it says: 'With one Buddha land filling the ten directions, the ten directions entering one also have no remainder.'

Fourth, this one flower leaf abandons itself, equal to others, the entire form is completely all those dharmas. And constantly gathers others, equal to oneself, all of the others is one's own essence. One and many interpenetrate, mixed without obstruction. The realm of understanding and the realm of practice are different, the six sentences are the same as before. Below it says: 'Knowing one is many, many is one, etc.'

Fifth, the flower can gather others, which is one appearing and many disappearing. Everything gathers the flower, which is one disappearing and many appearing. Appearance and appearance are not at the same time, disappearance and disappearance do not coexist. Disappearance and appearance, appearance and disappearance are simultaneously without obstruction. All gathering, all annihilation, existence and extinction are simultaneously accomplished. The number of sentences is the same as before. Below it says: 'The East sees entering correct reception, the West sees samadhi arising, etc.'

Sixth, in this flower leaf, subtle lands and all dharmas appear clearly and simultaneously. Below it says: 'In one dust mote, subtle lands peacefully abide.'

Seventh, flower leaf one by one subtle

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塵之中各皆並現無邊剎海。剎海之中復有微塵。彼諸塵內復有剎海。如是重重不可窮盡。非是心識思量所及。如帝釋網天珠明徹互相影現影復現影而無窮盡。下文如因陀羅網世界等。

八見此華葉即是見於無盡法界。非是托此別有所表。下云。此華蓋等從無生法忍所起等。

九即此一華既具遍一切處。亦復該一切時。謂三世各三。攝為一念。故為十世也。以時無別體依華以立。華既無礙時亦如之。是故下云。過去一切劫安。置未來今。未來一切劫回置過去世。又云。無量劫即一念一念即無量劫等。

十此圓教法理無孤起。必眷屬隨生。下云。此華有世界海塵數蓮華以為眷屬。又如一方為主十方為伴余方亦爾。是故主主伴伴各不相見。主伴伴主圓明具德。如一事華帶自十義具此十門即為一百門。余教義等亦各準之故成千門。如教義等望自類十義及同時等十門有此千門。彼同時等亦望自類十門及教義等亦成千門。準思可見。

問有何因緣令此諸法得有如是混融無礙。答因緣無量難可具陳。略提十類釋此無礙。一緣起相由故。二法性融通故。三各唯心現故。四如幻不實故。五大小無定故。六無限因生故。七果德圓極故。八勝通自在故。九三昧大用故。十難思解脫故。

初緣起相由故者。謂大

【現代漢語翻譯】 現代漢語譯本 一微塵之中，各自同時顯現無邊無際的剎土世界（kshetra-vyuha，佛土的莊嚴景象）。每個剎土世界中又有無數微塵，而這些微塵之內又各自包含著剎土世界。這樣的重重疊疊，沒有窮盡，不是心識所能思量達到的。就像帝釋天（Indra，佛教護法神）的網，天珠明亮澄澈，互相輝映，一個影子又映出另一個影子，無窮無盡。下文所說的如因陀羅網世界等，也是這個道理。

看見這一朵花或一片葉子，就等於是看見了無盡的法界（dharma-dhatu，一切法的總稱）。並非是藉由這朵花或葉子來表達其他的東西。下文說，這華蓋等是從無生法忍（anutpattika-dharma-ksanti，對諸法不生不滅的體悟）所生起的等等。

這一朵花，既已具備了遍及一切處的特性，也就涵蓋了一切時間，也就是過去、現在、未來各三個時段，總攝為一念。所以說是十世。因為時間沒有獨立的實體，是依附於花而成立的。花既然沒有障礙，時間也同樣如此。所以下文說，過去的一切劫（kalpa，極長的時間單位）安立於未來和現在，未來的一切劫回置於過去世。又說，無量劫即是一念，一念即是無量劫等等。

圓教（perfect teaching）的法理不會孤立產生，必定有眷屬相隨而生。下文說，這朵花有世界海塵數（world-sea-dust-number）的蓮花作為眷屬。又如以一方為主，十方為伴，其餘各方也是如此。因此，主和主、伴和伴各自不相見，主伴、伴主圓滿光明，具備各種功德。如同一件事華，自帶十義，具備這十門，就成為一百門。其餘的教義等也各自依此準則，就形成了千門。如教義等，相對於其自身類別的十義，以及同時等十門，就有了這千門。而同時等，相對於其自身類別的十門，以及教義等，也形成了千門。可以依此推想。

問：有什麼因緣，使得這些法能夠如此混融無礙？ 答：因緣無量，難以全部陳述。略提十類來解釋這種無礙的道理： 一、緣起相由故（dependent arising and mutual dependence）： 二、法性融通故（the interpenetration of dharma-nature）： 三、各唯心現故（all are manifestations of mind）： 四、如幻不實故（like illusions, unreal）： 五、大小無定故（size is not fixed）： 六、無限因生故（born from infinite causes）： 七、果德圓極故（the perfection of the fruit of virtue）： 八、勝通自在故（the freedom of transcendent powers）： 九、三昧大用故（the great function of samadhi）： 十、難思解脫故（the inconceivable liberation）。

首先，緣起相由故，是指大的

【English Translation】 English version Within a single mote of dust, countless Buddha-fields (kshetra-vyuha, adorned lands) simultaneously appear. Within each of these Buddha-fields, there are again countless motes of dust, and within each of these motes of dust, there are again Buddha-fields. This repetition is endless and beyond the comprehension of the mind. It is like Indra's (Indra, a Buddhist protector deity) net, where the bright and clear jewels reflect each other endlessly, with one reflection giving rise to another. The following text, such as 'like the world of Indra's net,' conveys the same principle.

To see this one flower or leaf is to see the endless dharma-dhatu (dharma-dhatu, the totality of all things). It is not that this flower or leaf is used to represent something else. The following text says, 'This flower canopy, etc., arises from the non-origination forbearance (anutpattika-dharma-ksanti, the realization of the non-arising and non-ceasing nature of all dharmas),' and so on.

This one flower, having the characteristic of pervading all places, also encompasses all times, namely, the three periods of past, present, and future, each with its own three divisions, all gathered into a single thought-moment. Therefore, it is called the ten times. Because time has no independent substance, it is established in dependence on the flower. Since the flower is without obstruction, so is time. Therefore, the following text says, 'All kalpas (kalpa, an extremely long period of time) of the past are placed in the future and present, and all kalpas of the future are returned to the past.' It also says, 'Countless kalpas are one thought-moment, and one thought-moment is countless kalpas,' and so on.

The principles of the perfect teaching (perfect teaching) do not arise in isolation; they are always accompanied by retinues. The following text says, 'This flower has as its retinue a number of lotus flowers equal to the dust motes in a world-sea (world-sea-dust-number).' Also, just as one direction is the main one, and the ten directions are its companions, so it is with the other directions. Therefore, the main and the main, the companions and the companions, do not see each other; the main and companions, companions and main, are perfectly bright and possess all virtues. Just as one event-flower carries its own ten meanings, possessing these ten gates, it becomes one hundred gates. The other teachings, etc., are also based on this principle, thus forming a thousand gates. For example, teachings, etc., in relation to their own ten meanings, and the ten gates of simultaneity, etc., have these thousand gates. And simultaneity, etc., in relation to their own ten gates, and the teachings, etc., also form a thousand gates. This can be understood by analogy.

Question: What are the causes and conditions that allow these dharmas to be so intermingled and unobstructed? Answer: The causes and conditions are countless and difficult to fully enumerate. I will briefly mention ten categories to explain this unobstructedness: 1. Dependent arising and mutual dependence: 2. The interpenetration of dharma-nature: 3. All are manifestations of mind: 4. Like illusions, unreal: 5. Size is not fixed: 6. Born from infinite causes: 7. The perfection of the fruit of virtue: 8. The freedom of transcendent powers: 9. The great function of samadhi: 10. The inconceivable liberation.

First, 'dependent arising and mutual dependence' refers to the great

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法界中緣起法海。義門無量。約就圓宗略舉十門以釋前義。謂諸緣起法要具此十義方緣起故。闕即不成。一諸緣各異義。謂大緣起中諸緣相望要須體用各別。不相和雜方成緣起。若不爾者諸緣雜亂失本緣法緣起不成。此即諸緣各各守自一也。

二互遍相資義。謂此諸緣要互相遍應方成緣起。且如一緣遍應多緣各與彼多全為一故。此一即具多個一也。若此一緣不具多一即資應不遍不成緣起。此即一一各具一切一也。

三俱存無礙義。謂凡是一緣要具前二方成緣起以要住自一方能遍應遍應多緣方是一故。是故唯一多一自在無礙。由此镕融有六句。或舉體全住是唯一也。或舉體遍應是多一。或俱存。或雙泯。或總合。或全離。皆思之可見。此上三門總明緣起本法竟。

四異門相入義。謂諸緣力用互相依持互形奪故。各有全力無全力義緣起方成。如論云。因不生緣生故。緣不生自因生故。若各唯有力無無力即有多果過。一一各生故。若各唯無力無有力即有無果過。以同非緣俱不生故。是故緣起要互相依具力無力。如闕一緣一切不成余亦如是。是故一能持多一是有力能攝多。多依於一多是無力潛入一。由一有力必不得與多有力俱。是故無有一而不攝多也。由多無力必不得與一無力俱。是故無有多而不入一也。

【現代漢語翻譯】 現代漢語譯本： 法界中的緣起法海，義理之門無量無邊。現在就圓滿宗的觀點，略舉十門來解釋前面的義理。也就是說，各種緣起之法，必須要具備這十種義理，才能構成緣起；缺少任何一種，緣起就不能成立。第一，諸緣各異義：在大緣起中，各種緣相互觀望，必須要在體性和作用上各自不同，不相互混雜，才能成就緣起。如果不是這樣，各種緣就會雜亂，失去其本來的緣法，緣起就不能成立。這就是說，各種緣各自守住自己的一。

第二，互遍相資義：這些緣必須要互相普遍地相應，才能成就緣起。比如，一個緣普遍地相應于多個緣，各自與那多個緣完全成為一體，因此這一就具備了多個一。如果這一緣不具備多個一，那麼它的資助和相應就不普遍，緣起就不能成立。這就是說，每一個一都各自具備一切一。

第三，俱存無礙義：凡是一個緣，必須要具備前兩種義理，才能成就緣起。因為它必須要安住于自己的一，才能普遍地相應；普遍地相應于多個緣，才能成為一。因此，唯一和多一自在無礙。由此融通，有六句：或者舉整體完全安住，這是唯一；或者舉整體普遍相應，這是多一；或者俱存；或者雙泯；或者總合；或者全離。都可以思考理解。以上三門總共說明了緣起的根本法則。

第四，異門相入義：各種緣的力量和作用互相依靠、互相影響，因此各自具有全力和無力的意義，緣起才能成立。如《論》中所說：『因為因不生，緣生；緣不生自因生。』如果各自只有力而沒有無力，就會有多果的過失，因為每一個都各自產生結果。如果各自只有無力而沒有有力，就會有無果的過失，因為同樣不是緣，都不能產生結果。因此，緣起必須要互相依靠，具備力和無力。如果缺少一個緣，一切都不能成立，其他的緣也是如此。因此，一能夠保持多，一是具有力量能夠攝持多；多依靠於一，多是無力潛入一。由於一是有力的，必定不能與多有力同時存在，因此沒有一個一不能夠攝持多。由於多是無力的，必定不能與一無力同時存在，因此沒有多個不能夠進入一。

【English Translation】 English version: The Dharma realm's ocean of dependent origination (Pratītyasamutpāda), with limitless gates of meaning. Now, based on the perspective of the Perfect School, I will briefly explain ten aspects to elucidate the preceding meaning. That is, all phenomena of dependent origination must possess these ten aspects in order to constitute dependent origination; lacking any one of them, dependent origination cannot be established. First, the meaning of 'each cause being distinct': In the great dependent origination, the various causes, in relation to each other, must be distinct in their essence and function, not mixed together, in order to accomplish dependent origination. If this were not the case, the various causes would be confused, losing their original causal nature, and dependent origination would not be established. This means that each cause maintains its own 'one'.

Second, the meaning of 'mutual pervasion and support': These causes must mutually and universally correspond in order to accomplish dependent origination. For example, one cause universally corresponds to multiple causes, each completely becoming one with those multiple causes, so this 'one' possesses multiple 'ones'. If this one cause does not possess multiple 'ones', then its support and correspondence are not universal, and dependent origination cannot be established. This means that each 'one' individually possesses all 'ones'.

Third, the meaning of 'coexistence without obstruction': Every cause must possess the preceding two aspects in order to accomplish dependent origination. Because it must abide in its own 'one' in order to universally correspond; universally corresponding to multiple causes in order to become 'one'. Therefore, the 'unique one' and the 'multiple one' are freely unobstructed. From this fusion, there are six phrases: either the entire entity completely abides, which is the 'unique one'; or the entire entity universally corresponds, which is the 'multiple one'; or they coexist; or they both vanish; or they are totally combined; or they are completely separate. All can be contemplated and understood. The above three aspects collectively explain the fundamental law of dependent origination.

Fourth, the meaning of 'different aspects entering each other': The powers and functions of the various causes rely on and influence each other, therefore each possesses the meaning of both full power and no power, so that dependent origination can be established. As the Treatise says: 'Because the cause does not produce, the condition produces; the condition does not produce itself, the cause produces.' If each only has power and no lack of power, there would be the fault of multiple results, because each would produce a result independently. If each only has lack of power and no power, there would be the fault of no result, because being equally not causes, they would not produce a result. Therefore, dependent origination must rely on each other, possessing both power and lack of power. If one cause is missing, everything cannot be established, and the same is true for the other causes. Therefore, one can maintain many, one is powerful and can embrace many; many rely on one, many are powerless and enter into one. Because one is powerful, it must not coexist with many powerful ones, therefore there is no one that cannot embrace many. Because many are powerless, they must not coexist with one powerless one, therefore there are no many that cannot enter into one.

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如一持多依既爾多持一依亦然。反上思之。是即亦無多不攝一一無不入多者也。如一望多有依有持。全力無力常全多在己中。潛已在多中。同時無礙。多望於一當知亦爾。俱存雙泯二句無礙思準之。

五異體相即義。謂諸緣相望。全體形奪有有體無體義。緣起方成。以若闕一緣余不成起。起不成故緣義即壞。得此一緣令一切成起。所起成故緣義方立。是故一緣是能起。多緣及果俱是所起。是即多為一成多是無體。一能作多一是有體。由一有體必不得與多有體俱。多無體必不得與一無體俱。是故無有不多之一無有不一之多。一多既爾多一亦然。反上思之。如一望多有有體無體故能攝他同己廢己同他同時無礙。多望於一當知亦爾。準前思之。俱存雙泯二句無礙亦思之可見。

六體用雙融義。謂諸緣起法要力用交涉全體融合方成緣起。是故圓通亦有六句。一以體無不用故舉體全用。即唯有相入無相即義。二以用無不體故。即唯有相即無相入也。三歸體之用不礙用。全用之體不失體。是即無礙雙存。亦入亦即自在俱現。四全用之體體泯。全體之用用亡。非即非入圓融一味。五合前四句同一緣起無礙俱存。六泯前五句絕待離言冥同性海。此上三門于初異體門顯義理竟。

七同體相入義。謂前一緣所具多一與彼

【現代漢語翻譯】 現代漢語譯本：如果一個事物作為多個事物的支援，既然是多個事物，那麼它也同時作為每一個事物的支援。反過來思考也是一樣。這就是所謂的『一』中包含『多』，『多』中包含『一』，沒有哪個『多』不能被『一』所包含，也沒有哪個『一』不能進入『多』之中。比如，從『一』來看『多』，『一』既是『多』的支援，也是『多』的依據。全部的力量和沒有力量，通常全部的『多』都存在於『一』之中，潛在地已經存在於『多』之中。同時沒有阻礙。『多』來看『一』，應當知道也是這樣。『俱存』（同時存在）和『雙泯』（同時泯滅）這兩種說法，可以參照上面的思路來理解，沒有阻礙。 五、異體相即義：指的是各種因緣相互觀望，整體上形態相互奪取，有有體和無體的含義。因緣和合才能成立。如果缺少一個因緣，其他的因緣就不能生起。生起不能成立，那麼因緣的意義也就破壞了。得到這一個因緣，就能使一切事物生起。所生起的事物成立，那麼因緣的意義才能確立。因此，一個因緣是能生起的，多個因緣和結果都是所生起的。這就是說，『多』是因為『一』才成立，『多』是無體的。『一』能產生『多』，『一』是有體的。由於『一』是有體的，必定不能和『多』有體的同時存在。『多』是無體的，必定不能和『一』無體的同時存在。因此，沒有哪個『一』不是包含在『多』之中的，也沒有哪個『多』不是包含在『一』之中的。『一』和『多』既然如此，那麼『多』和『一』也是這樣。反過來思考也是一樣。比如，從『一』來看『多』，因為『一』既有有體也有無體，所以能夠包含其他事物，使其他事物與自己相同，廢除自己而與其他事物相同，同時沒有阻礙。『多』來看『一』，應當知道也是這樣。參照前面的思路來理解。『俱存』和『雙泯』這兩種說法，沒有阻礙，也可以參照上面的思路來理解。 六、體用雙融義：指的是各種因緣生起的法，需要力量和作用相互交涉，整體融合才能成立因緣生起。因此，圓通也有六句話。第一，因為本體沒有不能用的地方，所以舉起本體就是全部的作用，這隻有相入而沒有相即的含義。第二，因為作用沒有不是本體的，所以只有相即而沒有相入的含義。第三，歸於本體的作用不妨礙作用，全部作用的本體不失去本體。這就是沒有阻礙的同時存在，既相入又相即，自在地同時顯現。第四，全部作用的本體泯滅，全部本體的作用消失，非相即非相入，圓融成為一種味道。第五，把前面的四句話合起來，同一個因緣生起，沒有阻礙地同時存在。第六，泯滅前面的五句話，斷絕對待，離開言語，默默地與自性之海相同。以上這三個門，在最初的異體門中，已經把義理闡釋完畢。 七、同體相入義：指的是前面一個因緣所具有的多個『一』，與那個...

【English Translation】 English version: If one thing supports many things, since there are many things, it also supports each individual thing. Thinking about it the other way around is also the same. This is what is meant by 'one' containing 'many', and 'many' containing 'one'. There is no 'many' that cannot be contained by 'one', and no 'one' that cannot enter into 'many'. For example, from the perspective of 'one' looking at 'many', 'one' is both the support and the basis of 'many'. All the power and no power, usually all of the 'many' exist within the 'one', and are potentially already within the 'many'. There is no obstruction at the same time. When 'many' look at 'one', you should know that it is also like this. The two phrases '俱存' (jù cún, co-existence) and '雙泯' (shuāng mǐn, simultaneous extinction) can be understood with reference to the above ideas, without obstruction. Five, the meaning of 'Different Entities Interpenetrating' (異體相即義, yì tǐ xiāng jí yì): This refers to the various conditions looking at each other, with the overall form mutually taking over, having the meaning of having substance and not having substance. Conditions arising together can then be established. If one condition is missing, the other conditions cannot arise. If arising cannot be established, then the meaning of condition is also destroyed. Obtaining this one condition allows all things to arise. When the things that arise are established, then the meaning of condition can be established. Therefore, one condition is what can cause arising, and multiple conditions and results are what are caused to arise. This means that 'many' are established because of 'one', and 'many' are without substance. 'One' can produce 'many', and 'one' has substance. Because 'one' has substance, it must not co-exist with 'many' having substance. 'Many' are without substance, and must not co-exist with 'one' without substance. Therefore, there is no 'one' that is not contained within 'many', and no 'many' that is not contained within 'one'. Since 'one' and 'many' are like this, then 'many' and 'one' are also like this. Thinking about it the other way around is also the same. For example, from the perspective of 'one' looking at 'many', because 'one' has both substance and no substance, it can contain other things, make other things the same as itself, abolish itself and be the same as other things, without obstruction at the same time. When 'many' look at 'one', you should know that it is also like this. Refer to the previous ideas to understand. The two phrases '俱存' (jù cún, co-existence) and '雙泯' (shuāng mǐn, simultaneous extinction), without obstruction, can also be understood with reference to the above ideas. Six, the meaning of 'Substance and Function Interfusing' (體用雙融義, tǐ yòng shuāng róng yì): This refers to the various dharmas that arise from conditions, requiring power and function to interact with each other, and the whole to be fused together in order to establish the arising of conditions. Therefore, perfect penetration also has six phrases. First, because the substance has no place where it cannot be used, lifting up the substance is the entire function, which only has the meaning of inter-entry and not inter-identity. Second, because the function has nothing that is not the substance, there is only the meaning of inter-identity and not inter-entry. Third, the function returning to the substance does not hinder the function, and the substance of the entire function does not lose the substance. This is the unobstructed co-existence, both inter-entry and inter-identity, freely appearing at the same time. Fourth, the substance of the entire function disappears, and the function of the entire substance vanishes, neither inter-identical nor inter-entering, perfectly fused into one flavor. Fifth, combining the previous four phrases, the same conditions arise, co-existing without obstruction. Sixth, obliterating the previous five phrases, cutting off opposition, leaving language, silently the same as the ocean of self-nature. The above three gates, in the initial gate of different entities, have already explained the meaning and principles completely. Seven, the meaning of 'Same Entity Interpenetrating' (同體相入義, tóng tǐ xiāng rù yì): This refers to the multiple 'ones' possessed by the previous one condition, and that...

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一緣體無別故名為同體。又由此一緣應多緣故有此多一。所應多緣既相即相入令此多一亦有即入也。先明相入。謂一緣有力能持多一。多一無力依彼一緣。是故一能攝多多便入一。一入多攝反上應知。余義余句準前思之。

八同體相即義。謂前一緣所具多一。亦有有體無體義故亦相即。以多一無體由本一成多即一也。由本一有體能作多令一攝多。如一有多空既爾多有一空亦然。余義余句並準前思之。

九俱融無礙義。謂亦同前體用雙融即入自在亦有六句。準前應知。

此上三門於前第二同體門中辨義理竟。

十同異圓備義。謂以前九門總合為一大緣起故。致令多種義門同時具足也。由住一遍應故有廣狹自在也。由就體就用故有相即相入也。由一攝多時為顯。令一入多為隱。多攝一入亦爾。又就用相入為顯。令就體相即為隱。顯入隱亦然。又異門即入為顯。令同體為隱。同顯異隱亦爾。又由以異門攝同體中相入義故現微細門也。由異體相入帶同體相入故有重重無盡帝網門也。由此大緣起法即無礙法界法門故有託事顯法門也。由此融通自在。今依此法上所辨時法亦隨此無礙自在故有十世門也。由此法門同一緣起相帶起故。隨一門必具一切故有主伴門也。此之一門於前第三門中以辨義理。上來十義

【現代漢語翻譯】 現代漢語譯本 一緣（Ekayāna，唯一的道路）本體沒有差別，所以稱為同體。又因為這一緣能夠應現為多緣，所以有多一的關係。所應現的多緣既然是相即相入的，就使得這多一也具有即入的性質。先說明相入，即一緣有力量能夠保持多一，而多一沒有力量，依附於那一緣。因此，一能夠攝取多，多便入於一。一入于多，攝取的關係反過來也應該知道。其餘的意義和語句，參照前面進行思考。

八、同體相即義。即前面一緣所具有的多一，也有有體和無體的意義，所以也是相即的。因為多一沒有自體，由本一成就，所以多即是一。由本一有自體，能夠化作多，使得一攝取多。如一有多空，既然多有一空，也是這樣。其餘的意義和語句，都參照前面進行思考。

九、俱融無礙義。即也和前面一樣，體用雙融，即入自在，也有六句。參照前面應該知道。

以上這三門，在前第二同體門中辨明義理完畢。

十、同異圓備義。即以前面九門總合為一個大緣起，因此使得多種義門同時具備。由於安住於一遍應，所以有廣狹自在。由於就體就用，所以有相即相入。由於一攝取多的時候為顯，使得一入多為隱。多攝一入也是這樣。又就用相入為顯，使得就體相即為隱，顯入隱也是這樣。又異門即入為顯，使得同體為隱，同顯異隱也是這樣。又因為以異門攝取同體中的相入義，所以顯現微細門。由於異體相入帶著同體相入，所以有重重無盡的帝網門（Indra's net，因陀羅網）。由於這大緣起法就是無礙法界法門，所以有託事顯法門。由於融通自在，現在依照此法，上面所辨明的時法也隨著此無礙自在，所以有十世門。由於此法門同一緣起，互相帶起，所以隨一門必定具備一切，所以有主伴門。這一門在前第三門中已經辨明義理。以上十義。

【English Translation】 English version The substance of Ekayāna (One Vehicle, the only path) is without difference, hence it is called 'same substance'. Moreover, because this one cause can manifest as multiple causes, there is this relationship of 'many and one'. Since the multiple causes that are manifested are mutually identical and interpenetrating, this 'many and one' also possesses the nature of identity and interpenetration. First, let's explain interpenetration: the one cause has the power to uphold the many ones, while the many ones are powerless and rely on that one cause. Therefore, the one can encompass the many, and the many then enter into the one. The reverse relationship of the one entering into the many and being encompassed should also be understood. The remaining meanings and phrases should be contemplated in accordance with the preceding explanations.

1. The meaning of 'identity of the same substance': The many ones possessed by the aforementioned one cause also have the meanings of having substance and not having substance, so they are also identical. Because the many ones have no self-substance and are accomplished by the original one, the many are identical to the one. Because the original one has self-substance and can create the many, causing the one to encompass the many. Just as the one has multiple emptinesses, since the many have one emptiness, it is also the same. The remaining meanings and phrases should all be contemplated in accordance with the preceding explanations.

2. The meaning of 'mutual fusion without obstruction': This is also the same as before, with the fusion of substance and function, the freedom of identity and interpenetration, and also having six phrases. It should be understood in accordance with the preceding explanations.

The explanation of the meanings and principles in the preceding second gate of 'same substance' is now complete.

1. The meaning of 'perfect completeness of sameness and difference': This refers to the combination of the preceding nine gates into one great arising of conditions, thus causing various meanings to be simultaneously complete. Because of abiding in one universal response, there is freedom of vastness and narrowness. Because of focusing on substance and function, there is identity and interpenetration. Because the one encompasses the many, it is manifest, causing the many to enter into the one, which is hidden. The many encompassing the one is also like this. Furthermore, the interpenetration of function is manifest, causing the identity of substance to be hidden; the manifestation of entry and the hiddenness are also like this. Moreover, the identity and interpenetration of different gates are manifest, causing the same substance to be hidden; the manifestation of sameness and the hiddenness of difference are also like this. Furthermore, because the interpenetration meaning in the same substance is encompassed by the different gates, the subtle gate is manifested. Because the interpenetration of different substances carries the interpenetration of the same substance, there is the gate of the endless Indra's net (Indra's net). Because this great arising of conditions is the unobstructed Dharma realm Dharma gate, there is the gate of relying on things to reveal the Dharma. Because of the freedom of mutual fusion, now relying on this Dharma, the temporal Dharma explained above also follows this unobstructed freedom, so there is the gate of the ten periods of time. Because this Dharma gate arises from the same arising of conditions and mutually carries each other, any one gate necessarily possesses everything, so there is the gate of principal and attendant. The meanings and principles of this one gate have already been explained in the preceding third gate. The above are the ten meanings.

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總是緣起相由門竟。余門如指歸中說。

華嚴經探玄記卷第一 大正藏第 35 冊 No. 1733 華嚴經探玄記

華嚴經探玄記卷第二(盡世間凈眼品)

魏國西寺沙門法藏述

第十隨文解釋者。今此三萬六千偈經有七處八會。謂人中三處天上四處為七。重會普光為八會。于中有三十四品。初一品是序分。盧舍那品下明正宗。流通有無以四義釋。一以眾生心微塵下二頌為流通。以結嘆勸信故。二為經來不盡。闕無流通。三為此經是稱法界法門說故總無流通。問若爾何得便有序分。答以有見聞通趣入故有始為序。以所入無極故無終流通。如修生佛果有始無終。若不爾者何故八會一一會末皆無流通。大般若經十六會中彼會會後皆別有流通。大集經中諸會末皆亦有。之此經不爾。故知別意有所表也。四以餘三乘等法逐機差別利益眾生為流通益相。又大遠法師分此經為四分。初品名緣起凈機分。二舍那品名標宗策志分。三名號品下至第八會來名顯道策修分。四末後普賢所說偈名屬累流通分。今更尋下文總長分為五。初品是教起因緣分。二舍那品中一週問答名舉果勸樂生信分。三從第二會至第六會來一週問答名修因契果生解分。四第七會中一週問答名托法進修成行分。五第八會中一週問答名

【現代漢語翻譯】 現代漢語譯本：總是從緣起相由之門結束（竟）。其餘的門徑如《指歸》中所說。

《華嚴經探玄記》卷第一 大正藏第35冊 No. 1733 《華嚴經探玄記》

《華嚴經探玄記》卷第二（盡世間凈眼品）

魏國西寺沙門法藏 述

第十，隨文解釋。現在這部三萬六千偈的經有七處八會。所謂人中三處，天上四處，合為七處。重會普光算作第八會。其中有三十四品。第一品是序分。從《盧舍那品》以下闡明正宗。關於流通的有無，用四種意義來解釋。第一種，以『眾生心微塵』以下的二頌作為流通，因為有總結讚歎勸信的緣故。第二種，認為經文沒有窮盡，所以缺少流通。第三種，認為此經是宣說稱合法界（Dharmadhatu）的法門，所以總體上沒有流通。問：如果這樣，為什麼會有序分呢？答：因為有見聞而通達趣入的緣故，有開始作為序分。因為所進入的沒有窮盡，所以沒有終結的流通。如同修行生佛果，有開始而沒有終結。如果不是這樣，為什麼八會每一會的末尾都沒有流通呢？《大般若經》十六會中，每一會之後都有各自的流通。《大集經》中，各會的末尾也都有。而這部經不是這樣，所以知道其中另有深意。第四種，認為其餘三乘（Triyana）等法，隨著根機的差別利益眾生，作為流通的利益之相。另外，大遠法師將此經分為四分。初品名為緣起凈機分。第二《舍那品》名為標宗策志分。從《名號品》以下直到第八會，名為顯道策修分。最後普賢（Samantabhadra）所說的偈頌，名為屬累流通分。現在進一步尋繹下文，總的來說分為五分。初品是教起因緣分。第二《舍那品》中，一週問答名為舉果勸樂生信分。從第二會到第六會，一週問答名為修因契果生解分。第七會中，一週問答名為托法進修成行分。第八會中，一週問答名為...

【English Translation】 English version: It always ends (concludes) with the gate of dependent origination and manifestation. Other paths are as described in the 'Zhigui'.

Avatamsaka Sutra Probing the Mysteries Record, Volume 1 Taisho Tripitaka Volume 35, No. 1733 Avatamsaka Sutra Probing the Mysteries Record

Avatamsaka Sutra Probing the Mysteries Record, Volume 2 (Exhausting Worldly Pure Eye Chapter)

Commented on by Śrāmaṇa Fazang of Xisi Temple in the Wei Kingdom

Tenth, explaining according to the text. Now, this sutra of 36,000 gathas (verses) has seven locations and eight assemblies. The so-called three locations in the human realm and four locations in the heavens make seven. The repeated assembly at Universal Light is counted as the eighth assembly. Among them, there are thirty-four chapters. The first chapter is the introduction. From the 'Vairocana Chapter' onwards, the main doctrine is explained. Regarding the presence or absence of circulation (transmission), it is explained with four meanings. First, the two verses from 'sentient beings' mind-dust' onwards are taken as circulation, because there is the reason of concluding praise and encouraging faith. Second, it is considered that the sutra is not exhaustive, so it lacks circulation. Third, it is considered that this sutra expounds the Dharma-gate (Dharmaparyaya) that accords with the Dharmadhatu (realm of reality), so there is no circulation in general. Question: If so, why is there an introduction? Answer: Because there is seeing and hearing that leads to penetration and entry, having a beginning serves as the introduction. Because what is entered is limitless, there is no concluding circulation. Like cultivating to produce the Buddha-fruit, there is a beginning but no end. If it were not so, why do none of the eight assemblies have circulation at the end of each assembly? In the sixteen assemblies of the 'Great Prajna Sutra', each assembly has its own circulation after the assembly. In the 'Great Collection Sutra', the ends of each assembly also have it. But this sutra is not like that, so it is known that there is another intention being expressed. Fourth, it is considered that the other Three Vehicles (Triyana) and other Dharmas, according to the differences in capacities, benefit sentient beings, as the aspect of the benefit of circulation. In addition, Dharma Master Dayuan divides this sutra into four parts. The first chapter is named the 'Conditioned Arising Pure Basis Part'. The second 'Vairocana Chapter' is named the 'Establishing the Doctrine and Encouraging Aspiration Part'. From the 'Names Chapter' onwards until the eighth assembly, it is named the 'Revealing the Path and Encouraging Cultivation Part'. The verses spoken by Samantabhadra (Universal Worthy) at the end are named the 'Entrusting and Transmitting Circulation Part'. Now, further examining the text below, it is generally divided into five parts. The first chapter is the 'Teaching Arising Cause and Condition Part'. In the second 'Vairocana Chapter', the one round of questions and answers is named the 'Presenting the Fruit, Encouraging Joy, and Generating Faith Part'. From the second assembly to the sixth assembly, the one round of questions and answers is named the 'Cultivating the Cause and Accord with the Fruit, Generating Understanding Part'. In the seventh assembly, the one round of questions and answers is named the 'Relying on the Dharma to Advance Cultivation and Accomplish Practice Part'. In the eighth assembly, the one round of questions and answers is named...

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依人入證成德分。流通有無以如上辯。此五分皆依前起後文次相生義理周足。是故不增減也。就初序分之中分為二。初明此土中序分。二明十方無盡世界中序分。初中有三。初有四字唯是證信。二一時下通二序。三動地下唯是發起。若通后說得有四句。或唯證信是初。或唯發起是后。或俱是中間。或俱非是下正宗。又初四字義通而文局。以文在初首義通八會故。一時下文通而義局。以下諸會皆有爾時等故文通也。今此局初故義局也。又依佛地論分為五。一總顯已聞。二教起時。三顯教主。四教起處。五教所被機。依法華論等有六成就。一信。二聞。三時。四主。五處。六眾。

今釋此義略作四門。一明此六義安立所由。二辨聞之親傳。三定傳法之人。四釋文。

初中立此六句。所由有六。一佛教安立。依智論佛臨涅槃告阿難。十二部經汝當流通。復告優婆離。一切戒律汝當受持。告阿那律。汝得天眼常守護舍利勸人供養。告大眾。我若住一劫若減一劫會亦當滅。語已雙林北首而臥欲入涅槃。阿難親屬之愛未除。心沒憂海。阿泥盧豆語阿難。世尊今日雖在明日即無。汝宜問彼未來要事何因同彼愚人如是悶絕。阿難即起問言。我今不知請問何事。盧豆教云。要事有四。一問如來在世親自說法人皆信受。如來滅

【現代漢語翻譯】 現代漢語譯本： 依人入證成德分（依靠他人證悟成就德行的部分）。流通有無以如上辯（流通有和無的道理如同上面所辨析的）。這五部分都依據前面的部分而產生後面的部分，文句的順序相互關聯，義理周全完備。因此不增不減。就最初的序分之中分為兩部分。首先闡明此土（娑婆世界）中的序分。其次闡明十方無盡世界中的序分。最初的部分中有四個字僅僅是證信（證明可信）。其次『一時』以下貫通兩種序分。再次『動地』以下僅僅是發起。如果貫通後面的內容來說，可以有四句。或者僅僅是證信是最初的，或者僅僅是發起是最後的，或者兩者都是中間的，或者兩者都不是屬於下面的正宗分。而且最初的四個字義理貫通而文句侷限，因為文句在最初，義理貫通八會（八次法會）的緣故。『一時』以下的文句貫通而義理侷限，因為下面的各個法會都有『爾時』等等，所以文句貫通。現在這裡侷限於最初，所以義理侷限。而且依據《佛地論》分為五部分。一，總的顯示已經聽聞。二，教法發起的時機。三，顯示教主（佛陀）。四，教法發起的處所。五，教法所要度化的對象。依據《法華論》等有六成就。一，信成就。二，聞成就。三，時成就。四，主成就。五，處成就。六，眾成就。

現在解釋這個義理，大致分為四個方面。一，闡明這六義安立的緣由。二，辨別聽聞的親身傳授。三，確定傳法的人。四，解釋經文。

最初的部分中，安立這六句的緣由有六個。一，佛教的安立。依據《智論》，佛陀臨近涅槃時告訴阿難（佛陀的侍者）。十二部經你應該流通。又告訴優婆離（持戒第一的弟子），一切戒律你應該受持。告訴阿那律（天眼第一的弟子），你得到天眼，常常守護舍利，勸人供養。告訴大眾，我如果住世一劫或者減少一劫，終究也會滅度。說完后在雙林（兩棵娑羅樹）北首而臥，想要進入涅槃。阿難親屬的愛戀沒有消除，心中沉沒在憂愁的海洋中。阿泥盧豆（阿那律的另一種音譯）告訴阿難，世尊今天雖然還在，明天就沒有了。你應該問他未來重要的事，為何像愚人一樣如此悶絕。阿難立即起身問道，我現在不知道應該請問什麼事。盧豆教導說，重要的事有四個。一，請問如來在世親自說法，人們都信受。如來滅度后，

【English Translation】 English version: The part of relying on others to enter into proof and achieve virtue. The principle of circulating existence and non-existence is debated as above. These five parts all rely on the preceding part to generate the following part, the order of the sentences is interconnected, and the meaning is complete and thorough. Therefore, there is no increase or decrease. The initial introductory part is divided into two parts. First, it clarifies the introductory part in this land (the Saha world). Second, it clarifies the introductory part in the endless worlds of the ten directions. The initial part has only four words, which are only for attestation (proving credibility). Second, 'At one time' below connects the two introductory parts. Third, 'Earthquake' below is only for initiation. If it is connected to the following content, there can be four sentences. Either only attestation is the initial, or only initiation is the final, or both are in the middle, or neither belongs to the following main part. Moreover, the initial four words have a general meaning but limited sentences, because the sentences are at the beginning, and the meaning connects the eight assemblies (eight Dharma assemblies). The sentences below 'At one time' are connected but the meaning is limited, because each of the following Dharma assemblies has 'At that time' and so on, so the sentences are connected. Now it is limited to the initial, so the meaning is limited. Moreover, according to the Yogacarabhumi-sastra, it is divided into five parts. First, it generally shows what has been heard. Second, the timing of the Dharma's initiation. Third, it shows the Dharma Lord (Buddha). Fourth, the place where the Dharma was initiated. Fifth, the objects to be saved by the Dharma. According to the Lotus Sutra, there are six accomplishments. First, accomplishment of faith. Second, accomplishment of hearing. Third, accomplishment of time. Fourth, accomplishment of the Lord. Fifth, accomplishment of place. Sixth, accomplishment of the assembly.

Now, explaining this meaning, it is roughly divided into four aspects. First, clarifying the reasons for establishing these six meanings. Second, distinguishing the personal transmission of hearing. Third, determining the person who transmits the Dharma. Fourth, explaining the scriptures.

In the initial part, there are six reasons for establishing these six sentences. First, the establishment of Buddhism. According to the Mahaprajnaparamita-sastra, when the Buddha was approaching Nirvana, he told Ananda (the Buddha's attendant). You should circulate the twelve divisions of scriptures. He also told Upali (the disciple who was the first in upholding the precepts), you should uphold all the precepts. He told Aniruddha (the disciple who was the first in divine eye), you have obtained the divine eye, and you should always protect the relics and encourage people to make offerings. He told the assembly that if I live for a kalpa or reduce a kalpa, I will eventually pass away. After saying this, he lay down with his head facing north in the twin trees (two Sala trees), wanting to enter Nirvana. Ananda's love for his relatives had not been eliminated, and his heart was submerged in the ocean of sorrow. Aniruddha told Ananda, although the World Honored One is still here today, he will be gone tomorrow. You should ask him about important matters in the future, why are you so depressed like a fool. Ananda immediately got up and asked, I don't know what I should ask. Rudra taught that there are four important things. First, ask that when the Tathagata personally preached the Dharma in the world, people all believed it. After the Tathagata passes away,

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后一切經首當置何言。二問如來在世諸比丘等以佛為師。如來滅后以何為師。三問佛在世時諸比丘依佛而住。如來滅后依誰而住。四問如來在世惡性車匿佛自治之。佛滅度后云何共住。阿難如教請問。世尊答云。經首當置如是等六句。二云比丘皆以波羅提木叉為師。三云皆依四念處住。四惡性比丘以梵檀治之。此云默擯。若心耎伏為說迦旃延經。此云離有無經。破我慢心也。又如大悲經中阿難請佛。云何結集法眼。佛告阿難。我滅度后大德比丘應如是問。世尊何處說大阿波陀那等經。汝應如是答。如是我聞一時在摩伽陀國菩提樹下初成正覺說法。乃至云娑羅雙樹間說法。如是等二十餘處所說之經。佛自重教阿難結集。是故此六句佛教立也。二為斷疑故安此六句。如真諦三藏云。依微細律阿難當升高座結集法藏之時。其身如佛具相好。若下座時還複本形。眾見此瑞還生三疑。一疑佛大師慈悲從涅槃起更為眾說法。二疑佛仙從他方來。三疑阿難轉身成佛。今為除此三疑故安六句。是故阿難自稱如是之法我從佛聞。明知非是佛重起說。亦非他方佛來。又非阿難自身成佛。但以法力令我似佛故也。三為未來生信故。智論云。一切經初置時方人等者。欲令生信心故。四離增減過故。佛地論云。應知說此如是我聞意避增減異分過失

【現代漢語翻譯】 現代漢語譯本 後人應該在一切佛經的開頭寫上什麼？第二問：如來（Tathagata，佛的稱號之一）在世時，各位比丘（bhiksu，佛教出家男眾）以佛為老師，如來涅槃（nirvana，佛教用語，指解脫）后以什麼為老師？第三問：佛在世時，各位比丘依靠佛而住，如來涅槃后依靠誰而住？第四問：如來在世時，對於惡劣的比丘車匿（Channa，人名），佛親自管束他，佛涅槃后如何與他相處？阿難（Ananda，佛陀的十大弟子之一）按照教導請問。世尊（Bhagavan，佛的稱號之一）回答說：佛經的開頭應當寫上『如是』等六個字。第二，各位比丘都應以波羅提木叉（Pratimoksha，戒律）為老師。第三，都應依靠四念處（Four Foundations of Mindfulness）而住。第四，對於惡劣的比丘，用梵檀（Brahmanda，一種懲罰方式）來懲治他，這叫做『默擯』。如果他內心柔軟順服，就為他說《迦旃延經》（Katyayana Sutra），這部經也叫做《離有無經》，用來破除他的我慢之心。又如《大悲經》（Mahakaruna Sutra）中，阿難請問佛陀：如何結集法眼（Dharma Eye，智慧之眼）？佛告訴阿難：我涅槃后，大德比丘應該這樣問：世尊在什麼地方說《大阿波陀那》（Apadana，譬喻經）等經？你應該這樣回答：『如是我聞，一時在摩伽陀國（Magadha，古印度國名）菩提樹下初成正覺說法，乃至在娑羅雙樹間說法。』像這樣在二十多個地方所說的經。佛親自再次教導阿難結集。因此，這六個字是佛教所確立的。第二，爲了斷除疑惑，所以安立這六個字。如真諦三藏（Paramartha，印度僧人）所說：依據微細的戒律，阿難應當升到高座結集法藏之時，他的身體像佛一樣具足相好。如果下座時，還恢復原來的樣子。眾人見到這種瑞相，還會產生三種疑惑：一是疑惑佛大師慈悲，從涅槃中起來再次為大眾說法。二是疑惑佛仙從他方世界而來。三是疑惑阿難轉身成佛。現在爲了消除這三種疑惑，所以安立這六個字。因此，阿難自稱『如是之法我從佛聞』，明確知道不是佛重新起來說法，也不是他方佛來，又不是阿難自身成佛，只是用法力讓我看起來像佛的緣故。第三，爲了未來眾生生起信心。智論（Mahaprajnaparamita-sastra，大智度論）中說：一切經的開頭放置時間、地點、人物等，是爲了讓眾生生起信心。第四，爲了遠離增減的過失。《佛地論》（Buddhabhumi Sutra）中說：應當知道說『如是我聞』，是爲了避免增加或減少的過失。 現代漢語譯本

【English Translation】 English version What words should be placed at the beginning of all sutras? The second question: When the Tathagata (one of the titles of the Buddha) was in the world, all bhiksus (Buddhist monks) took the Buddha as their teacher. After the Tathagata's nirvana (the Buddhist term for liberation), who should they take as their teacher? The third question: When the Buddha was in the world, all bhiksus relied on the Buddha to live. After the Tathagata's nirvana, who should they rely on to live? The fourth question: When the Tathagata was in the world, the Buddha personally disciplined the wicked bhiksu Channa (a personal name). After the Buddha's nirvana, how should they live with him? Ananda (one of the Buddha's ten great disciples) asked according to the teachings. The Bhagavan (one of the titles of the Buddha) replied: The beginning of the sutras should be written with six words such as 'Thus I have heard'. Second, all bhiksus should take the Pratimoksha (precepts) as their teacher. Third, they should all rely on the Four Foundations of Mindfulness to live. Fourth, for the wicked bhiksu, punish him with Brahmanda (a kind of punishment), which is called 'silent expulsion'. If his heart is soft and submissive, then speak the Katyayana Sutra for him, which is also called 'The Sutra of Non-Being and Non-Absence', to break his pride. Also, as in the Mahakaruna Sutra, Ananda asked the Buddha: How to compile the Dharma Eye (the eye of wisdom)? The Buddha told Ananda: After my nirvana, the virtuous bhiksus should ask like this: Where did the Bhagavan speak the Apadana (parable sutra) and other sutras? You should answer like this: 'Thus I have heard, at one time in the country of Magadha (an ancient Indian country) under the Bodhi tree, he first attained enlightenment and preached the Dharma, and even preached the Dharma between the twin Sala trees.' Like this, the sutras spoken in more than twenty places. The Buddha personally taught Ananda again to compile them. Therefore, these six words are established by Buddhism. Second, in order to eliminate doubts, these six words are established. As Paramartha (an Indian monk) said: According to the subtle precepts, when Ananda should ascend to the high seat to compile the Dharma treasury, his body is as complete with auspicious marks as the Buddha. If he leaves the seat, he will return to his original form. When the crowd sees this auspicious sign, they will still have three doubts: First, they doubt that the Buddha, the great master, is compassionate and has risen from nirvana to preach the Dharma again for the masses. Second, they doubt that the Buddha immortal has come from another world. Third, they doubt that Ananda has turned into a Buddha. Now, in order to eliminate these three doubts, these six words are established. Therefore, Ananda claimed 'Thus I have heard this Dharma from the Buddha', clearly knowing that it is not the Buddha who has risen again to preach the Dharma, nor is it the Buddha from another world, nor is it Ananda himself who has become a Buddha, but only because the power of the Dharma makes me look like the Buddha. Third, in order to generate faith in future beings. The Mahaprajnaparamita-sastra says: Placing the time, place, people, etc. at the beginning of all sutras is to generate faith in sentient beings. Fourth, in order to avoid the fault of increasing or decreasing. The Buddhabhumi Sutra says: It should be known that saying 'Thus I have heard' is to avoid the fault of increasing or decreasing.

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。謂如是法我從佛聞。非他展轉顯示聞者。有所堪能諸有所聞皆離增減異分過失。非如愚夫無所堪能諸有所聞或不能離增減異分。結集法時傳佛教者依如來教初說此言。為令眾生恭敬信受。言如是法我從佛聞。文義決定無所增減。是故聞者應正聞已如理思惟。當勸修學。五為息諸諍論故。若自製作則諍論斯起。故不然也。此依智論辨。六異外道故。彼外道經論或雲石崖崩得。或云青雀銜來。故不可信也。是故今具顯委曲明法非謬令人信受。

第二明阿難等親聞傳聞不同者。若依小乘有二說。一云阿難既是佛得道夜。生年二十方為佛弟子。其二十年已后經是親聞。已前是傳聞故轉法輪經云。阿難結集時自說偈云。佛初說法時爾時我不見。如是展轉聞。佛游波羅捺為五比丘眾轉四諦法輪。故知已前非親聞也。二云皆是親聞故。薩婆多論云。阿難為佛作侍者時請願言。愿佛二十年中所說之經盡為我說比尼母論亦同此說。故知總是親聞。若依大乘一切皆親聞有二義。一佛重為說。如勝鬘經等佛還本處重為阿難說。又如上大悲經中佛總重說。故是親聞。二阿難常聞故。涅槃經云。阿難多聞士。若在若不在自然能解了常與無常義。又云。阿難得覺意三昧佛所說經近遠常聞。

三定傳法人者。問說此經時二乘人等並如聾

【現代漢語翻譯】 現代漢語譯本：這就是我阿難從佛陀那裡聽聞的佛法。不是從其他人輾轉傳述聽來的。能夠聽聞佛法的人，所聽到的內容都遠離了增減和差異的過失。不像愚笨的人，沒有能力辨別，聽到的內容或許不能避免增減和差異。在結集佛法的時候，傳授佛教的人依據如來的教導，最初說這句話，是爲了讓眾生恭敬信受。說『如是法我從佛聞』，文義確定，沒有增減。所以聽聞佛法的人應該正確地聽聞，如理思維，應當勸人修學。第五個原因是，爲了止息各種爭論。如果是自己編造的，那麼爭論就會產生。所以不能這樣做。這是依據《智論》來辨別的。第六個原因是，爲了區別于外道。那些外道的經論，或者說是從石崖崩裂中得到的，或者說是青雀銜來的。所以不可信。因此，現在詳細地闡明佛法，不是用虛假的說法來讓人信受。 第二，說明阿難（Ānanda，佛陀的十大弟子之一，以記憶力強著稱）等人親自聽聞和輾轉聽聞的不同。如果依據小乘佛教，有兩種說法。一種說法是，阿難是佛陀得道之夜出生的，二十歲才成為佛陀的弟子。他成為佛陀弟子后的二十年所聽到的佛經是親聞，之前的則是傳聞。所以《轉法輪經》中說，阿難在結集佛法時自己說了偈子：『佛初說法時，爾時我不見，如是展轉聞。佛游波羅捺（Varanasi，古印度城市，位於今北方邦），為五比丘眾轉四諦法輪。』由此可知，之前不是親聞。另一種說法是，全部都是親聞。所以《薩婆多論》中說，阿難作為佛陀的侍者時說：『愿佛陀二十年中所說的經典都為我說。』《比尼母論》也同樣這樣說。由此可知，全部都是親聞。如果依據大乘佛教，一切都是親聞，有兩種含義。一是佛陀重新為他說。如《勝鬘經》等，佛陀回到原來的地方，重新為阿難說。又如上面的《大悲經》中，佛陀全部重新說了一遍。所以是親聞。二是阿難經常聽聞。所以《涅槃經》中說：『阿難多聞士，若在若不在，自然能解了常與無常義。』又說：『阿難得覺意三昧，佛所說經近遠常聞。』 第三，確定傳授佛法的人。問：說這部經的時候，二乘人（聲聞和緣覺）等都像聾子一樣。

【English Translation】 English version: This is the Dharma (law, teachings) that I, Ānanda (one of the ten principal disciples of the Buddha, known for his memory), heard from the Buddha. It was not heard through others' repeated transmissions. Those who are capable of hearing the Dharma, all that they hear is free from the faults of increase, decrease, and difference. Unlike foolish people, who are incapable of discerning, what they hear may not be free from increase, decrease, and difference. When compiling the Dharma, those who transmit Buddhism, based on the Buddha's teachings, initially say these words to cause sentient beings to respectfully believe and accept. Saying 'Thus I have heard' (如是法我從佛聞), the meaning of the text is definite, without increase or decrease. Therefore, those who hear the Dharma should listen correctly, contemplate it reasonably, and should encourage others to study it. The fifth reason is to cease all disputes. If it were self-made, then disputes would arise. Therefore, it cannot be done that way. This is distinguished according to the Mahāprajñāpāramitopadeśa (智論). The sixth reason is to differentiate from external paths (外道). Those external paths' scriptures or treatises say they were obtained from a collapsing stone cliff, or that they were brought by a blue bird. Therefore, they are not credible. Therefore, now we fully and meticulously clarify the Dharma, not using false statements to cause people to believe and accept. Second, explaining the difference between Ānanda (Ānanda, one of the ten principal disciples of the Buddha, known for his memory) and others hearing directly and hearing through transmission. According to the Hinayana (小乘, 'Smaller Vehicle') there are two views. One view is that Ānanda was born on the night the Buddha attained enlightenment and became a disciple of the Buddha at the age of twenty. The sutras he heard in the twenty years after becoming a disciple of the Buddha were heard directly, while those before were heard through transmission. Therefore, in the Dharmacakra Pravartana Sūtra (轉法輪經), it says that Ānanda himself said a verse when compiling the Dharma: 'When the Buddha first taught the Dharma, at that time I did not see it, thus I heard it through transmission. The Buddha traveled to Varanasi (波羅捺, an ancient Indian city, located in present-day Uttar Pradesh) to turn the Wheel of Dharma of the Four Noble Truths for the five bhikkhus (比丘, monks).' From this, it is known that before that, it was not heard directly. Another view is that all were heard directly. Therefore, the Sarvāstivāda (薩婆多論) says that when Ānanda was serving as the Buddha's attendant, he said: 'I wish that all the sutras the Buddha has spoken in the past twenty years would be spoken to me.' The Vinayamātṛkā (比尼母論) also says the same. From this, it is known that all were heard directly. According to the Mahayana (大乘, 'Great Vehicle'), all were heard directly, with two meanings. One is that the Buddha spoke them again. Such as in the Śrīmālādevī Siṃhanāda Sūtra (勝鬘經), the Buddha returned to the original place and spoke to Ānanda again. Also, as in the Mahākaruṇādhāraṇī Sūtra (大悲經) above, the Buddha repeated everything. Therefore, it was heard directly. Second, Ānanda often heard them. Therefore, the Nirvana Sutra (涅槃經) says: 'Ānanda is a learned man, whether present or not, he can naturally understand the meaning of permanence and impermanence.' It also says: 'Ānanda attained the Bojjhanga Samadhi (覺意三昧), he always heard the sutras spoken by the Buddha, near and far.' Third, determining the person who transmits the Dharma. Question: When this sutra was spoken, the Śrāvakas (聲聞, 'voice-hearers') and Pratyekabuddhas (緣覺, 'solitary realisers') and others were like deaf people.

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盲。豈得阿難而稱我聞。答有二義。一設是阿難此亦無過。何者依阿阇世王懺悔經有三種阿難。一阿難陀。此云慶喜。持聲聞法藏。于上二乘隨力隨分。二名阿難陀跋陀羅。此云慶喜賢。持中乘法藏。于上大乘隨力隨分。于下小乘容預兼持。三名阿難陀娑伽羅。此云慶喜海。菩薩持大乘法藏。于下二乘容預兼持。準此經文阿難海是大菩薩能持大法。理亦無違。若依圓教並是盧遮那佛海印三昧內現此傳法人等故。即是佛也。二云非是阿難所傳。理亦無違。何者智論云。一顯示教。二秘密教。此大品經是顯示教故付囑阿難。如法華經是秘密教故付囑喜王等。又涅槃經云。阿難所未聞經弘廣菩薩當爲流通。準此是弘廣菩薩稱如是我聞。又準智論是文殊師利稱我聞。以彼論云文殊與阿難在余清凈處結集摩訶衍藏。又文殊師利般涅槃經中。佛般涅槃后四百年時文殊師利猶在世間。故知是彼傳此法也。

第四釋文。依智論如順也。是信也又是印也。即印順信受故言如是。如是總舉一部文義。謂指己所聞之法。故云如是。依長耳三藏約三寶釋。一約佛云謂如佛所說是我所聞。如我所聞是佛所說。二約法雲如我所聞是稱理之說。如稱理之教是我所傳。三約僧云如我所聞是諸菩薩之所同聞。如諸菩薩之所同聞是我所傳故也。依佛地

論云傳佛教者言如是之事我昔曾聞。如是總言依四義轉。一依譬喻。二依教誨。三依問答。四依許可廣釋如彼論。中我者謂五蘊假者。泛論我有四種。一真我。謂真如中常樂我凈等。真如為性。二自在我。謂八自在我等。以智為性。三假我。謂五蘊假者。以唯識所現似有主宰等以其為性。四執我。謂分別俱生所執為性。又緣我之心亦有四種。一見。謂諸凡夫等。二慢。謂諸學人。三習。謂無學人。四隨世流佈。謂諸佛。此中我者於前四中通有初三。約教準之後四中唯一。亦可通后三。思準之。何故不說無我而說我耶。謂顯親聞故。語便故。隨世間故。顯無我故。並如智論說也。問傳法者何故不自稱名而言我耶。答有濫同名失故。問我豈不通耶。答已稱我定屬自故簡別他故。問何不言耳聞。答以總收別故。問耳但聞聲。豈能解耶。答耳聞其聲。意解文等。和合無二從親說聞。薩婆多根聞。成實識聞。智論和合聞。即空無作也。涅槃云。四因緣和合故聞。一耳根不壞。二聲在可聞境。三中間無障礙。四有欲聞故得聞。是故此聞則不聞聞也。又具十緣。一本識為根本依。二耳識種子為因緣依。三末那為染污依。四意識為分別依。五自類耳識為等無間依。六耳根不壞為同境根。七作意欲聞。八有境為所緣緣。九中間無障礙。十

境近在可聞亦通余法不礙等。是故此聞無自性故不聞聞也。約教準辨之。一時以下通二序。即是六句之內后四句。于中初三同辨。謂時主及處。后一別辨。謂同聞眾。此亦即是三世間相應知。前中亦二。先通標三相。后始成正覺下別釋三義。何故有此二門者。謂約處前則通舉染凈。后則別顯凈相。又前寄染后別辨凈。又以時有始終處有染凈佛有淺深故。須重料簡也。

前中三。初一時者依佛地論或一剎那或多相續但取說聽究竟。是故總名假立一時。小乘實時。大乘假說。若別釋梁攝論一時有三義。一平等時。謂無沉浮顛倒故。二和合時。謂令聞能聞正聞。三轉法輪時。謂正說正受。

二佛者覺義有二。謂本覺始覺。又論云。如蓮華開如睡寤等。此初覺所知後覺煩惱。或三覺謂自他滿即有覺之者名為覺者。或名婆伽婆。有四義如智論中。一名有德。謂婆伽名德婆名有故。二巧分別。婆伽名分別婆名巧故。三名有名聲。婆伽名聲婆名有故。四名能破淫怒癡。婆伽名能破婆名淫怒等故。此四中初一總后三別。別中初智德次福德后斷德。又佛地論有六義釋。彼頌云。自在．熾盛．及端嚴．名稱．吉祥與尊貴具斯六種。義差別。是故總號為薄伽。廣釋如彼。又真諦三藏引真實論有十義釋。佛謂覺勝天鼓等(云云)。

【現代漢語翻譯】 現代漢語譯本： 『境近在可聞亦通余法不礙等』。因此，這種聽聞沒有自性，所以說『不聞聞』。按照教義來辨別，『一時』以下的內容貫通了序分的兩種含義，也就是六句話中的后四句。其中，前三句是共同辨別的，即時間、主講者和處所。后一句是分別辨別的，即共同聽聞的聽眾。這也對應於三世間（有情世間、器世間、智正覺世間）應當瞭解的內容。前面的內容也分為兩部分，首先是總的標出三種表相（總標三相），然後從『后始成正覺』開始分別解釋三種含義。為什麼會有這兩種方式呢？因為從處所的角度來說，前面是總的概括了染與凈，後面則是分別顯示清凈的表相。另外，前面是寄託于染，後面是分別辨別凈。又因為時間有始終，處所有染凈，佛有淺深，所以需要重新考量和簡擇。

前面的內容分為三部分。第一，『一時』，根據《佛地論》，或者是一個剎那，或者多個剎那相續，但都是取說法和聽法究竟完成的時間。因此，總的來說是假立的『一時』。小乘認為是實有的時間，大乘認為是假說的。如果分別解釋《梁攝論》中的『一時』，有三種含義：一是平等時，指沒有沉浮顛倒；二是和合時，指使能聽聞者、聽聞者和正確的聽聞結合在一起；三是轉法輪時，指正確的說法和正確的領受。

第二，『佛』，覺悟的含義有兩種，即本覺和始覺。另外，《論》中說，『如蓮華開，如睡寤等』，這是指最初覺悟所知，後來覺悟煩惱。或者說有三種覺悟，即自覺、他覺、圓滿覺，具有覺悟的人被稱為『覺者』。或者稱為『婆伽婆』（Bhagavan），在《智論》中有四種含義：一是『有德』，因為『婆伽』（Bhaga）的意思是『德』，『婆』（va）的意思是『有』；二是『巧分別』，『婆伽』（Bhaga）的意思是『分別』，『婆』（va）的意思是『巧』；三是『有名聲』，『婆伽』（Bhaga）的意思是『聲』，『婆』（va）的意思是『有』；四是『能破淫怒癡』，『婆伽』（Bhaga）的意思是『能破』，『婆』（va）的意思是『淫怒』等。這四種含義中，第一種是總的，后三種是分別的。在分別的含義中，第一個是智德，第二個是福德，第三個是斷德。另外，《佛地論》有六種含義的解釋，其中的偈頌說：『自在、熾盛、及端嚴、名稱、吉祥與尊貴，具備這六種含義的差別，所以總稱為薄伽（Bhagavan）。』詳細的解釋如該論所述。另外，真諦三藏引用《真實論》有十種含義的解釋，佛是指覺勝天鼓等（云云）。

【English Translation】 English version: 『The realm is near, audible, and also connects with other unobstructed dharmas, etc.』 Therefore, this hearing has no self-nature, hence the saying 『not hearing hearing.』 According to the teachings, discern it. The content from 『at one time』 onwards connects the two prefaces, which are the last four sentences within the six sentences. Among them, the first three are commonly discerned, namely time, speaker, and place. The last one is separately discerned, namely the audience who hears together. This also corresponds to what should be understood about the three realms (the sentient realm, the physical realm, and the realm of wisdom and enlightenment). The preceding content is also divided into two parts. First, it generally marks the three characteristics (general marking of the three characteristics), and then, starting from 『later, beginning to achieve perfect enlightenment,』 it separately explains the three meanings. Why are there these two methods? Because from the perspective of the place, the former generally encompasses defilement and purity, while the latter separately reveals the pure aspect. Also, the former relies on defilement, while the latter separately discerns purity. Furthermore, because time has beginning and end, place has defilement and purity, and the Buddha has shallowness and depth, it is necessary to re-examine and select.

The preceding content is divided into three parts. First, 『at one time,』 according to the Buddhabhumi Sutra, it could be a single ksana (moment) or multiple ksanas in succession, but it always refers to the time when the teaching and listening are completely finished. Therefore, it is generally called the provisionally established 『at one time.』 The Hinayana (Small Vehicle) considers it to be real time, while the Mahayana (Great Vehicle) considers it to be provisionally spoken. If we separately explain 『at one time』 in the She Lun of Liang, there are three meanings: first, equal time, referring to the absence of sinking and floating, or inversion; second, harmonious time, referring to the bringing together of the one who can hear, the one who hears, and the correct hearing; third, the time of turning the Dharma wheel, referring to the correct teaching and the correct reception.

Second, 『Buddha,』 the meaning of enlightenment has two aspects, namely original enlightenment and initial enlightenment. Also, the Treatise says, 『like a lotus flower opening, like awakening from sleep, etc.,』 this refers to initially awakening to what is knowable, and later awakening to afflictions. Or there are three enlightenments, namely self-enlightenment, other-enlightenment, and complete enlightenment; the one who possesses enlightenment is called 『the enlightened one.』 Or called Bhagavan, which has four meanings in the Mahaprajnaparamita Sastra: first, 『possessing virtue,』 because Bhaga means 『virtue』 and va means 『possessing』; second, 『skillful differentiation,』 Bhaga means 『differentiation』 and va means 『skillful』; third, 『having a name,』 Bhaga means 『name』 and va means 『having』; fourth, 『able to destroy lust, anger, and ignorance,』 Bhaga means 『able to destroy』 and va means 『lust, anger,』 etc. Among these four meanings, the first is general, and the last three are separate. In the separate meanings, the first is the virtue of wisdom, the second is the virtue of merit, and the third is the virtue of cessation. Furthermore, the Buddhabhumi Sutra has six meanings of explanation, in which the verse says: 『Freedom, flourishing, and dignified, name, auspiciousness, and honor, possessing these six kinds of differences, therefore it is generally called Bhagavan.』 Detailed explanations are as described in that treatise. In addition, Paramartha (Zhendi) translated the Tattvasamgraha, which has ten meanings of explanation, Buddha refers to the enlightenment surpassing heavenly drums, etc. (etc.).

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三處者國通場別。智論云。于摩伽陀國尼連禪河側區樓頻螺聚落中得阿耨菩提等。此名不害國。以此國中諸有犯罪唯有擯罰無有刑戮故。托此表示大法慈濟之相也。或名善勝國。或云摩伽是星名。此云不惡。主十二月。陀者處也。名為不惡處國。亦名星處國。寂滅有四義。一障滅謂性滅及治滅。二證滅理故。三顯其滅德謂示佛十身及普賢等法。經云。大般涅槃能建大義故。四益物成滅故。可知。道場亦四。一事處。二行。如經施是道場等。三理。如維摩經一切法是道場知諸法空故等。四通一切法。謂人法等一切準之。皆得道之處名道場。依主釋。亦如世穀場簡去秕穢而擇取真實。此中亦爾。滅惑成德。亦得道即場故持業準之。事場者如俱舍論云。于剡浮洲中央從金剛地上起金剛座徹剡浮洲地與上際平。一切菩薩皆于中修習金剛三摩地。何以故。更無餘依止及能堪受此三摩地。一切菩薩者謂賢劫千菩薩也始成正覺下第二別料簡上三義。初料簡時。二處。三主時中且作五門。一定分齊。二攝前後。三顯差別。四表示法。五釋本文。初定分齊者。菩提流支云。華嚴八會中前之五會是佛成道初七日說。第六會後是第二七日說。以十地經初云第二七日故。又有人說。第八會是后時說。以彼文中有鹙子等五百聲聞並后時度故。此等

【現代漢語翻譯】 現代漢語譯本： 『三處』指的是國、通、場、別。智度論中說，在摩伽陀國（Magadha，古印度十六雄國之一）尼連禪河（Nairanjana River）邊的區樓頻螺（Uruvilva）聚落中證得了阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。這裡被稱為『不害國』，因為這個國家裡，所有犯罪的人都只是被驅逐，而沒有刑罰和殺戮。這象徵著佛法慈悲濟世的形象。或者稱為『善勝國』。也有人說，摩伽是星名，這裡的意思是『不惡』，主管十二月。陀是『處』的意思，所以稱為『不惡處國』，也叫『星處國』。寂滅有四種含義：一是障礙的滅除，包括自性上的滅除和治理上的滅除；二是證悟真理的滅除；三是彰顯寂滅的功德，比如示現佛的十身和普賢菩薩等的法；四是利益眾生，成就寂滅。可知，道場也有四種：一是事處，二是修行，比如經中說佈施就是道場等；三是理，比如維摩詰經中說一切法都是道場，因為明白一切法都是空性的緣故；四是通達一切法，指的是人法等一切都可以作為參照，都是可以得道的地方，所以稱為道場。這是依主釋。也像世俗的穀場，去除秕糠，選取真實的穀物一樣。這裡也是如此，滅除迷惑，成就功德，也是得道的地方，所以可以按照持業釋來理解。事場，比如俱舍論中說，在剡浮洲（Jambudvipa，南贍部洲）的中央，從金剛地上升起金剛座，貫穿剡浮洲的地面，與上方的邊界齊平。一切菩薩都在其中修習金剛三摩地（Vajra-samadhi，金剛三昧）。為什麼呢？因為沒有其他可以依靠的地方，也沒有其他地方能夠承受這種三摩地。一切菩薩指的是賢劫（Bhadrakalpa）的千位菩薩。『始成正覺下』第二部分，分別簡擇上面的三種含義。首先簡擇時間，其次是地點，第三是主時。在主時中，暫且分為五門：一是確定分際，二是統攝前後，三是彰顯差別，四是表示佛法，五是解釋本文。首先確定分際，菩提流支（Bodhiruci）說，《華嚴經》的八會中，前五會是佛陀成道最初七天所說，第六會之後是第二個七天所說，因為《十地經》一開始就說第二個七天。又有人說，第八會是之後才說的，因為那段經文中有舍利弗（Sariputra）等五百聲聞，是後來才度化的。

【English Translation】 English version: 『Three places』 refer to country, general, place, and distinction. The Treatise on the Great Perfection of Wisdom (Mahaprajnaparamita-sastra) says that in the Magadha (one of the sixteen Mahajanapadas of ancient India) country, by the Nairanjana River, in the Uruvilva village, he attained Anuttara-samyak-sambodhi (unsurpassed complete and perfect enlightenment). This is called 『Non-harming Country』 because in this country, all those who commit crimes are only banished, and there are no punishments or killings. This symbolizes the compassionate and world-saving image of the Dharma. Or it is called 『Good Victory Country』. Some say that Magha is the name of a star, meaning 『not evil』, governing the twelfth month. Dha means 『place』, so it is called 『Not Evil Place Country』, also called 『Star Place Country』. Nirvana has four meanings: first, the extinction of obstacles, including the extinction of nature and the extinction of governance; second, the extinction of realizing the truth; third, the manifestation of the merits of extinction, such as showing the ten bodies of the Buddha and the Dharma of Samantabhadra Bodhisattva, etc.; fourth, benefiting sentient beings and achieving extinction. It can be known that the Bodhimanda (place of enlightenment) also has four types: first, the place of events; second, practice, such as the sutra saying that giving is the Bodhimanda, etc.; third, principle, such as the Vimalakirti Sutra saying that all dharmas are the Bodhimanda because understanding that all dharmas are empty; fourth, penetrating all dharmas, referring to people, dharmas, etc., all of which can be used as a reference, and all are places where enlightenment can be attained, so it is called Bodhimanda. This is a dependent possessive compound. It is also like a secular grain field, removing the chaff and selecting the real grain. It is the same here, eliminating delusion and achieving merit, and it is also the place of attaining enlightenment, so it can be understood according to the possessive compound. The place of events, such as the Abhidharmakosa saying that in the center of Jambudvipa (the continent where we live), the Vajra seat rises from the Vajra ground, penetrating the ground of Jambudvipa and being level with the upper boundary. All Bodhisattvas cultivate the Vajra-samadhi (diamond concentration) in it. Why? Because there is no other place to rely on, and no other place can bear this samadhi. All Bodhisattvas refer to the thousand Bodhisattvas of the Bhadrakalpa (fortunate aeon). 『Beginning to attain perfect enlightenment below』 is the second part, separately selecting the above three meanings. First, select the time, second, the place, and third, the main time. In the main time, it is temporarily divided into five sections: first, determining the boundaries; second, encompassing the before and after; third, highlighting the differences; fourth, representing the Dharma; and fifth, explaining the text. First, determining the boundaries, Bodhiruci (an Indian monk) said that in the eight assemblies of the Avatamsaka Sutra (Flower Garland Sutra), the first five assemblies were spoken by the Buddha in the first seven days after attaining enlightenment, and after the sixth assembly was spoken in the second seven days, because the Dasabhumika Sutra (Ten Stages Sutra) begins by saying the second seven days. Some also say that the eighth assembly was spoken later, because that passage contains Sariputra (one of the Buddha's chief disciples) and other five hundred Sravakas (hearers), who were converted later.

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所判恐不順文。以初七日定不說法。十地論云。何故不初七日說。思惟行因緣行故。既言思惟。明知非說法。設有救言只不說十地非不說余法者。則不得言思惟也。下論又釋。為顯己法樂是故不說。故知初七定非說耳。又第八會亦非后時。何得於一部經前已說半中說余經後方更續。豈令佛無陀羅尼力不能一念說一切法。祇園鹙子並是九世相入。下文云過去一切劫安置未來今。未來一切劫回置過去世。又云。於一念中建立三世一切佛事。乃至廣說如是等文處處皆有。豈可所用鹙子祇園而非此類。是知此經定是第二七日所說。二攝前後者。有三重。一於此二七之時即攝八會同時而說。若爾何故會有前後。答如印文讀時前後印紙同時。問若爾云何重會得成。答重亦同時以無礙故。如燈光相入等。余不動昇天等準釋可知。二即於此時攝彼前後。各無量劫無不皆盡。以是不思解脫時故。三攝於重重無量念劫。如因陀羅網重收攝故。三顯差別者。依普曜經第二七日于鹿野園為彼五人三轉四諦。此是小乘。依密跡力士經第二七日鹿園為于無量大眾轉法輪時有得羅漢辟支菩薩道等。此是三乘。依此經第二七日于樹王下為海會菩薩轉無盡法輪。明是一乘。上三同時者約法表本末同時。約人顯機感各異。依法華三七日。四分律六七日興起行

【現代漢語翻譯】 現代漢語譯本 所判斷的恐怕不符合經文。因為最初的七天（初七日）確定是不說法的。《十地論》中說：『為什麼不在最初的七天說法？』因為（佛）在思惟行因緣行。既然說是思惟，明顯知道不是說法。假設有人辯解說只是不說《十地經》，並非不說其他法，那麼就不能說是思惟了。下面的論述又解釋說：爲了顯示自己法的快樂，所以不說。因此可知最初的七天一定不是說法的時候。而且第八會也不是之後的時間。怎麼能在一整部經的前面已經說了半部，中間說了其他的經，後面才繼續說呢？難道是說佛沒有陀羅尼的力量，不能在一念之間說一切法嗎？祇園（Jetavana，精舍名）和鹙子（Sariputra，舍利弗尊者）都是九世互相融入的。下文說過去一切劫安置在未來和現在，未來一切劫回置在過去世。又說：『在一念之中建立三世一切佛事。』乃至廣說，像這樣的經文處處都有。難道所用的祇園和鹙子不是屬於這類嗎？由此可知這部經一定是第二個七天所說的。二重攝前後，有三重含義。一，在這兩個七天的時間裡，就攝取了八會同時而說。如果這樣，為什麼會有前後之分呢？回答說，就像印章印在紙上，讀的時候有先後，但印在紙上是同時的。問，如果這樣，重重法會怎麼能成立呢？回答說，重重也是同時的，因為沒有障礙的緣故。就像燈光互相照入一樣。其餘的不動昇天等，可以參照解釋。二，就在這個時候攝取了前後，各個無量劫沒有不窮盡的。因為是不思議解脫的時候。三，攝取重重無量念劫，就像因陀羅網重重收攝一樣。三，顯示差別，依據《普曜經》，第二個七天在鹿野苑為那五個人三轉四諦法輪，這是小乘。依據《密跡力士經》，第二個七天在鹿野苑為無量大眾轉法輪時，有得到阿羅漢、辟支佛道等，這是三乘。依據這部經，第二個七天在樹王下為海會菩薩轉無盡法輪，表明這是一乘。上面說的三種同時，是從法的角度表明本末同時，從人的角度顯示根機感應各有不同。依據《法華經》是三個七天，《四分律》是六個七天興起修行。

【English Translation】 English version What is judged may not be in accordance with the text. Because the first seven days (the initial seven days) are definitely not for preaching. The Ten Bhumi Sutra (Dashabhumika Sutra) says: 'Why not preach in the first seven days?' Because (the Buddha) is contemplating the cause and condition of actions. Since it is said to be contemplation, it is clearly known that it is not preaching. Suppose someone argues that it is only not preaching the Ten Bhumi Sutra, not that other Dharma is not preached, then it cannot be said to be contemplation. The following discussion further explains: In order to show the joy of one's own Dharma, therefore it is not preached. Therefore, it can be known that the first seven days are definitely not the time for preaching. Moreover, the eighth assembly is not a later time either. How can half of an entire sutra be preached at the beginning, other sutras be preached in the middle, and then continue to preach at the end? Is it saying that the Buddha does not have the power of dharani and cannot preach all Dharmas in a single thought? Jetavana (祇園, monastery name) and Sariputra (鹙子, one of the Buddha's chief disciples) are all nine worlds interpenetrating each other. The following text says that all past kalpas are placed in the future and present, and all future kalpas are returned to the past. It also says: 'In a single thought, establish all the Buddha-activities of the three times.' And so on, such texts are found everywhere. Can it be that the Jetavana and Sariputra used are not of this kind? From this, it can be known that this sutra was definitely preached on the second seven days. The double inclusion of before and after has three meanings. First, in the time of these two sevens, all eight assemblies are included and preached simultaneously. If so, why are there differences in before and after? The answer is, just like a seal is stamped on paper, the reading may be sequential, but the stamping on the paper is simultaneous. Question: If so, how can the multiple assemblies be established? The answer is, the multiple is also simultaneous, because there is no obstruction. Just like the light of lamps interpenetrating each other. The remaining immovable ascension to the sky, etc., can be understood by referring to the explanation. Second, at this time, the before and after are included, and all immeasurable kalpas are exhausted. Because it is the time of inconceivable liberation. Third, include multiple immeasurable thought-kalpas, just like Indra's net is repeatedly included. Third, showing the differences, according to the Buddhavatamsaka Sutra, on the second seven days, in Mrigadava (Deer Park), the Four Noble Truths were turned three times for those five people, this is Hinayana. According to the Guhyasamaja Tantra, on the second seven days, in Mrigadava, when the Dharma wheel was turned for the immeasurable masses, there were those who attained Arhat, Pratyekabuddha paths, etc., this is the Three Vehicles. According to this sutra, on the second seven days, under the Tree King, the endless Dharma wheel was turned for the ocean assembly of Bodhisattvas, indicating that this is the One Vehicle. The above three simultaneities, from the perspective of the Dharma, indicate that the beginning and end are simultaneous, and from the perspective of people, it shows that the roots and responses are different. According to the Lotus Sutra, it is three seven days, and according to the Four-Part Vinaya, it is six seven days to arise and practice.

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經七七日依五分律八七日。智論五十七日。十二游經一年方說。此並末教機異。宜聞各別故致不同。本教機定故唯二七。四表示法者。十地論云。時處等校量顯示勝故。此法勝故。在於初時及勝處說。此有三義。一此經約初時表本法勝故。二末教亦同表末不離本故。三顯本非末故。末時不定本時定故。時定二七更無異說。第五釋文者。始成正覺者意顯初始之義。然有二相。一初七日是現世之始。二第二七日是說法之始。此中是成正覺來經今七日故云始成正覺也。通有五義。一約小乘。以生身佛於此樹下三十四心初成正覺同諸羅漢實成非化。二約大乘。八相化身示現於此初成正覺。三約報身。十地行滿無間道後果現圓明名初成正覺。四約法身。謂創得了因最初圓現。故曰初成。此上大乘並無初之初。五約十佛。謂遍一切因陀羅網無邊世界。唸唸之中皆初初成佛。具足主伴。盡三世間。是故此即具攝前後無量劫初也。此中正唯第五兼攝前四。準可知。以此五重不相離故。攝方便故其地金剛下第二別料簡處。于中亦作五門。一定其處。二辨攝入。三顯差別。四表示法。五釋本文。初定處者。問說此經處為是凈土。為是染界。設爾何失。二俱有過。何者若是凈土。何故上文云摩竭提國。下文復云如此四天下閻浮提等。由此當知

。非是凈土。若染土者。何故下文此蓮華藏世界海六種十八相震動等。明知此經非染土說。如此相違云何指定。答但依此經染凈二土镕融相攝有其四句。或唯娑婆。以本從末故。或唯華藏。以末從本故。此二如上辨。或雙現。以依華藏而有娑婆染凈相分。末依本故。如下文雲華藏界中娑婆世界。此之謂也。或染凈雙絕。以就果海不可說故。此上四門合為一土。镕融無礙隨說皆得。第二辨攝入中。初明融攝者亦有三重。一此覺樹下即攝八會人中天上。是故皆云不離此也。二攝十方。無餘剎土皆悉不離此樹王下。三攝毛端微塵內等重重之剎。猶如帝網無有窮盡。以皆是此蓮華藏界之所攝故。二融入亦三。謂融此覺樹入前三重所攝處故。第三顯差別者。然佛說經處有三種。一唯界內十六大國化身說處。此通小乘及三乘教。二唯界外諸妙凈土十八圓滿受用土中報佛說處。如佛地經等。此妙凈土非三界攝而亦不離。以遍一切處故。此通三乘及一乘說。三染凈圓融帝網無盡蓮華藏界十佛說處。依正渾融具三世間。此唯別教一乘說處。今此所辨正唯后一。兼攝前二。以彼本末不相離故。第四表示法者。托此勝處表示法勝。地論云。此法勝故在勝處說。然有三重。一此樹下得菩提故。不起此說。明表所說如所得故。非逐異機有改動故如

【現代漢語翻譯】 現代漢語譯本：並非是凈土。如果是染土，為何下文此蓮華藏世界海（Lian Hua Zang Shi Jie Hai，蓮花藏世界海）有六種十八相震動等現象？明顯可知此經並非在染土所說。如此互相矛盾，如何指定？回答是，但依據此經，染土和凈土相互融合包含，有四種說法。或者只有娑婆世界（Suo Po Shi Jie，娑婆世界），因為是從末端追溯到根本的緣故。或者只有華藏世界（Hua Zang Shi Jie，華藏世界），因為是從末端追溯到根本的緣故。這兩種情況如上文辨析。或者兩者同時顯現，因為依憑華藏世界而有娑婆世界的染凈相分，末端依憑根本的緣故，如下文所說『華藏界中娑婆世界』，就是這個意思。或者染凈兩者都超越，因為就果海而言，無法用言語描述。以上四種說法合為一體，相互融合沒有障礙，隨你怎麼說都可以。第二，辨析攝入之中。首先說明融合包含也有三重含義。第一，這棵覺樹（Jue Shu，覺樹）下就包含了八會（Ba Hui，八會）中的人中天上，所以都說沒有離開這裡。第二，包含十方，沒有剩餘的剎土（Cha Tu，剎土）沒有不離開這棵樹王（Shu Wang，樹王）下的。第三，包含毛端微塵內的重重剎土，猶如帝網（Di Wang，帝網）一樣沒有窮盡，因為都是這蓮華藏界所包含的緣故。第二，融入也有三重含義，就是將這棵覺樹融入到前面三重所包含的地方。第三，顯示差別。然而佛陀說經的地方有三種。第一，僅僅在界內十六大國（Shi Liu Da Guo，十六大國）化身說處，這適用於小乘以及三乘教義。第二，僅僅在界外諸妙凈土十八圓滿受用土（Shi Ba Yuan Man Shou Yong Tu，十八圓滿受用土）中報佛（Bao Fo，報佛）說處，如《佛地經》等。這妙凈土不屬於三界（San Jie，三界）所管轄，但也不離開三界，因為它遍佈一切地方。這適用於三乘以及一乘的說法。第三，染凈圓融，帝網無盡的蓮華藏界十佛（Shi Fo，十佛）說處，依報和正報渾然融合，具備三世間（San Shi Jian，三世間）。這僅僅是別教一乘（Bie Jiao Yi Cheng，別教一乘）所說的地方。現在所辨析的正是最後一種，兼顧前兩種，因為它們的本末不相分離。第四，表示法。依託這殊勝的地方來表示法的殊勝。《地論》說，因為這法殊勝，所以在殊勝的地方說。然而有三重含義。第一，在這樹下得到菩提（Pu Ti，菩提），不離開這裡說，表明所說的就像所得到的，不會因為不同的根器而有所改動，就像……

【English Translation】 English version: It is not a pure land. If it were a defiled land, why would the Lotus Treasury World Sea (Lian Hua Zang Shi Jie Hai) in the following text have six types of eighteen kinds of vibrations and other phenomena? It is clear that this sutra is not spoken in a defiled land. How can such contradictions be reconciled? The answer is that, according to this sutra, the defiled and pure lands are mutually inclusive and have four aspects. Either it is only Saha World (Suo Po Shi Jie), because it traces back from the end to the root. Or it is only the Avatamsaka World (Hua Zang Shi Jie), because it traces back from the end to the root. These two cases have been analyzed above. Or both appear simultaneously, because the defiled and pure aspects of the Saha World depend on the Avatamsaka World, as the end depends on the root, as the following text says, 'The Saha World in the Avatamsaka World,' which is what it means. Or both defilement and purity are transcended, because in terms of the ocean of fruition, it cannot be described in words. The above four aspects are combined into one land, mutually inclusive without obstruction, and can be said in any way. Secondly, analyze the inclusion. First, explain that fusion and inclusion also have three meanings. First, under this Bodhi tree (Jue Shu), it includes the humans and devas in the eight assemblies (Ba Hui), so it is said that they are not separated from here. Second, it includes the ten directions, and no remaining Buddha lands (Cha Tu) are not separated from under this Tree King (Shu Wang). Third, it includes the countless Buddha lands within the tip of a hair and dust mote, like the net of Indra (Di Wang) without end, because they are all included in this Lotus Treasury World. Second, integration also has three meanings, which is to integrate this Bodhi tree into the places included in the previous three aspects. Third, show the difference. However, there are three places where the Buddha speaks the sutras. First, only in the sixteen great kingdoms (Shi Liu Da Guo) within the realm, the transformation body speaks, which applies to the Hinayana and the three vehicles. Second, only in the pure lands outside the realm, the reward body Buddha (Bao Fo) speaks in the eighteen perfect enjoyment lands (Shi Ba Yuan Man Shou Yong Tu), such as the Buddhabhumi Sutra. This wonderful pure land is not governed by the three realms (San Jie), but it is also not separated from the three realms, because it pervades all places. This applies to the three vehicles and the one vehicle. Third, the defilement and purity are perfectly integrated, the net of Indra is endless, and the ten Buddhas (Shi Fo) of the Lotus Treasury World speak, the dependent and the principal are completely integrated, possessing the three worlds (San Shi Jian). This is only the place where the unique teaching of the one vehicle (Bie Jiao Yi Cheng) is spoken. What is being analyzed now is precisely the last one, taking into account the first two, because their root and branch are not separated. Fourth, represent the Dharma. Rely on this superior place to represent the superiority of the Dharma. The Dashabhumika Sutra says that because this Dharma is superior, it is spoken in a superior place. However, there are three meanings. First, having attained Bodhi (Pu Ti) under this tree, speaking without leaving here, indicating that what is said is like what is obtained, and will not be changed due to different capacities, like...

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鹿園說等。二托圓融蓮華藏界表示所說圓滿殊勝性開敷故。三托此重重帝網之處表示所說亦重重無盡。如不思議解脫等。余義如下世界章說。第五釋本文者。文中有三。初明道場地。二地上有菩提樹。三樹下有師子座。此則地為行所依本。樹為行德建立。座為行用攝益。如緣起性各全融攝法無不盡。然此三位文中各以十門分別。

初釋場地中有標釋結。標中其地金剛標其地體。謂體無不堅。下文言金剛厚地不可破壞。此之謂也。具足嚴凈標其地德。謂相無不嚴。即下文中蓮華藏界地下具攝風輪香海蓮華王等以為嚴凈。地上具有妙寶光明香河樹網。如是上下凈德圓備故云具足。此則垢無不盡曰凈。德無不滿曰嚴。二別釋中十句。顯十種嚴凈。一寶華嚴凈。二寶輪嚴凈。三妙色嚴凈。四幢等嚴凈。五香鬘嚴凈。六寶網嚴凈。七雨寶嚴凈。八華樹嚴凈。九佛力嚴凈。十奇特嚴凈。具此十種故云具足嚴凈。初寶華嚴凈者。謂眾寶雜華具四義故。一微妙義。二開敷義。三出果義。四嚴凈義。下文言。寶華遍覆一切地悉能長養佛功德。二寶輪嚴凈者。謂此寶輪具足五義故。一圓滿義。離缺減故。二攝德義。輻輞等具故。三轉動義。從此向彼故。四摧惑義。如碾碎等故。五降伏義。如聖王輪寶故。又寶是可貴義。下文言。寶華

【現代漢語翻譯】 現代漢語譯本： 鹿園（Mrigadava，佛陀初轉法輪之地）等。『二托圓融蓮華藏界』表示所說教法的圓滿殊勝性得以開敷。『三托此重重帝網之處』表示所說教法也重重無盡，如《不思議解脫經》等。其餘含義如下文世界篇所說。第五，解釋本文。文中包含三點：首先闡明道場地，其次是地上有菩提樹，再次是樹下有師子座（Simhasana，通常指佛陀的座位）。這表明地是修行的根本所依，樹是修行功德的建立，座是修行作用的攝益。如緣起性各自完全融合攝取，沒有遺漏任何法。然而，這三個位置在文中各自以十個方面來分別闡述。 首先，解釋場地，其中有標示、解釋和總結。標示中，『其地金剛』標示其地的本體，意為本體堅不可摧。下文說『金剛厚地不可破壞』，就是這個意思。『具足嚴凈』標示其地的功德，意為相貌莊嚴無比。即下文中所說的蓮華藏世界地下，具備攝取風輪、香海、蓮華王等作為莊嚴清凈之物。地上具有妙寶、光明、香河、樹網。像這樣上下清凈功德圓滿具備，所以稱為『具足』。這意味著沒有絲毫污垢，稱為『凈』；功德沒有絲毫欠缺，稱為『嚴』。其次，在分別解釋中，有十句來彰顯十種莊嚴清凈。一是寶華嚴凈，二是寶輪嚴凈，三是妙色嚴凈，四是幢等嚴凈，五是香鬘嚴凈，六是寶網嚴凈，七是雨寶嚴凈，八是華樹嚴凈，九是佛力嚴凈，十是奇特嚴凈。具備這十種，所以稱為『具足嚴凈』。首先，寶華嚴凈，意為眾多寶華具備四種含義：一是微妙義，二是開敷義，三是出果義，四是嚴凈義。下文說，『寶華遍覆一切地，悉能長養佛功德』。二是寶輪嚴凈，意為此寶輪具備五種含義：一是圓滿義，沒有缺陷減少；二是攝德義，輻條輪輞等具備；三是轉動義，從此向彼；四是摧惑義，如碾碎等；五是降伏義，如聖王輪寶。此外，寶是可貴之義。下文說，『寶華』

【English Translation】 English version: Mrigadava (Deer Park, where Buddha first turned the Dharma wheel), etc. 'Supporting the perfectly integrated Lotus Treasury World' indicates that the completeness and excellence of the teachings being expounded are blossoming forth. 'Supporting this place of overlapping Indra's nets' indicates that the teachings being expounded are also infinitely layered, like the Inconceivable Liberation Sutra, etc. The remaining meanings are as explained in the chapter on worlds below. Fifth, explaining the text itself. There are three points in the text: first, clarifying the place of enlightenment; second, there is a Bodhi tree on the ground; and third, there is a lion throne (Simhasana, usually referring to the Buddha's seat) under the tree. This indicates that the ground is the fundamental basis for practice, the tree is the establishment of the virtues of practice, and the throne is the gathering and benefiting of the functions of practice. Like the nature of dependent origination, each is completely integrated and encompasses all dharmas without omission. However, these three positions are each explained in ten aspects in the text. First, explaining the place, which includes marking, explaining, and summarizing. In the marking, 'the ground is diamond' marks the substance of the ground, meaning that the substance is indestructible. The text below says, 'The diamond thick ground cannot be destroyed,' which is what this means. 'Complete with adornments and purity' marks the virtues of the ground, meaning that the appearance is incomparably adorned. That is, the Lotus Treasury World below, possesses and gathers wind wheels, fragrant seas, lotus kings, etc., as adornments and purifications. Above the ground are wondrous treasures, light, fragrant rivers, and tree nets. Like this, the pure virtues above and below are completely and fully possessed, so it is called 'complete'. This means that there is no defilement, called 'purity'; there is no lack of virtue, called 'adornment'. Second, in the separate explanations, there are ten sentences to manifest ten kinds of adornment and purity. First is treasure-flower adornment and purity, second is treasure-wheel adornment and purity, third is wondrous-color adornment and purity, fourth is banner adornment and purity, fifth is fragrant-garland adornment and purity, sixth is treasure-net adornment and purity, seventh is rain-of-treasure adornment and purity, eighth is flower-tree adornment and purity, ninth is Buddha-power adornment and purity, and tenth is unique adornment and purity. Possessing these ten kinds, it is called 'complete with adornment and purity'. First, treasure-flower adornment and purity, meaning that the many treasure-flowers possess four meanings: first is the meaning of subtlety, second is the meaning of blossoming, third is the meaning of producing fruit, and fourth is the meaning of adornment and purity. The text below says, 'Treasure-flowers cover all the ground, and can nourish the Buddha's merits and virtues'. Second is treasure-wheel adornment and purity, meaning that this treasure-wheel possesses five meanings: first is the meaning of completeness, without defects or reductions; second is the meaning of gathering virtues, with spokes, rims, etc.; third is the meaning of rotation, from here to there; fourth is the meaning of destroying delusions, like crushing, etc.; fifth is the meaning of subduing, like the wheel-treasure of a holy king. Furthermore, treasure is the meaning of preciousness. The text below says, 'Treasure-flowers'

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成妙色莊嚴光明輪。充滿諸法界。十方靡不遍。三色相嚴凈。謂此妙色具四義故。一炳著義。具形顯故。二即空義含虛而立故。三具德義。一攝一切故。四有用義。眾生見聞獲勝益故。此類多端。故云無量無不交飾。故云莊嚴。謂此器海深而且廣。蘊德包含潤益無邊故云如海。大海十相於此應辨。下文世界海名從此而立。四幢等嚴凈。謂幢幡蓋光四義別故。幢有二義。一高出。二降伏。如帝釋幢。幡有二義。一幖幟。二隨緣蓋。亦二義。一顯勝。二蔭覆光。亦二義。一除闇。二照現。下文云。于寶幢中有光明。垂寶旗旛而莊嚴。五香鬘嚴凈。謂妙香是芬馥義。妙華是開敷義。妙鬘是貫穿義。以此三事遍佈周圍以成供養。又亦以妙香之華穿以成鬘。垂幢四面以成莊嚴。下文云。懸雜華鬘為莊嚴。六寶網嚴凈。網是隱映莊嚴。下文云。寶輪羅網彌覆其上。依稱讚凈土經七寶者。一金。二銀。三吠琉璃。四頗胝迦。五赤真珠。六阿濕摩揭拉婆。七牟娑陀揭拉波。七雨寶嚴凈。謂所雨廣多無不皆成法門之用。故云自在。即現身說法此之謂也。八寶樹嚴凈。謂眾德建立義也。下文云。清凈寶樹云莊嚴。普能照明一切身。故光茂也。九佛力嚴凈。謂佛神力故者舉其所因。令此等者辨其所成。一令體廣。二相嚴。三用照。下文云。一

【現代漢語翻譯】 現代漢語譯本 成就妙色莊嚴光明輪，充滿所有法界，十方無處不遍及。三種色彩互相輝映，顯得莊嚴而潔凈。之所以說這妙色具備四種含義：一是彰顯之義，因為它具有可以顯現的形狀；二是即空之義，因為它包含虛空而成立；三是具德之義，因為它能一攝一切；四是有用之義，因為眾生見聞此妙色，就能獲得殊勝的利益。這樣的例子有很多，所以說『無量無不交飾』，因此稱為『莊嚴』。這器世界之海，既深且廣，蘊含功德，包含潤澤，利益無邊，所以稱為『如海』。大海的十種特徵，在這裡應該加以辨析。下文的世界海名稱，就是從此而建立的。 四種寶幢等物莊嚴清凈，是因為寶幢、寶幡、寶蓋、光明四種事物意義各不相同。寶幢有兩種含義：一是高高聳立，二是降伏。例如帝釋天的寶幢。寶幡也有兩種含義：一是作為標誌，二是隨順因緣。寶蓋也有兩種含義：一是顯示殊勝，二是遮蔽覆蓋。光明也有兩種含義：一是消除黑暗，二是照亮顯現。下文說：『在寶幢中有光明，垂掛寶旗寶幡來莊嚴。』 五是香鬘莊嚴清凈。美妙的香是芬芳之義，美妙的華是開放之義，美妙的鬘是貫穿之義。用這三種事物遍佈周圍，以成就供養。又用美妙的香花穿成花鬘，垂掛在寶幢四面，以成就莊嚴。下文說：『懸掛各種花鬘作為莊嚴。』 六是寶網莊嚴清凈。寶網是隱約映襯的莊嚴。下文說：『寶輪羅網覆蓋其上。』依據《稱讚凈土經》所說，七寶是：一、金，二、銀，三、吠琉璃（一種寶石），四、頗胝迦（水晶），五、赤真珠，六、阿濕摩揭拉婆（馬腦），七、牟娑陀揭拉波（硨磲）。 七是雨寶莊嚴清凈。所降之寶廣大眾多，無不成就法門之用，所以稱為『自在』，即現身說法，說的就是這個。 八是寶樹莊嚴清凈。意味著建立各種功德。下文說：『清凈的寶樹雲彩莊嚴，普遍能夠照明一切身，所以光明茂盛。』 九是佛力莊嚴清凈。所謂『佛神力故』，是舉出其原因。『令此等者』，是辨明其所成就。一是令其體廣大，二是令其相莊嚴，三是令其用照耀。下文說：『一』

【English Translation】 English version It achieves the wonderful color, adorned, bright light wheel, filling all Dharmadhatus (realm of phenomena), pervading all ten directions. The three colors adorn and purify each other. This wonderful color has four meanings: first, the meaning of manifestation, because it has a shape that can be displayed; second, the meaning of emptiness, because it contains emptiness and is established; third, the meaning of possessing virtue, because it can encompass everything; fourth, the meaning of being useful, because sentient beings who see and hear this wonderful color can obtain supreme benefits. There are many such examples, so it is said 'immeasurable and without non-intertwining adornments,' therefore it is called 'adornment.' This ocean of the vessel world is deep and vast, containing merits, encompassing moisture and benefiting without limit, so it is called 'like an ocean.' The ten characteristics of the great ocean should be distinguished here. The name of the world-ocean in the following text is established from this. The four kinds of precious banners and other things are adorned and purified because the meanings of precious banners (Dvajā), precious flags (Patākā), precious canopies (Atapatra), and light are different. Precious banners have two meanings: first, to stand tall; second, to subdue. For example, the banner of Indra (帝釋天 - the ruler of the gods in Buddhism). Precious flags also have two meanings: first, as a symbol; second, to follow conditions. Precious canopies also have two meanings: first, to show superiority; second, to shade and cover. Light also has two meanings: first, to eliminate darkness; second, to illuminate and manifest. The following text says: 'In the precious banner there is light, hanging precious flags and banners to adorn.' Fifth, the fragrant garlands are adorned and purified. Wonderful fragrance is the meaning of fragrance, wonderful flowers are the meaning of blooming, and wonderful garlands are the meaning of threading through. Use these three things to spread around to accomplish offerings. Also, use wonderful fragrant flowers to thread into garlands, hanging on all four sides of the precious banner to accomplish adornment. The following text says: 'Hanging various flower garlands as adornment.' Sixth, the precious net is adorned and purified. The net is a subtle and reflecting adornment. The following text says: 'The precious wheel net covers it.' According to the Sutra of Praising the Pure Land (稱讚凈土經), the seven treasures are: first, gold; second, silver; third, Vaiḍūrya (吠琉璃 - a type of gemstone); fourth, Sphatika (頗胝迦 - crystal); fifth, red pearl; sixth, Aśmagarbha (阿濕摩揭拉婆 - agate); seventh, Musāragalva (牟娑陀揭拉波 - tridacna gigas). Seventh, the rain of treasures is adorned and purified. The treasures that are rained down are vast and numerous, and all of them accomplish the use of the Dharma (法 - the teachings of Buddhism), so it is called 'unrestrained,' which means manifesting the body to preach the Dharma. Eighth, the precious tree is adorned and purified. It means establishing various merits. The following text says: 'The pure precious tree clouds are adorned, universally able to illuminate all bodies, so the light is lush.' Ninth, the power of the Buddha is adorned and purified. The so-called 'because of the Buddha's divine power' is to cite the cause. 'Let these' is to distinguish what is accomplished. First, to make the body vast; second, to make the appearance adorned; third, to make the use illuminate. The following text says: 'One'

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切世界海有無量莊嚴寶輪無邊色。如來神力起。十奇特嚴凈。依智論寶有三種。一人寶。如輪王珠寶能雨物之用。二天寶。謂諸天所有並堪使喚。三菩薩寶。堪令說法度人。今此菩薩寶望前人天已為奇特之寶。況如來所有無盡善根所生之寶並甚奇特。以即是法門復是事寶故也。下一句總結。以善根無限量故。出生嚴具。亦無限量故。云無量善根莊嚴道場。又亦以此善根即用莊嚴。如下文云百萬億波羅蜜云及善根云等以嚴寶座。今亦同彼故也。無量者。下文云。盧遮那佛過去行令佛剎海甚清凈。無量無數無邊際彼一切處自在轉。余義至后品中廣明。此中亦有總別同異成壞六相。可準通之。場地竟。

第二覺樹中亦十句。初一總句。菩提樹有三釋。謂鄰近依主及持業。以圓教中依正無礙人法相是故。得菩提即樹也。高出六天顯曜十方。故云殊特。此是總句也。下以九句別顯殊特。一干殊特。謂是樹身明凈堅固義故。云凈琉璃等。二枝殊特。謂樹枝條是方便隨機差別義故。云寶枝等。三葉殊特。謂枝條頭葉是蔭機成益義故。云寶葉等重(平聲)云是龂腭義。又重(上聲)云是叆叇義。四華殊特。是眾行綺飾義。即益所成行故。云雜色等。五果殊特。是行成感果義。如意者。一如能化意平等救故。二如所化意求皆得故。

【現代漢語翻譯】 現代漢語譯本 切世界海有無量莊嚴的寶輪，呈現出無邊的色彩。這是如來的神力所顯現，具有十種奇特的莊嚴清凈。依據《智度論》，寶有三種：一是人寶，如輪王（cakravartin-rāja）的珠寶，能降雨寶物；二是天寶，指諸天（deva）所有並可供驅使之物；三是菩薩（bodhisattva）寶，能說法度人。如今這菩薩寶與前面的人寶、天寶相比，已是奇特之寶。更何況如來所擁有的，是由無盡善根所生的寶物，更是極其奇特。因為它既是法門，又是事寶。下一句是總結，因為善根沒有窮盡，所以出生的莊嚴器具也沒有窮盡，所以說用無量善根來莊嚴道場。而且也用這些善根來莊嚴，如下文所說，用百萬億波羅蜜（pāramitā）雲和善根云等來莊嚴寶座，現在這裡也是一樣。下文說，盧舍那佛（Locana Buddha）過去的行為使得佛剎海非常清凈，無量無數無邊際，他在一切處自在運轉。其餘的意義在後面的品中會詳細說明。這裡也有總、別、同、異、成、壞六相，可以參照理解。場地部分結束。 第二部分是覺樹，也有十句。第一句是總說，菩提樹（bodhi-vṛkṣa）有三種解釋，即鄰近、依主和持業。因為在圓教中，依報和正報、人和法是相互無礙的，所以證得菩提就是樹。高出六慾天（Ṣaḍdeva）並照耀十方，所以說是殊特。這是總句。下面用九句分別顯示殊特之處。一是樹幹的殊特，指的是樹身明凈堅固，所以說是凈琉璃等。二是樹枝的殊特，指的是樹枝條是方便隨機差別，所以說是寶枝等。三是樹葉的殊特，指的是枝條頂端的葉子是蔭庇眾生、成就利益，所以說是寶葉等。重（chóng）云是龂腭義，重（zhòng）云是叆叇義。四是花的殊特，是眾行綺麗裝飾，即利益所成就的行，所以說是雜色等。五是果實的殊特，是修行成就感得果報，如意，一是如能化眾生的意願平等救度，二是如所化眾生的意願求皆得。

【English Translation】 English version The cut world sea has immeasurable and adorned treasure wheels with boundless colors. This arises from the divine power of the Tathagata (Tathāgata), possessing ten extraordinary and pure adornments. According to the Mahāprajñāpāramitāśāstra (智度論), there are three types of treasures: first, human treasures, such as the jewels of a Cakravartin-rāja (wheel-turning king) (輪王), which can rain down objects; second, celestial treasures, referring to all possessions of the devas (gods) (諸天) that can be commanded; and third, Bodhisattva (enlightenment being) treasures (菩薩), capable of expounding the Dharma and liberating beings. Now, this Bodhisattva treasure, compared to the previous human and celestial treasures, is already an extraordinary treasure. Moreover, the treasures possessed by the Tathagata, born from endless roots of goodness, are even more extraordinary. This is because it is both a Dharma gate and a treasure of phenomena. The next sentence is a summary, because the roots of goodness are inexhaustible, the adornments that arise are also inexhaustible, hence it is said that the practice place is adorned with immeasurable roots of goodness. Furthermore, these roots of goodness are also used for adornment, as mentioned later, with millions of billions of pāramitā (perfections) clouds (波羅蜜) and clouds of good roots adorning the precious seat. The same applies here. The following text states that Locana Buddha's (Locana Buddha) (盧舍那佛) past actions made the Buddha-land sea extremely pure, immeasurable, countless, and boundless, freely revolving in all those places. The remaining meanings will be explained in detail in later chapters. Here, there are also the six aspects of totality, difference, sameness, otherness, formation, and destruction, which can be understood accordingly. This concludes the section on the site. The second part concerns the Bodhi tree (菩提樹), also consisting of ten sentences. The first sentence is a general statement. The Bodhi tree has three interpretations: proximity, dependence, and possession. Because in the perfect teaching, the dependent and the principal, beings and Dharma, are mutually unobstructed, therefore, attaining Bodhi is the tree itself. Towering above the Six Desire Heavens (Ṣaḍdeva) (六慾天) and illuminating the ten directions, it is said to be extraordinary. This is the general statement. The following nine sentences separately reveal its extraordinary qualities. First, the extraordinary nature of the trunk, referring to the clear and solid nature of the tree's body, hence it is said to be pure lapis lazuli, etc. Second, the extraordinary nature of the branches, referring to the branches being expedient and adapting to different capacities, hence it is said to be precious branches, etc. Third, the extraordinary nature of the leaves, referring to the leaves at the tips of the branches providing shade and accomplishing benefits, hence it is said to be precious leaves, etc. Chóng (重, second tone) means 'uvula'; zhòng (重, fourth tone) means 'dense'. Fourth, the extraordinary nature of the flowers, being the beautiful adornment of various practices, that is, the practices accomplished by benefits, hence it is said to be various colors, etc. Fifth, the extraordinary nature of the fruits, being the karmic result of accomplished practice, 'as one wishes', first, like the ability to transform beings' intentions and equally liberate them; second, like the ability to fulfill all the requests of those who are transformed.

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摩尼是珠寶通名。簡通取別故。云如意摩尼。又此上五句成一樹體。謂凈法界如地。顯現佛身如地生樹。隨機見異如樹枝分。見無不益如葉成蔭。由益成行如樹花敷。行滿得果如樹生果。此約起化攝生現於佛樹。又釋。本識如地。識中菩薩種姓如樹子。發菩提心如生樹芽增修正行如長養樹身。隨位造修如樹分枝。此約自行。蔭覆利他如樹葉蔭。自他二行交飾如華。因圓果現如樹成果。此約修行次第。以成佛樹。此上五句明樹體攝眾德。下有四句。明此覺樹妙用自在。謂第六句顯光殊特。謂光用遍至。七化現殊特。謂隨所至處現作佛事。以無際故不可極。即一切處也。無休故不可盡。即一切時也。八法殊特。謂于諸處作何佛事。普現大乘菩薩道教。以是阿含光明故能現法。又此上三句如其次第是身意語三業所攝。九佛力殊特。謂佛力加持出音贊德。若不樹中自出音贊世人無有能知如來勝功德者。此十句中六相總別可準知之。覺樹竟也。

第三寶座殊勝。于中亦有十句。初一是總。依智論佛為人中師子。佛所坐處若床若地皆名師子座。王坐處亦爾。又坐此座說于無畏師子吼法。是故亦名師子座。下離世間品明十種座。中師子座。分別演說甚深義。此上皆依主釋。或亦持業釋。以依正渾融故。又以此座苞含法界。人法

【現代漢語翻譯】 現代漢語譯本：摩尼是珠寶的通用名稱。爲了區分，簡稱為『如意摩尼』（Cintamani，能實現願望的寶珠）。此外，以上五句構成一棵樹的整體：清凈法界（Dharmadhatu，一切法的本性）如大地，顯現佛身如大地生出樹木，隨眾生根器不同而見解各異，如樹枝分叉，見者無不得益，如樹葉成蔭，由利益而生修行，如樹開花，修行圓滿而得果，如樹結果。這是從佛樹示現教化攝受眾生的角度來說的。另一種解釋是：本識（Alaya-vijñana，阿賴耶識，根本識）如大地，識中的菩薩種姓如樹種，發菩提心如樹木生出嫩芽，增長修正行如長養樹身，隨修行階段而造作修正，如樹木分出枝幹。這是從自身修行的角度來說的。樹蔭覆蓋利益他人，如樹葉成蔭，自利利他兩種修行交相輝映，如樹木開花，因地圓滿果報顯現，如樹木結果。這是從修行次第的角度來說的，最終成就佛樹。以上五句說明樹的本體包含眾多功德。下面四句說明這棵覺樹（Bodhi tree，菩提樹）的妙用自在。第六句顯示光明殊勝，光明的作用遍及各處。第七句顯示化現殊勝，隨著光明到達之處，示現各種佛事。因為沒有邊際所以無法窮盡，即在一切處。因為沒有停歇所以無法窮盡，即在一切時。第八句顯示法殊勝，在各處示現何種佛事？普遍示現大乘菩薩的教法。因為這是阿含（Agama，聖典）的光明，所以能夠示現佛法。此外，以上三句依次為身、意、語三業所攝。第九句顯示佛力殊勝，憑藉佛力加持發出聲音讚歎功德。如果不是樹中自己發出聲音讚歎，世人沒有人能夠知道如來殊勝的功德。這十句中，六相（總相、別相、同相、異相、成相、壞相）的總和與差別可以依此推知。覺樹的意義到此結束。 第三寶座殊勝。其中也有十句。第一句是總說。根據《智論》（Mahaprajnaparamita-sastra，大智度論），佛是人中的獅子，佛所坐的地方，無論是床還是地面，都稱為獅子座。國王所坐的地方也是如此。此外，坐在這個座位上宣說無畏的獅子吼法，所以也稱為獅子座。下面的《離世間品》闡明了十種座位，其中有獅子座，分別演說甚深義。以上都是依主釋（一種梵文複合詞的解釋方法）。或者也可以是持業釋（另一種梵文複合詞的解釋方法），因為依報和正報渾然融合。此外，這個座位包含法界，人與法...

【English Translation】 English version: 'Mani' is a generic term for jewels. For the sake of distinction, it is simply called 'Cintamani' (wish-fulfilling jewel). Furthermore, the above five sentences constitute the entirety of a tree: the pure Dharmadhatu (the nature of all dharmas) is like the earth, the manifestation of the Buddha's body is like a tree growing from the earth, the different perceptions according to the different capacities of sentient beings are like the branching of a tree, those who see it all benefit, like the shade of the leaves, from benefit arises practice, like the blossoming of a tree, practice is fulfilled and fruit is obtained, like a tree bearing fruit. This is from the perspective of the Buddha tree manifesting to teach and gather sentient beings. Another explanation is: the Alaya-vijñana (store consciousness, the fundamental consciousness) is like the earth, the Bodhisattva lineage in the consciousness is like a tree seed, the arising of Bodhicitta (the mind of enlightenment) is like a tree sprouting, the increase and correction of practice is like the growth of the tree trunk, the creation and correction according to the stage of practice is like the branching of a tree. This is from the perspective of one's own practice. The shade covering and benefiting others is like the shade of the leaves, the two practices of self-benefit and benefiting others interweave and adorn each other, like the blossoming of a tree, the cause is perfected and the fruit appears, like a tree bearing fruit. This is from the perspective of the stages of practice, ultimately achieving the Bodhi tree. The above five sentences explain that the essence of the tree contains many virtues. The following four sentences explain the wonderful function and freedom of this Bodhi tree. The sixth sentence shows the special and unique light, the function of the light pervades everywhere. The seventh sentence shows the special and unique transformation, with the light reaching every place, manifesting various Buddha activities. Because it is without limit, it cannot be exhausted, that is, in all places. Because it is without cessation, it cannot be exhausted, that is, at all times. The eighth sentence shows the special and unique Dharma, what kind of Buddha activities are manifested in all places? Universally manifesting the teachings of the Mahayana Bodhisattva path. Because this is the light of the Agama (scriptures), it is able to manifest the Dharma. Furthermore, the above three sentences are successively encompassed by the three karmas of body, speech, and mind. The ninth sentence shows the special and unique power of the Buddha, relying on the Buddha's power to add blessings and emit sounds praising virtues. If it were not for the tree itself emitting sounds praising, no one in the world would be able to know the Buddha's supreme merits and virtues. In these ten sentences, the totality and difference of the six aspects (general aspect, specific aspect, same aspect, different aspect, accomplishing aspect, destroying aspect) can be inferred accordingly. The meaning of the Bodhi tree ends here. The third is the special and unique Lion Throne. There are also ten sentences in it. The first sentence is a general statement. According to the Mahaprajnaparamita-sastra (Great Treatise on the Perfection of Wisdom), the Buddha is the lion among humans, and the place where the Buddha sits, whether it is a bed or the ground, is called the Lion Throne. The place where the king sits is also the same. Furthermore, sitting on this seat, he proclaims the fearless lion's roar Dharma, so it is also called the Lion Throne. The following 'Leaving the World' chapter clarifies ten kinds of seats, among which is the Lion Throne, separately expounding the profound meaning. The above are all possessive determinative compounds (a method of explaining Sanskrit compound words). Or it can also be a descriptive determinative compound (another method of explaining Sanskrit compound words), because the dependent and the principal rewards are completely integrated. Furthermore, this seat encompasses the Dharmadhatu, people and Dharma...

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教義一切法及彼十方諸佛世界深廣殊特故。云不可思議謂如大海。下以九句別顯不思議。一嚴飾不思議。謂體攝眾德故云眾妙寶華等。二流光不思議。謂妙用無方如雲普遍故云流光等。三含攝不思議。謂內含無數菩薩大海故云藏也。四語業不思議。謂大音遠振成益難量故云不思議。又此上三句隨其所應。是身意語三業用也。五加持不思議。謂雖此座流光普照。然佛光明重更彌覆。顯殊勝故。以摩尼珠光可有照及四十由旬覆輪王宮。今佛光明遍照法界。彌覆此座。超過彼量故。云逾摩尼等。六變化不思議。謂化用開覺故。云作佛事。七應機不思議。謂十方根熟一切悉睹。一座普應無所掛礙。八迅速不思議。謂一念者時極促也。一切化者所現多也。充法界者極深廣也。於此一念能現一化已為希有。況現一切。能於一念化現一切已甚希有。況諸所現一一深廣充滿法界。於一念頃迅速起此無邊大用。余唸唸中皆亦準此。九真性不思議。謂如來藏體普遍故。令前妙用速成無礙。又此上四句明此座用。次第相由。初有何相。二云何應。三如何速。四由何成。如次四句答此四問應知也。下一句總結。以別說難周故。結云無量眾寶等。以座高顯故亦稱臺。問此師子座有何義理名不思議。答既名不思議。義實無盡。略論十種。謂不可有分

【現代漢語翻譯】 現代漢語譯本 教義闡述了一切法以及十方諸佛世界的深廣殊特，因此稱為『不可思議』，就像大海一樣。下面用九句話分別顯示其不可思議之處： 一、嚴飾不可思議：因為其本體包含眾多功德，所以說『眾妙寶華等』（各種美妙的寶物和蓮花等）。 二、流光不可思議：因為其妙用無邊，像云一樣普遍，所以說『流光等』（光芒流溢等）。 三、含攝不可思議：因為其內含無數菩薩大海，所以說是『藏』（寶藏）。 四、語業不可思議：因為其宏大的聲音遠遠傳播，成就利益難以衡量，所以說『不可思議』。 而且，以上三句分別對應身、意、語三業的作用。 五、加持不可思議：雖然這座本身已經流光普照，但佛的光明更加重疊覆蓋，顯示其殊勝。例如，摩尼寶珠的光芒可以照及四十由旬，覆蓋輪王宮殿，但現在佛的光明遍照法界，覆蓋此座，超過了摩尼寶珠的照耀範圍，所以說『逾摩尼等』（超過摩尼寶珠等）。 六、變化不可思議：因為其變化之用能夠開悟覺醒，所以說『作佛事』（行佛之事）。 七、應機不可思議：因為十方眾生的根機成熟，一切都能看見，一座普遍相應，沒有任何阻礙。 八、迅速不可思議：因為一念的時間極其短暫，一切化現的事物卻非常多，充滿法界極其深廣。在一念之間能夠顯現一種化身已經非常稀有，更何況顯現一切。能夠在一念之間化現一切已經非常稀有，更何況所顯現的每一種都深廣充滿法界。在一念頃刻間迅速生起這種無邊的大用，其餘的唸唸之中也都如此。 九、真性不可思議：因為如來藏的本體普遍存在，所以能夠使前面的妙用迅速成就而沒有阻礙。而且，以上四句說明這座的作用，次第相依。首先有什麼樣的相狀？其次如何相應？第三如何迅速？第四由什麼成就？應該按照這四句的順序來回答這四個問題。 下一句是總結。因為分別敘述難以周全，所以總結說『無量眾寶等』（無量眾多的寶物等）。因為這座高顯，所以也稱為『臺』。 問：這個師子座（lion throne）有什麼義理，被稱作『不可思議』？ 答：既然名為『不可思議』，其義理實在無窮無盡。簡略地說有十種，即不可有分別。

【English Translation】 English version The doctrine elucidates that all dharmas and the profound and unique nature of the Buddha worlds in the ten directions are why it is called 'inconceivable,' like the ocean. The following nine sentences separately reveal its inconceivable aspects: 1. Inconceivable in adornment: Because its essence encompasses numerous virtues, it is said 'various wonderful jewels and lotuses, etc.' 2. Inconceivable in flowing light: Because its wonderful function is boundless, like clouds universally covering, it is said 'flowing light, etc.' 3. Inconceivable in containing: Because it contains countless bodhisattvas like a great ocean, it is called a 'treasury'. 4. Inconceivable in verbal karma: Because its grand sound propagates far and wide, and the benefits achieved are immeasurable, it is said 'inconceivable'. Moreover, the above three sentences correspond to the functions of body, mind, and speech respectively. 5. Inconceivable in blessing: Although the seat itself already radiates light universally, the Buddha's light further overlaps and covers it, displaying its superiority. For example, the light of a mani jewel can illuminate forty yojanas and cover the palace of a wheel-turning king, but now the Buddha's light illuminates the entire Dharma realm, covering this seat, exceeding the range of the mani jewel's illumination, so it is said 'surpassing mani, etc.' 6. Inconceivable in transformation: Because its transformative function can enlighten and awaken, it is said 'performing Buddha deeds'. 7. Inconceivable in responding to opportunities: Because the faculties of sentient beings in the ten directions are mature, everything can be seen, and the seat universally responds without any hindrance. 8. Inconceivable in speed: Because the time of a single thought is extremely short, yet the things manifested are numerous, filling the Dharma realm with extreme depth and breadth. Being able to manifest one transformation in a single thought is already very rare, let alone manifesting everything. Being able to transform and manifest everything in a single thought is already extremely rare, let alone each of the things manifested being profound, vast, and filling the Dharma realm. In an instant, this boundless great function arises rapidly, and the same is true in every other thought. 9. Inconceivable in true nature: Because the essence of the Tathagatagarbha (如來藏) is universally present, it can enable the aforementioned wonderful functions to be quickly accomplished without hindrance. Moreover, the above four sentences explain the function of this seat, in sequential dependence. First, what kind of appearance does it have? Second, how does it respond? Third, how is it fast? Fourth, by what is it accomplished? One should answer these four questions in the order of these four sentences. The next sentence is a summary. Because it is difficult to be comprehensive by describing separately, it is summarized as 'countless jewels, etc.' Because the seat is high and prominent, it is also called a 'platform'. Question: What is the meaning of this lion throne (師子座), and why is it called 'inconceivable'? Answer: Since it is called 'inconceivable', its meaning is truly endless. Briefly speaking, there are ten kinds, namely, there can be no distinctions.

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思。以同法界故。不可無分思。為機現故。不可以理思。寶華事嚴故。不可即事思如來藏性故。不可依報思。以菩薩等所成故。不可正報思。是佛依果故。不可以人思。所依法攝故。不可以法思。具有三業為人用故。不可以果思。具有因位諸菩薩故。不可以因思。佛果所有故。此上十義無礙相即。謂一座是總相。十義是別相。齊是座義是同相。十義不雜是異相。由此十義令座法起是成相。各住自法是壞相。問既云爲機現故。非無份量。未知其量分齊若為。答然亦難知。但可比況辨之。如地品說。十地菩薩座量周圍如十阿僧祇百千三千大千世界之量。以此座量比如來座。其猶以豆許土比大千世界。是如來座量極難量也。上來三段總明器世間圓滿竟。

自下第三明智正覺世間圓滿。于中略作五門料簡。一定佛身。二明融攝。三顯差別。四表示法。五釋本文。

初定佛身者。問此八會佛是何等身。答有人釋云。是化身佛。以菩提樹下八相成道是化身故。不離昇天是重化故。以釋迦異名名盧舍那非別報身故。又有釋云。說此經佛是實報身。以是盧舍那法界身故。居蓮華藏凈土中故。下第七會初嘆佛具彼二十一種殊勝功德。是實報也。但以不離化故該此樹下非是化身。今釋。此佛準下文中是十佛之身通三世間。以說

【現代漢語翻譯】 現代漢語譯本：思。因為與法界相同，所以不可沒有份量的思量。爲了應機顯現，所以不可以用道理來思量。因為寶華莊嚴，所以不可就事相來思量。因為如來藏性，所以不可依報來思量。因為是菩薩等所成就，所以不可正報來思量。這是佛所依的果，所以不可以用人來思量。因為被所依之法所攝，所以不可以用法來思量。因為具有三業為人所用，所以不可以用果來思量。因為具有因位的諸菩薩，所以不可以用因來思量。因為是佛果所有，所以以上這十義無礙相即。所謂一座是總相，十義是別相，都說是座義是同相，十義不雜是異相。由此十義令座法生起是成相，各自安住于自身之法是壞相。問：既然說是爲了應機顯現，並非沒有份量，不知道它的量的大小如何？答：確實難以知道。但可以用比喻來辨別。如地品所說，十地菩薩的座的量，周圍如十阿僧祇百千三千大千世界之量。用這個座的量來比喻如來的座，就像用一豆的土來比大千世界。如來的座的量是極難衡量的。以上三段總明器世間的圓滿結束。 自下第三明智正覺世間圓滿。于中略作五門料簡。一定佛身。二明融攝。三顯差別。四表示法。五釋本文。 初定佛身者。問：此八會佛是何等身？答：有人解釋說，是化身佛（Nirmanakaya Buddha），因為菩提樹下八相成道是化身故。不離昇天是重化故。以釋迦（Sakyamuni）異名名盧舍那（Locana）非別報身故。又有解釋說，說此經佛是實報身（Sambhogakaya Buddha），因為是盧舍那法界身故。居蓮華藏凈土中故。下第七會初嘆佛具彼二十一種殊勝功德。是實報也。但以不離化故該此樹下非是化身。今釋：此佛準下文中是十佛之身通三世間。以說

【English Translation】 English version: Thought. Because it is the same as the Dharmadhatu (Dharmadhatu: the realm of all phenomena), it cannot be without measured thought. Because it appears according to the capacity of beings, it cannot be thought of through reason alone. Because of the adornment of treasure flowers, it cannot be thought of solely in terms of phenomena. Because of the Tathagatagarbha nature (Tathagatagarbha: the womb of the Buddhas), it cannot be thought of in terms of the dependent realm. Because it is accomplished by Bodhisattvas and others, it cannot be thought of in terms of the direct realm. This is the fruit upon which the Buddha relies, so it cannot be thought of in terms of a person. Because it is encompassed by the Dharma upon which it relies, it cannot be thought of in terms of the Dharma. Because it possesses the three karmas for the use of beings, it cannot be thought of in terms of the fruit. Because it possesses the Bodhisattvas in the causal stage, it cannot be thought of in terms of the cause. Because it belongs to the fruit of the Buddha, the above ten meanings are interpenetrating and non-obstructing. That is, one seat is the general aspect, the ten meanings are the specific aspects, all saying it is the seat meaning is the same aspect, the ten meanings not being mixed is the different aspect. Because these ten meanings cause the seat Dharma to arise, it is the accomplishing aspect, each abiding in its own Dharma is the destroying aspect. Question: Since it is said that it appears according to the capacity of beings, it is not without measure, but how is its measure known? Answer: It is indeed difficult to know. But it can be discerned through analogy. As the Earth Chapter says, the measure of the seat of the Ten Ground Bodhisattvas is around the measure of ten Asamkhya (Asamkhya: countless) hundreds of thousands of three thousand great thousand worlds. Using this seat measure to compare to the Tathagata's seat is like comparing a bean's worth of soil to a great thousand world. The measure of the Tathagata's seat is extremely difficult to measure. The above three sections completely explain the perfection of the container world. From here, the third explains the perfection of the world of wisdom, correct enlightenment. Within this, briefly make five categories for analysis: 1. Determine the Buddha's body. 2. Explain merging and encompassing. 3. Reveal differences. 4. Indicate the Dharma. 5. Explain the text. First, determining the Buddha's body. Question: What kind of body is the Buddha in these eight assemblies? Answer: Some explain that it is the Nirmanakaya Buddha (Nirmanakaya Buddha: emanation body), because the eight aspects of attaining the Way under the Bodhi tree (Bodhi tree: the tree of enlightenment) are the Nirmanakaya. Not departing from ascending to the heavens is a repeated emanation. Because Sakyamuni (Sakyamuni: the historical Buddha) is another name for Locana (Locana: shining), it is not a separate Sambhogakaya (Sambhogakaya: reward body). Others explain that the Buddha speaking this Sutra is the Sambhogakaya, because it is the Locana Dharmadhatu body. Abiding in the Lotus Treasury Pure Land. The beginning of the seventh assembly praises the Buddha possessing those twenty-one kinds of superior merits. This is the Sambhogakaya. But because it does not depart from emanation, it encompasses this under the tree, it is not the Nirmanakaya. Now explaining: This Buddha, according to the text below, is the body of the Ten Buddhas, encompassing the three worlds. Because it speaks

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十信及三賢等地前所見非實報故。然居華藏非局化故。國土身等非前二故。具攝前二。性融通故具足主伴。如帝網故。是故唯是周遍法界十佛之身。

第二融攝者有二。一直攝一切三世間盡。以具此三事方為佛故。三身二身但是三中智正覺攝。妙凈土及同生之身無不皆是此中所攝。二亦正報毛孔。依報塵中。各重重具攝三世間等一切諸法如帝網現。準思可見。

第三顯差別者。此一釋迦身隨應群機差別多種。或同凡而非聖。如見三尺黑象腳身及樹神身等。此在人天位。或是聖而非凡。以同羅漢聖人身故。或亦凡亦聖。以是父母所生實報身故。四大成故。同凡身也。具五分法身諸流盡故。是聖也。或非凡非聖。以是大乘三身攝故。非同小乘羅漢聖故。或是化非法報。以具八相在閻浮故。色頂別立彼實報故。如梵網經等說。此約初教。或是報非法化。即此身具二十一種殊勝功德。受用身故。如佛地經初說。此約終教。或是法非報化。以色即如故。經云。吾今此身即是法身。此約頓教。或亦法亦報化。如前三說故。或非法非報化。以是十佛故。通三世間故。具足主伴故。如此經下文說。此約圓教。是故此釋迦身圓融無礙極難思也。

第四表示法者。然說法之佛總有四位。一同羅漢身。以表說小乘法故。二

【現代漢語翻譯】 現代漢語譯本：十信位和三賢位等菩薩在地前所見並非真實的實報莊嚴土，但居住在華藏世界並非侷限於化身，所以其國土和身等不同於前述的二種（化身和應身）。它完全包含前二者，因為其性是融通的，所以具足主伴關係，如同帝釋天的因陀羅網一樣。因此，這唯有周遍法界的十方諸佛之身。

第二，融攝方面有二：一是直接包含一切三世間（過去、現在、未來），因為具備這三事才能成為佛。三身（法身、報身、應身）和二身（法身、報身）都只是三身中的智正覺所包含。妙凈土和同生之身無不包含在此中。二是正報的毛孔和依報的微塵中，各自重重地包含三世間等一切諸法，如同帝釋天的因陀羅網所顯現。可以參照思考。

第三，顯示差別方面：這一釋迦牟尼（Śākyamuni）身隨著不同眾生的根機而有多種差別。或者同於凡夫而非聖人，例如見到三尺高的黑色象腳身以及樹神身等。這在人天位。或者，是聖人而非凡夫，因為它等同於羅漢聖人的身。或者，既是凡夫又是聖人，因為這是父母所生的實報身，由四大組成，所以等同於凡夫身；但又具足五分法身，諸種煩惱都已斷盡，所以是聖人。或者，既非凡夫也非聖人，因為這是大乘三身所包含，不同於小乘羅漢聖人。或者是化身而非實報身，因為它在閻浮提（Jambudvīpa）示現八相成道，色究竟天（Akaniṣṭha）另立實報莊嚴土，如《梵網經》等所說。這是約初教（華嚴宗的最初階段）而言。或者是報身而非化身，即此身具足二十一種殊勝功德，是受用身，如《佛地經》最初所說。這是約終教（華嚴宗的最終階段）而言。或者是法身而非報身和化身，因為色即是如，經中說：『我如今此身即是法身。』這是約頓教（禪宗）而言。或者，既是法身又是報身和化身，如前三種說法。或者，既非法身也非報身和化身，因為這是十方諸佛，通達三世間，具足主伴關係，如此經下文所說。這是約圓教（天臺宗）而言。因此，這釋迦牟尼身圓融無礙，極難思議。

第四，表示法方面：說法之佛總共有四種位次：一是同於羅漢身，以表示說小乘法。

【English Translation】 English version: The sights seen by Bodhisattvas in the Ten Faiths and the Three Worthies stages before reaching the ground are not the true Sambhogakāya Pure Land. However, residing in the Avataṃsaka (Huazang) world is not limited to Nirmāṇakāya (manifestation body), so its land and body are different from the previous two (Nirmāṇakāya and Saṃbhogakāya). It fully encompasses the previous two because its nature is all-pervasive, thus possessing both principal and accompanying aspects, like Indra's net. Therefore, it is solely the body of the ten Buddhas pervading the entire Dharma Realm.

Secondly, in terms of all-inclusiveness, there are two aspects: First, it directly encompasses all three realms (past, present, and future), because possessing these three aspects is necessary to become a Buddha. The Trikāya (Dharmakāya, Saṃbhogakāya, Nirmāṇakāya) and the two bodies (Dharmakāya, Saṃbhogakāya) are only included within the Wisdom of Perfect Enlightenment of the Trikāya. The Wondrous Pure Land and the body born together are all included within this. Second, each pore of the Saṃbhogakāya and each dust particle of the environment mutually and repeatedly contain all dharmas, such as the three realms, like the manifestation of Indra's net. Reflect and contemplate on this.

Thirdly, in terms of revealing differences: This Śākyamuni (釋迦牟尼) body varies in many ways according to the different capacities of beings. It may be the same as an ordinary person and not a sage, such as seeing a three-foot-tall black elephant foot body and the body of a tree spirit. This is in the realm of humans and devas. Or, it may be a sage and not an ordinary person, because it is the same as the body of an Arhat sage. Or, it may be both an ordinary person and a sage, because it is the Saṃbhogakāya body born of parents, composed of the four elements, so it is the same as an ordinary person's body; but it also possesses the fivefold Dharmakāya, and all afflictions have been exhausted, so it is a sage. Or, it may be neither an ordinary person nor a sage, because it is included within the Mahāyāna Trikāya, and is different from the Arhat sage of the Hīnayāna. Or, it may be a Nirmāṇakāya and not a Saṃbhogakāya, because it manifests the eight stages of enlightenment in Jambudvīpa (閻浮提), and the Akaniṣṭha (色究竟天) heaven separately establishes the Saṃbhogakāya Pure Land, as described in the Brahma Net Sutra and others. This is in terms of the initial teaching (the earliest stage of the Huayan school). Or, it may be a Saṃbhogakāya and not a Nirmāṇakāya, that is, this body possesses twenty-one kinds of extraordinary merits, and is a reward body, as initially described in the Buddha-bhūmi Sūtra. This is in terms of the final teaching (the final stage of the Huayan school). Or, it may be a Dharmakāya and not a Saṃbhogakāya or a Nirmāṇakāya, because form is identical to Suchness, as the sutra says: 'My present body is the Dharmakāya.' This is in terms of the sudden teaching (Zen school). Or, it may be both a Dharmakāya and a Saṃbhogakāya and a Nirmāṇakāya, as in the previous three descriptions. Or, it may be neither a Dharmakāya nor a Saṃbhogakāya nor a Nirmāṇakāya, because it is the ten Buddhas, pervading the three realms, possessing both principal and accompanying aspects, as described later in this sutra. This is in terms of the perfect teaching (Tiantai school). Therefore, this Śākyamuni body is perfectly harmonious and unobstructed, and extremely difficult to conceive.

Fourthly, in terms of representing the Dharma: The Buddhas who preach the Dharma have a total of four positions: First, the same as the body of an Arhat, to represent the preaching of the Hīnayāna Dharma.

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化身佛。表說三乘。廣說地前略說地上。三報身佛。表說三乘。廣說地上略說地前。四十身佛。表一乘法。六位齊說。以此所說具足主伴無盡法故。佛亦同此十身無盡。

第五釋文者。文中釋此智正覺義還以十門。初一總餘九別。總中先身安寶座。故云如來處此等。后智契真原。故云於一切法成最正覺。又如來者。地持論云。言語所說不乖于如故名如來。又轉法輪論云。第一義諦名如。正覺名來。正覺第一義諦故名如來。又經云。乘六波羅蜜來成正覺故名如來。又論云。乘如實道來成正覺。問此既出障得名如來。何不在纏名為如去。答亦有是義。故經云。法身流轉五道名曰眾生。既云流轉。當知有去。或亦無去。以雖在纏而不動故。問若爾出障不動應無有來。答凈法順真從真所起故得有來。染法違理是妄法故不得有去。或亦無來。以始覺同本覺故。既無始覺之異。是故無來。故經云。如來者無所從來亦無所去。故曰如來。又一切法者所覺二諦之法。最正覺者能覺之妙智。以菩薩亦有隨分正覺。然位未極。不得稱最。今就至極名最正覺。下以九門別顯如來成正覺之義。謂于如來一法界身隨緣顯現有三重三業。初有三門。明平等三業自在攝生。二其身遍坐下明攝生三業成益非虛。三悉能普現下明成益三業即用歸如。

【現代漢語翻譯】 現代漢語譯本 化身佛（Nirmanakaya Buddha）。表示宣說三乘（Triyana）。廣泛宣說地上菩薩之前的階段，簡略宣說地上菩薩的階段。 三報身佛（Sambhogakaya Buddha）。表示宣說三乘（Triyana）。廣泛宣說地上菩薩的階段，簡略宣說地上菩薩之前的階段。 四十身佛。表示一乘法（Ekayana）。六個階段平等宣說。因為這樣所說的法具足主伴無盡的緣故，佛也同樣具有這十身無盡的功德。

第五是解釋經文。經文中解釋這智慧正覺的意義，仍然用十個方面。最初一個總說，其餘九個別說。總說中，先是身體安住在寶座上，所以說『如來處此等』。後來智慧契合真如本源，所以說『於一切法成最正覺』。又，如來，根據《地持論》所說，言語所說不違背真如，所以叫做如來。又，根據《轉法輪論》所說，第一義諦叫做如，正覺叫做來，正覺第一義諦所以叫做如來。又，經中說，乘六波羅蜜（Six Paramitas）而來成就正覺，所以叫做如來。又，論中說，乘如實道而來成就正覺。問：既然是脫離了障礙才得名如來，為什麼在被纏縛的時候不叫做如去？答：也有這種說法。所以經中說，法身（Dharmakaya）流轉於五道（Five realms），叫做眾生。既然說是流轉，應當知道有去。或者也沒有去，因為雖然在被纏縛的狀態，但是沒有動。問：如果這樣，脫離障礙而不動，應該沒有來。答：清凈的法順應真如，從真如所生起，所以可以有來。染污的法違背真理，是虛妄的法，所以不可以有去。或者也沒有來，因為始覺（initial enlightenment）等同於本覺（original enlightenment）。既然沒有始覺的差異，所以沒有來。所以經中說，如來無所從來，也無所去，所以叫做如來。又，一切法，是指所覺悟的二諦（Two Truths）之法。最正覺，是指能覺悟的妙智。因為菩薩也有隨分的正覺，但是果位沒有達到極致，不可以稱為最。現在就達到極致的果位，稱為最正覺。下面用九個方面分別顯示如來成就正覺的意義。就是說，對於如來一法界身（Dharmadhatu），隨著因緣顯現有三重三業。最初有三個方面，說明平等的三業自在攝受眾生。其次，其身遍坐下，說明攝受眾生的三業成就利益並非虛假。第三，悉能普現下，說明成就利益的三業即用歸於真如。

【English Translation】 English version Nirmanakaya Buddha (Transformation Body of Buddha). Represents the exposition of the Three Vehicles (Triyana). Expounds extensively on the stages before the ground (Bhumis) and briefly on the stages on the ground. Sambhogakaya Buddha (Enjoyment Body of Buddha). Represents the exposition of the Three Vehicles (Triyana). Expounds extensively on the stages on the ground and briefly on the stages before the ground. Forty Bodies of Buddha. Represents the One Vehicle (Ekayana) teaching. All six stages are expounded equally. Because what is taught in this way possesses the complete principal and attendant, inexhaustible Dharma, the Buddha also possesses these ten inexhaustible bodies.

Fifth is explaining the text. In the text, the meaning of this wisdom of perfect enlightenment is explained using ten aspects. The first is a general explanation, and the remaining nine are specific explanations. In the general explanation, first, the body is seated on a jeweled throne, so it says 'Thus Come One (Tathagata) dwells in this place, etc.' Later, wisdom accords with the true source, so it says 'Achieves perfect enlightenment in all dharmas.' Furthermore, Tathagata, according to the Dasabhumika Sutra, means that what is spoken in words does not contradict Suchness (Tathata), so it is called Tathagata. Also, according to the Turning the Wheel of Dharma Sutra, the ultimate truth is called Suchness, and perfect enlightenment is called Come. Perfect enlightenment of the ultimate truth is therefore called Tathagata. Also, the sutra says, 'Coming to achieve perfect enlightenment by riding the Six Paramitas (Six Perfections), therefore called Tathagata.' Also, the treatise says, 'Coming to achieve perfect enlightenment by riding the path of reality.' Question: Since one is named Tathagata after being freed from obstacles, why is one not called Thus Gone when bound? Answer: There is also this meaning. Therefore, the sutra says, 'The Dharmakaya (Dharma Body) transmigrates through the five realms (Five Gatis) and is called sentient beings.' Since it is said to transmigrate, it should be known that there is going. Or there is no going, because although in a state of bondage, it does not move. Question: If so, there should be no coming if one is freed from obstacles and does not move. Answer: Pure Dharma accords with Suchness and arises from Suchness, so there can be coming. Defiled Dharma goes against reason and is false Dharma, so there cannot be going. Or there is no coming, because initial enlightenment (Shijue) is the same as original enlightenment (Benjue). Since there is no difference in initial enlightenment, there is no coming. Therefore, the sutra says, 'The Tathagata comes from nowhere and goes nowhere,' so it is called Tathagata. Furthermore, 'all dharmas' refers to the dharmas of the Two Truths (Two Truths) that are to be awakened to. 'Perfect enlightenment' refers to the wonderful wisdom that can awaken. Because Bodhisattvas also have partial perfect enlightenment, but their position has not reached the ultimate, they cannot be called 'most.' Now, with regard to the position that has reached the ultimate, it is called 'most perfect enlightenment.' Below, the meaning of the Tathagata achieving perfect enlightenment is shown separately using nine aspects. That is to say, with regard to the Tathagata's one Dharmadhatu (Dharma Realm) body, three kinds of three karmas manifest according to conditions. Initially, there are three aspects, explaining that the equal three karmas freely gather and receive sentient beings. Secondly, 'His body sits everywhere' below explains that the three karmas of gathering and receiving sentient beings achieve benefit and are not false. Thirdly, 'All can universally manifest' below explains that the three karmas of achieving benefit return to Suchness.

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就初中先明身業。于中有二。初句明平等身業。次普入下辨攝生身業。又上句顯深下句明廣。又上明不即三世。故云平等。下辨不離三世。故云普入。又初不變義。后隨緣義。又初體。後用。又了謂照了。三世法者顯前一切法也。平等者一了知過未等於現在。故云平等。此約俗境。二了知三世遷流之法泯歸一實無三之異。故云平等。此約真境。文意在此。斯則不住事而入理也。普入等者是不住理而隨事也。又前則不壞事而顯理。理而非事。后則不乖理而隨事。事而非理。理事镕融二而不二無障無礙。二句顯示與余功德作依止義是身義次明平等語業妙音遍至者明如來圓音如緣起性遍一切處而亦不壞別別詮表。若由等遍失其音曲。則圓非音。若由音曲乖其普遍。則音非圓。今則不壞曲而等遍。不動遍而差韻。是謂如來圓音。非是心識思量境界。如虛空有五種義。似佛圓音故以為喻。一週遍義。譬佛圓音周遍法界無處不至。猶如目連遠尋佛聲不得涯畔。二平等義。謂空雖普遍體恒無二。況佛圓音平等一味。三無礙義。謂此虛空無所障礙。譬佛圓音隨根生熟聞與不聞俱無障礙。四對現義。謂一切眾生皆謂虛空對其前而空無現前。圓音亦爾。隨種種機別別獨聞而音無彼此。五含受義。謂此虛空苞含容受諸色法故。圓音亦爾。含攝

【現代漢語翻譯】 現代漢語譯本 首先，就初地菩薩而言，要先明白身業（kaya-karma）的道理。這其中包含兩層含義：第一句闡明了平等身業（samata-kaya-karma），第二句『普入下』辨析了攝生身業（sangraha-kaya-karma）。此外，前一句強調了深奧，后一句強調了廣博。而且，前一句表明不侷限於過去、現在、未來三世（trikala），所以說是『平等』；后一句辨析了不脫離三世，所以說是『普入』。再者，前者是不變的含義，後者是隨緣的含義。前者是本體，後者是作用。『了』是指照了，『三世法』是指前面所說的一切法。『平等』是指一方面了知過去、未來等同於現在，所以說是『平等』，這是從世俗諦（samvriti-satya）的角度來說的；另一方面了知三世遷流變化的法最終歸於一實相（eka-lakshana），沒有三世的差別，所以說是『平等』，這是從真諦（paramartha-satya）的角度來說的。文中的含義就在於此。這就是不住於事相而契入理體。『普入等』是指不住于理體而隨順事相。而且，前者是不破壞事相而顯現理體，理體並非事相；後者是不違背理體而隨順事相，事相併非理體。理事圓融，既二而不二，又無障無礙。這兩句話顯示了作為其他功德所依止的含義，這就是身業的含義。 其次，闡明平等語業（samata-vak-karma）。『妙音遍至』是指如來的圓滿音聲（brahma-svara）如同緣起性（pratitya-samutpada-svabhava），遍及一切處，但又不破壞各自不同的詮釋表達。如果因為『等』和『遍』而失去了音調的曲折變化，那麼圓滿就不是音聲；如果因為音調的曲折變化而違背了普遍性，那麼音聲就不是圓滿。現在是不破壞曲折變化而等同普遍，不改變普遍性而有差異的韻律，這就是如來的圓滿音聲，不是心識思量的境界。如同虛空有五種含義，可以用來比喻佛的圓滿音聲：一是周遍義，譬如佛的圓滿音聲周遍法界，無處不到，就像目連（Maudgalyayana）尊者遠尋佛聲而不得邊際；二是平等義，指虛空雖然普遍，但本體恒常無二，更何況佛的圓滿音聲平等一味；三是無礙義，指虛空沒有任何障礙，譬如佛的圓滿音聲隨著眾生的根器成熟與否，聽到與聽不到都沒有障礙；四是對現義，指一切眾生都認為虛空在他們面前，但虛空並沒有特別顯現，圓滿音聲也是如此，隨著種種根機而各自單獨聽聞，但音聲沒有彼此的差別；五是含受義，指虛空包含容納各種色法（rupa），圓滿音聲也是如此，含攝一切。

【English Translation】 English version Firstly, concerning the initial stage of a Bodhisattva, one should first understand the principle of body karma (kaya-karma). There are two meanings within this: the first sentence elucidates equal body karma (samata-kaya-karma), and the second sentence, '普入下', distinguishes receptive body karma (sangraha-kaya-karma). Furthermore, the former sentence emphasizes profundity, while the latter emphasizes extensiveness. Moreover, the former sentence indicates non-attachment to the three times (trikala) of past, present, and future, hence it is called 'equal'; the latter sentence distinguishes non-separation from the three times, hence it is called 'universally entering'. Furthermore, the former is the meaning of immutability, and the latter is the meaning of adapting to conditions. The former is the essence, and the latter is the function. '了' (liao) means to illuminate, and 'the dharmas of the three times' refers to all the dharmas mentioned earlier. 'Equal' means, on one hand, understanding that the past and future are equal to the present, hence it is called 'equal,' which is from the perspective of conventional truth (samvriti-satya); on the other hand, understanding that the changing dharmas of the three times ultimately return to one reality (eka-lakshana), without the difference of the three times, hence it is called 'equal,' which is from the perspective of ultimate truth (paramartha-satya). The meaning of the text lies in this. This is to enter the principle without dwelling on phenomena. 'Universally entering, etc.' means to accord with phenomena without dwelling on principle. Moreover, the former reveals the principle without destroying phenomena, the principle is not phenomena; the latter accords with phenomena without violating the principle, phenomena is not principle. Principle and phenomena are perfectly integrated, both two and not two, without obstruction or hindrance. These two sentences show the meaning of relying on other merits, which is the meaning of body karma. Secondly, elucidating equal speech karma (samata-vak-karma). 'Wonderful sound universally reaching' means that the Tathagata's perfect sound (brahma-svara) is like the nature of dependent origination (pratitya-samutpada-svabhava), pervading all places, but without destroying the distinct expressions of each. If the tone's inflection is lost due to 'equality' and 'universality,' then perfection is not sound; if the universality is violated due to the tone's inflection, then sound is not perfect. Now, it does not destroy inflection while being equally universal, and it has different rhythms without changing universality. This is the Tathagata's perfect sound, not the realm of mental consciousness. Just as space has five meanings, it can be used to illustrate the Buddha's perfect sound: first, the meaning of pervasiveness, like the Buddha's perfect sound pervading the Dharma realm, reaching everywhere, just as Venerable Maudgalyayana searched far for the Buddha's sound but could not find its boundary; second, the meaning of equality, referring to space, although universal, its essence is always one and not two, let alone the Buddha's perfect sound being equally of one taste; third, the meaning of unobstructedness, referring to space having no obstacles, like the Buddha's perfect sound, whether beings' faculties are mature or not, there is no obstruction to hearing or not hearing; fourth, the meaning of presentation, referring to all beings thinking that space is in front of them, but space does not particularly manifest, the perfect sound is also like this, each hears it individually according to their various capacities, but the sound has no difference of self and other; fifth, the meaning of containing and receiving, referring to space containing and receiving various forms (rupa), the perfect sound is also like this, encompassing everything.

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所詮諸法義故。余義如下性起品說。下意業中二。先明平等意業。等心下明攝生意業。又初理后量。又先智后悲。又二利無住緣。相融無二相故。又平等法相猶是佛智游履之所故云行處。如空者喻此行平等之法。又以境智相如能所俱泯如空無礙故。一味故普遍故含攝故有用故。又或唯境如空。或唯智。或俱。或不俱。思以準之。又釋。佛果戒等功德稱同真性。故云平等。唯佛智所知故云智行處。然無分限故如虛空。佛地論第四云。如契經言。乃至所有施設譬喻喻諸如來所有功德。一切皆是謗諸如來。唯除一喻。謂虛空喻。如來戒等無量功德同虛空故。乃至廣說。下句等心隨順眾生者有四義。一無思益物故云等心。二等被圓教。三等授極果。四等達其性不礙攝化。此則是前如空之德堪以攝生。故云隨順。上來平等三業竟。

第二攝生三業成益不虛。于中初一句總標就機。謂其身遍坐具三業故。一切道場者有三類。一遍一切須彌山界。二遍一切樹形等界。三遍一切塵道。重重如帝網界。故下文云。是盧遮那佛常轉法輪處。又下結通皆依此文。別中初二句先明意業。一攝生意業。謂了知根器故云悉知一切等也。二明成益不虛。謂以慧日破眾生癡闇故云智慧日等。次有三句明身業。一依土現身故云悉能等。二依身放光。

【現代漢語翻譯】 現代漢語譯本： 所詮釋的諸法義理的緣故。其餘的義理在下面的《性起品》中說明。下面的意業分為兩部分。首先說明平等意業，'等心'以下說明攝生意業。此外，先是理，后是量。先是智，后是悲。又是二利（自利、利他）無住的因緣，因為相融無二的緣故。而且平等法相仍然是佛智遊歷的地方，所以說是'行處'。如同虛空的比喻，比喻這種平等的法。又因為境和智相互如一，能和所都泯滅，如同虛空一樣沒有阻礙的緣故。一味，所以普遍；含攝，所以有用。又或者只有境如同虛空，或者只有智，或者兩者都有，或者兩者都沒有。思考並以此類推。又解釋說，佛果的戒等功德，與真性相同，所以說是'平等'。只有佛智才能知曉，所以說是'智行處'。然而沒有分界限制，所以如同虛空。《佛地論》第四卷說：'如契經所說，乃至所有施設的譬喻，來比喻諸如來所有的功德，一切都是誹謗諸如來，唯獨一個譬喻除外，就是虛空的譬喻。如來的戒等無量功德如同虛空一樣。'乃至廣說。下句'等心隨順眾生'有四種含義：一是無思無慮地利益眾生，所以說是'等心'。二是平等地普被圓教。三是平等地授予極果。四是平等地通達眾生的自性，不妨礙攝受教化。這正是前面如同虛空的功德，可以用來攝受眾生，所以說是'隨順'。以上是平等三業的闡述。 第二，攝生三業成就利益真實不虛。其中第一句總標，就眾生的根機而言，指的是其身遍坐具三業的緣故。'一切道場'有三種：一是遍一切須彌山界，二是遍一切樹形等界，三是遍一切塵道，重重疊疊如同帝釋天的網界。所以下文說，'是盧舍那佛（Vairocana Buddha）常轉法輪的地方'。下文的總結貫通都依據此文。別說中，前兩句先說明意業。一是攝生意業，指的是了知眾生的根器，所以說是'悉知一切'等等。二是說明成就利益真實不虛，指的是用智慧的日光破除眾生的愚癡黑暗，所以說是'智慧日'等等。其次有三句說明身業。一是依隨國土顯現身形，所以說是'悉能'等等。二是依隨身形放出光明。

【English Translation】 English version: It is because of the meaning of all Dharmas that are explained. The remaining meanings are explained in the 'Nature Arising Chapter' below. The following mental karma is divided into two parts. First, explain the equal mental karma; 'equal mind' and below explain the receptive mental karma. In addition, first is principle, then is measure. First is wisdom, then is compassion. It is also the cause of two benefits (self-benefit and benefiting others) without attachment, because they are mutually integrated and non-dual. Moreover, the aspect of equal Dharma is still the place where the Buddha's wisdom travels, so it is called 'place of practice'. Like the metaphor of emptiness, it is a metaphor for this equal Dharma. Furthermore, because the realm and wisdom are mutually like one another, and both the subject and object are extinguished, it is like emptiness without obstruction. It is of one flavor, so it is universal; it is inclusive, so it is useful. Moreover, perhaps only the realm is like emptiness, or only wisdom, or both, or neither. Think about it and apply this analogy. Another explanation is that the merits of the Buddha's fruit, such as precepts, are the same as true nature, so it is called 'equality'. Only the Buddha's wisdom can know it, so it is called 'place of wisdom practice'. However, there are no boundaries or limits, so it is like empty space. The fourth volume of the Buddhabhumi Sutra says: 'As the sutra says, even all the metaphors that are set up to compare all the merits of the Tathagatas are all slanders of the Tathagatas, except for one metaphor, which is the metaphor of empty space. The immeasurable merits of the Tathagatas, such as precepts, are like empty space.' And so on. The following sentence 'equal mind accords with sentient beings' has four meanings: First, it benefits sentient beings without thinking, so it is called 'equal mind'. Second, it equally covers the perfect teaching. Third, it equally bestows the ultimate fruit. Fourth, it equally understands the nature of sentient beings, without hindering the reception and transformation. This is precisely the merit of being like emptiness, which can be used to receive sentient beings, so it is called 'accordance'. The above is the explanation of the equal three karmas. Second, the three karmas of receiving sentient beings achieve benefits that are real and not false. The first sentence is a general statement, referring to the capacity of sentient beings, which refers to the reason why their body pervades the three karmas of the seat. 'All Bodhimandas' have three types: First, they pervade all Sumeru (Mount Meru) realms; second, they pervade all tree-shaped realms; third, they pervade all realms of dust, layer upon layer like the net of Indra (Indra's net). Therefore, the following text says, 'It is the place where Vairocana Buddha constantly turns the wheel of Dharma'. The following summary and connection are all based on this text. In the separate explanation, the first two sentences first explain the mental karma. First, it is the receptive mental karma, which refers to knowing the capacity of sentient beings, so it is said 'knowing all' and so on. Second, it explains that the achievement of benefits is real and not false, which refers to using the sunlight of wisdom to break through the ignorance and darkness of sentient beings, so it is said 'sun of wisdom' and so on. Next, there are three sentences explaining the bodily karma. First, it manifests the body according to the land, so it is said 'being able to' and so on. Second, it emits light according to the body.

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一光體通三際故云三世光。二光照三世境亦云三世光。皆從智慧大海中出故云智海光明。所照機境熟故名凈。無量光明者光攝眷屬。又亦多故無量。又照凈顯深。無量明廣。次二句明語業。初明實教無改動故云不壞。二明教所依因故云以力無畏等。以者由也。此即望前為因義。又以猶用也。用此力等開方便門。教化眾產生此權教。是故望后權教亦是所依。又自在力光者通用無礙該於權實。成益三業竟。第三用歸如中先明身業。謂雖普現多處即用同體。故云如空。而無來去以普遍故。不動故。起信論云。雖起大用而亦無有用相可得。此則用而常寂也。次二句明意業。一遣妄。二順真。又初會性永無。二實相不滅。又前了其不有。后證其不無。中邊論云。無二有。此無是二名空相。斯之謂也。又此亦是釋成前義。謂何因普現而無來去。釋云。以了達無性何以去來而是無性。以彼去來順平等故。順平等之大用無明闇盡名一切光明。不失大用故云普現諸佛所行。下一句明語業。諸佛世界者諸所遍處也。不思議音者所順多繁故云不思。此上三三業。各一總二別。又初總餘二別。又三三九為別。最正覺為總。同異成壞準思可見。智正覺竟。

大段第二明眾生世間圓滿。于中先總料簡。后釋本文。初中略作十門分別　一明眾數

【現代漢語翻譯】 現代漢語譯本： 『一光體通三際故云三世光』：一道光明照徹過去、現在、未來三際，所以稱為『三世光』。 『二光照三世境亦云三世光』：光明照耀三世的境界，也稱為『三世光』。 『皆從智慧大海中出故云智海光明』：所有光明都從智慧的大海中產生，所以稱為『智海光明』。 『所照機境熟故名凈』：光明所照耀的眾生根機成熟，所以稱為『凈』。 『無量光明者光攝眷屬』：無量的光明是由於光明攝受眷屬。 『又亦多故無量。又照凈顯深。無量明廣』：光明眾多所以無量，光明照耀清凈且顯現深奧，無量的光明廣大。 『次二句明語業。初明實教無改動故云不壞。二明教所依因故云以力無畏等。以者由也。此即望前為因義。又以猶用也。用此力等開方便門。教化眾產生此權教。是故望后權教亦是所依。又自在力光者通用無礙該於權實。成益三業竟』：接下來的兩句說明語業。第一句說明真實教法沒有改變，所以稱為『不壞』。第二句說明教法所依據的原因，所以說『以力無畏等』。『以』是『由於』的意思，這是從前面來看作為原因的意義。『以』也相當於『用』，用這種力量等打開方便之門，教化眾生而成這種權巧教法。因此從後面來看，權巧教法也是所依據的。『又自在力光者通用無礙該於權實。成益三業竟』：又自在的力量光明普遍通用沒有障礙，涵蓋權巧和真實。成就利益身口意三業完畢。 『第三用歸如中先明身業。謂雖普現多處即用同體。故云如空。而無來去以普遍故。不動故。起信論云。雖起大用而亦無有用相可得。此則用而常寂也』：第三，作用迴歸如如之中，首先說明身業。意思是雖然普遍顯現在多處，實際上是運用同一個本體，所以說『如空』。而沒有來去，因為普遍存在，不動搖。《起信論》說：『雖然發起廣大的作用，但是也沒有可以得到的有用之相。』這就是作用而常處於寂靜。 『次二句明意業。一遣妄。二順真。又初會性永無。二實相不滅。又前了其不有。后證其不無。中邊論云。無二有。此無是二名空相。斯之謂也』：接下來的兩句說明意業。第一句遣除虛妄，第二句順應真理。又第一句體會到自性永遠不存在，第二句實相不滅。又前面瞭解它不是有，後面證悟它不是無。《中邊論》說：『沒有二種有。』這個『無』是二的空相，說的就是這個意思。 『又此亦是釋成前義。謂何因普現而無來去。釋云。以了達無性何以去來而是無性。以彼去來順平等故。順平等之大用無明闇盡名一切光明。不失大用故云普現諸佛所行』：這也可以解釋併成就前面的意義。意思是，因為什麼原因普遍顯現而沒有來去？解釋說，因爲了達無自性，怎麼會有去來呢？而是無自性。因為那去來順應平等。順應平等的大作用，沒有無明黑暗，稱為一切光明。不失去大作用，所以說普遍顯現諸佛所行。 『下一句明語業。諸佛世界者諸所遍處也。不思議音者所順多繁故云不思』：下一句說明語業。『諸佛世界』是指諸佛所遍佈之處。『不思議音』是指所順應的眾多繁雜，所以稱為『不思議』。 『此上三三業。各一總二別。又初總餘二別。又三三九為別。最正覺為總。同異成壞準思可見。智正覺竟』：以上是身口意三業，各自有一個總的，兩個別的。又最初是總的，其餘兩個是別的。又三三得九為別，最正覺為總。相同、不同、成就、壞滅，參照思考就可以明白。智慧正覺完畢。 『大段第二明眾生世間圓滿。于中先總料簡。后釋本文。初中略作十門分別　一明眾數』：大的第二段說明眾生世間的圓滿。其中先總的簡別，然後解釋本文。最初略作十個方面分別：第一，說明眾生的數量。

【English Translation】 English version: 'One light body pervades the three junctures, hence it is called the Light of the Three Worlds': One ray of light illuminates the past, present, and future, therefore it is called 'Light of the Three Worlds'. 'Two lights illuminate the realms of the three junctures, hence it is also called the Light of the Three Worlds': Light shines upon the realms of the three junctures, and is also called 'Light of the Three Worlds'. 'All emanate from the ocean of wisdom, hence it is called the Light of the Wisdom Sea': All lights originate from the great ocean of wisdom, therefore it is called 'Light of the Wisdom Sea'. 'The beings illuminated have matured faculties, hence it is called Pure': The faculties of the beings illuminated by the light are mature, therefore it is called 'Pure'. 'Immeasurable light means the light gathers its retinue': Immeasurable light is due to the light gathering its retinue. 'Also, it is numerous, hence immeasurable. Moreover, it illuminates purely, revealing depth. Immeasurable light is vast': The light is numerous, hence immeasurable; the light illuminates purely and reveals profundity; immeasurable light is vast. 'The next two sentences explain verbal karma. The first explains that the true teaching is immutable, hence it is called indestructible. The second explains the cause upon which the teaching relies, hence it says 'with power, fearlessness, etc.' 'With' means 'due to'. This is the meaning of cause when viewed from the preceding. 'With' also means 'using'. Using this power, etc., opens the door of expedient means to teach and transform beings, thus forming this provisional teaching. Therefore, viewed from the subsequent, the provisional teaching is also what is relied upon. 'Also, the light of self-mastery and power is universally unobstructed, encompassing both provisional and true. The accomplishment of benefiting the three karmas is complete': Furthermore, the light of self-mastery and power is universally unobstructed, encompassing both provisional and true. The accomplishment of benefiting the three karmas of body, speech, and mind is complete. 'Third, the function returns to Suchness, first explaining bodily karma. It means that although it universally appears in many places, it actually uses the same essence, hence it is called like space. And there is no coming or going because it is pervasive and unmoving. The Awakening of Faith says: 'Although great functions arise, there is also no aspect of function that can be obtained.' This is function that is always in stillness': Third, the function returns to Suchness, first explaining bodily karma. It means that although it universally appears in many places, it actually uses the same essence, hence it is called 'like space'. And there is no coming or going because it is pervasive and unmoving. The Awakening of Faith says: 'Although great functions arise, there is also no aspect of function that can be obtained.' This is function that is always in stillness. 'The next two sentences explain mental karma. The first dispels delusion, the second accords with truth. Also, the first realizes that self-nature is eternally non-existent, the second that the true aspect does not perish. Also, the former understands that it is not existent, the latter proves that it is not non-existent. The Madhyāntavibhāga says: 'There are no two existences.' This 'non-existence' is the aspect of emptiness of the two, which is what it means': The next two sentences explain mental karma. The first dispels delusion, the second accords with truth. Also, the first realizes that self-nature is eternally non-existent, the second that the true aspect does not perish. Also, the former understands that it is not existent, the latter proves that it is not non-existent. The Madhyāntavibhāga says: 'There are no two existences.' This 'non-existence' is the aspect of emptiness of the two, which is what it means. 'Also, this also explains and accomplishes the preceding meaning. It means, for what reason does it universally appear without coming or going? The explanation says, because it understands non-self-nature, how can there be coming and going? Rather, it is non-self-nature. Because that coming and going accords with equality. The great function of according with equality, without ignorance and darkness, is called all light. Not losing the great function, hence it is said to universally manifest the conduct of all Buddhas': Also, this also explains and accomplishes the preceding meaning. It means, for what reason does it universally appear without coming or going? The explanation says, because it understands non-self-nature, how can there be coming and going? Rather, it is non-self-nature. Because that coming and going accords with equality. The great function of according with equality, without ignorance and darkness, is called all light. Not losing the great function, hence it is said to universally manifest the conduct of all Buddhas. 'The next sentence explains verbal karma. The worlds of all Buddhas are all the places pervaded. Inconceivable sound means that what is accorded with is numerous and complex, hence it is called inconceivable': The next sentence explains verbal karma. 'The worlds of all Buddhas' are all the places pervaded by all Buddhas. 'Inconceivable sound' means that what is accorded with is numerous and complex, hence it is called 'inconceivable'. 'Above are the three karmas of body, speech, and mind. Each has one general and two specific. Also, the first is general and the remaining two are specific. Also, three times three is nine, which are specific, and the Most Perfect Enlightenment is general. Similarity, difference, accomplishment, and destruction can be understood by considering them. The Wisdom Perfect Enlightenment is complete': Above are the three karmas of body, speech, and mind. Each has one general and two specific. Also, the first is general and the remaining two are specific. Also, three times three is nine, which are specific, and the Most Perfect Enlightenment is general. Similarity, difference, accomplishment, and destruction can be understood by considering them. The Wisdom Perfect Enlightenment is complete. 'The second major section explains the perfection of the world of sentient beings. Within this, first there is a general selection, then an explanation of the text. In the beginning, there are briefly ten aspects to distinguish: First, explaining the number of sentient beings': The second major section explains the perfection of the world of sentient beings. Within this, first there is a general selection, then an explanation of the text. In the beginning, there are briefly ten aspects to distinguish: First, explaining the number of sentient beings.

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二新舊　三定器　四世出世　五界趣　六諸乘　七權實　八位地　九表法　十因果。

初眾數者。謂此初會有五十五眾。始從普賢至摩醯眾為三十四類。后從善海還至普賢為十八眾。牒前總為五十二眾。海慧內眾並新集十方及勝音眾。牒前總為五十五眾。

第二會中有新舊二眾。牒前總為五十七眾。三四二會各有天王菩薩二眾。牒前總為六十一眾。第五會中昇天品內有五十二眾及雲集一眾。第六會有同生異生二眾。及第七會一眾。牒前總為一百一十七眾。第八會中菩薩聲聞及天王三眾牒前則為一百二十眾。于中一一或以十佛世界塵數為量。如是等皆無分齊。然此等八會既並同時互相融成一法界大會。即知一一會中各有一百二十眾無分齊相。此且約此一世界八會中說。若通十方虛空法界一切世界皆各有此無邊眾會。相入重重如帝網無盡。即不可說不可說也。是謂華嚴海會之眾數二諸會新舊者。或唯舊無新如六七。二會或唯新無舊如三四五三會。或亦新亦舊如初二八三會。余意各如下文集眾中說。

三定器者泛論列眾有三義。一是當機。二是影響。三是寄法。今此通三也。

四世出世者有四義。或俱是世間以時中顯現故。又三世間中是一故。或俱出世。如其行德非世攝故。或亦世亦出世。由具

【現代漢語翻譯】 二、新舊（新加入的與原有的） 三、定器（堪能接受佛法教義的根器） 四、世出世（世間與出世間） 五、界趣（境界與趣向） 六、諸乘（各種乘，如聲聞乘、緣覺乘、菩薩乘） 七、權實（權巧方便與真實教義） 八、位地（修行的階位與境界） 九、表法（通過事物來表達佛法） 十、因果（業因與果報）。

初、眾數者，指的是最初的法會有五十五類聽眾。從普賢（Samantabhadra，象徵菩薩的行愿）到摩醯（Maheśvara，大自在天）眾為三十四類。之後從善海（Śrīsamudra，功德之海）返回到普賢為十八眾。總計前述為五十二眾。加上海慧（Sagaramati，如海的智慧）內眾，以及新聚集的十方（十方世界）和勝音（Śrīghoṣa，殊勝音聲）眾，總計前述為五十五眾。

第二會中有新舊二眾。總計前述為五十七眾。第三、第四會各有天王（Deva-rāja，天神之王）菩薩（Bodhisattva，追求覺悟的眾生）二眾。總計前述為六十一眾。第五會中《昇天品》內有五十二眾及雲集一眾。第六會有同生異生二眾，以及第七會一眾。總計前述為一百一十七眾。第八會中菩薩、聲聞（Śrāvaka，聽聞佛法而修行的弟子）及天王三眾，總計前述為一百二十眾。其中每一眾的數量都以十個佛世界微塵數來衡量。這些都是沒有邊際的。然而，這八會既然同時互相融合成為一個法界（Dharmadhātu，一切法的總稱）大會，就知道每一會中各有一百二十眾，沒有邊際之相。這只是就此一世界八會中所說。如果通達十方虛空法界一切世界，都各有此無邊的眾會，互相涉入，重重疊疊，如帝網（Indra's net，因陀羅網，比喻無限重疊）般無盡。這是不可說不可說的。這就是《華嚴經》海會（法會）的眾數。二、諸會新舊者，有的只有舊眾沒有新眾，如第六、第七會。有的只有新眾沒有舊眾，如第三、第四、第五會。有的既有新眾也有舊眾，如最初、第二、第八會。其餘的意義各如下文集眾中所說。

三、定器者，泛泛而論，列舉聽眾有三種意義：一是當機（適合接受教法的人），二是影響（受到影響的人），三是寄法（寄託佛法的人）。現在這裡是通用於這三種意義。

四、世出世者，有四種意義：或者都是世間，因為在世間顯現的緣故。又因為在三世間中是一體的緣故。或者都是出世，因為他們的行為功德不是世間所能包含的緣故。或者既是世間也是出世，因為具

【English Translation】 Two, New and Old; Three, Determined Vessels; Four, Worldly and Transcendent; Five, Realms and Tendencies; Six, Various Vehicles; Seven, Expedient and Real; Eight, Positions and Stages; Nine, Representational Dharma; Ten, Cause and Effect.

Firstly, 'the number of assemblies' refers to the initial assembly having fifty-five kinds of listeners. From Samantabhadra (普賢, symbolizing the vows and practices of a Bodhisattva) to Maheśvara (摩醯, the Great自在天), there are thirty-four categories. Then, from Śrīsamudra (善海, Ocean of Merit) back to Samantabhadra, there are eighteen assemblies. Summing the preceding, there are fifty-two assemblies. Adding the inner assembly of Sagaramati (海慧, Ocean of Wisdom), as well as the newly gathered ten directions (十方, ten directions of the universe) and Śrīghoṣa (勝音, Auspicious Sound) assemblies, the total of the preceding is fifty-five assemblies.

In the second assembly, there are two groups, new and old. Adding to the previous total, there are fifty-seven assemblies. In the third and fourth assemblies, there are two groups each of Deva-rājas (天王, Heavenly Kings) and Bodhisattvas (菩薩, beings seeking enlightenment). Adding to the previous total, there are sixty-one assemblies. In the fifth assembly, within the 'Ascending to Heaven' chapter, there are fifty-two assemblies and one gathered assembly. In the sixth assembly, there are two groups, those born alike and those born differently, and one assembly in the seventh gathering. Adding to the previous total, there are one hundred and seventeen assemblies. In the eighth assembly, there are three groups: Bodhisattvas, Śrāvakas (聲聞, disciples who practice by hearing the Dharma), and Deva-rājas. Adding to the previous total, there are one hundred and twenty assemblies. The number in each of these assemblies is measured by the dust particles of ten Buddha-worlds. All of these are without limit. However, since these eight assemblies simultaneously merge into one Dharmadhātu (法界, the totality of all things) assembly, it is known that each assembly has one hundred and twenty groups without distinct characteristics. This is only spoken of in the context of the eight assemblies in this one world. If one understands all worlds in the ten directions and the Dharmadhātu, each has these boundless assemblies, interpenetrating and overlapping like Indra's net (帝網, a metaphor for infinite interconnectedness), endlessly. This is inexpressible and inexpressible. This is the number of assemblies in the ocean-like gathering of the Avataṃsaka Sūtra. Two, regarding the newness and oldness of the assemblies, some have only old assemblies and no new assemblies, such as the sixth and seventh assemblies. Some have only new assemblies and no old assemblies, such as the third, fourth, and fifth assemblies. Some have both new and old assemblies, such as the first, second, and eighth assemblies. The remaining meanings are explained in the following sections on the gathering of assemblies.

Three, 'Determined Vessels' broadly refers to three meanings when listing the audience: first, those who are ready to receive the teachings (當機); second, those who are influenced (影響); and third, those who entrust themselves to the Dharma (寄法). Here, it applies to all three meanings.

Four, 'Worldly and Transcendent' has four meanings: either all are worldly, because they appear in the world; also, because they are one within the three realms; or all are transcendent, because their conduct and virtues are not contained by the world; or they are both worldly and transcendent, because they possess

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前二義故。又隨相論初普賢等是出世。余是世故。或非世非出世。以是出出世攝故。是故此眾通其三位具斯四句也。

五界趣者。於三界中除無色天。以隨相寄法非殊勝故。若仁王經亦有無色天等。五趣中除地獄眾。以彼極苦寄相顯法亦非勝故。若方等陀羅尼經亦有此眾。又無人王眾。以相顯非奇故。或菩薩即人眾也。或唯列王眾。如后十八眾說。以表法自在故。或通王臣。如此三十四眾中說。以具主伴故。

六諸乘者。大智論云。若小乘經初唯列聲聞眾。若大乘經初具列菩薩聲聞二眾。義準若一乘經初唯列菩薩。所以知者彼論以大品等為共教。別指華嚴為不共教。以不與聲聞共說故。又此上三門各有二說。初中二者。一若為成小教得小果等唯列聲聞。此是愚法小乘。如阿含等經說。二為回小乘顯所被機。唯列聲聞。是大乘迴心教。如金剛般若經初辨。二具二眾中亦二。一或先列聲聞后列菩薩。此通始終頓三教。如凈名等經辦。二或先列菩薩后列聲聞。此通頓教及同教。如羅摩伽經惟樓王經和休經等辨。三唯列菩薩中亦二。一雖唯列菩薩主伴不具。是同教一乘。如十一面經等辨。二若主伴具足即別教一乘。如此經說。

七權實者。若約三乘佛居此娑婆界。雜眾是實。以實報生故。菩薩是權。方便現

【現代漢語翻譯】 現代漢語譯本： 前二義的緣故。又從隨相論的角度來看，最初的普賢等是出世的，其餘的是世間的緣故。或者說，既非世間也非出世間，因為他們是被出出世間所攝受的緣故。因此，這個大眾貫通了三位，具備這四句。

五界趣方面。在三界中，除了無色天，因為隨相寄法並非殊勝的緣故。如果《仁王經》中也有無色天等，五趣中除了地獄眾，因為他們極度痛苦，寄相顯法也並非殊勝的緣故。如果《方等陀羅尼經》中也有這些大眾。又沒有國王大眾，因為相顯並非奇異的緣故。或者菩薩就是人眾。或者只列國王大眾，如後面的十八眾所說，用來表示表法自在的緣故。或者貫通國王和臣子，如此三十四眾中所說，因為具備主伴的緣故。

六諸乘方面。《大智論》說，如果小乘經，最初只列聲聞眾。如果大乘經，最初具列菩薩和聲聞二眾。依此推斷，如果一乘經，最初只列菩薩。為什麼知道呢？因為《大智論》把《大品》等經作為共教，特別指出《華嚴經》為不共教，因為它不與聲聞共同宣說。又以上三門各有兩種說法。最初一種中的兩種：一是如果爲了成就小教，得到小果等，只列聲聞，這是愚法小乘，如《阿含經》等所說。二是為迴轉小乘，顯示所被之機，只列聲聞，這是大乘迴心教，如《金剛般若經》最初所辨。二具二眾中也有兩種：一是或者先列聲聞，后列菩薩，這貫通始終頓三教，如《凈名經》等所辨。二是或者先列菩薩，后列聲聞，這貫通頓教及同教，如《羅摩伽經》、《惟樓王經》、《和休經》等所辨。三隻列菩薩中也有兩種：一是雖然只列菩薩，主伴不具足，是同教一乘，如《十一面經》等所辨。二是如果主伴具足，就是別教一乘，如此經所說。

七權實方面。如果從三乘的角度來說，佛居住在這個娑婆界（Saha world），雜眾是真實的，因為是實報所生。菩薩是權巧方便的示現。

【English Translation】 English version: Because of the aforementioned two meanings. Furthermore, from the perspective of 'following the characteristics' (隨相論), the initial Samantabhadra (普賢) and others are transcendent (出世), while the rest are mundane (世) . Or, they are neither mundane nor transcendent, because they are encompassed by the 'transcendent of the transcendent' (出出世). Therefore, this assembly encompasses the three positions and possesses these four phrases.

Regarding the five realms of existence (五界趣). Within the three realms (三界), excluding the Formless Realm (無色天), because 'following the characteristics' and 'borrowing the Dharma' (隨相寄法) are not particularly superior. If the 'Humane Kings Sutra' (仁王經) also includes the Formless Realm and others, among the five destinies (五趣), excluding the hell beings (地獄眾), because their extreme suffering and 'borrowing the characteristics to reveal the Dharma' (寄相顯法) are also not superior. If the 'Square and Equal Dharani Sutra' (方等陀羅尼經) also includes this assembly. Furthermore, there is no assembly of kings (人王眾), because 'revealing through characteristics' (相顯) is not extraordinary. Or, the Bodhisattvas are the assembly of humans. Or, only the assembly of kings is listed, as mentioned in the later eighteen assemblies, to represent the freedom of Dharma expression (表法自在). Or, it encompasses both kings and ministers, as mentioned in the thirty-four assemblies, because it possesses both the principal and the retinue.

Regarding the six vehicles (六諸乘). The 'Great Treatise on Wisdom' (大智論) states that if it is a Hinayana sutra (小乘經), initially only the assembly of Sravakas (聲聞眾) is listed. If it is a Mahayana sutra (大乘經), initially both the assemblies of Bodhisattvas (菩薩) and Sravakas are listed. Based on this, if it is an Ekayana sutra (一乘經), initially only the Bodhisattvas are listed. How do we know this? Because the 'Great Treatise' considers the 'Great Perfection of Wisdom Sutra' (大品) and others as common teachings (共教), and specifically points out the 'Avatamsaka Sutra' (華嚴經) as an uncommon teaching (不共教), because it is not jointly taught with the Sravakas. Furthermore, each of the above three aspects has two interpretations. The two in the first aspect: One, if it is for accomplishing the Hinayana teaching and attaining small fruits, only the Sravakas are listed. This is the 'ignorant Dharma Hinayana' (愚法小乘), as mentioned in the 'Agama Sutras' (阿含經) and others. Two, to turn the Hinayana and reveal the potential of those being taught, only the Sravakas are listed. This is the Mahayana teaching of turning the mind (大乘迴心教), as clarified at the beginning of the 'Diamond Sutra' (金剛般若經). There are also two in the aspect of possessing two assemblies: One, either the Sravakas are listed first, followed by the Bodhisattvas. This encompasses the three teachings of gradual, sudden, and complete (始終頓三教), as clarified in the 'Vimalakirti Sutra' (凈名經) and others. Two, either the Bodhisattvas are listed first, followed by the Sravakas. This encompasses the sudden teaching and the common teaching (頓教及同教), as clarified in the 'Raumaka Sutra' (羅摩伽經), 'Vimalaraja Sutra' (惟樓王經), 'Vasumitra Sutra' (和休經), and others. There are also two in the aspect of only listing Bodhisattvas: One, although only Bodhisattvas are listed, the principal and retinue are not complete. This is the common teaching Ekayana (同教一乘), as clarified in the 'Eleven-Faced Avalokitesvara Sutra' (十一面經) and others. Two, if the principal and retinue are complete, it is the distinct teaching Ekayana (別教一乘), as mentioned in this sutra.

Regarding the provisional and the real (權實). If viewed from the perspective of the three vehicles (三乘), the Buddha resides in this Saha world (娑婆界), and the mixed assembly is real, because it is born from the real reward (實報). The Bodhisattvas are provisional, appearing through skillful means (方便現).

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故。如經云。彼諸菩薩隱其無量自在力等。或菩薩是實以地前菩薩猶生此土故。雜眾是權依大集經並是他方大菩薩等權形所作故。若佛居凈土菩薩唯實。實報生故。雜眾是化非實有故。攝論云。受用土中實無此等眾生。欲令凈土不空故。化作如是雜類眾生。若一乘中佛在此華藏界菩薩雜眾或並是實。以是海印定現實德攝故。或俱是權以隨緣而現故。余義思準。

八明其位者。若約三乘此普賢等皆是十地已上菩薩。彼神王等多分並是隨類生攝。即是八地已上。若一乘中如緣起際諸位皆齊。是故一人具五位位位皆遍收。準之。

九表法者。若三乘中但寄人顯法。仍人非是法。若一乘中此等諸人並是法界緣起法門。又此一眾即通三世間。以或作河池井泉水等國土身故。余可知。

十因果者。若三乘但是因位。若一乘中或皆是因。以未是佛故。或俱是果。以並是佛海印中現故。又乘解脫力入佛海故。或通因果。由前二義故。或俱非。以離性平等故。並如下嘆德中說。

次釋文者。一一眾中皆有四種圓滿。一數圓滿。謂先舉數等。二行圓滿。謂列名等。以名依行立故。三德圓滿。謂嘆德等。四供養圓滿。如下三業供養等。於此眾圓滿中有二。先明外眾。后海慧下明其內眾。就外眾中亦二。先列三十四眾

【現代漢語翻譯】 現代漢語譯本： 因此，正如經書所說：『那些菩薩隱藏了他們無量的自在力等等。』或者說，菩薩是真實的，因為十地之前的菩薩仍然生存在這個世界。雜眾是權宜之計，依據《大集經》，他們都是他方世界的大菩薩等權且示現所化作的。如果佛居住在凈土，菩薩就唯有真實，因為他們是實報土所生。雜眾是化現，並非真實存在。攝論說：『在受用土中，實際上沒有這些眾生。爲了讓凈土不顯得空曠，所以化現出這些雜類眾生。』如果在一乘教義中，佛在此華藏世界，菩薩和雜眾或許都是真實的，因為這是海印三昧所顯現的真實功德所攝持的緣故。或者說，他們都是權宜之計，因為他們是隨緣而顯現的。其餘的意義可以參照推斷。

第八，說明他們的位次。如果按照三乘教義，這些普賢（Samantabhadra）等都是十地以上的菩薩。那些神王等大部分都是隨其種類而生，也就是八地以上。如果在一乘教義中，如緣起之際，各個位次都是平等的。因此，一人具備五種位次，每個位次都普遍包含其他位次，可以參照這個原則來理解。

第九，表法。如果按照三乘教義，只是藉由人來顯現法，但人並非就是法。如果在一乘教義中，這些人都是法界緣起的法門。而且，這一眾生也貫通三世間，因為他們或者化作河池、井泉、水等國土之身。其餘的可以類推得知。

第十，因果。如果按照三乘教義，都只是因位。如果在一乘教義中，或者都是因，因為他們還不是佛。或者都是果，因為他們都是佛在海印三昧中顯現的。又因為乘著解脫的力量進入佛的海會。或者貫通因果，因為前面的兩種意義。或者都不是，因為遠離了自性，是平等的。這些都如下面的讚歎功德中所說。

接下來解釋經文。每一個眾生中都有四種圓滿。第一是數量圓滿，也就是先舉出數量等等。第二是行圓滿，也就是列出名號等等，因為名號是依據修行而建立的。第三是德圓滿，也就是讚歎功德等等。第四是供養圓滿，如下面的三業供養等等。在這眾圓滿中，有兩種，先說明外眾，后海慧（Sagaramati）以下說明內眾。就外眾中也有兩種，先列出三十四眾。

【English Translation】 English version: Therefore, as the sutra says, 'Those Bodhisattvas conceal their immeasurable powers and so on.' Or, the Bodhisattvas are real because Bodhisattvas before the Tenth Ground (Bhumi) are still born in this world. The mixed assembly (Zhong) is provisional (Upaya), according to the Mahasamgraha Sutra, they are all great Bodhisattvas from other worlds who provisionally manifest. If the Buddha resides in a Pure Land, the Bodhisattvas are only real because they are born in the Reward Body Land (Sambhogakaya). The mixed assembly is a transformation, not truly existent. The Samgraha Sutra says, 'In the Enjoyment Land, there are actually no such beings. In order to prevent the Pure Land from appearing empty, they are transformed into such mixed beings.' If in the One Vehicle (Ekayana) teaching, the Buddha is in this Flower Treasury World (Hua-tsang World), the Bodhisattvas and the mixed assembly may all be real because this is the real virtue manifested by the Samudramudra Samadhi. Or, they are all provisional because they appear according to conditions. The remaining meanings can be inferred accordingly.

Eighth, explaining their positions. If according to the Three Vehicles (Triyana), these Samantabhadra (Universal Worthy) and others are all Bodhisattvas above the Tenth Ground. Those divine kings and others mostly belong to beings born according to their kind, which is above the Eighth Ground. If in the One Vehicle teaching, such as at the juncture of dependent origination, all positions are equal. Therefore, one person possesses five positions, and each position universally includes the others. Refer to this principle.

Ninth, representing the Dharma. If according to the Three Vehicles, it is only borrowing people to reveal the Dharma, but people are not the Dharma. If in the One Vehicle teaching, these people are all Dharma gates of dependent origination in the Dharma Realm. Moreover, this assembly also penetrates the three realms because they may transform into rivers, ponds, wells, springs, water, and other land bodies. The rest can be known by analogy.

Tenth, cause and effect. If according to the Three Vehicles, it is only the causal position. If in the One Vehicle teaching, they may all be causes because they are not yet Buddhas. Or they are all effects because they are all manifested by the Buddha in the Samudramudra Samadhi. Also, because they enter the Buddha's ocean through the power of liberation. Or it penetrates cause and effect because of the previous two meanings. Or neither, because it is apart from self-nature and is equal. These are all as said in the following praise of virtues.

Next, explaining the text. In each assembly, there are four kinds of perfection. First is the perfection of number, which is to first mention the number, etc. Second is the perfection of practice, which is to list the names, etc., because the name is established according to practice. Third is the perfection of virtue, which is to praise the virtues, etc. Fourth is the perfection of offering, such as the following three karmas of offering, etc. In this assembly perfection, there are two. First, explain the outer assembly, and then below Sagaramati (Ocean of Wisdom) explain the inner assembly. In the outer assembly, there are also two. First, list the thirty-four assemblies.

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具前三種圓滿。后攝為十八眾顯第四供養圓滿。問前列中以普賢為首摩醯為終后興供中何故反此。答古德釋云。初從下向上。表進行增微。后從上向下。表尊位次第。此釋難用。豈令普賢最為卑劣。今釋前則從近向遠。表依本起末。后從遠向近。明尋末歸本。良以本末無二遠近不殊。二文互舉無障礙也。就前中二。先辨同生。后明異生。或以聲聞為同菩薩神等併爲異生。此約小乘。以約相明同故。如同坐等。或以出家菩薩及聲聞等為同。余併爲異。此約始教。或以菩薩為同。聲聞等為異。此約終教。或唯地上菩薩為同。以同證法性故。余悉為異。或八地以上為同。以俱純熟純無流故。此二通始終二教。或唯菩薩為同。以通諸位故。神天等為異。是法界別德故。或菩薩神等俱是同。以法界無二故。或俱異。以法界差別故。此約一乘辨。就同生內。初數圓滿中。大者有八義。一數大謂十剎塵等也。二德大謂位具一乘法界德故。三作業大謂救眾生極重苦故。四敬大謂天王等大人所敬故。五勝大謂一切眾中最殊勝故。六行大謂修二利六位行故。七愿大謂十種大愿十盡句故。八時大謂三無數劫或無量僧祇而修行故。菩薩者依佛地論及無性攝論等總有三釋。一云菩提此云覺。是所求也。薩埵此云有情。是所度也。從境為名。義言若

【現代漢語翻譯】 具足前三種圓滿。後面所攝的十八眾，顯示了第四種供養圓滿。問：前面的排列中以普賢（Samantabhadra，象徵大行）為首，摩醯首羅（Maheśvara，自在天）為終，後面的供養中為何與此相反？答：古德解釋說，開始時從下向上，表示進行時逐漸增進。後來從上向下，表示尊位的次第。這種解釋難以採用，難道要讓普賢最為卑劣嗎？現在解釋為，前面是從近向遠，表示依根本而起末端。後面是從遠向近，表明尋末歸本。因為本末沒有差別，遠近沒有不同，兩種說法互相舉例，沒有障礙。就前面的兩種情況來說，先辨別同生，后說明異生。或者以聲聞（Śrāvaka，小乘修行者）為同生，菩薩（Bodhisattva，發菩提心者）、神等都為異生。這是從小乘的角度來說的，因為從小乘的相上來說是相同的，如同一起坐等。或者以出家菩薩及聲聞等為同生，其餘都為異生。這是從始教的角度來說的。或者以菩薩為同生，聲聞等為異生。這是從終教的角度來說的。或者只有地上菩薩為同生，因為他們共同證悟了法性。其餘都為異生。或者八地以上的菩薩為同生，因為他們都純熟而沒有流失。這兩種說法貫通始終二教。或者只有菩薩為同生，因為他們貫通各個位次。神天等為異生，因為這是法界的個別功德。或者菩薩、神等都是同生，因為法界沒有差別。或者都是異生，因為法界有差別。這是從一乘的角度來辨別的。就同生之內，最初的數目圓滿中，『大』有八種含義：一是數目大，指十剎塵等。二是功德大，指位具一乘法界的功德。三是作業大，指救度眾生極重苦難。四是尊敬大，指天王等大人所尊敬。五是殊勝大，指在一切眾生中最殊勝。六是修行大，指修二利六位行。七是願力大，指十種大愿和十盡句。八是時間長，指三無數劫或無量僧祇而修行。菩薩，依據《佛地論》及無性《攝論》等，總共有三種解釋。一種說法是，菩提（Bodhi）意為覺悟，是所求的目標。薩埵（Sattva）意為有情，是所度的對象。從境界來命名，意思是如果

【English Translation】 Possessing the former three kinds of perfections. The latter inclusion of the eighteen assemblies reveals the fourth perfection of offering. Question: In the previous arrangement, why is Samantabhadra (Universal Worthy) at the head and Maheśvara (Great Lord) at the end, while the subsequent offering reverses this order? Answer: Ancient masters explain that initially, it proceeds from bottom to top, indicating a gradual increase in progress. Later, it proceeds from top to bottom, representing the order of venerable positions. This explanation is difficult to accept. Would it make Samantabhadra the most inferior? Now, it is explained that the former proceeds from near to far, indicating reliance on the root to initiate the end. The latter proceeds from far to near, clarifying the search for the end to return to the root. Because the root and the end are not different, near and far are not distinct, the two statements mutually exemplify each other without obstruction. Regarding the former two, first distinguish those born together, then explain those born differently. Or, regard Śrāvakas (Hearers) as born together, and Bodhisattvas (Enlightenment Beings), gods, etc., as born differently. This is from the perspective of the Small Vehicle (Hinayana), because from the perspective of the Small Vehicle's characteristics, they are the same, like sitting together. Or, regard ordained Bodhisattvas and Śrāvakas, etc., as born together, and the rest as born differently. This is from the perspective of the Initial Teaching. Or, regard Bodhisattvas as born together, and Śrāvakas, etc., as born differently. This is from the perspective of the Final Teaching. Or, only regard Bodhisattvas on the ground as born together, because they jointly realize the Dharma-nature. All the rest are born differently. Or, regard those above the eighth ground as born together, because they are all purely mature and without outflow. These two explanations encompass both the Initial and Final Teachings. Or, only regard Bodhisattvas as born together, because they encompass all positions. Gods, etc., are born differently, because they are separate virtues of the Dharma-realm. Or, Bodhisattvas, gods, etc., are all the same, because the Dharma-realm is non-dual. Or, all are different, because the Dharma-realm is differentiated. This is distinguished from the perspective of the One Vehicle (Ekayana). Within those born together, in the initial perfection of number, 'great' has eight meanings: First, great in number, referring to ten kshetras of dust particles, etc. Second, great in virtue, referring to the position possessing the virtues of the One Vehicle Dharma-realm. Third, great in action, referring to saving sentient beings from extremely heavy suffering. Fourth, great in respect, referring to being respected by great beings such as heavenly kings. Fifth, great in excellence, referring to being the most excellent among all beings. Sixth, great in practice, referring to cultivating the practices of benefiting oneself and others in the six positions. Seventh, great in vows, referring to the ten great vows and the ten exhaustive phrases. Eighth, great in time, referring to cultivating for three countless kalpas or immeasurable asamkhyeya kalpas. Bodhisattva, according to the Buddhabhumi Sutra and Asanga's Mahāyānasaṃgraha, has three explanations in total. One explanation is that Bodhi means 'awakening', which is the goal sought. Sattva means 'sentient being', which is the object to be delivered. Named from the perspective of the object, it means 'if'

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從心稱應言悲智。二菩提如前。薩埵是能求。謂求菩提之有情也。此約人法為名。亦是心境為目。三菩提如前。薩埵此云勇猛。謂有志能。于大菩提勇猛求故。又智論云。薩埵或云眾生。或云大心。即是上二義也。俱者謂傳法菩薩與之俱聞故。如來與之俱說故。又智論云。一處一時一心一戒一見道解脫是名為共。共猶俱也。第二行圓滿中。菩薩名雜者有二意。一為顯下粗細等雜世界故。二以此眾通八會序故。德周法界曰普。至順調善曰賢。智論名遍吉也。此中同名普者以圓遍故。次名月者德清涼故。次名王者德自在故。次名光者了闇用故。次堅固德故。次德獨出故。次演清涼教故。次德明尊故。智論云。問菩薩甚多何以列少。答菩薩無量說不可盡。若都列者文字難載。複次菩薩不過二種。所謂在家出家。此方他方。在家謂颰陀羅等。出家謂妙德等。此方謂慈氏等他方謂觀音等。若說此二當知一切都以攝盡。解云。此約娑婆世界說。就華藏眾如文可知。

第三嘆德圓滿中二。先約人。后約法。初中友者德齊也。即顯因果無二也。此文有二意。一舉佛顯德。如雲欲觀其人先觀其友等。二何故集此。以是友故。相成故。俗書云。同志曰友也。此中善友有三義。一過己義如善財進友。二德齊義以是朋友故。三少劣義以普

【現代漢語翻譯】 現代漢語譯本：從內心稱合相應的言語是悲智的體現。二菩提（二乘菩提，即聲聞菩提和緣覺菩提）的含義如前所述。薩埵（菩薩）是能尋求者，指尋求菩提的有情眾生。這從人和法的角度來命名，也是從心和境的角度來立題。三菩提（佛菩提）的含義如前所述。薩埵，這裡解釋為勇猛，指有志向和能力，對於大菩提勇猛精進地尋求的修行者。另外，《智度論》中說，薩埵或者稱為眾生，或者稱為大心，就是上面兩種含義的概括。俱者，指的是傳法的菩薩與聽眾共同聽聞佛法，如來與聽眾共同宣說佛法。又《智度論》中說，一處、一時、一心、一戒、一見道、一解脫，這叫做共。共，就是共同的意思。在第二行圓滿中，菩薩的名字用『雜』字，有兩種含義。一是為顯示下面粗細等雜的世界；二是因為這次集會貫通八會（華嚴經八個集會）的緣故。德行周遍法界稱為普，至極順從調和善良稱為賢。《智度論》中稱普賢菩薩為遍吉。這裡同樣用『普』字，是因為他的德行圓滿周遍。其次用『月』字來命名，是因為他的德行清涼；其次用『王』字來命名，是因為他的德行自在；其次用『光』字來命名，是因為他的德行能夠照了破除愚昧黑暗；其次用『堅固』來命名，是因為他的德行堅定不動搖；其次用『獨出』來命名，是因為他的德行超然獨立；其次用『演清涼教』來命名，是因為他的德行能夠宣揚清涼的佛法；其次用『明尊』來命名，是因為他的德行光明而尊貴。《智度論》中說：『問：菩薩非常多，為什麼只列出少數？』答：『菩薩的數量無量無邊，說也說不盡。如果全部列出來，文字難以記載。而且，菩薩不過兩種，即在家菩薩和出家菩薩，此方世界的菩薩和他方世界的菩薩。在家菩薩比如颰陀羅（賢護），出家菩薩比如妙德（文殊），此方世界的菩薩比如慈氏（彌勒），他方世界的菩薩比如觀音。如果說了這兩種菩薩，應當知道一切菩薩都已包括在內了。』解釋說，這是就娑婆世界來說的。至於華藏世界的菩薩，可以按照經文來理解。 第三部分是讚歎功德圓滿，分為兩部分。先從人的角度讚歎，后從法的角度讚歎。首先，『友』字表示德行相等，也顯示了因和果沒有差別。這段經文有兩種含義：一是舉出佛來顯示功德，如俗話說『想要觀察一個人，先觀察他的朋友』；二是說明為什麼聚集這些人，因為他們是朋友，能夠互相成就。俗話說，志同道合的人稱為朋友。這裡善友有三種含義：一是超過自己的含義，如善財童子參訪善知識；二是德行相等的含義，因為他們是朋友；三是稍有不如的含義，因為普賢菩薩的功德廣大。

【English Translation】 English version: Words that correspond to the mind's calling are manifestations of compassion and wisdom. The two Bodhis (two vehicles of enlightenment, namely Sravaka Bodhi and Pratyekabuddha Bodhi) have the meanings as previously described. Sattva (Bodhisattva) is the seeker, referring to sentient beings who seek Bodhi. This is named from the perspective of person and Dharma, and also titled from the perspective of mind and realm. The three Bodhis (Buddha Bodhi) have the meanings as previously described. Sattva, here interpreted as valiant, refers to those with aspiration and ability, who diligently seek great Bodhi. Furthermore, the Mahaprajnaparamita Sastra says that Sattva is also called sentient beings or great mind, which is a summary of the above two meanings. 'Together' refers to the Bodhisattva who transmits the Dharma and the audience hearing the Dharma together, and the Tathagata and the audience speaking the Dharma together. Also, the Mahaprajnaparamita Sastra says, 'One place, one time, one mind, one precept, one seeing the path, one liberation, this is called common.' 'Common' means together. In the second line, 'perfection', the name of the Bodhisattva uses the word 'mixed', which has two meanings. One is to show the coarse and fine mixed worlds below; the second is because this gathering connects the eight assemblies (of the Avatamsaka Sutra). Virtue pervading the Dharma realm is called 'Pu' (Universal), and utmost obedience, harmony, and goodness are called 'Hsien' (Worthy). The Mahaprajnaparamita Sastra calls Samantabhadra Bodhisattva 'Pien Chi'. Here, the word 'Pu' is also used because his virtue is complete and pervasive. Secondly, the name 'Moon' is used because his virtue is cool and clear; secondly, the name 'King' is used because his virtue is free and at ease; secondly, the name 'Light' is used because his virtue can illuminate and dispel ignorance and darkness; secondly, 'Firm' is used because his virtue is firm and unwavering; secondly, 'Unique' is used because his virtue is outstanding and independent; secondly, 'Expounding the Cool Teaching' is used because his virtue can propagate the cool Dharma; secondly, 'Bright Venerable' is used because his virtue is bright and honorable. The Mahaprajnaparamita Sastra says: 'Question: There are so many Bodhisattvas, why are only a few listed?' Answer: 'The number of Bodhisattvas is immeasurable and boundless, and it is impossible to describe them all. If they were all listed, the text would be difficult to record. Moreover, there are only two types of Bodhisattvas, namely lay Bodhisattvas and monastic Bodhisattvas, Bodhisattvas of this world and Bodhisattvas of other worlds. Lay Bodhisattvas are like Bhadra (Bhadrika), monastic Bodhisattvas are like Myode (Manjusri), Bodhisattvas of this world are like Maitreya, and Bodhisattvas of other worlds are like Avalokitesvara. If these two types of Bodhisattvas are mentioned, it should be known that all Bodhisattvas are included.' It is explained that this is in relation to the Saha world. As for the Bodhisattvas of the Flower Adornment world, they can be understood according to the text. The third part is praising the perfection of virtue, divided into two parts. First, praise from the perspective of people, and then praise from the perspective of Dharma. First, the word 'friend' indicates that virtues are equal, and also shows that there is no difference between cause and effect. This passage has two meanings: one is to cite the Buddha to show virtue, as the saying goes, 'If you want to observe a person, first observe his friends'; the second is to explain why these people are gathered, because they are friends and can help each other. As the saying goes, people with common aspirations are called friends. Here, a good friend has three meanings: one is the meaning of surpassing oneself, such as Sudhana's pilgrimage to good teachers; the second is the meaning of equal virtue, because they are friends; the third is the meaning of being slightly inferior, because the merits of Samantabhadra Bodhisattva are vast.

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賢等名第二尊導故。二約法中初一句總。此一切菩薩皆悉成就無邊功德。深廣如海。十相準之。下別辨中二。先成就自分功德。后無上智愿下成就勝進功德。然此二分通說有七重。一約一行生熟分。二約二行如施行已成后修戒等。三約二利以分。四就行位。以得位為勝進。五約比證以分。六約二位。謂前位已成為自分。趣向後位為勝進。七就因果。因成自分。入果勝進。今此文中正就末後兼通可知。就自分中成就九種功德。一成行滿功德謂無處無時而不見。行施等七度故云諸度普照。二成慧眼功德。以何義令此度行而得圓遍。以凈慧眼如彼三際而等觀故。云慧眼等也。三成深定功德。謂依何得此慧眼。以依深定發故。此中有三義。一于定不味故云凈。定發勝慧故云明。二處於定純熟入出無礙故云明凈。如下文東方入正受西方三昧起等。三頓入多定令一攝一切故云具足明凈。下文云。如入微塵數諸三昧一三昧生塵等定也。上來三句明自利行。四成妙辯功德。謂巧能說彼難說之法故稱辯才。即下四十無礙等。以一言說一切名廣。所說皆玄曰深。此深及廣悉無崖無底故云無盡。五成普曜功德。以佛功德身光普現照曜群機故。六成調化功德。謂善巧了知眾生心器。即心行稠林也。稱根授法。調令離障伏使入法故云如應調伏。上

三句即三業化他行也。七成就真智功德。以金剛智普照一切差別境界。悉同一味平等法性。八成量智功德。以廣大之慧明達深智所知之境。無不周盡故云靡不明達也。上二句明智照二諦德。此上八句約行顯德。九成攝位功德。此有二義。一攝前諸行入信等五位之中。二隨在一位即攝前後一切諸位。此二亦有二。一約相入明攝。二約相即明攝。如前十門處準之。此從十信滿心已去諸位見此相攝。是故下賢首品中。信滿之處即具一切位乃至佛果等。是此義也。上來自分竟。

第二勝進入果中二。初十句明體德圓滿。二遍游下六句顯妙用自在。

前中成於佛果十種功德。一得佛智愿德無上者。佛果無加故。智謂大智。即四智十智等。愿謂大愿。即自體無障礙愿。大智已成。大愿已滿。並皆現今成滿已訖。非是當成故云皆已成滿。二具佛密教德。此有二義。一言不盡理名秘密教。以非了義故。二微妙難解非下位能測故。名密教。以是深廣故。此中據后說。何者深。謂言即不言故。何者廣。謂不言之言周法界故。下文鹙子如聾等是也。此深廣教唯佛所有。今此菩薩具足同佛故名也。三得佛果法德。謂十八不共等果位功德。望下皆名不共。佛佛相望名為共法。非是與菩薩共故云佛共法也。四同果位德。此有四義。一同

佛行者謂大悲行故。二同佛地者得佛十地。謂毗盧遮那智藏大海地等。三同佛德者得佛無邊福智德故。四同佛力者得十力故。又得十種大力等如不思品說。五三昧自在德。此有二義。一出入自在故。二相攝自在故。上五句得佛自利德。六機感現形德。謂機感繁多故云生海。圓身普應故云應現。如經云應以佛身得度者即現佛身等。七隨行攝生德。謂隨其根行授與法門令增正行故云建立。前句現身。此句說法。此二句得佛化生德。八巧證法海德。謂緣起法深廣繁奧苞含如海巧達其際故云善入。九入海迴轉德。謂善入緣起陀羅尼門。令一攝一切故云迴轉總持也。十果海充身德。謂由於緣起法海巧迴轉故。令佛無邊功德法海皆悉攝取充滿己身。是故皆得佛果功德意由此也。下文云。菩薩于因緣和合中自在。乃至能隨意示現於佛身。此之謂也。第二妙用自在中有六。一遍游諸剎用。此窮世界海。二出生愿海用。謂由此願力入國土海。又前句游他佛剎。此句愿嚴自土。三三達圓明用。以未來難知是故偏。舉。理實通三。可知。四歷事供養用。五愿海深廣用。故云普賢愿也。六化物智圓用。故云于眾生智滿也。同生眾竟。

第二異生眾中先辨金剛力士眾。以衛佛近故先列也。表佛德緣起不壞相故。眾行所依如金剛際故。即行眷

【現代漢語翻譯】 現代漢語譯本 佛行者被稱為具有大悲行。因為他們與佛的境界相同，所以能獲得佛的十地（Dasabhumi）。這十地指的是毗盧遮那（Vairocana）的智慧寶藏大海地等。因為他們與佛的功德相同，所以能獲得佛無邊的福德和智慧。因為他們與佛的力量相同，所以能獲得十力（Dasabala）。並且還能獲得十種大力等，正如《不思議品》所說。第五是三昧自在德。這有兩層含義：一是出入自在，二是相攝自在。以上五句是獲得佛的自利功德。 第六是機感現形德。因為眾生的根機感應繁多，所以說『生海』。佛的圓滿之身普遍應現，所以說『應現』。如經中所說：『應以佛身得度者，即現佛身』等。第七是隨行攝生德。意思是隨順眾生的根器和修行，授予相應的法門，使他們增長正行，所以說『建立』。前一句是現身，這一句是說法。這兩句是獲得佛的化生功德。第八是巧證法海德。意思是緣起法深廣繁奧，包容含藏如大海，能夠巧妙地通達其邊際，所以說『善入』。第九是入海迴轉德。意思是善於進入緣起陀羅尼門，使一法攝一切法，所以說是迴轉總持。第十是果海充身德。意思是由於在緣起法海中巧妙地迴轉，使佛無邊的功德法海都能夠攝取充滿自身。因此，都能獲得佛果的功德，意義就在於此。下文說：『菩薩于因緣和合中自在，乃至能隨意示現於佛身』，說的就是這個意思。 第二，妙用自在中有六種：一是遍游諸剎用，這窮盡世界海。二是出生愿海用，意思是憑藉願力進入國土海。前一句是遊歷其他佛剎，這一句是用願力莊嚴自己的國土。三是三達圓明用，因為未來難以預知，所以偏重於舉例說明。實際上是通達過去、現在、未來三世的。四是歷事供養用。五是愿海深廣用，所以說是普賢愿。六是化物智圓用，所以說是對於眾生的智慧圓滿。以上是同生眾的內容。 第二，在異生眾中，首先辨析金剛力士眾。因為他們護衛佛陀，所以先列出。這表示佛的功德緣起不壞的相，眾生的修行所依如金剛際，也就是修行的眷屬。

【English Translation】 English version The Buddha-practitioners are called those with great compassionate conduct. Because they are the same as the Buddha's realm, they attain the ten Bhumis (Dasabhumi) of the Buddha. These ten Bhumis refer to the Vairocana's treasure of wisdom, the great ocean Bhumi, etc. Because they are the same as the Buddha's virtues, they attain the Buddha's boundless merits and wisdom. Because they are the same as the Buddha's power, they attain the ten powers (Dasabala). And they also attain the ten great powers, as described in the 'Inconceivable Chapter'. The fifth is the virtue of Samadhi's freedom. This has two meanings: first, the freedom of entering and exiting; second, the freedom of mutual inclusion. The above five sentences are the self-benefiting virtues of attaining Buddhahood. The sixth is the virtue of manifesting forms in response to beings' capacities. Because the sentient beings' capacities and responses are numerous, it is said 'ocean of births'. The Buddha's perfect body universally appears, so it is said 'manifestation'. As the sutra says, 'If one should be liberated by the body of a Buddha, one immediately manifests as a Buddha's body,' etc. The seventh is the virtue of embracing beings by following their practices. It means according to the sentient beings' capacities and practices, imparting the corresponding Dharma gates, enabling them to increase their proper conduct, so it is said 'establishment'. The previous sentence is the manifestation of the body, and this sentence is the teaching of the Dharma. These two sentences are the virtues of the Buddha's transformation and birth. The eighth is the virtue of skillfully realizing the ocean of Dharma. It means the Dharma of dependent origination is profound, vast, complex, and contains everything like an ocean, being able to skillfully penetrate its boundaries, so it is said 'skillful entry'. The ninth is the virtue of entering the ocean and revolving. It means being skilled at entering the Dharani gate of dependent origination, enabling one Dharma to encompass all Dharmas, so it is said 'revolving and upholding'. The tenth is the virtue of the ocean of fruition filling the body. It means due to the skillful revolving in the ocean of the Dharma of dependent origination, the Buddha's boundless ocean of merit and virtue can all be absorbed and fill one's own body. Therefore, one can attain the merits of the Buddha's fruition, and that is the meaning. The following text says, 'Bodhisattvas are free in the union of causes and conditions, and can even manifest the body of a Buddha at will,' which is what this refers to. Secondly, there are six kinds of wonderful uses of freedom: first, the use of traveling through all Buddha-lands, which exhausts the ocean of worlds. Second, the use of giving rise to the ocean of vows, meaning entering the ocean of lands by the power of vows. The previous sentence is traveling to other Buddha-lands, and this sentence is using vows to adorn one's own land. Third, the use of perfect clarity of the three insights, because the future is difficult to know, so it is emphasized by giving an example. In reality, it penetrates the past, present, and future. Fourth, the use of making offerings through experiences. Fifth, the use of the depth and breadth of the ocean of vows, so it is said to be the vows of Samantabhadra. Sixth, the use of the perfection of the wisdom of transforming beings, so it is said to be the fulfillment of the wisdom of sentient beings. The above is the content of the assembly of those born together. Secondly, among the assemblies of different beings, first, we distinguish the assembly of Vajra warriors. Because they protect the Buddha, they are listed first. This represents the indestructible aspect of the Buddha's merits arising from dependent origination, and the reliance of sentient beings' practice is like the Vajra realm, which is the retinue of practice.

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屬餘眾亦然。嘆德中八句。初一句總明本願侍佛。后七句別顯其德。前中若三乘教中。八地已上方乃現形。顯衛。已前密衛。一乘中。信滿已去並顯衛。如下賢首明法二品說。又隨心求義為愿。要契至誠為誓。下別中二。先內德圓滿。后無量神力下外用普周。前中三句。初願行具。二福智凈。三大定深。外用中四句。一力同果遍。二大小重入。三身出衆表無大眾畏也。四隨類巧現。皆如緣起際準之。第三道場神者。在樹下近故次列之耳。嘆德中略舉往因。如下善財第十回向知識處說。又守護道場。如寶髻等。又道場之神此依主釋。或道場即神持業釋。一乘通二釋。以並法門故。三乘唯依主。人法別故。下諸神名二釋準之。第四龍居上蔭覆義故。云嚴法堂。如下普光堂龍所造等。第五地神居下。運載義多現女身。如堅牢等。第六樹神居中。建立義德樹高情故喜也。第七藥神是對治義。法藥遣惑是悲門也。第八穀神是資持義。育養黎元令喜故也。如后稷等社公(云云)。

第九河神是流潤義。德中勤是流義。益是潤義。第十海神是具德義。如下十相等。德中以法同事可知。第十一火神是成熟義。照明義。焚燒義。除闇義。初二成二嚴。后二滅二障準之。第十二風神是聚散義。如風災為散風輪持聚等。散惑聚德可知。

又即令眾生身不分散。皆是法界緣起舍那風神力也。又內風有五種。一息風。出入息從臍輪起。二消風。向下消食。三持風。令人行健。四災風。令人成病。五力風。人將死解人支節臨死人面有五色風。入地獄者黑色。生畜者青色。餓鬼黃色。兼以舌出。生人面如常色。生天鮮華色。精光可愛。第十三空神有七義。一無邊。二無礙。三一味。四含攝。五顯示。六離染。七堅固。前五名中準后二德中彰。第十四主方神是顯示義。謂顯示方隅令達迷向正故云善照。照猶示也。第十五主夜神是助成義。非正時故。或闇夜中導引眾生。如下夜天等準之。第十六主晝神是正修義。是正時故。故云信樂正法。又是明飾義故云莊嚴。第十七阿修羅新為阿素洛。依婆沙名非天。佛地論說天趣攝。多作諂詐無天實行故名非天。如世惡行名曰非人。或名非端正。或名不酒。于大海中作酒不成等(云云)。或云毗摩之母本從天生故云劣天。阿含經云。劫初成時光音天來海中洗浴。水觸其身失精在水。遂成肉卵。經八千歲乃生一女。身若須彌。有九百九十九頭。頭有千眼。有九百九十九口。口有四牙。牙上出火。猶如霹靂。二十四手。九百九十九腳。在海浮戲水精入身生一肉卵。經八千歲生毗摩質多。身有九頭。頭有千眼。口中出水。有九百九

【現代漢語翻譯】 現代漢語譯本 又即使令眾生的身體不分散，這都是法界緣起和毗盧遮那佛（舍那為毗盧遮那佛的簡稱）的風神之力。 又內在的風有五種：一是息風，出入的呼吸從臍輪升起；二是消風，向下消化食物；三是持風，使人行走健康；四是災風，使人致病；五是力風，人在將死時分解人的肢節，臨死之人的面部有五種顏色的風。進入地獄的人是黑色，轉生為畜生的是青色，轉生為餓鬼的是黃色，並且舌頭伸出。轉生為人面色如常，轉生到天界面色鮮艷華麗，精光可愛。 第十三空神有七種含義：一是無邊，二是無礙，三是一味，四是含攝，五是顯示，六是離染，七是堅固。前五種名稱是中等的，后兩種是德行的彰顯。 第十四主方神是顯示的含義，是指顯示方位，使人通達方向，使迷惑的人走向正途，所以說『善照』。照，就是顯示的意思。 第十五主夜神是助成的含義，因為不是正時。或者在黑暗的夜晚引導眾生，如下夜天等可以作為參考。 第十六主晝神是正修的含義，因為是正時。所以說『信樂正法』。又是明亮裝飾的含義，所以說『莊嚴』。 第十七阿修羅，新譯為阿素洛（Asura），依據《婆沙論》的說法，被稱為『非天』。佛地論說屬於天道所攝。因為多作諂媚虛詐之事，沒有天人的真實行為，所以稱為『非天』。如同世間的惡行被稱為『非人』。或者稱為『非端正』，或者稱為『不酒』，在大海中釀酒不成等等。 或者說毗摩質多羅（Vimacitra）的母親本來是從天界出生的，所以說是低劣的天人。《阿含經》說，劫初形成時，光音天（Ābhāsvara）來到海中洗浴，水觸碰到身體，遺失精液在水中，於是形成肉卵，經過八千年才生下一個女兒，身體像須彌山（Sumeru）。有九百九十九個頭，頭上有千隻眼睛，有九百九十九張嘴，嘴裡有四顆牙齒，牙齒上冒出火焰，像霹靂一樣。有二十四隻手，九百九十九隻腳，在海中漂浮嬉戲，水精進入身體，生下一個肉卵，經過八千年，生下毗摩質多羅，身體有九個頭，頭上有千隻眼睛，口中噴出水，有九百九

【English Translation】 English version Furthermore, causing all sentient beings' bodies not to be scattered is due to the power of the Dharmadhatu's (realm of truth) arising, the wind spirit of Vairocana Buddha (Śākyamuni Buddha). Moreover, there are five types of internal winds: first, the breath wind, with inhalation and exhalation arising from the navel chakra; second, the digesting wind, which digests food downwards; third, the sustaining wind, which makes people walk healthily; fourth, the calamitous wind, which causes people to become ill; fifth, the strength wind, which dismembers people's limbs when they are about to die. The faces of those about to die have five colors of wind. Those who enter hell are black, those reborn as animals are blue, those reborn as hungry ghosts are yellow, with their tongues sticking out. Those reborn as humans have normal-colored faces, and those reborn in the heavens have bright and beautiful faces, with adorable, radiant light. The thirteenth Space Spirit has seven meanings: first, boundlessness; second, unobstructedness; third, oneness; fourth, inclusiveness; fifth, manifestation; sixth, freedom from defilement; seventh, firmness. The first five names are moderate, while the latter two manifest virtue. The fourteenth Direction-Governing Spirit has the meaning of manifestation, referring to manifesting directions, enabling people to understand directions, and guiding those who are confused onto the right path, hence the saying 'Good Illumination.' Illumination means manifestation. The fifteenth Night-Governing Spirit has the meaning of assistance, because it is not the proper time. Or guiding sentient beings in the dark night, such as the Night Heaven, etc., can be used as a reference. The sixteenth Day-Governing Spirit has the meaning of proper practice, because it is the proper time. Therefore, it is said 'Believing and delighting in the Correct Dharma.' It also has the meaning of bright adornment, hence the saying 'Adornment'. The seventeenth Asura, newly translated as Asura (Asura), according to the Vibhasa (Vibhasa), is called 'non-heavenly'. The Buddhabhumi Sutra says it is included in the heavenly realm. Because they often engage in flattery and deceit, lacking the true conduct of heavenly beings, they are called 'non-heavenly'. Just as evil deeds in the world are called 'non-human'. Or called 'not upright', or called 'not wine', failing to make wine in the great ocean, etc. Or it is said that Vimacitra's (Vimacitra) mother was originally born from the heavens, so she is called an inferior heavenly being. The Agama Sutra says that at the beginning of the kalpa (aeon), the Light Sound Heaven (Ābhāsvara) came to bathe in the sea, and the water touched her body, losing essence in the water, thus forming a flesh egg, and after eight thousand years, a daughter was born, whose body was like Mount Sumeru (Sumeru). She had nine hundred and ninety-nine heads, with a thousand eyes on each head, nine hundred and ninety-nine mouths, with four teeth in each mouth, and flames coming out of the teeth, like lightning. She had twenty-four hands and nine hundred and ninety-nine feet, floating and playing in the sea, and water essence entered her body, giving birth to a flesh egg, and after eight thousand years, Vimacitra was born, with nine heads, a thousand eyes on each head, and water spraying from his mouth, with nine hundred and ninety

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十九手。有其八腳。其形四倍大須彌山。純食淤泥及以藕根。又多與天諍。廣如正法念經說也。然修羅有五住處。一地上眾相山中。如下文說。二須彌山北下入大海二萬一千由旬。修羅王名羅睺。此云障礙。能以手障日月等領無量眾。三從此下更過二萬一千由旬王名勇健。亦領多眾。四復過二萬一千由旬王名華鬘。亦領諸眾。五復過是數王名毗摩質多。此云響高。是舍脂父身如五須彌山。與天帝戰時。發自海底揚聲大叫云。我是毗摩質多。我是毗摩質多。時閻浮山嶽一時震動。亦名穴居。謂彼中有光明城。于中住故。或天趣攝。如上佛地論。或依毗曇鬼趣攝。以諂曲所覆故。或依正法念經鬼畜攝。以羅睺是師子兒等故。或依伽陀經天鬼畜攝。由上說故。故唯有五道。若分六道善中上中下配天人修羅。惡中三品配下三塗可知。依智論其羅睺阿修羅王是大菩薩。第十八迦留羅新名揭路茶。此云妙翅鳥。鳥翅有種種寶色莊嚴。非但金色。依海龍王經其鳥兩翅相去三百三十六萬里。閻浮提止容一足。依涅槃經此鳥能食消龍魚七寶等。唯除金剛。以不能令消故。又食應命終龍。又過去受三歸者不食。袈裟縷系者亦不食。又依增一經四生金翅中如卵生鳥。從鐵叉樹下入海取卵生龍。水猶未合還至本樹上食之。若向胎生龍鳥身即死。

【現代漢語翻譯】 現代漢語譯本 十九手（十九隻手）。有其八腳（八隻腳）。其形四倍大須彌山（Mount Sumeru）。純食淤泥及以藕根（只吃淤泥和蓮藕的根）。又多與天諍（經常與天人爭鬥）。廣如正法念經說也（詳細情況如《正法念經》所說）。 然修羅（Asura）有五住處（有五個居住的地方）：一地上眾相山中（在地上眾相山中，如下文所說）。二須彌山北下入大海二萬一千由旬（在須彌山北面，下沉進入大海二萬一千由旬的地方，修羅王名羅睺（Rāhu），此云障礙（意為障礙），能以手障日月等領無量眾（能夠用手遮擋太陽和月亮等，統領無量眾生））。三從此下更過二萬一千由旬王名勇健（從這裡再往下二萬一千由旬，修羅王名叫勇健）。亦領多眾（也統領很多部眾）。四復過二萬一千由旬王名華鬘（再往下二萬一千由旬，修羅王名叫華鬘）。亦領諸眾（也統領眾多部眾）。五復過是數王名毗摩質多（Vemacitrin），此云響高（意為聲音洪亮），是舍脂（Śacī）父身如五須彌山（是舍脂的父親，身體像五座須彌山）。與天帝戰時（與天帝作戰時），發自海底揚聲大叫云（從海底發出聲音大叫道）：『我是毗摩質多（我是Vemacitrin），我是毗摩質多（我是Vemacitrin）』。時閻浮山嶽一時震動（當時閻浮提的山嶽一時震動）。 亦名穴居（也叫穴居），謂彼中有光明城（因為那裡有光明城），于中住故（住在其中）。或天趣攝（或者屬於天道所攝），如上佛地論（如《佛地論》所說）。或依毗曇鬼趣攝（或者根據《毗曇》，屬於鬼道所攝），以諂曲所覆故（因為被諂媚和虛偽所覆蓋）。或依正法念經鬼畜攝（或者根據《正法念經》，屬於鬼道和畜生道所攝），以羅睺（Rāhu）是師子兒等故（因為羅睺是獅子的兒子等）。或依伽陀經天鬼畜攝（或者根據《伽陀經》，屬於天道、鬼道和畜生道所攝），由上說故（由於以上所說）。故唯有五道（所以只有五道）。若分六道善中上中下配天人修羅（如果分為六道，善道中的上、中、下分別對應天、人、阿修羅），惡中三品配下三塗可知（惡道中的三品對應下三塗，可以知道）。依智論其羅睺阿修羅王是大菩薩（根據《智論》，羅睺阿修羅王是大菩薩）。 第十八迦留羅（Garuda），新名揭路茶（Garuda），此云妙翅鳥（意為妙翅鳥）。鳥翅有種種寶色莊嚴（鳥的翅膀有各種寶色裝飾），非但金色（不僅僅是金色）。依海龍王經其鳥兩翅相去三百三十六萬里（根據《海龍王經》，這種鳥的兩翅相距三百三十六萬里），閻浮提止容一足（閻浮提只能容納它的一隻腳）。依涅槃經此鳥能食消龍魚七寶等（根據《涅槃經》，這種鳥能吃掉並消化龍、魚、七寶等），唯除金剛（除了金剛），以不能令消故（因為它不能消化金剛）。又食應命終龍（又吃掉應該死亡的龍）。又過去受三歸者不食（過去接受過三皈依的人不吃）。袈裟縷系者亦不食（用袈裟線繫住的也不吃）。 又依增一經四生金翅中如卵生鳥（又根據《增一阿含經》，四種出生的金翅鳥中，如果是卵生的鳥），從鐵叉樹下入海取卵生龍（從鐵叉樹下進入海中抓取卵生的龍）。水猶未合還至本樹上食之（海水還沒有合攏，就回到原來的樹上吃掉它）。若向胎生龍鳥身即死（如果去抓胎生的龍，鳥的身體就會立刻死亡）。

【English Translation】 English version Nineteen hands. It has eight feet. Its form is four times the size of Mount Sumeru (Mount Sumeru). It purely eats silt and lotus roots. It also often contends with the devas (gods). As extensively described in the Shobon唸經. However, the Asura (Asura) has five abodes: First, in the Mountains of Various Appearances on Earth, as described below. Second, 21,000 yojanas (unit of distance) north of Mount Sumeru, descending into the great ocean. The Asura king is named Rāhu (Rāhu), which means 'obstacle.' He can obstruct the sun and moon with his hands and leads countless beings. Third, another 21,000 yojanas below this, the king is named Brave and Strong. He also leads many hosts. Fourth, another 21,000 yojanas beyond that, the king is named Garland. He also leads various hosts. Fifth, another such number beyond that, the king is named Vemacitrin (Vemacitrin), which means 'high sound.' He is the father of Śacī (Śacī), and his body is like five Mount Sumerus. When fighting with the deva king, he emits a loud cry from the bottom of the sea, saying, 'I am Vemacitrin (Vemacitrin), I am Vemacitrin (Vemacitrin)!' At that time, the mountains of Jambudvipa (Jambudvipa) shook all at once. It is also called 'cave dweller,' because there is a city of light within it, and they dwell in it. It may be included in the deva realm, as stated in the Buddhabhumi Sutra. Or, according to the Abhidharma (Abhidharma), it is included in the ghost realm, because it is covered by flattery and deceit. Or, according to the Shobon唸經, it is included in the ghost and animal realms, because Rāhu (Rāhu) is the son of a lion, etc. Or, according to the Gāthā Sutra, it is included in the deva, ghost, and animal realms, as mentioned above. Therefore, there are only five realms. If the six realms are divided, the upper, middle, and lower levels of goodness correspond to devas, humans, and asuras, respectively. It can be understood that the three grades of evil correspond to the lower three paths. According to the Mahaprajnaparamita-sastra, the Asura king Rāhu (Rāhu) is a great Bodhisattva. The eighteenth is Garuda (Garuda), also known as Garuda (Garuda), which means 'bird with wonderful wings.' The bird's wings are adorned with various precious colors, not just gold. According to the Sea Dragon King Sutra, the distance between the bird's two wings is 336,000 li (unit of distance), and Jambudvipa (Jambudvipa) can only accommodate one of its feet. According to the Nirvana Sutra, this bird can eat and digest dragons, fish, seven treasures, etc., except for vajra (diamond), because it cannot digest it. It also eats dragons that are about to die. Furthermore, it does not eat those who have taken the Three Refuges in the past. It also does not eat those who are tied with threads of a kasaya (monk's robe). Furthermore, according to the Ekottara Agama Sutra, among the golden-winged birds born from the four types of birth, if it is a bird born from an egg, it enters the sea from under the iron-fork tree to catch dragons born from eggs. Before the water has even closed, it returns to the original tree and eats them. If it goes after dragons born from wombs, the bird's body will die immediately.

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若胎生鳥得取胎卵龍不得餘二。若濕生鳥得取三生龍不得取化生龍。若化生鳥得取四生龍。又日別食一大龍王五百小龍。繞四天下週而復始次第食之。命欲終時諸龍吐毒不復能食。飢火所燒聳翅直下至風輪際。為風所吹還覆上來。往還七返。無處停足。遂至金剛輪山頂上命終。以食諸龍身肉毒氣發火自焚。難陀龍王恐燒寶山降雨滅火。渧如車軸身肉消散。唯有心在。大如人髀。純青琉璃色。輪王得之用為珠寶。帝釋得之為髻中珠。又下文云。菩薩金翅王生死大海中。搏撮天人龍安置涅槃岸。此之謂也。第十九緊那羅新云緊捺洛。此云歌神。能唱歌詠。作樂。雜心入畜生道攝。亦名疑神。謂是畜生道攝。形貌似人。面極端正。頂上有一角人見生疑。不知為人為鬼為畜。故云疑也。第二十摩睺羅伽新名莫呼洛迦。此云大腹。亦云大蟒。又名腹行神。能護法故。能除疑也。第二十一鳩槃荼。依正法華經名厭媚鬼。啖人精氣等。亦名冬瓜鬼。王名毗樓勒。此云增長。主是南方。天王領二部鬼。一名鳩槃荼。二名薜荔多。從所領為名。第二十二鬼神王是北方毗沙門。此云多聞。亦是所領為名。以攝諸惡鬼不令損惱眾生故云勤護也。第二十三月是清涼義。如下文菩薩清涼月等。二敷發義。如敷發蓮華等。如文發寶心等是也。又依俱

【現代漢語翻譯】 現代漢語譯本 若胎生鳥可以抓取胎生龍和卵生龍，但不能抓取其餘兩種龍（濕生龍和化生龍）。若濕生鳥可以抓取三種龍（胎生龍、卵生龍和濕生龍），但不能抓取化生龍。若化生鳥可以抓取四種龍（胎生龍、卵生龍、濕生龍和化生龍）。還有，每天有一條大龍王和五百條小龍被金翅鳥吃掉。金翅鳥繞四天下（Sumeru, Jambudvipa, Godaniya, Kuru）循環往復地吃它們。當金翅鳥的壽命將盡時，眾龍吐出毒液，金翅鳥無法再吃。飢餓的火焰燃燒著它，它聳動翅膀，筆直向下衝到風輪（Vayu Mandala）的邊緣。被風吹動，又重新上來。這樣往返七次，沒有地方可以停歇。最終到達金剛輪山（Vajra Mandala）的頂上而死去。因為它吃了眾龍的身肉，毒氣發作，自身焚燒起來。難陀龍王（Nanda）恐怕焚燒了寶山，降下大雨來滅火。雨水滴落如車軸般粗大，金翅鳥的身肉消散，只剩下心臟還在，大如人的大腿，純青色，像琉璃一樣。輪王（Chakravarti Raja）得到它，用作珠寶。帝釋（Indra）得到它，用作髮髻中的珠子。下文又說，菩薩金翅王在生死大海中，抓取天人（Deva）和龍，安置在涅槃（Nirvana）的岸邊。說的就是這個意思。 第十九，緊那羅（Kinnara），新譯為緊捺洛，意思是歌神，能夠唱歌詠唱，演奏音樂。《雜心論》將其歸入畜生道。也叫疑神，意思是屬於畜生道。形貌像人，面容端正，頭頂上有一隻角，人們見了產生疑惑，不知道是人是鬼是畜生，所以叫疑。 第二十，摩睺羅伽（Mahoraga），新譯為莫呼洛迦，意思是『大腹』，也叫『大蟒』，又名『腹行神』，能夠守護佛法，能夠消除疑惑。 第二十一，鳩槃荼（Kumbhanda），依據《正法華經》，又名厭媚鬼，吞食人的精氣等。也叫冬瓜鬼。其王名為毗樓勒（Virudhaka），意思是增長，主管南方。天王統領兩部鬼，一部叫鳩槃荼，二部叫薜荔多（Preta）。以所統領的鬼的名字作為天王的名字。 第二十二，鬼神王是北方毗沙門（Vaisravana），意思是多聞。也是以所統領的鬼的名字作為天王的名字。因為統攝各種惡鬼，不讓它們損害眾生，所以叫勤護。 第二十三，月有清涼的含義，如下文『菩薩清涼月』等。還有敷發的含義，如敷發蓮華等。如經文『發寶心』等就是這個意思。又依據《俱舍論》

【English Translation】 English version If a viviparous bird can seize viviparous and oviparous dragons, it cannot seize the other two (moisture-born and metamorphosed dragons). If a moisture-born bird can seize three types of dragons (viviparous, oviparous, and moisture-born), it cannot seize metamorphosed dragons. If a metamorphosed bird can seize all four types of dragons (viviparous, oviparous, moisture-born, and metamorphosed). Furthermore, each day, one great dragon king and five hundred small dragons are eaten by the Garuda (golden-winged bird). The Garuda circles the four continents (Sumeru, Jambudvipa, Godaniya, Kuru) repeatedly, consuming them. When the Garuda's life is about to end, the dragons emit poison, and the Garuda can no longer eat. The flames of hunger burn it, and it flaps its wings, plunging straight down to the edge of the wind wheel (Vayu Mandala). Blown by the wind, it rises again. It goes back and forth seven times, with nowhere to rest. Finally, it reaches the summit of Vajra Mandala mountain and dies. Because it has eaten the flesh of the dragons, the poison takes effect, and it burns itself. Nanda (Nanda Dragon King) fears that the precious mountain will be burned, so he sends down heavy rain to extinguish the fire. The raindrops fall as thick as cart axles, and the Garuda's flesh dissolves, leaving only its heart, which is as large as a human thigh, pure blue in color, like lapis lazuli. The Chakravarti Raja (wheel-turning king) obtains it and uses it as a jewel. Indra (Sakra) obtains it and uses it as a jewel in his hair. The text also says that the Bodhisattva Garuda seizes Devas (gods) and dragons in the ocean of birth and death and places them on the shore of Nirvana. This is what it means. Nineteenth, Kinnara (Kinnara), newly translated as Kinnaraloka, means 'god of song,' able to sing and chant, and play music. The Samuccaya includes it in the animal realm. It is also called 'doubtful god,' meaning it belongs to the animal realm. Its appearance is like a human, with a handsome face, and a horn on its head. People who see it are doubtful, not knowing whether it is a human, a ghost, or an animal, so it is called 'doubtful.' Twentieth, Mahoraga (Mahoraga), newly translated as Mohuluojia, means 'great belly,' also called 'great serpent,' also known as 'belly-walking god,' able to protect the Dharma, able to dispel doubts. Twenty-first, Kumbhanda (Kumbhanda), according to the Saddharma Pundarika Sutra, also known as Yenamei ghost, devouring human essence, etc. Also called winter melon ghost. Its king is named Virudhaka (Virudhaka), meaning 'growth,' in charge of the south. The heavenly king leads two groups of ghosts, one called Kumbhanda, and the other called Preta (Preta). The name of the heavenly king is taken from the name of the ghosts he leads. Twenty-second, the ghost king is Vaisravana (Vaisravana) of the north, meaning 'much hearing.' The name of the heavenly king is also taken from the name of the ghosts he leads. Because he controls all kinds of evil ghosts, preventing them from harming sentient beings, he is called 'diligent protector.' Twenty-third, the moon has the meaning of coolness, such as 'Bodhisattva cool moon' in the following text. It also has the meaning of unfolding, such as unfolding lotus flowers, etc. Such as the sutra text 'arousing the precious mind,' etc. Also, according to the Abhidharmakosa

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舍論月去地四萬由旬。廣五十由旬。以水精白銀合為兩面。迴轉相影故有虧盈。依長阿含經其城正方一千九百六十里。高亦爾。二分。一分天金作。一分琉璃作。王座二十里以遙看似圓。天壽五百歲。子孫相襲一劫。第二十四日廣五十一由旬。其城正方二千四十里。高亦爾。宮城純金七寶瑩飾。王座二十里。壽命子孫同月天。以風持故繞須彌山四面。上日月天子俱是四天王左右初天所攝。並是道力隨緣殊形異現。德中初句自利。后句利他。如日有成就義饒益義。又依寶性論說曰有四義。一破闇如慧。二照現如智。三輪凈如解脫。四上三不相離如同法界也。第二十五忉利此云三十三天。三十三天者。佛地論第五云。妙高山四面各有八大天王。帝釋居中故有三十三也。若具應云釋迦提婆因陀羅。此云能天主。依三法度經此中天子身長一由旬。衣長二由旬。廣一由旬。重六銖。壽一千歲。德中具二利可知。第二十六夜摩此云時天。以時華開合辯晝夜故名也。佛地論云。謂此中隨時受樂故名時分。此天身長二由旬。衣長四由旬。廣二由旬。重三銖。壽二千歲。德中自分勝進可知。第二十七新名睹史多。此云喜足。佛地論云。後身菩薩于彼教化。多修喜足行故云喜足。依長阿含經身長四由旬。衣長八由旬。廣四由旬。衣重一銖。

【現代漢語翻譯】 現代漢語譯本 舍論（星球名稱）月亮離地四萬由旬（古印度長度單位，一由旬約11-15公里）。寬五十由旬。用水晶和白銀混合製成兩面。因為迴轉互相輝映，所以有圓缺變化。根據《長阿含經》記載，它的城池是正方形，每邊長一千九百六十里（古代長度單位）。高度也一樣。分成兩部分，一部分用天金製成，一部分用琉璃製成。國王的座位有二十里，從遠處看像是圓的。天人的壽命是五百歲。子孫世代相傳，延續一個劫（極長的時間單位）。 第二十四天，（月亮）寬五十一由旬。它的城池是正方形，每邊長二千零四十里。高度也一樣。宮城全部用黃金和七寶裝飾。國王的座位有二十里。壽命和子孫與月天相同。因為有風的支撐，所以圍繞須彌山（佛教宇宙觀中的中心山）四面旋轉。上面的日月天子都是四天王（佛教護法神）左右最初的天所管轄。都是憑藉道力，隨著因緣顯現不同的形態。功德中，第一句是自利，后一句是利他。如同太陽有成就的意義和饒益的意義。又根據《寶性論》的說法，有四種意義：一是破除黑暗，如同智慧；二是照亮顯現，如同智力；三是輪轉清凈，如同解脫；四是以上三者不相分離，如同法界（宇宙的本體）。 第二十五天，忉利天（Trayastrimsa，欲界六天之一），這裡翻譯為三十三天。三十三天，根據《佛地論》第五卷記載，妙高山（須彌山）四面各有八大天王。帝釋天（Indra，忉利天之主）居住在中央，所以有三十三天。如果完整地說，應該是釋迦提婆因陀羅（Śakradevānām Indraḥ），這裡翻譯為能天主。根據《三法度經》，這裡的天子身高一由旬。衣服長二由旬，寬一由旬，重六銖（古代重量單位）。壽命一千歲。功德中，具備自利和利他，可以理解。 第二十六天，夜摩天（Yāma，欲界六天之一），這裡翻譯為時天。因為這時天上的花朵開放和閉合來區分晝夜，所以得名。根據《佛地論》記載，這裡隨時享受快樂，所以叫做時分。這個天上的天人身高二由旬。衣服長四由旬，寬二由旬，重三銖。壽命二千歲。功德中，自己獲得殊勝的進步，可以理解。 第二十七天，新名叫睹史多天（Tusita，欲界六天之一）。這裡翻譯為喜足天。根據《佛地論》記載，未來的菩薩在這裡教化，大多修行喜足行，所以叫做喜足。根據《長阿含經》，身高四由旬。衣服長八由旬，寬四由旬，衣服重一銖。

【English Translation】 English version The planet Shelun (planet name) Moon is 40,000 yojanas (ancient Indian unit of length, approximately 11-15 kilometers per yojana) away from the ground. It is 50 yojanas wide. It is made of a mixture of crystal and silver on both sides. Because of the rotation and mutual reflection, it has waxing and waning phases. According to the Dirgha Agama Sutra, its city is a square with each side being 1,960 li (ancient Chinese unit of length). The height is the same. It is divided into two parts, one made of celestial gold and the other made of lapis lazuli. The king's throne is 20 li, and it looks round from a distance. The lifespan of the celestial beings is 500 years. Descendants inherit the position for one kalpa (an extremely long unit of time). On the twenty-fourth day, (the Moon) is 51 yojanas wide. Its city is a square with each side being 2,040 li. The height is the same. The palace city is entirely decorated with gold and the seven treasures. The king's throne is 20 li. The lifespan and descendants are the same as the Moon celestial beings. Because it is supported by the wind, it revolves around the four sides of Mount Sumeru (the central mountain in Buddhist cosmology). The celestial beings of the Sun and Moon above are all governed by the initial heavens on the left and right of the Four Heavenly Kings (Buddhist guardian deities). They all rely on the power of the Dao and manifest different forms according to conditions. In the merits, the first sentence is for self-benefit, and the latter sentence is for benefiting others. Like the sun, it has the meaning of accomplishment and the meaning of benefiting. According to the Ratnagotravibhāga, there are four meanings: first, to break through darkness, like wisdom; second, to illuminate and manifest, like intelligence; third, to rotate purely, like liberation; fourth, the above three are inseparable, like the Dharmadhatu (the essence of the universe). The twenty-fifth heaven, Trayastrimsa (one of the six heavens of the desire realm), is translated here as the Thirty-Three Heavens. According to the fifth volume of the Buddhabhumi Sutra, there are eight great heavenly kings on each of the four sides of Mount Sumeru. Indra (the lord of Trayastrimsa) resides in the center, so there are thirty-three heavens. If it is said in full, it should be Śakradevānām Indraḥ, which is translated here as the Able Lord of the Heavens. According to the Sanfadu Jing, the celestial beings here are one yojana tall. Their clothes are two yojanas long and one yojana wide, weighing six zhu (ancient Chinese unit of weight). Their lifespan is 1,000 years. In the merits, they possess both self-benefit and benefiting others, which can be understood. The twenty-sixth heaven, Yama (one of the six heavens of the desire realm), is translated here as the Time Heaven. Because the flowers in this heaven open and close to distinguish day and night, it is named so. According to the Buddhabhumi Sutra, it is called Time Division because they enjoy happiness at any time here. The celestial beings in this heaven are two yojanas tall. Their clothes are four yojanas long and two yojanas wide, weighing three zhu. Their lifespan is 2,000 years. In the merits, one can understand that they obtain superior progress themselves. The twenty-seventh heaven, newly named Tusita (one of the six heavens of the desire realm). It is translated here as the Heaven of Joyful Contentment. According to the Buddhabhumi Sutra, future Bodhisattvas teach here and mostly practice the conduct of joyful contentment, so it is called Joyful Contentment. According to the Dirgha Agama Sutra, they are four yojanas tall. Their clothes are eight yojanas long and four yojanas wide, weighing one zhu.

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半食甘露。壽四千歲。德中慧定可知。第二十八化樂者。佛地論名樂變化天。樂自變化作諸樂具。以自娛樂也。又自化樂具還自受用不犯他。故名善化。亦名化樂。依三法度經身長八由旬。衣長十六由旬。廣八由旬。衣重一銖。食甘露。壽八千歲。德中二利。第二十九他化自在者。佛地論令他化作諸樂具。顯己自在故名也。依三法度經身衣壽命過前一倍。準之。德中入法自在也。第三十梵者。新名離欲染故。凈中之極名離欲也。佛地論離欲寂靜故名梵。身者眾也。依長阿含于梵眾中以梵音語故名也。天者自在義。光明義。凈義。依智論天有三。一人天。謂帝王。二生天。謂欲色天。三凈天。謂佛菩薩等第一義天也。尸棄此云火色。或云火頂。以火災至此故。若修上禪即生此天。于梵眾中發大梵音諸天各自謂。唯共我語。于大千界最得自在。顏如童子。身白銀色。長半由旬。衣金色衣。非男非女。禪悅為食。壽一劫。此依長阿含辨。德中四句。一以何度。二何所度。三何所除。四成何德。如文可知。初禪大小等於欲界一千四天下。一千初禪始等二禪。二禪為火災頂。一千二禪殆等三禪。三禪為水災頂。一千三禪殆等四禪。四禪為風災頂。又梵摩此云寂靜清凈潔。皆得亦云梵潔。又尸棄者火災頂初禪主。又云持髻(云云)

【現代漢語翻譯】 現代漢語譯本 半食甘露，壽命四千歲。從德行、智慧和禪定中可以得知（其境界）。第二十八化樂天（Nirmāṇarati，欲界第五天），按照《佛地論》的說法，又名樂變化天，他們能夠隨心所欲地變化出各種享樂的器具，以此自娛自樂。而且，他們自己變化出來的享樂器具，自己享用，不侵犯他人，所以叫做善化，也叫做化樂。依據《三法度經》，他們的身長八由旬（Yojana，古印度長度單位），衣服長十六由旬，寬八由旬，衣服重一銖（Zhu，古代重量單位）。他們以甘露為食，壽命八千歲。從德行上來說，他們兼具自利和利他。第二十九他化自在天（Paranirmita-vasavartin，欲界第六天），按照《佛地論》的說法，他們能夠驅使他人變化出各種享樂的器具，以此彰顯自己的自在，所以得名。依據《三法度經》，他們的身形、衣服和壽命都比前面的化樂天增加一倍。由此推斷，他們的德行在於能夠於法自在。第三十梵天（Brahma，色界諸天之總稱），新的解釋是遠離了慾望的染污，清凈到了極點，所以叫做離欲。按照《佛地論》的說法，因為他們遠離慾望，寂靜安寧，所以叫做梵。身，指的是眾多的天人。依據《長阿含經》，因為他們在梵眾之中用梵音說法，所以得名。天，有自在、光明和清凈的含義。依據《智度論》，天有三種：一人天，指的是帝王；二生天，指的是欲界和色界的天人；三凈天，指的是佛和菩薩等第一義天。尸棄（Śikhin），翻譯為火色，或者火頂，因為火災會蔓延到這裡。如果修習上禪，就會生到這個天界。在梵眾之中發出洪亮的梵音，諸天各自認為（梵天）只是在和自己說話。在大千世界中最為自在，容顏如同童子，身體是白銀色，身高半由旬，穿著金色的衣服，非男非女，以禪悅為食，壽命一劫（Kalpa，極長的時間單位）。這是依據《長阿含經》的描述。從德行上來說，包含四句：一、用什麼來度化？二、度化什麼？三、去除什麼？四、成就什麼德行？這些都可以從經文里得知。初禪的大小等於欲界的一千個四天下。一千個初禪才等於二禪。二禪是火災的頂點。一千個二禪幾乎等於三禪。三禪是水災的頂點。一千個三禪幾乎等於四禪。四禪是風災的頂點。另外，梵摩（Brahmā），翻譯為寂靜、清凈、潔凈，都可以，也叫做梵潔。還有，尸棄（Śikhin）是火災頂的初禪主。又叫做持髻（具體內容省略）。

【English Translation】 English version They half eat ambrosia. Their lifespan is four thousand years. Their virtue, wisdom, and samadhi can be known. The twenty-eighth are the Nirmāṇarati (Those Delighting in Creation, the fifth heaven of the Desire Realm). According to the Buddhabhumi Sutra, they are also called the 'Those Who Delight in Transformation Heaven'. They can transform various instruments of enjoyment at will to entertain themselves. Moreover, they use the instruments of enjoyment that they transform themselves and do not violate others. Therefore, they are called 'Good Transformation' or 'Those Who Delight in Transformation'. According to the San Fa Du Jing, their body length is eight Yojana (an ancient Indian unit of length), their clothes are sixteen Yojana long and eight Yojana wide, and their clothes weigh one Zhu (an ancient Chinese unit of weight). They eat ambrosia and live for eight thousand years. In terms of virtue, they have both self-benefit and benefit others. The twenty-ninth are the Paranirmita-vasavartin (Those Who Control the Transformations of Others, the sixth heaven of the Desire Realm). According to the Buddhabhumi Sutra, they can command others to transform various instruments of enjoyment to show their freedom. According to the San Fa Du Jing, their body, clothes, and lifespan are doubled compared to the previous Nirmāṇarati. By analogy, their virtue lies in being free in the Dharma. The thirtieth are the Brahma (a general term for the heavens of the Form Realm). The new explanation is that they are free from the defilement of desire, and their purity is extreme, so they are called 'free from desire'. According to the Buddhabhumi Sutra, they are called Brahma because they are free from desire and are quiet and peaceful. 'Body' refers to the multitude of devas. According to the Dirghāgama Sutra, they are named because they speak in Brahma's voice among the Brahma assembly. 'Heaven' has the meanings of freedom, light, and purity. According to the Mahaprajnaparamita Sastra, there are three types of heavens: first, human heavens, referring to emperors; second, born heavens, referring to the devas of the Desire and Form Realms; and third, pure heavens, referring to Buddhas and Bodhisattvas, the heavens of the first meaning. Śikhin, translated as 'fire color' or 'fire peak', because fire disasters reach here. If one practices higher dhyana, one will be born in this heaven. Among the Brahma assembly, they emit a loud Brahma sound, and the devas each think that (Brahma) is only talking to them. They are the most free in the great chiliocosm, their faces are like children, their bodies are silver-white, their height is half a Yojana, they wear golden clothes, they are neither male nor female, they eat the joy of dhyana, and their lifespan is one Kalpa (an extremely long unit of time). This is according to the description in the Dirghāgama Sutra. In terms of virtue, it includes four sentences: first, what is used to transform? Second, what is transformed? Third, what is removed? Fourth, what virtue is achieved? These can be known from the scriptures. The size of the First Dhyana is equal to one thousand four-continents of the Desire Realm. One thousand First Dhyanas are equal to the Second Dhyana. The Second Dhyana is the peak of fire disasters. One thousand Second Dhyanas are almost equal to the Third Dhyana. The Third Dhyana is the peak of water disasters. One thousand Third Dhyanas are almost equal to the Fourth Dhyana. The Fourth Dhyana is the peak of wind disasters. In addition, Brahmā is translated as quiet, pure, and clean, all of which are acceptable, and is also called Brahma-clean. Also, Śikhin is the lord of the First Dhyana at the peak of fire disasters. Also called 'holding the topknot' (details omitted).

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。第三十一光音者。依智論第二禪通名光音。彼天語時。口出凈光無邊。身長二由旬。壽二劫。又為初禪火光發音。引攝令生此天故名也。德中慧定可知。第三十二遍凈者。以三禪中離喜故。身心遍凈。依長阿含以上方便生此天王。名凈智。四臂持風輪御金翅鳥。德中以此是樂位故。令得真性廣樂也。第三十三果實者。以第四禪是世間善果中最勝故。亦名廣果也。德中以是不動位故入性寂也。第三十四摩醯首羅者。依智論此云大自在天。有八臂三眼騎大白牛。知大千界雨渧數。以于大千界中最極自在更無過故立名也。又依智論第一云。第四禪有八種。五種是阿那含住處。是凈居。三種是凡聖共居。過八處有十住菩薩住處。亦名凈居。號大自在天王。由此當知。凈居之名有四種。一約報純凈。此通凡聖。二約德過凡。此唯那含等。三約因。如雲有十住菩薩。十住菩薩即是十地。十地中是第十地攝報果也。四約果。謂此中有三乘中報身凈土等。故立此名也。又準智論八天外更有別十住菩薩天也。

第三嘆德。此文有二釋。一但顯此眾德。二通辨上來異生眾德。便即釋疑。疑雲前普賢同生同在果海。此異生眾既雜類卑末。如何亦在果海中攝。釋如文中。初二句總標。謂內修離相外預勝流故。在緣起果海中也。下別辨中

【現代漢語翻譯】 現代漢語譯本 第三十一光音天（Abhasvara）：根據《大智度論》，二禪天又通稱為光音天。此天上的眾生說話時，口中會發出無邊清凈的光芒。身長為二由旬（Yojana，古印度長度單位），壽命為二劫（Kalpa，佛教時間單位）。又因為初禪天的火光發出聲音，引導眾生往生此天，所以得名。在功德方面，可以理解為兼具智慧和禪定。第三十二遍凈天（Subhakrtsna）：因為三禪天已經遠離了喜樂，所以身心都普遍清凈。根據《長阿含經》，通過殊勝方便往生此天的天王，名為凈智。有四隻手臂，手持風輪，駕馭金翅鳥。在功德方面，因為這裡是安樂的處所，所以能使眾生獲得真性，享受廣大的快樂。第三十三果實天（Brhatphala）：因為四禪天是世間善果中最殊勝的，所以也稱為廣果天。在功德方面，因為這裡是不動之處，所以能進入自性的寂靜。第三十四摩醯首羅天（Mahesvara）：根據《大智度論》，此天又稱為大自在天。有八隻手臂，三隻眼睛，騎著大白牛。能夠知道大千世界雨滴的數量。因為在大千世界中最為自在，沒有超過他的，所以得名。又根據《大智度論》第一卷，四禪天有八種，五種是阿那含（Anagamin，佛教修行果位）的住所，是凈居天。三種是凡夫和聖人共同居住的地方。超過這八處，有十住菩薩（Dasabhūmika Bodhisattva，十地菩薩）的住所，也稱為凈居天，號為大自在天王。由此可知，凈居天的名稱有四種含義：一是就果報而言，是純凈的，這包括凡夫和聖人。二是就功德而言，超過了凡夫，這僅僅指阿那含等聖者。三是就因地而言，比如所說的有十住菩薩，十住菩薩就是十地菩薩，十地中是第十地所攝的果報。四是就果地而言，指此中有三乘（Triyana，聲聞乘、緣覺乘、菩薩乘）中的報身凈土等。所以立此名稱。又根據《大智度論》，八天之外還有另外的十住菩薩天。 第三，讚歎功德。這段文字有兩種解釋。一是隻顯示這些大眾的功德。二是普遍辨析上面所說的異生大眾的功德，從而解釋疑問。疑問是，前面的普賢菩薩（Samantabhadra）與佛同生同在果海之中，這些異生大眾既然種類雜亂，地位卑微，如何也能被攝在果海之中？解釋就在下面的文字中。最初兩句是總標，說的是因為內在修習遠離相，外在參與殊勝的法流，所以也在緣起的果海之中。下面分別辨析。

【English Translation】 English version 31. Abhasvara (Light-Sound Heaven): According to the Mahaprajnaparamita-sastra, the second Dhyana heaven is also commonly known as Abhasvara. When beings in this heaven speak, pure and boundless light emanates from their mouths. Their bodies are two yojanas (an ancient Indian unit of length) in height, and their lifespan is two kalpas (a Buddhist unit of time). It is also named so because the firelight from the first Dhyana heaven emits sound, guiding beings to be reborn in this heaven. In terms of merit, it can be understood as possessing both wisdom and samadhi (meditative absorption). 32. Subhakrtsna (All-Pure Heaven): Because the third Dhyana heaven has already abandoned joy, both body and mind are universally pure. According to the Dirgha Agama Sutra, the king of this heaven, who is reborn through excellent means, is named Pure Wisdom. He has four arms, holding a wind wheel, and rides a Garuda (a mythical bird). In terms of merit, because this is a place of bliss, it enables beings to attain true nature and enjoy vast happiness. 33. Brhatphala (Great Fruit Heaven): Because the fourth Dhyana heaven is the most supreme of all worldly good fruits, it is also called the Great Fruit Heaven. In terms of merit, because this is a place of immovability, it enables one to enter the stillness of self-nature. 34. Mahesvara (Great Lord Heaven): According to the Mahaprajnaparamita-sastra, this heaven is also called the Great自在天 (Great Self-Existing Heaven). It has eight arms, three eyes, and rides a great white bull. It can know the number of raindrops in the great chiliocosm (a vast cosmic system). Because it is the most self-existing in the great chiliocosm, and there is nothing beyond it, it is named so. Also, according to the first volume of the Mahaprajnaparamita-sastra, there are eight types of the fourth Dhyana heaven, five of which are the abodes of Anagamins (a stage of Buddhist attainment), which are the Pure Abode heavens. Three are places where ordinary beings and sages live together. Beyond these eight places, there are abodes of Dasabhūmika Bodhisattvas (Bodhisattvas of the Ten Grounds), which are also called Pure Abode heavens, known as the Great自在天王 (Great Self-Existing Heavenly King). From this, it can be known that the name Pure Abode heaven has four meanings: first, in terms of retribution, it is pure, which includes both ordinary beings and sages; second, in terms of merit, it surpasses ordinary beings, which refers only to Anagamins and other sages; third, in terms of cause, such as the mentioned Dasabhūmika Bodhisattvas, the Dasabhūmika Bodhisattvas are the Bodhisattvas of the Ten Grounds, and the Ten Grounds are the retributive fruits included in the tenth ground; fourth, in terms of fruit, it refers to the Sambhogakaya Pure Land (Pure Land of the Reward Body) in the Three Vehicles (Sravakayana, Pratyekabuddhayana, Bodhisattvayana). Therefore, this name is established. Also, according to the Mahaprajnaparamita-sastra, there are other heavens for Dasabhūmika Bodhisattvas beyond the eight heavens. Third, praising merits. There are two interpretations of this passage. One is to only reveal the merits of these assemblies. The other is to universally analyze the merits of the aforementioned assemblies of different beings, thereby resolving doubts. The doubt is, since the previous Samantabhadra Bodhisattva is born and resides in the fruit-ocean together with the Buddha, how can these assemblies of different beings, being of mixed types and lowly status, also be included in the fruit-ocean? The explanation is in the following text. The first two sentences are a general statement, saying that because they cultivate internally, being apart from appearances, and participate externally in the excellent Dharma stream, they are also in the fruit-ocean of dependent origination. The following is a separate analysis.

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二。初舉其德。后所以下釋同果海。前中二。初一句外化普周。次內德盈滿。盈滿中四。初三業殊勝。二同佛所乘。三斷德離染。四照燭真源。初中先身成妙色。二意善安住。三語辯不傾。此中初離不勘說。故在眾不傾。后離不能答。故難無能壞。所以具此勝三業者由佛所乘常現前故。所以佛乘得現前者由離二障故。所以得離此二障者由睹勝緣故。是故入佛海也。此即以後釋前。又義以前釋后。謂由具此勝三業故佛乘現前。佛乘現前故得離二障。離二障故得見佛法界身。是故得在眾數。以若具障者視日尚失眼光。況得見佛。如下如盲等。又斷德中二句。初習種全滅。后句正使久除。文可見。釋同中二。初果能攝因。二因能入果。初中二。先徴。次釋。徴意所以此眾同在佛海中耶。釋意以佛成彼故不別也。于中有三。一舉佛為行緣。二種種因緣下明依緣成行。三各隨下結行屬緣。前中三句。一往時。二往行。三為物集善根。二成行中有五句。初一句令得三賢位。二一句證地位。三逮得下明八地已上位。四皆悉下成法雲位。五具足者結總也。三結行屬緣中。初各隨得出結行也。悉由等者屬緣也。是故在果海中也。二因能入果者。謂乘解脫等即乘因入果故。乘別入總故。乘門入海故。如下文中十種解脫九世相即。乘此力故得

【現代漢語翻譯】 現代漢語譯本 二、首先列舉他們的功德，之後是爲了解釋他們與佛果海相同的原因。前面部分分為兩段，第一句講的是外在教化普遍周全，第二句講的是內在功德圓滿。功德圓滿又分為四個方面：一是身、語、意三業殊勝，二是與佛所乘相同，三是斷除煩惱，遠離染污，四是照亮真實的本源。首先，三業殊勝中，先是身成就妙色，二是意念善良安住，三是言語辯才無礙。這裡，首先是遠離不值得說的，所以在眾人面前不會動搖；之後是遠離不能回答的，所以辯難無法摧毀。之所以具備這殊勝的三業，是因為佛所乘的教法常常在眼前顯現。之所以佛乘能夠顯現，是因為遠離了二障（煩惱障和所知障）。之所以能夠遠離這二障，是因為見到了殊勝的因緣。因此，才能進入佛的法海之中。這實際上是用後面的內容來解釋前面的內容。反過來，也可以用前面的內容來解釋後面的內容，即因為具備這殊勝的三業，所以佛乘才能顯現；佛乘顯現，所以才能遠離二障；遠離二障，所以才能見到佛的法界之身。因此，才能位列于大眾之中。如果被障礙所束縛，看太陽都會失去視力，更何況是見到佛呢？就像下面所說的盲人一樣。另外，斷德中有兩句，前一句講的是習氣種子完全滅除，后一句講的是根本煩惱長久去除，文義顯而易見。 解釋相同之處分為兩個方面：一是果能攝因，二是因能入果。首先，果能攝因，又分為兩點：先是提問，然後是解釋。提問的意思是：為什麼這些大眾都同在佛的法海之中呢？解釋的意思是：因為佛成就了他們，所以沒有分別。其中有三個方面：一是往昔之時，二是往昔之行，三是為眾生積聚善根。成就修行有五個方面：第一句是使他們得到三賢位（十住、十行、十回向），第二句是證得地位（十地），第三句是『逮得下』，說明八地以上的菩薩，第四句是『皆悉下』，成就法雲地（十地菩薩的最後階段），第五句是『具足者』，總結以上所有。第三，總結修行屬於因緣，首先，『各隨得出』，總結修行；『悉由等者』，屬於因緣。『是故在果海中也』。二是因能入果，即乘著解脫等等，就是乘著因進入果地。乘著個別的法門進入總體的法海。乘著法門進入法海。如下文中所說的十種解脫、九世相即，都是憑藉這種力量才能得到的。

【English Translation】 English version II. First, their virtues are enumerated. Afterwards, the reason why they are the same as the Buddha's ocean of fruition is explained. The preceding part is divided into two sections. The first sentence speaks of the universal and comprehensive external transformation, and the second sentence speaks of the complete fulfillment of inner virtues. The complete fulfillment of virtues is further divided into four aspects: first, the excellence of the three karmas (body, speech, and mind); second, being the same as what the Buddha rides; third, severing defilements and being free from impurities; and fourth, illuminating the true source. First, among the excellence of the three karmas, first is the body achieving wonderful form, second is the mind dwelling in goodness, and third is the speech being eloquent and unyielding. Here, first is being free from what is not worth saying, so one does not waver in the assembly; afterwards is being free from what cannot be answered, so challenges cannot destroy one. The reason for possessing these excellent three karmas is that the Buddha's vehicle is constantly present. The reason why the Buddha's vehicle can manifest is that one is free from the two obscurations (afflictive obscurations and cognitive obscurations). The reason why one can be free from these two obscurations is that one has seen the excellent causes and conditions. Therefore, one can enter the Buddha's ocean of Dharma. This is actually explaining the preceding with the following. Conversely, one can also explain the following with the preceding, that is, because one possesses these excellent three karmas, the Buddha's vehicle can manifest; because the Buddha's vehicle manifests, one can be free from the two obscurations; because one is free from the two obscurations, one can see the Buddha's Dharma-body. Therefore, one can be numbered among the assembly. If one is bound by obscurations, one will lose sight even when looking at the sun, let alone seeing the Buddha, as in the example of the blind man below. In addition, the two sentences in the section on severing defilements, the first sentence speaks of the complete destruction of habitual seeds, and the second sentence speaks of the long-term removal of fundamental afflictions. The meaning of the text is clear. Explaining the sameness is divided into two aspects: first, the fruit encompasses the cause; second, the cause enters the fruit. First, the fruit encompasses the cause, which is further divided into two points: first is the question, and then is the explanation. The meaning of the question is: why are these assemblies all together in the Buddha's ocean of Dharma? The meaning of the explanation is: because the Buddha has accomplished them, there is no separation. There are three aspects to this: first, past times; second, past actions; and third, accumulating good roots for sentient beings. Accomplishing practice has five aspects: the first sentence is to enable them to attain the three levels of sages (Ten Dwellings, Ten Practices, Ten Dedications); the second sentence is to attain the ground (Ten Bhumis); the third sentence, 'reaching down', explains the bodhisattvas above the eighth ground; the fourth sentence, 'all completely', accomplishes the Dharma Cloud Ground (the final stage of the Ten Bhumis); and the fifth sentence, 'complete', summarizes all of the above. Third, summarizing practice belongs to causes and conditions, first, 'each following to obtain', summarizes practice; 'all by etc.', belongs to causes and conditions. 'Therefore, they are in the ocean of fruition'. Second, the cause can enter the fruit, that is, riding on liberation etc., is riding on the cause to enter the fruit. Riding on individual Dharma gates to enter the overall ocean of Dharma. Riding on the Dharma gate to enter the ocean of Dharma. As the ten kinds of liberation and the mutual inclusion of the nine worlds mentioned in the following text, all are obtained by this power.

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因果圓滿同一際也。是故於佛果海中法門悉得自在。下文嘆法門即是其事。若三乘則不得如此。以事異故。師弟別故。

自下大段第二。供養圓滿。從遠向近辨十八眾中。前三十四內於四天中略舉南北。具列諸神。今此興供之中從道場神至摩睺羅伽。略此十八具顯四王。何故爾耶。釋云。以前龍等屬西方攝。余類多分東方所收。由此二類所領多故。分王從眾。略彼二王具顯十八。今此欲明上首贊佛攝眾從王。東西收盡。是故略彼十八加列二王。以南北所領文中不廣不類東西故無開合。是故三十四中略卻十八唯有十六。復加二王故成十八。于中前則先同后異。今乃先異后同。何故爾者。謂前表依本起末。今明攝末歸本。又異生中前則先劣后勝。今乃先勝后劣。何故爾者。謂前表法增微。今顯尊位次第。又釋。此等並顯法界緣起逆順自在無障無礙總合為一大法界眾。故作是說。既云興供。何故不列諸事供耶。釋事供非奇不足顯勝。經云諸供養中法供養最。是故唯顯法供養耳。若爾何故下文海慧及新集眾皆列事供。釋海慧等眾從座中出復持事供。為顯奇故他方客眾各從本土。持彼事供。不類此等常隨之眾。如釋迦身以舍利弗等為常隨之眾。但以修行化人作法供養。亦更不辨餘事供等。此舍那身眷屬亦爾。于中各入法門

【現代漢語翻譯】 現代漢語譯本：因和果的圓滿實現在同一時刻。因此，在佛果的無邊法海中，一切法門都能運用自如。下文讚歎法門，說的就是這件事。如果是聲聞乘、緣覺乘、菩薩乘這三乘，就不能達到這種境界，因為所修之事不同，師父和弟子的關係也有差別。

下面是這一大段的第二部分，講供養的圓滿。從遠處到近處，辨別十八類眾生。前面的三十四類眾生中，在四天王天中略舉了南方增長天王和北方多聞天王，詳細列出了諸神。現在這裡興辦供養，從道場神到摩睺羅伽，省略了十八類眾生，詳細顯現了四天王。為什麼這樣呢？解釋說，因為之前的龍等屬於西方所管轄，其餘的類別大多是東方所管轄。因為這兩類所統領的眾生很多，所以分天王是從屬於眾生的。省略了那兩個天王，詳細顯現了十八類眾生。現在這裡想要說明以上首贊佛來統攝大眾，是從天王的角度。東西方都包括在內了。所以省略了那十八類眾生，加上了南方增長天王和北方多聞天王。因為南方和北方所統領的眾生在經文中不廣泛，也不像東方和西方那樣類別繁多，所以沒有展開和合並。因此，在三十四類眾生中，省略了十八類，只剩下十六類，又加上了兩個天王，所以成了十八類。其中，前面是先相同后不同，現在是先不同后相同。為什麼這樣呢？因為前面表示從根本開始到末端，現在說明收攝末端迴歸根本。另外，在凡夫眾生中，前面是先差后好，現在是先好后差。為什麼這樣呢？因為前面表示佛法逐漸精微，現在顯現尊位的次第。又解釋說，這些都顯示了法界緣起逆順自在，沒有障礙，總合為一個大法界眾生，所以這樣說。既然說是興辦供養，為什麼不列出各種事物供養呢？解釋說，事物供養不稀奇，不足以顯示殊勝。經中說，在各種供養中，法供養最殊勝。所以只顯現法供養。如果這樣，為什麼下文海慧菩薩和新來的大眾都列出了事物供養呢？解釋說，海慧菩薩等大眾從座位中出來，又拿著事物供養，是爲了顯示稀奇。他方來的客人各自從本土帶來事物供養，不像這些常隨之眾。比如釋迦牟尼佛的化身，以舍利弗等為常隨之眾，只是以修行化人作法供養，也不再辨別其他事物供養等。這尊盧舍那佛的眷屬也是這樣。其中，各自進入不同的法門。

【English Translation】 English version: The perfection of cause and effect is realized at the same moment. Therefore, in the Buddha-fruit ocean of Dharma, all Dharma-gates are freely accessible. The following text praises the Dharma-gates, which refers to this very matter. If it were the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna), it would not be possible to achieve this, because the practices are different, and the relationship between teacher and disciple is also different.

The following is the second part of this major section, discussing the perfection of offerings. From far to near, it distinguishes the eighteen assemblies. In the previous thirty-four categories of beings, in the Four Heavenly Kings' Heaven, the Southern Virūḍhaka (Growth King) and the Northern Vaiśravaṇa (Hearing Much King) were briefly mentioned, and the various gods were listed in detail. Now, in this offering ceremony, from the Field Gods (Kṣetra-devatā) to the Mahoraga (Great Serpent Gods), eighteen categories of beings are omitted, and the Four Heavenly Kings are fully manifested. Why is this so? The explanation is that the previous Nāgas (Dragons) and others belong to the Western direction, and most of the remaining categories are under the Eastern direction. Because these two categories govern many beings, the division of the kings is subordinate to the beings. Those two kings were omitted, and the eighteen categories of beings were fully manifested. Now, the intention here is to explain that the leading figures praise the Buddha to encompass the assembly, which is from the perspective of the kings. Both the East and West are included. Therefore, those eighteen categories of beings are omitted, and the Southern Virūḍhaka and the Northern Vaiśravaṇa are added. Because the beings governed by the South and North are not extensive in the text, and are not as diverse as those in the East and West, there is no expansion or contraction. Therefore, in the thirty-four categories of beings, eighteen are omitted, leaving only sixteen, and then two kings are added, resulting in eighteen. Among them, the former is first the same and then different, while the latter is first different and then the same. Why is this so? Because the former represents starting from the root and ending at the tip, while the latter explains gathering the tip and returning to the root. In addition, among ordinary beings, the former is first inferior and then superior, while the latter is first superior and then inferior. Why is this so? Because the former represents the Dharma gradually becoming subtle, while the latter reveals the order of venerable positions. Another explanation is that these all reveal the Dharma-realm's arising of conditions, being free and unobstructed in both forward and reverse order, and collectively forming one great Dharma-realm assembly. That is why it is said in this way. Since it is said to be an offering ceremony, why are various material offerings not listed? The explanation is that material offerings are not extraordinary and are not sufficient to show superiority. The sutra says that among all offerings, Dharma offerings are the most superior. Therefore, only Dharma offerings are manifested. If so, why do the following texts list material offerings for the assembly of Sea Wisdom (Samudra-mati) and the newly gathered assembly? The explanation is that the assembly of Sea Wisdom and others came out from their seats and brought material offerings to show their extraordinariness. The guests from other lands each brought material offerings from their homelands, unlike these constantly following assemblies. For example, the manifestation body of Śākyamuni Buddha, with Śāriputra and others as the constantly following assembly, only made Dharma offerings through cultivation and transformation, and did not distinguish other material offerings. The retinue of this Vairocana Buddha is also like this. Among them, each enters different Dharma-gates.

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洞達自在為意業供。說偈贊佛為語業供。在會虔敬為身業供。又夫論法供有其二種。一順教修行。得法自在。二讚揚顯發法化傳通。今此三業具斯二行。文中有二。初有一句總標。故云各于佛法門而得自在。下別辨中二。初十七眾各一法門自在者。分總成別名為異生。后普賢一人一切法門自在者。攝別成總攬異歸普名為同生。是故二眾同一緣起思之。文中十八眾即為十八段。一一各二。先長行得法。是經家序列。后偈頌讚嘆。是當時文也。

就初首羅眾內十天得法中。初明體用。體中法界空境也。寂靜證也。用中方便者善巧應機。光明者覺照成益。法門者法有三義。謂自性軌則及對智也。門有四義。一標別義如此門非彼等。二通智游入義。三收入義一切入一以一為門。四通出義於一門中能出一切不窮盡故。此法即門持業釋也。法界虛空等即法門亦持業。下諸門並準此知之。此等並是法界緣起佛境界中差別法門。然此諸眾各洞一門入佛海內。屬佛別德。故稱自在。又於此一門攝一切門。作用無盡故名自在。下並準之。二一切法者境也。普游者智也。又初教后義。頌存后釋也。三不生滅是法身。方便是色身。又初證道。后教道。又不生滅者有十義。一真理離有為相。故不生不滅。二非有為故不生。是無為故不滅。三

【現代漢語翻譯】 現代漢語譯本 洞達自在是意業供養（指通過意念的清凈和專注來供養）。用偈頌讚美佛是語業供養（指通過言語的讚頌來供養）。在法會中虔誠恭敬是身業供養（指通過身體的恭敬行為來供養）。此外，論述佛法也有兩種供養方式：一是遵循教義修行，從而在佛法中獲得自在；二是讚揚和闡發佛法，使其傳播流通。現在這三種（身、語、意）行為都具備這兩種供養方式。 這段經文分為兩個部分。首先有一句總括，所以說『各于佛法門而得自在』。下面分別辨析，分為兩個部分：一是十七個眾生各自在一個法門中獲得自在，從總體到個別，稱為異生（指不同的眾生）；二是普賢菩薩一人在一切法門中獲得自在，從個別到總體，將不同的歸於普遍，稱為同生（指相同的本性）。因此，這兩類眾生在同一個緣起中思考。 經文中的十八個眾生就分為十八段。每一段都包含兩個部分：先是長行（散文）敘述得法的情況，這是經文編纂者的序列；后是偈頌讚嘆，這是當時的文辭。 就最初的首羅（Sura，勇猛）眾中的十位天人得法來說，首先闡明體和用。體中，法界是空寂的境界，寂靜是證悟的狀態。用中，方便指的是善巧應機，光明指的是覺照和成就利益。法門有三種含義：自性、軌則以及對治智慧。門有四種含義：一是標別，即這個門不同於其他門；二是通智游入，即通過智慧進入；三是收入，即一切歸一，以一為門；四是通出，即從一門中能通達一切，無窮無盡。這裡的『法門』是持業釋（一種梵文語法結構）。法界、虛空等也是法門，同樣是持業釋。下面的各種門都可以參照這個來理解。這些都是法界緣起中佛境界中的差別法門。然而，這些眾生各自通達一個法門，進入佛的海洋，屬於佛的特殊功德，所以稱為自在。又因為在這一個法門中包含了一切法門，作用無窮無盡，所以稱為自在。下面的內容都可以參照這個來理解。二是『一切法』指的是境界，『普游』指的是智慧。此外，還有先教后義，偈頌保留了後面的解釋。三是『不生滅』指的是法身，『方便』指的是色身。又可以理解為先證道，后教道。『不生滅』有十種含義：一是真理遠離有為相，所以不生不滅；二是非有為法，所以不生；是無為法，所以不滅；三……

【English Translation】 English version 'Penetrating and being at ease' is the offering of mental karma (referring to offering through the purity and focus of the mind). 'Speaking verses to praise the Buddha' is the offering of verbal karma (referring to offering through verbal praise). 'Being reverent in the assembly' is the offering of physical karma (referring to offering through respectful physical actions). Furthermore, there are two kinds of Dharma (law, teaching) offerings: first, practicing according to the teachings, thereby attaining freedom in the Dharma; second, praising and elucidating the Dharma, so that it spreads and circulates. Now, these three karmas (body, speech, and mind) all possess these two kinds of offerings. This passage is divided into two parts. First, there is a general statement, so it says 'each attains freedom in the Dharma-door'. Below, there is a separate analysis, divided into two parts: first, the seventeen assemblies each attain freedom in one Dharma-door, from the general to the individual, called 'different beings' (referring to different sentient beings); second, Samantabhadra (普賢) Bodhisattva alone attains freedom in all Dharma-doors, from the individual to the general, bringing the different to the universal, called 'same beings' (referring to the same nature). Therefore, these two kinds of beings think within the same arising. The eighteen assemblies in the text are divided into eighteen sections. Each section contains two parts: first, the prose narrates the attainment of the Dharma, which is the sequence of the sutra compilers; second, the verses praise, which are the words of that time. Regarding the initial Sura (首羅, courageous) assembly of the ten devas (天人, gods) attaining the Dharma, first, it clarifies the essence and function. In the essence, the Dharmadhatu (法界, realm of reality) is the empty realm, and stillness is the state of realization. In the function, 'skillful means' refers to being adept and responsive to opportunities, and 'light' refers to awareness and the achievement of benefits. 'Dharma-door' has three meanings: self-nature, rules, and the antidote to wisdom. 'Door' has four meanings: first, marking distinction, that is, this door is different from other doors; second, intelligence enters, that is, entering through wisdom; third, inclusion, that is, all returns to one, taking one as the door; fourth, passage, that is, from one door, one can understand everything, endlessly. Here, 'Dharma-door' is a karmadharaya compound (持業釋, a type of Sanskrit grammatical structure). Dharmadhatu, emptiness, etc., are also Dharma-doors, also karmadharaya compounds. The following doors can be understood in the same way. These are all differential Dharma-doors within the Buddha's realm in the Dharmadhatu arising. However, these assemblies each penetrate one Dharma-door, entering the Buddha's ocean, belonging to the Buddha's special merits, so it is called freedom. Moreover, because this one Dharma-door contains all Dharma-doors, its function is endless, so it is called freedom. The following content can be understood in the same way. Second, 'all dharmas' refers to the realm, and 'universal travel' refers to wisdom. In addition, there is first teaching and then meaning, and the verses retain the later explanation. Third, 'non-arising and non-ceasing' refers to the Dharmakaya (法身, body of the law), and 'skillful means' refers to the Rupakaya (色身, body of form). It can also be understood as first realizing the path, then teaching the path. 'Non-arising and non-ceasing' has ten meanings: first, the truth is far from conditioned phenomena, so it does not arise or cease; second, it is not conditioned, so it does not arise; it is unconditioned, so it does not cease; third...

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不守性故不生。不改性故不滅。四不變故不生。隨緣故不滅(此上約圓成)五緣起無性故不生。緣起不失故不滅。六緣起不失故不生。以理性不現也。緣起無性故不滅。以理性顯故。七由緣起故不可生滅取也(此上約依他)八由情執無理故無可生滅也。九所執故不生。是無相觀境故不滅(此上約所執)上來約境。方便者上諸道理巧現於機也。十不住世間故不生。不同凡夫。不住涅槃故不滅。不同二乘。以不生有方便故。不住涅槃也。以不滅有方便故。不住世間也。若不爾者異凡應同小。異小應同凡。由方便故得雙異也。此上十義總別無二。以六相镕融思準之。四巧智深廣難測故。光者除闇故。游者升入故。五依普門禪故云一切也。見法界理佛故。滅惑故。生起無量樂也。六染分可怖轉滅故。凈分寂靜轉現故。游是證也。七境界者分齊也。化用遍故。不起者不作也。用而恒寂故。八妙絕三際故。又佛德應機而無往返。九真理寂靜是佛所緣境也。十佛多方便是眾生所緣故也。此十法門中初門為總。餘九為別。同異成壞準可知之。頌中先生起。以佛力者顯非自力。觀自眾者示普攝故。顯同說故。何故偈贊者。地論云。少字攝多義故。諸讚歎者多以偈頌故。又頌有四種。一數字頌。謂依梵本三十二字為一頌。不問長行及偈。二

【現代漢語翻譯】 現代漢語譯本 不守自性所以不生。不改變自性所以不滅。（以上是從圓成實性的角度來說的） 四、因為四種不變異的特性，所以不生。隨順因緣，所以不滅（以上是從圓成實性的角度來說的）。 五、因緣生起沒有自性，所以不生。因緣生起不會消失，所以不滅。 六、因緣生起不會消失，所以不生，因為理性沒有顯現。因緣生起沒有自性，所以不滅，因為理性顯現。 七、由於因緣生起，所以不可以執著于生滅（以上是從依他起性的角度來說的）。 八、由於情執沒有道理，所以沒有所謂的生滅可以執著。 九、因為有所執著，所以不生。這是無相觀的境界，所以不滅（以上是從遍計所執性的角度來說的）。以上是從境界的角度來說的。 方便，是指以上各種道理巧妙地顯現在眾生的根機中。 十、不住在世間，所以不生，這和凡夫不同。不住在涅槃，所以不滅，這和二乘不同。因為不生有方便，所以不住在涅槃。因為不滅有方便，所以不住在世間。如果不是這樣，那麼和凡夫的差別就應該和小乘相同，和小乘的差別就應該和凡夫相同。由於有方便，所以才能同時不同於凡夫和小乘。以上十種意義，總體和個別沒有差別，可以用六相圓融的道理來思考。 四巧智深廣難以測度，所以稱為『光』，意思是能去除黑暗。稱為『游』，意思是能上升進入。 五、依靠普門禪定，所以稱為『一切』。見到法界真理的佛，所以能滅除迷惑，生起無量的快樂。 六、染污的部分，因為可怖而轉變滅除。清凈的部分，因為寂靜而轉變顯現。『游』是證悟的意思。 七、境界，是指分界限度。化用遍及一切，所以『不起』，意思是不造作。運用而恒常寂靜。 八、妙到極點，超越過去、現在、未來三際。而且佛的功德應機而沒有往返。 九、真理寂靜是佛所緣的境界。 十、佛有多種方便，是眾生所緣的境界。這十種法門中，第一個法門是總說，其餘九個是別說。相同、不同、成就、壞滅，可以參照這些來理解。 頌文中先說『生起』，用『佛力』來顯示不是依靠自己的力量。『觀自眾』，顯示普遍攝受的緣故。顯示和佛所說相同。 為什麼要用偈頌讚嘆呢？《地論》中說：『用少的文字包含多的意義。』各種讚歎大多用偈頌的形式。而且頌有四種：一、數字頌，指依據梵文字三十二字為一頌，不論是長行還是偈頌。二

【English Translation】 English version Not guarding one's own nature, therefore there is no birth. Not changing one's own nature, therefore there is no extinction. (The above is from the perspective of the Perfectly Accomplished Nature) Four, because of the four unchanging characteristics, there is no birth. Following conditions, therefore there is no extinction (The above is from the perspective of the Perfectly Accomplished Nature). Five, conditioned arising has no self-nature, therefore there is no birth. Conditioned arising is not lost, therefore there is no extinction. Six, conditioned arising is not lost, therefore there is no birth, because reason is not manifest. Conditioned arising has no self-nature, therefore there is no extinction, because reason is manifest. Seven, due to conditioned arising, one should not cling to birth and extinction (The above is from the perspective of the Other-Powered Nature). Eight, because emotional attachment is without reason, there is no so-called birth and extinction to cling to. Nine, because there is attachment, therefore there is no birth. This is the realm of the formless contemplation, therefore there is no extinction (The above is from the perspective of the Imagined Nature). The above is from the perspective of the realm. 'Expedient' refers to the skillful manifestation of the above principles in the faculties of sentient beings. Ten, not abiding in the world, therefore there is no birth, which is different from ordinary people. Not abiding in Nirvana, therefore there is no extinction, which is different from the Two Vehicles. Because there is an expedient for non-birth, therefore one does not abide in Nirvana. Because there is an expedient for non-extinction, therefore one does not abide in the world. If it were not so, then the difference from ordinary people should be the same as the Small Vehicle, and the difference from the Small Vehicle should be the same as ordinary people. Because of the expedient, one can be different from both ordinary people and the Small Vehicle at the same time. The above ten meanings, in general and individually, are not different, and can be thought about using the principle of the Six Aspects of Harmonious Interpenetration. The Four Skillful Wisdoms are profound and difficult to fathom, therefore it is called 'Light', meaning it can remove darkness. It is called 'Wandering', meaning it can ascend and enter. Five, relying on the Universal Gate Samadhi, therefore it is called 'All'. Seeing the Buddha of the Dharma Realm Truth, therefore one can eliminate delusion and generate immeasurable joy. Six, the defiled part, because it is fearful, transforms and ceases. The pure part, because it is tranquil, transforms and manifests. 'Wandering' means realization. Seven, 'Realm' refers to the boundaries and limits. Transformation and use pervade everything, therefore 'non-arising' means non-action. Using while constantly being tranquil. Eight, it is extremely wonderful, transcending the three times of past, present, and future. Moreover, the Buddha's merits respond to the occasion without going back and forth. Nine, the tranquility of truth is the realm that the Buddha dwells in. Ten, the Buddha has many expedients, which is the realm that sentient beings dwell in. Among these ten Dharma gates, the first Dharma gate is the general statement, and the remaining nine are the specific statements. Similarity, difference, accomplishment, and destruction can be understood by referring to these. In the verse, 'arising' is mentioned first, and 'Buddha's power' is used to show that it is not relying on one's own power. 'Observing one's own assembly' shows the reason for universal acceptance. It shows that it is the same as what the Buddha said. Why use verses to praise? The Dasabhumika Sutra says: 'Use few words to contain many meanings.' Most praises are in the form of verses. Moreover, there are four types of verses: One, numerical verses, referring to thirty-two words per verse according to the Sanskrit text, regardless of whether it is prose or verse. Two

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伽陀頌。此云諷頌。或云直頌。謂不頌長行也。三祇夜頌。此云應頌。謂應重頌長行法也。四慍陀南頌。此雲集施。謂以少言含攝多義雲集。用以施人令易受持故。雲集施。此上三種頌。或七言或五言四言三言。如處世界如虛空為三言也。皆以四句為一頌。此中當第三重頌之偈也。下文諸頌準之。偈中二十行四句成偈。總有十偈。一偈頌前一法門。問此欲嘆佛。何故頌己法門。答此眾既是佛海印中現屬佛別德故。頌己法即是嘆佛。以佛德玄妙非余所知。若非佛德無以顯佛故。智論第十二云。唯佛應供養佛。餘人不知佛德。如說智人能敬智。智論則智喜。智人能知智。如蛇知蛇足。頌中初頌頌初法門。初三句頌體后一句頌用。前中初一句頌境。次二句頌證。或身滿法界。或法界滿身融故也。心寂故無取。境寂故無起。又初句頌上法界。次句頌虛空。次句頌寂靜。下句頌方便。二頌中初二句頌上一切法。次一句頌上普游。下句結天名也。三中初一句頌上不生滅。證道。次二句頌上方便。教道。初句身方便。后句口方便。下句約天。明得法自在立名也。四中初二句頌上方便智海。次一句頌上光。下句頌游及結人得法。五中初三句頌上禪無量樂事。下一句頌普起及樂名。六中初句頌上癡畏。次句頌游靜。次句頌轉。謂照除也。

【現代漢語翻譯】 現代漢語譯本 伽陀頌（Gatha）：意為諷頌，或直頌，指不頌長行（散文形式的經文）。 三祇夜頌（Geyya）：意為應頌，指應該重頌長行之法。 四慍陀南頌（Udana）：意為集施，指用簡短的語言包含多重意義，如同聚集在一起，用以施予他人，使人容易接受和理解，所以稱為集施。以上三種頌，或為七言、五言、四言、三言，例如『如處世界如虛空』為三言。都以四句為一頌。這裡是第三重頌的偈頌。下文的各種偈頌依此類推。偈頌中二十行四句構成一偈，總共有十偈。一偈頌揚前面一個法門。 問：這裡想要讚歎佛，為何要頌揚自己的法門？ 答：因為這些大眾既是佛海印三昧中顯現的，屬於佛的特殊功德，所以頌揚自己的法門就是讚歎佛。因為佛的功德玄妙，不是其他人所能瞭解的。如果不是佛的功德，就無法彰顯佛。智度論第十二卷說：『只有佛才應該供養佛，其他人不知道佛的功德。』如同所說，有智慧的人才能尊敬有智慧的人，有智慧的人才能瞭解智慧。如同蛇能辨認蛇足。 偈頌中，第一個偈頌頌揚第一個法門。前三句頌揚體，后一句頌揚用。前面三句中，第一句頌揚境，後面兩句頌揚證。或者身滿法界，或者法界滿身，相互融合。心寂靜所以沒有取捨，境寂靜所以沒有生起。又，第一句頌揚上面的法界，第二句頌揚虛空，第三句頌揚寂靜，第四句頌揚方便。 第二個偈頌中，前兩句頌揚上面的一切法，第三句頌揚上面的普游，最後一句總結天名。 第三個偈頌中，第一句頌揚上面的不生不滅，證得道。後面兩句頌揚上面的方便，教導。第一句是身方便，后一句是口方便。最後一句是關於天，說明得到法自在而立名。 第四個偈頌中，前兩句頌揚上面的方便智海，第三句頌揚上面的光，最後一句頌揚游以及總結得法之人。 第五個偈頌中，前三句頌揚上面的禪無量樂事，最後一句頌揚普起以及樂名。 第六個偈頌中，第一句頌揚上面的癡畏，第二句頌揚游靜，第三句頌揚轉，指照除。

【English Translation】 English version Gatha (伽陀頌): Means laudatory verse, or direct verse, referring to verses that do not praise prose passages (long lines of scripture in prose form). Geyya (三祇夜頌): Means responsive verse, referring to the practice of repeating the Dharma of long prose passages in verse. Udana (四慍陀南頌): Means collected teachings, referring to the use of concise language to encompass multiple meanings, like gathering them together, to bestow upon others, making it easy for them to accept and understand, hence called collected teachings. The above three types of verses are either seven-character, five-character, four-character, or three-character verses, for example, 'like being in the world, like empty space' is a three-character verse. All consist of four lines per verse. Here is the verse of the third repetition. The various verses below follow this pattern. In the verses, twenty lines of four sentences form a verse, totaling ten verses. Each verse praises the preceding Dharma gate. Question: Here, wanting to praise the Buddha, why praise one's own Dharma gate? Answer: Because these masses are manifested from the Samudra Mudra Samadhi (海印三昧) of the Buddha, belonging to the Buddha's special merits, therefore praising one's own Dharma gate is praising the Buddha. Because the Buddha's merits are profound and subtle, not understood by others. If it were not for the Buddha's merits, it would not be possible to manifest the Buddha. The twelfth volume of the Mahaprajnaparamita Sastra (智度論) says: 'Only the Buddha should make offerings to the Buddha, others do not know the Buddha's merits.' As it is said, a wise person can respect a wise person, a wise person can understand wisdom. Just as a snake can recognize its own feet. In the verses, the first verse praises the first Dharma gate. The first three lines praise the essence, and the last line praises the function. Among the first three lines, the first line praises the realm, and the last two lines praise the realization. Either the body fills the Dharma realm, or the Dharma realm fills the body, merging with each other. The mind is still, so there is no grasping, the realm is still, so there is no arising. Also, the first line praises the Dharma realm above, the second line praises emptiness, the third line praises stillness, and the fourth line praises skillful means. In the second verse, the first two lines praise all the Dharmas above, the third line praises the universal wandering above, and the last line concludes with the name of the heavens. In the third verse, the first line praises the non-arising and non-ceasing above, attaining the Dao. The last two lines praise the skillful means and teachings above. The first line is skillful means of the body, and the last line is skillful means of speech. The last line is about the heavens, explaining the establishment of a name through obtaining freedom in the Dharma. In the fourth verse, the first two lines praise the ocean of skillful wisdom above, the third line praises the light above, and the last line praises the wandering and concludes with the person who obtained the Dharma. In the fifth verse, the first three lines praise the immeasurable joys of Dhyana (禪) above, and the last line praises universal arising and the name of joy. In the sixth verse, the first line praises the ignorance and fear above, the second line praises wandering in stillness, and the third line praises transformation, referring to illumination and removal.

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下句結人得法。七中初二句頌無量境界。次一句頌不起。下句結法屬人。八中初二句頌上一切法。次一句頌不來去。下句結法屬人。九中初三句頌佛境寂靜。下句結法屬人。十中初三句頌無量境界。無量境界有三。一時無量。上句顯之。二境界無量。謂菩提及眾生次句顯之。三善巧無量。下句顯之。下句結人得法。

二第四禪果實天有八。一觀物根興法雲注法雨以逗前根也。二妙色者現身故方便者說法故。此二是能應也。念者念持法故。觀者觀色身故。此是所應機也。由此念滅癡成凈。三見如因陀羅網土。由緣起無性故。四入緣起陀羅尼。一門中即攝圓融法界。故云普門也。五不轉愛者自留惑故。轉他眾生受生之愛令永滅也。又令他滅惑不於三界處生。六一切世間境者器及眾生也。佛入中說法而恒住寂故云不思議也。七會二空。顯二諦。眾生及法者舉人法也。出要者會真空也。八令機證真源入果海故也。頌中有十九偈。有二。初十七頌前法門。后二舉因總嘆。前中初二偈頌初法門中。初偈嘆佛德深頌上能觀。后偈頌上法雲開潤根欲。二中亦二偈。初偈頌妙色方便。后偈頌念觀。三亦二偈。初偈巧現真理。后依理現事。因陀羅網通理事故。四亦二偈。初頌普門現法界身。后顯法界法。五有三偈。初偈斷德攝生轉滅

【現代漢語翻譯】 現代漢語譯本： 下句總結人獲得佛法。第七段中前兩句讚頌無量的境界。接下來一句讚頌不起心動念。最後一句總結佛法屬於人。第八段中前兩句讚頌上面的一切法。接下來一句讚頌不來不去。最後一句總結佛法屬於人。第九段中前三句讚頌佛的境界寂靜。最後一句總結佛法屬於人。第十段中前三句讚頌無量的境界。無量的境界有三種。一是時間無量，上一句顯示它。二是境界無量，指菩提（Enlightenment）以及眾生，下一句顯示它。三是善巧無量，最後一句顯示它。最後一句總結人獲得佛法。

第二，第四禪果實天有八種。一是觀察萬物生根發芽，佛法如雲般涌出，降下法雨來適應之前的根基。二是妙色，佛顯現身形；方便，佛宣說佛法。這兩種是能應。念，是念誦並保持佛法；觀，是觀察色身。這是所應的機緣。由此念頭滅除，愚癡轉變成清凈。三是見如因陀羅網（Indra's net），因為緣起性空。四是進入緣起陀羅尼（Dharani of Dependent Origination），一門中就攝取圓融的法界，所以說是普門。五是不轉愛，自己保留迷惑的緣故。轉變其他眾生承受生死的愛，使之永遠滅除。又使他人滅除迷惑，不在三界中產生。六是一切世間境，指器世間以及眾生。佛進入其中宣說佛法，而恒常安住于寂靜，所以說不可思議。七是會合二空，顯現二諦。眾生以及法，是舉例說明人法。出要，是會合真空。八是使機緣證悟真源，進入果海的緣故。頌中有十九個偈子，分為兩種。最初十七個偈子讚頌前面的法門。後面兩個偈子舉出原因總括讚歎。前面的十七個偈子中，最初兩個偈子讚頌最初法門中。第一個偈子讚歎佛的功德深厚，讚頌上面的能觀。後面的偈子讚頌上面的法雲開啟，滋潤根基的慾望。第二部分也是兩個偈子。第一個偈子讚頌妙色方便。後面的偈子讚頌念觀。第三部分也是兩個偈子。第一個偈子巧妙地顯現真理。後面依據真理顯現事物。因陀羅網貫通真理和事物。第四部分也是兩個偈子。第一個偈子讚頌普門顯現法界身。後面顯現法界法。第五部分有三個偈子。第一個偈子斷除功德，攝取眾生，轉變滅亡。

【English Translation】 English version: The following sentence concludes that people attain the Dharma. The first two sentences in the seventh section praise immeasurable realms. The next sentence praises non-arising. The last sentence concludes that the Dharma belongs to people. The first two sentences in the eighth section praise all Dharmas above. The next sentence praises non-coming and non-going. The last sentence concludes that the Dharma belongs to people. The first three sentences in the ninth section praise the tranquility of the Buddha's realm. The last sentence concludes that the Dharma belongs to people. The first three sentences in the tenth section praise immeasurable realms. There are three types of immeasurable realms. First, immeasurable time, which the previous sentence reveals. Second, immeasurable realms, referring to Bodhi (Enlightenment) and sentient beings, which the next sentence reveals. Third, immeasurable skillful means, which the last sentence reveals. The last sentence concludes that people attain the Dharma.

Second, the Fourth Dhyana Fruition Heaven has eight aspects. First, observing things taking root and sprouting, the Dharma arises like clouds, pouring down Dharma rain to suit the previous foundations. Second, wonderful form, the Buddha manifests his body; expedient means, the Buddha expounds the Dharma. These two are the able to respond. Mindfulness is reciting and maintaining the Dharma; contemplation is observing the physical body. This is the opportunity to be responded to. Because of this, thoughts are extinguished, and ignorance transforms into purity. Third, seeing like Indra's net, because of dependent origination being empty in nature. Fourth, entering the Dharani (Dharani of Dependent Origination), one gate encompasses the perfectly fused Dharma realm, hence it is called the universal gate. Fifth, not turning away from love, because of retaining one's own delusions. Transforming the love of other sentient beings who endure birth and death, causing it to be extinguished forever. Also, causing others to extinguish delusions and not be born in the three realms. Sixth, all worldly realms, referring to the container world and sentient beings. The Buddha enters it to expound the Dharma, while constantly abiding in tranquility, hence it is called inconceivable. Seventh, uniting the two emptinesses, revealing the two truths. Sentient beings and Dharma are examples illustrating people and Dharma. Exiting the essentials is uniting with true emptiness. Eighth, it is to enable opportunities to realize the true source and enter the ocean of fruition. There are nineteen verses in the gatha, divided into two types. The first seventeen verses praise the preceding Dharma gates. The last two verses cite the cause and give a general praise. Among the first seventeen verses, the first two verses praise the first Dharma gate. The first verse praises the Buddha's profound merits, praising the above-mentioned ability to contemplate. The following verse praises the opening of the Dharma clouds above, nourishing the desires of the roots. The second part also has two verses. The first verse praises wonderful form and expedient means. The following verse praises mindfulness and contemplation. The third part also has two verses. The first verse skillfully reveals the truth. The following relies on the truth to reveal things. Indra's net connects truth and things. The fourth part also has two verses. The first verse praises the universal gate manifesting the Dharma realm body. The following reveals the Dharma realm Dharma. The fifth part has three verses. The first verse cuts off merit, gathers sentient beings, and transforms extinction.

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惑業苦也。次偈轉顯福智等也。然各通因陀羅。后偈結法屬人。方便即是不轉愛也。前長行中但有初偈中事應知。六二偈。初頌上入一切世間境界。后偈中三句頌不思議。下句結法屬人。七二偈。初偈頌上眾生出要令知無我以顯俗諦。后偈頌一切法出要令知無我以顯真諦。八二偈。頌上受化者入佛境界法門。初一以果就機。后一攝機入果。后二偈中。初一舉因成德。后一對機顯用。又釋。此偈逆次頌前法門。初二頌末後。次二頌第七。次二超頌第二。次二超頌第四。次三頌第三。次二卻頌第六。次二卻頌第五。后四頌第一。並可知。以是任放辯才說不待次故也。

三第三禪遍凈天有七。一觀諸眾生三品善根令增長故。又釋。如觀城門首所聞佛名善根鹙子不見等。二一切有者一切世界也。佛于中出覺悟眾生照現諸法故云覺照也。三總持於心具文義故。宣之於說具四辯故。四佛出希逢故生樂。出已除難故云解脫。五眾生即如。順緣起際顯德無窮故生歡喜。六初化菩薩勝用也。次德相備。后入無盡順極體。並是一乘別教法耳。七苦眾生是所救。慈悲是能救。智者不取相故。滿者化德具故。成彼益故。頌中十一。初一頌初法門。前長行舉所觀。今顯能觀之德故也。又釋。初二句能觀謂佛智無礙普遍也。次一句明善根難知

【現代漢語翻譯】 現代漢語譯本：惑、業、苦三者相互關聯。接下來的偈頌進一步闡明了福德和智慧等概念。然而，這些都與因陀羅（Indra，帝釋天）相通。最後的偈頌將佛法歸屬於人。方便，指的是不執著于愛慾。之前的長行中，只提到了最初偈頌中的內容，應該瞭解。六之二偈：最初的頌詞是關於進入一切世間境界。後面的偈頌中，前三句頌揚了不可思議。最後一句將佛法歸屬於人。七之二偈：最初的偈頌頌揚了眾生脫離苦難，使他們瞭解無我，從而彰顯俗諦（conventional truth）。後面的偈頌頌揚了一切法脫離苦難，使他們瞭解無我，從而彰顯真諦（ultimate truth）。八之二偈：頌揚了接受教化的人進入佛的境界法門。最初一句以果來就機（以結果來適應根機）。后一句攝機入果（將根機收攝到結果中）。後面的兩偈中，最初一句闡述了因成就德。后一句針對根機彰顯作用。另一種解釋是，這些偈頌逆序頌揚了之前的法門。最初兩句頌揚了最後（第八）個法門。接下來的兩句頌揚了第七個法門。再接下來的兩句跳過頌揚了第二個法門。再接下來的兩句跳過頌揚了第四個法門。接下來的三句頌揚了第三個法門。再接下來的兩句倒過來頌揚了第六個法門。再接下來的兩句倒過來頌揚了第五個法門。最後的四句頌揚了第一個法門。這些都可以理解，因為這是隨意的辯才，說法不拘泥於順序。 三禪第三，遍凈天（Subhakrtsna，色界天第三禪天之一）有七種殊勝之處：一是觀察諸眾生的三種善根，使之增長。另一種解釋是，例如觀察城門首所聽聞的佛名善根，舍利弗（Sariputra）不能看見等等。二是『一切有者』，指的是一切世界。佛在其中出現，覺悟眾生，照亮顯現諸法，所以稱為『覺照』。三是總持於心，具備文字和義理。宣之於口，具備四種辯才。四是佛出現是稀有難逢的，所以產生快樂。出現之後，解除苦難，所以稱為『解脫』。五是眾生即是如來藏（Tathagatagarbha），順應緣起，彰顯功德無窮，所以產生歡喜。六是最初教化菩薩的殊勝作用。其次是功德相貌完備。最後是進入無盡，順應極體。這些都是一乘別教的佛法。七是受苦的眾生是所要救度的對象，慈悲是能夠救度的力量。智者不執著于相，圓滿者是教化功德完備，成就他們的利益。頌中的十一句：最初一句頌揚了最初的法門。之前的長行舉出了所觀察的對象，現在彰顯能觀察的功德。另一種解釋是，最初兩句是能觀察的，指的是佛的智慧無礙普遍。接下來一句說明善根難以知曉。

【English Translation】 English version: Affliction, karma, and suffering are interconnected. The following verses further elucidate concepts such as merit and wisdom. However, these are all connected to Indra (the lord of gods). The final verse attributes the Dharma to people. 'Expedient means' refers to not being attached to desire. The preceding prose passage only mentioned the content of the initial verse, which should be understood. Six-two verses: The initial verse is about entering all worldly realms. In the following verses, the first three lines praise the inconceivable. The last line attributes the Dharma to people. Seven-two verses: The initial verse praises beings' liberation from suffering, enabling them to understand no-self, thereby revealing conventional truth. The following verse praises the liberation of all dharmas from suffering, enabling them to understand no-self, thereby revealing ultimate truth. Eight-two verses: Praises those who receive teachings and enter the Dharma gate of the Buddha's realm. The initial line uses the result to adapt to the capacity (adapting to the capacity based on the result). The following line gathers the capacity into the result (collecting the capacity into the result). In the following two verses, the initial line elucidates the cause achieving virtue. The following line reveals the function in response to the capacity. Another explanation is that these verses praise the previous Dharma gates in reverse order. The initial two lines praise the last (eighth) Dharma gate. The following two lines praise the seventh Dharma gate. The next two lines skip and praise the second Dharma gate. The next two lines skip and praise the fourth Dharma gate. The following three lines praise the third Dharma gate. The next two lines praise the sixth Dharma gate in reverse order. The next two lines praise the fifth Dharma gate in reverse order. The final four lines praise the first Dharma gate. These can all be understood because this is unrestricted eloquence, and the explanation is not bound by order. The third Dhyana (meditative absorption), the Subhakrtsna Heaven (one of the heavens in the Realm of Form, the third Dhyana heaven), has seven superior qualities: First, it observes the three kinds of wholesome roots of all beings, causing them to grow. Another explanation is, for example, observing the wholesome roots of the Buddha's name heard at the city gate, which Sariputra (one of the Buddha's chief disciples) cannot see, and so on. Second, 'all that exists' refers to all worlds. The Buddha appears within them, awakening beings, illuminating and manifesting all dharmas, hence it is called 'awakening and illumination'. Third, it upholds in the mind, possessing both words and meanings. When proclaimed, it possesses the four kinds of eloquence. Fourth, the Buddha's appearance is rare and difficult to encounter, hence joy arises. After appearing, it removes suffering, hence it is called 'liberation'. Fifth, beings are the Tathagatagarbha (Buddha-nature), according with the arising of conditions, manifesting limitless merit, hence joy arises. Sixth, it is the superior function of initially teaching Bodhisattvas. Next, the characteristics of merit are complete. Finally, it enters the endless, according with the ultimate essence. These are all the teachings of the One Vehicle, distinct teaching. Seventh, suffering beings are the objects to be saved, compassion is the power to save. The wise do not cling to appearances, the complete are those whose teaching merits are complete, accomplishing their benefit. The eleven lines in the verse: The initial line praises the initial Dharma gate. The preceding prose passage mentioned the objects to be observed, now it reveals the merit of being able to observe. Another explanation is that the initial two lines are the ability to observe, referring to the Buddha's wisdom being unobstructed and universal. The following line explains that wholesome roots are difficult to know.

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是佛境界。下句結人得法。二有四偈。初二頌上處有及照。于中初一明依體起用。后一明用歸體。后二頌上覺義。于中初一開迷顯覺。后一明覺超情。三一頌。初二句頌持。次一句頌辯下句結法屬人。四一頌。初二句頌樂佛出。后二句頌解脫。五一頌。初二句頌眾生甚深法。后二句頌生歡喜。以見理功德故。六一頌。初二句頌上化菩薩。后二句頌上功德周備入無盡也。七二頌初二句頌所救。后二句頌能救及智。謂見凈是智也。下一頌明滿。謂初二句化身滿。后二句化業滿。

四第二禪光音天眾有十。初寂靜處者。一理靜。二事靜。三田靜滅苦亦三。一性滅。二智滅。三福滅。下頌中但有田及福也。二中初斷德。心凈性凈故。離垢治凈故。寶性論云。一自性凈。二無垢凈。次智德。謂廣修等也。又心凈是器離垢是緣。德海是依緣所修也。頌中存后釋。三有二釋。一長短相即。以時劫如如故。二自在位與不自在位德優劣故。四有三釋。一云世間生住滅種種者是染緣起。清凈者即染性凈。性凈之德故云功德。一云是凈法緣起但簡真如。故云世間生等。簡染過患。故云凈功德。一云世間是處也。生住滅是佛出及住滅等多門益物滅染成凈故也。下頌中存后釋。但以義通故兼余釋也。五一生菩薩能供中極是故。就彼顯廣說也

【現代漢語翻譯】 是佛的境界。（下句總結人獲得佛法。）二有四句偈語。最初兩句讚頌上面的處所和光明照耀。其中第一句說明依據本體而起作用，后一句說明作用迴歸本體。後面兩句讚頌上面的覺悟之義。其中第一句開啟迷惑，彰顯覺悟，后一句說明覺悟超越情感。三一句偈語。最初兩句讚頌保持，接下來一句讚頌辯論，最後一句總結佛法屬於人。四一句偈語。最初兩句讚頌佛陀出世的快樂，後面兩句讚頌解脫。五一句偈語。最初兩句讚頌眾生甚深的佛法，後面兩句讚頌產生歡喜，因為見到真理的功德。六一句偈語。最初兩句讚頌上面的化身菩薩，後面兩句讚頌上面的功德圓滿，進入無盡的境界。七兩句偈語，最初兩句讚頌所救度的眾生，後面兩句讚頌能救度的佛陀以及智慧，意思是見到清凈就是智慧。下一句偈語說明圓滿，意思是最初兩句化身圓滿，後面兩句化業圓滿。

四、第二禪光音天（Abhasvara）的眾生有十種。最初的寂靜處，一是理上的寂靜，二是事上的寂靜，三是田（福田）的寂靜，滅苦也有三種，一是性滅，二是智滅，三是福滅。下面的偈語中只有田和福。二中，最初是斷德，因為心清凈，自性清凈。遠離塵垢，治理清凈。寶性論說，一是自性清凈，二是無垢清凈。其次是智德，指廣泛地修行等等。又，心清凈是容器，遠離塵垢是因緣，功德海是依據因緣所修的。偈語中保留後面的解釋。三有兩種解釋，一是長和短相互即是，因為時間劫數如如不動。二是自在的地位與不自在的地位，功德有優劣。四有三種解釋，一是說世間生住滅種種是染污的緣起，清凈就是染污的自性清凈，自性清凈的功德所以稱為功德。一是說是清凈佛法的緣起，只是簡別于真如，所以說世間生等等，簡別染污的過患，所以說清凈功德。一是說世間是處所，生住滅是佛陀出世以及住世滅度等多種方式利益眾生，滅除染污成就清凈。下面的偈語中保留後面的解釋，但因為義理相通，所以兼顧其餘的解釋。五、一生補處菩薩能夠供養中最極的，因此，就此顯示廣大的說法。

【English Translation】 This is the realm of the Buddha. (The following sentence concludes that people obtain the Dharma.) Two have four verses. The first two verses praise the above location and illumination. The first of these explains that it arises from the essence, and the latter explains that the function returns to the essence. The latter two verses praise the meaning of enlightenment above. The first of these opens up delusion and reveals enlightenment, and the latter explains that enlightenment transcends emotions. Three are one verse. The first two sentences praise upholding, the next sentence praises debate, and the last sentence concludes that the Dharma belongs to people. Four are one verse. The first two sentences praise the joy of the Buddha's appearance, and the latter two sentences praise liberation. Five are one verse. The first two sentences praise the profound Dharma of sentient beings, and the latter two sentences praise the arising of joy because of seeing the merits of truth. Six are one verse. The first two sentences praise the transformation of Bodhisattvas above, and the latter two sentences praise the perfection of merits above, entering the endless realm. Seven are two verses, the first two sentences praise those who are saved, and the latter two sentences praise the Buddha who can save and wisdom, meaning that seeing purity is wisdom. The next verse explains fulfillment, meaning that the first two sentences are the fulfillment of the transformation body, and the latter two sentences are the fulfillment of the transformation karma.

1. The beings in the second Dhyana Abhasvara (光音天) realm have ten types. The initial state of tranquility: first, tranquility in principle; second, tranquility in phenomena; third, tranquility in the field (of merit). The cessation of suffering also has three aspects: first, cessation of nature; second, cessation of wisdom; third, cessation of blessings. In the following verses, only the field and blessings are mentioned. In the second part, the initial virtue is the virtue of severance, because the mind is pure and the nature is pure. It is purified by being free from defilements. The Ratnagotravibhāga (寶性論) states: first, purity of self-nature; second, purity without defilements. Next is the virtue of wisdom, referring to extensive practice, etc. Furthermore, purity of mind is the container, freedom from defilements is the condition, and the ocean of virtue is cultivated based on these conditions. The verses retain the later explanation. Three have two explanations: first, long and short are mutually identical because time and kalpas are immutable. Second, the merits of the state of freedom and the state of non-freedom have advantages and disadvantages. Four have three explanations: first, it is said that the various phenomena of arising, dwelling, and ceasing in the world are the defiled arising, and purity is the purity of the defiled nature. The merit of the purity of nature is therefore called merit. One explanation is that it is the arising of pure Dharma, but it is distinguished from Suchness (真如), so it is said that the world arises, etc., distinguishing the faults of defilement, so it is said that pure merit. One explanation is that the world is the place, and arising, dwelling, and ceasing are the Buddha's appearance, dwelling, and passing away, etc., benefiting beings in various ways, eliminating defilements and achieving purity. The following verses retain the later explanation, but because the meaning is interconnected, the other explanations are also considered. 5. A Bodhisattva who will be reborn only once more can make the most supreme offerings, therefore, this is used to show the vastness of the teaching.

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。如下百萬億等準之。六得自在陀羅尼力。一念能多受。一念能多說。七場處佛出名莊嚴。八神足即功德。又神足是能益。功德是所益成相。九福智深廣與機為境。十願力功德力。是因位願行即能持也。喜藏是果即所持也。喜是大智。智體含攝故名藏。頌中十偈各頌一法。初偈頌依靜田生福滅苦。二中初句頌離垢行緣。次句頌心凈行器。次句頌所成德海。下句結法屬人。莊嚴即是妙雜光也。三中初句顯方便廣故次句顯多劫修故。次句性無礙故。由此方便一念出生多劫功德名方便門。法主音即是自在音故結人得法也。四中初三句頌世間生住滅。即佛興世等故。下句滅癡頌凈功德。勝念結天名也。五中初句田廣。次句能供廣。次句供益廣。總頌上菩薩在兜率廣說供也。下句結法屬人。六中初三句頌於一劫說地義。下句頌能一念受說。以得心自在故。七中初句能嚴。次二句現莊嚴相。下句結名。八中初二句頌無盡神足。上句體。下句用。下二句頌益成功德海。上句令得地前六根凈。下句令至地上甚深法。亦是結人名。九中初二句頌功德海。上句慧。下句福。次句頌境界。下句結法屬人。十中初二句頌過去佛功德力。次一句頌願力。下句頌所持喜藏。即所成果也。

第五初禪梵天眾有十。初從真起應名照現法。應不異真

名入不思。以即寂為照不可寂思。即照為寂不可照思。二一切禪等觀者是法身理。以此是禪中平等觀境故。寂靜善住者妙智證契也。三初本智照法。後後智巧化。又剎塵法海名諸法不思。一音演說塵劫不盡名入方便。偈中有後釋。四佛音圓應名妙音海。齊均普契名平等度入。五柔根者攝取。剛強者伏取。然此方便佛身中現故名最勝。六佛身普應。諸剎中現名能起住。語業普周。凈音說法名分別法。七無邊三業巧化眾生。八法離情計名凈相。妙智善證名住寂行。九過未無來去。現世無所依。又生無從來。滅無所去。住無依止。於此觀心名為勇猛。十隨有一行。即皆普照無盡法海。頌中八偈。前七各頌一。初中初半頌照現諸法。後半頌入不思議。二中初半頌禪等觀。後半頌寂靜善住。復即下句結法屬人。三中初句頌照諸法不思。次二句頌入方便。下一句結法屬人。四中初三句頌妙音聲海。下句頌平等度入。亦是結也。五中初半頌攝伏。後半頌最勝。六中初三句頌一切剎能起安住。謂現身也。下句頌分別諸法。謂凈音說法故也。七中初半頌無量方便。即三業輪也。後半頌化眾生。謂自在照機故。八中初半頌住寂行。後半頌諸法凈相。后二法門略無頌。又釋總在第八頌中。謂初句頌第八法門。次句頌第十。次句頌第九。下句結

【現代漢語翻譯】 現代漢語譯本 『名入不思』（名稱進入不可思議的境界）：以『即寂為照』（以寂靜作為照見）的狀態，不可用寂靜去思量；以『即照為寂』（以照見作為寂靜）的狀態，不可用照見去思量。這兩種狀態，以及一切禪定等觀，都是法身的理體。因為這是禪定中平等觀的境界。『寂靜善住』（在寂靜中安住）指的是妙智證悟和契合。 最初是根本智照見諸法，然後是后得智巧妙地教化。『剎塵法海』（如剎土微塵般眾多的法門）指的是諸法不可思議。『一音演說塵劫不盡』（用一個聲音演說，經歷如微塵般眾多的劫數也說不盡）指的是進入方便之門。偈頌中有後面的解釋。 佛陀的聲音圓滿應現，稱為『妙音海』（微妙的聲音之海）。齊一、普遍、契合，稱為『平等度入』（平等地度入）。 對於柔和的根器，用攝受的方法；對於剛強的根器，用降伏的方法。然而，這種方便在佛身中顯現，所以稱為『最勝』（最殊勝）。 佛身普遍應現，在各個剎土中顯現，稱為『能起住』（能夠興起和安住）。語業普遍周遍，用清凈的聲音說法，稱為『分別法』（分別諸法）。 用無邊的身、語、意三業巧妙地教化眾生。 法遠離情執和計度，稱為『凈相』（清凈的相）。妙智善巧地證悟，稱為『住寂行』（安住在寂靜中的行為）。 過去、未來沒有來去，現在世沒有所依。又，生沒有從來處，滅沒有所去處，住沒有依止處。於此觀心，稱為『勇猛』（勇敢精進）。 隨順於一行，就能普遍照見無盡的法海。頌中的八個偈子，前七個各自讚頌一個法門。第一個偈子的前半部分讚頌照見顯現諸法，後半部分讚頌進入不可思議的境界。第二個偈子的前半部分讚頌禪定等觀，後半部分讚頌寂靜善住。然後用『復即下句結法屬人』（再用下面的句子總結法屬於人）。第三個偈子的第一句讚頌照見諸法不可思議，接下來的兩句讚頌進入方便之門，最後一句總結法屬於人。第四個偈子的前三句讚頌微妙的聲音之海，最後一句讚頌平等度入，也是總結。第五個偈子的前半部分讚頌攝受和降伏，後半部分讚頌最殊勝。第六個偈子的前三句讚頌在一切剎土中能夠興起和安住，指的是顯現佛身。最後一句讚頌分別諸法，指的是用清凈的聲音說法。第七個偈子的前半部分讚頌無量方便，指的是身、語、意三業的輪轉。後半部分讚頌教化眾生，指的是自在地照見根機。第八個偈子的前半部分讚頌安住在寂靜中的行為，後半部分讚頌諸法的清凈相。後面的兩個法門略去了沒有讚頌。總的解釋都在第八個偈頌中，第一句讚頌第八個法門，第二句讚頌第十個法門，第三句讚頌第九個法門，最後一句是總結。

【English Translation】 English version 'Name Entering Non-Thinking' (名入不思): With the state of 'Taking Stillness as Illumination' (即寂為照), one should not contemplate with stillness; with the state of 'Taking Illumination as Stillness' (即照為寂), one should not contemplate with illumination. These two states, as well as all Dhyana and other contemplations, are the principle of the Dharmakaya (法身). This is because it is the realm of equal contemplation in Dhyana. 'Peacefully Abiding' (寂靜善住) refers to the wonderful wisdom of realization and accord. Initially, it is the fundamental wisdom that illuminates all Dharmas; then, it is the subsequent wisdom that skillfully transforms. 'Kshatra-Dust Dharma Sea' (剎塵法海, as numerous as the dust particles in Buddha-fields) refers to the inconceivable nature of all Dharmas. 'Speaking with One Sound Exhausting Countless Kalpas' (一音演說塵劫不盡) refers to entering the gate of expedient means. There is a later explanation in the verses. The Buddha's voice perfectly manifests, called 'Ocean of Wonderful Sounds' (妙音海). Uniformity, universality, and accord are called 'Entering Equally' (平等度入). For those with gentle roots, use the method of embracing; for those with strong roots, use the method of subduing. However, this expedient means manifests in the Buddha's body, so it is called 'Most Supreme' (最勝). The Buddha's body universally responds, manifesting in various Buddha-fields, called 'Able to Arise and Abide' (能起住). The karma of speech is universally pervasive, speaking Dharma with pure sounds, called 'Distinguishing Dharmas' (分別法). Using boundless karma of body, speech, and mind to skillfully transform sentient beings. Dharma is apart from emotional attachments and calculations, called 'Pure Appearance' (凈相). The wonderful wisdom skillfully realizes, called 'Abiding in Stillness' (住寂行). The past and future have no coming and going, and the present world has no reliance. Also, birth has no origin, extinction has no destination, and abiding has no place to rely on. Contemplating the mind in this way is called 'Courageous' (勇猛). Following one practice, one can universally illuminate the endless sea of Dharmas. In the eight verses of the gatha, the first seven each praise one Dharma gate. The first half of the first verse praises the illumination and manifestation of all Dharmas, and the second half praises entering the inconceivable realm. The first half of the second verse praises Dhyana and other contemplations, and the second half praises peaceful abiding. Then, the phrase 'Again, the following sentence concludes that the Dharma belongs to people' (復即下句結法屬人). The first sentence of the third verse praises the illumination of all Dharmas as inconceivable, the next two sentences praise entering the gate of expedient means, and the last sentence concludes that the Dharma belongs to people. The first three sentences of the fourth verse praise the ocean of wonderful sounds, and the last sentence praises entering equally, which is also a conclusion. The first half of the fifth verse praises embracing and subduing, and the second half praises the most supreme. The first three sentences of the sixth verse praise being able to arise and abide in all Buddha-fields, which refers to the manifestation of the Buddha's body. The last sentence praises distinguishing all Dharmas, which refers to speaking Dharma with pure sounds. The first half of the seventh verse praises boundless expedient means, which refers to the turning of the wheel of karma of body, speech, and mind. The second half praises transforming sentient beings, which refers to freely illuminating their capacities. The first half of the eighth verse praises abiding in stillness, and the second half praises the pure appearance of all Dharmas. The last two Dharma gates are omitted without praise. The general explanation is all in the eighth verse, with the first sentence praising the eighth Dharma gate, the second sentence praising the tenth, the third sentence praising the ninth, and the last sentence being the conclusion.

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名。樂是第九名。音是第十名。

第六他化天眾有十。初中眾生有二藏。一煩惱藏化令轉盡。二如來藏化令轉現。此二不二。和合融通故得化益也。二令眾生得大涅槃樂。三知機巧益。四分別眾生有三性義。又佛為眾生一音顯析廣大法海。偈中存后釋。五慈念覆機。慧眼觀察。六大慈十力碎慢高山。七應念攝化。八普念諸佛妙盡佛境。九佛功德自在者顯能化之德。覺悟滿念者普應群機。隨順者一根緣相順。二令機入法。十佛國土海。唯佛慧境故離世間也。頌中有十。各頌一法。初中初半頌藏。後半頌化眾生。亦可通頌。二中三句頌前法。下句結人。三中初句頌解眾生也。疑地枯林頌性慾也。余頌方便。及結人得法。四中初句頌分別。次句頌義。次句釋疑。疑雲何故一音能演多法。釋云遍故。下句結。勝勇是精進也。五中初半頌觀察。謂智觀納法名入佛毛等。下半頌慈念。及結名。六中初句頌魔事。次二句頌超出。下句結。七初半頌由唸佛故得智。滅癡離染因也。後半離染果。及結名。八中初句頌十方諸佛。次句頌念充滿。以滿其念故。後半明滿念益。及結名。幢猶輪也。九中初句頌佛功德自在。次句頌覺悟及念隨順。下半頌充滿及結。十中初句頌離世間。以是土海故。次句頌境界。次句明離世因。以世間相盡。

【現代漢語翻譯】 現代漢語譯本：名是第九個。音是第十個。

第六是他化自在天（Paranirmita-vasavartin，欲界第六天）的天眾有十種功德。第一，這些天眾中的眾生具有兩種『藏』（蘊藏、包含之意）：一是煩惱藏，他們能將煩惱轉化為盡凈；二是如來藏，他們能將如來藏顯現出來。這二者並非截然對立，而是和合融通，因此能夠得到化益。第二，他們令眾生得到大涅槃的快樂。第三，他們善於瞭解眾生的根機，從而巧妙地利益他們。第四，他們能分辨眾生所具有的三種自性（遍計所執性、依他起性、圓成實性）的意義。此外，佛陀以一音演說，為眾生剖析廣大的法海。偈頌中保留了後面的解釋。第五，他們以慈悲心念覆庇眾生根機，以智慧之眼觀察眾生。第六，以大慈悲和十力（如來十力）摧毀眾生的我慢高山。第七，他們能應眾生的念頭而進行攝受和教化。第八，他們普遍憶念諸佛，對佛的境界妙盡通達。第九，佛的功德自在，這顯示了能教化的功德；覺悟圓滿，唸唸隨順，這是普遍應和眾生根機。隨順包含兩層含義：一是根與根的因緣相互隨順，二是令眾生的根機進入佛法。第十，佛的國土如大海一般，唯有佛的智慧才能照見其境界，因此遠離世間。頌文中有十段，每段各頌一種法。第一段的前半部分頌『藏』，後半部分頌教化眾生，也可以貫通來頌。第二段的前三句頌前面的法，最後一句總結得益之人。第三段的第一句頌解眾生。『疑地枯林』頌的是**（此處原文缺失）。其餘部分頌的是方便，以及總結得法之人。第四段的第一句頌分辨，第二句頌意義，第三句解釋疑問，疑問是：為什麼一音能演說多種法？解釋說：因為佛法是周遍的。最後一句總結。勝勇是精進的意思。第五段的前半部分頌觀察，即以智慧觀察而納受佛法，名為『入佛毛孔』等。後半部分頌慈念，以及總結名稱。第六段的第一句頌魔事，接下來的兩句頌超出魔事，最後一句總結。第七段的前半部分頌由憶念佛的緣故而得到智慧，這是滅除愚癡、遠離染污的原因。後半部分是遠離染污的果報，以及總結名稱。第八段的第一句頌十方諸佛，第二句頌憶念充滿，因為充滿憶念的緣故。後半部分闡明充滿憶念的利益，以及總結名稱。『幢』（dharma-dhvaja）類似於輪。第九段的第一句頌佛的功德自在，第二句頌覺悟以及憶念隨順，後半部分頌充滿以及總結。第十段的第一句頌遠離世間，因為這是佛的國土大海的緣故。第二句頌境界，第三句闡明遠離世間的原因，因為世間的種種相都已窮盡。

【English Translation】 English version: 『Name』 is the ninth. 『Sound』 is the tenth.

The sixth, the Paranirmita-vasavartin (Sixth Heaven of Desire realm) Devas, have ten qualities. First, the beings in these heavens possess two 『Treasuries』 (garbha, meaning to contain): one is the Treasury of Afflictions, which they transform into complete purity; the other is the Tathagata-garbha (Buddha-nature), which they manifest. These two are not separate but harmoniously integrated, thus benefiting from transformation. Second, they bring great Nirvana bliss to sentient beings. Third, they are skilled at understanding the capacities of beings, thereby skillfully benefiting them. Fourth, they can distinguish the meanings of the three natures (Parikalpita, Paratantra, and Parinispanna) possessed by beings. Furthermore, the Buddha expounds with one sound, analyzing the vast ocean of Dharma for sentient beings. The verses retain the later explanations. Fifth, they compassionately cover the capacities of beings with mindfulness, observing beings with the eyes of wisdom. Sixth, with great compassion and the Ten Powers (of a Tathagata), they crush the mountains of arrogance of sentient beings. Seventh, they can receive and transform beings according to their thoughts. Eighth, they universally remember all Buddhas, thoroughly understanding the Buddha's realm. Ninth, the Buddha's merit is unconditioned, which shows the merit of being able to transform; enlightenment is complete, with thoughts always in accordance, which is universally in harmony with the capacities of beings. 『Following』 includes two meanings: first, the conditions of the roots are in accordance with each other; second, it causes the capacities of beings to enter the Dharma. Tenth, the Buddha's land is like a great ocean, only the Buddha's wisdom can illuminate its realm, therefore it is far from the world. There are ten sections in the verses, each praising one Dharma. The first half of the first section praises the 『Treasury,』 and the second half praises the transformation of beings, or it can be praised throughout. The first three sentences of the second section praise the previous Dharma, and the last sentence concludes the person who benefits. The first sentence of the third section praises understanding beings. 『Doubtful ground, withered forest』 praises ** (the original text is missing here). The rest praises the means, and concludes the person who obtains the Dharma. The first sentence of the fourth section praises distinguishing, the second sentence praises meaning, and the third sentence explains the doubt, which is: Why can one sound expound many Dharmas? The explanation is: Because the Buddha's Dharma is pervasive. The last sentence concludes. 『Victorious courage』 means diligence. The first half of the fifth section praises observation, that is, to receive the Dharma with wisdom, which is called 『entering the pores of the Buddha,』 etc. The second half praises compassionate mindfulness, and concludes the name. The first sentence of the sixth section praises the deeds of Mara, the next two sentences praise transcending the deeds of Mara, and the last sentence concludes. The first half of the seventh section praises obtaining wisdom through remembering the Buddha, which is the cause of eliminating ignorance and being away from defilement. The second half is the result of being away from defilement, and concludes the name. The first sentence of the eighth section praises the Buddhas of the ten directions, the second sentence praises the fullness of mindfulness, because of the fullness of mindfulness. The second half clarifies the benefits of the fullness of mindfulness, and concludes the name. 『Banner』 (dharma-dhvaja) is similar to a wheel. The first sentence of the ninth section praises the unconditioned merit of the Buddha, the second sentence praises enlightenment and mindfulness in accordance, and the second half praises fullness and concludes. The first sentence of the tenth section praises being away from the world, because this is the ocean of the Buddha's land. The second sentence praises the realm, and the third sentence clarifies the reason for being away from the world, because all the appearances of the world have been exhausted.

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土海無可超故云無高心。謂無分別。下結名。

第七化樂天眾有十。初以緣起無作分別諸法。二有三釋。一云觀三有二我之實性故。一云一切有者理有也。我者情計也。情理不二故云真實。佛性論云。真諦無人法故不有。顯二空故不無。又人法無不無。二空有不有。于俗諦分別性故不有。依他性故不無。又分別不定無。依他不定有。是故二諦俱離有無也。又辨中邊論(云云)。又云佛雖現有。然于有求佛不得。以有即真實是無有故。云觀一切有真實。佛雖現我。然我求佛不得。以我即真而是無我故。云觀我真實。偈中存后釋。三能滅眾生愚癡之慧。圓滿在於佛果故。四圓音普悅起彼勇修。五十蓮華藏微塵數相海故云具足無盡。如相海品說。好功德者是小相。如小相功德品說。六三世劫事在佛智中照不雜亂。故云次第。此偏約過去。偈中具也。七福智無涯利益眾生。又長眾生無邊福智。下偈順初釋。八緣起事身同法性普遍。無礙者有七。一質不礙身。二身不礙質。三遍不礙隱。謂機不感處。雖遍而隱。四滿不礙分。謂應機現長短。而不礙滿虛空。五坐不礙行等。六一不礙多。謂諸方現多而恒即一。七理不礙事。謂空界者界猶性也。即性空理跏坐是事。緣起融通故無礙。余諸根等準之。九業行緣起巧為機現名方便。

【現代漢語翻譯】 現代漢語譯本： 『土海無可超故云無高心』，意思是說沒有分別心。下面總結名稱。

第七化樂天眾有十種功德。第一，以緣起（pratītyasamutpāda，諸法相互依存的法則）的視角，不作分別地看待諸法（dharmas，宇宙間的一切事物和現象）。第二，對此有三種解釋：一種說法是，觀察三有（trayo bhava，欲有、色有、無色有）中二我（人我、法我）的真實自性。另一種說法是，『一切有』指的是理體上的有，『我』指的是情識上的執著。情與理並非二元對立，所以說是真實。佛性論中說，真諦（paramārtha-satya，勝義諦）因為沒有人法，所以不是有；彰顯二空（人空、法空），所以不是無。又，人法不是無，二空是有不是有。在俗諦（saṃvṛti-satya，世俗諦）中，因為是分別性，所以不是有；因為是依他性，所以不是無。又，分別是不定的無，依他是確定的有。因此，二諦都遠離有和無。又如《辨中邊論》（區分中道與邊見的論著）所說。還有一種說法是，佛雖然顯現為有，但在有中尋求佛是找不到的，因為有即是真實，也就是無有。觀察一切有是真實的，佛雖然顯現為我，但在我中尋求佛是找不到的，因為我即是真，也就是無我。偈頌中保留了后一種解釋。第三，能夠滅除眾生愚癡的智慧，圓滿地存在於佛果（buddha-phala，成佛的果位）之中。第四，圓滿的聲音普遍令人喜悅，從而發起他們勇猛修行。第五，具有如蓮華藏微塵數（無量無數）的相海（lakṣaṇa-samudra，佛的莊嚴相的集合），所以說是具足無盡，如《相海品》所說。具有好的功德，指的是小相（anuvyañjana，佛的細微特徵）。如《小相功德品》所說。第六，三世（過去、現在、未來）的劫事在佛的智慧中照見，不會雜亂，所以說是次第。這裡偏重於過去，偈頌中包含了三世。第七，福智無邊，利益眾生，又增長眾生無邊的福智。下面的偈頌順應了第一種解釋。第八，緣起的事身與法性（dharmatā，諸法的本性）相同，普遍而無礙。無礙有七種：一是質礙不礙身，二是身不礙質，三是遍不礙隱，指的是眾生機緣不成熟的地方，佛身雖然普遍存在，但卻隱而不顯。四是滿不礙分，指的是應眾生根機而顯現長短，但不妨礙其充滿虛空。五是坐不礙行等，六是一不礙多，指的是在各方顯現為多，但恒常歸於一。七是理不礙事，指的是空界，界即是性，也就是性空的理體，跏坐是事相。緣起融通，所以沒有障礙。其餘諸根等可以依此類推。第九，業行緣起，巧妙地為眾生根機顯現，名為方便（upāya，善巧的方法）。

【English Translation】 English version: 'Tuhai wu ke chao gu yun wu gao xin' (土海無可超故云無高心) means there is no discriminating mind. The following summarizes the name.

The seventh Paranirmita-vasavartin (化樂天) heaven has ten merits. First, from the perspective of Pratītyasamutpāda (緣起, the law of interdependence), it views all dharmas (諸法, all things and phenomena in the universe) without discrimination. Second, there are three explanations for this: one explanation is that it observes the real nature of the two selves (人我, 法我) in the three realms of existence (trayo bhava, 三有: desire realm, form realm, formless realm). Another explanation is that 'all existence' refers to existence in principle, and 'self' refers to emotional attachment. Emotion and principle are not dualistic, so it is said to be real. The Treatise on Buddha-nature states that ultimate truth (paramārtha-satya, 真諦) is not existent because there is no person or dharma; it reveals the two emptinesses (人空, 法空), so it is not non-existent. Also, person and dharma are not non-existent, and the two emptinesses are existent and not existent. In conventional truth (saṃvṛti-satya, 俗諦), because it is of a discriminating nature, it is not existent; because it is of a dependent nature, it is not non-existent. Also, discrimination is indefinite non-existence, and dependence is definite existence. Therefore, the two truths are both apart from existence and non-existence. It is also as stated in the Discrimination between the Middle and the Extremes (辨中邊論). Another explanation is that although the Buddha appears to exist, one cannot find the Buddha in existence, because existence is reality, which is non-existence. Observing that all existence is real, although the Buddha appears as self, one cannot find the Buddha in self, because self is truth, which is no-self. The verse retains the latter explanation. Third, the wisdom that can extinguish the ignorance of sentient beings is fully present in the fruit of Buddhahood (buddha-phala, 佛果). Fourth, the perfect sound universally delights people, thereby initiating them to practice diligently. Fifth, it possesses a sea of characteristics (lakṣaṇa-samudra, 相海, the collection of the Buddha's majestic characteristics) as numerous as the dust motes in a lotus treasury (無量無數), so it is said to be complete and inexhaustible, as described in the Chapter on the Sea of Characteristics. Having good merits refers to the minor marks (anuvyañjana, 小相, the subtle features of the Buddha). As described in the Chapter on the Merits of the Minor Marks. Sixth, the kalpas (劫) of the three times (past, present, future) are seen in the Buddha's wisdom without confusion, so it is said to be sequential. Here, the emphasis is on the past, but the verse includes the three times. Seventh, blessings and wisdom are boundless, benefiting sentient beings, and increasing the boundless blessings and wisdom of sentient beings. The following verse follows the first explanation. Eighth, the body of events arising from conditions is the same as the nature of dharmas (dharmatā, 法性, the nature of all things), universal and unobstructed. There are seven kinds of unobstructedness: first, substance does not obstruct the body; second, the body does not obstruct substance; third, pervasiveness does not obstruct concealment, referring to places where the conditions of sentient beings are not ripe, where the Buddha's body is universally present but hidden. Fourth, fullness does not obstruct division, referring to the manifestation of length and shortness according to the capacity of sentient beings, but it does not hinder its filling of empty space. Fifth, sitting does not obstruct walking, etc. Sixth, one does not obstruct many, referring to the manifestation as many in all directions, but it always returns to one. Seventh, principle does not obstruct events, referring to the realm of emptiness, where realm is nature, which is the principle of emptiness, and sitting in the lotus position is the event. Because arising from conditions is interconnected, there is no obstruction. The other roots, etc., can be inferred by analogy. Ninth, skillful manifestation for the capacity of sentient beings through the arising of karma and actions is called skillful means (upāya, 方便).

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無盡是機所緣故。復云境。十一切眾生善惡因果。同在法界而無來去故。云等觀。頌中十各頌一。初中化有三義。一化起所依。二顯化無體。三化現似有。初半偈頌初義。謂上句頌一切法即所依也。下句頌分別化即所起也。次句頌無體。下句頌現有。謂佛與眾生互為緣起故也。二中初半頌觀一切有及我。謂俱無所有。後半頌真實。及結人也。三中初半頌離癡。後半頌慧滿。及結名。力是天名。四初半頌佛音。下半頌發起喜勇。及結。五初半頌佛相好。後半頌無盡。及結。六初半頌過去無量劫等。後半頌智慧憶念。七初半頌種種功德智慧體。後半正頌福智及結。余略不頌。結中凈知見既是凈。光勝天何故名如來者以此天等即是佛故。如上辨。八頌空界坐無礙中。前長行明果用。此中頌彼因行。謂初句時多。次德滿。次勇修。下結名。九初半頌方便境。後半頌無盡力及結。謂能現法之力周普故云無盡。十初半頌眾生業行苦樂。次句頌等觀。下句結照是華光也。又亦可此頌第九門前頌第十。思之可見。

第八兜率天眾有八。初為機現世名為成就。隨欲說法名轉法輪。二慧光照真空。又空體也。凈德也。光用也。三無礙愿海與物同體故云入。自性離相故云寂靜。四約遮十相俱無名無量無相。約表恒沙性德名無量無相。令

【現代漢語翻譯】 現代漢語譯本 無盡是因為機緣所生起。又稱為境，十方一切眾生的善惡因果，都在法界之中而無來去，所以稱為等觀。頌文中共十頌，每頌各講一義。第一頌中，化有三種含義：一是化起所依，二是顯示化無自體，三是化現似有。前半偈頌第一義，即上句頌一切法即是化起所依。下句頌分別化即是所生起。第二句頌化無自體。下句頌化現似有，意思是佛與眾生互為緣起。第二頌中，前半頌觀一切有及我，意思是都無所有。後半頌真實，以及總結人。第三頌中，前半頌遠離愚癡，後半頌智慧圓滿，以及總結名號，力是天名（指大力天）。第四頌前半頌佛音，後半頌發起歡喜勇猛，以及總結。第五頌前半頌佛的相好，後半頌無盡，以及總結。第六頌前半頌過去無量劫等等，後半頌智慧憶念。第七頌前半頌種種功德智慧的本體，後半頌正式頌揚福智以及總結。其餘的略而不頌。總結中，凈知見既然是清凈的，光勝天為什麼名為如來呢？因為這些天等就是佛的緣故，如上文所辨。第八頌空界坐無礙中，前面的長行文說明果報的作用，這裡頌揚它的因行，即第一句說時間多，第二句說功德圓滿，第三句說勇猛修行，下句總結名號。第九頌前半頌方便的境界，後半頌無盡的力量以及總結，意思是能夠顯現法的力量周遍普遍，所以稱為無盡。第十頌前半頌眾生的業行苦樂，第二句頌等觀，下句總結說照見的是華光。又或許可以把這頌放在第九門前，頌第十門，仔細思考就可以明白。

第八兜率天眾有八種。最初因為機緣顯現於世，名為成就。隨順眾生的意願說法，名為轉法輪。第二是慧光照耀真空，又是空的本體。清凈的德行，光明的功用。第三是無礙的愿海與萬物同體，所以稱為入。自性遠離一切相，所以稱為寂靜。第四是約遮詮來說，十種相都無所有，名為無量無相。約表詮來說，恒河沙數般的自性功德，名為無量無相。

【English Translation】 English version The inexhaustible arises from the conditions of opportunity. It is also called 'realm'. All sentient beings' good and evil causes and effects are within the Dharmadhatu, without coming or going, hence it is called 'equal contemplation'. There are ten verses in the verse section, each verse explaining one meaning. In the first verse, 'transformation' has three meanings: first, the basis upon which transformation arises; second, revealing that transformation has no inherent substance; and third, transformation appears to exist. The first half of the verse praises the first meaning, that is, the upper line praises that all dharmas are the basis upon which transformation arises. The lower line praises that differentiated transformation is what arises. The second line praises that transformation has no inherent substance. The lower line praises that transformation appears to exist, meaning that Buddhas and sentient beings are mutually arising. In the second verse, the first half praises contemplating all existence and self, meaning that both are without anything. The latter half praises reality and concludes with the person. In the third verse, the first half praises being free from delusion, the latter half praises wisdom being complete, and concludes with the name. 'Power' is the name of a deva (referring to the powerful deva). The first half of the fourth verse praises the Buddha's voice, the latter half praises arousing joy and courage, and concludes. The first half of the fifth verse praises the Buddha's excellent marks and characteristics, the latter half praises inexhaustibility, and concludes. The first half of the sixth verse praises past immeasurable kalpas, etc., the latter half praises wisdom and recollection. The first half of the seventh verse praises the essence of various merits and wisdom, the latter half formally praises blessings and wisdom, and concludes. The rest are briefly not praised. In the conclusion, since pure knowledge and vision are pure, why is Light-Victory Deva called Tathagata? Because these devas, etc., are Buddhas, as explained above. In the eighth verse, 'sitting unhindered in the space realm', the preceding prose explains the function of the result, here it praises its causal practice, that is, the first line says much time, the second line says merits are complete, the third line says courageous practice, and the lower line concludes with the name. The first half of the ninth verse praises the realm of skillful means, the latter half praises inexhaustible power and concludes, meaning that the power to manifest dharmas is pervasive and universal, hence it is called inexhaustible. The first half of the tenth verse praises sentient beings' karmic actions, suffering, and joy, the second line praises equal contemplation, and the lower line concludes that what is illuminated is the Flower Light. Alternatively, this verse could be placed before the ninth gate, praising the tenth gate, careful consideration will reveal it.

The eighth assembly of the Tushita Heaven has eight types. Initially, due to the conditions of opportunity, it manifests in the world, called 'accomplishment'. Speaking the Dharma according to sentient beings' wishes is called 'turning the wheel of Dharma'. Second is the light of wisdom illuminating the empty essence, which is also the essence of emptiness. Pure virtue, the function of light. Third is the unobstructed ocean of vows being one with all things, hence it is called 'entering'. The self-nature is apart from all forms, hence it is called 'tranquility'. Fourth, speaking from the perspective of negation, all ten characteristics are non-existent, called 'immeasurable and without form'. Speaking from the perspective of affirmation, the self-nature's merits like the sands of the Ganges River are called 'immeasurable and without form'.

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諸眾生觀察修行滅惑業障名為觀行。五佛境有二。一分齊。二所證超踴有二。一過凡小。二越思議。覺力有二。一證理。二照機。六以佛功德熏習眾生。名喜修習。令發心不退故。云不壞菩提心也。七量智調機。八中初無盡緣起。次速歸真性。亦是回法擬機后入機正現。又無邊心海根器也。唸唸迴向無間欲樂也。隨器普現佛能應現也。頌中順后釋。頌中少非次。初中初句法輪體。次句所為。次句正輪。下句結勝。又初半頌成就。後半頌轉法輪。二超頌第三法門。初半頌廣愿海。後半頌入眾生寂靜。諸法方便是也。勝是天名。三卻頌第二法門。初半頌虛空界。後半頌凈光。四中初半觀所為也。次句頌無量無相。即觀境也。下句頌觀行成也。五超頌第七諸佛調伏眾生方便法門。六卻頌第五法門。初半頌佛境超踴。後半頌覺力。又釋亦可前頌五此頌七。如文可知。七中初半頌喜修集。次句頌菩提心。下句頌不可壞。八中初半頌無邊心海。謂佛子是念念。迴向有三義。一雲集義。二向佛興供。三向佛聽法。如經悉來集故供養故聽法故。下句頌隨器普現。

第九夜摩天有十。初令眾生離世憂惱向出世順體之善。又法身斷德名離憂。教眾生凈道名向善根。二所緣分齊各非一故。三中初大智離過不住生死。次大悲攝生不住涅槃

【現代漢語翻譯】 現代漢語譯本 諸眾生觀察修行，斷滅惑業障，這叫做觀行。 五佛境有兩種：一是分齊（範圍），二是所證超踴（證悟的境界）。超踴也有兩種：一是超過凡夫和小乘，二是超越思議。 覺力有兩種：一是證理（證悟真理），二是照機（觀照根機）。 六，以佛的功德熏習眾生，叫做喜修習，使眾生髮心永不退轉，所以說是不壞菩提心。 七，用無量智慧調伏眾生的根機。 八，（在一切法中）最初沒有窮盡的緣起，其次迅速回歸真性。這也是迴轉佛法來適應眾生的根機，然後進入眾生的根機中，真實顯現。又是無邊的心海和根器。唸唸迴向于沒有間斷的欲樂。隨著眾生的根器普遍顯現，這是佛能夠應現。 頌文中是順著後面的內容來解釋的，頌文中有少量不是按照順序的。初中，第一句是法輪的本體，第二句是法輪所為，第三句是正輪，第四句是總結殊勝。又，前半頌是成就，後半頌是轉法輪。二，超頌是第三法門，前半頌是廣大的愿海，後半頌是進入眾生的寂靜，諸法方便就是這個意思。勝是天名。 三，卻頌是第二法門，前半頌是虛空界，後半頌是凈光。 四，（在頌文中）前半部分是觀察所為，後半句是讚頌無量無相，也就是觀察的境界，下句是讚頌觀行成就。 五，超頌是第七諸佛調伏眾生方便法門。 六，卻頌是第五法門，前半頌是佛境超踴，後半頌是覺力。又，解釋也可以是前面頌的是第五法門，這裡頌的是第七法門，如文可知。 七，（在頌文中）前半部分是讚頌喜修集，後半句是讚頌菩提心，下句是讚頌不可壞。 八，（在頌文中）前半部分是無邊心海，說的是佛子是念念。迴向有三種含義：一是雲集義，二是向佛興供，三是向佛聽法，如經中所說，悉來集故，供養故，聽法故。下句是讚頌隨器普現。 第九，夜摩天有十種（功德）。首先是令眾生遠離世間的憂愁煩惱，趨向出世間的順體之善。又，法身斷德叫做離憂，教導眾生清凈之道叫做向善根。 二，所緣的分齊各自不同。 三，（在頌文中）最初是大智慧，遠離過失，不住生死；其次是大悲心，攝受眾生，不住涅槃。

【English Translation】 English version All sentient beings observe and practice, extinguishing delusion, karma, and obstacles, which is called 'contemplative practice'. The five Buddha realms have two aspects: first, the 'limits' (scope); second, the 'transcendental leap' (the state of enlightenment) that is realized. The transcendental leap also has two aspects: first, surpassing ordinary beings and the Small Vehicle; second, transcending conceptual thought. The power of awakening has two aspects: first, 'realizing the truth' (enlightening to the principle); second, 'illuminating the potential' (observing the capacity of beings). Six, using the Buddha's merits to influence sentient beings is called 'joyful practice', causing beings to generate a mind that never retreats, hence it is said to be 'indestructible Bodhicitta' (the mind of enlightenment). Seven, using immeasurable wisdom to tame the faculties of sentient beings. Eight, (in all dharmas) the beginningless and endless arising of conditions, and then quickly returning to the true nature. This is also turning the Dharma to adapt to the faculties of beings, and then entering the faculties of beings, truly manifesting. It is also the boundless ocean of mind and faculties. Recalling and dedicating to uninterrupted desire and pleasure. Universally appearing according to the faculties of beings, this is the Buddha's ability to manifest. The verses are explained in accordance with the following content, and there are a few verses that are not in order. In the beginning, the first line is the essence of the Dharma wheel, the second line is what the Dharma wheel does, the third line is the correct wheel, and the fourth line is the conclusion of the supreme. Also, the first half of the verse is accomplishment, and the second half of the verse is turning the Dharma wheel. Two, the surpassing verse is the third Dharma gate, the first half of the verse is the vast ocean of vows, and the second half of the verse is entering the silence of sentient beings, which is the expedient means of all dharmas. 'Sheng' is the name of a deva (god). Three, the reversing verse is the second Dharma gate, the first half of the verse is the realm of space, and the second half of the verse is pure light. Four, (in the verses) the first half is observing what is done, the second half is praising the immeasurable and formless, which is the realm of observation, and the last line is praising the accomplishment of contemplative practice. Five, the surpassing verse is the seventh expedient Dharma gate of all Buddhas for taming sentient beings. Six, the reversing verse is the fifth Dharma gate, the first half of the verse is the Buddha realm's transcendental leap, and the second half of the verse is the power of awakening. Also, the explanation can also be that the previous verse is the fifth Dharma gate, and this verse is the seventh Dharma gate, as can be seen from the text. Seven, (in the verses) the first half is praising joyful practice, the second half is praising Bodhicitta, and the last line is praising indestructibility. Eight, (in the verses) the first half is the boundless ocean of mind, referring to the Buddha's disciples who are constantly mindful. Dedication has three meanings: first, the meaning of gathering; second, making offerings to the Buddha; third, listening to the Dharma from the Buddha, as the sutra says, 'All come to gather, therefore make offerings, therefore listen to the Dharma.' The last line is praising the universal appearance according to the faculties of beings. Ninth, the Yama Heaven has ten (virtues). First, it causes sentient beings to be free from worldly worries and afflictions, and to move towards the goodness of conforming to the essence of transcendence. Also, the Dharma body's virtue of cutting off is called 'leaving sorrow', and teaching sentient beings the pure path is called 'moving towards good roots'. Two, the limits of what is conditioned are different from each other. Three, (in the verses) the first is great wisdom, being free from faults, not dwelling in birth and death; the second is great compassion, embracing sentient beings, not dwelling in Nirvana.

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。又由具大悲救生。令離苦患。頌中順后釋。四了信等善根差別無邊。即根行稠林也。又知一根中有一切根。相即入等重重無盡。又知諸根即同真性而諸根歷然故云分別也。五陀羅尼門窮盡法界故云無量。總持諸法矚同水鏡。故云照明。依首楞嚴經娑婆世界邊畔有須彌山上天王。名持須彌。得首楞嚴三昧。遍在百億須彌頂上帝釋宮中住。余夫不見。今此乃在夜摩眾中以。菩薩自在處處現化未足怪也。六中有四義。一造業緣。即身等為緣。二所造業。即善惡不動。三緣起無作。業性即真。四業雖即真而不失生果。如經境界故業行故真實故不思議故。又緣佛為境。所造善業決定不虛故云真實。雖種少善定能當得大菩提果。故云不思議。如尼拘陀子等。頌中順后釋。七初轉一乘三乘等無盡法輪。次扣機成益故云調伏。又初輪體。次輪益。謂調令入法伏除過惡故也。八中生界所見。勝眼能見。普觀正見。謂見眾生界極廣故。即真性故。一中一切故。具因果勝義等故。如帝網故。名為普也。三乘無此眼故云勝也。又勝眼觀機普雨法雨。頌中順此。九以普智照法令現。又以法實。普現群機。十中天眾是機。次應機施化。令除心惑故云心凈。此化益也。又雖化不見能所。亦名心凈屬自也。頌中八偈。各頌一法門。初中初半頌離憂。后

【現代漢語翻譯】 現代漢語譯本 又通過具足大悲心來救度眾生，使他們脫離痛苦和災難。頌文是順著前面的意思來解釋的。四、了知信等善根的差別是無邊無際的，也就是根行的茂密森林。又知道一個根中包含一切根，相互融合進入，重重無盡。又知道各種根實際上與真性相同，但各種根又歷歷分明，所以說是『分別』。五、陀羅尼門窮盡法界，所以說是『無量』。總持一切法，如同水鏡一樣，所以說是『照明』。依據《首楞嚴經》，娑婆世界邊沿有須彌山，山上有天王，名叫持須彌（持有須彌山的天王），得到首楞嚴三昧（一種禪定）。他遍在於百億須彌山頂的帝釋宮中居住，其餘的人卻看不見。現在這位天王卻在夜摩天眾中，菩薩自在，處處顯現化身，這並不奇怪。六、『中』有四種含義：一、造業的因緣，即以身等為因緣；二、所造的業，即善、惡、不動業；三、緣起性空，業的自性就是真如；四、業雖然就是真如，但不會失去產生果報的作用，如經中所說，因為有境界，所以有業行，所以是真實的，所以是不可思議的。又以佛為境界，所造的善業必定不虛妄，所以說是『真實』。即使種下微小的善根，也必定能夠得到大的菩提果，所以說是『不可思議』，如尼拘陀樹的種子等。頌文是順著前面的意思來解釋的。七、最初轉動一乘、三乘等無盡的法輪。其次是應機施教，成就利益，所以說是『調伏』。又是最初轉法輪的本體，其次是法輪的利益，所謂調伏，就是調和使眾生進入佛法，降伏去除過錯和惡行。八、中生界所見，殊勝的眼睛能夠看見，普遍的觀察是正見。所謂看見眾生界極其廣大，就是真性，一個之中包含一切，具足因果殊勝的意義等，如帝釋天的網一樣，所以稱為『普』。三乘沒有這種眼睛，所以說是『勝』。又殊勝的眼睛觀察眾生的根機，普遍降下法雨。頌文是順著這個意思。九、用普遍的智慧照亮，使佛法顯現。又以佛法的真實，普遍顯現各種根機。十、天眾是接受教化的對象，其次是應機施教，使他們去除心中的迷惑，所以說是『心凈』。這是教化的利益。又雖然教化，卻不見能教化者和所教化者，也稱為『心凈』，屬於自身的證悟。頌文中有八個偈頌，每個偈頌讚頌一個法門。最初的偈頌中，前半部分讚頌離憂，后

【English Translation】 English version Furthermore, through possessing great compassion to save beings, causing them to be liberated from suffering and affliction. The verse follows the previous explanation. Fourth, understanding that the differences in good roots such as faith are boundless, which is the dense forest of roots and practices. Also, knowing that one root contains all roots, interpenetrating and entering, endlessly layered. Also, knowing that all roots are identical to true nature, yet each root is distinctly clear, hence the term 'differentiation'. Fifth, the Dharani gate exhausts the Dharma realm, hence the term 'immeasurable'. It upholds all Dharmas, like a water mirror, hence the term 'illumination'. According to the Shurangama Sutra, on the edge of the Saha world, there is Mount Sumeru, and on the mountain is a heavenly king named Holder of Sumeru (holding Mount Sumeru), who has attained the Shurangama Samadhi (a type of meditation). He dwells throughout the palaces of Indra on the summits of a hundred billion Mount Sumerus, yet others cannot see him. Now, this heavenly king is among the Yama heavens. Bodhisattvas are free and manifest transformations everywhere, which is not surprising. Sixth, 'in' has four meanings: first, the conditions for creating karma, that is, taking the body etc. as conditions; second, the karma created, that is, good, evil, and immovable karma; third, dependent origination is empty, the nature of karma is thusness; fourth, although karma is thusness, it does not lose the function of producing karmic results, as the sutra says, because there are realms, therefore there are karmic actions, therefore it is real, therefore it is inconceivable. Also, taking the Buddha as the object, the good karma created is certainly not false, hence the term 'real'. Even if a small good root is planted, one will certainly be able to attain the great Bodhi fruit, hence the term 'inconceivable', like the seed of the Nigrodha tree etc. The verse follows the previous explanation. Seventh, initially turning the endless Dharma wheel of the One Vehicle, the Three Vehicles, etc. Secondly, teaching according to the capacity of the audience, achieving benefit, hence the term 'subduing'. It is also the essence of initially turning the Dharma wheel, and secondly the benefit of the Dharma wheel, so-called subduing, is to harmonize and cause beings to enter the Dharma, subdue and remove faults and evil deeds. Eighth, what is seen by the beings in the middle realm, the superior eye can see, universal observation is right view. So-called seeing the realm of beings is extremely vast, is true nature, one contains all, possessing the superior meaning of cause and effect etc., like Indra's net, hence it is called 'universal'. The Three Vehicles do not have this eye, hence it is called 'superior'. Also, the superior eye observes the capacity of beings and universally rains the Dharma rain. The verse follows this meaning. Ninth, using universal wisdom to illuminate, causing the Dharma to manifest. Also, with the reality of the Dharma, universally manifesting various capacities. Tenth, the heavenly beings are the objects of teaching, secondly, teaching according to the capacity of the audience, causing them to remove the delusions in their minds, hence the term 'mind purification'. This is the benefit of teaching. Also, although teaching, one does not see the teacher and the taught, it is also called 'mind purification', belonging to one's own realization. There are eight verses in the verse, each verse praising one Dharma gate. In the initial verse, the first half praises being free from sorrow, the latter

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半頌迴向善根。二中初半約正理明境界。次句約大智。下句約大定。又初半所證。次句能證。下句證亦是結天名。三中初半頌所離諸患。次句頌具大慈悲。下句結天名。四中初半明瞭達無礙。即頌上分別。次句頌諸根。謂行即根行也。下句明知根之意。為化故也。五中兼頌第七轉法門。以同故。初句頌無量總持。次二句頌照明及轉法輪也。下句結天名。又準地論初句體。次句因。次句果。下結。六中超頌第八法門。于中初半妙身勝眼。次句觀已現身。下句結。光是天名。勝是眼名。境是所觀也。七中一見如來身頌境界也。次二句頌業行真實。一滅染因。二離染緣。下句頌不思議。以證得凈妙境故。八中通頌第九第十二門。初半頌普現。次句頌施作。下句結第十天名。

第十忉利天有十。初中三世佛出等者。是九世中三現在故。就機興廢。通依正故。即所觀境。下辨能觀。謂于上興廢妙達勝用名決定智。順理善證名念喜。又用雖起盡照理湛然。故云大智念喜。二中二色同如功德本凈。又佛現同眾生之色故云眾生色。而眾生色即如故亦名如來色。從體起用名功德力。結初句也。用不異體名為清凈。結后句也。三平等者同體故。智導故。不簡怨親故。云者覆空故。潤益故。含法水故。灑雨沾機故。四唸佛光等過於塵算

【現代漢語翻譯】 現代漢語譯本 半頌迴向善根。二中初半部分是依據正理闡明境界。第二句是依據大智慧。下句是依據大禪定。另外，初半部分是所證得的境界，第二句是能證得的智慧，下句是總結天神的名字。三中初半部分讚頌所遠離的各種患難，第二句讚頌具足大慈悲，下句總結天神的名字。四中初半部分闡明了達無礙，即讚頌上文的分別。第二句讚頌諸根，意思是行就是根行。下句闡明了知根的意義，是爲了教化眾生。五中兼讚頌第七轉法輪，因為相同。初句讚頌無量總持（Dharani，總攬憶持一切法而不忘失的記憶力）。其次兩句讚頌照明和轉法輪。下句總結天神的名字。又依據《地論》，初句是體，第二句是因，第三句是果，下句是總結。六中超越讚頌第八法門。其中初半部分是妙身勝眼，第二句是觀已現身，下句是總結。光是天神的名字，勝是眼睛的名字，境是所觀的境界。七中，一見如來身是讚頌境界。其次兩句讚頌業行真實，一是滅除染污的因，二是遠離染污的緣。下句讚頌不可思議，因為證得了清凈微妙的境界。八中，通頌第九第十二法門。初半部分讚頌普現，第二句讚頌施作，下句總結第十天神的名字。 第十忉利天（Trayastrimsa，佛教欲界六天中的第二天）有十種功德。初中，三世佛出等，是九世中的三世現在。就眾生的根機而興起或廢止教化，普遍依據正報和依報。這就是所觀的境界。下面辨別能觀的智慧。意思是對於上文的興廢，能夠巧妙通達殊勝的作用，名為決定智。順應真理而善於證悟，名爲念喜。另外，作用雖然生起，但始終照見真理而湛然不動，所以說大智念喜。二中，二色同如功德本凈。另外，佛顯現與眾生相同的色相，所以說眾生色。而眾生的色相即是如，所以也叫如來色。從本體生起作用，名為功德力，總結初句。作用不異於本體，名為清凈，總結后句。三，平等是因為同體。智慧引導的緣故。不簡別怨家和親人的緣故。云是因為覆蓋天空。潤澤利益的緣故。包含法水的緣故。降下法雨沾濕眾生的根機。四，唸佛光等超過塵沙的數量。

【English Translation】 English version A half-verse dedicated to the roots of goodness. The first half of the second verse elucidates the realm based on correct principles. The second line is based on great wisdom. The last line is based on great Samadhi (deep meditative absorption). Furthermore, the first half is the realm attained, the second line is the wisdom that enables attainment, and the last line concludes with the name of the Deva (god or celestial being). In the third verse, the first half praises the various afflictions that are दूर (dūra, far away), the second line praises the possession of great compassion, and the last line concludes with the name of the Deva. In the fourth verse, the first half elucidates unobstructed understanding, which praises the distinctions mentioned above. The second line praises the Indriyas (sense faculties), meaning that practice is the practice of the faculties. The last line elucidates the meaning of knowing the faculties, which is for the sake of transformation. The fifth verse also praises the seventh Dharma (law, teaching) wheel turning, because they are the same. The first line praises immeasurable Dharani (總攬憶持一切法而不忘失的記憶力，a mnemonic device, a collection of sounds believed to have protective powers). The next two lines praise illumination and the turning of the Dharma wheel. The last line concludes with the name of the Deva. Moreover, according to the Treatise on the Stages of the Earth, the first line is the substance, the second line is the cause, the third line is the effect, and the last line is the conclusion. In the sixth verse, the eighth Dharma gate is praised in an extraordinary way. Among them, the first half is the wondrous body and superior eye, the second line is the manifested body that has been observed, and the last line is the conclusion. 'Light' is the name of the Deva, 'superior' is the name of the eye, and 'realm' is the object of observation. In the seventh verse, seeing the body of the Tathagata (如來，'Thus-gone', an epithet of the Buddha) praises the realm. The next two lines praise the truth of karmic actions, first extinguishing the cause of defilement and second, separating from the conditions of defilement. The last line praises the inconceivable, because one has attained a pure and wondrous realm. In the eighth verse, the ninth and twelfth gates are praised in general. The first half praises universal manifestation, the second line praises giving and acting, and the last line concludes with the name of the tenth Deva. The tenth Trayastrimsa Heaven (忉利天，the Heaven of the Thirty-three) has ten virtues. In the first, the emergence of the Buddhas of the three times refers to the three present times within the nine times. Based on the capacity of sentient beings, teachings arise or cease, universally relying on both the primary and secondary rewards. This is the object of observation. Below, the ability to observe is distinguished. It means that with regard to the arising and ceasing mentioned above, the ability to skillfully understand the wonderful function is called decisive wisdom. Skillfully verifying in accordance with the truth is called joyful mindfulness. Furthermore, although function arises, it always illuminates the truth and remains serene, therefore it is called great wisdom and joyful mindfulness. In the second, the two forms are the same as the original purity of the root of merit. Furthermore, the Buddha manifests the same form as sentient beings, therefore it is called the form of sentient beings. And the form of sentient beings is thus, therefore it is also called the form of the Tathagata. From the substance arises function, which is called the power of merit, concluding the first line. Function is not different from substance, which is called purity, concluding the last line. Third, equality is because of the same substance. Because wisdom guides. Because it does not discriminate between enemies and relatives. Clouds are because they cover the sky. Because they moisten and benefit. Because they contain the water of the Dharma. Because they rain down Dharma and moisten the faculties of sentient beings. Fourth, mindfulness of the Buddha's light and so on exceeds the number of dust particles.

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故名為眾。一一皆備攝法界功德故名具足。別別作用皆遍法界。互不相妨名為普勢。五了業果差別。又達彼即如故云觀等。又佛以凈業為緣。令機見佛為報。又眾生依佛種得善根為業。緣佛得見為報。六佛土具凈者凈寶所莊嚴故。受用滅惑故。凈者所居故。即本性凈故。七世間緣起名生。無作即真名滅。由無二故生即滅。滅即生故。經云初生即有滅不為愚者說。一切法不生我說剎那義等。佛智照此名觀。八緣起毛孔現眾行法名起諸行。令菩薩脩名化眾生因。以是因人修故。修成入理名為起念。九樂有四。一欲界散樂。二定地樂。三小涅槃樂。四大涅槃大菩提大悲等樂。一乘三乘等樂。皆由佛得成。今據初故云天樂。以是欲天故。理實通。又名佛為第一義凈天。是彼樂也。十化諸天子一念唸佛。近離惡趣遠滅癡惑故名流通善根。頌中初內初半頌三世佛出興並大智。次句頌住滅。謂約佛國土身。下句頌念喜。二初半頌眾生色如來色。下半頌功德力清凈。並結人得法。又初句顯清凈。次句顯二色。謂所應是眾生色。次句顯功德力。三中初句頌大慈。次句頌平等。次句頌蔭覆。下句結人見法。四中初半頌唸佛普勢。下半頌眾光色具足並結。五中初句總頌業報。次句頌觀。下半別頌善業報並觀。六中初半頌諸佛國土。以智正覺即

【現代漢語翻譯】 因此稱之為『眾』（multitude）。一一具備幷包含法界一切功德，因此稱為『具足』（complete）。各個不同的作用都遍及法界，互相不妨礙，稱為『普勢』（universal power）。 五、瞭解業果的差別。又通達彼岸即是如如不動的真如，所以說『觀』（contemplate）等。又佛以清凈的業為緣，使眾生見到佛為果報。又眾生依靠佛的種子而得到善根為業，以佛為緣而得見佛為果報。 六、佛土具備清凈的特點，是因為有清凈的寶物所莊嚴。受用佛法可以滅除迷惑。因為是清凈者所居住的地方。即是本性清凈的緣故。 七、世間因緣和合而生起，名為『生』（birth）。無造作，即是真如，名為『滅』（cessation）。由於沒有二元對立，所以生即是滅，滅即是生。經中說：『初生即有滅，不為愚者說。』一切法不生，我說剎那義等。佛智照見此理，名為『觀』（contemplation）。 八、因緣和合，從毛孔中顯現各種修行法門，名為『起諸行』（arising of all actions）。令菩薩修行，名為『化眾生因』（cause of transforming sentient beings）。因為以此為因而修行，修行成就而入于真理，名為『起念』（arising of mindfulness）。 九、快樂有四種：一是欲界散亂的快樂，二是禪定中的快樂，三是小涅槃的快樂，四大涅槃、大菩提、大悲等快樂。一乘、三乘等快樂，都是由佛而成就。現在根據最初的快樂，所以說是『天樂』（heavenly bliss），因為是欲界天。實際上是普遍相通的。又稱佛為第一義凈天，是彼岸的快樂。 十、化現諸天子，一念唸佛，接近遠離惡趣，遠離滅除愚癡迷惑，所以名為『流通善根』（circulating roots of goodness）。頌文中的第一句和第二句的前半句，讚頌三世諸佛出世興盛以及大智慧。后一句讚頌住和滅，是就佛的國土和身而言。下一句讚頌唸佛的喜悅。 二、前半句讚頌眾生的色相和如來的色相。後半句讚頌功德力清凈，並且總結人能因此而得法。又第一句顯示清凈。第二句顯示二種色相，即所應化現的是眾生的色相。第三句顯示功德力。 三、中間的第一句讚頌大慈。第二句讚頌平等。第三句讚頌蔭覆。最後一句總結人能因此而見法。 四、中間的前半句讚頌唸佛的普遍力量。後半句讚頌光明和色相具足，並且總結。 五、中間的第一句總頌業報。第二句讚頌觀。後半部分分別讚頌善業的果報以及觀。 六、中間的前半句讚頌諸佛的國土，以智慧正覺即是。

【English Translation】 Therefore, it is called 'multitude'. Each and every one is fully equipped with and encompasses the merits and virtues of the entire Dharma Realm, hence it is called 'complete'. Each distinct function pervades the entire Dharma Realm, without interfering with each other, and is called 'universal power'. Five, understanding the differences in karmic retribution. Furthermore, realizing that the other shore is the thusness (Tathata), hence it is said 'contemplate' and so on. Moreover, the Buddha uses pure karma as the cause, enabling sentient beings to see the Buddha as the result. Furthermore, sentient beings rely on the Buddha's seed to obtain good roots as the cause, and seeing the Buddha as the result. Six, the Buddha-land possesses purity because it is adorned with pure treasures. Enjoying the Dharma can eradicate delusion. Because it is the abode of the pure ones. That is, it is pure in its fundamental nature. Seven, the arising of conditioned phenomena in the world is called 'birth'. Non-action is true thusness, called 'cessation'. Because there is no duality, birth is cessation, and cessation is birth. The sutra says: 'The first arising is immediately followed by cessation, which is not spoken for the foolish.' All dharmas do not arise; I speak of the meaning of an instant, etc. The Buddha's wisdom illuminates this principle, called 'contemplation'. Eight, the manifestation of various practices from the pores due to conditions is called 'arising of all actions'. Causing Bodhisattvas to practice is called 'cause of transforming sentient beings'. Because one cultivates based on this cause, and entering into the truth through cultivation is called 'arising of mindfulness'. Nine, there are four kinds of bliss: first, the scattered bliss of the desire realm; second, the bliss of meditative states; third, the bliss of small Nirvana; and fourth, the bliss of great Nirvana, great Bodhi, great compassion, etc. The bliss of the One Vehicle, Three Vehicles, etc., are all achieved through the Buddha. Now, based on the initial bliss, it is called 'heavenly bliss', because it is the desire realm heaven. In reality, it is universally connected. The Buddha is also called the First Meaning Pure Heaven, which is the bliss of the other shore. Ten, transforming the heavenly beings, with each thought reciting the Buddha's name, approaching and leaving evil destinies, and leaving and eradicating ignorance and delusion, hence it is called 'circulating roots of goodness'. The first line and the first half of the second line in the verse praise the emergence and flourishing of the Buddhas of the three times and great wisdom. The latter half of the second line praises abiding and cessation, referring to the Buddha's land and body. The next line praises the joy of reciting the Buddha's name. Two, the first half praises the form of sentient beings and the form of the Tathagata. The second half praises the purity of merit and power, and concludes that people can obtain the Dharma because of this. Furthermore, the first line reveals purity. The second line reveals the two forms, that is, what should be transformed is the form of sentient beings. The third line reveals merit and power. Three, the first line in the middle praises great compassion. The second line praises equality. The third line praises covering and protection. The last line concludes that people can see the Dharma because of this. Four, the first half in the middle praises the universal power of reciting the Buddha's name. The second half praises the completeness of light and form, and concludes. Five, the first line in the middle summarizes karmic retribution. The second line praises contemplation. The latter half separately praises the retribution of good karma and contemplation. Six, the first half in the middle praises the Buddha-lands of all Buddhas, with wisdom and right enlightenment.

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器世間故。下半頌具凈。謂受用凈故及結。以念是天名故。七中初句頌觀。次句頌世間。下二句頌生滅。謂應機是生滅義。又令智生惑滅故。妙音是天名。八中初句頌起諸行。次句頌化眾生。佛子猶因也。下半頌起念及結天名也。九中二句頌一切天娛樂。次二句頌樂所因。下句結人得法。十中初半頌天處教化。下半頌流通善根。慧日是天名。

第十一日天子有十。初慧日舒光。照眾生海。性窮三際。以未來難知故偏舉耳。稱本緣起安固攝德故云正住莊嚴。又佛慧光照機。令眾生盡未來際正住修行莊嚴故也。二照色即同薩婆若海。又以智海照現諸色。又照眾生色而知其心。又照見心孔中水色。亦知心念。令其開悟發生大智故云也。頌中順此。三佛為增上緣。發起眾生舍劣從勝離染功德故云轉勝。又佛身出世名起眾生。以佛是大身眾生故。說法益生名轉勝凈德。四苦行是因。度有二義。一是到義到此因門苦行際故。二是過義超因得果故。五無礙是智體。普照是智用。又照一法即現一切故云無礙。無礙即照名普照。又無盡辯才名無礙。演法周備名普照。頌中順此。六佛光照機令發道意故云也。七由佛光照令眾生增長善根名積集等。又由佛多劫積德故。得光照世間。是故能照。八性海具德可貴名寶。應機印現依正教義故

【現代漢語翻譯】 現代漢語譯本 器世間（指有情眾生所居住的世界）的緣故。下半頌包含了清凈的含義。意思是受用清凈的緣故以及總結。因爲念誦的是天神的名字的緣故。七頌中第一句是讚頌觀，第二句是讚頌世間，下面兩句是讚頌生滅。意思是應合根機就是生滅的含義。又因為使智慧生起，煩惱滅除的緣故。妙音是天神的名字。八頌中第一句是讚頌發起諸行，第二句是讚頌化度眾生。佛子可以被認為是原因。下半頌是讚頌生起念頭以及總結天神的名字。九頌中兩句是讚頌一切天人的娛樂，接著兩句是讚頌快樂的原因，最後一句總結人得到佛法。十頌中前半部分是讚頌天處教化，後半部分是讚頌流通善根。慧日是天神的名字。

第十一日天子有十種功德。第一是慧日舒展光明，照耀眾生之海。窮盡過去、現在、未來三際（時間的三個階段）。因為未來難以知曉，所以特別提出來。稱揚根本的緣起，安穩地攝持功德，所以說『正住莊嚴』。又佛的智慧之光照耀根機，使眾生在未來無盡的時間裡安住于修行，莊嚴自身。第二是照耀色法，即等同於薩婆若海（一切智海，指佛的智慧廣大如海）。又以智慧之海照耀顯現各種色法。又照耀眾生的色身而知其心。又照見心孔中的水色，也知道心中的念頭，使他們開悟，發生大智慧，所以這樣說。頌文是順著這個意思。第三是佛作為增上緣，發起眾生捨棄低劣，追求殊勝，遠離染污的功德，所以說『轉勝』。又佛身出現在世間，名為發起眾生，因為佛是大身眾生的緣故。說法利益眾生，名為轉勝清凈的功德。第四是苦行是原因。『度』有兩種含義，一是到達的含義，到達這個苦行因門的邊際的緣故。二是超越的含義，超越原因而得到結果的緣故。第五是無礙是智慧的本體，普照是智慧的作用。又照耀一個法，就顯現一切法，所以說『無礙』。無礙就是照耀，名為普照。又無盡的辯才名為無礙，演說佛法周全完備名為普照。頌文是順著這個意思。第六是佛光照耀根機，使眾生髮起道心，所以這樣說。第七是由佛光照耀，使眾生增長善根，名為積集等等。又因為佛多劫積聚功德的緣故，得到光明照耀世間，因此能夠照耀。第八是自性之海具備功德，可以珍貴，名為寶。應合根機，印證顯現依報、正報的教義。

【English Translation】 English version It is because of the realm of vessels (the world inhabited by sentient beings). The latter half of the verse embodies purity. It means that because of the purity of enjoyment and conclusion. Because it is reciting the name of a deva (god). The first sentence of the seventh verse praises observation, the second sentence praises the world, and the following two sentences praise arising and ceasing. It means that responding to the opportunity is the meaning of arising and ceasing. Also, because it causes wisdom to arise and delusion to cease. Wonderful Sound is the name of a deva. The first sentence of the eighth verse praises the arising of all actions, and the second sentence praises the transformation of sentient beings. A Buddha's child can be considered a cause. The latter half of the verse praises the arising of thoughts and concludes with the name of the deva. The two sentences of the ninth verse praise the enjoyment of all devas, the next two sentences praise the cause of happiness, and the last sentence concludes that people obtain the Dharma. The first half of the tenth verse praises the teaching in the deva's abode, and the latter half praises the circulation of good roots. Sun of Wisdom is the name of a deva.

The eleventh deva has ten virtues. The first is that the Sun of Wisdom spreads its light, illuminating the ocean of sentient beings. It exhausts the three periods of time (past, present, and future). Because the future is difficult to know, it is specifically mentioned. Praising the fundamental arising and securely upholding virtues, it is said 'rightly abiding in adornment'. Also, the light of the Buddha's wisdom illuminates the opportunity, causing sentient beings to abide in practice and adorn themselves for the endless future. The second is that illuminating form is the same as the ocean of Sarvajna (the ocean of all wisdom, referring to the Buddha's wisdom being as vast as the sea). Also, using the ocean of wisdom to illuminate and manifest various forms. Also, illuminating the form of sentient beings and knowing their minds. Also, seeing the color of the water in the heart's cavity and also knowing the thoughts in the mind, causing them to awaken and generate great wisdom, so it is said. The verse follows this meaning. The third is that the Buddha, as a superior condition, initiates sentient beings to abandon the inferior, pursue the superior, and leave defiled merits, so it is said 'turning to the superior'. Also, the Buddha's body appearing in the world is called initiating sentient beings, because the Buddha is the body of great sentient beings. Speaking the Dharma to benefit sentient beings is called turning to superior pure merits. The fourth is that ascetic practice is the cause. 'Crossing over' has two meanings, one is the meaning of arriving, because of arriving at the edge of this door of ascetic practice. The second is the meaning of transcending, because of transcending the cause and obtaining the result. The fifth is that unobstructedness is the substance of wisdom, and universal illumination is the function of wisdom. Also, illuminating one Dharma manifests all Dharmas, so it is said 'unobstructed'. Unobstructedness is illumination, called universal illumination. Also, endless eloquence is called unobstructedness, and expounding the Dharma completely is called universal illumination. The verse follows this meaning. The sixth is that the Buddha's light illuminates the opportunity, causing sentient beings to generate the mind of the Way, so it is said. The seventh is that because of the Buddha's light illuminating, causing sentient beings to increase good roots, it is called accumulating, etc. Also, because the Buddha has accumulated merits for many kalpas, he obtains the light to illuminate the world, therefore he is able to illuminate. The eighth is that the ocean of nature possesses virtues, which can be treasured, called a jewel. Responding to the opportunity, confirming and manifesting the teachings of dependent and direct retribution.

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云也。九巧除癡𪾼名開凈眼。令見真理名觀法界藏。法界藏者如佛性論云五藏等(云云)。十多根所感五乘終竟歸於一揆。以諸乘皆凈故名凈乘。又亦分一為五。更無餘雜故亦云凈。頌有十一初內初句頌盡未來際。次句頌照十方眾生眾生世間即器故。二文互舉。次句頌正住。以機緣契合故。下句頌莊嚴。二中初半頌照諸色。下半頌無上智海。三中初半頌起眾生。下半頌轉勝清凈功德。又亦可所起眾生。此中略無頌。四中初半頌苦行。謂難行故。是難行有四種。一時難如經無數劫故。二處難如經諸有中故。三所行難如經難行苦行故。四所向難如經為眾生故。下半頌樂度。謂果也。五中初句頌無障礙。餘三頌普照。六中初半頌凈日光照。下半頌所照眾生身並益相。七中初句頌所照世間。下並頌能照之光及積集功德。八中初句頌眾寶海。下並頌現種種色境界。謂性海印機。法爾顯現依正教義故云法如是。九中初半頌一切趣開凈眼。下半頌觀法界藏。十有二偈。初偈頌諸眾生乘。謂五乘方便也。下偈頌凈。謂會末歸本等。又初同教。后別教。無二故凈也。

第十二月天子有十。初中先以加行調伏其心。次令正證名照法界。又普照有三種。一光照眾生令見佛故。二照除癡惑。此二名調眾生。三照現法界令入真理。二中普觀

【現代漢語翻譯】 現代漢語譯本： 云也（指云）。九巧除癡（用九種巧妙的方法去除愚癡）𪾼名開凈眼（因此而得名開啟清凈之眼）。令見真理名觀法界藏（使人得見真理，因此而得名觀察法界之藏）。法界藏者如佛性論云五藏等（法界藏就像《佛性論》所說的五藏等等）。十多根所感五乘終竟歸於一揆（十種不同的根器所感受到的五乘佛法，最終都歸於同一個目標）。以諸乘皆凈故名凈乘（因為各種乘法都是清凈的，所以稱為凈乘）。又亦分一為五（又可以將一分為五）。更無餘雜故亦云凈（沒有其他雜質，所以也稱為清凈）。頌有十一（頌文共有十一首），初內初句頌盡未來際（第一首中的第一句讚頌窮盡未來際）。次句頌照十方眾生眾生世間即器故（第二句讚頌照耀十方眾生，眾生世間就是器世間）。二文互舉（這兩句互相呼應）。次句頌正住（下一句讚頌安住正道）。以機緣契合故（因為機緣契合）。下句頌莊嚴（最後一句讚頌莊嚴）。二中初半頌照諸色（第二首中前半部分讚頌照耀各種色相）。下半頌無上智海（後半部分讚頌無上的智慧之海）。三中初半頌起眾生（第三首中前半部分讚頌發起眾生）。下半頌轉勝清凈功德（後半部分讚頌轉為殊勝清凈的功德）。又亦可所起眾生（也可以說是所發起的眾生）。此中略無頌（這裡省略了讚頌）。四中初半頌苦行（第四首中前半部分讚頌苦行）。謂難行故（因為難以修行）。是難行有四種（這種難行有四種）。一時難如經無數劫故（一是時間上的困難，如經典所說經歷無數劫）。二處難如經諸有中故（二是處所上的困難，如經典所說在各種存在之中）。三所行難如經難行苦行故（三是所行之事的困難，如經典所說難行的苦行）。四所向難如經為眾生故（四是所趨向的困難，如經典所說爲了眾生）。下半頌樂度（後半部分讚頌快樂的解脫），謂果也（指最終的果報）。五中初句頌無障礙（第五首中第一句讚頌沒有障礙）。餘三頌普照（其餘三句讚頌普遍照耀）。六中初半頌凈日光照（第六首中前半部分讚頌清凈的日光照耀）。下半頌所照眾生身並益相（後半部分讚頌所照耀的眾生的身體以及增益的相）。七中初句頌所照世間（第七首中第一句讚頌所照耀的世間）。下並頌能照之光及積集功德（後面的句子讚頌能照耀的光以及積累的功德）。八中初句頌眾寶海（第八首中第一句讚頌眾寶之海）。下並頌現種種色境界（後面的句子讚頌顯現種種色相境界）。謂性海印機（指自性之海印證根機）。法爾顯現依正教義故云法如是（自然而然地顯現，依據正教的教義，所以說『法如是』）。九中初半頌一切趣開凈眼（第九首中前半部分讚頌一切眾生開啟清凈之眼）。下半頌觀法界藏（後半部分讚頌觀察法界之藏）。十有二偈（第十首有兩首偈）。初偈頌諸眾生乘（第一首偈讚頌各種眾生的乘法），謂五乘方便也（指五乘的方便法門）。下偈頌凈（下一首偈讚頌清凈），謂會末歸本等（指彙集末流歸於本源等等）。又初同教（又開始是共同的教義）。后別教（後來是不同的教義）。無二故凈也（沒有兩種不同的教義，所以是清凈的）。

第十二月天子有十（第十二個月天子有十位）。初中先以加行調伏其心（開始先用加行來調伏他們的心）。次令正證名照法界（然後使他們證得正果，稱為照耀法界）。又普照有三種（又普遍照耀有三種）。一光照眾生令見佛故（一是光照眾生，使他們得見佛）。二照除癡惑（二是照除愚癡迷惑）。此二名調眾生（這兩種稱為調伏眾生）。三照現法界令入真理（三是照耀顯現法界，使他們進入真理）。二中普觀（第二種是普遍觀察）。

【English Translation】 English version: Cloud. 'Nine skillful means to remove ignorance' (using nine skillful methods to remove ignorance) is named 'opening the pure eye' (therefore it is named opening the pure eye). 'Enabling the seeing of truth' is named 'observing the treasury of the Dharma Realm' (enabling people to see the truth, therefore it is named observing the treasury of the Dharma Realm). The treasury of the Dharma Realm is like the five treasuries mentioned in the Treatise on Buddha-Nature, etc. (The treasury of the Dharma Realm is like the five treasuries mentioned in the Treatise on Buddha-Nature, etc.). 'The five vehicles ultimately return to one' (the five vehicles of Buddhism experienced by ten different faculties ultimately return to the same goal). 'Because all vehicles are pure, it is called the Pure Vehicle' (because all vehicles are pure, it is called the Pure Vehicle). 'Also, dividing one into five' (also, one can be divided into five). 'There is no other mixture, so it is also called pure' (there is no other mixture, so it is also called pure). There are eleven verses (there are eleven verses in total). The first sentence of the first verse praises the exhaustion of the future (the first sentence of the first verse praises the exhaustion of the future). The second sentence praises the illumination of sentient beings in the ten directions, because the world of sentient beings is the vessel (the second sentence praises the illumination of sentient beings in the ten directions, because the world of sentient beings is the vessel). The two texts echo each other (these two sentences echo each other). The next sentence praises dwelling in the right path (the next sentence praises dwelling in the right path), because the opportunities are in harmony (because the opportunities are in harmony). The last sentence praises adornment (the last sentence praises adornment). In the second verse, the first half praises the illumination of all forms (in the second verse, the first half praises the illumination of all forms). The second half praises the supreme ocean of wisdom (the second half praises the supreme ocean of wisdom). In the third verse, the first half praises the arising of sentient beings (in the third verse, the first half praises the arising of sentient beings). The second half praises the transformation into superior pure merit (the second half praises the transformation into superior pure merit). It can also be said that it is the sentient beings that arise (it can also be said that it is the sentient beings that arise). Here, the praise is omitted (here, the praise is omitted). In the fourth verse, the first half praises ascetic practices (in the fourth verse, the first half praises ascetic practices), because they are difficult to practice (because they are difficult to practice). There are four types of difficult practices (there are four types of difficult practices). First, the difficulty of time, as the scriptures say, through countless kalpas (first, the difficulty of time, as the scriptures say, through countless kalpas). Second, the difficulty of place, as the scriptures say, in all existences (second, the difficulty of place, as the scriptures say, in all existences). Third, the difficulty of what is practiced, as the scriptures say, difficult ascetic practices (third, the difficulty of what is practiced, as the scriptures say, difficult ascetic practices). Fourth, the difficulty of where to go, as the scriptures say, for sentient beings (fourth, the difficulty of where to go, as the scriptures say, for sentient beings). The second half praises joyful liberation (the second half praises joyful liberation), referring to the final result (referring to the final result). In the fifth verse, the first sentence praises no obstacles (in the fifth verse, the first sentence praises no obstacles). The remaining three praise universal illumination (the remaining three praise universal illumination). In the sixth verse, the first half praises the illumination of pure sunlight (in the sixth verse, the first half praises the illumination of pure sunlight). The second half praises the bodies and beneficial aspects of the sentient beings illuminated (the second half praises the bodies and beneficial aspects of the sentient beings illuminated). In the seventh verse, the first sentence praises the world illuminated (in the seventh verse, the first sentence praises the world illuminated). The following praises the illuminating light and accumulated merit (the following praises the illuminating light and accumulated merit). In the eighth verse, the first sentence praises the ocean of precious treasures (in the eighth verse, the first sentence praises the ocean of precious treasures). The following praises the manifestation of various realms of form (the following praises the manifestation of various realms of form), referring to the nature-sea sealing the opportunity (referring to the nature-sea sealing the opportunity). Naturally manifesting according to the righteous teachings, therefore it is said 'the Dharma is thus' (naturally manifesting according to the righteous teachings, therefore it is said 'the Dharma is thus'). In the ninth verse, the first half praises all beings opening pure eyes (in the ninth verse, the first half praises all beings opening pure eyes). The second half praises observing the treasury of the Dharma Realm (the second half praises observing the treasury of the Dharma Realm). The tenth has two verses (the tenth has two verses). The first verse praises the vehicles of all sentient beings (the first verse praises the vehicles of all sentient beings), referring to the expedient means of the five vehicles (referring to the expedient means of the five vehicles). The next verse praises purity (the next verse praises purity), referring to the convergence of the end to the origin, etc. (referring to the convergence of the end to the origin, etc.). Also, the beginning is the common teaching (also, the beginning is the common teaching). Later, it is the separate teaching (later, it is the separate teaching). There is no duality, therefore it is pure (there is no duality, therefore it is pure).

The twelfth month has ten celestial beings (the twelfth month has ten celestial beings). First, they use additional practices to subdue their minds (first, they use additional practices to subdue their minds). Then, they are made to rightly realize, which is called illuminating the Dharma Realm (then, they are made to rightly realize, which is called illuminating the Dharma Realm). Also, there are three types of universal illumination (also, there are three types of universal illumination). First, the light illuminates sentient beings, enabling them to see the Buddha (first, the light illuminates sentient beings, enabling them to see the Buddha). Second, it illuminates and removes ignorance and delusion (second, it illuminates and removes ignorance and delusion). These two are called subduing sentient beings (these two are called subduing sentient beings). Third, it illuminates and manifests the Dharma Realm, enabling them to enter the truth (third, it illuminates and manifests the Dharma Realm, enabling them to enter the truth). The second is universal observation (the second is universal observation).

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是能觀智也。一切等是所觀境也。攝者以此普智會攝諸法。同彼普門無不皆是普智境界。三中心及境界。或有心轉境不轉。如十一切入等。或境轉心不轉(云云)。或俱(云云)。又心念繁多雲海。是佛地心智之所緣。故云境界。稱根授法令舍妄喜真名轉。頌中順此。四無分別智正趣真理名為愛樂。此愛超情名不思議。又正智愛證彼不思境故名也。此智因佛凈法而生。故云能生也。又世間猗等諸樂皆因佛生悉名不思議。五佛令眾生見二諦道理故云實見。又見即實故。又見之實故。又二諦三性及三無性皆有實義。一一辨之。六中大慈悲者。佛性論云。于已得苦救令脫故。于將得苦護令免故。苦在五識。惱在意地。俱救故。又救苦護樂不令失故。各通因果。七法喻雙舉。月四奇特。如下準辨。八中三性觀諸法。先觀依他如幻化。化不託物故異幻也。以依他中具有力無力二義故。又無體如幻。有用若化。真如有空不空二義。今且舉一故云空也。遍計亦二義。謂情有理無。今約理顯故云無也。九中所起有二義。一由善惡業熏起本識。二生起果報。以從緣故即不起。然妙達此際故云善解。又有經本作趣者。謂因趣果故。及離邪趣正故。十照理斷疑超度惑染。頌中有八偈。初一頌初法門。于中初三句頌調伏眾生。后一句頌所照法界

【現代漢語翻譯】 現代漢語譯本 這是能觀的智慧（Jnana）。『一切等』是所觀的境界（Vishaya）。『攝』是指用這種普智（Sarva-buddhi）會合攝取諸法，如同普門（Samantamukha）一樣，無不都是普智的境界。三中心及境界，或者有心轉而境不轉的情況，如十一切入（Dasakrtsna-ayatanani）等。或者境轉而心不轉（此處省略）。或者俱轉（此處省略）。又，心念繁多如雲海，是佛地心智所緣的境界，所以稱為『境界』。依據根器授予教法令捨棄虛妄，喜好真實，這叫做『轉』。頌文中順應此意。四，無分別智（Nirvikalpa-jnana）正直趨向真理，這叫做『愛樂』。這種愛超越了情感，稱為不可思議。又，正智（Samyag-jnana）愛證那不可思議的境界，所以也這樣稱呼。這種智慧因佛的清凈法而生，所以稱為『能生』。又，世間的安樂等諸樂都因佛而生，都稱為不可思議。 五，佛令眾生見到二諦（Satya-dvaya）的道理，所以稱為『實見』。又，見即是實，又，見的真實。又，二諦、三性（Trisvabhava）及三無性（Trinihsvabhava）都有真實的意義，一一辨析它們。六，中，大慈悲（Maha-karuna）者，《佛性論》說：對於已經得到的苦，救濟使之脫離；對於將要得到的苦，保護使之避免。苦在五識（Panca-vijnana），惱在意地（Mano-bhumi），都救濟。又，救苦護樂，不令其失去，各通於因果。七，法喻雙舉。月有四種奇特之處，如下面準此辨析。八，中，三性觀諸法。先觀察依他起性（Paratantra-svabhava）如幻化，幻化不依託實物，所以不同於幻術。因為依他起性中具有有力無力兩種含義。又，沒有自體如幻，有用處若化。真如（Tathata）有空不空兩種含義，現在且舉一種，所以稱為『空』。遍計所執性（Parikalpita-svabhava）也有兩種含義，即情有理無，現在約理來顯明，所以稱為『無』。九，中，所起有兩種含義。一是由善惡業熏習生起本識（Mula-vijnana），二是生起果報。因為從緣而生，所以即是不起。然而妙達此際，所以稱為『善解』。又有經本作『趣』，是指因趣向果，以及離開邪趣向正。十，照理斷疑，超度惑染。頌中有八個偈頌，第一個偈頌是初法門，其中前三句頌揚調伏眾生，后一句頌揚所照的法界（Dharmadhatu）。

【English Translation】 English version This is the wisdom of observation (Jnana). 'All etc.' are the objects of observation (Vishaya). 'Grasping' refers to using this universal wisdom (Sarva-buddhi) to gather and comprehend all dharmas, just as with Samantamukha, everything is within the realm of universal wisdom. Regarding the three centers and realms, there are cases where the mind transforms but the realm does not, such as the Ten All-Encompassing Concentrations (Dasakrtsna-ayatanani). Or the realm transforms but the mind does not (omitted here). Or both transform (omitted here). Furthermore, the multitude of thoughts, like a sea of clouds, is the realm perceived by the wisdom of the Buddha's mind, hence it is called 'realm'. According to the capacity of the audience, the teaching is given to abandon falsehood and delight in truth, this is called 'transformation'. The verses in the text follow this meaning. Fourth, non-discriminating wisdom (Nirvikalpa-jnana) directly approaches the truth, this is called 'love and joy'. This kind of love transcends emotions and is called inconceivable. Also, correct wisdom (Samyag-jnana) loves and realizes that inconceivable realm, hence it is also called that. This wisdom arises from the Buddha's pure Dharma, hence it is called 'capable of producing'. Furthermore, all the joys in the world arise from the Buddha and are called inconceivable. Fifth, the Buddha enables sentient beings to see the truth of the two truths (Satya-dvaya), hence it is called 'true seeing'. Also, seeing is truth, and also, the truth of seeing. Furthermore, the two truths, the three natures (Trisvabhava), and the three non-natures (Trinihsvabhava) all have real meanings, analyze them one by one. Sixth, in the middle, the greatly compassionate one (Maha-karuna), the Treatise on Buddha-Nature says: For those who have already attained suffering, rescue them to escape it; for those who are about to attain suffering, protect them to avoid it. Suffering is in the five consciousnesses (Panca-vijnana), affliction is in the mental realm (Mano-bhumi), both are rescued. Also, rescuing from suffering and protecting joy, not allowing it to be lost, each connects to cause and effect. Seventh, both Dharma and metaphor are used. The moon has four unique characteristics, analyze them accordingly below. Eighth, in the middle, the three natures observe all dharmas. First, observe the dependent nature (Paratantra-svabhava) as illusory transformation, illusory transformation does not rely on real objects, so it is different from illusion. Because the dependent nature has both strong and weak meanings. Also, without substance like illusion, with function like transformation. Suchness (Tathata) has both empty and non-empty meanings, now only one is mentioned, so it is called 'empty'. The completely conceptualized nature (Parikalpita-svabhava) also has two meanings, namely emotional existence and rational non-existence, now it is explained in terms of reason, so it is called 'non-existence'. Ninth, in the middle, what arises has two meanings. One is that the fundamental consciousness (Mula-vijnana) arises from the perfuming of good and evil karma, and the second is that the karmic retribution arises. Because it arises from conditions, it is therefore non-arising. However, wonderfully understanding this moment, it is called 'good understanding'. There are also sutras that use 'approach', which means that the cause approaches the result, and that one leaves the wrong path and approaches the right. Tenth, illuminating the truth, cutting off doubts, and transcending delusion and defilement. There are eight verses in the text, the first verse is the initial Dharma gate, in which the first three lines praise the taming of sentient beings, and the last line praises the Dharmadhatu.

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。二中初半頌普觀攝。次句頌一切諸法。下句頌境界。謂以所化為境也。三中初半頌眾生心海境界。後半頌皆悉令轉。四中初半顯所為。後半正明能生不思議愛樂。五中初句頌令眾生。次二句頌實。下句頌見。亦是結人得法。實中初分別者推求也。謂推求世間即無性故見真也。次句業果不亡見俗也。六中超頌后二法門。于中初半頌前第九法門可知。後半頌前第七法門。上句頌無癡。下句頌凈月。謂巧慧清涼故。七卻頌第六法門可知。八中初句頌第八法門。后三句頌第十。謂初二句頌照度。下句頌滅疑。以離疑濁故云清凈見也。

第十三東方天王眾有十。梵名提頭賴吒。此云持國主。從所領為名。此天身長半由旬。衣長一由旬。廣半由旬。衣重二分。食甘露。以人間五十年為一日夜。亦以三十日為一月。十二月為一歲。如是壽命五百歲。此王領二部鬼。一名乾闥婆。二名毗舍阇。乾闥婆此云尋香。謂諸樂兒尋於他家飲食之香。即便往彼為他作樂而得彼食故以為名。亦名食香。唯食細香居十寶山中。常為諸天作樂時。身有異相即飛上天。法門中初者以法音樂巧攝眾生。又令見正道法樂自娛。二福智綺繢。又具十種莊嚴。如明法品說。三中約凡順流生喜。乖失生憂。二乘于滅生喜。于流生憂。今俱令離思準。四說甚深

【現代漢語翻譯】 現代漢語譯本：第二段的前半部分讚頌了普遍的觀察和攝受。接下來的句子讚頌了一切諸法。最後一句讚頌了境界，即以所教化的人為境界。第三段的前半部分讚頌了眾生的心海境界，後半部分讚頌了使一切都轉變。第四段的前半部分顯示了所為，後半部分則明確說明了能產生不可思議的愛樂。第五段的第一句讚頌了使眾生，接下來的兩句讚頌了真實，最後一句讚頌了見，也是總結人們獲得佛法。真實中，第一句『分別者推求也』，是指推求世間即無自性，因此見到真諦。第二句『業果不亡見俗也』，是指業果不會消失，因此見到世俗諦。第六段超越地讚頌了後面的兩個法門。其中，前半部分讚頌了前面的第九個法門，可以理解。後半部分讚頌了前面的第七個法門。上一句讚頌了無癡（avidyā），下一句讚頌了凈月，即巧妙的智慧清涼。第七段反過來讚頌了第六個法門，可以理解。第八段的第一句讚頌了第八個法門，後面的三句讚頌了第十個法門，即前兩句讚頌了照度，最後一句讚頌了滅除疑惑，因為遠離了疑惑的污濁，所以說是清凈的見解。

第十三，東方天王眾有十位。梵文名為 Dhṛtarāṣṭra（提頭賴吒），意為持國主，以所統領的疆域為名。這位天王身高半由旬（yojana），衣服長一由旬，寬半由旬，衣服重二分，食用甘露（amrita）。人間五十年為此天一日一夜，三十日為一月，十二月為一歲，壽命五百歲。此天王統領兩部鬼，一部名為乾闥婆（Gandharva），一部名為毗舍阇（Piśāca）。乾闥婆，意為尋香，指那些樂神尋覓他人家的飲食之香，便前往那裡為他們演奏音樂，從而獲得食物，因此得名。也稱為食香，只食用細微的香氣，居住在十寶山中。經常為諸天演奏音樂時，身體會有奇異的景象，隨即飛上天。法門中，第一點是以法樂音樂巧妙地攝受眾生，又使他們見到正道佛法的快樂，並以此自娛。第二點是福智如同綺麗的彩繪，又具備十種莊嚴，如《明法品》所說。第三點是就凡夫而言，順應世俗的流動則生喜悅，違背則生憂愁；二乘之人對於寂滅生喜悅，對於世俗的流動生憂愁；現在使他們都遠離這些思慮。第四點是宣說甚深（gambhiram）。

【English Translation】 English version: The first half of the second paragraph praises the universal observation and reception. The next sentence praises all dharmas. The last sentence praises the realm, that is, taking those to be taught as the realm. The first half of the third paragraph praises the realm of sentient beings' minds, and the second half praises making everything transform. The first half of the fourth paragraph reveals what is done, and the second half clearly explains that it can generate inconceivable love and joy. The first sentence of the fifth paragraph praises making sentient beings, the next two sentences praise reality, and the last sentence praises seeing, which is also summarizing people's attainment of the Dharma. In reality, the first sentence 'differentiated seekers seek' refers to seeking the world as having no self-nature, thus seeing the truth. The second sentence 'karmic consequences are not lost, seeing the mundane' refers to karmic consequences not disappearing, thus seeing the conventional truth. The sixth paragraph transcends and praises the latter two Dharma gates. Among them, the first half praises the ninth Dharma gate mentioned earlier, which can be understood. The second half praises the seventh Dharma gate mentioned earlier. The previous sentence praises non-ignorance (avidyā), and the next sentence praises the pure moon, that is, skillful wisdom is cool and clear. The seventh paragraph praises the sixth Dharma gate in reverse, which can be understood. The first sentence of the eighth paragraph praises the eighth Dharma gate, and the last three sentences praise the tenth, that is, the first two sentences praise illumination, and the last sentence praises eliminating doubts, because it is free from the turbidity of doubts, so it is called pure vision.

Thirteenth, there are ten in the assembly of the Eastern Heavenly King. The Sanskrit name is Dhṛtarāṣṭra (提頭賴吒), which means 'Upholder of the Nation,' named after what he governs. This heavenly king is half a yojana (由旬) in height, his clothes are one yojana in length and half a yojana in width, his clothes weigh two parts, and he eats amrita (甘露). Fifty human years are one day and night for this deva, thirty days are one month, twelve months are one year, and his lifespan is five hundred years. This king leads two classes of ghosts, one named Gandharva (乾闥婆) and the other named Piśāca (毗舍阇). Gandharva means 'scent-seeker,' referring to those music spirits who seek the scent of food and drink from other people's homes, and then go there to make music for them, thereby obtaining food, hence the name. They are also called 'fragrance eaters,' only eating subtle fragrances, residing in the Ten Treasure Mountains. They often make music for the devas, and when they do, their bodies have strange appearances, and they fly up to the heavens. In the Dharma gates, the first point is to skillfully gather sentient beings with Dharma music, and also to enable them to see the joy of the Dharma of the right path and to entertain themselves with it. The second point is that blessings and wisdom are like beautiful brocade paintings, and they also possess ten kinds of adornments, as described in the 'Chapter on Illuminating the Dharma.' The third point is that, in the case of ordinary people, joy arises from following the flow of the world, and sorrow arises from going against it; those of the Two Vehicles experience joy in extinction and sorrow in the flow of the world; now, they are all made to be free from these thoughts. The fourth point is to speak of the profound (gambhiram).

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法滅除九結十使等垢。五中有二。謂悕生天者為說凈土調其希望。希二乘者以一切智調其希望。六由見佛得無盡樂故云一切樂。依此修因能攝果故名藏。果稱因起名正住。有用愜情故云喜光。七於十方界普灑凈法。八圓回身普應無盡故名也。廣智者橫亙十諦豎該五乘故也。九中樹者菩提樹也。佛以方便增長眾生菩提心。名長養樹。得果名喜。勝用名光。十回動劫海。是佛境所作故云行。令眾生見此息苦永安為受樂。又亦有本作愛樂。謂令睹此起正悕望故名也頌有十偈。各頌一法門。初中初三句頌方便。謂初句多次句深。后句廣。下句頌攝眾生娛樂。二中初句顯佛功德海莊嚴體。次句明德相。后二句辨德用。三中初句頌眾生憂喜。次句頌離字。下二句明離所由。四中初半明能滅之緣。次句正頌滅結使。下句明滅惑因。五中初半以凈土調伏。後半以種智調。六中初半頌一切樂。下半頌喜光正住。七中初半明所被機。即雨寶處。頌一切方也。下半明所雨寶。幢是天王名也。八中初半頌現妙身。下半頌廣智。九中初三句頌長養諸樹。下句頌喜光。十中初半頌佛境界行。下半頌悉令眾生受樂。

第十四南方天王。從所領為名。余如上辨。有十。初者以忍智力除慢滅諍。二自他行海名一切行。慈門起此故云現前。又行能得果

【現代漢語翻譯】 現代漢語譯本 法能滅除九結（九種煩惱的束縛）和十使（十種根本煩惱）等污垢。五種調伏方法中有兩種：對於希望往生天界的人，宣說凈土法門，以此來調伏他們的希望；對於希望證得二乘果位的人，用一切智（佛的智慧）來調伏他們的希望。六種快樂源於見到佛而獲得的無盡喜樂，所以稱為『一切樂』。依靠這些修習因地，能夠攝持果地，所以名為『藏』。果報與因地相應而生起，名為『正住』。佛的妙用能夠滿足眾生的心意，所以稱為『喜光』。七是於十方世界普遍灑下清凈的佛法。八是佛的圓滿應化之身普遍應現，沒有窮盡，所以這樣命名。『廣智』是指佛的智慧橫向涵蓋十諦（佛教的十種真理），縱向包含五乘（人天乘、聲聞乘、緣覺乘、菩薩乘、佛乘）。九中的『樹』是指菩提樹。佛用方便法門增長眾生的菩提心，名為『長養樹』。證得果位名為『喜』，殊勝的妙用名為『光』。十是佛的迴旋轉動遍及劫海。這是佛的境界所顯現的作用，所以稱為『行』。令眾生見到這些而止息痛苦，永遠安樂，就是『受樂』。另外，也有根本的快樂，就是令眾生見到這些而生起正確的希望，所以這樣命名。頌文共有十偈，每偈頌揚一種法門。最初一偈的前三句頌揚方便法門，意思是第一句是多次的，第二句是深刻的，第三句是廣大的。最後一句頌揚攝受眾生，使他們得到娛樂。第二偈中，第一句顯示佛的功德如大海般莊嚴的本體。第二句說明功德的相狀。后兩句辨明功德的作用。第三偈中，第一句頌揚眾生的憂愁和喜悅。第二句頌揚遠離文字相。后兩句說明遠離文字相的原因。第四偈中，前半部分說明能夠滅除煩惱的因緣。後半句正式頌揚滅除結使（煩惱）。最後一句說明滅除迷惑的原因。第五偈中，前半部分用凈土法門來調伏眾生。後半部分用一切智來調伏眾生。第六偈中，前半部分頌揚一切樂。後半部分頌揚喜光正住。第七偈中，前半部分說明所教化的對象，也就是雨寶之處，頌揚一切方位。後半部分說明所降下的寶物。『幢』是天王的名字。第八偈中，前半部分頌揚顯現微妙之身。後半部分頌揚廣智。第九偈中，前三句頌揚長養各種樹木。最後一句頌揚喜光。第十偈中，前半部分頌揚佛的境界之行。後半部分頌揚使一切眾生都得到快樂。 第十四 南方天王（增長天王，四大天王之一，守護南方）是從他所統領的區域來命名的。其餘的解釋如同前面所說。有十種法門。第一種是以忍辱和智慧的力量來消除傲慢，平息爭端。第二種是自身和他人的修行如大海般廣大，名為『一切行』。慈悲之門由此生起，所以稱為『現前』。而且修行能夠獲得果報。

【English Translation】 English version The Dharma eliminates defilements such as the nine bonds (nine fetters of affliction) and ten envoys (ten fundamental afflictions). Among the five methods of subduing, there are two: For those who aspire to be reborn in the heavens, the Pure Land Dharma is preached to adjust their hopes; for those who aspire to attain the fruit of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), all-knowing wisdom (Buddha's wisdom) is used to adjust their hopes. The six kinds of joy arise from seeing the Buddha and obtaining endless joy, hence it is called 'All Joy'. Relying on these practices in the causal stage, one can gather the resultant stage, hence it is called 'Store'. The resultant reward arises in accordance with the causal stage, hence it is called 'Right Abiding'. The Buddha's wonderful function can satisfy the minds of sentient beings, hence it is called 'Joyful Light'. Seven refers to universally scattering pure Buddha-dharma in the ten directions. Eight refers to the Buddha's perfect transformation body universally manifesting without end, hence it is named this way. 'Vast Wisdom' refers to the Buddha's wisdom horizontally encompassing the ten truths (the ten truths of Buddhism) and vertically including the five vehicles (human-deva vehicle, Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna, and Buddhahood). The 'tree' in nine refers to the Bodhi tree. The Buddha uses skillful means to increase the Bodhi mind of sentient beings, called 'Nurturing Tree'. Attaining the fruit is called 'Joy', and the supreme function is called 'Light'. Ten refers to the Buddha's revolving and moving throughout the kalpa-seas. This is the function manifested by the Buddha's realm, hence it is called 'Action'. Causing sentient beings to see these and cease suffering, and be forever at peace, is 'Receiving Joy'. In addition, there is also fundamental joy, which is causing sentient beings to see these and arise with correct hope, hence it is named this way. The verses consist of ten gathas, each praising one Dharma gate. The first three lines of the first gatha praise the skillful means, meaning the first line is multiple, the second line is profound, and the third line is vast. The last line praises gathering sentient beings and bringing them entertainment. In the second gatha, the first line reveals the Buddha's merits as the body of the ocean of adornment. The second line explains the characteristics of the merits. The last two lines distinguish the function of the merits. In the third gatha, the first line praises the sorrows and joys of sentient beings. The second line praises being apart from literal forms. The last two lines explain the reason for being apart from literal forms. In the fourth gatha, the first half explains the conditions that can eliminate afflictions. The second half formally praises eliminating the bonds and envoys (afflictions). The last line explains the cause of eliminating delusion. In the fifth gatha, the first half uses the Pure Land Dharma to subdue sentient beings. The second half uses all-knowing wisdom to subdue sentient beings. In the sixth gatha, the first half praises all joy. The second half praises joyful light and right abiding. In the seventh gatha, the first half explains the objects to be taught, which is the place where treasures are rained, praising all directions. The second half explains the treasures that are rained down. 'Dhvaja' is the name of a deva king. In the eighth gatha, the first half praises manifesting the wonderful body. The second half praises vast wisdom. In the ninth gatha, the first three lines praise nurturing various trees. The last line praises joyful light. In the tenth gatha, the first half praises the Buddha's realm of action. The second half praises causing all sentient beings to receive joy. Fourteenth, the Southern Heavenly King (Virūḍhaka, one of the Four Heavenly Kings, guardian of the South) is named after the region he governs. The remaining explanations are as mentioned before. There are ten Dharma gates. The first is to eliminate arrogance and quell disputes with the power of patience and wisdom. The second is that one's own and others' practices are as vast as the ocean, called 'All Practices'. The gate of compassion arises from this, hence it is called 'Manifest'. Moreover, practice can obtain the resultant reward.

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亦名現前。三邪執五趣從自性等生。今專明諸趣自心變起故云正也。又調諸眾生正其意趣故名也。頌中順此。四善惡平等。平等者是無記也。以此三性即如故云清凈。又善是涅槃凈法。惡是生死染法。由二俱無性融攝無礙故云平等。然具性德故云清凈。又由善惡二法並堪作法輪故云平等。法輪利物故云清凈。頌中順此。五除癡見正名無畏。令永離苦名安穩。得佛凈智名莊嚴。六愛潤生死深廣如海。愛心猛盛如火熾然。如燒天祠等。佛以身智照令永盡故云除滅。娑羅是涅槃滅愛處也。七佛身普應一切諸趣。依身出電光名照明。音雷雨法名云也。八普者光體遍周。照者光用除惑。九拔苦與樂通名大慈。遇違不改名不退轉。慈門攝德多故名藏。積劫修此令現名起。十現身遍十方名起。在一切趣而無去來名所作。又于彼攝生亦名所作。頌中十偈。各頌一法門。初中初三句頌能滅斗諍。下句明益相。二初半頌一切行。上句自行。下句利他。後半頌現前。上句慈能現行。下句行能現果。三正其意趣故令歡喜。四初半頌善惡法。謂佛力現惡故難思議。次句頌平等。下句頌清凈。五中初半頌眾生無畏。次句頌安穩。下句頌莊嚴。謂凈智也。六初句頌愛海。次句頌除滅。下半辨益相。寶樹是天名也。七初句應一切趣。次句方便化物名照明

【現代漢語翻譯】 現代漢語譯本 亦名現前（指當下顯現）。三邪執（三種錯誤的執著）認為五趣（五道輪迴）從自性等產生。現在專門闡明諸趣（各道）由自心變現而生起，所以說是『正』。又調伏諸眾生，使他們的意趣端正，所以也叫『正』。頌文中的含義與此相符。 四、善惡平等。平等指的是無記性（非善非惡）。因為這三種性質本來如如不動，所以說是清凈。而且，善是涅槃（寂滅）的清凈之法，惡是生死的染污之法，由於二者都沒有自性，可以互相融合而沒有障礙，所以說是平等。然而，又因為它具有本來的德性，所以說是清凈。又因為善惡二法都可以用來作法輪（佛法的傳播），所以說是平等。法輪能夠利益眾生，所以說是清凈。頌文中的含義與此相符。 五、去除愚癡邪見，端正知見，就叫做無畏。使眾生永遠脫離痛苦，叫做安穩。獲得佛的清凈智慧，叫做莊嚴。 六、愛慾滋潤生死，深廣如海。愛心猛烈熾盛，如同燃燒天祠（祭祀場所）的火焰。佛用自身智慧照見，使愛慾永遠斷盡，所以說是除滅。娑羅（雙樹）是涅槃寂滅，斷除愛慾的地方。 七、佛身普遍應化於一切諸趣（各道）。依佛身發出電光，叫做照明。佛音如雷雨般降下佛法，叫做云。 八、普，指的是光明本體遍及周全。照，指的是光明的作用在於去除迷惑。 九、拔除痛苦，給予快樂，統稱為大慈。遇到違逆也不改變，叫做不退轉。慈悲之門攝集眾多功德，所以叫做藏。經過長久劫數修習慈悲，使之顯現出來，叫做起。 十、現身遍佈十方，叫做起。存在於一切諸趣（各道）之中，而沒有來去，叫做所作。又在各道中攝受眾生，也叫做所作。頌文共有十偈，每偈頌揚一個法門。第一偈中，前三句頌揚能夠滅除鬥爭。最後一句說明利益。 第二偈，前半頌揚一切行。上句是自行（自己修行），下句是利他（利益他人）。後半頌揚現前（當下顯現）。上句是慈悲能夠現行，下句是修行能夠現果。 三、端正眾生的意趣，使他們歡喜。 四、第一偈前半頌揚善惡法。佛力顯現惡法，所以難以思議。第二句頌揚平等。最後一句頌揚清凈。 五、第一偈前半頌揚眾生無畏。第二句頌揚安穩。最後一句頌揚莊嚴，指的是清凈智慧。 六、第一句頌揚愛海。第二句頌揚除滅。後半部分辨明利益。寶樹是天人的名字。 七、第一句是應化一切諸趣（各道）。第二句是方便教化眾生，叫做照明。

【English Translation】 English version Also named 'Present Manifestation'. The three wrong attachments hold that the five realms (of reincarnation) arise from self-nature, etc. Now, it specifically clarifies that the various realms arise from the transformations of one's own mind, hence it is called 'Right'. Furthermore, it tames all sentient beings, correcting their intentions, hence it is also named 'Right'. The meaning in the verses aligns with this. Four, good and evil are equal. 'Equality' refers to the undifferentiated nature (neither good nor evil). Because these three natures are inherently unchanging, they are said to be pure. Moreover, good is the pure Dharma of Nirvana (extinction), and evil is the defiled Dharma of birth and death. Because both lack inherent existence and can merge without obstruction, they are said to be equal. However, because it possesses inherent virtue, it is said to be pure. Also, because both good and evil Dharmas can serve as the Dharma wheel (propagation of the Dharma), they are said to be equal. The Dharma wheel benefits sentient beings, hence it is said to be pure. The meaning in the verses aligns with this. Five, removing ignorance and wrong views, and correcting knowledge, is called fearlessness. Enabling sentient beings to be forever free from suffering is called stability. Obtaining the pure wisdom of the Buddha is called adornment. Six, love nourishes birth and death, as deep and vast as the ocean. The intensity of love is fierce and blazing, like the flames burning a heavenly shrine (place of worship). The Buddha uses his own wisdom to illuminate and cause love to be forever extinguished, hence it is called annihilation. 'Sala' (twin trees) is the place of Nirvana, the extinction of love. Seven, the Buddha's body universally responds and transforms into all realms. Emitting electric light from the Buddha's body is called illumination. The Buddha's voice, like thunder and rain, descends the Dharma, is called cloud. Eight, 'Universal' refers to the light's essence pervading completely. 'Illumination' refers to the function of the light in removing delusion. Nine, removing suffering and giving happiness is collectively called great compassion. Not changing when encountering adversity is called non-retrogression. The gate of compassion gathers many merits, hence it is called a treasury. Cultivating compassion for countless eons, causing it to manifest, is called arising. Ten, manifesting the body throughout the ten directions is called arising. Existing in all realms without coming or going is called what is done. Also, embracing sentient beings in each realm is called what is done. The verses consist of ten stanzas, each praising a Dharma gate. In the first stanza, the first three lines praise the ability to extinguish strife. The last line explains the benefit. The second stanza, the first half praises all actions. The upper line is self-cultivation, and the lower line is benefiting others. The second half praises present manifestation. The upper line is that compassion can manifest, and the lower line is that practice can manifest results. Three, correct the intentions of sentient beings, causing them to rejoice. Four, the first half of the first stanza praises good and evil Dharmas. The Buddha's power manifests evil Dharmas, so it is inconceivable. The second line praises equality. The last line praises purity. Five, the first half of the first stanza praises the fearlessness of sentient beings. The second line praises stability. The last line praises adornment, referring to pure wisdom. Six, the first line praises the ocean of love. The second line praises annihilation. The second half clarifies the benefits. 'Treasure Tree' is the name of a deva (god). Seven, the first line is responding and transforming into all realms. The second line is skillfully teaching sentient beings, called illumination.

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。次句頌云。下結人得法。八初句頌普。次句頌照。下半頌所顯現。九初句頌起大慈。前慈此悲。文綺互耳。次二句頌不退轉。與樂滅苦事不虛故名不退也。下句頌藏。謂出生凈德如華開敷。十初半頌起一切趣。無去來亦是所作。次句亦是所作。下句結。無量門是天王。即是入佛海故名佛能見也。

第十五西方毗樓波叉。此云雜語主。新名丑目。領二部。一富多那此云熱病鬼。二一切龍。依須彌藏經龍報有五種形。一善住龍王為一切象形龍王。二難陀龍王此云歡喜。為一切蛇形龍王三阿那婆達多龍王此云無熱惱。亦名清涼為一切馬形龍王依謗佛經此龍王遠離諸龍三種過患。一熱沙不墮其頭。二不以蛇形行欲。三無伽樓羅畏。又舉閻浮提龍皆有四苦。謂三種如上。更加風吹寶衣露身生苦。唯此龍王獨免斯惱故曰清涼。依智論此龍王是七住菩薩。四婆樓那龍王此雲水。為一切魚形龍王。五摩那蘇婆帝龍王亦名摩那斯。此云慈心。亦名高意。正云摩那。云意。斯云高。謂有威德意高余龍。為一切蝦蟆形龍王。又如律中說諸龍初生及死時。睡眠行欲此四時。不能變形。余時皆能變也。十中初內二釋。一約相滅熾然救龍熱沙苦也。濟恐怖救金翅苦也。二約實滅惡熾燃救惡趣因。下句濟惡趣果也。二中四釋。一能轉龍身現應

【現代漢語翻譯】 現代漢語譯本： 下一句偈頌說的是，下面總結人們獲得佛法。第八句第一句偈頌說的是普遍，下一句偈頌說的是照耀，下半句偈頌所顯現的。第九句第一句偈頌說的是生起大慈，前面的慈，這裡是悲，文采相互輝映。接下來的兩句偈頌說的是不退轉，給予快樂，消除痛苦的事情不虛假，所以叫做不退。下一句偈頌說的是藏，指的是出生清凈的功德，如同花朵開放。第十句前半句偈頌說的是生起一切趣味，沒有來去也是所作。下一句也是所作，下一句是總結。無量門是天王，就是進入佛的海，所以叫做佛能見。

第十五位是西方毗樓波叉（Virupaksa），這裡翻譯為雜語主，新的名字是醜目，統領兩部。第一部是富多那（Putana），這裡翻譯為熱病鬼。第二部是一切龍。根據《須彌藏經》記載，龍的果報有五種形貌。第一種是善住龍王，是一切象形龍王。第二種是難陀龍王（Nanda），這裡翻譯為歡喜，是一切蛇形龍王。第三種是阿那婆達多龍王（Anavatapta），這裡翻譯為無熱惱，也叫清涼，是一切馬形龍王。根據《謗佛經》記載，這位龍王遠離了諸龍的三種過患：一是熱沙不落在他的頭上，二是不以蛇形行淫慾，三是沒有伽樓羅（Garuda）的畏懼。又說閻浮提（Jambudvipa）的龍都有四種痛苦，就是上面說的三種，再加上風吹寶衣，身體暴露而生的痛苦。只有這位龍王獨自免除這些煩惱，所以叫做清涼。根據《智論》記載，這位龍王是七住菩薩。第四種是婆樓那龍王（Varuna），這裡翻譯為水，是一切魚形龍王。第五種是摩那蘇婆帝龍王（Manasvin），也叫摩那斯（Manasa），這裡翻譯為慈心，也叫高意，正確的說法是摩那（Mana），意思是意，斯（Svin）意思是高，指的是有威德，意念高於其他龍，是一切蝦蟆形龍王。又如律中說，諸龍初生以及死亡時，睡眠行淫慾這四種時候，不能變形，其餘時候都能變形。十句中，最初的內在兩種解釋。一是約相滅除熾燃，救龍的熱沙之苦。救濟恐怖，救金翅鳥的痛苦。二是約實滅除惡的熾燃，救惡趣的因。下一句救濟惡趣的果報。二中四種解釋。一是能轉變龍身，顯現應化。

【English Translation】 English version: The following verse praises, concluding that people attain the Dharma. The first verse of the eighth section praises universality, the next verse praises illumination, and the lower half of the verse reveals what is manifested. The first verse of the ninth section praises the arising of great compassion; the previous compassion and this sorrow are mutually embellishing. The next two verses praise non-retrogression, as giving joy and extinguishing suffering are not in vain, hence the name 'non-retrogressive.' The following verse praises the 'treasury,' referring to the birth of pure virtues like the opening of a flower. The first half of the tenth verse praises the arising of all interests; without coming or going, it is also what is done. The next verse is also what is done, and the following verse concludes. The immeasurable gate is the Deva King, which is entering the sea of Buddha, hence the name 'Buddha can see.'

The fifteenth is Virupaksa (西方毗樓波叉), the Lord of Mixed Speech in the West, also newly named 'Ugly Eyes,' leading two groups. The first is Putana (富多那), translated as 'Fever Ghost.' The second is all dragons. According to the Sutra of Mount Sumeru, dragons have five forms of retribution. The first is the Good Dwelling Dragon King, who is the king of all elephant-shaped dragons. The second is the Nanda Dragon King (難陀龍王), translated as 'Joy,' who is the king of all snake-shaped dragons. The third is the Anavatapta Dragon King (阿那婆達多龍王), translated as 'Without Heat Affliction,' also named 'Coolness,' who is the king of all horse-shaped dragons. According to the Sutra of Slandering the Buddha, this Dragon King is far from the three faults of all dragons: first, hot sand does not fall on his head; second, he does not engage in lust in snake form; third, he has no fear of Garuda (伽樓羅). Furthermore, it is said that the dragons of Jambudvipa (閻浮提) all have four sufferings, namely the three mentioned above, plus the suffering of the wind blowing precious garments and exposing the body. Only this Dragon King is free from these troubles, hence the name 'Coolness.' According to the Treatise on Wisdom, this Dragon King is a Bodhisattva of the Seventh Stage. The fourth is the Varuna Dragon King (婆樓那龍王), translated as 'Water,' who is the king of all fish-shaped dragons. The fifth is the Manasvin Dragon King (摩那蘇婆帝龍王), also named Manasa (摩那斯), translated as 'Kind Heart,' also named 'High Intention.' Correctly, it is Mana (摩那), meaning 'intention,' and Svin (斯云) meaning 'high,' referring to having majestic virtue and intentions higher than other dragons, who is the king of all toad-shaped dragons. Moreover, as said in the Vinaya, when dragons are first born and when they die, during sleep and during lustful acts, these four times, they cannot transform; at other times, they can all transform. Among the ten, the initial two explanations are internal. First, regarding the aspect, extinguishing the burning heat, saving the dragons from the suffering of hot sand. Aiding in terror, saving from the suffering of the Garuda. Second, regarding reality, extinguishing the burning of evil, saving the cause of evil destinies. The following sentence saves the result of evil destinies. Among the two, there are four explanations. First, being able to transform the dragon body, manifesting a response.

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機色。及佛凈德名不思議。二能於一念成上事故亦名不思。三一毛孔現亦名不思。四龍身即佛身。是故佛毛孔現即名轉龍身。亦是不思也。三聲演深法諸趣齊聞。四中一示眾生德海于佛毛孔。二攝眾生入大功德海。五德叉伽此云多舌。舌有多故。或由嗜語故名多舌。又云名能損害者。謂此龍王若起瞋時。於世間人目視氣歔皆令捨命故以為名。佛智凈光救恐怖苦。六于佛身現十方佛像。含雨潤機名無量云。多劫嚴土名超度等。七毛孔現土名安立等。于中說法名分別等。八法稱物機故令歡喜。由離染故。知足故。巧證故也。九中一約性滿等觀。二約為機齊等。十眾生為瞋蓋癡覆。以悲度脫名離苦。又此龍王于鱗甲中。流出諸水。日夜不竭。濟閻浮眾生故名悲也。頌中非次。初二頌前初二法門可知。三中初半頌凈法輪。后頌聞聲。四超頌第十法可知。五六頌二法可知。七中初半頌現云。下半頌住壽等。八中初半頌安立界。下半頌分別等。九中初半舉往因。下半頌善惡音聲。皆為度生故名平等。十頌前第八法門可知。

第十六北方多聞主領二部。一夜叉此名輕捷鬼。二羅剎此名可畏鬼。如羅剎女奪人精氣。眾生心孔中有七渧甘水。取一渧令人頭痛。二渧令人心悶。三渧令人身病。四諦已上令人死。此八部中唯緊那羅龍。

【現代漢語翻譯】 機色（指眾生的根器和接受佛法的能力）。以及佛的清凈功德，名為不可思議。二、能在一念之間成就殊勝之事，因此也名為不可思議。三、一毛孔顯現，也名為不可思議。四、龍身即是佛身。所以佛的毛孔顯現，就名為轉變龍身，也是不可思議的。三、佛以三種聲音演說甚深佛法，使各道眾生都能聽聞。四、其中一者是顯示眾生功德如海，在於佛的毛孔之中。二者是攝受眾生進入大功德海。五、德叉伽（Takshaka），此云多舌。因為舌頭多，或者因為喜歡說話，所以名為多舌。又說名為能損害者。說的是此龍王如果發起嗔恨時，用眼睛看或者用氣息吹噓，都能使世間人喪命，因此得名。佛的智慧清凈光明能救度恐怖和痛苦。六、在佛身顯現十方佛像。含藏雨水滋潤眾生的根器，名為無量云。用多劫來莊嚴國土，名為超度等。七、毛孔顯現國土，名為安立等。在其中說法，名為分別等。八、佛法能應稱眾生的根器，所以令眾生歡喜。因為遠離染污，知足，巧妙地證悟。九、其中一者是約佛性圓滿等同地觀察。二者是約為眾生的根器齊等。十、眾生被嗔恨和愚癡覆蓋，佛以慈悲度脫，名為離苦。又此龍王從鱗甲中流出各種水，日夜不竭，救濟閻浮（Jambudvipa，指我們所居住的這個世界）眾生，所以名為悲。頌文中的順序不是按照次第的。最初兩頌對應前面最初兩個法門。第三頌中前半頌讚嘆清凈法輪，後半頌讚嘆聽聞佛法之聲。第四頌是超越地讚歎第十法門。第五、六頌對應前面兩個法門。第七頌中前半頌讚嘆顯現云，下半頌讚嘆住世長久等。第八頌中前半頌讚嘆安立世界，下半頌讚嘆分別等。第九頌中前半頌舉出往昔的因，下半頌讚嘆善惡音聲，都是爲了度化眾生，所以名為平等。第十頌對應前面第八個法門。 第十六、北方多聞天王統領兩部。一、夜叉（Yaksa），此名輕捷鬼。二、羅剎（Rakshasa），此名可畏鬼。如羅剎女奪取人的精氣。眾生的心孔中有七滴甘甜的水。取走一滴會令人頭痛，取走兩滴會令人心悶，取走三滴會令人身生病，取走四滴以上會令人死亡。這八部眾中只有緊那羅（Kinnara）和龍。

【English Translation】 Machine-receptivity (referring to the capacity of sentient beings to receive and understand the Dharma). And the Buddha's pure virtues are called inconceivable. Second, being able to accomplish supreme deeds in a single thought is also called inconceivable. Third, the manifestation of a single pore is also called inconceivable. Fourth, the dragon body is the Buddha's body. Therefore, the manifestation of the Buddha's pores is called transforming the dragon body, which is also inconceivable. Third, the Buddha proclaims the profound Dharma with three kinds of sounds, enabling all beings in different realms to hear. Fourth, one aspect is showing the sea of merits of sentient beings within the Buddha's pores. The second aspect is gathering sentient beings into the great sea of merits. Fifth, Takshaka (Takshaka), which means 'many tongues.' Because of having many tongues, or because of liking to speak, it is called 'many tongues.' It is also said to mean 'one who can harm.' It refers to this Dragon King, who, when angered, can cause the death of people in the world by looking at them or exhaling breath. Therefore, it is named so. The Buddha's wisdom, pure light, can save from fear and suffering. Sixth, manifesting images of Buddhas from the ten directions in the Buddha's body. Containing rain to nourish the machine-receptivity of sentient beings is called immeasurable clouds. Adorning the land for many kalpas is called transcendence, etc. Seventh, the manifestation of lands from pores is called establishment, etc. Preaching the Dharma within them is called differentiation, etc. Eighth, the Dharma accords with the machine-receptivity of beings, thus making them happy. Because of being free from defilement, being content, and skillfully realizing enlightenment. Ninth, one aspect is observing from the perspective of the completeness of Buddha-nature. The second aspect is being equal in terms of the machine-receptivity of sentient beings. Tenth, sentient beings are covered by anger and ignorance. The Buddha liberates them with compassion, which is called freedom from suffering. Also, this Dragon King emits various waters from his scales, day and night without ceasing, to save the sentient beings of Jambudvipa (Jambudvipa, referring to the world we live in), so he is called compassionate. The order in the verses is not sequential. The first two verses correspond to the first two Dharma gates mentioned earlier. The first half of the third verse praises the pure Dharma wheel, and the second half praises the sound of hearing the Dharma. The fourth verse transcends and praises the tenth Dharma gate. The fifth and sixth verses correspond to the two Dharma gates mentioned earlier. The first half of the seventh verse praises the manifestation of clouds, and the second half praises abiding in the world for a long time, etc. The first half of the eighth verse praises the establishment of the world, and the second half praises differentiation, etc. The first half of the ninth verse mentions the past cause, and the second half praises the sounds of good and evil, all for the sake of liberating sentient beings, so it is called equality. The tenth verse corresponds to the eighth Dharma gate mentioned earlier. Sixteenth, the Northern Heavenly King Vaishravana leads two groups. First, Yaksha (Yaksa), which means swift ghost. Second, Rakshasa (Rakshasa), which means fearful ghost. Like Rakshasi (Rakshasi) stealing people's essence. There are seven drops of sweet water in the heart-apertures of sentient beings. Taking one drop causes headaches, taking two drops causes heart palpitations, taking three drops causes illness, and taking four or more drops causes death. Among these eight classes of beings, only Kinnara (Kinnara) and dragons...

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毗舍阇是畜生。餘五皆鬼。以夜叉羅剎力大故獨與鬼名。是故上文名此為鬼王也。此有八王。一等觀理智也。方便量智也。此是能救下成救事。初離惡次益善。二中一普應機現勝身。二普濟產生勝益。三中精氣有二。一惡氣謂煩惱業苦。以此中是法門夜叉故能除彼也。二善氣依大集經說國內帝王敬奉三寶。令此國中三種精氣增。一地氣謂五穀熟成等。二人氣謂煩惱輕薄顏貌悅澤等。三善根氣謂常轉法輪三寶熾盛等。此文中據生菩提分善根名生氣也。四智觀佛德。言嘆顯法。五理智觀眾生即佛法身。量智照十方眾生業果故名也。六中與樂有二。初則斥邪示正樂。終則堪化令調樂。七中一任持自體力用救生。二持用智力救生也。三謂佛福智。是地持論三持中畢竟持也。然此福智超過眾生。是故有力能救彼也。頌中順此。八多劫修因。因能順果故云佛具十力。頌中次第各頌一法。初二可知。三中初半頌奪精氣。後半頌生精氣。四中初半明往昔觀嘆諸聖德。後半明今成已德令他觀嘆。五中初理智。后量智。六中二樂可知。七中初由有力救故令福勝。后慧深。八中初半明起隨順。後半明佛力也。

第十七力士眾有十。一示佛色身出世。二一一毛孔重現光色。三中法身無涯名離垢。起用普應名自在等。四中凈音有四義。謂深

【現代漢語翻譯】 現代漢語譯本 毗舍阇（Pisacha，食人鬼）是畜生。其餘五種都是鬼。因為夜叉（Yaksa，一種守護神）和羅剎（Rakshasa，惡魔）力量強大，所以單獨與鬼並稱。因此上文稱他們為鬼王。這裡有八個王。第一位是觀理智，第二位是方便量智。這是能夠救助下層，成就救助之事。首先是遠離惡，然後是增益善。第二位中的第一位是普遍應機，顯現殊勝之身。第二位是普遍救濟，產生殊勝利益。第三位中精氣有兩種。一是惡氣，指煩惱、業、苦，因為這位是法門夜叉，所以能夠去除它們。二是善氣，依據《大集經》所說，國內帝王敬奉三寶，使這個國家的三種精氣增長。一是地氣，指五穀成熟等。二是人氣，指煩惱輕薄，顏貌悅澤等。三是善根氣，指常轉法輪，三寶熾盛等。此文中根據生菩提分善根，稱為生氣。第四位是智觀佛德，言語讚歎，彰顯佛法。第五位是理智觀眾生即佛法身，量智照十方眾生業果，因此得名。第六位中給予快樂有兩種。開始是斥責邪惡，指示正道之樂，最終是堪能教化，使之調順之樂。第七位中一是任持自體力用救助眾生，二是持用智力救助眾生。第三是指佛的福智，是《地持論》三持中的畢竟持。然而這種福智超過眾生，因此有力量救助他們。頌文順應此意。第八位是多劫修因，因為因能夠順應果，所以說佛具足十力。頌文中依次各頌一種法。最初兩種可以理解。第三種中前半頌奪取精氣，後半頌產生精氣。第四種中前半部分說明往昔觀嘆諸聖德，後半部分說明如今成就已德，令他人觀嘆。第五種中前為理智，后為量智。第六種中兩種快樂可以理解。第七種中首先因為有力救助，所以使福德殊勝，然後是智慧深遠。第八種中前半部分說明發起隨順，後半部分說明佛力。 第十七力士眾有十位。第一位是示現佛色身出世。第二位是一一毛孔重現光色。第三位中法身無涯，名為離垢。起用普應，名為自在等。第四位中凈音有四種含義，稱為深

【English Translation】 English version The Pisacha (flesh-eating ghost) is an animal. The other five are all ghosts. Because Yaksa (a guardian deity) and Rakshasa (a demon) are powerful, they are uniquely named alongside ghosts. Therefore, the preceding text refers to them as ghost kings. Here, there are eight kings. The first is the contemplation of principle and wisdom (觀理智). The second is expedient measure and wisdom (方便量智). This is the ability to rescue those below and accomplish the task of salvation. First, it is to depart from evil, and then to increase goodness. The first of the second is to universally respond to opportunities and manifest a supreme body. The second is to universally deliver and generate supreme benefits. In the third, there are two kinds of essence and energy (精氣). One is evil energy, referring to afflictions, karma, and suffering. Because this one is the Dharma-gate Yaksa, he can remove them. The second is good energy. According to the Mahasamghata Sutra, when the emperors of the country revere the Three Jewels, it causes the three kinds of essence and energy in this country to increase. One is earth energy, referring to the ripening of the five grains, etc. The second is human energy, referring to light afflictions, pleasant appearance, etc. The third is the energy of good roots, referring to the constant turning of the Dharma wheel, the flourishing of the Three Jewels, etc. In this text, based on the good roots that generate Bodhi, it is called life energy. The fourth is wisdom contemplating the Buddha's virtues, praising with words, and revealing the Dharma. The fifth is principle and wisdom contemplating sentient beings as the Dharma body of the Buddha, and measure wisdom illuminating the karmic consequences of sentient beings in the ten directions, hence the name. In the sixth, there are two kinds of giving joy. Initially, it is the joy of rebuking evil and indicating the right path, and ultimately, it is the joy of being able to be taught and becoming harmonious. In the seventh, one is to rely on one's own power and function to save beings, and the second is to use the power of wisdom to save beings. The third refers to the Buddha's merit and wisdom, which is the ultimate sustenance among the three sustenances in the Yogacarabhumi-sastra. However, this merit and wisdom surpasses sentient beings, therefore he has the power to save them. The verses follow this meaning. The eighth is cultivating causes for many kalpas. Because the cause can accord with the result, it is said that the Buddha possesses the ten powers. The verses each praise one Dharma in order. The first two are understandable. In the third, the first half of the verse seizes the essence and energy, and the second half generates essence and energy. In the fourth, the first half explains the past contemplation and praise of the virtues of the saints, and the second half explains the present accomplishment of virtues, causing others to contemplate and praise. In the fifth, the former is principle and wisdom, and the latter is measure wisdom. In the sixth, the two kinds of joy are understandable. In the seventh, first, because of the power to save, it makes merit supreme, and then wisdom is profound. In the eighth, the first half explains the arising of accordance, and the second half explains the Buddha's power. The seventeenth assembly of powerful warriors has ten members. The first is to show the Buddha's physical body appearing in the world. The second is to reappear light and color from each pore. In the third, the Dharma body is boundless, named 'free from defilement'. The arising of function universally responds, named 'unrestrained', etc. In the fourth, pure sound has four meanings, called profound.

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故廣故妙故益故皆不可量也。下頌中四句如次應知。五中二初處中現身。后眾中說法。皆有多門故云種種。下頌中各以二句如次應知。六中二一攝相歸真故無不入真之餘相。二從真起用故無真不入真之餘用故名也。頌中如次各二句顯可知。七中移情住法名舉也。實通一切就凈名天。八中初功德體。此具因果。頌中初二句因。次一句果。廣照是用。頌中后一句顯也。九中現佛身土令機滅惡住善。頌中初現土。后現身。十光云遍世灑法寶雨故名也。頌中十偈各頌一法。如前應知。

第十八普賢眾中何故前中人人各得一法。此中一人具多法耶。以前是總中別故。異生故。此是別中總故同生故。又何故前列多人此唯一耶。以此人是形居道位德標普門。彰一即一切一切即一。以普收別故也。文中有二。謂直說重頌也。前中二初總后別。總中初自分后勝進。別中十門。一嚴土調生。此二相即融成四句。可知。二稱佛遍塵沙起佛德。三中五位十愿。二行可知。四中一門有一切門名普門。于中現一身即一切身名法界身。身皆灑法雨故名云也。五身作諸剎名護持土。于中復以三輪調化故名也。六遍諸佛國大會現身名眾中現。說此一乘菩薩本行名菩薩境界。七中生滅是極促也。三世劫是極長也。一念如是知極速也。此中知有三義。一

【現代漢語翻譯】 因此，『廣』（廣大）、『妙』（微妙）、『益』（利益）都是不可估量的。下面的偈頌中的四句，應當依次理解。五項中的前兩項，分別是在處中現身，以及在眾中說法。因為有很多不同的方式，所以說是『種種』。下面的偈頌中，各自用兩句來依次理解。六項中的兩點，一是攝相歸真，所以沒有不歸入真如的剩餘之相。二是從真起用，所以沒有真如不歸入真如的剩餘之用，因此得名。偈頌中依次用兩句來顯明，可以理解。七項中，轉移情感，安住于佛法，這叫做『舉』。實際上是貫通一切，就以凈名天為例。八項中，首先是功德之體，這裡包含了因和果。偈頌中，前兩句是因，后一句是果。『廣照』是作用，偈頌中最後一句顯明瞭這一點。九項中，顯現佛的身和國土，使眾生的惡念熄滅，安住于善念。偈頌中，先顯現國土，后顯現佛身。十項中，光明如雲般遍佈世界，灑下佛法的珍寶之雨，因此得名。偈頌中的十個偈子，各自讚頌一種法，如前面所說的那樣理解。

第十八，在普賢菩薩的眾會中，為什麼前面每個人各自得到一種法，而這裡一個人卻具備多種法呢？因為前面是總相中的別相，因為是異生。而這裡是別相中的總相，因為是同生。又為什麼前面列舉了很多人，而這裡只有一位呢？因為這位菩薩以形體安住于菩薩的果位，以德行作為普門的標榜，彰顯一即一切，一切即一，因為普能收攝差別之相。文中有兩種，即直接敘述和重頌。前面的內容分為兩部分，先是總說，后是別說。總說中，先是自利，后是勝進。別說中，有十個方面。一是莊嚴國土，調伏眾生。這兩種相互融合，形成四句，可以理解。二是稱揚佛的功德，遍及塵沙，生起佛的德行。三是五位十愿，兩種修行可以理解。四是，一個法門包含一切法門，名為普門。其中，顯現一個身即一切身，名為法界身。身皆灑下法雨，因此名為云。五是，以身作諸佛剎，名為護持國土。其中又以三輪調伏教化，因此得名。六是，遍於諸佛國土的大會中顯現身，名為眾中現。宣說這一乘菩薩的根本修行，名為菩薩境界。七中，生滅是最短促的，三世劫是最長遠的。一念之間能夠知曉，是最快速的。這裡知有三種含義，一是

【English Translation】 Therefore, 『Guang』 (vast), 『Miao』 (subtle), and 『Yi』 (benefit) are all immeasurable. The four lines in the following verses should be understood in order. The first two of the five items are respectively appearing in the midst and preaching in the assembly. Because there are many different ways, it is said to be 『various』. In the following verses, each uses two lines to understand in order. The two points in the six items are: first, gathering phenomena to return to truth, so there are no remaining phenomena that do not return to Suchness. Second, arising from truth to use, so there is no use of Suchness that does not return to Suchness, hence the name. In the verses, each uses two lines in order to clarify, which can be understood. In the seventh item, shifting emotions and dwelling in the Dharma is called 『raising』. In fact, it penetrates everything, taking Vimalakirti Heaven as an example. In the eighth item, first is the substance of merit, which contains cause and effect. In the verses, the first two lines are the cause, and the last line is the effect. 『Guang Zhao』 (vast illumination) is the function, and the last line in the verses clarifies this. In the ninth item, manifesting the Buddha's body and land causes sentient beings' evil thoughts to cease and dwell in good thoughts. In the verses, first the land is manifested, then the Buddha's body. In the tenth item, the light spreads like clouds throughout the world, showering the rain of Dharma treasures, hence the name. The ten verses in the verses each praise one Dharma, as understood before.

Eighteenth, in the assembly of Samantabhadra Bodhisattvas, why did each person receive one Dharma in the previous section, while here one person possesses multiple Dharmas? Because the previous section is the specific within the general, because they are different beings. Here, it is the general within the specific, because they are beings born together. Also, why were many people listed before, but only one here? Because this Bodhisattva dwells in the position of the Bodhisattva with his form, and his virtue serves as the standard of the Universal Gate (Pumen), highlighting that one is all, and all is one, because it universally gathers the aspects of difference. There are two types of text, namely direct narration and repeated verses. The previous content is divided into two parts, first the general explanation, then the specific explanation. In the general explanation, first is self-benefit, then superior progress. In the specific explanation, there are ten aspects. First, adorning the land and taming sentient beings. These two merge together, forming four lines, which can be understood. Second, praising the Buddha's merits, pervading dust and sand, giving rise to the Buddha's virtues. Third, the five positions and ten vows, the two practices can be understood. Fourth, one Dharma gate contains all Dharma gates, called the Universal Gate (Pumen). Among them, manifesting one body is all bodies, called the Dharma Realm Body. All bodies shower the rain of Dharma, hence the name cloud. Fifth, using the body to create all Buddha lands is called protecting the land. Among them, the three wheels are used to tame and transform, hence the name. Sixth, appearing in the assembly in the great assemblies of all Buddha lands is called appearing in the assembly. Proclaiming the fundamental practice of the One Vehicle Bodhisattva is called the Bodhisattva's realm. In the seventh, arising and ceasing is the shortest, and the three kalpas are the longest. Knowing in one thought is the fastest. There are three meanings of knowing here, one is

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窮彼長短際。二知彼相即入。三達彼平等性。此三無二故也。八菩薩根欲是能觀。境界海是所觀。辨此二別名分別顯。此中或舉境明根。或舉根取境。或俱顯可知。九中身有二。一性二用。法界亦二。一理二事。如次二身遍二法界。二界兩身自互相即。四句無礙思之。十中初廣明因法。后入一切下明其契果。又初以一言說一切門名廣等也。后一一門中復顯一切法名入等也。頌中順后釋。頌中二十偈兩偈次第頌一法門。由因果無二法體全收。故直說顯因。重頌明果。文綺互耳。初二偈中初一嚴土。后一調生。二中初一詣諸佛。謂見猶詣也。后一起功德三中初一依位起行。后一依行入證。四中初二句頌普門。次四句頌法界身。下二句頌云。以下法雨故名教導等也。五中初一頌持佛土。后一方便輪。六中初一頌眾中顯現。后一菩薩境界。七中二偈內各上半所知謂長短也。各下半能知謂達真也。八中初一頌菩薩根欲。此與長行文綺互也。后明境界海。九中初一體遍。后一用充。十中初一頌廣辨菩薩法。后一明入一切智。又亦可通頌。此中釋普賢分齊以八門明因陀羅網。可以知之。一理。二土。三身。四教。五法。六行。七時。八事。事即塵等也。泛論大意約文有二。一但有使習煩惱染業及報併入凡境。自外入聖境。聖中有二。

【現代漢語翻譯】 現代漢語譯本 窮盡彼岸長短的界限。二、了知彼岸的現象相互融合。三、通達彼岸的平等性。這三者沒有差別。 八、菩薩的根性和愿欲是能觀照的主體，境界海是所觀照的客體。辨別這兩者的差別，名為『分別顯』。這裡或者舉出境界來闡明根性，或者舉出根性來攝取境界，或者兩者都顯現，這是可以理解的。 九、就身而言，有體性和作用兩種。就法界而言，也有理和事兩種。體性和作用兩種身，依次遍佈于理和事兩種法界。兩個法界和兩種身，各自互相融合，可以用四句無礙的思維來理解。 十、開始廣泛地闡明因法，之後『入一切』闡明其契合的果。又開始用一個言說一切門，名為『廣等』。之後每一個門中又顯現一切法，名為『入等』。偈頌中順著後面的意思解釋。偈頌中二十個偈子，兩個偈子依次讚頌一個法門。由於因果沒有差別，法體全部收攝，所以直接說顯現因，重新讚頌闡明果，只是文辭上的交錯而已。 最初的兩個偈子中，第一個偈子莊嚴佛土，第二個偈子調伏眾生。第二個部分中，第一個偈子前往諸佛處，意思是見也如同前往。第二個偈子發起功德。第三個部分中，第一個偈子依據位次發起修行，第二個偈子依據修行進入證悟。第四個部分中，最初兩句讚頌普門，接著四句讚頌法界身，下面兩句讚頌云，因為降下法雨，所以名為教導等。 第五個部分中，第一個偈子讚頌持佛土，第二個偈子讚頌方便輪。第六個部分中，第一個偈子讚頌在眾中顯現，第二個偈子讚頌菩薩境界。第七個部分中，兩個偈子的上半部分各自是所知，指長短。下半部分各自是能知，指通達真理。 第八個部分中，第一個偈子讚頌菩薩的根性和愿欲，這與長行文在文辭上相互交錯。後面闡明境界海。第九個部分中，第一個偈子是本體周遍，第二個偈子是作用充滿。第十個部分中，第一個偈子讚頌廣泛辨別菩薩法，第二個偈子闡明進入一切智。又可以貫通地讚頌。這裡解釋普賢菩薩的位次，用八個門闡明因陀羅網，可以瞭解它。一、理。二、土。三、身。四、教。五、法。六、行。七、時。八、事。事就是塵等。泛泛而論大意，從文句上來說有二：一、只有使、習煩惱、染業以及果報併入凡夫境界，此外進入聖境。聖境中有兩種。

【English Translation】 English version Exhausting the boundaries of the other shore's length and shortness. Second, knowing that the phenomena of the other shore interpenetrate each other. Third, comprehending the equality of the other shore. These three are without difference. Eighth, the Bodhisattva's roots and desires are the subject of observation, and the sea of realms is the object of observation. Distinguishing the difference between these two is called 'distinct manifestation'. Here, either the realm is cited to clarify the roots, or the roots are cited to encompass the realm, or both are manifested, which is understandable. Ninth, in terms of the body, there are two aspects: essence and function. In terms of the Dharmadhatu (法界), there are also two aspects: principle and phenomena. The two bodies, essence and function, pervade the two Dharmadhatus, principle and phenomena, respectively. The two realms and the two bodies interpenetrate each other, which can be understood through the unimpeded thinking of the four phrases. Tenth, initially, the causal Dharma is extensively explained, and then 'entering all' clarifies its corresponding result. Furthermore, initially, using one statement to speak of all doors is called 'broad equality'. Subsequently, in each door, all Dharmas are manifested again, which is called 'entering equality'. The verses explain in accordance with the latter meaning. In the verses, twenty stanzas, two stanzas successively praise one Dharma door. Because cause and effect are not different, the entire Dharma body is encompassed, so directly speaking manifests the cause, and re-praising clarifies the effect, which is merely a stylistic variation. In the first two stanzas, the first stanza adorns the Buddha land, and the second stanza tames sentient beings. In the second part, the first stanza goes to the Buddhas' places, meaning that seeing is also like going. The second stanza initiates merit. In the third part, the first stanza initiates practice based on position, and the second stanza enters enlightenment based on practice. In the fourth part, the first two lines praise the universal door, then the next four lines praise the Dharmakaya (法界身), and the following two lines praise the clouds, because they rain down the Dharma, so they are called teaching, etc. In the fifth part, the first stanza praises upholding the Buddha land, and the second stanza praises the wheel of skillful means. In the sixth part, the first stanza praises manifestation in the assembly, and the second stanza praises the Bodhisattva's realm. In the seventh part, the upper halves of the two stanzas each represent what is known, referring to length and shortness. The lower halves each represent what is capable of knowing, referring to comprehending the truth. In the eighth part, the first stanza praises the Bodhisattva's roots and desires, which is stylistically varied from the prose. The sea of realms is explained later. In the ninth part, the first stanza is that the essence pervades, and the second stanza is that the function is fulfilled. In the tenth part, the first stanza praises extensively distinguishing the Bodhisattva's Dharma, and the second stanza clarifies entering all wisdom. It can also be praised comprehensively. Here, the position of Samantabhadra (普賢) is explained, and the net of Indra (因陀羅網) is clarified using eight doors, which can be understood. One, principle. Two, land. Three, body. Four, teaching. Five, Dharma. Six, practice. Seven, time. Eight, affairs. Affairs are dust, etc. Generally speaking, the main idea, in terms of the sentences, is twofold: one, only the afflictions of habit, defiled karma, and retributions are included in the realm of ordinary beings, and beyond that, one enters the realm of the sages. There are two types of sage realms.

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謂理量。此二各有二法。因陀羅網境界是理中量及量中之一分耳。可思準之。

第二。明海慧等內眾者。顯因果同體故。依正無礙故。境智無二故。緣起樓觀內因外果。內即外故出菩薩也。文中有三。初明出處。二所出人。三興供養。初中一座在樓觀內。此是如來別住處故。二樓觀即座。如上云寶臺是也。二所出中有三。謂標數列名結數也。三供養中三。謂身意口。初一財。后二法。前中二初正供。后隨所下歸靜。初中三大。一供大。二心大。三田大。前中二。初有五事。謂散華燒香放光作樂雨寶如文。此等皆並是緣起法門之狀。所謂行華戒香智光語音及所說法寶。然亦不壞華等事相也。下明供份量。份量中初明供多。后明供廣。下皆大喜下明心田二大。田中先佛。后大眾。並可知。問何故外眾不辨財供。此中說耶。答外眾財供非顯勝故。內眾財供顯奇特故。此別顯也。下文雨供具等是通論故。二意業法供中二。先法。后供法中二。先明所得。后具足下結成滿。前中二。初句約境標門。下二句釋顯二利。二約智標門。下二句釋顯因果。后結成滿於中先結因圓。經云。愛有二種。一餓鬼愛。二法愛。如來無餓鬼愛。憐愍眾生故有法愛。此中妙智巧取真理故名法愛。愛即無相名大力也。后結果滿。于中初句智德。后

【現代漢語翻譯】 現代漢語譯本： 這裡說的是理量（指通過理性的方式來衡量事物）。這兩種衡量方式各自有兩種方法。因陀羅網（Indra's net，佛教術語，比喻宇宙萬物相互關聯、重重無盡）的境界只是理中量和量中的一部分而已。可以思考並以此為準則。

第二，闡明海慧（Haihui，人名）等內部大眾，是爲了顯示因果同體的道理，因為依報（眾生所依止的環境）和正報（眾生的身心）之間沒有障礙，境界和智慧沒有分別。緣起（Pratītyasamutpāda，佛教核心概念，指諸法由因緣和合而生）就像樓觀一樣，內是因，外是果。內即是外，所以顯現出菩薩。這段文字分為三部分：首先說明菩薩出現的地方，其次說明出現的人物，最後說明供養的方式。首先，一座位於樓觀之內，這是如來（Tathāgata，佛的稱號）特別居住的地方。其次，樓觀就是那座，就像上面所說的寶臺一樣。其次，出現的人物有三個方面：標示數量、列舉姓名、總結數量。第三，供養分為三個方面：身、意、口。最初是財供養，後面兩種是法供養。前者分為兩部分，首先是正式的供養，然後是隨著供養結束而歸於平靜。正式的供養分為三大方面：供養之大、心之大、田之大。前者又分為兩部分，首先有五件事，即散花、燒香、放光、作樂、降雨寶物，就像經文所說的那樣。這些都像征著緣起法門的狀態，即修行華（象徵佈施）、戒香（象徵持戒）、智光（象徵智慧）、語音（象徵說法）以及所說的法寶。然而，這也沒有破壞花等事物的表象。下面說明供養的份量，分為供養之多和供養之廣。下文『皆大喜』說明心田二大。田中先是佛，后是大眾，這些都可以理解。有人問：為什麼外部大眾沒有提到財供養，而這裡卻說了呢？回答是：外部大眾的財供養不是爲了顯示殊勝，而內部大眾的財供養是爲了顯示奇特。這是特別的顯示。下文的降雨供具等是普遍的論述。第二，意業法供養分為兩部分，先是法，后是供法。供法又分為兩部分，先說明所得，后是『具足下結成滿』。前者分為兩部分，第一句從境界方面標示法門，下面的兩句解釋並顯示兩種利益。第二句從智慧方面標示法門，下面的兩句解釋並顯示因果。最後總結成就圓滿，其中先總結因圓滿。經中說：『愛有兩種，一是餓鬼愛，二是法愛。如來沒有餓鬼愛，因為憐憫眾生所以有法愛。』這裡用巧妙的智慧獲取真理，所以稱為法愛。愛即是無相，所以稱為大力。然後是結果圓滿，其中第一句是智德，后一句是……

【English Translation】 English version: This refers to the measurement of principle (using rational methods to measure things). Each of these two types of measurement has two methods. The realm of Indra's net (Indra's net, a Buddhist term, a metaphor for the interconnectedness of all things in the universe) is only a portion of the measurement within principle and the measurement itself. It can be contemplated and used as a standard.

Secondly, clarifying the inner assembly such as Haihui (Haihui, a person's name), is to show the principle of the identity of cause and effect, because there is no obstacle between the dependent reward (the environment in which sentient beings rely) and the proper reward (the body and mind of sentient beings), and there is no distinction between realm and wisdom. Dependent origination (Pratītyasamutpāda, a core Buddhist concept, referring to the arising of all phenomena from the aggregation of causes and conditions) is like a pavilion, the inner is the cause, and the outer is the effect. The inner is the outer, so the Bodhisattva appears. This passage is divided into three parts: first, it explains where the Bodhisattva appears; second, it explains the people who appear; and third, it explains the method of offering. First, a seat is located inside the pavilion, which is the special residence of the Tathāgata (Tathāgata, an epithet of the Buddha). Second, the pavilion is the seat, just like the jeweled platform mentioned above. Third, there are three aspects to the people who appear: indicating the quantity, listing the names, and summarizing the quantity. Third, the offerings are divided into three aspects: body, mind, and speech. The first is the offering of wealth, and the latter two are the offering of Dharma. The former is divided into two parts, first the formal offering, and then returning to tranquility as the offering ends. The formal offering is divided into three major aspects: the greatness of the offering, the greatness of the mind, and the greatness of the field. The former is divided into two parts, first there are five things, namely scattering flowers, burning incense, emitting light, making music, and raining treasures, as the scripture says. These all symbolize the state of the Dharma gate of dependent origination, that is, cultivating flowers (symbolizing generosity), precepts of incense (symbolizing upholding precepts), wisdom light (symbolizing wisdom), voice (symbolizing teaching), and the Dharma treasure that is spoken. However, this does not destroy the appearance of things such as flowers. The following explains the quantity of the offering, divided into the abundance of the offering and the breadth of the offering. The following text 'all rejoice greatly' explains the two greatnesses of the mind-field. In the field, first is the Buddha, then the assembly, which can be understood. Someone asks: Why is the offering of wealth not mentioned for the external assembly, but it is mentioned here? The answer is: the offering of wealth of the external assembly is not to show superiority, but the offering of wealth of the internal assembly is to show uniqueness. This is a special display. The following text of raining offerings, etc., is a general discussion. Second, the mental offering of Dharma is divided into two parts, first the Dharma, then the offering of Dharma. The offering of Dharma is divided into two parts, first explaining what is obtained, then 'fully concluding the fulfillment'. The former is divided into two parts, the first sentence indicates the Dharma gate from the aspect of realm, and the following two sentences explain and show the two benefits. The second sentence indicates the Dharma gate from the aspect of wisdom, and the following two sentences explain and show the cause and effect. Finally, summarize the achievement of perfection, in which the perfection of the cause is first summarized. The scripture says: 'There are two kinds of love, one is the love of hungry ghosts, and the other is the love of Dharma. The Tathāgata does not have the love of hungry ghosts, because he has compassion for sentient beings, so he has the love of Dharma.' Here, skillful wisdom is used to obtain the truth, so it is called the love of Dharma. Love is without form, so it is called great power. Then there is the fulfillment of the result, in which the first sentence is wisdom virtue, and the last sentence is...

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句斷德。又初句修成。后句入理。又初無常德。后常德。又初有為。后無為也。下正以供佛。問何故財供中通供佛及眾。此中唯供佛耶。答顯法供深細唯佛窮故。第三語業供中先標人後偈贊。以一一嚴具中各出海慧等眾。今總標舉諸眾之中各一上首俱名海慧。同說此偈。故云一切海慧等也。頌中十九偈。義分有九。一初一明體凈。謂境智無礙。二三偈明相滿謂三世間故。三二偈明用勝。謂初速后益也。四二偈明往因深固。五一偈嘆眾觀無厭。六四偈嘆嚴座。一主二香三鬘四光也。七二偈嘆說法。八二偈嘆處圓滿。九二偈嘆佛普遍。如結通等。

第二大段。發起序于中有二。初動地。二興供。初中三。先佛力動因也。華藏動處。六種等動相也。此中四句分別。一動處。二動相。三所為。四泛明動時。初中問。何故此摩竭國即云是華藏界耶。答準下文中通有四句。一或云此界唯是娑婆。此約三乘說。或云即是華藏。約別教一乘辨。或雲華藏中娑婆界。此約同教一乘說。或非華藏非娑婆。此約國土海平等性說。是故隨所說法令處差別。今此文約別教說耳。第二明動相有二。一六相。謂中踴邊沒等。中邊四方為六也。此約三乘及同教。二十八相約別教及同教。動是掉飏不安。如風動樹。依涅槃經小動名地動。大動名大地

【現代漢語翻譯】 斷絕了德行。而且前一句是修行的成就，后一句是證入真理。此外，前一句是無常的德行，后一句是常恒的德行。還有，前一句是有為法，后一句是無為法。下面正式開始供養佛。問：為什麼財物供養中可以同時供養佛和眾生，而這裡只供養佛呢？答：這是爲了彰顯法供的深刻和精微，只有佛才能徹底領悟。第三，在語業供養中，先標明供養者，然後用偈頌讚嘆。因為在每一種莊嚴的器具中，都出現如海慧等眾。現在總括地標舉諸眾，其中每一眾都有一位上首，都名為海慧，一同宣說此偈。所以說『一切海慧等』。頌中有十九個偈頌，義理上可以分為九個部分。第一，最初的一個偈頌說明本體清凈，指的是境和智之間沒有障礙。第二，三個偈頌說明相好圓滿，指的是三世間。第三，兩個偈頌說明作用殊勝，指的是開始迅速，後來利益廣大。第四，兩個偈頌說明往昔的因緣深厚而穩固。第五，一個偈頌讚嘆大眾觀看不厭倦。第六，四個偈頌讚嘆莊嚴的寶座，分別是主座、香、鬘、光。第七，兩個偈頌讚嘆說法。第八，兩個偈頌讚嘆處所圓滿。第九，兩個偈頌讚嘆佛的普遍存在，如總結和貫通等。

第二大段。發起序中包含兩個部分。首先是動地，其次是興供。在動地部分中，又分為三個部分。首先是佛力作為動因。華藏世界震動的地方，有六種震動的方式。這裡用四句話來分別說明。第一是震動的處所。第二是震動的相狀。第三是震動的目的。第四是泛泛地說明震動的時間。首先，問：為什麼這個摩竭陀國就被稱為華藏世界呢？答：根據下文，總共有四句話可以解釋。第一種說法是，這個世界僅僅是娑婆世界（Saha world，指我們所居住的這個充滿缺陷和痛苦的世界）。這是從三乘（Three Vehicles，聲聞乘、緣覺乘、菩薩乘）的角度來說的。第二種說法是，它就是華藏世界（Avatamsaka world，華嚴經所描述的清凈莊嚴的世界）。這是從別教一乘（Distinct Teaching One Vehicle，華嚴宗的獨特教義）的角度來辨析的。第三種說法是，華藏世界中的娑婆世界。這是從同教一乘（Common Teaching One Vehicle，與其他宗派共通的一乘教義）的角度來說的。第四種說法是，既非華藏世界，也非娑婆世界。這是從國土海平等性的角度來說的。因此，隨著所說法的不同，處所的差別也不同。現在這篇文章是從別教的角度來說的。第二，說明震動的相狀有兩種。第一種是六相，指的是中間涌起，邊緣沉沒等。中間和四邊合起來是六個方向。這是從三乘和同教的角度來說的。第二種是十八相，這是從別教和同教的角度來說的。動是搖動不安，就像風吹動樹木一樣。根據《涅槃經》，小動稱為地動，大動稱為大地動。

【English Translation】 It severs virtues. Furthermore, the first phrase is the accomplishment of cultivation, while the latter phrase is entering into the truth. Moreover, the first is impermanent virtue, while the latter is permanent virtue. Also, the first is conditioned (with effort), while the latter is unconditioned (without effort). The following is formally offering to the Buddha. Question: Why is it that in material offerings, one can offer to both the Buddha and the assembly, but here only to the Buddha? Answer: To reveal that the Dharma offering is profound and subtle, only the Buddha can fully comprehend it. Third, in the verbal offering, first the person is indicated, then the verses are praised. Because in each and every adornment, there appear assemblies such as Ocean Wisdom (Hai Hui). Now, generally indicating all the assemblies, each assembly has a leader named Ocean Wisdom, who together recite this verse. Therefore, it is said 'all the Ocean Wisdoms, etc.' There are nineteen verses in the hymn, which can be divided into nine parts in meaning. First, the initial verse clarifies the purity of the essence, referring to the unobstructedness between the object and wisdom. Second, three verses clarify the fullness of the form, referring to the three realms. Third, two verses clarify the superiority of the function, referring to the swiftness at the beginning and the great benefit later. Fourth, two verses clarify the deep and firm causes of the past. Fifth, one verse praises the assembly's tireless viewing. Sixth, four verses praise the adorned seat, namely the main seat, incense, garlands, and light. Seventh, two verses praise the Dharma teaching. Eighth, two verses praise the perfection of the place. Ninth, two verses praise the Buddha's universality, such as conclusion and connection, etc.

The second major section. The introductory section contains two parts. First, the earth shakes; second, offerings arise. In the earth-shaking part, there are three parts. First, the Buddha's power is the cause of the shaking. The place where the Avatamsaka (Huazang) world shakes has six kinds of shaking. Here, four sentences are used to explain separately. First is the place of shaking. Second is the appearance of shaking. Third is the purpose of shaking. Fourth is a general explanation of the time of shaking. First, question: Why is this Magadha (Moqietuo) country called the Avatamsaka world? Answer: According to the following text, there are four sentences in total that can explain. The first statement is that this world is only the Saha world (Suo Po, the world we live in, full of flaws and suffering). This is from the perspective of the Three Vehicles (Shengwen Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle). The second statement is that it is the Avatamsaka world (Huazang, the pure and adorned world described in the Avatamsaka Sutra). This is from the perspective of the Distinct Teaching One Vehicle (Biejiao Yisheng, the unique doctrine of the Huayan School). The third statement is the Saha world within the Avatamsaka world. This is from the perspective of the Common Teaching One Vehicle (Tongjiao Yisheng, the One Vehicle doctrine common to other schools). The fourth statement is that it is neither the Avatamsaka world nor the Saha world. This is from the perspective of the equality of the land and sea. Therefore, depending on the Dharma being taught, the differences in place also differ. This article is now from the perspective of the Distinct Teaching. Second, explaining the appearance of shaking, there are two types. The first type is the six aspects, referring to the middle rising up, the edges sinking, etc. The middle and four sides together are six directions. This is from the perspective of the Three Vehicles and the Common Teaching. The second type is the eighteen aspects, which is from the perspective of the Distinct Teaching and the Common Teaching. Shaking is unsteady, like the wind blowing trees. According to the Nirvana Sutra, a small shake is called an earthquake, and a large shake is called a great earthquake.

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動。有小聲名地動。有大聲名大地動。獨地動名地動。山河樹木及以大海一切動名大地動。又動名地動。動時能令眾生心動名大地動。此等約三乘說。今此中動有三品。一動謂一方。二遍動謂四方。三等遍動謂八方又四方八方十方。又初獨一方動。二十方次第動。三十方同時動。又大般若中名動等動等極動。下五相皆準此。各有下中上亦名小中大。故有十八也。起是搖起如面起。同性經中名作搖。大般若中名擊。謂加打也。覺是大聲驚悟。同性中名聲。大般若名爆。地論釋名上去。振是下聲隱隱。地論名下去。吼是平聲哮吼。涌是涌出峰桶。如泉涌等。又六方踴沒。謂東踴西沒等。又動起涌三是色。餘三是聲。此六皆名動者初一就勝通名。餘五從別為目。如十色處同名色處初色處亦名色處。三明動所為者。依勝思惟梵天經論說。一令諸魔生驚怖故。二令說法時大眾不起散心故。三令放逸者生覺知故。四令眾生念法相故。五令眾生觀說法處故。六令成就者得解脫故。七令隨順問正義故。八智論云欲令眾生知一切法空無常故。九古德云動其所執故。十表說大法現徴祥事故。又依地論依四種眾生。一依不善眾生。二依信種種天眾生。三依我慢眾生。四依咒術眾生等故也。第四泛明動時。如智論說有八時。如長阿含說。一大水

【現代漢語翻譯】 現代漢語譯本 動。有小聲名地動。有大聲名大地動。單獨的地動稱為地動。山河樹木以及大海一切震動稱為大地動。又，震動稱為地動。震動時能令眾生心生恐懼稱為大地動。這些是約三乘（Sāṃyuktābhidharma-hṛdaya，聲聞乘、緣覺乘、菩薩乘）而說的。現在這裡所說的震動有三種品類：一動，指一個方向的震動；二遍動，指四個方向的震動；三等遍動，指八個方向或者四方、八方、十方的震動。又，最初是單獨一個方向震動，然後是十個方向依次震動，最後是十個方向同時震動。又，《大般若經》（Mahāprajñāpāramitā Sūtra）中稱為動、等動、等極動。下面的五種相也參照這個說法。各有下、中、上，也稱為小、中、大，所以共有十八種。起是搖動升起，如水面泛起。同性經中稱為搖。大般若經中稱為擊，指撞擊。覺是大聲驚醒。同性經中稱為聲。大般若經中稱為爆。地論解釋為向上。振是低沉的聲音隱隱作響。地論中稱為向下。吼是平緩的聲音哮吼。涌是涌出峰桶，如泉水涌出等。又有六方踴沒，指東方涌起西方沉沒等。又，動、起、涌三種是色（rūpa，物質），其餘三種是聲（śabda，聲音）。這六種都稱為動，最初一種是就殊勝之處而通稱，其餘五種是從差別之處而立名。如十色處（daśa rūpāyatanāni）都稱為色處，最初的色處也稱為色處。三是說明震動所為何事。依據《勝思惟梵天經論》所說：一，令諸魔（māra，惡魔）生起驚怖的緣故；二，令說法時大眾不起散亂之心的緣故；三，令放逸者生起覺知的緣故；四，令眾生憶念法相（dharma-lakṣaṇa，佛法的特徵）的緣故；五，令眾生觀察說法之處的緣故；六，令成就者得到解脫（mokṣa，解脫）的緣故；七，令隨順提問正義的緣故；八，《智論》（Mahāprajñāpāramitopadeśa）說，想要令眾生知道一切法（sarva dharma，一切事物）空無常的緣故；九，古德說，震動他們所執著的緣故；十，表示說大法，顯現徵兆祥瑞之事的緣故。又，依據《地論》，是依據四種眾生：一，依據不善的眾生；二，依據相信種種的天眾生；三，依據我慢的眾生；四，依據咒術的眾生等緣故。第四，泛泛地說明震動的時間。如《智論》所說，有八種時間。如《長阿含經》（Dīrgha Āgama）所說，一大水

【English Translation】 English version 'Moving. There is a small sound called 'earthquake'. There is a loud sound called 'great earthquake'. A single earthquake is called 'earthquake'. The movement of mountains, rivers, trees, and the entire ocean is called 'great earthquake'. Also, movement is called 'earthquake'. When movement can cause fear in sentient beings' minds, it is called 'great earthquake'. These are explained in relation to the Three Vehicles (Triyāna). Now, the movement here has three categories: first, 'moving' refers to movement in one direction; second, 'pervasive moving' refers to movement in four directions; third, 'equally pervasive moving' refers to movement in eight directions, or four, eight, or ten directions. Also, initially, it is movement in a single direction, then movement in ten directions sequentially, and finally movement in ten directions simultaneously. Furthermore, in the Mahāprajñāpāramitā Sūtra (Great Perfection of Wisdom Sutra), it is called 'moving', 'equally moving', and 'extremely equally moving'. The following five aspects are also based on this. Each has lower, middle, and upper levels, also called small, medium, and large, so there are eighteen in total. 'Rising' is shaking and rising, like the surface of water rising. In the Sameness Sutra, it is called 'shaking'. In the Mahāprajñāpāramitā Sūtra, it is called 'striking', referring to hitting. 'Awakening' is a loud sound that startles. In the Sameness Sutra, it is called 'sound'. In the Mahāprajñāpāramitā Sūtra, it is called 'explosion'. The Treatise on the Stages of the Earth (Daśabhūmika Sūtra) explains it as going upward. 'Vibrating' is a low, rumbling sound. The Treatise on the Stages of the Earth calls it going downward. 'Roaring' is a level sound, roaring. 'Surging' is surging out like a spring. Also, there is surging and submerging in six directions, meaning the east surges and the west submerges, etc. Furthermore, 'moving', 'rising', and 'surging' are three forms (rūpa), while the remaining three are sounds (śabda). All six are called 'moving', with the first being a general term based on superiority, and the remaining five being named based on distinctions. Just as the ten sense bases (daśa rūpāyatanāni) are all called sense bases, and the initial sense base is also called a sense base. Three, explaining the purpose of the movement. According to the Sutra and Treatise on the Brahma Heaven of Superior Contemplation, one, it causes fear in all demons (māra); two, it prevents the assembly from becoming distracted during the Dharma talk; three, it causes the negligent to awaken; four, it causes sentient beings to remember the characteristics of the Dharma (dharma-lakṣaṇa); five, it causes sentient beings to observe the place where the Dharma is being taught; six, it causes those who have achieved enlightenment to attain liberation (mokṣa); seven, it facilitates questions about the correct meaning; eight, the Treatise on the Great Perfection of Wisdom (Mahāprajñāpāramitopadeśa) says it is to make sentient beings know that all dharmas (sarva dharma) are empty and impermanent; nine, ancient sages say it shakes what they are attached to; ten, it signifies the teaching of the great Dharma and the manifestation of auspicious omens. Also, according to the Treatise on the Stages of the Earth, it is based on four types of sentient beings: one, based on unwholesome sentient beings; two, based on sentient beings who believe in various heavens; three, based on arrogant sentient beings; four, based on sentient beings who practice mantras, etc. Fourth, generally explaining the time of the movement. As the Treatise on the Great Perfection of Wisdom says, there are eight times. As the Dīrgha Āgama (Longer Āgama) says, a great water

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動時。二尊神試神力時。三如來入胎時。四出胎時。五成道時。六轉法輪時。七息教時。八入涅槃時。九若依增一經第二十八中。更加大神足比丘心得自在乃至觀地無相故動也。十若依智論第十。授諸菩薩記當得作佛為天地人主。是時地神大喜。我今得主。是故地動。如王初位臣民慶喜稱萬歲歌舞等也。又依涅槃經。菩薩下生閻浮提時名大地動。菩薩出家成道轉法輪般涅槃是以大地六種振動。何以故菩薩下生。欲色諸天及諸菩薩等悉來侍送。發大音聲讚歎菩薩。以口風氣吹故令大地振動。又菩薩是人中象王龍王。龍王初入胎時有諸龍王。在地下或怖或怯。是故大地六種振動。第二興供文中二。初此土。后結通。前中世界諸王有二義。一是前所列王眾。二是餘十方世界中王。通是二也。于中初總。次別。三結可知。上來唯明一世界三世間自在相竟。第二大段明結通十方。以一會即一切會顯教圓滿。攝主伴故。于中有二。初牒此土三世間相。后正結通。前中佛坐道場者牒智正覺及器。此二果德融遍十方義相顯。故不別釋也。眾生世間同果普遍義相隱故。是故別釋。何故此眾能同佛果而普遍耶。釋中有二。初辨其所因。后正同果遍。前中三。初定慧力故。二法門力故。三如來力故。初中各隨已得法門分齊故名境界。依三昧門

【現代漢語翻譯】 現代漢語譯本 地動有十種情況：一、發生變動的時候。二、兩位尊神測試神力的時候。三、如來（Tathagata，佛的稱號之一）入胎的時候。四、出胎的時候。五、成道的時候。六、轉法輪（Dharmacakra，佛陀初次講經說法）的時候。七、停止教化的時候。八、進入涅槃（Nirvana，佛教術語，指解脫生死輪迴）的時候。九、如果依據《增一阿含經》第二十八卷，再加上大神足比丘（Mahabhijna-bhiksu，具有大神通的比丘）心得自在，乃至觀察地無相的緣故而震動。十、如果依據《大智度論》第十卷，佛陀為諸菩薩（Bodhisattva，指發願成佛的修行者）授記，預言他們將來會成佛，成為天地人民的主宰。這時地神（Prithvi，土地神）非常高興，心想：『我現在有主了。』因此大地震動，就像國王初登王位時，臣民歡慶，高呼萬歲，歌舞慶祝一樣。還有，依據《涅槃經》，菩薩下生到閻浮提（Jambudvipa，指我們所居住的這個世界）時，稱為大地動。菩薩出家、成道、轉法輪、般涅槃（Parinirvana，指佛陀的最終涅槃）時，大地都會發生六種震動。為什麼呢？因為菩薩下生時，欲界、色界諸天以及諸菩薩等都會前來侍奉，發出巨大的聲音讚歎菩薩，以口中的風氣吹動，所以令大地震動。而且菩薩是人中的象王、龍王。龍王初入胎時，有諸龍王在地下或害怕或膽怯，因此大地發生六種震動。 第二部分是興供文，分為兩部分。首先是此土（指我們所居住的這個世界），然後是總結貫通。前面的世界諸王有兩種含義：一是前面所列舉的王眾，二是其餘十方世界中的國王。總結貫通的就是這兩種含義。其中，首先是總說，其次是分別說明，最後是總結，這些都是可以理解的。上面只是說明了一個世界三世間的自在相完畢。第二大段說明總結貫通十方，以一個法會即是一切法會來顯示教義的圓滿，攝受主伴。其中分為兩部分：首先是照應此土三世間的相，然後是正式總結貫通。前面所說的佛坐在道場，照應的是智正覺以及器世間（指佛所處的環境）。這兩種果德融合遍佈十方的意義顯現，所以不分別解釋。眾生世間（指一切有情眾生）的同果普遍的意義隱晦，所以要分別解釋。為什麼這些眾生能夠與佛果相同而普遍呢？解釋分為兩部分：首先辨明其原因，然後正式說明同果遍佈。原因分為三點：一是由於定慧的力量，二是由於法門的力量，三是由於如來的力量。首先，各自隨已獲得的法門分齊，所以稱為境界。依據三昧（Samadhi，指禪定）門。

【English Translation】 English version There are ten occasions when the earth shakes: 1. When there is a change or movement. 2. When the two venerable deities test their divine powers. 3. When the Tathagata (one of the titles of the Buddha) enters the womb. 4. When he emerges from the womb. 5. When he attains enlightenment. 6. When he turns the Dharma wheel (Dharmacakra, referring to the Buddha's first sermon). 7. When he ceases teaching. 8. When he enters Nirvana (the Buddhist term for liberation from the cycle of birth and death). 9. According to the Ekottara Agama Sutra, Volume 28, it also shakes when a Mahabhijna-bhiksu (a monk with great supernatural powers) attains freedom of mind and contemplates the absence of form in the earth. 10. According to the Mahaprajnaparamita Sastra, Volume 10, when the Buddha prophesies that the Bodhisattvas (those who aspire to become Buddhas) will attain Buddhahood and become the lords of heaven, earth, and humanity, the earth goddess (Prithvi) rejoices greatly, thinking, 'Now I have a lord.' Therefore, the earth shakes, just as when a king ascends the throne, the ministers and people celebrate, shouting 'Long live the king!' and dancing. Furthermore, according to the Nirvana Sutra, when a Bodhisattva descends to Jambudvipa (the world we inhabit), it is called an earthquake. When a Bodhisattva renounces the world, attains enlightenment, turns the Dharma wheel, and enters Parinirvana (the Buddha's final Nirvana), the earth shakes in six ways. Why? Because when a Bodhisattva descends, the gods of the desire realm and the form realm, as well as the Bodhisattvas, come to attend and praise the Bodhisattva with great voices, causing the earth to shake with the wind from their mouths. Moreover, the Bodhisattva is the elephant king and dragon king among humans. When a dragon king first enters the womb, the dragon kings in the earth are either fearful or timid, and therefore the earth shakes in six ways. The second part is the text of offering, divided into two parts. First, this land (referring to the world we inhabit), and then the conclusion and connection. The kings of the worlds mentioned earlier have two meanings: one is the assembly of kings listed earlier, and the other is the kings of the other ten directions. The conclusion and connection encompass both of these meanings. Among them, first is the general statement, then the separate explanations, and finally the conclusion, which are all understandable. The above only explains the aspect of freedom in one world and three realms. The second major section explains the conclusion and connection of the ten directions, using the idea that one Dharma assembly is all Dharma assemblies to show the perfection of the teachings, encompassing the host and companions. It is divided into two parts: first, it corresponds to the aspect of the three realms of this land, and then it formally concludes and connects. The Buddha sitting in the Bodhimanda mentioned earlier corresponds to the wisdom of perfect enlightenment and the vessel world (referring to the environment in which the Buddha is located). The meaning of these two fruits of virtue merging and pervading the ten directions is manifest, so it is not explained separately. The meaning of the common fruit of the sentient beings' world (referring to all sentient beings) being universal is obscure, so it needs to be explained separately. Why can these sentient beings be the same as the Buddha's fruit and be universal? The explanation is divided into two parts: first, clarify the cause, and then formally explain the pervasiveness of the common fruit. The causes are divided into three points: first, due to the power of Samadhi (meditative concentration) and wisdom, second, due to the power of the Dharma gate, and third, due to the power of the Tathagata. First, each is called a realm according to the extent of the Dharma gate they have attained. Based on the Samadhi gate.

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不味定故。不廢用故。巧攝法門令普遍故名方便也。欣厭是慧也。二法力中圓法法爾速遍諸方。速令至果名勇猛法。菩薩證此隨法普周故云通達。此同上文乘解脫力入如來海等。三佛力中佛力令入佛境界中故能遍也。下句結同果海。度是到也。徹也。此等並是上文一一所得一法門。但前為顯德據別廣陳。此為牒結就通略舉。下類通可知也。

華嚴經探玄記卷第二 大正藏第 35 冊 No. 1733 華嚴經探玄記

華嚴經探玄記卷第三

魏國西寺沙門法藏述

盧舍那佛品第二

自下明正宗　將釋此文四門分別　一釋名　二來意　三宗趣　四釋文。

初釋名中。盧舍那者古來譯或云三業滿。或云凈滿。或云廣博嚴凈。今更勘梵本具言毗盧遮那。盧舍那者此翻名光明照。毗者此云遍。是謂光明遍照也。此中光明有二種。一智光。二身光。智光亦二義。一照法謂真俗雙鑒。二照機謂普應群品。身光亦二種。一是常光謂圓明無礙。二放光謂以光警悟。此中遍者亦二種。一平漫遍無礙普周故。二重重遍如帝網重現故。此二圓融。各全體遍非是分遍。是故下文云。佛身充滿諸法界。普現一切眾生前。如是等無量如文說。此中身智無礙故身光即智光。二遍無礙故平遍即重重。光遍無礙

【現代漢語翻譯】 現代漢語譯本：因為不是固定的，所以不會廢棄它的作用。巧妙地運用各種法門，使之普遍，這叫做方便。欣和厭是智慧。在二法力中，圓滿的法自然而然地迅速遍及各方，迅速地到達結果，這叫做勇猛法。菩薩證得此法，隨著法普遍周遍，所以叫做通達。這和上文所說的『乘解脫力入如來海』等意思相同。在三佛力中，佛力使人進入佛的境界中，所以能夠周遍。下一句總結說，和果海相同。『度』是到達，是通徹。這些都是上文一一所得的法門。但前面是爲了彰顯功德，根據不同的方面廣泛地陳述。這裡是爲了總結，就普遍的方面簡略地舉出。下面的內容可以類推得知。

《華嚴經探玄記》卷第二 大正藏第35冊 No. 1733 《華嚴經探玄記》

《華嚴經探玄記》卷第三

魏國西寺沙門法藏 述

盧舍那佛品第二

下面開始闡明正宗。將要解釋這段經文，從四個方面分別進行：一是解釋名稱，二是說明來意，三是闡述宗旨，四是解釋經文。

首先解釋名稱。盧舍那（Vairocana，光明遍照）這個名稱，古來的翻譯有說是『三業滿』，有說是『凈滿』，有說是『廣博嚴凈』。現在再根據梵文字來，完整地說是毗盧遮那（Vairocana）。盧舍那（Vairocana）這個名稱，翻譯過來是光明照。毗（Vi）這個字，這裡的意思是遍。所以說是光明遍照。這裡的光明有兩種，一是智光，二是身光。智光也有兩種含義，一是照法，就是真諦和俗諦都能明鑑；二是照機，就是普遍地應和各種根器的眾生。身光也有兩種，一是常光，就是圓滿光明沒有阻礙；二是放光，就是用光明來警醒開悟。這裡的『遍』也有兩種，一是平漫的遍，沒有阻礙，普遍周遍；二是重重的遍，像帝釋天的網一樣重重顯現。這兩種圓融無礙，各自全體周遍，不是部分周遍。所以下文說：『佛身充滿諸法界，普現一切眾生前。』像這樣等等無量，就像經文所說。這裡身和智沒有阻礙，所以身光就是智光。兩種『遍』沒有阻礙，所以平面的遍就是重重的遍。光明周遍沒有阻礙。

【English Translation】 English version: Because it is not fixed, its function is not abandoned. Skillfully employing various Dharma gates to make them universal is called 'upaya' (方便, skillful means). 'Xin' (欣, joy) and 'yan' (厭, aversion) are wisdom. Within the power of the two Dharmas, the perfect Dharma naturally and quickly pervades all directions, quickly leading to the result, which is called 'yongmeng fa' (勇猛法, courageous Dharma). When a Bodhisattva realizes this, the Dharma universally pervades, so it is called 'tongda' (通達, thorough understanding). This is the same as the above-mentioned 'entering the ocean of Tathagata by relying on the power of liberation.' Among the three Buddha powers, the Buddha's power enables one to enter the Buddha's realm, so it can pervade. The next sentence concludes that it is the same as the ocean of fruition. 'Du' (度, crossing over) means to arrive, to penetrate. These are all the Dharma gates obtained one by one in the previous text. However, the former is to highlight the virtues, elaborating extensively based on different aspects. This is to summarize, briefly mentioning the universal aspects. The following content can be inferred by analogy.

The Avatamsaka Sutra Tan Xuan Ji, Volume 2 Taisho Tripitaka Volume 35, No. 1733, Avatamsaka Sutra Tan Xuan Ji

The Avatamsaka Sutra Tan Xuan Ji, Volume 3

Commentary by Shramana Fazang of Xisi Temple in the Wei Kingdom

Chapter 2: Vairocana Buddha

From here onwards, the main doctrine is explained. To interpret this text, it will be analyzed from four aspects: first, explaining the name; second, explaining the intention; third, elucidating the doctrine; and fourth, interpreting the text.

First, explaining the name. 'Vairocana' (盧舍那,光明遍照) has been translated in ancient times as 'three karmas fulfilled,' or 'purity fulfilled,' or 'vast and adorned purity.' Now, according to the original Sanskrit text, it is fully called 'Virocana' (毗盧遮那). The name 'Vairocana' (盧舍那) translates to 'light illuminates.' 'Vi' (毗) here means 'pervading.' Therefore, it is said that 'light pervades all.' There are two types of light here: first, wisdom light; second, body light. Wisdom light also has two meanings: first, illuminating the Dharma, which means discerning both the true and the conventional; second, illuminating the potential, which means universally responding to beings of various capacities. Body light also has two types: first, constant light, which means perfect and unobstructed brightness; second, emitted light, which means using light to awaken and enlighten. The 'pervading' here also has two types: first, flat and pervasive, unobstructed and universally encompassing; second, repeated and pervasive, like the net of Indra appearing repeatedly. These two are perfectly integrated. Each is entirely pervasive, not partially pervasive. Therefore, the following text says: 'The Buddha's body fills all Dharma realms, universally appearing before all sentient beings.' Like this and so on, immeasurable, as the text says. Here, body and wisdom are unobstructed, so body light is wisdom light. The two types of 'pervading' are unobstructed, so flat pervading is repeated pervading. Light pervades without obstruction.

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故光明即遍照。遍照性開覺。是故名為佛。此明下文世界海等諸事一一皆是稱性緣起無礙離闇覺照稱光。無不普周法界名遍。此舍那佛非局報身。以通器等三種世間具十身故。問如下文中略明五海。廣辨世界。何故不云世界品乃題佛名耶。答古德釋云。以從主為名故以主勝故。舉土主以說之。今釋以佛通三世間故。下文土等即是舍那佛。如十身中國土身等。又以依正無礙故是故標釋。互舉文綺耳。又以五海中佛海即具餘四海余亦爾。以佛勝故。獨標為軌故以為名。余不說也。

二來意者。前既序已。次顯正宗義次第故。是故次來。

三宗趣者有二。一約人二約法。人亦二。一化主。二助化。各有體相用。主中內證法智為體。七日思惟解脫為相。加說為用。此三不二唯是一果。助化中入定為體。蒙加為相。起說為用。此三不二唯是一因。此上因果融攝不二唯是一人。法中亦二。一約義理。二約教事。亦各有體相用義。理中性海為體。別德為相。應教為用。此三不二唯一義理。教事中本分內五海十智為體。十世界及華藏界為相。益機為用。此三不二為一教事。此上教義融攝不二為一法也。又上人法復圓融不二為一宗趣。此四義各三為一緣起相即無礙。是故或唯果以俱是佛故。或唯因俱是普賢故。或教或義或人

【現代漢語翻譯】 現代漢語譯本： 因此，光明就是普遍照耀。普遍照耀的性質是開悟覺醒。所以稱為佛（Buddha）。這說明下文的世界海等諸事，每一件都是稱合自性的緣起，沒有障礙，遠離黑暗，覺悟照耀，稱為光。沒有不普遍周遍法界的，名為遍。這裡的舍那佛（Vairocana Buddha）並非侷限於報身（Sambhogakaya）。因為包含通器等三種世間，具備十身（Ten Bodies）的緣故。問：如下文中略微說明五海（Five Oceans），詳細辨析世界，為什麼不稱為世界品，而題為佛名呢？答：古德解釋說，因為以主要的為名，因為主要的最殊勝，所以舉出土地的主人來說明。現在解釋為，因為佛通達三世間。下文的土地等，就是舍那佛，如十身中的國土身等。又因為依報和正報沒有障礙，所以標明解釋，互相舉例，文采斐然。又因為五海中，佛海（Buddha Ocean）就具備其餘四海，其餘四海也是如此。因為佛殊勝的緣故，單獨標出作為軌範，所以以此為名，其餘的就不說了。

二、來意：前面已經敘述完畢，接下來顯示正宗的意義次第，所以接下來是來意。

三、宗趣：有二，一是從人方面說，二是從法方面說。人也有二，一是化主，二是助化。各有體、相、用。化主中，內證的法智為體，七日思惟解脫為相，加以演說是用。這三者不二，唯一是一果。助化中，入定為體，蒙受加持為相，起身演說是用。這三者不二，唯一是一因。這上面的因果融攝不二，唯一是一人。法中也有二，一是約義理，二是約教事。也各有體、相、用。義理中，自性海為體，特別的功德為相，適應教化為用。這三者不二，唯一是義理。教事中，本分內的五海十智為體，十世界及華藏界為相，利益眾生為用。這三者不二，為一教事。這上面的教義融攝不二，為一法。又上面的法和人，又圓融不二，為一宗趣。這四義各自三，為一緣起相即無礙。所以或者唯有果，因為都是佛的緣故。或者唯有因，因為都是普賢（Samantabhadra）的緣故。或者教，或者義，或者人。

【English Translation】 English version: Therefore, light is universal illumination. The nature of universal illumination is awakening. Therefore, it is called Buddha. This explains that the world-sea and all other things mentioned below are all arising from conditions in accordance with their nature, without obstruction, away from darkness, and with enlightened illumination, which is called light. There is nothing that does not universally pervade the Dharma Realm, which is called '遍' (遍, Pinyin: biàn, meaning 'universal'). This Vairocana Buddha is not limited to the Sambhogakaya (Reward Body). Because it includes the three realms such as the common vessel, it possesses the Ten Bodies. Question: In the following text, the Five Oceans are briefly explained, and the worlds are analyzed in detail. Why is it not called the 'World Chapter' but named after the Buddha? Answer: The ancient masters explained that it is named after the main one, because the main one is the most supreme, so the master of the land is mentioned to explain it. Now it is explained that because the Buddha penetrates the three realms. The land and so on mentioned below are Vairocana Buddha, such as the Land Body among the Ten Bodies. Moreover, because the dependent and the principal are unobstructed, it is marked and explained, and examples are given to each other, and the writing is magnificent. Furthermore, among the Five Oceans, the Buddha Ocean possesses the other four oceans, and the other four oceans are also like this. Because the Buddha is supreme, it is marked out separately as a norm, so it is named after this, and the rest are not mentioned.

1. The Purpose of Coming: The preface has already been narrated, and next, the meaning and order of the orthodox sect are shown, so next is the purpose of coming.

2. The Doctrine and Purpose: There are two aspects, one from the perspective of people and the other from the perspective of Dharma. There are also two types of people, one is the transforming master and the other is the assisting transformer. Each has substance, appearance, and function. In the transforming master, the inner-witnessing Dharma wisdom is the substance, the seven-day contemplation of liberation is the appearance, and the addition of explanation is the function. These three are not two, only one fruit. In the assisting transformer, entering samadhi is the substance, receiving blessings is the appearance, and rising to explain is the function. These three are not two, only one cause. The above cause and effect are integrated and not two, only one person. There are also two aspects in the Dharma, one is about the meaning and principle, and the other is about the teaching and affairs. Each also has substance, appearance, and function. In the meaning and principle, the nature-sea is the substance, the special merits are the appearance, and adapting to teaching is the function. These three are not two, only one meaning and principle. In the teaching and affairs, the five oceans and ten wisdoms within the original share are the substance, the ten worlds and the Flower Adornment World (Hua-Yen World) are the appearance, and benefiting sentient beings is the function. These three are not two, one teaching affair. The above teachings and meanings are integrated and not two, one Dharma. Moreover, the above Dharma and people are also perfectly integrated and not two, one doctrine and purpose. Each of these four meanings is three, one arising from conditions, interpenetrating and unobstructed. Therefore, either only the fruit, because they are all Buddhas. Or only the cause, because they are all Samantabhadra. Or teaching, or meaning, or person.

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或法或體或用或主體乃至或教用。並皆攝盡準思可見。下諸會宗皆有此相。但隨法異耳。

第四釋文中有二。一通辨經論解釋分齊生解方便。二別釋本文初中略有十種方便。一解釋抉擇。二釋文方軌。三四種悉檀。四四意趣。五四秘密。六四道理。七五力。八六相。九六釋。十八聲。

第一解釋抉擇者。依雜集論第十五云。釋抉擇者謂能解釋諸經宗要。開發彼義故。案云彼中略開六種。廣有十四具如彼說。今略舉一門。論云。攝釋門者。謂若於是處宣說諸經緣起所以句義次第意趣釋難。案云緣起所以者顯教起所因也。句義次第者品會文義相生次第也。意趣者顯經宗趣也。釋難者釋外妨難也。余如彼論恐煩不述。

第二釋文方軌者。攝論第五云。若有欲造大乘法釋略由三相應造其釋。一由說緣起。二由說從緣所生法相。三由說語義。無性釋云。為欲開曉諸造釋者解釋道理故說略由三相等言。世親釋云。由此三相隨其所應應造一切大乘法釋。案云初由廣說自性緣起為所依本。即阿賴耶識與諸法互為緣起。二依此所生轉識諸法于上分別三性道理。謂于依他所執無圓成有得不得見不見同時等。如論具釋。此二門觀道理解釋。三由說語義。謂顯佛言下義意此有二種。一德處謂顯佛果二十一種殊勝功德。無性釋

【現代漢語翻譯】 現代漢語譯本：或者指法，或者指體，或者指用，或者指主體，乃至或者指教用。這些都應該被完全包含並理解。下面的各種會宗都具有這種特徵，只是根據法的不同而有所差異。

第四部分是解釋經文，分為兩部分。第一部分是普遍辨析經論解釋的界限和產生理解的方法。第二部分是分別解釋本文，初步概括有十種方法：一、解釋抉擇；二、釋文方軌；三、四種悉檀（Siddhanta，成就）；四、四意趣；五、四秘密；六、四道理；七、五力；八、六相；九、六釋；十、八聲。

第一，解釋抉擇。依據《雜集論》第十五卷所說：『釋抉擇是指能夠解釋各種經典的宗旨要點，開發其中的意義。』按照《雜集論》的說法，其中略開了六種，廣開有十四種，具體內容如該論所述。現在簡略地舉一個例子。《雜集論》說：『攝釋門是指，如果在這個地方宣說各種經典的緣起、所以、句義次第和意趣，解釋疑難。』按照《雜集論》的說法，緣起所以是指顯明教法興起的因由。句義次第是指品會文義相互產生的次第。意趣是指顯明經典的宗旨意趣。釋難是指解釋外來的妨難。』其餘內容如該論所述，因為篇幅原因不再贅述。

第二，釋文方軌。《攝大乘論》第五卷說：『如果有人想要造作大乘佛法的解釋，大致應該通過三種相應的方式來造作解釋：一、通過說明緣起；二、通過說明從緣所生的法相；三、通過說明語義。』無性菩薩解釋說：『爲了開示那些造作解釋的人解釋的道理，所以說大致應該通過三種相等的方式。』世親菩薩解釋說：『通過這三種相，根據其相應的方面，應該造作一切大乘佛法的解釋。』按照《攝大乘論》的說法，首先通過廣泛地說明自性緣起作為所依賴的根本，也就是阿賴耶識（Ālaya-vijñāna，藏識）與諸法互為緣起。其次，依據這個所生的轉識諸法，在上分別三性的道理，也就是對於依他起性（Paratantra，依他起），所執性（Parikalpita，遍計所執）和圓成實性（Pariniṣpanna，圓成實）的有得不得、見不見、同時等。具體內容如論中所詳細解釋。這兩種方法是觀察道理進行解釋。第三，通過說明語義，也就是顯明佛所說語言的深層含義。這有兩種：一是德處，也就是顯明佛果的二十一種殊勝功德。無性菩薩解釋說

【English Translation】 English version: Or it refers to the Dharma, or the essence, or the function, or the subject, even to the teaching and application. All of these should be fully encompassed and understood. The various schools of thought below all have this characteristic, but they differ according to the different Dharmas.

The fourth part is the explanation of the text, which is divided into two parts. The first part is a general analysis of the boundaries of the interpretation of scriptures and treatises and the methods of generating understanding. The second part is a separate explanation of the text, with ten methods initially summarized: 1. Explanation and determination; 2. Methods of interpreting the text; 3. Four Siddhanthas (Siddhanta, accomplishment); 4. Four Intentions; 5. Four Secrets; 6. Four Principles; 7. Five Powers; 8. Six Aspects; 9. Six Explanations; 10. Eight Sounds.

First, explanation and determination. According to the fifteenth volume of the Abhidharmasamuccaya (Compendium of Abhidharma) says: 'Explanation and determination refers to the ability to explain the main points of various scriptures and develop their meanings.' According to the Abhidharmasamuccaya, it briefly opens six types and broadly opens fourteen types, the specific content is as described in that treatise. Now, let's briefly give an example. The Abhidharmasamuccaya says: 'The method of collecting explanations refers to, if in this place, the causes and conditions, reasons, sequential order of sentences and meanings, and intentions of various scriptures are explained, and difficulties are resolved.' According to the Abhidharmasamuccaya, the causes and conditions refer to clarifying the reasons for the rise of the teachings. The sequential order of sentences and meanings refers to the sequential order in which the meanings of the texts in the chapters and assemblies arise from each other. Intention refers to clarifying the purpose and intention of the scriptures. Resolving difficulties refers to resolving external difficulties.' The rest of the content is as described in that treatise, and will not be repeated due to length.

Second, methods of interpreting the text. The fifth volume of the Mahāyānasaṃgraha (Compendium of Mahayana) says: 'If someone wants to create an explanation of Mahayana Buddhism, they should generally create the explanation through three corresponding methods: 1. By explaining the arising of conditions; 2. By explaining the characteristics of the dharmas arising from conditions; 3. By explaining the meaning of the words.' Vasubandhu explains: 'In order to enlighten those who create explanations about the principles of explanation, it is said that they should generally use three equal methods.' Vasubandhu explains: 'Through these three aspects, according to their corresponding aspects, all explanations of Mahayana Buddhism should be created.' According to the Mahāyānasaṃgraha, first, the nature of dependent origination is widely explained as the fundamental basis of reliance, that is, the Ālaya-vijñāna (Ālaya-vijñāna, store consciousness) and all dharmas arise from each other. Second, based on the transformed consciousness dharmas that arise from this, the principles of the three natures are distinguished above, that is, the dependence on other nature (Paratantra, dependent origination), the imagined nature (Parikalpita, completely imagined) and the perfectly accomplished nature (Pariniṣpanna, perfectly accomplished) of having or not having, seeing or not seeing, simultaneous, etc. The specific content is explained in detail in the treatise. These two methods are to observe the principles and make explanations. Third, by explaining the meaning of the words, that is, clarifying the deep meaning of the words spoken by the Buddha. There are two types: one is the place of virtue, that is, clarifying the twenty-one kinds of supreme merits of the Buddha fruit. Vasubandhu explains

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云。已得在已圓滿饒益。故名為德。二義處謂顯菩薩三十二行相。無性釋云。未得在已隨順趣求。故名為義。此二所說皆以初句標。余句釋。此是觀說者意解釋。

第三四悉檀者。智論第一云。有四悉檀。總攝一切十二部經八萬四千法藏。皆悉是實無有相違。一世界悉檀者。有法從因緣和合故有。無別性。譬如車轅軸輻輞等和合故有無別車。人亦如是。五眾和合故有無別人。若無世界悉檀者佛是實語人。云何言我以天眼見諸眾生隨善惡業死此生彼。當知是人以世界悉檀故非第一義悉檀。二者各各為人悉檀。觀人心行而為說法。於一法中或聽或不聽。如為斷見人說雜業故雜生世間得雜觸得雜受。如為常見人說無人得觸無人得受如是等。三對治悉檀者。對治則有。實性則無。如酸咸等於風病名藥余病非藥。不凈等於貪等亦爾準之。四第一義悉檀者。一切法性一切言論差別皆悉平等一味。解云。或約世界說有勝義為無。如第一說。或勝義為有世界為無。如第四說。或對異機說有對余機說無。如第二說。或治此病為要于余病為非。如第三說。皆須得其本意法悉有用。隨言混取失意成謗。

第四四意趣者。雜集論第十二云。由此四意趣故。方廣分中。一切如來所有意趣。應隨決了。又莊嚴論第十三云。諸佛說法不離

【現代漢語翻譯】 現代漢語譯本：云。已經獲得並且已經圓滿饒益，所以稱為『德』（Guna，功德）。『二義處』是指顯示菩薩的三十二種行相。《無性釋》中說，未獲得時隨順趣求，所以稱為『義』（Artha，利益）。這兩種說法都是用第一句標明，其餘的句子解釋。這是觀察說法者的意圖來解釋。

第三，四悉檀。《智度論》第一卷說：『有四悉檀，總攝一切十二部經八萬四千法藏，都是真實的，沒有相違背。』一、世界悉檀（Lokasiddhanta，世間悉檀）：有的法從因緣和合而有，沒有別性。譬如車子的車轅、車軸、車輻、車輞等和合才有車，沒有別的車。人也是這樣，五蘊和合才有，沒有別的人。如果沒有世界悉檀，佛就是說妄語的人，怎麼說我用天眼看見眾生隨著善惡業死後生到這裡或那裡？應當知道這個人是用世界悉檀，不是第一義悉檀（Paramarthasiddhanta，第一義悉檀）。二、各各為人悉檀（Pratipaurusikasiddhanta，各各為人悉檀）：觀察人的心行而為說法，對於一種法，或者聽或者不聽。如為斷見人說雜業，所以雜生世間，得到雜觸，得到雜受。如為常見人說無人得到觸，無人得到受等等。三、對治悉檀（Pratipakshasiddhanta，對治悉檀）：對治則有，實性則無。如酸、咸等對於風病是藥，對於其他病不是藥。不凈觀對於貪慾等也是這樣，依此類推。四、第一義悉檀：一切法性，一切言論差別，都平等一味。』解釋說：或者就世界悉檀說有，勝義悉檀為無，如第一種說法。或者勝義悉檀為有，世界悉檀為無，如第四種說法。或者對不同的根機說有，對另外的根機說無，如第二種說法。或者治療這種病是必要的，對於其他病是不必要的，如第三種說法。都需要懂得它的本意，法才有用。如果隨便聽取言語，不瞭解其意，就會造成誹謗。

第四，四意趣。《雜集論》第十二卷說：『由於這四種意趣，所以在方廣分中，一切如來的所有意趣，應當隨之決了。』又《莊嚴論》第十三卷說：『諸佛說法不離四種意趣。』

【English Translation】 English version: Cloud. Having already attained and already completely benefited, therefore it is called 'Guna' (virtue, merit). 'Two meanings' refers to showing the thirty-two characteristics of a Bodhisattva. The 無性釋 (Wuxing Shi, Commentary of No-Self) says, 'Before attaining, one follows and strives, therefore it is called 'Artha' (benefit, purpose).' Both of these statements use the first sentence to mark, and the remaining sentences to explain. This is interpreting by observing the speaker's intention.

Third, the four Siddhantas. The first volume of the 智度論 (Mahaprajnaparamita-sastra) says: 'There are four Siddhantas, which encompass all twelve divisions of the scriptures and eighty-four thousand Dharma treasures, all of which are true and not contradictory.' 1. Lokasiddhanta (worldly truth): Some Dharmas exist from the combination of causes and conditions, without separate nature. For example, a cart exists from the combination of axles, spokes, rims, etc., without a separate cart. People are also like this, existing from the combination of the five Skandhas, without a separate person. If there were no Lokasiddhanta, the Buddha would be a liar. How could he say that he sees beings with his heavenly eye, dying and being reborn here or there according to their good and bad karma? It should be known that this person uses Lokasiddhanta, not Paramarthasiddhanta (ultimate truth). 2. Pratipaurusikasiddhanta (truth adapted to the individual): Observing people's minds and actions to teach the Dharma, either listening or not listening to a certain Dharma. For example, for those with annihilationist views, it is said that because of mixed karma, they are born into the world with mixed experiences of contact and feeling. For those with eternalist views, it is said that no one experiences contact and no one experiences feeling, and so on. 3. Pratipakshasiddhanta (truth of opposition): It exists for the sake of counteracting, but does not exist in reality. For example, sour and salty tastes are medicine for wind diseases, but not for other diseases. Impurity contemplation is also like this for greed, and so on. 4. Paramarthasiddhanta: All Dharma natures and all differences in speech are equal and of one flavor.' The explanation says: 'Either Lokasiddhanta is said to exist and Paramarthasiddhanta is said to not exist, as in the first statement. Or Paramarthasiddhanta is said to exist and Lokasiddhanta is said to not exist, as in the fourth statement. Or it is said to exist for different capacities and not to exist for other capacities, as in the second statement. Or it is necessary to treat this disease, but not necessary for other diseases, as in the third statement. It is necessary to understand its original intention for the Dharma to be useful. If one casually takes the words and does not understand the meaning, it will lead to slander.'

Fourth, the four intentions. The twelfth volume of the 雜集論 (Abhidharmasamuccaya) says: 'Because of these four intentions, in the 方廣分 (Vaipulya section), all the intentions of all the Tathagatas should be understood accordingly.' Also, the thirteenth volume of the 莊嚴論 (Mahayanasutralamkara) says: 'The Buddhas' teachings do not depart from the four intentions.'

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四意。攝論第五云。以此決了一切諸佛言教。一平等意趣。謂如說言我昔曾於彼時彼分即名勝觀正等覺者。無性釋云。謂一切佛由資糧等互相似故說彼即我。非昔毗婆尸佛即今釋迦。楞伽中約四義釋。一字等二語等三身等四法等故說即彼。而實非彼。二別時意趣。謂如說言若誦多寶如來名者便於無上正等菩提已得決定。又由唯發願便得往生極樂世界。無性釋云。謂勸懈怠不能於法精勤學者故作是言。此意長養先時善根。如世間說但由一錢而得於千。莊嚴論釋。此由別時得生故。解云以後別時得彼千也。三別義意趣者。謂如說言若已逢事爾所殑伽沙等佛。于大乘法方能解義。無性釋意約證相大乘。不就教相大乘故作是說。莊嚴論云。如佛說一切無有自性故無生故。解云此約證無生說。四補特伽羅意樂意趣。謂如為一先贊佈施后還毀呰。尸羅及一分修當知亦爾。無性釋云。先為慳貪讚歎佈施。后為樂施毀訾佈施。余戒修亦爾。莊嚴論云。由得少善便為足故贊毀也。

第五四秘密者。雜集論云。如是四種于大乘中略攝如來一切所說秘密道理。梁攝論第六云。如來所說不出四意四依。依即密也。無性攝論第五云。四種意趣四種秘密。一切佛言應隨決了。一令入秘密。為化怖斷有情。依世俗道理于聲聞乘中說有化生等諸有

【現代漢語翻譯】 現代漢語譯本 四意。《攝大乘論》第五卷說：『以此決了一切諸佛的言教。』一、平等意趣。比如佛說：『我過去曾在彼時彼地，名為勝觀正等覺者。』無性釋說：『一切佛由於資糧等互相類似，所以說彼即是我，並非過去的毗婆尸佛就是現在的釋迦牟尼佛。』《楞伽經》中約四義解釋：一、字等；二、語等；三、身等；四、法等。所以說即彼，而實際上並非彼。二、別時意趣。比如佛說：『若誦多寶如來（Prabhutaratna）名者，便對於無上正等菩提已得決定。』又說：『僅由發願便得往生極樂世界。』無性釋說：『這是爲了勸勉懈怠、不能精勤修法的學者，所以這樣說。』此意是長養先前的善根，如同世間所說，僅由一錢而得到千錢。』《莊嚴經論》解釋說：『這是由於以後別時才能得到那千錢。』三、別義意趣。比如佛說：『若已逢事爾所殑伽沙（Ganges river sand）等佛，于大乘法方能解義。』無性釋的意是，約證相大乘，不就教相大乘，所以這樣說。《莊嚴經論》說：『如佛說一切無有自性，故無生故。』解釋說：『這是約證無生說的。』四、補特伽羅（Pudgala，人）意樂意趣。比如爲了一類人，先贊佈施，后又毀訾佈施，對尸羅（Śīla，戒律）及一部分禪修也應當知道是這樣。無性釋說：『先前爲了慳貪的人讚嘆佈施，後來爲了樂於佈施的人毀訾佈施，其餘戒律和禪修也是這樣。』《莊嚴經論》說：『由於得到少許善就滿足了，所以讚歎和毀訾。』

第五、四秘密。《雜集論》說：『這四種秘密，在大乘中概括瞭如來一切所說的秘密道理。』梁譯《攝大乘論》第六卷說：『如來所說不出四意四依。依即是秘密。』無性《攝大乘論》第五卷說：『四種意趣，四種秘密，一切佛的言教都應當隨之決了。』一、令入秘密。爲了教化怖畏斷滅的有情，依據世俗道理，在聲聞乘中說有化生等諸有。

【English Translation】 English version The Four Intentions. The fifth volume of the Mahāyānasaṃgraha says: 'With these, one determines all the teachings of all Buddhas.' 1. Intention of Equality. For example, it is said, 'In the past, at that time and in that place, I was known as the Fully Awakened One, Vipaśyin.' Asaṅga explains, 'All Buddhas are similar in terms of merit and other qualities, so it is said that he is me. The past Buddha Vipaśyin is not the present Śākyamuni.' The Laṅkāvatāra Sūtra explains it in terms of four meanings: 1. equality of words; 2. equality of language; 3. equality of body; 4. equality of Dharma. Therefore, it is said to be him, but in reality, it is not him. 2. Intention of Different Times. For example, it is said, 'If one recites the name of the Tathāgata Prabhutaratna (多寶如來), one has already determined the unsurpassed perfect enlightenment.' Also, 'Merely by making a vow, one can be reborn in the Pure Land of Ultimate Bliss.' Asaṅga explains, 'This is said to encourage those who are lazy and not diligent in practicing the Dharma.' This intention is to nurture previous good roots, just as it is said in the world that one can obtain a thousand from just one coin. The Mahāyānālaṃkāra explains, 'This is because one obtains those thousand at a different time in the future.' 3. Intention of Different Meanings. For example, it is said, 'If one has served as many Buddhas as there are sands in the Ganges River (殑伽沙), then one can understand the meaning of the Mahāyāna Dharma.' Asaṅga's intention is to speak about the pratibhāsa (證相) Mahāyāna, not the upadeśa (教相) Mahāyāna. The Mahāyānālaṃkāra says, 'As the Buddha said, everything is without self-nature, therefore without arising.' It explains, 'This is spoken about the realization of non-arising.' 4. Intention of the Inclination of the Pudgala (補特伽羅, person). For example, for one person, one first praises generosity and then criticizes it. It should be understood that the same applies to Śīla (尸羅, morality) and a portion of meditation. Asaṅga explains, 'First, for the miserly, one praises generosity; later, for those who enjoy giving, one criticizes generosity. The same applies to other precepts and meditation.' The Mahāyānālaṃkāra says, 'Because one is satisfied with obtaining a little good, one praises and criticizes.'

Fifth, the Four Secrets. The Abhidharmasamuccaya says: 'These four secrets, in the Mahāyāna, summarize all the secret principles spoken by the Tathāgata.' The sixth volume of the Liang translation of the Mahāyānasaṃgraha says: 'What the Tathāgata speaks does not go beyond the four intentions and four supports. Support is secret.' The fifth volume of Asaṅga's Mahāyānasaṃgraha says: 'The four intentions and four secrets should be used to determine all the teachings of all Buddhas.' 1. Secret of Leading In. To teach sentient beings who are afraid of annihilation, based on worldly reasoning, it is said in the Śrāvakayāna that there are beings who are born by transformation, etc.

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情。于大乘中說心常等。此則于大小乘說有人法。並是秘密。莊嚴論云。應知教諸聲聞入於法義令得不怖。說色等是有故。二相秘密。謂於是處說諸法相顯三自性。無性釋云。為令悟入所知相故。解云此雖說法相意顯三無性故為密也。又莊嚴論云。應知于分別等三種自性無體無起自性清凈說一切法故。解云此雖說三性意顯三無性。如次可知。三對治秘密。謂於是處說對治行八萬四千。解云謂于無說有于同說異等皆是密意。對治所化有情障故。說此八萬四千等也。四轉變秘密。謂如頌曰。覺不堅為堅善住于顛倒。極煩惱所惱得最上菩提。無性釋云。剛強流散說名為堅。非此堅故說名不堅。即是調柔無散亂。定即於此中起堅固慧覺彼為堅。解雲散心流動顯名不堅。散心剛強就密名堅。定心守境顯名為堅。定心調柔密名不堅。若取顯了于散亂起堅固慧。則遠菩提。今取秘密于定心起堅固慧。則得菩提也。無性云。謂於四顛倒善能安住知是顛倒。決定無動。解云若取顯了則住于無常等計常等四倒之中。豈得菩提。今取秘密知此常等於無常等橫計而起。決定知此名為善巧住于顛倒故能得菩提也。又世親釋云。是于能顛倒中善安住義。于無常等謂常等名顛倒。于無常等謂無常等是能顛倒。此義則倒彼所計義名顛倒。於此安住故得菩

【現代漢語翻譯】 現代漢語譯本 情。在大乘經典中說心是常住不變等等。這就在大乘和小乘經典中都提到了人法，這些都是秘密教義。《莊嚴論》中說，應該知道教導那些聲聞乘的修行者進入佛法的真義，使他們不再感到恐懼，因為經典中說色等是有實體的，這就是二相秘密。所謂二相秘密，就是在某個地方宣說諸法的體相，彰顯三種自性。《無性釋》中說，這是爲了使人領悟所知的體相。解釋說，雖然這裡說法相，但其意在於彰顯三種無自性，所以是秘密教義。另外，《莊嚴論》中說，應該知道對於分別等三種自性，因為其無體性、無生起、自性清凈，所以宣說一切法。解釋說，雖然這裡說三種自性，但其意在於彰顯三種無自性，可以依次理解。三對治秘密，就是在某個地方宣說對治煩惱的八萬四千種法門。解釋說，對於本來沒有說的卻說有，對於相同的事物卻說不同等等，這些都是秘密的含義。爲了對治所化有情眾生的業障，所以宣說這八萬四千種法門等等。四轉變秘密，就像頌文所說：『覺悟到不堅固的為堅固，善於安住于顛倒之中，被極度煩惱所困擾，卻能獲得最上菩提。』《無性釋》中說，剛強散亂的狀態被稱為堅固，因為並非真正的堅固，所以稱為不堅固，也就是調柔不散亂的狀態。禪定就在這種狀態中生起堅固的智慧，覺悟到它才是真正的堅固。解釋說，散亂的心念流動不定，顯現上稱為不堅固，但在秘密的意義上稱為堅固。禪定之心守護著境界，顯現上稱為堅固，但在秘密的意義上稱為不堅固。如果從顯現的意義上理解，在散亂的心念中生起堅固的智慧，那就遠離了菩提。現在從秘密的意義上理解，在禪定之心生起堅固的智慧，就能獲得菩提。《無性釋》中說，就是在四種顛倒之中，善於安住，知道它們是顛倒的，並且堅定不移。解釋說，如果從顯現的意義上理解，那就是安住在無常等之中，卻執著于常等四種顛倒之中，怎麼能獲得菩提呢？現在從秘密的意義上理解，知道這常等是對於無常等橫加計度而產生的，堅定地知道這叫做善巧地安住于顛倒之中，所以能夠獲得菩提。另外，世親的解釋說，這就是在能夠顛倒的事物中善於安住的含義。在無常等事物中認為有常等，這叫做顛倒。在無常等事物中認為無常等，這是能夠顛倒的。這個意思就是顛倒了他們所計度的意義，這叫做顛倒。安住於此，所以能夠獲得菩提。

【English Translation】 English version Sentiment. Within the Mahayana, it is said that the mind is constant, etc. This means that both the Hinayana and Mahayana speak of persons and dharmas, and these are secrets. The Śāstra of Ornamentation says: 'It should be known that teaching the Śrāvakas (Hearers) to enter the meaning of the Dharma enables them to be without fear, because it is said that form, etc., are existent.' This is the secret of the two aspects. The secret of the two aspects means that in this place, the characteristics of all dharmas are spoken of, revealing the three natures. The Commentary on Non-Nature says: 'In order to enable the realization of the characteristics of what is to be known.' The explanation is that although this speaks of the characteristics of the Dharma, the intention is to reveal the three non-natures, so it is a secret. Furthermore, the Śāstra of Ornamentation says: 'It should be known that with respect to the three natures, such as discrimination, because they are without substance, without arising, and are self-nature pure, all dharmas are spoken of.' The explanation is that although this speaks of the three natures, the intention is to reveal the three non-natures, which can be understood in sequence. The secret of the three antidotes means that in this place, the eighty-four thousand practices of antidotes are spoken of. The explanation is that speaking of existence where there is non-existence, and speaking of difference where there is sameness, etc., are all secret meanings. In order to counteract the obscurations of sentient beings who are to be transformed, these eighty-four thousand practices, etc., are spoken of. The secret of the four transformations is like the verse that says: 'Awakening to the non-firm as firm, dwelling well in inversion, being afflicted by extreme afflictions, one attains the supreme Bodhi (Enlightenment).' The Commentary on Non-Nature says: 'The rigid and scattered state is called firm. Because it is not truly firm, it is called non-firm, which is the state of being tamed and without scattering. Samādhi (Concentration) arises in this state, and firm wisdom awakens to it as firm.' The explanation is that the scattered mind is fluid and unstable, appearing as non-firm, but in the secret meaning, it is called firm. The mind in Samādhi guards its object, appearing as firm, but in the secret meaning, it is called non-firm. If one takes the apparent meaning and generates firm wisdom in the scattered mind, one will be far from Bodhi. Now, taking the secret meaning, generating firm wisdom in the mind in Samādhi will lead to the attainment of Bodhi. The Commentary on Non-Nature says: 'It means being able to dwell well in the four inversions, knowing that they are inversions, and being resolute and unmoving.' The explanation is that if one takes the apparent meaning, one dwells in impermanence, etc., clinging to the four inversions of permanence, etc. How can one attain Bodhi? Now, taking the secret meaning, knowing that permanence, etc., are fabricated upon impermanence, etc., and resolutely knowing that this is called skillfully dwelling in inversion, one is able to attain Bodhi. Furthermore, Vasubandhu's commentary says: 'It is the meaning of dwelling well in what is capable of inverting.' Considering permanence, etc., in impermanence, etc., is called inversion. Considering impermanence, etc., in impermanence, etc., is what is capable of inverting. This meaning is that it inverts the meaning they cling to, which is called inversion. Dwelling in this, one is able to attain Bodhi.

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提。言極煩惱所惱者無性釋云。為所化有情精進劬勞所疲倦故。解云若取顯為貪瞋等惱亂行者名為煩惱。此則遠菩提今取秘密精進勤苦劬勞行者亦名煩惱。此則得菩提如頌處生死久惱但由於大悲。梁魏攝論及世親莊嚴對法等論並準可知。

第六四種道理者。雜集第十一。因辨觀察契經等法應當解釋諸法道理。道理有四。一觀待道理。二作用道理。三證成道理。四法爾道理。案云觀待有二。一俗諦緣起要相待生。因此通染凈。二真諦之理待了因顯。此唯約凈。二作用亦二。一緣起諸法各有業用。二真如法界依持等用。三證成亦二。一比量成立。二現量成立。四法爾亦二。一諸緣起法有佛無佛性從緣起。二真如法界性自平等。

第七五力者。思益經第二。若人能于如來所說文字語言章句。通達隨順不違不逆。和合為一隨其義理不隨章句言辭。而善知言辭所應之相。知如來以何語言說法以何隨宜說法以何方便說法以何法門說法以何大悲說法。梵天若菩薩能知如來以是五力說法。是菩薩能作佛事。案云下經次第廣釋。初言說者如來說三世法垢凈法世出世流無流等法。是言說如幻人說無決定故。乃至云說如虛空無生滅故。當知是言說為無所說。乃至云是名如來言說。二隨宜者如來或垢法說凈。不得垢法性。故或凈法

【現代漢語翻譯】 提。言極煩惱所惱者無性釋云：『為所化有情精進劬勞所疲倦故。』解釋說，如果認為貪瞋等煩惱擾亂修行者，這被稱為煩惱，那就遠離了菩提。現在認為秘密精進、勤苦劬勞的修行者也稱為煩惱，這樣才能獲得菩提。如頌所說：『處生死久惱但由於大悲。』梁魏攝論及世親莊嚴對法等論都可以參照理解。

第六，四種道理。《雜集》第十一說，爲了辨別觀察契經等法，應當解釋諸法的道理。道理有四種：一、觀待道理；二、作用道理；三、證成道理；四、法爾道理。解釋說，觀待有兩種：一、俗諦緣起，要素相互依存而生，因此貫通染凈；二、真諦之理，等待了因顯現，這隻針對清凈。作用也有兩種：一、緣起諸法各有業用；二、真如法界依持等用。證成也有兩種：一、比量成立；二、現量成立。法爾也有兩種：一、諸緣起法，無論有佛無佛，其自性都遵循緣起；二、真如法界自性平等。

第七，五力。《思益經》第二說，如果有人能夠通達、隨順、不違背、不逆反如來所說的文字語言章句，並且能夠將它們和合為一，隨其義理而不隨章句言辭，並且善於瞭解言辭所應有的相狀，知道如來以何種語言說法，以何種隨宜說法，以何種方便說法，以何種法門說法，以何種大悲說法。梵天，如果菩薩能夠知道如來以這五力說法，這位菩薩就能做佛事。解釋說，下面的經文次第廣泛地解釋。首先，『言說』是指如來說三世法、垢凈法、世出世流無流等法。這種言說就像幻人所說，沒有決定性。乃至說『如虛空無生滅故』，應當知道這種言說為無所說。乃至說『是名如來言說。』第二，『隨宜』是指如來或者以垢法說凈，不得垢法性；或者以凈法

【English Translation】 The 'one who is troubled by extreme afflictions' is explained by Asanga (Wuxing) as: 'Because those who are to be transformed are exhausted by diligent and laborious efforts.' The explanation says that if one considers greed, hatred, and other afflictions that disturb practitioners as afflictions, then one is far from Bodhi. Now, if one considers practitioners who are secretly diligent, hardworking, and laborious as afflictions, then one can attain Bodhi. As the verse says: 'Abiding in Samsara for a long time is only due to great compassion.' The She Lun (Compendium of Treatises) of the Liang and Wei dynasties, as well as Vasubandhu's Treatise on Ornamenting the Dharma and other treatises, can be understood accordingly.

Sixth, the four kinds of reasoning. The eleventh chapter of the Samuccaya (Compendium of Determinations) states that in order to discern and observe the sutras and other Dharma teachings, one should explain the reasoning of all dharmas. There are four kinds of reasoning: 1. Reasoning of dependence (guan dai); 2. Reasoning of function (zuo yong); 3. Reasoning of proof (zheng cheng); 4. Reasoning of suchness (fa er). The explanation says that dependence has two aspects: 1. The mundane truth (satya) of dependent origination (pratītyasamutpāda), where elements arise in mutual dependence, thus pervading defilement and purity; 2. The principle of ultimate truth (paramārtha satya), which awaits the manifestation of the causal condition (hetu-pratyaya), and this only applies to purity. Function also has two aspects: 1. Each of the dharmas arising from dependent origination has its own function; 2. The function of the dharmadhātu (法界, realm of dharma) of suchness (tathatā) as the basis of support. Proof also has two aspects: 1. Establishment through inference (anumāna); 2. Establishment through direct perception (pratyakṣa). Suchness also has two aspects: 1. All dharmas arising from dependent origination, whether there is a Buddha or not, their nature follows dependent origination; 2. The dharmadhātu of suchness is inherently equal.

Seventh, the five powers. The second chapter of the Vimalakīrti Nirdeśa Sūtra (思益經, Siyi Jing) states that if a person can understand, accord with, not violate, and not oppose the words, languages, chapters, and sentences spoken by the Tathāgata (如來, Thus Come One), and can harmonize them into one, following their meaning and not following the words and phrases, and is good at understanding the appearances that words should have, knowing in what language the Tathāgata speaks the Dharma, in what expedient way he speaks the Dharma, in what skillful means he speaks the Dharma, in what Dharma gate he speaks the Dharma, and in what great compassion he speaks the Dharma. Brahma, if a Bodhisattva (菩薩, enlightenment being) can know that the Tathāgata speaks the Dharma with these five powers, this Bodhisattva can do the work of the Buddha. The explanation says that the following sutra extensively explains the order. First, 'speech' refers to the Tathāgata speaking of the dharmas of the three times, defiled and pure dharmas, worldly and supramundane, flowing and non-flowing dharmas, etc. This speech is like what a phantom person says, without certainty. Even saying 'like emptiness without arising and ceasing,' one should know that this speech is without anything to say. Even saying 'this is called the Tathāgata's speech.' Second, 'expedient' refers to the Tathāgata speaking of purity with defiled dharmas, without attaining the nature of defiled dharmas; or speaking of pure dharmas

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說垢。貪著凈法故。乃至云生死是涅槃無退無生故。涅槃是生死以貪著故。實語是虛妄以生語見故。虛妄是實語為增上慢人故。如來隨宜故或自說我是說常邊者。乃至廣說。三方便者如來實不得我人眾生壽者。亦不得施亦不得慳等。乃至方便為諸眾生贊說佈施得大富等。乃至廣說。四法門者謂六根等諸法皆是解脫門。以空無我所性自爾故。乃至文字亦爾。五大悲者佛以三十二種大悲謂一切諸法無我。而眾生不信不解。如來於此而起大悲。乃至廣說。案云。此上五種初一約能說。以不言之言而說故。二約所說謂法隨迷悟辨是非故。三約所為機。以巧方便於無說有故。四約法自體。本來自空為解脫門故。五約能說之心。為愍物迷而起說故。

第八六相者。十地論第一云。一切所說十句皆有六種相門。一總相。二別相。三同相。四異相。五成相。六壞相。具釋如下十地品中。

第九六釋者。亦名六合釋。一依主釋者亦名依士。謂兩法相望假依彼主而立此名。如說眼識非眼即識以依眼之識名為眼識。若離言眼是能見義。識是了別義。今此合辨故名合釋。若單法為名者非六釋所收也。二持業釋者亦名同依釋。謂舉其業用以顯自體。如說藏識。藏是業用。識是其體。藏即識故。持用釋體非是別體相依。既非二法何名合

【現代漢語翻譯】 現代漢語譯本： 說垢（煩惱）。因為貪著清凈之法。乃至說生死就是涅槃，因為沒有退轉沒有生滅的緣故。涅槃就是生死，因為貪著的緣故。真實語是虛妄的，因為以生滅之語來看待的緣故。虛妄是真實語，爲了增上慢人的緣故。如來隨順因緣的緣故，或者自己說我是說常邊的人。乃至廣說。三種方便是，如來實際上沒有得到我人眾生壽者（五蘊假合之身），也沒有得到施捨，也沒有得到慳吝等等。乃至方便地為眾生贊說佈施能得到大富等等。乃至廣說。四法門是說，六根等等諸法都是解脫之門，因為空無我所，自性本然的緣故。乃至文字也是這樣。五大悲是，佛以三十二種大悲，說一切諸法無我，而眾生不相信不理解。如來因此而生起大悲。乃至廣說。按：以上五種，第一種是就所能說的方面來說，以不言之言而說。第二種是就所說的內容來說，說法隨著迷惑和覺悟來分辨是非。第三種是就所為的根機來說，以巧妙的方便，在無說中而有說。第四種是就法的自體來說，本來就是空，作為解脫之門。第五種是就所能說的心來說，爲了憐憫眾生的迷惑而生起說法。 第八六相是，《十地論》第一卷說：『一切所說的十句，都有六種相門。』一是總相，二是別相，三是同相，四是異相，五是成相，六是壞相。詳細解釋在下面的《十地品》中。 第九六釋，也叫六合釋。一是依主釋，也叫依士。是說兩種法相互對待，假借依靠彼主而建立此名。如說眼識，不是眼就是識，而是依靠眼的識，名為眼識。如果分開來說，眼是能見的意義，識是了別的意義。現在將它們合起來辨析，所以叫合釋。如果單單一個法作為名稱，就不被六釋所包含。二是持業釋，也叫同依釋。是說舉出它的業用，來顯示它的自體。如說藏識（阿賴耶識），藏是業用，識是它的體。藏就是識，持用釋體，不是別的體相互依靠。既然不是兩種法，為什麼叫合呢？

【English Translation】 English version: Speaking of defilement (klesha). Because of attachment to pure dharmas. Even to the point of saying that samsara (birth and death) is nirvana (liberation) because there is no regression and no arising. Nirvana is samsara because of attachment. Truthful speech is false because it is viewed with the language of arising and ceasing. False speech is truthful speech for the sake of those with increased pride. The Tathagata (Buddha) speaks according to the circumstances, or says, 'I am one who speaks of the side of permanence.' And so on, extensively explained. The three expedient means are that the Tathagata actually does not obtain 'I, person, sentient being, or lifespan' (the aggregation of the five skandhas), nor does he obtain giving, nor does he obtain stinginess, etc. And so, as an expedient means, he praises giving to sentient beings, saying that it leads to great wealth, etc. And so on, extensively explained. The four dharma gates are that the six sense organs, etc., are all gates of liberation because they are empty, without self, and naturally so. Even words are like this. The five great compassions are that the Buddha, with thirty-two kinds of great compassion, says that all dharmas are without self, but sentient beings do not believe or understand. The Tathagata, therefore, arises with great compassion. And so on, extensively explained. Note: Of the above five, the first is in terms of what can be spoken, speaking with the speech of non-speaking. The second is in terms of what is spoken, with the dharma distinguishing right and wrong according to delusion and enlightenment. The third is in terms of the capacity of those for whom it is done, with skillful means, speaking where there is no speaking. The fourth is in terms of the self-nature of the dharma, which is originally empty, as a gate of liberation. The fifth is in terms of the mind of the one who speaks, arising with speech out of compassion for the delusion of beings. The eighth is the six aspects. The first volume of the Ten Stages Sutra says: 'All ten phrases that are spoken have six aspects.' First is the general aspect, second is the specific aspect, third is the similar aspect, fourth is the dissimilar aspect, fifth is the aspect of formation, and sixth is the aspect of destruction. Detailed explanations are in the Ten Stages Chapter below. The ninth is the six explanations, also called the sixfold combination. First is the dependent-possessive compound, also called the dependent-subject. This means that two dharmas are related to each other, borrowing and relying on that subject to establish this name. For example, 'eye-consciousness' (cakṣurvijñāna) is not 'eye' or 'consciousness' alone, but the consciousness that relies on the eye is called 'eye-consciousness'. If separated, 'eye' is the meaning of being able to see, and 'consciousness' is the meaning of discernment. Now, they are combined for analysis, so it is called a compound explanation. If a single dharma is used as a name, it is not included in the six explanations. Second is the determinative compound, also called the same-reliance explanation. This means that its function is raised to show its self-nature. For example, 'store-consciousness' (ālayavijñāna). 'Store' is the function, and 'consciousness' is its substance. 'Store' is 'consciousness', holding the function to explain the substance, not another substance relying on each other. Since they are not two dharmas, why is it called a compound?

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釋。以體用不離故名合也。三有財釋者亦名多財釋。謂從所有物以立其名。如說佛土。土是佛之所有名為佛土也。四相違釋者謂如一句中有多名言。各別詮義。如偈說于佛及法僧等。非如依主持業等雖有多言同目一義也。五鄰近釋者謂從所近以立其名。如四念處觀。實以慧為體。以與念相近名爲念處也。六帶數釋者謂以數顯義。如說十地等。皆從數以顯義別也。問此六釋攝法盡不。答凡諸法得名略有五例。一離合得名。如此六釋。二單法當體立名。如信等。此約直詮。三無他受稱。如無明等。此約遮詮。四譬類得名。如華嚴等。從喻彰名。五相形立號。如大乘形小以立其名等。是故六釋但據初門。若於前六帖后四釋。總為十釋。略攝諸法得名差別。

第十八聲者依西國法。若欲尋讀內外典藉。要解聲論八轉聲法。若不明知必不能知文義分齊。一補盧沙此是直指陳聲。如人斫樹指說其人。二補盧私是所作業聲。如所作斫樹。三補盧崽拏是能作具聲。如由斧斫。四補盧沙耶是所為聲。如為人斫。五補盧沙䫂是所因聲。如因人造舍等。六補盧殺娑是所屬聲。如奴屬主。七補盧鎩是所依聲。如客依主。瑜伽第二。名上七種為七例句。以是起解大例故。聲論八轉更加[彳*契]補盧沙。是呼召之聲。然此八聲有其三種。一

【現代漢語翻譯】 現代漢語譯本：解釋：因為本體和作用不可分離，所以稱為『合釋』。三、有財釋（Bhava-samāsa）也稱為多財釋，指的是從所有物來建立名稱，例如說『佛土』（Buddhakṣetra），『土』是佛所擁有的，所以稱為『佛土』。四、相違釋（Virodha-samāsa）指的是一句中有多個名詞，各自詮釋不同的意義，例如偈頌中說到佛、法、僧等，不像依主釋（Tatpuruṣa-samāsa）、持業釋（Karmadhāraya-samāsa）等，雖然有多個詞語，但共同指一個意義。五、鄰近釋（Sāmīpya-samāsa）指的是從所接近的事物來建立名稱，例如四念處觀（catuḥ-smṛtyupasthāna），實際上是以慧為本體，因為與念相近，所以稱為『念處』。六、帶數釋（Saṃkhyā-samāsa）指的是用數字來顯示意義，例如說十地（daśa-bhūmi）等，都是用數字來顯示意義的差別。問：這六種解釋能涵蓋所有法的命名嗎？答：所有法的得名大致有五種情況：一、離合得名，就像這六種解釋。二、單法就其本體立名，例如信等，這是從直接詮釋的角度來說。三、無他受稱，例如無明等，這是從遮詮的角度來說。四、譬類得名，例如華嚴等，從比喻來彰顯名稱。五、相形立號，例如大乘相對於小乘而立名等。因此，六釋只是根據第一種情況。如果在前六釋之後加上后四種解釋，總共為十釋，大致涵蓋了諸法得名的差別。 第十八聲，根據西國（印度）的法則，如果想要尋讀內外典籍，需要了解聲明論（Śabdavidyā）的八轉聲法（aṣṭa-vibhakti）。如果不明白，就無法知道文義的界限。一、補盧沙（Puruṣa），這是直指陳述聲，例如有人砍樹，指著說那個人。二、補盧私（Puruṣam），是所作業聲，例如所作的是砍樹。三、補盧崽拏（Puruṣeṇa），是能作具聲，例如用斧頭砍。四、補盧沙耶（Puruṣāya），是所為聲，例如爲了人而砍。五、補盧沙䫂（Puruṣāt），是所因聲，例如因為人而建造房屋等。六、補盧殺娑（Puruṣasya），是所屬聲，例如奴隸屬於主人。七、補盧鎩（Puruṣe），是所依聲，例如客人依附於主人。《瑜伽師地論》第二，將以上七種稱為七例句，因為這是開始理解的大概例子。聲明論的八轉聲法再加上[彳*契]補盧沙（He Puruṣa），是呼召的聲音。然而，這八種聲音有三種。

【English Translation】 English version: Explanation: It is called 'combined explanation' (Samāsa) because the substance and function are inseparable. Third, possessive explanation (Bhava-samāsa), also known as multi-possessive explanation, refers to establishing a name from what is possessed, such as saying 'Buddha-land' (Buddhakṣetra), where 'land' is what the Buddha possesses, hence it is called 'Buddha-land'. Fourth, contradictory explanation (Virodha-samāsa) refers to a sentence having multiple nouns, each interpreting different meanings, such as the verse mentioning Buddha, Dharma, Sangha, etc., unlike dependent explanation (Tatpuruṣa-samāsa), appositional explanation (Karmadhāraya-samāsa), etc., which, although having multiple words, jointly refer to one meaning. Fifth, proximity explanation (Sāmīpya-samāsa) refers to establishing a name from what is close, such as the Four Foundations of Mindfulness (catuḥ-smṛtyupasthāna), which is actually based on wisdom, but because it is close to mindfulness, it is called 'foundations of mindfulness'. Sixth, numerical explanation (Saṃkhyā-samāsa) refers to using numbers to show meaning, such as saying the Ten Grounds (daśa-bhūmi), etc., all using numbers to show the difference in meaning. Question: Do these six explanations cover all the naming of dharmas? Answer: The naming of all dharmas roughly falls into five categories: First, naming by separation and combination, like these six explanations. Second, naming a single dharma based on its substance, such as faith, etc., this is from the perspective of direct interpretation. Third, naming without other reception, such as ignorance, etc., this is from the perspective of negative interpretation. Fourth, naming by analogy, such as Avataṃsaka, etc., highlighting the name from metaphor. Fifth, establishing a name by comparison, such as Mahāyāna being named relative to Hīnayāna, etc. Therefore, the six explanations are only based on the first situation. If the latter four explanations are added after the first six, there are a total of ten explanations, roughly covering the differences in the naming of dharmas. The eighteenth sound, according to the laws of the Western countries (India), if you want to search and read internal and external scriptures, you need to understand the eight inflections (aṣṭa-vibhakti) of Śabdavidyā (grammar). If you don't understand it clearly, you will not be able to know the boundaries of the meaning of the text. First, Puruṣa, this is a direct statement sound, such as someone chopping a tree, pointing and saying that person. Second, Puruṣam, is the object sound, such as what is being done is chopping a tree. Third, Puruṣeṇa, is the instrumental sound, such as chopping with an axe. Fourth, Puruṣāya, is the dative sound, such as chopping for the person. Fifth, Puruṣāt, is the ablative sound, such as building a house because of the person. Sixth, Puruṣasya, is the genitive sound, such as a slave belonging to the master. Seventh, Puruṣe, is the locative sound, such as a guest relying on the host. The second chapter of the Yogācārabhūmi-śāstra, calls the above seven the seven example sentences, because they are the general examples for starting to understand. The eight inflections of grammar plus He Puruṣa, is the vocative sound. However, these eight sounds have three types.

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男聲。二女聲。三非男非女聲。此上且約男聲說之。以梵語名丈夫為補盧沙故。又此八聲復各三。謂一聲。二聲身。三多聲身。則為二十四聲。如喚丈夫有二十四女及非男女聲亦名有二十四。總有七十二種聲。以目諸法可以準知。然此方多無此例。

第二釋文者。此品有二分。初大眾疑請分。二爾時世尊下如來現答分。

前中分二。先明諸會請問。后釋此文。前中作四門。

一明有無者於八會中初二后二有。余會皆無。何以爾者謂初會標果起因故。問第二會初為尋因至果故問。但為因位升沉寄於五會以答果位無差。故當會答。然五會中間諸品之內更有餘問者。並是為顯當會所說法中差別隨說問答。非是別問大位之相。第七會中明因果純熟故有問。謂行修無礙六位頓成故當會答也。第八會中明稱性因果故有問。謂俱入法界無差別故亦當會答也。

二所問法不同者。初會第八唯果分有因。但所信攝化為異。第二第七唯因分有果。但位行為異。

三能問人不同者。初及第八各具同異二眾齊問。以所問法眾同依故。第二唯同生眾問。以所入位同生勝故。第七唯一人問。以造修之行各別成故。

四請問儀式者有二。一約言念。二約通別。初中泛論請有二。一言請。二念請。答亦二。一言說

【現代漢語翻譯】 現代漢語譯本：男聲、女聲（兩種）、非男非女聲（人妖的聲音）。以上暫且只針對男聲來討論，因為梵語中稱呼丈夫為補盧沙(Purusha)。此外，這八種聲音又各自有三種：一種聲音、兩種聲音的身份、多種聲音的身份，這樣就有了二十四種聲音。例如，呼喚丈夫的聲音有二十四種，同樣，女聲和非男非女聲也各有二十四種。總共有七十二種聲音。通過這些聲音可以類推瞭解諸法的道理。然而，這邊的世界大多沒有這樣的例子。

第二部分是解釋經文。這一品分為兩部分：第一部分是大眾多疑請問，第二部分是『爾時世尊』(At that time the World-Honored One)以下是如來(Tathagata)顯現回答。

在第一部分中又分為兩部分：先說明各法會的請問，然後解釋這些經文。在第一部分中又分為四個方面：

第一，說明有無請問。在八個法會中，第一個法會、第二個法會、倒數第二個法會、最後一個法會有請問，其餘法會都沒有。為什麼這樣呢？因為第一個法會標明果位，發起因地，所以有請問；第二個法會最初是爲了尋求從因到果的緣由而請問。只是因為因位的升沉寄託于中間的五個法會來回答果位沒有差別，所以在當法會回答。然而，在中間五個法會中的各品之內，還有其他的提問，這些都是爲了顯示當法會所說法中的差別，隨著所說的內容而進行問答，而不是另外提問關於大位之相。第七個法會中說明因果純熟，所以有請問，意思是修行沒有障礙，六個位次一下子成就，所以在當法會回答。第八個法會中說明稱合自性的因果，所以有請問，意思是共同進入法界沒有差別，所以也在當法會回答。

第二，所提問的法不同。第一個法會和第八個法會只有果分而有因，只是所信受和教化有所不同。第二個法會和第七個法會只有因分而有果，只是位次和修行有所不同。

第三，能提問的人不同。第一個法會和第八個法會各有同生眾和異生眾一起提問，因為所提問的法是大眾共同依據的。第二個法會只有同生眾提問，因為所進入的位次是同生眾殊勝的緣故。第七個法會只有一個人提問，因為造作和修行的行為各自成就。

第四，請問的儀式有兩種：一是關於言語和意念，二是關於通常和特別。在第一種情況中，泛泛而論，請問有兩種：一是言語請問，二是意念請問。回答也有兩種：一是言語回答。

【English Translation】 English version: Male voice, female voice (two types), and non-male non-female voice (the voice of a transgender person). The above is only discussed in terms of male voice, because in Sanskrit, a husband is called Purusha (補盧沙). In addition, these eight voices each have three types: one voice, two voices in one body, and multiple voices in one body, thus there are twenty-four voices. For example, there are twenty-four ways to call a husband, and similarly, there are twenty-four types of female and non-male non-female voices each. There are a total of seventy-two types of voices. Through these voices, one can understand the principles of all dharmas by analogy. However, there are mostly no such examples in this world.

The second part is the explanation of the text. This chapter is divided into two parts: the first part is the assembly's doubts and questions, and the second part is 'At that time the World-Honored One (爾時世尊)' below is the Tathagata's (如來) manifestation and answer.

In the first part, it is further divided into two parts: first, explain the questions of each assembly, and then explain these texts. In the first part, it is further divided into four aspects:

First, explain the presence or absence of questions. Among the eight assemblies, the first assembly, the second assembly, the second to last assembly, and the last assembly have questions, and the remaining assemblies do not. Why is this? Because the first assembly marks the fruit position and initiates the cause ground, so there are questions; the second assembly initially asked for the reason from cause to effect. It is only because the rise and fall of the cause position is entrusted to the middle five assemblies to answer that there is no difference in the fruit position, so it is answered in the current assembly. However, within the chapters of the middle five assemblies, there are other questions, which are all to show the differences in the dharma spoken in the current assembly, and questions and answers are conducted according to what is said, rather than asking about the appearance of the great position separately. The seventh assembly explains that the cause and effect are pure and mature, so there are questions, meaning that there is no obstacle to practice, and the six positions are achieved at once, so it is answered in the current assembly. The eighth assembly explains the cause and effect that matches the self-nature, so there are questions, meaning that they jointly enter the Dharma Realm without difference, so it is also answered in the current assembly.

Second, the dharma asked is different. The first assembly and the eighth assembly only have the fruit part and have the cause, but the belief and transformation are different. The second assembly and the seventh assembly only have the cause part and have the fruit, but the position and practice are different.

Third, the people who can ask questions are different. The first assembly and the eighth assembly each have the same-born assembly and the different-born assembly asking questions together, because the dharma asked is the common basis of the public. Only the same-born assembly asks questions in the second assembly, because the position entered is superior to the same-born assembly. Only one person asks questions in the seventh assembly, because the actions of creation and practice are achieved separately.

Fourth, there are two types of questioning rituals: one is about speech and thought, and the other is about general and special. In the first case, generally speaking, there are two types of questions: one is verbal question, and the other is mental question. There are also two types of answers: one is verbal answer.

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答。二示相答。此二問答如次及交絡成四句可知。為成三慧有斯二例。初二會及第八唯念請。答通二。謂佛示相答。菩薩以言答。以對佛興請不待言故。明佛智領疑身相現答自在故也。第七唯言請言答以行法約言明了顯故。又對普賢興問還普賢答故也。二通別者初會及八別問通答。第二第七別問別答皆可知。

二釋文者。此中有二。初長行。後重頌。此二差別大例有十。一約利鈍。謂鈍根未悟更重為頌。二約前後。以後來未聞為之重頌。三約生熟。熟人直說便悟。生類曲巧方知故重頌也。四約文質。或有愛質直示長行。或有樂文示頌言美妙。五約二持。論云長行散說生正解故義持成就。偈頌總攝易受持故文持成就。六約資成。謂更以偈頌資顯長行義明瞭故。此上通諸文重頌。七約成圓。以頌中兼顯長行闕無成前所說。義圓滿故。此如發心功德品偈等。八約體相。以從門約相長行直說。此約同教及三乘。以就體圓融偈頌巧顯。此約別教。此如十行品偈等。九約通別。以長行別指的重頌通該攝如此品世界等頌文是也。十約心言。謂長行直顯心所念法。偈頌宣示令請圓滿。此唯此文也。又有義凡佛說法法爾有二相。謂直說契經必有祇夜重頌。下諸品中重頌皆約此十例準之。就此長行中有三。初標能問人。謂同生異生俱

【現代漢語翻譯】 現代漢語譯本：答：有兩種示相回答。這兩個問答可以依次或交錯形成四句，可以理解。爲了成就三種智慧，有這兩個例子。最初的兩次法會和第八次法會只有唸誦請法，回答是共通的，即佛陀示現相來回答，菩薩用語言來回答。因為面對佛陀發起請求，不需要等待言語，所以表明佛陀的智慧能夠領會疑問，示現身相來回答是自在的。第七次法會只有語言請法和語言回答，因為依循法理，用語言明確地顯現。而且因為是面對普賢菩薩發起提問，所以由普賢菩薩來回答。兩種共通和區別的情況是，最初的法會和第八次法會是區別提問，共通回答。第二次和第七次法會是區別提問，區別回答，這些都可以理解。 二、解釋經文：這裡面有兩部分，首先是長行，然後是重頌。這兩者的差別大致有十種。一是關於根器的利鈍，對於鈍根未悟的人，會再次用偈頌來重複說明。二是關於前後，爲了後來沒有聽聞的人而進行重頌。三是關於生熟，對於已經成熟的人，直接說就能領悟，對於不熟悉的人，用巧妙的方式才能理解，所以要重頌。四是關於文辭的質樸和華麗，有些人喜歡質樸直白的表達，用長行來展示；有些人喜歡華麗的文辭，用偈頌來展示美妙的語言。五是關於兩種受持，論中說，長行分散地講述，能夠產生正確的理解，所以義持成就；偈頌總括地攝取，容易接受和受持，所以文持成就。六是關於資助成就，用偈頌來資助顯明長行的意義，使之更加明瞭。以上適用於各種經文的重頌。七是關於成就圓滿，用偈頌來兼顧顯明長行中缺失的內容，使之前所說的意義圓滿。比如《發心功德品》的偈頌等。八是關於體相，從門徑上來說，長行直接說明相，這適用於同教和三乘；從本體的圓融來說，偈頌巧妙地顯現，這適用於別教。比如《十行品》的偈頌等。九是關於共通和區別，長行分別地指明，重頌普遍地涵蓋，比如此品中關於世界等的頌文就是這樣。十是關於心和言語，長行直接顯明心中所念的法，偈頌宣示，使請法圓滿。這隻適用於本文。還有一種說法是，凡是佛陀說法，自然有兩種形式，即直接說的契經，必然有祇夜（gīta）重頌。下面的各個品中，重頌都可以參照這十種情況來理解。就這段長行來說，有三部分，首先是標明能夠提問的人，包括同生和異生。

【English Translation】 English version: Answer: There are two types of showing-form answers. These two questions and answers can be understood as sequentially or alternately forming four sentences. These two examples are for accomplishing the three wisdoms. The first two assemblies and the eighth assembly only have recitation requests, and the answers are common, that is, the Buddha shows form to answer, and the Bodhisattva answers with words. Because the request is initiated in front of the Buddha, there is no need to wait for words, so it shows that the Buddha's wisdom can understand the doubts, and showing the body to answer is at ease. The seventh assembly only has verbal requests and verbal answers, because it follows the Dharma principle and clearly manifests it with words. And because the question is initiated in front of Samantabhadra (Pǔxián Púsà), it is answered by Samantabhadra (Pǔxián Púsà). The two common and different situations are that the first assembly and the eighth assembly are different questions and common answers. The second and seventh assemblies are different questions and different answers, which can be understood. 2. Explanation of the text: There are two parts here, first the prose (long lines), and then the verses (repeated verses). The differences between the two are roughly ten. One is about the sharpness and dullness of the faculties. For those with dull faculties who have not yet realized, the verses will be used again to repeat the explanation. The second is about before and after, for those who have not heard it later, a repeated verse is made. The third is about familiarity and unfamiliarity. For those who are already familiar, they can understand by speaking directly. For those who are not familiar, they can only understand by using clever methods, so they need to repeat the verses. The fourth is about the simplicity and gorgeousness of the wording. Some people like simple and straightforward expressions, and use prose to show them; some people like gorgeous wording, and use verses to show beautiful language. The fifth is about the two kinds of upholding. The treatise says that the prose is scattered and explained, which can produce correct understanding, so the meaning-upholding is accomplished; the verses are summarized and easily accepted and upheld, so the text-upholding is accomplished. The sixth is about assisting accomplishment, using verses to assist in clarifying the meaning of the prose, making it clearer. The above applies to the repeated verses of various scriptures. The seventh is about achieving completeness, using verses to also show the content missing in the prose, making the meaning of what was said before complete. For example, the verses in the 'Merits of Aspiring Mind' chapter, etc. The eighth is about the essence and appearance. From the perspective of the path, the prose directly explains the appearance, which is suitable for the same teaching and the Three Vehicles; from the perspective of the perfect integration of the essence, the verses cleverly manifest, which is suitable for the separate teaching. For example, the verses in the 'Ten Practices' chapter, etc. The ninth is about commonality and difference. The prose specifically points out, and the repeated verses universally cover, such as the verses about the world in this chapter. The tenth is about mind and speech. The prose directly shows the Dharma that is thought of in the mind, and the verses declare, making the request for Dharma complete. This only applies to this text. Another saying is that whenever the Buddha speaks the Dharma, there are naturally two forms, that is, the sutras that are spoken directly must have gīta (祇夜) repeated verses. In the following chapters, the repeated verses can be understood with reference to these ten situations. As far as this prose is concerned, there are three parts. The first is to indicate the person who can ask questions, including those of the same birth and different births.

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在法界故云咸也。言說事彰非顯奇故。念心入法顯深細故云念也。二明所請法。三唯愿下結請。所請中古說云。此有二十三句分二。初二十一句問果法。后二句問因行。前中準下答中五海。此文為五。初十二句問佛海。次三句如名問三海。后六句準下當是根欲性海。但由根欲不同致能被之緣差異。此中舉緣顯根。下文舉根顯緣有斯左右。今更釋此中有三十五句分二。初三十句問果法。后一切菩薩下五句問因行。就前中分三。初十句問佛內德盈滿德。二從示現菩提。下十句問佛外相顯著德。三世界海下十句問化用普周德。就初中初一句總餘九別。于中何等是三字貫三十五句。一切諸三字通前三十句。果問應知。何故此經最初問佛果法耶。謂標幟故宗歸故為本故顯德故生信故指南故。經首題佛華嚴者義存於此。言佛地者。佛地論第一云。清凈法界及彼妙智受用和合一味事等。是佛所依所行所攝故名佛地。解云即以凈法界為所依。妙智為所行。余功德等皆為所攝。即以真理妙智無礙為體。依大乘同性經佛有十地。一切菩薩二乘所不能行。何等為十。一名甚深難知藏明智德地。乃至第十毗盧遮那智海藏地如下十地章具釋。二佛境界者下九皆是佛地中開出故是別句。謂開清凈法界是佛所證之境。或總舉所知通於真俗。下性起品云

【現代漢語翻譯】 現代漢語譯本 『在法界』，所以稱為『咸』（普遍）。言語表達的事情彰顯，不是爲了顯示奇異之處。憶念心進入法中，顯示深邃細微之處，所以稱為『念』。 二、闡明所請之法。 三、『唯愿』以下是總結請求。所請求的內容，中古的說法是，這裡有二十三句，分為兩部分。最初的二十一句是詢問果法，後面的兩句是詢問因行。前面的內容，按照下面的回答，對應五海。這段文字分為五部分。最初的十二句是詢問佛海，接下來的三句是如名詢問三海，最後的六句，按照下面的內容，應當是根、欲、性海。但由於根、欲的不同，導致能夠被教化的因緣各異。這裡舉出因緣來顯示根性，下文舉出根性來顯示因緣，存在這種左右互顯的關係。 現在重新解釋這段文字，其中有三十五句，分為兩部分。最初的三十句是詢問果法，後面的『一切菩薩』以下五句是詢問因行。在前面的內容中，分為三部分。最初的十句是詢問佛的內在功德圓滿之德，第二部分從『示現菩提』以下十句，是詢問佛的外在相貌顯著之德，第三部分『世界海』以下十句，是詢問教化作用普遍周遍之德。在最初的部分中，第一句是總說，其餘九句是分別說明。其中，『何等是』這三個字貫穿三十五句。『一切諸』這三個字貫通前面的三十句。果位的詢問應當知曉。為什麼這部經最初要詢問佛的果法呢？因為這是標幟，是宗歸，是根本，是顯揚功德，是生起信心，是指引方向。經文開頭題為『佛華嚴』，意義就在於此。 說到『佛地』，佛地論第一卷說：『清凈法界以及彼妙智受用和合一味事等，是佛所依、所行、所攝，故名佛地。』解釋說，就是以清凈法界為所依，妙智為所行，其餘功德等都為所攝。就是以真理妙智無礙為體。依據《大乘同性經》，佛有十地，一切菩薩二乘所不能行。哪十地呢？第一名甚深難知藏明智德地，乃至第十毗盧遮那（Vairocana）智海藏地，如下面的十地品中有詳細解釋。第二句『佛境界者』以下九句，都是從佛地中開出的，所以是別句。所謂開顯清凈法界，是佛所證悟的境界。或者總舉所知，通於真俗。下面的性起品說

【English Translation】 English version 『In the Dharma Realm,』 hence it is called 『all』 (universal). The things expressed in speech are manifested, not to show strangeness. The mind of recollection enters the Dharma, showing the profound and subtle, hence it is called 『recollection.』 Second, clarify the Dharma being requested. Third, 『May we』 and below is a summary of the request. The content being requested, according to ancient sayings, there are twenty-three sentences here, divided into two parts. The first twenty-one sentences are asking about the fruit Dharma, and the last two sentences are asking about the cause and practice. The preceding content, according to the following answer, corresponds to the five seas. This passage is divided into five parts. The first twelve sentences are asking about the Buddha Sea, the next three sentences are asking about the three seas according to their names, and the last six sentences, according to the following content, should be the root, desire, and nature seas. However, due to the differences in roots and desires, the conditions for being taught differ. Here, the conditions are mentioned to show the root nature, and the following text mentions the root nature to show the conditions, and there is this kind of mutual manifestation relationship. Now re-explain this passage, which has thirty-five sentences, divided into two parts. The first thirty sentences are asking about the fruit Dharma, and the last five sentences from 『All Bodhisattvas』 below are asking about the cause and practice. In the preceding content, it is divided into three parts. The first ten sentences are asking about the Buddha's inner merit of perfect virtue, the second part from 『Manifesting Bodhi』 below for ten sentences, is asking about the Buddha's outer appearance of prominent virtue, and the third part 『World Sea』 below for ten sentences, is asking about the teaching function of universal pervasiveness. In the first part, the first sentence is a general statement, and the remaining nine sentences are separate explanations. Among them, the three words 『What is』 run through the thirty-five sentences. The three words 『All』 connect the preceding thirty sentences. The inquiry of the fruit position should be known. Why does this sutra initially ask about the Buddha's fruit Dharma? Because it is a symbol, a doctrine, a foundation, a manifestation of merit, an arising of faith, and a guide. The title of the sutra is 『Buddha Avatamsaka (Flower Garland)』, and the meaning lies in this. Speaking of 『Buddha-land』, the first volume of the Buddhabhumi Sutra says: 『The pure Dharma realm and the wonderful wisdom, enjoyment, and harmonious oneness are what the Buddha relies on, practices, and gathers, hence it is called Buddha-land.』 The explanation says that it is based on the pure Dharma realm, with wonderful wisdom as the practice, and other merits are gathered. It is based on the unobstructed truth and wonderful wisdom. According to the Mahayana Samdhinirmochana Sutra, the Buddha has ten grounds, which all Bodhisattvas and arhats cannot practice. What are the ten grounds? The first is the Ground of Profound and Difficult to Know Treasure of Bright Wisdom Virtue, up to the tenth Vairocana (Vairocana) Wisdom Sea Treasure Ground, as explained in detail in the following Ten Grounds chapter. The second sentence 『Buddha's realm』 and the following nine sentences are all derived from the Buddha-land, so they are separate sentences. The so-called manifestation of the pure Dharma realm is the realm that the Buddha has realized. Or generally speaking, what is known is common to both truth and falsehood. The following chapter on the arising of nature says

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。一切眾生是如來境界。乃至第十非境界境界是如來境界。又亦是分齊境界故。明難品中明十種佛境云。如來深境界其量齊虛空等。又釋通有所知及分齊境。下不思議品中佛有十種不可譬喻不可思議境等。應尋下三處文於此具辯。三佛持有四義。一以凈法界任持一切諸功德故。二以大圓鏡智及相應凈識各能任持諸功德故。三后得智中大陀羅尼門總持無量諸法海故。四是十佛中持佛隨順故。又下第十地佛力持等十持。又離世間品中亦十持。初佛持乃至第十智持。此二文中皆以初句為總。攝別入總俱名佛持。又如下不思議品佛有十種出生住持智慧等。並應具尋辨之。四者。準下頌文此中次佛無上智一句。此則是下十智等可知。五佛行者是大悲攝生之行。又是大智造作之行。此並不作之作。無思成事。性起品無障礙行如如行等。是如來行。此是異二乘功德。六佛力者有二義。一不為他所屈伏故。二能摧壞魔怨故。別說有十。謂是處非處智力等。又有十種。如不思議品最勝力大力無量力乃至第十大力那羅延幢佛所住法等。七佛無畏者所說不怯故名無畏。是伏外道功德或四或十如離世間品說。上來明大智德。八佛三昧者謂師子奮迅等微塵數三昧海攝略為十。如不思議品說。此明大定功德。九佛自在者依定發起無盡神通。所作無礙

【現代漢語翻譯】 現代漢語譯本：一切眾生都是如來（Tathagata，意為『如來』）的境界。乃至第十非境界境界也是如來的境界。而且這也是分齊境界的緣故。《明難品》中闡明了十種佛境，說：『如來深遠的境界，其量等同虛空。』又解釋了通有所知以及分齊境界。在下面的《不思議品》中，佛有十種不可譬喻、不可思議的境界等等。應該尋找下面三處經文，在此詳細辨析。 三、佛持有四種含義：一是以清凈法界任持一切諸功德的緣故；二是以大圓鏡智（Mahādarśa-jñāna，意為『大圓鏡智』）及相應的清凈識各自能夠任持諸功德的緣故；三是后得智（prsthalabdha-jnana，意為『后得智』）中的大陀羅尼門（mahā-dhāraṇī-mukha，意為『大陀羅尼門』）總持無量諸法海的緣故；四是十佛中持佛隨順的緣故。又如下面第十地（Bhumi，意為『地』）的佛力持等十持。又《離世間品》中也有十持，初佛持乃至第十智持。這兩段經文中都以第一句為總綱，攝別入總都叫做佛持。又如下面的《不思議品》中，佛有十種出生住持智慧等等，都應該詳細尋閱辨析。 四、根據下面的頌文，此中『次佛無上智』一句，這則是下面的十智等可以知道的。 五、佛行是大悲（mahākaruṇā，意為『大悲』）攝生之行，又是大智造作之行。這都是不作之作，無思而成事。《性起品》中的無障礙行、如如行等等，都是如來的行持。這是不同於二乘（Śrāvakayāna and Pratyekabuddhayāna，意為『聲聞乘』和『緣覺乘』）的功德。 六、佛力有兩種含義：一是不為其他所屈服的緣故；二是能夠摧壞魔怨的緣故。分別來說有十種，即是處非處智力等。又有十種，如《不思議品》中最勝力、大力、無量力乃至第十大力、那羅延幢佛所住法等等。 七、佛無畏是指所說不怯懦，所以叫做無畏。這是降伏外道的功德，或者四種或者十種，如《離世間品》所說。上面闡明了大智的功德。 八、佛三昧（samādhi，意為『三昧』）是指師子奮迅等微塵數的三昧海，攝略為十種，如《不思議品》所說。這闡明了大定的功德。 九、佛自在是指依靠禪定發起無盡的神通，所作沒有障礙。

【English Translation】 English version: All sentient beings are the realm of the Tathagata (Tathagata, meaning 'Thus Come One'). Even the tenth non-realm realm is also the realm of the Tathagata. Moreover, it is also the boundary realm. In the 'Clarifying Difficulties' chapter, ten kinds of Buddha realms are clarified, saying: 'The profound realm of the Tathagata is as vast as the void.' It also explains the knowledge of common understanding and the boundary realm. In the following 'Inconceivable' chapter, the Buddha has ten kinds of incomparable and inconceivable realms, and so on. One should seek the following three passages of scripture and thoroughly analyze them here. Three, Buddha's upholding has four meanings: First, it is because the pure Dharma realm upholds all virtues; second, it is because the Great Perfect Mirror Wisdom (Mahādarśa-jñāna, meaning 'Great Perfect Mirror Wisdom') and the corresponding pure consciousness each can uphold all virtues; third, it is because the Great Dharani Gate (mahā-dhāraṇī-mukha, meaning 'Great Dharani Gate') in the subsequent acquired wisdom (prsthalabdha-jnana, meaning 'subsequent acquired wisdom') holds all the immeasurable ocean of dharmas; fourth, it is because the Upholding Buddha among the Ten Buddhas is in accordance. Furthermore, there are ten upholdings such as the Buddha's power upholding in the tenth Bhumi (Bhumi, meaning 'ground'). Also, in the 'Leaving the World' chapter, there are also ten upholdings, the first being Buddha's upholding and the tenth being Wisdom's upholding. In these two passages, the first sentence is the general outline, and incorporating the specific into the general is called Buddha's upholding. Furthermore, in the following 'Inconceivable' chapter, the Buddha has ten kinds of birth, abiding, upholding wisdom, and so on, which should all be thoroughly sought and analyzed. Four, according to the following verse, the phrase 'next Buddha's supreme wisdom' indicates that the following ten wisdoms can be known. Five, Buddha's conduct is the conduct of compassionately embracing beings, and it is also the conduct of creating with great wisdom. These are all actions without action, accomplishing things without thought. The unobstructed conduct and suchness conduct in the 'Nature Arising' chapter are the conduct of the Tathagata. This is a merit different from the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna, meaning 'Hearer Vehicle' and 'Solitary Realizer Vehicle'). Six, Buddha's power has two meanings: first, it is because it is not subdued by others; second, it is because it can destroy demonic enemies. Separately speaking, there are ten kinds, such as the power of knowing what is possible and impossible. There are also ten kinds, such as the most supreme power, great power, immeasurable power, and even the tenth great power, the Narayana banner Buddha's abiding dharma in the 'Inconceivable' chapter. Seven, Buddha's fearlessness means that what is said is not timid, so it is called fearlessness. This is the merit of subduing external paths, either four or ten kinds, as described in the 'Leaving the World' chapter. The above clarifies the merit of great wisdom. Eight, Buddha's samadhi (samādhi, meaning 'concentration') refers to the ocean of samadhis as numerous as dust motes, such as the lion's springing forth, which is summarized into ten kinds, as described in the 'Inconceivable' chapter. This clarifies the merit of great concentration. Nine, Buddha's freedom means that relying on meditation, endless supernatural powers arise, and what is done is without obstruction.

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故云自在。不思議品佛有十種自在正法。又離世間有十自在等並可知。此明神通功德。十佛勝法者殊勝功德超過余德故云勝法。亦有十種。如不思品說。此明大福功德。上十句明內德盈滿竟。第二外相顯著中初示現菩提者。謂對機示現成大菩提。如性起品成菩提處說。又不思品亦說並應知。此是總句下九是別。以六根三業皆是成菩提相故。下不思品及離世品此之九門一一各以十門辨說加彼應知。佛光明是身業。余並可知。上來明外相顯著竟。第三化用普周十句中初世界海者。是化用處也。通染凈土。即入十佛國土身攝略說十種。如此品下文說。二眾生海者是所化機也。通粗妙空有等。亦入十身攝。又如離世間品十種入眾生等應知。三法界方便海者此有四義。一理性法界。是前眾生及世界等所依之界。二染事法界。謂彼所化眾生蘊界法等。三離垢法界。謂佛所得最凈法等。四凈用法界。謂佛攝生所用善巧故云方便。如不思品佛有十種法界無量無邊等應知。四準下頌中此文闕調伏海。調伏海即是所調伏。是根欲性海攝。但頌與長行文家互有存略故也。五佛海者能化之佛非一如海。謂遍一切處而轉法輪故。六波羅蜜海者有二義。一是佛所說行法。以授群機故。二是彼所化所行之行。即化所成益。謂十度等。七法門海亦二。一

【現代漢語翻譯】 現代漢語譯本 因此稱為自在。在《不可思議品》中，佛有十種自在正法。此外，還有《離世間品》中的十種自在等等，這些都可以理解。這說明了神通功德。十佛勝法是指殊勝的功德超過其他功德，因此稱為勝法。也有十種，如《不可思議品》所說。這說明了大福功德。以上十句說明了內在功德的圓滿。第二部分，外相顯著中，首先是『示現菩提』，指的是針對不同根器的眾生示現成就大菩提。如《性起品》中關於成菩提處的描述。此外，《不可思議品》也有相關描述，應該瞭解。這是總括性的句子，下面的九句是分別說明，因為六根和三業都是成就菩提的相。下面的《不可思議品》和《離世品》中，這九個方面分別用十個方面來辨析說明，應該參考瞭解。佛的光明是身業，其餘的都可以理解。以上說明了外相的顯著。第三部分，化用普周的十句中，首先是『世界海』，是化用的場所，包括染土和凈土。即歸入十佛國土身中，簡略地說有十種。如此品下文所說。第二，『眾生海』是被教化的對象，包括粗妙、空有等等，也歸入十身中。又如《離世間品》中的十種入眾生等，應該瞭解。第三，『法界方便海』有四種含義：一是理性法界，是前面所說的眾生和世界等所依賴的界；二是染事法界，指的是被教化的眾生的蘊、界、法等；三是離垢法界，指的是佛所證得的最清凈的法等；四是凈用法界，指的是佛攝受眾生所使用的善巧方便，因此稱為方便。如《不可思議品》中佛有十種法界無量無邊等，應該瞭解。第四，參照下面的偈頌，這段文字缺少『調伏海』。調伏海就是所調伏的對象，歸屬於根、欲、性海。只是偈頌和長行文在文辭上互有省略。第五，『佛海』指的是能教化的佛不是唯一的，像大海一樣，指的是遍一切處而轉法輪。第六，『波羅蜜海』有兩種含義：一是佛所說的行法，用來教導各種根器的眾生；二是那些被教化者所修行的行為，也就是教化所成就的利益，指的是十度等。第七，『法門海』也有兩種含義：一是

【English Translation】 English version Therefore, it is called 'Self-Mastery' (Zizai). In the 'Inconceivable Qualities' chapter, the Buddha has ten kinds of 'Self-Mastery of Righteous Dharma' (Zizai Zhengfa). Furthermore, there are ten kinds of 'Self-Mastery' in the 'Leaving the World' chapter, which can be understood. This explains the merits of supernatural powers. 'Ten Buddha Superior Dharmas' (Shi Fo Shengfa) refers to superior merits that surpass other merits, hence the term 'Superior Dharmas'. There are also ten kinds, as described in the 'Inconceivable Qualities' chapter. This explains the merits of great blessings. The above ten sentences explain the fullness of inner merits. In the second part, 'Manifestation of External Characteristics' (Waixiang Xianzhu), the first is 'Demonstrating Bodhi' (Shixian Puti), which refers to demonstrating the attainment of great Bodhi to beings of different capacities. As described in the 'Nature Arising' chapter regarding the place of attaining Bodhi. Furthermore, the 'Inconceivable Qualities' chapter also has related descriptions, which should be understood. This is a general statement; the following nine sentences are specific explanations, because the six sense organs and the three karmas are all aspects of attaining Bodhi. In the following 'Inconceivable Qualities' chapter and 'Leaving the World' chapter, these nine aspects are analyzed and explained in ten aspects each, which should be referred to and understood. The Buddha's light is body karma; the rest can be understood. The above explains the manifestation of external characteristics. In the third part, 'Transformation and Application Universally Covering' (Huayong Puzhou), the first is 'World-Sea' (Shijie Hai), which is the place of transformation and application, including defiled lands and pure lands. That is, it is included in the 'Ten Buddha Land Bodies' (Shi Fo Guotu Shen), briefly speaking, there are ten kinds. As described in the following text of this chapter. Second, 'Sentient Being-Sea' (Zhongsheng Hai) refers to the objects to be taught, including coarse, subtle, empty, existent, etc., which are also included in the ten bodies. Furthermore, as in the 'Leaving the World' chapter, the ten kinds of entering sentient beings, etc., should be understood. Third, 'Dharma-Realm Expedient-Sea' (Fajie Fangbian Hai) has four meanings: First, the 'Principle-Nature Dharma-Realm' (Lixing Fajie), which is the realm upon which the aforementioned sentient beings and worlds, etc., depend; second, the 'Defiled-Affairs Dharma-Realm' (Ranshi Fajie), which refers to the aggregates, realms, and dharmas, etc., of the sentient beings to be taught; third, the 'Defilement-Free Dharma-Realm' (Ligou Fajie), which refers to the purest dharmas, etc., attained by the Buddha; fourth, the 'Pure-Application Dharma-Realm' (Jingyong Fajie), which refers to the skillful means used by the Buddha to gather sentient beings, hence the term 'Expedient'. As in the 'Inconceivable Qualities' chapter, the Buddha has ten kinds of Dharma-Realms, immeasurable and boundless, etc., which should be understood. Fourth, referring to the following verse, this passage lacks the 'Subduing-Sea' (Tiaofu Hai). The 'Subduing-Sea' is the object to be subdued, belonging to the 'Roots, Desires, and Nature-Sea' (Gen, Yu, Xing Hai). It is just that the verses and prose have omissions in the wording. Fifth, 'Buddha-Sea' (Fo Hai) refers to the fact that the Buddhas who can teach are not unique, like the ocean, referring to turning the Dharma wheel everywhere. Sixth, 'Perfection-Sea' (Poluomi Hai) has two meanings: First, the practices taught by the Buddha, used to teach beings of various capacities; second, the practices performed by those who are taught, which are the benefits achieved by the teaching, referring to the ten perfections, etc. Seventh, 'Dharma-Gate Sea' (Famen Hai) also has two meanings: One is

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是佛所設之教法通彼游入故。二是彼所化行成證理所入之法。此亦有十。如不思品說。八化身海者異機別感現相多端。如雲諸毛孔出化身云等。又盧舍那佛遍十方出一切化莊嚴身等。又離世間品十種變化等。九佛名號海者對根宜聞名號非一。如名號品。一一世界有百億萬等。十佛壽量海者應機修短虧盈萬差略有十位。如壽命品說。上來果問竟。第二因問中五句。初一句總下四句別。一明十住初發心住等。二即十行中十度行也。三愿者即十回向大愿也。四智慧藏者即十地中以智為性。含攝蘊積故。如下地品菩薩同名藏等是也。第三結請中唯愿慈悲者。明佛有說因不疲倦故。方便者顯佛巧說令易解。故由悲發心由巧得解。二頌中為顯奇故。不以常口說。表依正無礙故供具中說。即是下剎說耳。九頌分二。初三嘆德請。后六舉法請。前中初二嘆佛請。明具說因故。后一嘆眾請。明具說緣故。前中初一顯佛自德圓。初半辨因盡過去現果無功。後半用窮來際無思普應。云者灑法雨故潤機緣故自無本故。后一明外化備。謂初半令滅惡生善。後半令離苦得樂。又初令得涅槃。后令得菩提。二無量下明嘆眾請中。一心者心無異念故。合掌者身無慢怠故。觀最勝者住念向佛故。下半總舉所念愿佛開闡。第二舉法請中分三。初三頌舉前初十

句。于中初一頌內有六句。一地。二境。三持。四智。五力。六無畏。下句結請。次一頌中有三句。一定。二行三自在即神力是也。下句請說。后一頌頌勝法。亦是示現菩提等可知。第二一頌頌第二十句。以三業不離六根故同頌也。第三二頌頌第三十句。初頌內有五海。后頌中有二海。餘三海及因問總攝故云無量無邊等。下句結請。

第二答相中古來諸德亦有將此諸問配下諸會中答之。此判恐謬。以第二會等自別有問別有答故。四番問答不交雜故。是故總於此品並通答也。以下說分具果因二說故。

就此文中長分有十　一面光集眾分　二毫光示法分　三法主入定分　四諸佛加持分　五大眾同請分　六定中略說分　七起定成益分　八毛光贊德分　九許說令喜分　十正陳法海分。

初中二。先放光後集眾。前中亦二。先身光遍覺。二光語呼召。此二亦即答上佛光明音聲問。初中亦二。先此光照彼。二諸菩薩下尋光見此。前中有五。初知念者領疑也。以將欲答故即放光所因也。二明光出處。面門者諸德有三釋。一云是口。一云是面之正容非別口也。光統師云。鼻下口上中間是也。準下施鼻文亦如所說。今釋依梵語稱面及口並門悉名目佉。是故翻此目佉為面門也。故知此中通舉其事。口者為表教道遐被也。

【現代漢語翻譯】 現代漢語譯本： 這一段經文包含多個句子。其中第一個頌包含六句，分別關於：一、地（Bhumi，土地、境界）；二、境（Vishaya，所緣境）；三、持（Dharana，總持）；四、智（Jnana，智慧）；五、力（Bala，力量）；六、無畏（Vaisaradya，無所畏懼）。下一句是總結並請求（佛陀開示）。接下來的一個頌包含三句，分別關於：一、定（Samadhi，禪定）；二、行（Carya，修行）；三、自在，也就是神力（Rddhi，神通力）。下一句是請求（佛陀）解說。最後一個頌讚頌殊勝的佛法，也顯示了菩提（Bodhi，覺悟）等等，可以理解。 第二個頌讚頌第二十句，因為身、語、意三業不離六根（Indriya，六種感覺器官），所以用同一個頌來讚頌。第三個頌讚頌第三十句。第一個頌中有五個海（Samudra，比喻深廣無盡），后一個頌中有兩個海。其餘三個海以及原因、提問都總括在內，所以說無量無邊等等。下一句是總結並請求（佛陀開示）。 關於第二答相，古來的各位德師也有將這些提問與後面的各個法會中的回答相對應。這種判斷恐怕有誤，因為第二會等等本身就有另外的提問和另外的回答，四番問答不會互相混雜。因此，（這些提問）總是在這一品中一併回答。以下所說是分說果和因兩種說法。 就這段經文而言，長行部分有十個部分：一、面光聚集大眾分；二、毫光示法分；三、法主入定分；四、諸佛加持分；五、大眾同請分；六、定中略說分；七、起定成益分；八、毛光贊德分；九、許說令喜分；十、正陳法海分。 最初的部分分為兩個部分：先是放光，然後是聚集大眾。在放光部分中也有兩個部分：首先是身光普照，其次是光語呼召。這兩個部分也回答了上面關於佛光明和音聲的提問。在身光普照部分中也有五個部分：首先是知念者領會了疑問，因為將要回答（提問），所以（佛陀）才放出光明。其次是說明光明的出處。關於『面門』，各位德師有三種解釋：一種說法是口；一種說法是面的正容，不是另外的口。光統師說，鼻下口上的中間是。按照下面施鼻的經文，也如所說。現在的解釋依據梵語，稱面和口都叫做『目佉』（Mukha），所以翻譯這個『目佉』為『面門』。因此可知，這裡是概括地敘述這件事。口，是爲了表示教法廣被。

【English Translation】 English version: This passage contains multiple sentences. Among them, the first verse contains six lines, which are about: 1. Bhumi (地, earth, realm); 2. Vishaya (境, object of perception); 3. Dharana (持, upholding, retention); 4. Jnana (智, wisdom); 5. Bala (力, strength); 6. Vaisaradya (無畏, fearlessness). The next sentence is a summary and a request (for the Buddha to explain). The following verse contains three lines, which are about: 1. Samadhi (定, concentration); 2. Carya (行, practice); 3. Self-mastery, which is Rddhi (自在, supernatural power). The next sentence is a request (for the Buddha) to explain. The last verse praises the supreme Dharma and also reveals Bodhi (菩提, enlightenment), etc., which can be understood. The second verse praises the twentieth sentence because the three karmas of body, speech, and mind are inseparable from the six Indriyas (根, sense organs), so the same verse is used to praise it. The third verse praises the thirtieth sentence. The first verse contains five Samudras (海, oceans, metaphors for vastness), and the latter verse contains two oceans. The remaining three oceans, as well as the cause and questions, are all summarized, so it is said to be immeasurable and boundless, etc. The next sentence is a summary and a request (for the Buddha to explain). Regarding the second answer phase, the virtuous masters of ancient times also corresponded these questions with the answers in the subsequent assemblies. This judgment may be wrong because the second assembly, etc., has its own questions and answers, and the four rounds of questions and answers are not mixed. Therefore, (these questions) are always answered together in this chapter. What follows is a separate explanation of the two doctrines of fruit and cause. Regarding this passage, the long prose section has ten parts: 1. Face Light Gathering Assembly Section; 2. Hair-tip Light Showing Dharma Section; 3. Dharma Lord Entering Samadhi Section; 4. Buddhas Blessing Section; 5. Assembly Jointly Requesting Section; 6. Brief Explanation in Samadhi Section; 7. Arising from Samadhi and Achieving Benefit Section; 8. Hair Light Praising Virtue Section; 9. Promising to Speak and Causing Joy Section; 10. Rightly Presenting the Dharma Ocean Section. The initial part is divided into two parts: first, emitting light, and then gathering the assembly. In the emitting light part, there are also two parts: first, the body light shines universally, and second, the light speech summons. These two parts also answer the above questions about the Buddha's light and sound. In the body light shining universally part, there are also five parts: first, the knower of thought understands the question, because (the Buddha) is about to answer (the question), so (the Buddha) emits light. Second, it explains the source of the light. Regarding 'face gate (面門)', the virtuous masters have three explanations: one says it is the mouth; one says it is the correct appearance of the face, not a separate mouth. The Light Master said that the middle of the nose below and the mouth above is. According to the scripture below on applying the nose, it is also as described. The current explanation is based on Sanskrit, calling both the face and the mouth 'Mukha (目佉)', so translating this 'Mukha' as 'face gate'. Therefore, it can be known that this is a general description of the matter. The mouth is to show that the teachings are widely disseminated.

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面者正對向機也。門者開法攝生也。齒者勝用也。謂思咀法味故。治碎惑障故。以緣起具德相差別故。云一一各放塵數光也。三別顯所出有十門。通論一一皆通三世間等。別明初六佛海。次二器海。次一眾生海。后一法界方便海。又前八意業記說輪。次一身業神通輪。后一語業正教輪。四攝眷屬。五所照處。此中放光有四意。一現相表實。二驚起信心。三照觸救苦。四為集眾遠召。是故彼眾依光睹此知所集處。頌中九偈半。有四義。初六頌半通舉佛德以勸往。次一別明能說以勸詣。次一別標所說以勸觀。后一通結佛德顯深廣。此四皆以後釋前思之可見。初中二。先舉德。後人尊下勸往。前中三。初二身業。一體一用。次二意業。一用一體。后一語業。勸中初半勸為法。次半勸多眾。次半教興供。雖圓音頓說九世愿海。然不壞本法故非一念也。即標下所說法門也。余文可知。第二集眾中先明諸會有四義。一有無。二來處遠近。三本處名等不同。四偈嘆及前後。初中六七二會無。以證位及行熟俱皆離相故。餘六皆有。所為可知。凡集新眾有四意。一為攝機。二為證法。三為興供。四明眾圓。第二遠近者初二十剎塵。三百。四千。五萬。以寄位漸增故。八過不可說者顯證法深故。第三者一處二佛三菩薩四供多少並隨會應知。

【現代漢語翻譯】 現代漢語譯本 『面』（miàn）是指正對著機器（此處指某種象徵性的裝置或存在）。『門』（mén）是指開啟佛法，攝受眾生。『齒』（chǐ）是指殊勝的作用，因為（佛）能思考並咀嚼法味，治理並粉碎迷惑和障礙，憑藉緣起具備功德相的差別。所謂『一一各放塵數光』（yī yī gè fàng chén shù guāng），是指每一處都放出如塵埃數量般的光芒。 這三類（佛海、器海、眾生海）分別顯示了所出之處有十個方面。總的來說，每一處都貫通三世間等。具體來說，前六個是佛海，接著兩個是器海，再接著一個是眾生海，最後一個是法界方便海。此外，前八個是意業的記說輪，接著一個是身業的神通輪，最後一個是語業的正教輪。 四攝眷屬，五所照之處。這裡放光有四個用意：一是顯現外相以表述真實，二是驚醒並生起信心，三是照耀並觸及以救度苦難，四是爲了聚集大眾，從遠處召喚。因此，那些大眾依靠光明看到這裡，知道所聚集之處。 頌文中有九偈半，包含四層含義。前六頌半總括佛的功德以勸人前往，接著一頌分別說明能說之德以勸人前往，再接著一頌分別標明所說之法以勸人觀覽，最後一頌總結佛的功德，彰顯其深廣。這四層含義都可以通過後面的解釋來理解前面的內容。最初的部分分為兩部分：先是列舉功德，后是『人尊下勸往』（rén zūn xià quàn wǎng，在人之上勸人前往）。 前一部分又分為三部分：最初兩句是身業，一體一用；接著兩句是意業，一用一體；最後一句是語業。勸說部分，最初半句勸人為法，接著半句勸說眾多，再接著半句教導興起供養。雖然圓音頓說九世愿海，但不破壞根本佛法，所以不是一念之間就能完成的。『即標下所說法門也』（jí biāo xià suǒ shuō fǎ mén yě），就是標明下面所說的法門。其餘文字可以自行理解。 第二部分，聚集大眾中，先說明諸會具有四層含義：一是有無，二是來處遠近，三是本處名稱等不同，四是偈頌讚嘆以及前後順序。最初的部分，第六會和第七會沒有（大眾），因為證得果位以及修行成熟都遠離了相。其餘六會都有（大眾），所為何事可以知道。凡是聚集新的大眾有四個用意：一是為攝受根機，二是為證明佛法，三是為興起供養，四是表明大眾圓滿。 第二，遠近方面，最初是二十剎塵，三百，四千，五萬，因為寄託的地位逐漸增加。第八會超過不可說，顯示證法的深刻。 第三，一處、二佛、三菩薩、四供養多少都應隨會而知。

【English Translation】 English version 'Face' (miàn) refers to directly facing the machine (here referring to a symbolic device or existence). 'Gate' (mén) refers to opening the Dharma and embracing sentient beings. 'Teeth' (chǐ) refers to the supreme function, because (the Buddha) can contemplate and chew the flavor of the Dharma, manage and shatter delusions and obstacles, relying on dependent origination with the differences of meritorious aspects. The so-called 'each and every one emits dust-number light' (yī yī gè fàng chén shù guāng) means that each place emits light like the number of dust particles. These three categories (Buddha-sea, Vessel-sea, Sentient Being-sea) separately show that there are ten aspects of the origin. Generally speaking, each place penetrates the three worlds, etc. Specifically, the first six are Buddha-seas, the next two are Vessel-seas, then one is a Sentient Being-sea, and the last one is a Dharma-realm expedient-sea. In addition, the first eight are the mind-karma's record-speaking wheels, the next one is the body-karma's supernatural power wheel, and the last one is the speech-karma's correct teaching wheel. The four ways of gathering relatives, the five places illuminated. There are four intentions for emitting light here: first, to manifest the external appearance to express the truth; second, to awaken and generate faith; third, to illuminate and touch to save suffering; and fourth, to gather the masses and summon them from afar. Therefore, those masses rely on the light to see here and know where they are gathered. There are nine and a half verses in the hymn, containing four layers of meaning. The first six and a half verses summarize the Buddha's merits to encourage people to go there, then one verse separately explains the virtue of being able to speak to encourage people to go there, then one verse separately marks the Dharma that is spoken to encourage people to view it, and the last verse summarizes the Buddha's merits, highlighting its depth and breadth. These four layers of meaning can be understood by interpreting the preceding content through the following explanations. The initial part is divided into two parts: first, listing the merits, and then 'urging people to go there from above' (rén zūn xià quàn wǎng, urging people to go there from above). The first part is further divided into three parts: the first two sentences are body-karma, one substance and one function; the next two sentences are mind-karma, one function and one substance; and the last sentence is speech-karma. In the persuasion part, the first half sentence persuades people for the sake of the Dharma, the next half sentence persuades many people, and the next half sentence teaches to raise offerings. Although the perfect sound suddenly speaks of the vow-sea of nine lifetimes, it does not destroy the fundamental Buddha-dharma, so it cannot be completed in one thought. 'That is, marking the Dharma gate spoken below' (jí biāo xià suǒ shuō fǎ mén yě), which is to mark the Dharma gate spoken below. The remaining text can be understood by oneself. In the second part, gathering the masses, first explain that the assemblies have four layers of meaning: one is existence or non-existence, two is the distance of the place of origin, three is the difference in the name of the original place, etc., and four is the praise of the verses and the order before and after. In the initial part, the sixth and seventh assemblies do not have (masses), because attaining the fruit position and the maturity of practice are both far from the appearance. The remaining six assemblies all have (masses), and what they are doing can be known. Whenever a new mass is gathered, there are four intentions: one is to gather the faculties, two is to prove the Buddha-dharma, three is to raise offerings, and four is to show that the masses are complete. Second, in terms of distance, the first is twenty k剎塵 (chà chén, Buddha-lands dust), three hundred, four thousand, fifty thousand, because the entrusted position gradually increases. The eighth assembly exceeds the unspeakable, showing the depth of proving the Dharma. Third, the amount of one place, two Buddhas, three Bodhisattvas, and four offerings should be known according to the assembly.

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第四者初二會無偈贊。以起修始故。餘四皆有。以顯法位增故。又前五定前集。以從修入證故。第八定後集。以依證起用故。

二釋文中有二。長行偈頌。初中亦二。先眾集。二顯德。初中亦二。先集后結。初中十方即為十段。一一方皆有七。一器海名。二剎名十二佛國土等。此二是所依法相。但通別為異。三佛名。四菩薩。此二是能入智。但滿分為異。五主伴俱來。明具德圓滿。六興供供佛順益義。謂因順果也。七依本方坐。明攝散歸靜。何故先辨東方。謂顯開明之始故。順彼方故。以西域方儀以東為上故。其堂殿皆面向東。如祇洹寺菩提寺皆面向東。如來說法亦多分面向東。故面門光出正即向東。問下文此華藏界無邊。云何此中有東等耶。答以華藏界是邊無邊不二故名無邊。如下說。無邊邊不二故名有邊。如此說。是則不壞邊而恒無邊。不破無邊而恒邊若謂無邊乖于邊邊乖無邊。是情計所及法非正緣起也。以此邊無邊是一事故。雙超情計也。其猶錦窠白線徹編而不雜紫窠。紫等亦爾。又白窠有紫由是綿故。若白中無紫紫線不至兩編即繡非綿也。白窠無紫由是綿故。若白有紫現則壞文非綿也。是故由白有紫得成。白無紫無白亦爾。當知。此中道理亦爾。思以準之。問若爾彼十方世界是華藏不。答是不。謂由即

【現代漢語翻譯】 現代漢語譯本 第四者初二會無偈贊。因為開始修行。其餘四者都有。爲了彰顯法位的增進。而且前五個禪定在前集中。因為從修行進入證悟。第八個禪定在後集中。因為依靠證悟而起作用。

二、解釋經文中有兩種形式：長行和偈頌。首先是長行，其中又分為兩部分：一是大眾聚集，二是彰顯功德。初中又分為兩部分：先是聚集，后是總結。初中，十方即為十段。每一方都有七個方面：一是器海的名稱，二是剎土的名稱，如十二佛國土等。這兩種是所依的法相，只是通和別的差異。三是佛的名稱，四是菩薩的名稱。這兩種是能入的智慧，只是圓滿和部分的差異。五是主伴一同到來，表明具足功德圓滿。六是興供供佛，是順益之義，即因順著果。七是依本方而坐，表明攝散歸於平靜。為什麼先辨別東方？因為要顯示開明之始，順應那個方向。因為西域的禮儀以東為上。他們的殿堂都面向東方，如祇洹寺、菩提寺都面向東方。如來說法也大多面向東方。所以面門的光芒正對著東方。問：下文說此華藏世界無邊無際，為什麼這裡有東等方位呢？答：因為華藏世界是邊與無邊不二的，所以稱為無邊。如下文所說，無邊與邊不二，所以稱為有邊。這樣，不破壞邊而恒常無邊，不破壞無邊而恒常有邊。如果認為無邊違背了邊，邊違背了無邊，那是情識的計度所及，不是正當的緣起。因為這邊與無邊是一回事，所以雙雙超越了情識的計度。這就像錦窠的白線徹底編織而不雜亂紫窠，紫等也是這樣。而且白窠有紫是因為是綿的緣故。如果白中沒有紫，紫線不能到達兩邊，那就是繡而不是綿了。白窠沒有紫是因為是綿的緣故。如果白有紫，顯現出來就破壞了紋路，不是綿了。所以，因為白有紫才能成就，白沒有紫，無白也是這樣。應當知道，這其中的道理也是這樣，思考並以此類推。問：如果這樣，那十方世界是華藏世界嗎？答：不是。因為是即……

【English Translation】 English version The fourth assembly has no verses of praise at the beginning. This is because it marks the beginning of cultivation. The other four assemblies do have them, to show the increase in the stages of Dharma. Also, the first five meditations are collected before, because they represent entering into realization from cultivation. The eighth meditation is collected after, because it represents arising from the function of realization.

1. Interpretation of the Text has two parts: prose and verses. The first part, prose, also has two parts: first, the assembly of the multitude; second, the manifestation of virtues. The first part also has two parts: first, the assembly; second, the conclusion. In the first part, the ten directions are divided into ten sections. Each direction has seven aspects: 1. the name of the sea of vessels (器海), 2. the name of the Buddha-land, such as the twelve Buddha-lands (剎名), these two are the characteristics of the Dharma that is relied upon, differing only in generality and particularity; 3. the name of the Buddha (佛名), 4. the Bodhisattva (菩薩), these two are the wisdom that can enter, differing only in fullness and partiality; 5. the main and accompanying figures come together, indicating complete virtue and perfection; 6. making offerings to the Buddha is the meaning of benefiting in accordance, meaning the cause accords with the effect; 7. sitting according to the original direction, indicating gathering the scattered and returning to stillness. Why is the East distinguished first? Because it shows the beginning of enlightenment, according to that direction. Because the etiquette of the Western Regions regards the East as superior. Their halls all face East, such as Jetavana Monastery (祇洹寺), Bodhi Monastery (菩提寺) all face East. The Thus Come One (如來) also mostly preaches facing East. Therefore, the light from the face gate directly faces East. Question: The following text says that this Flower Treasury World (華藏界) is boundless, why are there East and other directions here? Answer: Because the Flower Treasury World is non-dual in boundlessness and boundedness, it is called boundless. As the following text says, non-duality of boundlessness and boundedness is called boundedness. Thus, it does not destroy the boundary and is always boundless, it does not break the boundlessness and is always bounded. If it is thought that boundlessness violates the boundary, and the boundary violates the boundlessness, that is within the reach of emotional calculation, and the Dharma is not the correct arising of conditions. Because this boundary and boundlessness are one thing, they both transcend emotional calculation. It is like white threads thoroughly woven in a brocade nest without mixing with purple nests, and so on. Moreover, the white nest has purple because it is cotton. If there is no purple in the white, the purple thread cannot reach both sides, that is embroidery and not cotton. The white nest has no purple because it is cotton. If there is purple in the white, it will destroy the pattern and not be cotton. Therefore, it is because white has purple that it can be achieved, white has no purple, and no white is also like this. It should be known that the principle in this is also like this, think and infer from this. Question: If so, are the ten directions of the world the Flower Treasury World? Answer: No. Because it is immediately...

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是故不是。不是亦爾。準上思之。又何以故。由是華藏東等故即不即也。問此十世界外更有餘界不。答無也。何以故。以華藏為主彼十為伴。此主及伴圓融普遍一切塵道重重如帝網故。余皆即此。如虛空故。又此中諸供並是法門。隨相有十。一妙寶是可貴義。二須彌勝高義。云是潤益義含兩義。龂腭義。三日是除闇義。輪是具德義。四閣是重成義。如正智上起悲等。五華是凈義。開敷義。六香云是戒等芬芳義。七座是攝益義。八蓋是蔭覆義。九幢是獨出義。十樹是建立義。余並準之。又約法亦有十例。一或以色法為云。如寶妙色云等。二以大聲為云。如妙音及嘆佛德等。此約事。三以無盡佛土為云。如十種不思議佛剎云等。此約依報。四以九世理性為云。如三世佛法身光明雲等。此約體。五以佛八相等為云。如十種佛變化云等。此約用。六以無礙解脫法門為云。如十種解脫蓋云等。此約不思議解脫也。七以佛所證境為云。如十種佛境界云等。此約果。八以一切菩薩行為云。如十種菩薩所行示現云等。此約因。九以一切眾生欲樂為云。如十種一切眾生樂不可盡示現云等。此約法器。十以現佛大愿為云。如十種一切諸佛所愿示現云此約赴機。此等一一皆以十門說者為顯無盡故也。此上十義皆一一中有一切法。緣起無礙。是

【現代漢語翻譯】 現代漢語譯本 所以說『不是』。『不是』也是這樣。按照上面的思路去思考。又是什麼緣故呢？因為華藏世界在東邊等等，所以說『即』又『不即』。問：這十個世界之外還有其他的世界嗎？答：沒有了。為什麼呢？因為以華藏世界為主，其他的十個世界為伴。這個主和伴圓融普遍，一切塵土道路重重疊疊如同帝釋天的網一樣。其餘的都包含在此中，如同虛空一樣。另外，這裡面的各種供養都是法門，按照相狀有十種。第一，妙寶是可貴的意思。第二，須彌山（Sumeru）是殊勝高大的意思。云是潤澤利益的意思，包含兩種意思，龂腭的意思。第三，日是去除黑暗的意思。輪是具備功德的意思。第四，閣是重重疊疊成就的意思，比如從正智上生起慈悲等等。第五，華是清凈的意思，開敷的意思。第六，香云是戒律等等芬芳的意思。第七，座是攝受利益的意思。第八，蓋是廕庇覆蓋的意思。第九，幢是獨自超出的意思。第十，樹是建立的意思。其餘的都按照這個來理解。另外，按照法也有十種例子。第一，或者用色法作為云，比如寶妙色云等等。第二，用洪大的聲音作為云，比如妙音以及讚歎佛的功德等等。這是從事情上來說的。第三，用無盡的佛土作為云，比如十種不可思議佛剎云等等。這是從依報上來說的。第四，用九世的理性作為云，比如三世諸佛法身光明雲等等。這是從本體上來說的。第五，用佛的八相成道等等作為云，比如十種佛變化云等等。這是從作用上來說的。第六，用無礙解脫法門作為云，比如十種解脫蓋云等等。這是從不可思議解脫上來說的。第七，用佛所證悟的境界作為云，比如十種佛境界云等等。這是從果上來說的。第八，用一切菩薩的行為作為云，比如十種菩薩所行示現云等等。這是從因上來說的。第九，用一切眾生的慾望和快樂作為云，比如十種一切眾生快樂不可窮盡示現云等等。這是從法器上來說的。第十，用顯現佛的大愿作為云，比如十種一切諸佛所愿示現云等等。這是從應機上來說的。這些每一個都用十門來說，是爲了顯示無盡的緣故。這上面的十種意義，每一種都包含一切法，緣起無礙，就是這個意思。

【English Translation】 English version Therefore, it is 'not'. 'Not' is also like that. Think about it according to the above. And what is the reason? Because the Hua-tsang (Avatamsaka) world is in the east, etc., so it is said to be 'is' and also 'not is'. Question: Are there other worlds outside these ten worlds? Answer: No, there are not. Why? Because the Hua-tsang world is the main one, and the other ten are companions. This main and companion are perfectly integrated and universally cover all dust paths, layer upon layer like Indra's net. The rest are all included in this, like empty space. In addition, all the offerings here are Dharma (teachings) doors, and according to their appearance, there are ten kinds. First, wonderful treasures are valuable. Second, Sumeru (Mount Meru) means superior and high. Clouds mean moistening and benefiting, containing two meanings, the meaning of palate. Third, the sun means removing darkness. Wheels mean possessing virtues. Fourth, pavilions mean repeated accomplishment, such as the arising of compassion from correct wisdom. Fifth, flowers mean purity, and blooming. Sixth, fragrant clouds mean the fragrance of precepts, etc. Seventh, seats mean gathering and benefiting. Eighth, canopies mean shading and covering. Ninth, banners mean being unique and outstanding. Tenth, trees mean establishing. The rest are understood accordingly. Also, according to the Dharma, there are ten examples. First, sometimes colored form is used as clouds, such as precious and wonderful colored clouds, etc. Second, loud sounds are used as clouds, such as wonderful sounds and praising the Buddha's virtues, etc. This is about events. Third, endless Buddha lands are used as clouds, such as ten kinds of inconceivable Buddha-kshetra (Buddha-field) clouds, etc. This is about the dependent reward. Fourth, the rationality of the nine worlds is used as clouds, such as the Dharmakaya (Dharma-body) light clouds of the Buddhas of the three times, etc. This is about the essence. Fifth, the eight aspects of the Buddha's enlightenment, etc., are used as clouds, such as ten kinds of Buddha's transformation clouds, etc. This is about the function. Sixth, the unobstructed liberation Dharma door is used as clouds, such as ten kinds of liberation cover clouds, etc. This is about inconceivable liberation. Seventh, the realm attained by the Buddha is used as clouds, such as ten kinds of Buddha's realm clouds, etc. This is about the result. Eighth, the actions of all Bodhisattvas are used as clouds, such as ten kinds of Bodhisattva's actions and manifestations, etc. This is about the cause. Ninth, the desires and pleasures of all sentient beings are used as clouds, such as ten kinds of inexhaustible manifestations of the joy of all sentient beings, etc. This is about the Dharma vessel. Tenth, the great vows of the manifested Buddha are used as clouds, such as ten kinds of manifestations of the vows of all Buddhas, etc. This is about responding to opportunities. Each of these is explained using ten doors to show the endlessness. The above ten meanings, each contains all Dharmas, arising from conditions without obstruction, that is the meaning.

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故或人或法或理或事或境或行或依或正或因或果。此中一一供具皆云滿虛空者。明稱本性空集而不雜如緣起性也。是故真理妙行可即事而成。雲華寶等事可即理而為法。此約別教思之。第二結中。一結土。二主。三伴。四供。五座。第二現德用。次第座者緣起無礙集而不雜也。于中二。先明德體無礙。后唸唸下妙用勝益。前中通用中初句總有六重無礙。並倍倍多前。一身光無礙。二光人無礙。三人法無礙。四塵剎無礙。五依正無礙。六化用無礙。如一念中於一世界化一佛剎塵數眾生。即此念中於一切世界亦如是化。一念既爾。餘一切念悉皆然也。如一剎中現此盡念三世諸佛。餘一切剎各別所現亦如是也。如一塵中有此一切現佛之剎。餘一切塵各別亦爾。如一菩薩法門遍此一切現剎塵道。餘一切菩薩法別遍亦爾。如一光出此一切遍塵菩薩。餘一切光別出亦爾。如一毛孔放此一切出菩薩光。餘一切毛別出亦爾。上來總辨一菩薩身中事。如一菩薩一切亦爾。如主伴亦然。是則重重無盡非心言能及。此是一乘法界法爾緣起實德非變化也。此等並是普賢位德。菩薩既爾。佛果德用非此能比。可準思通。二用益中三。初標所化眾二以夢下明能化法。三於一念下辨化益。能化中十句。初九別辨。后一總結。九中一夢自在者即實即空故

【現代漢語翻譯】 現代漢語譯本 因此，無論是人、法、理、事、境、行、依、正、因、果，這其中每一件供養之物都說是充滿虛空，是爲了說明本性空寂，聚集而不混雜，如同緣起性一樣。所以，真正的道理和微妙的修行可以即事而成。云、華、寶等事物可以即理而為法。這是從別教的角度來思考的。 第二部分是總結。一總結國土，二總結主尊，三總結眷屬，四總結供養，五總結座位。第二部分展現德用。次第的座位，是緣起無礙，聚集而不混雜。其中分為兩部分。首先說明德體無礙，然後從『唸唸』開始說明妙用和殊勝利益。前面一部分通用，第一句總共有六重無礙，並且倍倍多於前面。一身光無礙，二光人無礙，三人法無礙，四塵剎無礙，五依正無礙，六化用無礙。例如，在一念之中，在一個世界化現一個佛剎塵數那麼多的眾生，那麼就在這一念之中，在一切世界也這樣化現。一念既然如此，其餘一切念頭都這樣。 例如，在一個剎土中顯現了盡念三世諸佛，其餘一切剎土各自所顯現的也是這樣。例如，一粒微塵中包含了所有顯現佛的剎土，其餘一切微塵各自也這樣。例如，一個菩薩的法門遍佈所有顯現剎土的微塵之道，其餘一切菩薩的法門也各自遍佈。例如，一道光芒照耀所有遍佈微塵的菩薩，其餘一切光芒也各自照耀。例如，一個毛孔放出所有照耀菩薩的光芒，其餘一切毛孔也各自放出。上面總共辨析了一個菩薩身中的事，如同一個菩薩一樣，一切菩薩也是這樣。如同主尊和眷屬一樣也是這樣。這就是重重無盡，不是心和語言能夠達到的。這是一乘法界法爾如是的緣起實德，不是變化出來的。這些都是普賢菩薩的位德。菩薩既然如此，佛果的德用就不是這些能夠比擬的，可以參照思考領會。 第二部分是利益，分為三部分。首先標明所化眾生，其次從『以夢』開始說明能化之法，最後從『於一念』開始辨析化益。能化之法有十句。前面九句分別辨析，後面一句總結。九句中，一夢自在，即是實即是空。

【English Translation】 English version Therefore, whether it be person (ren), dharma (fa), principle (li), event (shi), environment (jing), practice (xing), reliance (yi), correctness (zheng), cause (yin), or effect (guo), each and every offering among these is said to fill the void, in order to clarify that the fundamental nature is empty and still, gathering without mixing, just like the nature of dependent origination (yuanqi xing). Therefore, true principles and wonderful practices can be accomplished through immediate events. Clouds, flowers, treasures, and other things can be taken as dharma through principle. This is considered from the perspective of the Separate Teaching (biejiao). The second part is the conclusion. First, conclude the land (tu); second, the main deity (zhu); third, the retinue (ban); fourth, the offerings (gong); and fifth, the seat (zuo). The second part demonstrates virtuous functions (deyong). The sequential seats are the unobstructed dependent origination, gathering without mixing. Among them, there are two parts. First, explain the unobstructed virtuous essence (dete), and then, starting from 'moment to moment (niannian),' explain the wonderful functions and supreme benefits. The previous part is universal, and the first sentence has a total of sixfold unobstructedness, and it is many times more than before. First, the unobstructedness of the body's light (shenguang wu'ai); second, the unobstructedness of the light and people (guangren wu'ai); third, the unobstructedness of people and dharma (renfa wu'ai); fourth, the unobstructedness of dust and lands (chensha wu'ai); fifth, the unobstructedness of support and correctness (yizheng wu'ai); and sixth, the unobstructedness of transformation and function (huayong wu'ai). For example, in one thought, in one world, transforming a number of beings equal to the dust of a Buddha-land (focha), then in this thought, in all worlds, it is also transformed in this way. Since one thought is like this, all other thoughts are like this. For example, in one land (cha), all Buddhas of the past, present, and future are manifested, and in all other lands, what is manifested separately is also like this. For example, in one dust particle, there are all the lands where Buddhas are manifested, and in all other dust particles, it is also like this separately. For example, one Bodhisattva's (Pusa) dharma door pervades all the paths of dust particles in the manifested lands, and all other Bodhisattvas' dharma doors also pervade separately. For example, one ray of light shines on all Bodhisattvas pervading the dust, and all other rays of light also shine separately. For example, one pore emits all the light shining on Bodhisattvas, and all other pores also emit separately. The above generally distinguishes the matters within one Bodhisattva's body, and just like one Bodhisattva, all Bodhisattvas are also like this. Just like the main deity and retinue are also like this. This is endless layers upon layers, which cannot be reached by mind and language. This is the real virtue of the spontaneous dependent origination of the One Vehicle Dharma Realm (Yicheng Fajie), not a transformation. These are all the virtues of the position of Samantabhadra (Puxian). Since Bodhisattvas are like this, the virtues and functions of the Buddha-fruit (Foguo) cannot be compared to these, and one can contemplate and understand accordingly. The second part is the benefit, divided into three parts. First, indicate the beings to be transformed; second, starting from 'with dreams (yi meng),' explain the transforming dharma; and finally, starting from 'in one thought (yu yi nian),' distinguish the benefit of transformation. There are ten sentences for the transforming dharma. The first nine sentences distinguish separately, and the last sentence summarizes. Among the nine sentences, one is the freedom of dreams, which is both real and empty.

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。一念現多法故。二凈故化故。三教義故。四顯勝神通令歸依故。怖令入法故。動相歸真故。五願力攝生故。六深音性離故染音凈用故。顯凈音普收故。七圓音普降故。如法界頭口等。八體用驚機故。九建圓因故。三蒙益中有六故。釋有四重。以文含多勢故。一令離重苦。二堪成出世器。三令得二乘解脫果向十位。此大乘中二乘非愚法也。又小乘中五停心觀前在邪定。依成實𤏙頂已上悉名正定。永不退故。依毗曇忍心已上方得不退。若依地論見道已上方名正定。故彼云正位正定者見道已上方是正位。言不定者此二中間名不定也。四入大乘三賢位。五證十地。六成佛果。此約同教。又初三同前。四入初教。五入終教。六入頓教。此約病盡處說三。又初人天。次二小乘。四是漸教。五頓。六圓。此約果顯圓說四。又初人天。次三三乘。后二一乘。因果分二也。此上並是一念中益。餘一切念準之。頌中十偈。初五總嘆菩薩德。后五頌前法門。初中前三明自分德。一自利。二化他。三得法。后二勝進。一外益。二內圓。后五中。一現法。二動剎。三身嚴。四入劫。五說法。此等並是上毛孔中事。頌文巧略故也。

第二光示法主分中二。初此界。后結通。前亦二。初示主是教義源故。二于彼下示法是教義相故。初中四。初

明光意。言無邊佛境者有三意。一令知所說法故。二即是普賢故。三顯佛非不能說故。二顯光名相中二。先明光相。眉間表中道一乘法也。白毫表無流證道白凈法也。又白為眾色本故。表此一乘為諸教源也。又毫者是長毛也。又是毫毛也。依觀佛三昧海經云。太子時舒長五尺。樹下長一丈四尺五寸。成佛已放之長一丈五尺。圓卷如秋滿月。分明皎凈珂雪寶色光體也。燈明光用也。又理可貴故名寶色。智普照故名燈明。境智遍益故名云也。又如未尼同諸色故。二立光名為顯因人故名菩薩也。三辨光勝用中。一事故遍故廣故。二理故正故深故。三辨說因故由大願力方有說也。四顯法門故令眾知法從普賢門中出故。上文既不云別照普賢。何故乃云顯現示眾者。以上所照即是普賢故。四攝用歸本中。毫出足入者。表上法可以傳下。傳下不失本故還入也。眉間足下處別。何故言還者。顯上下無二故。又毫光照普賢明果乘因。還從足下入者明因成果也。第二示法中二。初辨蓮華是所詮義也。二顯勝音是能詮教也。坐華者稱義施教也。初中一句總。于彼者場地也。又是相輪也。蓮華者開敷故。出三乘水故。不染故。微妙故。眾聖蜂所採證故。二寶莖者可貴故。堅固故。三藏者含攝故。出生故。具德故。四葉者覆蓋故。以廣大甚深故遍

【現代漢語翻譯】 現代漢語譯本 明光意（Mingguangyi，闡釋光明意義）。言說無邊佛境有三重含義：一是讓人知道所說的法；二是這本身就是普賢（Puxian，象徵菩薩的願行）；三是彰顯佛並非不能說。二，在闡釋光的名相中分為兩部分。首先闡明光的相狀。眉間白毫（baimei jian baihao，佛像眉間的一束白毛，被認為是佛的三十二相之一）象徵著中道一乘法（zhongdao yicheng fa，佛教的最高教義）。白毫象徵著無漏證道的清凈法。而且，白色是眾色的根本，因此象徵著這一乘法是諸教的源頭。此外，毫是長毛，也是細毛。依據《觀佛三昧海經》（Guanfo Sanmei Haijing）所說，太子時舒展長五尺，樹下長一丈四尺五寸，成佛後放出長一丈五尺，圓卷如秋天的滿月，分明皎潔，如珂雪般寶色光體。燈明（dengming，燈的光明）是光的作用。又因為理可貴，所以名為寶色（baose，珍貴的顏色）。智慧普照，所以名為燈明（dengming，燈的光明）。境智普遍利益，所以名為云（yun，雲彩）。又如未尼（weini，一種寶石）與諸色相同。二，建立光的名號是爲了彰顯因人，所以名為菩薩（Pusa，覺悟的有情）。三，辨別光殊勝的作用。一，因為事故而普遍，因為普遍而廣大。二，因為理而正，因為正而深。三，辨別說法的因由，因為有大願力才能說法。四，彰顯法門，讓人知道法是從普賢門中出來的。上文既然沒有說單獨照耀普賢，為什麼又說顯現示眾呢？因為以上所照耀的就是普賢。四，攝用歸本。毫出足入，表示上法可以傳下，傳下不失其本，所以還入。眉間和足下處不同，為什麼說還呢？彰顯上下沒有二致。又毫光照耀普賢，闡明果乘因。還從足下入，闡明因成果。第二，展示法中分為兩部分。首先辨別蓮華（lianhua，蓮花）是所詮釋的意義。二，彰顯勝音是能詮釋的教義。坐于蓮華之上，是稱義施教。第一部分，一句總括。于彼，是場地，也是相輪（xianglun，佛像上的輪狀裝飾）。蓮華，是因為開敷，出於三乘水，不被污染，微妙，眾聖蜂所採證。二，寶莖，是因為可貴，堅固。三，藏，是因為含攝，出生，具德。四，葉，是因為覆蓋，以廣大甚深而遍及。

【English Translation】 English version Mingguangyi (明光意, Elucidating the Meaning of Light). To speak of the boundless Buddha-realm has three meanings: first, to let people know the Dharma being spoken; second, this itself is Samantabhadra (普賢, Puxian, symbolizing the vows and practices of a Bodhisattva); third, to reveal that the Buddha is not incapable of speaking. Second, in explaining the names and characteristics of light, there are two parts. First, clarify the characteristics of light. The white hair between the eyebrows (眉間白毫, baimei jian baihao, a tuft of white hair between the eyebrows of a Buddha image, considered one of the thirty-two marks of a Buddha) symbolizes the Middle Way One Vehicle Dharma (中道一乘法, zhongdao yicheng fa, the highest doctrine of Buddhism). The white hair symbolizes the pure Dharma of non-outflow enlightenment. Moreover, white is the root of all colors, thus symbolizing that this One Vehicle is the source of all teachings. Furthermore, 'hao' is long hair, and also fine hair. According to the Guanfo Sanmei Haijing (觀佛三昧海經, Sutra on the Ocean of Samadhi Visualizing the Buddha), when he was a prince, it stretched five feet long; under the tree, it was one zhang four chi five cun long; after becoming a Buddha, it emitted a length of one zhang five chi, round and curled like the full moon in autumn, clear and bright, like a treasure-colored light body of snow-white purity. Dengming (燈明, dengming, the light of a lamp) is the function of light. Moreover, because the principle is precious, it is called treasure color (寶色, baose, precious color). Because wisdom illuminates universally, it is called Dengming (燈明, dengming, the light of a lamp). Because the realm of wisdom universally benefits, it is called cloud (云, yun, cloud). It is also like a weini (未尼, weini, a type of gemstone) being the same as all colors. Second, establishing the name of light is to reveal the cause of the person, so it is called Bodhisattva (菩薩, Pusa, an enlightened being). Third, distinguishing the superior function of light. First, because of the event, it is universal; because it is universal, it is vast. Second, because of the principle, it is correct; because it is correct, it is profound. Third, distinguishing the cause of speaking, because only with great vows can one speak. Fourth, revealing the Dharma gate, letting people know that the Dharma comes from the gate of Samantabhadra. Since the above text does not say that it illuminates Samantabhadra separately, why does it say 'manifesting and showing the assembly'? Because what is illuminated above is Samantabhadra. Fourth, gathering the function back to the origin. The hair goes out and enters the feet, indicating that the upper Dharma can be transmitted downwards, and transmitting downwards does not lose its origin, so it returns. The space between the eyebrows and the soles of the feet are different, so why say 'returns'? It reveals that there is no difference between above and below. Moreover, the light of the hair illuminates Samantabhadra, clarifying the cause of the fruit vehicle. Returning from under the feet clarifies the cause becoming the fruit. Second, showing the Dharma is divided into two parts. First, distinguish that the lotus flower (蓮華, lianhua, lotus flower) is the meaning being explained. Second, reveal that the superior sound is the doctrine that can explain. Sitting on the lotus flower is teaching according to the meaning. In the first part, one sentence summarizes. 'Yu bi' (于彼, yu bi, 'at that place') is the site, and also the wheel of characteristics (相輪, xianglun, wheel-like decoration on a Buddha image). The lotus flower is because it blooms, comes from the water of the Three Vehicles, is not stained, is subtle, and is certified by the bees of the many sages. Second, the treasure stem is because it is precious and firm. Third, the treasury is because it contains, gives birth to, and possesses virtues. Fourth, the leaves are because they cover, and are pervasive with great vastness and depth.

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法界也。五香須者氛氳眷屬故。六閻浮檀金是寶中之上故。金是貴相顯著故。臺是高出故。七結也。此等並法門也。若約三乘托此事別表法。然彼事非即法。若此一乘即彼事是此法。仍有事顯現也。二顯能詮中二。初標體。二偈頌明說相。前中三。先舉教從佛眉間出者表依證起說故。教從佛出故。如勝流法界。又論云從最清凈法界所流法也。出菩薩者為被因人故。諸法是所詮。勝音是能詮。論云。契經以文義為體也。若依一乘看此菩薩即名見教體。人法無礙故顯教圓。故具主伴也。順理故敬繞也。二明稱義故坐檯須也。三由稱義故。令教誠實故嘆德也。德中四句。一下愜群機。二上順佛境。三窮茲義海。四令歸佛果。二說相中二。初勝音明教體殊勝。二炎光明教威勝用。初中三頌。一明一佛遍法界而在道樹。二多各遍法界之佛同坐一毛孔。三如一毛一切亦爾各具主伴。此三如是漸次增廣也。又釋。初一明舍那身滿法界。后二明毛孔中現無量三世間重重無盡也。二教威中師子者有三種。一不畏義理深故光照也。二不畏不益故炎燒惑也。三不畏異學不降故奮迅也。同是教故亦名音也。

頌中初明法輪義。后釋文。前中轉法輪義略作十門。一釋名。二辯體。三種類。四轉相。五分齊。六轉處。七轉時。八轉人。九轉機

【現代漢語翻譯】 現代漢語譯本：法界（Dharmadhatu）也是如此。五種香氣和花須象徵著興盛的眷屬。六種閻浮檀金（Jambudvipa gold）是寶物中的上品，黃金象徵著高貴和顯著的品相，蓮臺象徵著高出塵世。七重圍繞，這些都像征著佛法法門。如果按照三乘（Triyana）的觀點，這些事物分別代表不同的佛法。然而，這些事物並非就是佛法本身。如果按照一乘（Ekayana）的觀點，這些事物就是佛法，並且事物本身也顯現出佛法。 接下來闡釋能詮（that which expresses）的兩個方面。首先標明其本體，然後用偈頌來闡明其相狀。在第一點中，又分為三點。首先，佛陀眉間放光說法，這表明佛法是依據證悟而產生的。佛法從佛陀處流出，如同殊勝的法界。論中說，佛法是從最清凈的法界流出的。從菩薩處流出，是爲了度化因地的眾生。諸法是所詮（that which is expressed），殊勝的音聲是能詮。論中說，契經（Sutra）以文句和義理為本體。如果按照一乘的觀點來看，這位菩薩就名為見教體（seeing the body of the teaching），因為人與法之間沒有障礙，這表明教法是圓滿的，因此具備主伴關係。順應真理，所以恭敬圍繞。 第二點闡明稱義（accordance with meaning），所以有蓮臺和花須。第三點因為稱義，所以使教法真實，因此讚歎其功德。功德分為四句：第一句，下能契合各種根機；第二句，上能順應佛的境界；第三句，窮盡這義理的海洋；第四句，使眾生歸於佛果。接下來闡明相狀，分為兩點。首先，殊勝的音聲闡明教法的本體殊勝；其次，火焰光明闡明教法的威德和作用。在第一點中，有三頌。第一頌，闡明一佛遍滿法界，並且在菩提樹下；第二頌，眾多遍滿法界的佛，共同坐於一個毛孔之中；第三頌，如同一個毛孔一樣，一切毛孔也都是如此，各自具備主伴關係。這三點是這樣逐漸增廣的。另一種解釋是，第一頌闡明毗盧遮那佛（Vairocana Buddha）的身滿法界；后兩頌闡明毛孔中顯現無量三世間，重重無盡。 在教法的威德中，獅子有三種含義：第一，不畏懼義理深奧，所以放出光明；第二，不畏懼無益，所以用火焰燒盡迷惑；第三，不畏懼異端邪說，不屈服，所以奮迅。因為都是教法，所以也名為音聲。 頌文中，首先闡明法輪（Dharmachakra）的含義，然後解釋經文。在前面，將轉法輪的含義簡略地分為十個方面：第一，解釋名稱；第二，辨別本體；第三，區分種類；第四，闡述轉動的方式；第五，劃分界限；第六，轉動之處；第七，轉動的時間；第八，轉動的人；第九，轉動的根機。

【English Translation】 English version: Also the Dharmadhatu (法界). The five fragrant stamens signify flourishing retinue. The six Jambudvipa gold (閻浮檀金) is the best among treasures, gold signifies noble and prominent characteristics, and the platform signifies being elevated. The sevenfold encirclement, all these signify the Dharma gates. If viewed from the perspective of the Three Vehicles (三乘), these things separately represent different Dharmas. However, these things are not the Dharma itself. If viewed from the perspective of the One Vehicle (一乘), these things are the Dharma, and the things themselves also manifest the Dharma. Next, explain the two aspects of that which expresses (能詮). First, indicate its substance, and then use verses to clarify its characteristics. In the first point, it is further divided into three points. First, the Buddha emits light from between his eyebrows to speak the Dharma, which indicates that the Dharma arises based on enlightenment. The Dharma flows from the Buddha, like the supreme Dharmadhatu. The treatise says that the Dharma flows from the purest Dharmadhatu. It flows from the Bodhisattva to transform sentient beings in the causal stage. All Dharmas are that which is expressed (所詮), and the supreme sound is that which expresses. The treatise says that the Sutra (契經) takes sentences and meanings as its substance. If viewed from the perspective of the One Vehicle, this Bodhisattva is named 'seeing the body of the teaching' (見教體), because there is no obstacle between person and Dharma, which indicates that the teaching is complete, therefore possessing the relationship of host and companions. In accordance with the truth, therefore respectfully encircling. The second point clarifies 'accordance with meaning' (稱義), therefore there is the lotus platform and stamens. The third point, because of 'accordance with meaning', makes the teaching truthful, therefore praising its merits. The merits are divided into four sentences: the first sentence, below, can accord with various capacities; the second sentence, above, can accord with the Buddha's realm; the third sentence, exhaustively explores this ocean of meaning; the fourth sentence, enables sentient beings to return to the Buddha fruit. Next, clarify the characteristics, divided into two points. First, the supreme sound clarifies the supreme substance of the teaching; second, the flaming light clarifies the power and function of the teaching. In the first point, there are three verses. The first verse clarifies that one Buddha pervades the Dharmadhatu and is under the Bodhi tree; the second verse, many Buddhas pervading the Dharmadhatu, sit together in one pore; the third verse, like one pore, all pores are also like this, each possessing the relationship of host and companions. These three points are gradually expanded in this way. Another explanation is that the first verse clarifies that the body of Vairocana Buddha (毗盧遮那佛) fills the Dharmadhatu; the latter two verses clarify that countless three world realms appear in the pores, endlessly. In the power of the teaching, the lion has three meanings: first, not fearing the profoundness of the meaning, therefore emitting light; second, not fearing uselessness, therefore burning away delusion with flames; third, not fearing heterodox views, not yielding, therefore vigorously shaking. Because they are all teachings, they are also named sound. In the verse, first clarify the meaning of the Dharma wheel (法輪), and then explain the text. In the preceding, the meaning of turning the Dharma wheel is briefly divided into ten aspects: first, explaining the name; second, distinguishing the substance; third, differentiating the types; fourth, elaborating the manner of turning; fifth, dividing the boundaries; sixth, the place of turning; seventh, the time of turning; eighth, the person turning; ninth, the capacity of turning.

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。十諸門。

一釋名者。法是軌持義通有四種。謂教理行果。輪是所成義。亦有四。一圓滿義以離缺減故。二是具德義以轂輻輞等悉皆具故。三有用義謂摧輾惑障故。四轉動義謂從此向彼即從佛至眾生故。亦從彼向此即從眾生至佛果故。法即是輪。持業釋。又輪是喻。況如聖王輪寶即法之輪故。依主釋。

二體性者。通論教等四法為性。克性唯八正道為性。以戒為轂。謂正語正業正命。以慧為輻。謂正見正思惟。以定為輞。謂正定。余正念正精進為莊飾成輪。此約小乘。初教亦同。又唯以無分別智為法輪體。又唯真理為性。此約終教。或理智俱泯。教果亦亡。離言絕慮。為法輪體。此約頓教。或通攝無盡法界。謂人法教義等一切自在法門海併爲法輪體。如帝網重重具足主伴等。此約圓教。亦即攝前諸位。此中皆具約同教也。

三種類者有三。初小乘四諦之下各有四義。謂苦空無常無我此四苦諦。因集有緣此四集諦。滅止妙離此四滅諦。道如跡乘此四道諦。此上十六約所知諦。若約能知亦各有四。謂眼智明覺。眼謂總觀苦等。智謂別觀過去苦等。明謂別觀未來苦等。覺謂別觀現在苦等。是故四諦各四故成十六。新大毗婆娑論第七十九云。眼者謂法智忍。智者謂諸法智。明者謂類智忍。覺者謂諸類智。

【現代漢語翻譯】 現代漢語譯本

十諸門。

一、釋名：『法』是軌範和保持的意思，通常有四種，即教、理、行、果。『輪』是所成就的意思，也有四種：一是圓滿義，因為它遠離缺陷和減少；二是具德義，因為它具備轂、輻、輞等所有組成部分；三是有用義，因為它能摧毀和碾壓迷惑和障礙；四是轉動義，即從這裡到那裡，也就是從佛到眾生；也從那裡到這裡，也就是從眾生到佛果。『法』就是『輪』，這是持業釋。另外，『輪』是一種比喻，比如聖王的輪寶就是法的輪，這是依主釋。

二、體性：通俗地說，教、理、行、果四法是其體性。嚴格地說，只有八正道是其體性。以戒為轂，即正語、正業、正命；以慧為輻，即正見、正思惟；以定為輞，即正定。其餘的正念、正精進作為莊嚴和構成輪。這是從小乘的角度來說的，初期的教義也相同。另外，只有無分別智是法輪的體性。或者只有真理是其體性，這是從終教的角度來說的。或者理智都泯滅，教和果也消失，離開言語和思慮，作為法輪的體性，這是從頓教的角度來說的。或者總括無盡的法界，即人、法、教義等一切自在的法門海，都作為法輪的體性，就像帝釋天的網一樣重重疊疊，具足主伴等關係，這是從圓教的角度來說的。這也包含了前面的各個層次，這裡都具備，是約同教而言的。

三、種類：有三種。首先是小乘的四諦，每個諦下各有四種意義。即苦、空、無常、無我，這是苦諦的四種意義；因、集、有、緣，這是集諦的四種意義；滅、止、妙、離，這是滅諦的四種意義；道、如、跡、乘，這是道諦的四種意義。以上十六種是關於所知之諦。如果從能知之諦來說，也各有四種，即眼、智、明、覺。『眼』是指總觀苦等；『智』是指分別觀察過去的苦等；『明』是指分別觀察未來的苦等；『覺』是指分別觀察現在的苦等。因此，四諦各有四種意義，所以共有十六種。《新大毗婆娑論》第七十九卷說：『眼』是指法智忍；『智』是指諸法智；『明』是指類智忍；『覺』是指諸類智。

【English Translation】 English version

Ten Gates.

1. Explanation of the Name: 'Dharma' means to regulate and maintain, generally having four aspects: teaching (教, jiào), principle (理, lǐ), practice (行, xíng), and result (果, guǒ). 'Wheel' signifies accomplishment, also having four aspects: first, completeness, as it is free from defects and deficiencies; second, possessing virtues, as it contains all components like the hub, spokes, and rim; third, usefulness, as it can destroy and crush delusion and obstacles; fourth, movement, meaning from here to there, i.e., from Buddha to sentient beings, and also from there to here, i.e., from sentient beings to the fruit of Buddhahood. 'Dharma' is 'Wheel,' which is a possessive compound. Furthermore, 'Wheel' is a metaphor, like the wheel treasure of a holy king, which is the wheel of Dharma, a dependent compound.

2. Nature: Generally speaking, the four Dharmas of teaching, principle, practice, and result are its nature. Strictly speaking, only the Eightfold Noble Path is its nature. Taking precepts (戒, jiè) as the hub, namely Right Speech, Right Action, and Right Livelihood; taking wisdom (慧, huì) as the spokes, namely Right View and Right Thought; taking concentration (定, dìng) as the rim, namely Right Concentration. The remaining Right Mindfulness and Right Effort serve as adornments and complete the wheel. This is from the perspective of the Small Vehicle (小乘, xiǎoshèng), and the initial teachings are the same. Moreover, only non-discriminating wisdom (無分別智, wú fēnbié zhì) is the substance of the Dharma wheel. Or only truth (真理, zhēnlǐ) is its nature, which is from the perspective of the Final Teaching (終教, zhōngjiào). Or both principle and wisdom are extinguished, and teaching and result also disappear, transcending words and thoughts, serving as the substance of the Dharma wheel, which is from the perspective of the Sudden Teaching (頓教, dùnjiào). Or encompassing the endless Dharma realm, i.e., all free Dharma gates like beings, Dharma, teachings, and meanings, all serve as the substance of the Dharma wheel, like Indra's net, layer upon layer, fully possessing the relationship of host and guest, which is from the perspective of the Perfect Teaching (圓教, yuánjiào). This also includes the previous levels, all of which are present here, referring to the Common Teaching (同教, tóngjiào).

3. Categories: There are three types. First, in the Four Noble Truths (四諦, sìdì) of the Small Vehicle, each truth has four meanings. Namely, suffering (苦, kǔ), emptiness (空, kōng), impermanence (無常, wúcháng), and non-self (無我, wúwǒ), these are the four meanings of the Truth of Suffering; cause (因, yīn), accumulation (集, jí), existence (有, yǒu), and condition (緣, yuán), these are the four meanings of the Truth of Accumulation; cessation (滅, miè), stopping (止, zhǐ), subtlety (妙, miào), and detachment (離, lí), these are the four meanings of the Truth of Cessation; path (道, dào), suchness (如, rú), trace (跡, jì), and vehicle (乘, chéng), these are the four meanings of the Truth of the Path. The above sixteen are about the truths to be known. If from the perspective of the truths that can be known, each also has four, namely eye (眼, yǎn), wisdom (智, zhì), clarity (明, míng), and awareness (覺, jué). 'Eye' refers to the general observation of suffering, etc.; 'Wisdom' refers to the separate observation of past suffering, etc.; 'Clarity' refers to the separate observation of future suffering, etc.; 'Awareness' refers to the separate observation of present suffering, etc. Therefore, each of the Four Noble Truths has four meanings, so there are sixteen in total. The 79th fascicle of the New Great Vibhasa Shastra says: 'Eye' refers to Dharma-wisdom-patience; 'Wisdom' refers to the wisdom of all Dharmas; 'Clarity' refers to category-wisdom-patience; 'Awareness' refers to the wisdom of all categories.

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又眼是觀見義。智是決斷義。明是照了義。覺是警察義。三轉十六成四十八行法輪。此約小乘。如毗婆沙論具說。二明三乘中法輪。然有三義。一同小乘三轉四諦通益三機。如密跡經辨。此則說四諦而具三乘。又三轉即空常凈。維摩經云。三轉法輪于大千。其輪本來常清凈。此之謂也。此約初教。二唯說大乘亦通三根得大小果。如諸大乘經中所說。或分相開三。如轉照持等三種法輪。或合為一。謂唯一實諦。上約終教。三離言法輪無轉不轉。非四三一。不可說故。此約頓教。三一乘法輪準下文有十諦差別。謂說誠諦等諦各十行。謂具足清凈四無畏等。是故總有一百行法輪。準下文亦有十輪。謂過去願力故等。即十轉百行為千法輪。並尋下文應廣具顯。何以皆言十者。為顯無盡故。此則無盡法界為大法輪海。常轉無休息也。

四轉相者。小乘三轉有二。一為自轉。初轉在見道名印相轉。次轉在修道名應作轉。後轉在無學道名已作轉。二為他轉。初名示相轉。謂此是苦等令陳如等入于見道。次名勸知轉。謂苦應知集應斷滅應證道應修。令彼入修道。后名引證轉。謂苦我已知乃至道我已修。令彼入無學道。若三乘法輪二。同前說。但義理差別。約菩薩人者。準大品等經既言鹿園轉法輪時無量眾生髮菩提心等無量菩薩得

【現代漢語翻譯】 現代漢語譯本：再說，『眼』（Eye）是觀見之義，『智』（Wisdom）是決斷之義，『明』（Clarity）是照了之義，『覺』（Awareness）是警察之義。三轉十六行成就四十八行法輪。這是從小乘的角度來說的，詳細的解釋可以參考《毗婆沙論》。 第二，闡明三乘中的法輪。這裡有三重含義：第一重，與小乘相同，三轉四諦，普遍利益上中下三等根器的人。如《密跡經》所辨析的，這是在宣說四諦的同時，也包含了三乘的教義。又，三轉即是空、常、凈。《維摩經》說：『三轉法輪于大千，其輪本來常清凈。』說的就是這個意思。這是從初教的角度來說的。第二重，僅僅宣說大乘，但也能使上中下三等根器的人獲得大乘和小乘的果位。如諸大乘經典中所說的。或者可以分為相、開、持等三種法輪，或者合而爲一，即唯一的真實諦。這是從終教的角度來說的。第三重，離言法輪，沒有轉與不轉之說，既不是四，也不是三，也不是一，因為它是不可言說的。這是從頓教的角度來說的。 第三，一乘法輪，按照下文，有十諦的差別，即宣說誠諦等十種諦，每種諦各有十行，即具足清凈四無畏等。因此，總共有一百行法輪。按照下文，也有十輪，即過去願力等。也就是十轉百行，成為千法輪。詳細的解釋應該參考下文。為什麼都說是『十』呢？是爲了顯示無盡的緣故。這就是以無盡的法界作為大法輪海，恒常運轉，沒有休息。 第四，關於轉相。小乘的三轉有二：一是為自轉，初轉在見道位，名為印相轉；次轉在修道位，名為應作轉；後轉在無學道位，名為已作轉。二是為他轉，初名示相轉，即『此是苦』等，令陳如等進入見道；次名勸知轉，即『苦應知，集應斷，滅應證，道應修』，令他們進入修道；后名引證轉，即『苦我已知，乃至道我已修』，令他們進入無學道。如果說是三乘法輪，則與前面所說的相同，只是義理上有差別。從菩薩的角度來說，按照《大品般若經》等經典所說，在鹿野苑轉法輪時，無量眾生髮菩提心，無量菩薩得...

【English Translation】 English version: Furthermore, 'Eye' means the meaning of seeing. 'Wisdom' means the meaning of decisive judgment. 'Clarity' means the meaning of illumination. 'Awareness' means the meaning of policing. The three turnings and sixteen aspects accomplish the forty-eight aspects of the Dharma wheel. This is from the perspective of the Hinayana, as explained in detail in the Vibhasa Sastra. Secondly, clarifying the Dharma wheel in the Three Vehicles. There are three meanings here: The first meaning is the same as the Hinayana, with the three turnings of the Four Noble Truths, universally benefiting beings of superior, middling, and inferior capacities. As analyzed in the Secret Traces Sutra, this is expounding the Four Noble Truths while also encompassing the teachings of the Three Vehicles. Moreover, the three turnings are emptiness, permanence, and purity. The Vimalakirti Sutra says, 'The three turnings of the Dharma wheel throughout the great thousand worlds, its wheel is originally always pure.' This is what it means. This is from the perspective of the initial teaching. The second meaning is solely expounding the Mahayana, but it can also enable beings of superior, middling, and inferior capacities to attain the fruits of both the Mahayana and Hinayana. As described in the various Mahayana sutras. Or it can be divided into three types of Dharma wheels, such as aspect, opening, and upholding, or combined into one, which is the one true reality. This is from the perspective of the final teaching. The third meaning is the Dharma wheel beyond words, with no turning or non-turning, neither four, nor three, nor one, because it is inexpressible. This is from the perspective of the sudden teaching. Thirdly, the One Vehicle Dharma wheel, according to the following text, has ten distinctions of truths, that is, expounding the ten truths such as the Truth of Sincerity, each truth having ten aspects, that is, possessing complete purity, the four fearlessnesses, and so on. Therefore, there are a total of one hundred aspects of the Dharma wheel. According to the following text, there are also ten wheels, that is, the power of past vows, and so on. That is, ten turnings and one hundred aspects become a thousand Dharma wheels. A detailed explanation should refer to the following text. Why are they all said to be 'ten'? It is to show the reason for endlessness. This is using the endless Dharma realm as the great Dharma wheel sea, constantly turning without rest. Fourthly, regarding the characteristics of turning. The three turnings of the Hinayana have two aspects: One is turning for oneself, the initial turning is in the path of seeing, called the turning of the mark aspect; the second turning is in the path of cultivation, called the turning of what should be done; the final turning is in the path of no more learning, called the turning of what has already been done. The second is turning for others, the initial one is called the turning of showing the aspect, that is, 'This is suffering,' and so on, causing Kondanna and others to enter the path of seeing; the second is called the turning of urging to know, that is, 'Suffering should be known, accumulation should be cut off, cessation should be realized, the path should be cultivated,' causing them to enter the path of cultivation; the final one is called the turning of citing evidence, that is, 'Suffering I have already known, and so on, the path I have already cultivated,' causing them to enter the path of no more learning. If it is said to be the Dharma wheel of the Three Vehicles, then it is the same as what was said before, only the meaning and principles are different. From the perspective of Bodhisattvas, according to the Perfection of Wisdom Sutra and other sutras, when the Dharma wheel was turned in Deer Park, countless beings aroused the Bodhi mind, countless Bodhisattvas attained...

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初地等無量一生菩薩一時成佛。此亦應同彼三轉。是通非別。不可別配。若依一乘轉無盡稱法界法輪。與所被機同一法界無二無別。法爾常恒無新辯益之謂也。

五明法輪分齊者。若小乘中有一義。佛說四諦苦無常等語音入法輪攝。如問阿難天雨等如是世語皆非法輪。若三乘中佛一切語及身威儀皆入法輪。以無不益生故。維摩經云。諸佛威儀進止無非佛事。以此準之。若一乘中通三世間俱入法輪。一切眾生語言音聲亦入法輪。國土法輪如剎說等準之。

六轉處者。小乘唯一娑婆百億鹿園等處。三乘或一百億或千百億或如恒沙為一佛化境。一乘遍通樹形等界乃至華藏猶如帝網重重主伴。經云。此是盧舍那佛常轉法輪處。

七轉時者。小乘三乘或二七日或三七日。復或六七日或七七日或八七日或五十七日或一年等。此並以是末教隨機見聞異耳。亦無前後相攝等事。一乘本教要在初時第二七日。更無異說。仍攝前後各無量劫。唸唸無間。一一念中亦各攝彼前後際劫。亦如帝網重重無盡。九世十世之所轉也。

八轉人者。先主后伴。小乘主謂釋迦生身及化身佛。聲聞弟子為伴三乘主即三身佛。聲聞菩薩為伴。謂舍利弗等。一乘主謂盧舍那十身。普賢等菩薩為伴。亦如帝網重重現準之。

九轉機

【現代漢語翻譯】 現代漢語譯本： 初地（菩薩修行階位的第一階段）等無量一生補處菩薩（指下一生將成佛的菩薩）同時成佛。這種情況也應該與之前所說的三轉法輪相同，是普遍適用的，而不是個別的，不可以單獨分配。如果依據一乘（佛教的最高教義）來轉無盡的、與法界（宇宙萬物所存在的空間）相符的法輪，那麼說法者與聽法者的根機是同一法界，沒有差異和區別。這是自然而然、永恒不變的，沒有什麼新的辯論和增益可言。

五、明法輪的範圍：如果按照小乘（早期佛教）的觀點，有一種說法是佛陀所說的四諦（苦、集、滅、道）、苦無常等語言都屬於法輪所包含的內容。如果問阿難（佛陀的十大弟子之一）關於下雨等世俗的事情，這些都不能算作法輪。如果按照三乘（聲聞乘、緣覺乘、菩薩乘）的觀點，佛陀的一切語言以及身體的威儀都屬於法輪，因為沒有哪一樣不能利益眾生。《維摩詰經》中說：『諸佛的威儀、進退舉止沒有哪一樣不是佛事。』以此來衡量，如果按照一乘的觀點，那麼遍及三世間（過去、現在、未來）的一切都屬於法輪。一切眾生的語言音聲也屬於法輪。國土法輪，比如剎說等，可以作為參考。

六、轉法輪的處所：小乘只在娑婆世界（我們所居住的世界）的百億鹿園等處。三乘或者在一百億、或者在千百億、或者像恒河沙數一樣多的世界作為一佛的化境。一乘普遍貫通樹形等世界，乃至華藏世界（重重疊疊的世界，猶如帝釋天的因陀羅網），猶如帝網重重疊疊，互為主伴。經中說：『這是盧舍那佛（報身佛）常轉法輪的處所。』

七、轉法輪的時間：小乘、三乘或者二七日（十四天）、或者三七日（二十一天），或者六七日（四十二天）、或者七七日（四十九天）、或者八七日（五十六天）、或者五十七日（三十五天）、或者一年等。這些都是末法時期，眾生根據各自的根機所見所聞的不同而已，也沒有前後互相統攝等事情。一乘的根本教義在於最初時和第二七日（十四天），沒有其他的說法。仍然統攝前後各自無量劫（極長的時間單位），唸唸相續不斷。每一個念頭中也各自統攝前後際劫（過去和未來的時間）。也像帝釋天的因陀羅網一樣重重無盡，是九世（過去、現在、未來各有三世）十世（十方世界）所轉法輪之處。

八、轉法輪的人：有主有伴。小乘的主是指釋迦牟尼佛的生身和化身佛，聲聞弟子為伴。三乘的主是指三身佛（法身佛、報身佛、應身佛），聲聞菩薩為伴，比如舍利弗（佛陀的十大弟子之一）等。一乘的主是指盧舍那佛的十身，普賢（菩薩名）等菩薩為伴。也像帝釋天的因陀羅網一樣重重顯現，可以作為參考。

九、轉法輪的根機

【English Translation】 English version: Bodhisattvas (beings on the path to Buddhahood) at the stage of the First Ground (the first of the ten stages of a Bodhisattva's path) and countless Bodhisattvas in their last life (those who will become Buddhas in their next life) attain Buddhahood simultaneously. This should also be the same as the previously mentioned three turnings of the Dharma wheel, being universally applicable rather than individual, and cannot be separately assigned. If, according to the One Vehicle (the highest teaching of Buddhism), one turns the endless Dharma wheel that accords with the Dharmadhatu (the realm where all things exist), then the speaker and the listener share the same Dharmadhatu, without difference or distinction. This is natural, constant, and unchanging, with no new debates or additions to be made.

1. Defining the Scope of the Dharma Wheel: According to the Hinayana (Early Buddhism) view, there is a saying that the Buddha's teachings on the Four Noble Truths (suffering, origin, cessation, path), impermanence of suffering, and other such teachings are included within the Dharma wheel. If one were to ask Ananda (one of the Buddha's ten great disciples) about worldly matters such as rain, these would not be considered part of the Dharma wheel. According to the Three Vehicles (Sravakayana, Pratyekabuddhayana, Bodhisattvayana), all of the Buddha's words and bodily conduct are included within the Dharma wheel, because none of them fail to benefit sentient beings. The Vimalakirti Sutra says: 'All the Buddhas' deportment, movements, and actions are nothing other than Buddha-activities.' Judging by this, according to the One Vehicle view, everything throughout the three realms (past, present, future) is included within the Dharma wheel. The languages and sounds of all sentient beings are also included within the Dharma wheel. The Dharma wheel of the land, such as the description of the Buddha-land, can be used as a reference.

2. The Places Where the Dharma Wheel is Turned: In Hinayana, it is only in places like the Deer Park in the Saha world (the world we live in). In the Three Vehicles, it is either in one hundred billion, or in a thousand billion, or in worlds as numerous as the sands of the Ganges River, as the realm of a Buddha's transformation. The One Vehicle universally pervades worlds such as tree-shaped realms, and even the Avatamsaka world (a world of countless layers, like Indra's net), like Indra's net with layers upon layers, mutually as host and guest. The sutra says: 'This is the place where the Vairocana Buddha (the Sambhogakaya Buddha) constantly turns the Dharma wheel.'

3. The Time When the Dharma Wheel is Turned: In Hinayana and the Three Vehicles, it is either two seven-day periods (fourteen days), or three seven-day periods (twenty-one days), or six seven-day periods (forty-two days), or seven seven-day periods (forty-nine days), or eight seven-day periods (fifty-six days), or five seven-day periods (thirty-five days), or one year, etc. These are all just different perceptions and experiences of sentient beings in the Dharma-ending age, according to their respective capacities, and there is no mutual inclusion of before and after. The fundamental teaching of the One Vehicle lies in the initial time and the second seven-day period (fourteen days), with no other explanations. It still encompasses countless kalpas (extremely long units of time) before and after, continuously without interruption. Each thought also encompasses the kalpas of the past and future. It is also like Indra's net, endlessly layered, the place where the Dharma wheel is turned in the nine worlds (past, present, and future each having three periods) and the ten worlds (the ten directions).

4. The People Who Turn the Dharma Wheel: There is a host and companions. In Hinayana, the host refers to the Shakyamuni Buddha's physical body and transformation body, with the Sravaka disciples as companions. In the Three Vehicles, the host refers to the Trikaya Buddha (Dharmakaya Buddha, Sambhogakaya Buddha, Nirmanakaya Buddha), with the Sravaka Bodhisattvas as companions, such as Sariputra (one of the Buddha's ten great disciples). In the One Vehicle, the host refers to the ten bodies of Vairocana Buddha, with Bodhisattvas such as Samantabhadra (a Bodhisattva's name) as companions. It is also like Indra's net, appearing in layers, which can be used as a reference.

5. The Capacity for Turning the Dharma Wheel

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者。初唯為小機。次通被三機。后唯一普機準之。

十諸門者。一教及念處等為法輪因。由此得聖道故。二福慧萬行為法輪眷屬。三真俗二諦為法輪境。四二障使習是法輪所斷。五菩提涅槃法輪果。諸宗準之。

釋文者。頌中十偈分四。初三明佛法輪清凈廣大。于中初句標教主。次句明法輪清凈。清凈者滅惑染故現凈理故教輪凈故如梵輪也。下明法輪廣大自有六門。初一句巧說廣。二一句說人廣。三二句說處廣。于中國土海世界海雙舉者此二相成故也。四二句說因廣。謂由大願力說盡來際故。亦名說時廣。五二句說機廣。六二句言音廣。二有二頌嘆普賢能遍說法。一佛力加故令語業普遍。二身業稱理亦遍雨法。三有三頌嘆舍那佛說法。一語業。二意業出光也。三身業。四末後二頌嘆三世佛亦同說法。一令見說法。二令聞說法。下結通有二義。一結上集眾通十方界。二既在示法后結則知示法亦通十方。示法主分竟也。

第三法主入定分。于中二。先料簡諸會中有四。一有無者唯第二會無者以所表法未成位故。余會所表法位成故。二出不出者唯第八不出。以表一證法界無退失故。余表起化故。三因果者初及七八為果定。以初說果故。七行深故。八證玄故。余皆說因故。又釋。第七中亦以通有因義以華嚴

【現代漢語翻譯】 現代漢語譯本： 這些。起初只是爲了小根器的人。然後普及到三種根器的人。最後只為普遍的根器的人所遵循。 十諸門：一、教法及四念處（身念處、受念處、心念處、法念處）等是法輪的因，由此能夠證得聖道。二、福德智慧和萬行是法輪的眷屬。三、真諦和俗諦是法輪的境界。四、二障（煩惱障和所知障）和習氣是法輪所斷除的。五、菩提和涅槃是法輪的果。各宗派都遵循這些。 解釋經文：頌中的十個偈頌分為四個部分。首先三個偈頌說明佛的法輪清凈廣大。其中第一句標明教主。第二句說明法輪清凈。清凈是因為滅除迷惑染污，顯現清凈的理體，所以教法之輪是清凈的，如同梵輪一樣。下面說明法輪廣大，自有六個方面。第一句巧妙地說其廣大。第二句說聽法的人廣大。第三兩句說處所廣大。在中國土和海世界海同時舉出，是因為這二者互相成就的緣故。第四兩句說因廣大，因為由大願力而說，窮盡未來際。也叫做說的時間廣大。第五兩句說根器廣大。第六兩句說言語聲音廣大。第二部分有兩頌讚嘆普賢菩薩能夠普遍說法。一是佛力加持，使他的語業普遍。二是身業也符合真理而普遍降下佛法。第三部分有三頌讚嘆盧舍那佛（Vairocana Buddha）說法。一是語業。二是意業放出光明。三是身業。第四部分最後兩頌讚嘆三世佛（過去、現在、未來）也同樣說法。一是令眾生見到說法。二是令眾生聽聞說法。下面總結貫通有兩個含義。一是總結上面聚集大眾貫通十方世界。二是在顯示說法之後總結，就知道顯示說法也貫通十方。顯示法的主體部分結束。 第三部分是法主入定分。其中分為兩部分。首先簡要說明各法會中有四種情況。一是有無，只有第二法會沒有入定，因為所表示的法還沒有成就果位。其餘法會所表示的法都已經成就果位。二是入定和出定，只有第八法會沒有出定，因為表示一證入法界就沒有退失。其餘法會表示從定中起而化度眾生。三是因果，初會和第七、第八法會是果定，因為初會說的是果。第七法會行持深妙。第八法會證入玄妙的境界。其餘法會都是說因。又解釋說，第七法會中也貫通有因的含義，因為《華嚴經》（Avatamsaka Sutra）

【English Translation】 English version: These. Initially, it was only for those with lesser faculties. Then it became accessible to beings of three faculties. Finally, it is only followed by those with universal faculties. The Ten Doors: 1. The teachings and the Four Foundations of Mindfulness (body, feelings, mind, and phenomena) are the cause of the Dharma wheel, by which one can attain the holy path. 2. Merit, wisdom, and myriad practices are the retinue of the Dharma wheel. 3. The two truths, conventional and ultimate, are the realm of the Dharma wheel. 4. The two obscurations (afflictive and cognitive) and habitual tendencies are what the Dharma wheel eliminates. 5. Bodhi (enlightenment) and Nirvana (liberation) are the fruit of the Dharma wheel. All schools follow these. Explanation of the Text: The ten verses in the gatha are divided into four parts. The first three verses explain that the Buddha's Dharma wheel is pure and vast. Among them, the first sentence indicates the teaching master. The second sentence explains that the Dharma wheel is pure. It is pure because it eliminates delusion and defilement, revealing the pure essence of reality, so the wheel of Dharma is pure, like the Brahma wheel. The following explains that the Dharma wheel is vast, with six aspects. The first sentence skillfully speaks of its vastness. The second sentence speaks of the vastness of the listeners. The third two sentences speak of the vastness of the places. The simultaneous mention of the land of China and the ocean of world-systems is because these two complement each other. The fourth two sentences speak of the vastness of the cause, because it is spoken with great vows, exhausting the future. It is also called the vastness of the time of speaking. The fifth two sentences speak of the vastness of the faculties. The sixth two sentences speak of the vastness of the language and sound. The second part has two verses praising Samantabhadra Bodhisattva's (Universal Virtue Bodhisattva) ability to universally teach the Dharma. One is that the Buddha's power blesses him, making his speech karma universal. The second is that his body karma also accords with the truth and universally rains down the Dharma. The third part has three verses praising Vairocana Buddha's (the Illuminator Buddha) teaching of the Dharma. One is speech karma. The second is mind karma emitting light. The third is body karma. The fourth part, the last two verses, praises that the Buddhas of the Three Times (past, present, and future) also teach the Dharma in the same way. One is to enable beings to see the teaching of the Dharma. The second is to enable beings to hear the teaching of the Dharma. The following conclusion has two meanings. One is to summarize the above gathering of the assembly, connecting the ten directions. The second is that after showing the Dharma, the conclusion is that showing the Dharma also connects the ten directions. The main part of showing the Dharma ends. The third part is the section on the Dharma Lord entering Samadhi (meditative absorption). It is divided into two parts. First, a brief explanation of the four situations in each Dharma assembly. One is presence or absence; only the second Dharma assembly does not have entry into Samadhi, because the Dharma being represented has not yet achieved the fruition stage. The Dharma represented by the other assemblies has already achieved the fruition stage. Two is entering and exiting Samadhi; only the eighth Dharma assembly does not exit Samadhi, because it represents that once one enters the Dharma realm, there is no regression. The other assemblies represent arising from Samadhi to transform beings. Three is cause and effect; the first assembly and the seventh and eighth assemblies are the Samadhi of fruition, because the first assembly speaks of the fruit. The seventh assembly's practice is profound. The eighth assembly realizes the profound realm. The other assemblies all speak of the cause. It is also explained that the seventh assembly also connects with the meaning of cause, because the Avatamsaka Sutra (Flower Garland Sutra)

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是因行成嚴故。若如此判通有四句。或唯果謂初及八。或唯因謂三四五六。或亦因亦果謂第七。或非因非果謂第二總無也。四能入人者唯第八佛自入。表法界解脫自在唯佛窮故。初雖說果為令物信故。七行雖深然是因人行故。二釋文者于中二。先此土后結通。初中於佛前坐者顯因果不相離故。何故入定者顯非證不說故。為受加故。除眾疑故。何故入果定。為說果法故。何故因人入。為被因人故。凈有四義。一自性凈。二治惑凈。三善根凈。四益用凈。藏有四義。一含攝。二蘊積。三出生。四無盡。三昧此云等持。離沉浮故。定慧均故名等也。心不散故。住一境故名持也。納法在心名為正受。此中凈之藏。凈即藏。如來之凈藏。如來即凈藏。凈藏之三昧。三昧即凈藏。皆二釋思之可見。下釋顯其義。初句釋如來。后句釋凈藏。離垢凈也。滿足藏也。虛空喻上二也。結通者此經一切處說總成一部。謂一部即一切部。今且舉此一方中事。恐斷其本部故。數于文末。釣取一切。結成本部。以明無盡無盡也。因此略明所入三昧分齊差別有十重。一約一切定無礙。故起分中言普賢菩薩從彼三昧起從世界塵數等三昧起。解云此有二義。一此定含攝多三昧故。二此定遍入多三昧故。是故此定即是塵等三昧海也。二約一切處無礙。如此文

【現代漢語翻譯】 現代漢語譯本 是因為修行成就而莊嚴的緣故。如果這樣判斷，可以歸納為四句：或者只有果位，指第一句和第八句；或者只有因位，指第三、四、五、六句；或者既是因位也是果位，指第七句；或者既非因位也非果位，指第二句，總而言之就是沒有。四種能進入的人中，只有第八句是佛自己進入，表示法界解脫自在唯有佛才能究竟。第一句雖然說的是果位，是爲了讓眾生相信的緣故。第七句的修行雖然深奧，但仍然是因位的人所修行的緣故。第二段解釋經文，分為兩部分：先解釋此土（娑婆世界），后總結貫通。首先，在佛前安坐，顯示因果不相分離的道理。為什麼入定呢？顯示並非證悟不說法的狀態，爲了接受加持，爲了消除大眾的疑惑。為什麼入果定呢？爲了宣說果位的法。為什麼因位的人也能進入呢？爲了加被因位的人。清凈有四種含義：一、自性清凈；二、斷除迷惑后的清凈；三、善根清凈；四、利益作用清凈。藏有四種含義：一、包含攝取；二、蘊藏積累；三、出生顯現；四、無有窮盡。三昧，在這裡翻譯為『等持』，因為遠離沉沒和浮動，定和慧達到平衡，所以稱為『等』。心不散亂，安住於一個境界，所以稱為『持』。將法納入心中，稱為『正受』。這裡所說的清凈之藏，清凈即是藏，如來的清凈藏，如來即是清凈藏，清凈藏的三昧，三昧即是清凈藏，這兩種解釋可以仔細思考。下面解釋顯現它的意義。第一句解釋如來，后一句解釋清凈藏，是遠離垢染的清凈，是圓滿具足的藏。虛空比喻以上兩種。總結貫通，這部經在一切處所說的總合起來成為一部完整的經典，也就是說，一部經典即包含一切經典。現在姑且舉出這一方世界中的事情，恐怕斷絕了它的根本。在文末計數，是爲了鉤取一切，總結成為根本的經典，用來說明無盡無盡的道理。因此，簡略地說明所進入的三昧的層次差別，共有十重。第一，從一切定沒有障礙的角度來說，所以在起分中說，普賢菩薩從那個三昧中起身，從像世界微塵數一樣多的三昧中起身。解釋說，這有兩種含義：一是這個定包含攝取很多三昧的緣故；二是這個定普遍進入很多三昧的緣故。所以這個定就是像微塵數一樣多的三昧之海。第二，從一切處沒有障礙的角度來說，就像這段經文所說的那樣。

【English Translation】 English version It is because of the perfection of practice that adornment is achieved. If judged in this way, it can be summarized into four sentences: either only the fruit, referring to the first and eighth sentences; or only the cause, referring to the third, fourth, fifth, and sixth sentences; or both cause and fruit, referring to the seventh sentence; or neither cause nor fruit, referring to the second sentence, which is essentially nothing. Among the four types of people who can enter, only the eighth sentence refers to the Buddha entering himself, representing that only the Buddha can ultimately attain liberation and freedom in the Dharmadhatu (Dharma Realm). Although the first sentence speaks of the fruit, it is to make beings believe. Although the practice in the seventh sentence is profound, it is still practiced by those in the causal stage. The second section explains the scripture, divided into two parts: first explaining this land (the Saha world), and then summarizing and connecting. First, sitting before the Buddha shows the principle that cause and effect are inseparable. Why enter Samadhi (deep meditative state)? It shows the state of not speaking the Dharma after enlightenment, in order to receive blessings and to dispel the doubts of the masses. Why enter the fruit Samadhi? To expound the Dharma of the fruit stage. Why can people in the causal stage also enter? To bless those in the causal stage. Purity has four meanings: first, self-nature purity; second, purity after eliminating delusion; third, purity of good roots; fourth, purity of beneficial function. 'Garbha' (藏, store or treasury) has four meanings: first, containing and embracing; second, storing and accumulating; third, giving birth and manifesting; fourth, being inexhaustible. Samadhi, here translated as 'Equanimity and Sustaining', is called 'Equanimity' because it is far from sinking and floating, and because concentration and wisdom are balanced. It is called 'Sustaining' because the mind is not scattered and abides in one state. Taking the Dharma into the heart is called 'Right Reception'. The pure 'Garbha' mentioned here, purity is 'Garbha', the Tathagata's (如來, Thus Come One) pure 'Garbha', the Tathagata is the pure 'Garbha', the Samadhi of the pure 'Garbha', Samadhi is the pure 'Garbha'. These two explanations can be carefully considered. The following explains and reveals its meaning. The first sentence explains the Tathagata, and the second sentence explains the pure 'Garbha', which is purity free from defilement, and a complete and perfect 'Garbha'. Emptiness is a metaphor for the above two. Summarizing and connecting, the entirety of what is said in this scripture in all places becomes a complete scripture, that is, one scripture contains all scriptures. Now, let's just mention the events in this one world, lest its root be cut off. Counting at the end of the text is to hook and gather everything, summarizing it into the fundamental scripture, to explain the principle of inexhaustibility. Therefore, briefly explain the levels of difference in the Samadhi entered, there are ten levels in total. First, from the perspective of no obstruction in all Samadhis, it is said in the rising section that Samantabhadra Bodhisattva (普賢菩薩) arose from that Samadhi, and arose from Samadhis as numerous as the dust particles in the world. It is explained that this has two meanings: one is that this Samadhi contains and embraces many Samadhis; the other is that this Samadhi universally enters many Samadhis. Therefore, this Samadhi is the ocean of Samadhis as numerous as dust particles. Second, from the perspective of no obstruction in all places, as this scripture says.

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云普賢菩薩於此世界三昧正受。盡法界虛空界等一切佛剎亦復如是。此亦二義。一定中包含十方剎故。二此定遍於諸塵道故。三約一切時無礙。如起分云普賢從一切三世三昧起等。此亦二義。謂定含三世及遍入三際。四此上三重融含為一普賢三昧無礙自在。以此三說是一定故。不相離故。五于上塵等三昧海中隨一即具一切諸定。各苞十方盡三世故。六如一三昧一切亦爾。七隨一塵內即見普賢圓明三昧。各攝十方亦盡三際。八如一塵內一切塵道皆亦如是。九隨一念中即有普賢。入塵等定各苞塵道。盡十方剎及窮九世十世等盡。十如一念中余唸唸中盡前後際。一切劫海皆亦如是。如此十重為則。餘一切位中及教義理事等準此思之。入定分竟也。

第四諸佛加持分中二。先辨諸會有二。初有無者二七八三會無。以二位未成故無入定故。七行依法不異前故。八佛自入定不假加故。余會非此故皆有也。二佛遠近多少名異。皆如文應知二釋文中三。先口加及所為。二意加。三身加。又初勸說以益辯。次冥被以增智。后摩頂而覺。然加贊互成有四句。一加而非贊如佛意身二加。二贊而非加如諸菩薩偈贊等。三亦加亦贊如佛口業。四非加非贊如余文也。口中二。初明加贊。二釋所為。初中三。初明諸佛不移本剎而現身於此。以明

【現代漢語翻譯】 現代漢語譯本 云普賢菩薩（Samantabhadra Bodhisattva）於此世界入三昧正受。盡法界虛空界等一切佛剎亦復如是。此亦有二重含義。一是此定中包含十方佛剎的緣故。二是此定遍於諸塵道的緣故。三是約一切時無有障礙。如起分所說，普賢菩薩從一切三世三昧起等。此亦有二重含義。謂此定包含過去、現在、未來三世，並且遍入三際。四是此上三重融含為一，普賢三昧無礙自在。以此三者所說的是一個定，所以不相分離。五是在上如微塵般眾多的三昧海中，隨一三昧即具足一切諸定。各個都包含十方，窮盡三世的緣故。六如一個三昧如此，一切三昧也是如此。七是隨一微塵之內，即能見到普賢菩薩圓明的三昧。各個都攝取十方，也窮盡三際。八如一微塵之內，一切塵道皆是如此。九是隨一念之中，即有普賢菩薩。入于微塵等定，各個都包含塵道。窮盡十方佛剎，以及窮盡過去、現在、未來九世、十世等。十如一念之中，其餘唸唸之中窮盡前後際。一切劫海皆是如此。如此十重作為法則。其餘一切位中以及教義理事等，依照這個來思考。入定分結束。

第四諸佛加持分中分為二。首先辨別諸會，有二種情況。一是二七八三會沒有加持。因為二位尚未成就，所以沒有入定。七行依法與前面沒有不同。八是佛自己入定，不需要其他佛的加持。其餘的法會不是這種情況，所以都有加持。二是佛的遠近、多少、名稱不同。都如經文所說，應當知道。二解釋經文中有三點。一是口加以及所為。二是意加。三是身加。又，首先勸說是爲了增益辯才。其次是冥冥之中加被是爲了增加智慧。最後是摩頂是爲了覺悟。然而加持和讚歎互相成就，有四種情況。一是加持而不是讚歎，如佛的意身二加。二是讚歎而不是加持，如諸菩薩的偈贊等。三是既加持又讚歎，如佛的口業。四是非加持也非讚歎，如其餘的經文。口中分為二。首先說明加持讚歎。二是解釋所為。首先說明諸佛不移動本來的佛剎，而顯現身於此，以此來說明。

【English Translation】 English version Here, Samantabhadra Bodhisattva (Universal Worthy Bodhisattva) is in Samadhi (state of meditative consciousness) in this world. All Buddha lands throughout the entire Dharma Realm and Space Realm are also like this. This has two meanings: first, this Samadhi contains all the Buddha lands in the ten directions; second, this Samadhi pervades all realms of dust. Third, it is unobstructed in all times. As the rising section says, 'Samantabhadra arises from all Samadhis of the three times,' etc. This also has two meanings: it means that this Samadhi contains the three times (past, present, and future) and pervades the three intervals. Fourth, the above three layers merge into one, and Samantabhadra's Samadhi is unobstructed and free. These three are said to be one Samadhi, so they are inseparable. Fifth, in the sea of Samadhis as numerous as dust particles, any one Samadhi possesses all Samadhis. Each contains the ten directions and exhausts the three times. Sixth, as one Samadhi is like this, so are all Samadhis. Seventh, within any one dust particle, one can see the perfect and bright Samadhi of Samantabhadra. Each absorbs the ten directions and exhausts the three intervals. Eighth, as within one dust particle, all realms of dust are also like this. Ninth, in any one thought, there is Samantabhadra. Entering the Samadhi of dust particles, each contains the realms of dust. Exhausting the Buddha lands of the ten directions, and exhausting the nine or ten ages of the past, present, and future. Tenth, as in one thought, in all other thoughts, the beginning and end are exhausted. All kalpa seas are also like this. These ten layers serve as the rule. All other positions, as well as teachings, principles, and matters, should be considered in accordance with this. The section on entering Samadhi ends.

The fourth section, 'The Blessings of All Buddhas,' is divided into two parts. First, distinguish the assemblies, with two situations. First, the assemblies of two, seven, eight, and three do not have blessings. Because the two positions have not yet been achieved, they do not enter Samadhi. The seven practices are not different from before. The eighth is that the Buddha enters Samadhi himself and does not need the blessings of other Buddhas. The remaining assemblies are not like this, so they all have blessings. Second, the distance, number, and names of the Buddhas are different. All should be known as the text says. The second explanation in the text has three points. First, verbal blessings and what they do. Second, mental blessings. Third, physical blessings. Also, first, encouragement is to increase eloquence. Second, secret blessings are to increase wisdom. Finally, touching the crown of the head is for awakening. However, blessings and praise mutually accomplish each other, with four situations. First, blessing but not praise, such as the Buddha's mental and physical blessings. Second, praise but not blessing, such as the verses and praises of the Bodhisattvas. Third, both blessing and praise, such as the Buddha's verbal karma. Fourth, neither blessing nor praise, such as the remaining text. The verbal part is divided into two. First, explain the blessings and praise. Second, explain what they do. First, explain that the Buddhas do not move from their original Buddha lands but manifest their bodies here, to explain that.

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彼即此而不壞彼故遠即近而不壞遠故也。如緣起性知之。二讚得深定。三明定因。初他力后自力。又果力因力緣起合成也。又佛本願者明佛往昔曾見是事。因即發願愿今成也。釋所為中為何義故加。為說此法故。于中十句。初一總。謂一乘法輪最初轉故。以是果法輪故云佛也。別中有九一所轉義法輪體也。開猶現也。二巧轉盡源。法輪相也。及十方者是結通處也。三妙除惑障。即法輪用也。四十方齊轉法輪處也。又窮土海也。五轉因入果法輪分齊也。六一門攝一切果法輪德也。七巧令樂果即法輪境也。八巧隨世俗法輪方便也。九審根授法即法輪所被也。同異成壞準思知之。二意加中二。先加后釋。初中一總余別。別中一得法智。謂五海智非一故云無邊等。二盡邊智。謂窮盡五海該三際佛。三成壞智。謂五海集散亦世界海也。四所化智。謂五海約染亦眾生海也。五理智。謂五海皆深亦法界海也。六三昧智。謂五海皆定境也。七根欲智也。八語辯智。九身遍智。十圓音智此皆通五海等準之。與下十智大同也。釋中先徴后釋。問諸佛有力有悲。何故唯加普賢不加余耶。答以長子故眾首故盡佛愿底故本願故普德具故得定法故餘人不得故。又凡有此定處諸佛法爾皆聚彼。如海法爾攝彼眾流故云法也。緣起法門理數爾也。是故諸佛

【現代漢語翻譯】 現代漢語譯本 『彼即此而不壞彼故遠即近而不壞遠故也』。這意味著『彼』（指現象或事物）即是『此』（指現象或事物），但『彼』並沒有因此而消失；『遠』（指距離或境界）即是『近』（指距離或境界），但『遠』並沒有因此而失去其意義。要像理解緣起性（pratītyasamutpāda）那樣去理解它。 二、讚歎獲得甚深禪定（dhyāna）。 三、闡明禪定的原因。首先是依靠他力（他人的幫助或加持），然後是依靠自力（自身的努力）。此外，果力（結果的力量）、因力（原因的力量）和緣起（條件）相互結合而形成。 此外，『佛本願』（Buddha's original vow）說明了佛陀在過去曾見過這樣的事情。『因』（原因）就是發願，而『愿』（誓願）現在已經實現。 在解釋『所為』（目的）時，為什麼要加上這一句？爲了說明這個法（dharma）的緣故。其中有十句。第一句是總說，指的是一乘法輪（ekayāna-dharmacakra）最初的轉動。因為這是果法輪（phaladharmacakra），所以稱為『佛』（Buddha）。 別說中有九句：一、所轉的義法輪體（artha-dharmacakra）。『開』（opening）意味著顯現。二、巧妙地轉動，直至窮盡根源，這是法輪的相（lakṣaṇa）。『及十方者』（and those in the ten directions）是總結和貫通之處。三、巧妙地去除迷惑和障礙，這是法輪的作用（kārya）。四、十方同時轉動，這是法輪的處所（sthāna）。又窮盡了國土和海洋。五、轉因入果，這是法輪的分際（limits）。六、一門攝一切果，這是法輪的功德（guṇa）。七、巧妙地使人獲得快樂的結果，這是法輪的境界（viṣaya）。八、巧妙地隨順世俗，這是法輪的方便（upāya）。九、審察根器而傳授佛法，這是法輪所被的對象（ādhāra）。相同、不同、成就、壞滅，可以參照思考來理解。 二、在『意加』（added meaning）中有兩點。先是加上，然後是解釋。初中，一句是總說，其餘是別說。別說中：一、獲得法智（dharma-jñāna），即五海智（five ocean wisdoms），因為不是單一的，所以說是『無邊』（boundless）等。二、窮盡邊際的智慧，即窮盡五海，涵蓋三際（過去、現在、未來）的佛。三、成就和壞滅的智慧，即五海的聚集和消散，也是世界海（world-ocean）。四、所教化的智慧，即五海與染污相關，也是眾生海（sentient being ocean）。五、理智（reasoning wisdom），即五海都是深邃的，也是法界海（dharma-dhātu ocean）。六、三昧智（samādhi-jñāna），即五海都是禪定的境界。七、根欲智（knowledge of faculties and desires）。八、語辯智（eloquence wisdom）。九、身遍智（wisdom of pervasive body）。十、圓音智（perfect sound wisdom），這些都貫通五海等，可以參照理解。與下面的十智（ten wisdoms）大體相同。 解釋中，先提問，后解釋。問：諸佛（Buddhas）既有力量又有慈悲，為什麼只加上普賢（Samantabhadra），而不加上其餘的菩薩（Bodhisattvas）呢？答：因為他是長子（eldest son），是大眾的首領（leader of the assembly），窮盡諸佛的願望，是本願（original vow）的體現，具足普遍的功德（universal virtues），獲得禪定的方法，其餘的人沒有得到。此外，凡是有這種禪定的地方，諸佛自然會聚集在那裡，就像大海自然會容納眾多的河流一樣，所以說是『法』（dharma）。緣起法門（pratītyasamutpāda-dharma）的道理和數量就是這樣。因此，諸佛（Buddhas）……

【English Translation】 English version 'That is this, yet it does not destroy that; therefore, far is near, yet it does not destroy far.' This means 'that' (referring to phenomena or things) is 'this' (referring to phenomena or things), but 'that' does not disappear because of it; 'far' (referring to distance or realm) is 'near' (referring to distance or realm), but 'far' does not lose its meaning because of it. Understand it like understanding dependent origination (pratītyasamutpāda). Two, praise for attaining profound meditative concentration (dhyāna). Three, clarify the causes of meditative concentration. First, relying on other-power (the help or blessing of others), and then relying on self-power (one's own efforts). Furthermore, result-power (the power of the result), cause-power (the power of the cause), and dependent origination (conditions) combine to form it. In addition, 'Buddha's original vow' (Buddha's praṇidhāna) explains that the Buddha had seen such things in the past. 'Cause' (hetu) is the making of a vow, and the 'vow' (praṇidhāna) has now been fulfilled. In explaining 'purpose' (prayojana), why add this sentence? For the sake of explaining this dharma. There are ten sentences in it. The first sentence is a general statement, referring to the initial turning of the one vehicle dharma wheel (ekayāna-dharmacakra). Because this is the result dharma wheel (phaladharmacakra), it is called 'Buddha'. There are nine sentences in the specific explanation: One, the body of the dharma wheel of meaning (artha-dharmacakra) that is turned. 'Opening' (udghāṭana) means manifestation. Two, skillfully turning until exhausting the source, this is the characteristic (lakṣaṇa) of the dharma wheel. 'And those in the ten directions' (daśasu dikṣu) is the place of conclusion and connection. Three, skillfully removing delusion and obstacles, this is the function (kārya) of the dharma wheel. Four, the ten directions turning simultaneously, this is the place (sthāna) of the dharma wheel. Also, exhausting the lands and oceans. Five, turning cause into result, this is the limit (limits) of the dharma wheel. Six, one gate encompassing all results, this is the merit (guṇa) of the dharma wheel. Seven, skillfully causing people to obtain happy results, this is the realm (viṣaya) of the dharma wheel. Eight, skillfully according with worldly customs, this is the expedient means (upāya) of the dharma wheel. Nine, examining faculties and imparting the Dharma, this is the object (ādhāra) of the dharma wheel's influence. Similarity, difference, accomplishment, destruction, can be understood by referring to thought. Two, in 'added meaning' (adhikārtha) there are two points. First is adding, then explaining. In the first, one sentence is general, the rest are specific. In the specific explanation: One, obtaining dharma-wisdom (dharma-jñāna), that is, the five ocean wisdoms (pañca-samudra-jñāna), because it is not singular, it is said to be 'boundless' (ananta) etc. Two, wisdom that exhausts the boundaries, that is, the Buddha who exhausts the five oceans and encompasses the three times (past, present, future). Three, the wisdom of accomplishment and destruction, that is, the gathering and scattering of the five oceans, also the world-ocean (loka-samudra). Four, the wisdom of what is to be taught, that is, the five oceans related to defilement, also the sentient being ocean (sattva-samudra). Five, reasoning wisdom (tarka-jñāna), that is, the five oceans are all profound, also the dharma-dhātu ocean (dharma-dhātu-samudra). Six, samādhi-wisdom (samādhi-jñāna), that is, the five oceans are all the realm of meditative concentration. Seven, knowledge of faculties and desires (indriya-bala-jñāna). Eight, eloquence wisdom (pratibhāna-jñāna). Nine, wisdom of pervasive body (sarva-kāya-vyāpti-jñāna). Ten, perfect sound wisdom (pūrṇa-ghoṣa-jñāna), these all penetrate the five oceans etc., can be understood by reference. Largely the same as the ten wisdoms (daśa-jñāna) below. In the explanation, first ask, then explain. Question: Since the Buddhas (Buddhas) have both power and compassion, why only add Samantabhadra (Samantabhadra), and not add the other Bodhisattvas (Bodhisattvas)? Answer: Because he is the eldest son (jyeṣṭha-putra), the leader of the assembly (gaṇa-pati), exhausts the wishes of the Buddhas, is the embodiment of the original vow (pūrva-praṇidhāna), possesses universal virtues (sarva-guṇa-sampanna), obtains the method of meditative concentration, the others have not obtained it. Furthermore, wherever there is this meditative concentration, the Buddhas will naturally gather there, just as the ocean naturally accommodates the many rivers, so it is said to be 'dharma'. The principle and number of the dharma of dependent origination (pratītyasamutpāda-dharma) are like this. Therefore, the Buddhas (Buddhas)...

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智斷亦得與人。問佛何不自說。答有二意。一所說既玄。恐因人絕分故也。若爾何不餘人說耶。為說普法故。二明凡說此法必具一切諸佛共說。若佛自說則理無加授。便乖共說。是故普賢一說即一切佛說也。三身加中何故摩者。令覺故令具佛威德故。此中佛身未必來此。申手未必修延。各令觸頂未必相妨。悉同時摩未必前後。皆是緣起自在無礙思之應知。加持分竟。

第五大眾同請分中二。初長行怪不即說以生后請。亦是具身意二業請。謂恭敬身也觀察意也。二俱專住一心也。后正語業請中與上請何別。謂此別請普賢故。以知是說法主故。又此具新舊二眾。故不同前也。所問之法不異前。故不別列也。十頌分三。初八嘆法主請。二有一頌舉所說請。后一頌嘆眾樂聞請。初中二。先有五頌。通嘆普賢德。

后三別嘆說法德。亦即前嘆有說因后嘆有說果。前中略顯普賢十種功德。一因行愿滿。二果德平等。初一頌顯之。三色身普遍。四福智深廣。第二一頌顯。五普見佛海。六能現塵剎。第三一頌顯。七廣遍時處。八深定常現。第四一頌顯。九體充法界。十用遍生海。亦是前智后悲。第五頌顯。又此十德攝為五對。一因果。二身智。三見現。四深廣。五體用。下別嘆說德中。初頌嘆證斷為因普周廣說。謂初句證

【現代漢語翻譯】 現代漢語譯本：智慧的決斷也可以傳授給他人。有人問佛陀為什麼不親自宣說？回答說有兩個原因。一是所說的道理過於玄妙，恐怕因為聽眾無法理解而斷絕了傳承。如果這樣，為什麼不讓其他人宣說呢？這是爲了宣說普遍的佛法。二是說明凡是宣說此法，必定具備一切諸佛共同宣說的功德。如果佛陀親自宣說，那麼道理就無法再增添，便不符合共同宣說的意義。所以普賢菩薩一宣說，就等於一切佛陀都在宣說。在加持身體時，為什麼要進行摩頂？爲了使人覺悟，爲了使人具備佛陀的威德。這裡佛陀的身體未必真的來到這裡，伸出的手未必真的伸長，各自觸控頭頂未必互相妨礙，全部同時摩頂未必有先後順序。這些都是因緣生起，自在無礙，應該這樣理解。加持的部分結束。 第五部分，大眾共同祈請分，分為兩部分。首先是長行部分，因為感到奇怪佛陀沒有立即宣說，所以產生了後面的祈請。這也是具備身、意二業的祈請，即恭敬的身業和觀察的意業。兩者都專心致志，一心一意。後面的正語業祈請與之前的祈請有什麼區別？這是因為這次是特別祈請普賢菩薩（Samantabhadra）(普遍的賢者)，因為知道他是說法的主持者。而且這次包含了新舊兩類聽眾，所以與之前不同。所詢問的佛法與之前沒有不同，所以沒有單獨列出。十頌部分分為三部分。首先是八頌，讚歎說法的主持者並進行祈請。然後有一頌，舉出所要宣說的內容進行祈請。最後一頌，讚歎大眾樂於聽聞並進行祈請。首先的八頌中，分為兩部分。先有五頌，普遍讚歎普賢菩薩的功德。 後面的三頌，分別讚歎說法的功德。也就是前面的讚歎有說法的因，後面的讚歎有說法的果。前面的五頌中，簡略地顯示了普賢菩薩的十種功德。一是因地的行愿圓滿。二是果地的功德平等。第一頌顯示了這兩點。三是色身普遍存在。四是福德和智慧深廣。第二頌顯示了這兩點。五是普遍見到佛陀的海洋。六是能夠顯現微塵般的剎土。第三頌顯示了這兩點。七是廣泛遍佈於時間和空間。八是甚深的禪定常常顯現。第四頌顯示了這兩點。九是本體充滿法界。十是作用遍及眾生的海洋。這也是前面的智慧，後面的慈悲。第五頌顯示了這兩點。又可以將這十種功德歸納為五對。一是因和果。二是身和智。三是見和現。四是深和廣。五是體和用。下面的分別讚歎說法功德的部分，第一頌讚嘆以證悟和斷除為因，普遍周遍地廣泛宣說。也就是第一句的證悟。

【English Translation】 English version: Wise discernment can also be imparted to others. Someone asked why the Buddha (Buddha) doesn't explain it himself. The answer is for two reasons. First, what is said is too profound, fearing that the transmission would be cut off due to people's inability to understand. If so, why not let others explain it? It is for the sake of expounding the universal Dharma. Second, it clarifies that whoever expounds this Dharma must possess the merit of all Buddhas jointly expounding it. If the Buddha were to explain it himself, then the reasoning could not be added to, which would be contrary to the meaning of jointly expounding. Therefore, when Samantabhadra (普賢菩薩)(Universal Worthy) expounds it once, it is equivalent to all Buddhas expounding it. When blessing the body, why is a head-rubbing performed? It is to awaken people, to enable them to possess the Buddha's majestic virtue. Here, the Buddha's body may not actually come here, the extended hand may not actually be extended, each touching the top of the head may not interfere with each other, and all simultaneously rubbing the head may not have a sequential order. These are all arising from conditions, freely and unhindered, and should be understood in this way. The section on blessings ends. The fifth section, the part where the assembly jointly requests, is divided into two parts. First is the prose section, because they felt strange that the Buddha did not immediately expound, so the subsequent request arose. This also possesses the request of body and mind, that is, the respectful body and the observing mind. Both are focused and single-minded. What is the difference between the subsequent request of correct speech and the previous request? This is because this time it is a special request to Samantabhadra (普賢菩薩)(Universal Worthy), because they know that he is the host of the Dharma discourse. Moreover, this includes both new and old audiences, so it is different from before. The Dharma being asked about is not different from before, so it is not listed separately. The ten-verse section is divided into three parts. First are eight verses, praising the host of the Dharma discourse and making a request. Then there is one verse, raising the content to be expounded and making a request. The last verse praises the assembly's joy in listening and makes a request. In the first eight verses, there are two parts. First, there are five verses, universally praising Samantabhadra's merits. The subsequent three verses separately praise the merits of expounding the Dharma. That is, the previous praise has the cause of expounding the Dharma, and the subsequent praise has the result of expounding the Dharma. In the previous five verses, the ten kinds of merits of Samantabhadra are briefly displayed. First, the vows and practices of the causal ground are fulfilled. Second, the merits of the resultant ground are equal. The first verse displays these two points. Third, the colored body is universally present. Fourth, blessings and wisdom are profound and vast. The second verse displays these two points. Fifth, universally seeing the ocean of Buddhas. Sixth, being able to manifest dust-like lands. The third verse displays these two points. Seventh, widely pervading time and space. Eighth, profound samadhi is constantly manifested. The fourth verse displays these two points. Ninth, the essence fills the Dharma realm. Tenth, the function pervades the ocean of beings. This is also the wisdom of the former and the compassion of the latter. The fifth verse displays these two points. Also, these ten merits can be summarized into five pairs. First, cause and effect. Second, body and wisdom. Third, seeing and manifesting. Fourth, profound and vast. Fifth, essence and function. In the section below that separately praises the merits of expounding the Dharma, the first verse praises taking enlightenment and severance as the cause, universally and pervasively expounding widely. That is, the enlightenment of the first sentence.

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理。次句斷障。次句普周。下句廣說。二一頌嘆內外為因能益妙說。謂初句嘆普賢內證。一切佛德海生。次句嘆外能普放說法光云。次句嘆能益眾生堅其凈行。下句由此故能妙說佛境。三一頌嘆深行為因能雲雨說法。此上三中若約能說辯。一廣說。二妙說。三頓說。若約所說。一佛法。二佛境。三法界。下一頌明所說法。初一句總舉下文華藏界等。次句舉下文佛嚴凈事次句中能入是佛海法界海。所入是眾生海及根慾海。下句結請。末後一頌嘆眾有二德堪聞。一樂欲。二根器。前中亦二。一身離慢怠故云恭敬。二心離異想故云觀普賢。二根器中雖一心樂聞。若無智慧不能領受。此亦有二。一深智達深理故。二廣智鑒廣事故。下句結請願說。同請分竟。

第六定內略說本分中二。先觀五海。后說十智。又前是所觀之境。后是能觀之智。又前是證本。后是教本。何故不起定而說耶。謂明定不礙用故。寄顯法深故。雙行故。初中二。先明境海深故觀非自力。二正觀審法五海略作十門。一辨義相。謂于無盡圓明性海藏中分茲五義。一是所依義通一切準之。二萌發義亦積聚義。三軌用義。四巧別義性別義。五覺圓義。此五皆一即具餘四。並深廣無盡具德難思故云海也。二約染凈有二。一別者或唯凈謂佛海。或唯染謂眾生海。

【現代漢語翻譯】 理。下一句闡述斷除障礙。再下一句闡述普遍周遍。最後一句廣泛解說。二一頌讚嘆內外為因，能夠增益微妙的說法。意思是第一句讚歎普賢（Samantabhadra）的內在證悟，一切佛陀功德如海般涌生。第二句讚歎外在能夠普放說法光云。第三句讚歎能夠增益眾生，堅定他們的清凈行為。最後一句因此能夠巧妙地說出佛陀的境界。三一頌讚嘆深妙的行為作為原因，能夠如雲雨般說法。以上三段中，如果從能說者的角度辨析，一是廣說，二是妙說，三是頓說。如果從所說的內容辨析，一是佛法，二是佛境，三是法界。下一頌闡明所說的法。第一句總括下文的華藏世界等。第二句舉出下文佛陀莊嚴清凈之事。第三句中，能入的是佛海、法界海，所入的是眾生海以及根性和慾望之海。最後一句是總結和祈請。最後一頌讚嘆大眾具有兩種美德，堪能聽聞。一是樂於聽聞，二是具備根器。前面也分為兩點，一是身離傲慢懈怠，所以說恭敬。二是心離異想，所以說觀普賢（Samantabhadra）。二根器中，即使一心樂於聽聞，如果沒有智慧也不能領受。這裡也有兩點，一是深智通達深奧的道理，二是廣智鑑別廣大的事物。最後一句總結說法。與祈請部分結束。

第六，在定中略說本分，分為兩部分。先觀察五海，後述說十智。前面是所觀察的境界，後面是能觀察的智慧。前面是證悟的根本，後面是教化的根本。為什麼不起定而說呢？因為說明禪定不妨礙運用，寄託顯示佛法的深奧，雙管齊下。最初分為兩部分，先說明境界深廣，所以觀察並非依靠自身的力量。二是正式觀察審視佛法，五海略作十個方面。一是辨別義相，意思是在無盡圓明性海藏中，分出這五種意義。一是所依義，貫通一切，以此類推。二是萌發義，也是積聚義。三是軌用義。四是巧別義，也是性別義。五是覺圓義。這五種意義，每一個都具備其餘四種意義，並且深廣無盡，具備功德難以思議，所以稱為海。二是根據染凈分為兩種，一是區別，或者只有清凈，比如佛海，或者只有染污，比如眾生海。

【English Translation】 The principle. The next sentence explains cutting off obstacles. The sentence after that explains universal pervasiveness. The last sentence explains extensively. The two one-verse praises the internal and external as causes that can benefit the wonderful teachings. It means the first sentence praises Samantabhadra's (普賢) internal realization, from which all Buddha virtues arise like a sea. The second sentence praises the external ability to universally emit clouds of Dharma light. The third sentence praises the ability to benefit sentient beings, strengthening their pure conduct. The last sentence states that because of this, one can wonderfully speak of the Buddha's realm. The three one-verse praises profound conduct as the cause, which can rain down Dharma teachings like clouds. Among the above three, if analyzed from the perspective of the speaker, the first is extensive speaking, the second is wonderful speaking, and the third is sudden speaking. If analyzed from the perspective of what is spoken, the first is the Buddha's Dharma, the second is the Buddha's realm, and the third is the Dharma realm. The next verse clarifies what is being taught. The first sentence summarizes the Avatamsaka realm (華藏界) etc. mentioned below. The second sentence lists the Buddha's adornment and purification matters mentioned below. In the third sentence, what can be entered is the Buddha-sea and the Dharma-realm-sea, and what is entered is the sentient being-sea and the sea of faculties and desires. The last sentence is a conclusion and request. The last verse praises the assembly for having two virtues, being capable of hearing. The first is the joy of wanting to hear, and the second is having the capacity. The former is also divided into two: first, the body is free from arrogance and laziness, so it is called reverence; second, the mind is free from different thoughts, so it is called contemplating Samantabhadra (普賢). In the second capacity, even if one is wholeheartedly willing to hear, without wisdom one cannot receive it. This also has two aspects: first, profound wisdom understands profound principles; second, vast wisdom discerns vast matters. The last sentence concludes the teaching. The request section ends.

Sixth, in the samadhi (定) briefly explain the original share, divided into two parts. First, observe the five seas, then describe the ten wisdoms. The former is the realm to be observed, and the latter is the wisdom that can observe. The former is the root of realization, and the latter is the root of teaching. Why speak without rising from samadhi (定)? Because it explains that samadhi (定) does not hinder application, it entrusts and reveals the profundity of the Dharma, and it does both simultaneously. The beginning is divided into two parts: first, explain that the realm is deep and vast, so observation does not rely on one's own strength. Second, formally observe and examine the Dharma, with the five seas briefly made into ten aspects. First, distinguish the meaning and characteristics, meaning that in the inexhaustible, perfect, and bright nature-sea-treasury, these five meanings are distinguished. The first is the meaning of what is relied upon, which penetrates everything, and so on. The second is the meaning of sprouting, which is also the meaning of accumulation. The third is the meaning of the norm of use. The fourth is the meaning of skillful distinction, which is also the meaning of gender distinction. The fifth is the meaning of complete enlightenment. These five meanings, each one possesses the other four meanings, and are deep, vast, and inexhaustible, possessing virtues that are difficult to conceive, so they are called seas. Second, according to defilement and purity, there are two types: one is distinction, either only pure, such as the Buddha-sea, or only defiled, such as the sentient being-sea.

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或俱謂世界及根欲。或不俱謂法界。二通者或俱凈以眾生等亦返流故。本凈故。或染以佛等亦隨緣故。或俱或不俱思準之。三約理事亦四句全攝可知四約人法有二先別者眾生及佛是人法界是法根欲亦人亦法世界非人非法二通者亦具四句全攝可知。五約因果亦二。別中世界俱。法界不俱。餘二句可知。通中亦四句思準。六約三世間七約境智。八約依正。九約三寶。此上四門皆有通別句等思準。十約融攝有二。先約海。謂世界即眾生如下眾生形世界。世界即法界如法界不可壞蓮華世界海。世界海即根欲如心作世界。世界即佛如國土身。二約眾生即世界。如前說。亦即法界如經。即此法界流轉五道名為眾生。亦即根欲如心心所作故。亦即佛是十身中眾生身。又眾生即真故。后三海一一即具余。皆思可見。二約智中亦二。先別初三智是前三海智。后七智是后二海智。二通者謂一智有五海。一海有十智。镕融思攝。五海深玄。寄半數說者令易信故。十智稍粗。寄十數說者會其本故。是故境智不殊。粗妙恒別。此約一乘。又如解深密經云。如來所行如來境界此何差別。佛言如來所行謂一切種。如來共有無量功德。眾所莊嚴。清凈佛土。如來境界所謂一切種五界差別。所謂有情界世界法界調伏界調伏方便界。地持瑜伽亦名此五名五無

【現代漢語翻譯】 現代漢語譯本 或者都指世界（Śūnyatā-loka，空性世界）以及根（indriya，感覺器官）和欲（chanda，慾望）。或者不都指法界（Dharmadhātu，諸法實相）。 兩種貫通的情況：或者都清凈，因為眾生等也返本還原，本來清凈的緣故。或者染污，因為佛等也隨順因緣的緣故。或者都，或者都不，可以思考類推。 三、從理和事方面來說，也可以用四句全部概括，可以理解。 四、從人和法方面來說，有兩種：先說區別，眾生（sattva）和佛（Buddha）是人，法界是法，根和欲既是人也是法，世界非人非法。 兩種貫通的情況：也具備四句全部概括，可以理解。 五、從因和果方面來說，也有兩種：區別中，世界是俱生的，法界不是俱生的，其餘兩句可以理解。 貫通的情況中，也有四句，思考類推。 六、從三世間（sattva-loka，眾生世間； pudgala-loka，補特伽羅世間；dharma-loka，法世間）來說。 七、從境（viṣaya，所觀境界）和智（jñāna，能觀智慧）來說。 八、從依（āśraya，所依）和正（pradhāna，主要）來說。 九、從三寶（triratna，佛法僧）來說。 以上四個方面，都有區別句和貫通句等，可以思考類推。 十、從融攝方面來說，有兩種：先從海（sāgara，譬喻深廣）來說，所謂世界即是眾生，如下文所說『眾生形世界』。世界即是法界，如『法界不可壞蓮華世界海』。世界海即是根欲，如『心作世界』。世界即是佛，如『國土身』。 二、從眾生即世界來說，如前所說。也即是法界，如經中所說：『即此法界流轉五道名為眾生』。也即是根欲，如『心心所作』的緣故。也即是佛，是十身中的眾生身。又眾生即是真如的緣故。后三個海，每一個都具備其餘的，都可以思考理解。 二、從智中來說也有兩種：先說區別，初三智是前三個海的智，后七智是后兩個海的智。 二、貫通的情況是，一智有五海，一海有十智，可以融會貫通地思考攝取。五海深奧玄妙，用半數來說，是爲了讓人容易相信的緣故。十智稍微粗略，用十數來說，是爲了會歸其根本的緣故。所以境和智沒有差別，粗妙恒常有別。這是從一乘（ekayāna）的角度來說。 又如《解深密經》所說：『如來所行，如來境界，這有什麼差別？』佛說：『如來所行，謂一切種如來共有無量功德，眾所莊嚴清凈佛土。如來境界，所謂一切種五界差別，所謂有情界（sattva-dhātu），世界法界（loka-dhātu），調伏界（vinaya-dhātu），調伏方便界（vinaya-upāya-dhātu）。』《地持瑜伽》也稱這五個為五無……

【English Translation】 English version Or they all refer to the world (Śūnyatā-loka, the world of emptiness) and the roots (indriya, sense organs) and desires (chanda, desires). Or they do not all refer to the Dharmadhātu (the reality of all dharmas). In the two comprehensive cases: either they are all pure, because sentient beings, etc., also return to the origin and are originally pure. Or they are defiled, because Buddhas, etc., also follow the conditions. Or all, or none, can be considered by analogy. Third, from the perspective of principle and phenomena, all four sentences can be used to summarize, which can be understood. Fourth, from the perspective of people and Dharma, there are two types: first, the difference is that sentient beings (sattva) and Buddhas (Buddha) are people, the Dharmadhātu is Dharma, and the roots and desires are both people and Dharma, the world is neither people nor Dharma. In the two comprehensive cases: it also has all four sentences to summarize, which can be understood. Fifth, from the perspective of cause and effect, there are also two types: in the difference, the world is co-born, the Dharmadhātu is not co-born, and the remaining two sentences can be understood. In the comprehensive situation, there are also four sentences, think and analogize. Sixth, from the perspective of the three realms (sattva-loka, the realm of sentient beings; pudgala-loka, the realm of individuals; dharma-loka, the realm of Dharma). Seventh, from the perspective of the object (viṣaya, the observed realm) and wisdom (jñāna, the observing wisdom). Eighth, from the perspective of reliance (āśraya, what is relied on) and principal (pradhāna, the main). Ninth, from the perspective of the Three Jewels (triratna, Buddha, Dharma, Sangha). In the above four aspects, there are difference sentences and comprehensive sentences, etc., which can be considered by analogy. Tenth, from the perspective of fusion and inclusion, there are two types: first, from the perspective of the ocean (sāgara, a metaphor for depth and breadth), the so-called world is sentient beings, as mentioned below 'sentient beings form the world'. The world is the Dharmadhātu, such as 'the indestructible lotus world ocean of the Dharmadhātu'. The world ocean is the root of desire, such as 'the mind creates the world'. The world is the Buddha, such as 'the land body'. Second, from the perspective of sentient beings being the world, as mentioned earlier. It is also the Dharmadhātu, as the sutra says: 'This Dharmadhātu flows through the five paths and is called sentient beings'. It is also the root of desire, such as 'what the mind and mental states do'. It is also the Buddha, which is the sentient being body in the ten bodies. Moreover, sentient beings are suchness. Each of the latter three oceans has the rest, which can be considered and understood. Second, there are also two types of wisdom: first, the difference is that the first three wisdoms are the wisdom of the first three oceans, and the last seven wisdoms are the wisdom of the last two oceans. Second, the comprehensive situation is that one wisdom has five oceans, and one ocean has ten wisdoms, which can be thought and taken in a comprehensive way. The five oceans are profound and mysterious, and using half the number is to make it easy for people to believe. The ten wisdoms are slightly rough, and using the number ten is to bring them back to their roots. Therefore, there is no difference between the object and wisdom, and the rough and subtle are always different. This is from the perspective of the One Vehicle (ekayāna). Also, as the Saṃdhinirmocana Sūtra says: 'What is the difference between the conduct of the Tathāgata and the realm of the Tathāgata?' The Buddha said: 'The conduct of the Tathāgata refers to all kinds of Tathāgata's common immeasurable merits, and the pure Buddha land adorned by all. The realm of the Tathāgata refers to the differences of all kinds of five realms, namely the sentient being realm (sattva-dhātu), the world realm (loka-dhātu), the taming realm (vinaya-dhātu), and the taming expedient realm (vinaya-upāya-dhātu).' The Yogācārabhūmi-śāstra also calls these five the five no...

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量。此五既是如來境界故。后說智名回觀智。此約三乘。問既觀海。何不說海而說智耶。答以海是證境故。證欲說彼即是說智。如人至寺觀塔熏在自心后歸家說塔。即是說心非彼塔也。問既在定得說。后何須起耶。答為寄法故。何者謂在定觀海。此在心中最細也。十智觀海。雖在定中然寄在言。故次細也。說分最粗。就機故。出定表示也。是則說以智為本。智以海為本。以說依智成智依理起故。文中三。初據智。二許說。三明說意。此中佛子有五義。如攝論。一愿樂大乘為種子。二般若為母。三定為胎。四大悲為乳母。五諸佛為父。又有十義。如下彌勒知識處說。十智者一由成即敗故成凈也。敗亦爾。由此即具餘九等。故名不思也。此不思句遍下九句。二中以眾生空有不二故。類多故相即故相入故。具一切法故根性多故故亦不思。又界是如來藏。隨緣作眾生名起也。又起在智中也。三中一約有為。二無為。三俱。四不俱。各通染凈思準之。根欲攝在上二智中。亦在下七。如上問中辨。下七明佛海。四無礙故。五稱根欲授故。普轉故。六顯德故。七光音故。八三輪攝故。九深定故。相即及體用皆不壞也。十以總結別也。本分竟。

第七起定成益分中二。先起主伴定。前明定不礙用故說十智。此明用不礙定故云不壞

【現代漢語翻譯】 現代漢語譯本： 量。這五者既然是如來的境界，所以後面說智名是回觀智。這是就三乘來說的。問：既然觀海，為什麼不說海而說智呢？答：因為海是所證的境界。要說所證的境界，那就是說智。就像人到寺廟觀塔，塔的形象薰染在自己的心中，回家后說塔，實際上是說心，而不是說塔本身。問：既然在禪定中可以述說，之後為什麼還需要出定呢？答：爲了寄託佛法。什麼意思呢？就是在禪定中觀海，這是在心中最細微的。用十智觀海，雖然在禪定中，但寄託在言語上，所以其次是細微的。述說是最粗顯的，爲了適應眾生的根機，所以出定來表示。因此，述說是以智為根本，智是以海為根本。因為述說依靠智而成，智依靠理而生起。文中分為三部分。首先是依據智，其次是允許述說，然後是說明述說的意義。這裡面佛子有五種意義，如《攝大乘論》所說：一、愿樂大乘為種子；二、般若為母；三、禪定為胎；四大悲為乳母；五、諸佛為父。又有十種意義，如下面彌勒知識處所說。十智，第一，由成即敗，所以成即是凈，敗也是這樣。由此就具備其餘九種等，所以名為不可思議。這句『不可思議』遍及下面九句。第二，因為眾生空有不二，種類多，所以相即，所以相入，具備一切法，根性多，所以也是不可思議。又，界是如來藏，隨緣而作為眾生，名為生起。又，生起在智中。第三，一約有為，二無為，三俱，四不俱，各自通染凈，可以依此推斷。根欲包含在上面二智中，也在下面七智中，如上面的問答中所辨析。下面七智說明佛海。第四，沒有障礙的緣故。第五，稱合根機和慾望而施教的緣故，普遍轉化的緣故。第六，彰顯功德的緣故。第七，光音的緣故。第八，三輪攝持的緣故。第九，甚深禪定的緣故，相即和體用都不壞滅。第十，用總結來區別。本分結束。

第七起定成益分中分為二部分。首先是發起主伴禪定。前面說明禪定不妨礙作用，所以說十智。這裡說明作用不妨礙禪定，所以說不壞。

【English Translation】 English version: Measure. These five are the realm of the Tathagata (如來, Thus Come One), hence the later saying that the name of wisdom is Reflective Wisdom. This is in terms of the Three Vehicles (三乘). Question: Since one contemplates the ocean, why not speak of the ocean but speak of wisdom? Answer: Because the ocean is the realm of realization. To speak of the realm of realization is to speak of wisdom. It is like a person who goes to a temple to view a pagoda, and the image of the pagoda is imprinted in their mind. When they return home and speak of the pagoda, they are actually speaking of their mind, not the pagoda itself. Question: Since one can speak while in Samadhi (定, concentration), why is it necessary to arise from it later? Answer: It is for the sake of entrusting the Dharma (法, law/teachings). What does this mean? It means that contemplating the ocean in Samadhi is the most subtle thing in the mind. Contemplating the ocean with the Ten Wisdoms, although in Samadhi, is entrusted to words, so it is the next most subtle. Speaking is the coarsest, for the sake of adapting to the faculties of beings, hence the expression of arising from Samadhi. Therefore, speaking is based on wisdom, and wisdom is based on the principle. Because speaking relies on wisdom to be accomplished, and wisdom arises from the principle. There are three parts in the text. First, it is based on wisdom; second, it permits speaking; and third, it clarifies the meaning of speaking. Here, the Buddha-child (佛子, disciple of the Buddha) has five meanings, as stated in the Mahāyānasaṃgraha (攝大乘論, Compendium of the Mahayana): 1. Aspiring to the Great Vehicle (大乘, Mahayana) as the seed; 2. Prajna (般若, wisdom) as the mother; 3. Samadhi as the womb; 4. Great Compassion (大悲, Mahakaruna) as the wet nurse; 5. All Buddhas as the father. There are also ten meanings, as stated in the section on Maitreya's (彌勒, the future Buddha) knowledge below. The Ten Wisdoms: First, because accomplishment immediately leads to decay, accomplishment is purity, and decay is also like this. Because of this, it possesses the remaining nine, hence it is called Inconceivable. This phrase 'Inconceivable' pervades the following nine phrases. Second, because beings are non-dual in emptiness and existence, there are many kinds, so they are identical, so they interpenetrate, possess all Dharmas, and have many faculties, so it is also Inconceivable. Also, the realm is the Tathāgatagarbha (如來藏, Buddha-nature), which arises as beings according to conditions, named arising. Also, arising is in wisdom. Third, one is about conditioned (有為, having causes) , two is about unconditioned (無為, without causes), three is about both, and four is about neither, each encompassing defilement and purity, which can be inferred accordingly. The roots and desires are contained in the above two wisdoms, and also in the below seven, as analyzed in the above questions and answers. The below seven wisdoms explain the Buddha-ocean. Fourth, because there is no obstruction. Fifth, because it accords with the faculties and desires to impart teachings, and because of universal transformation. Sixth, because it manifests virtues. Seventh, because of the light and sound. Eighth, because of the Three Wheels of teaching (三輪, three kinds of skillful means). Ninth, because of profound Samadhi, identity and essence-function are not destroyed. Tenth, it uses summary to differentiate. The main section ends.

The seventh section, Arising from Samadhi and Accomplishing Benefit, is divided into two parts. First, it initiates the Samadhi of the main and accompanying. The previous section explained that Samadhi does not hinder function, hence the saying of the Ten Wisdoms. This section explains that function does not hinder Samadhi, hence the saying of non-destruction.

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。不壞彼定故也。云何不壞。以由方便智釋顯也。二起益中二。先內益亦二。初益此眾有四。一證法體。二依證起巧智。三依智起妙辯。四說無斷絕謂由願力故也。二結通顯圓。二外益中三。初動。二益。謂動時令恐。返此故樂也。又安善因授樂果。又動時令壞。返此故寶嚴。三雨寶謂是法門也。以是減十故標十列七也。

第八毛光贊德分中二。初一切如來毛孔及光等。是上能加佛也。贊普賢德顯具德說法。令眾尊重生渴仰故也。是上光明讚歎音聲智。二十四頌中分二。初八嘆普賢廣大三業盡佛源底。于中初三身。次半語。次二半意于中初一半定。后一慧。次二盡佛源底。后六嘆體用普遍無礙應機。于中初一體遍。謂普賢身在此會坐。即於十方無邊世界一一皆見常在處彼。本來當處而身不分。亦無來去。一切塵中一切眾生身中皆亦如是。以眾生等即如故。是普賢也。而實一乘佛國亦同普賢圓遍。即就勝易解故。簡土約理寄三乘顯一乘耳。思之可見。后五明用。一現身。二現法。三凈愿。四眾生。五現智。

第九許說令喜分中亦二。先長行摽意。謂前聞本分已生歡喜。今更許說分故云重喜。二頌顯喜事。于中有十頌分三。初二頌半舉佛化德超情不測。于中一深智說法。二嚴土調生後半通結能化所化無盡難測

【現代漢語翻譯】 現代漢語譯本：因為不會破壞那個禪定。為什麼不會破壞？因為通過方便智慧來解釋和闡明。第二部分是生起利益，分為兩部分。首先是內在的利益，也分為兩部分。最初的利益是對這些聽眾有四個方面：一是證明法的本體，二是依靠證明生起巧妙的智慧，三是依靠智慧生起奇妙的辯才，四是說法沒有斷絕，這是因為有願力的緣故。二是總結貫通，彰顯圓滿。第二是外在的利益，分為三個方面。一是震動，二是利益，意思是震動時使人恐懼，反過來就使人快樂。又安立善因，授予快樂的果報。又震動時使人毀壞，反過來就用寶物莊嚴。三是降下寶物，意思是這些法門。因為這裡省略了十種，所以標出十種，列出七種。 第八毛光贊德分中分為兩部分。首先是一切如來的毛孔和光明等，這是上能加持佛。讚歎普賢的功德，彰顯具足功德的說法，使大眾尊重，生起渴求仰慕之心。這是上光明讚歎音聲智。二十四頌中分為兩部分。最初八頌讚嘆普賢廣大三業窮盡佛的根源和底蘊。其中最初三頌是身，其次半頌是語，其次兩頌半是意，其中前一半是定，后一半是慧，其次兩頌窮盡佛的根源和底蘊，最後六頌讚嘆本體和作用普遍無礙，應機施教。其中最初一頌是本體周遍，意思是普賢身在此法會上端坐，就在十方無邊世界一一都看見他常在那裡，本來就在那個地方而身不分離，也沒有來去。一切塵中一切眾生身中也都是這樣。因為眾生等同於如來，所以就是普賢。而實際上，一乘佛國也和普賢一樣圓滿周遍。這是就殊勝容易理解的方面來說的，簡化了國土，約于理，寄託於三乘，彰顯一乘罷了。思考一下就可以明白。后五頌說明作用。一是現身，二是現法，三是凈愿，四是眾生，五是現智。 第九許說令喜分中也分為兩部分。首先是長行標明意思，意思是前面聽聞本分已經生起歡喜，現在又允許宣說分，所以說重喜。二是頌文彰顯喜悅之事。其中有十頌，分為三部分。最初兩頌半是舉出佛的化德超乎情理，不可測度。其中一頌是深智說法，二是莊嚴國土，調伏眾生，後半頌是總結能化和所化無盡，難以測度。

【English Translation】 English version: Because that Samadhi is not destroyed. Why is it not destroyed? Because it is explained and elucidated by expedient wisdom. The second part is the arising of benefits, which is divided into two parts. First, the inner benefits, which are also divided into two parts. The initial benefit is that there are four aspects for these listeners: first, to prove the substance of the Dharma; second, to rely on the proof to generate skillful wisdom; third, to rely on wisdom to generate wonderful eloquence; and fourth, that the Dharma teaching is uninterrupted, which is due to the power of vows. Second, to summarize and connect, highlighting the perfection. The second is the external benefits, which are divided into three aspects. First, movement; second, benefit, meaning that movement causes fear, and conversely, it causes joy. Also, establishing good causes and bestowing joyful results. Also, movement causes destruction, and conversely, it is adorned with treasures. Third, raining down treasures, meaning these Dharma gates. Because ten are omitted here, ten are marked and seven are listed. The eighth section, 'Praising the Virtues of the Hair-Pores and Light,' is divided into two parts. First, all the hair-pores and light of the Tathagatas, etc., are the Buddhas who can add blessings. Praising the virtues of Samantabhadra (Universal Virtue), highlighting the Dharma teaching with complete virtues, causing the assembly to respect and generate longing and admiration. This is the supreme light praising the wisdom of sound. The twenty-four verses are divided into two parts. The first eight verses praise Samantabhadra's (Universal Virtue) vast three karmas, exhausting the source and foundation of the Buddha. Among them, the first three verses are body, the next half verse is speech, the next two and a half verses are mind, of which the first half is concentration, the second half is wisdom, the next two verses exhaust the source and foundation of the Buddha, and the last six verses praise the essence and function being universally unobstructed, teaching according to the capacity of the audience. Among them, the first verse is the essence being pervasive, meaning that Samantabhadra's (Universal Virtue) body is sitting in this assembly, and in each of the ten directions and boundless worlds, he is seen constantly there, originally in that place, and the body is not separated, nor does it come or go. It is the same in all dust motes and in the bodies of all sentient beings. Because sentient beings are equal to the Tathagata, therefore it is Samantabhadra (Universal Virtue). In reality, the One Vehicle Buddha-land is also as complete and pervasive as Samantabhadra (Universal Virtue). This is speaking from the perspective of superiority and ease of understanding, simplifying the land, focusing on principle, entrusting to the Three Vehicles, and highlighting the One Vehicle. Thinking about it will make it clear. The last five verses explain the function. First, manifesting the body; second, manifesting the Dharma; third, pure vows; fourth, sentient beings; fifth, manifesting wisdom. The ninth section, 'Permitting the Teaching and Causing Joy,' is also divided into two parts. First, the prose passage clarifies the meaning, meaning that having heard the original section, joy has already arisen, and now permitting the explanation of the section, therefore it is said to be 'double joy.' Second, the verses highlight the joyful events. Among them, there are ten verses, divided into three parts. The first two and a half verses raise the Buddha's transformative virtues beyond reason and immeasurable. Among them, one verse is the profound wisdom of teaching the Dharma, the second is adorning the land and taming sentient beings, and the last half verse summarizes the endless and immeasurable nature of the one who transforms and the one who is transformed.

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。第二有五頌半誡眾令凈堪為法器。于中初半簡不堪聞。言樂惡者作惡趣因也。著有者設作善業不求出離。下句結非。謂不能了等顯非器也。次一頌明具三力方堪為器。一宿善根力。二近善友力。三佛護念力。下句結云是等眾生能得上智。次一頌具七心方堪聞法。一直心離諂曲故。二凈心離求過等故。三慈心為益物故。四悲心為救生故。五深心為修行故。六信心受深法故。七無厭足心渴心無滿故。下句結云彼聞此法喜無量也。上來二頌十門通辨一切堪聞法器。次二頌別舉此眾。初一明具四德堪知佛境。一住普賢地。二具普賢愿。三行普賢行。四證法界空。下句結知佛境。次一頌嘆此大眾現得二利。一現前見佛。二得普賢方便。后一頌通結但諸眾生得聞佛法皆是佛力。第三有二頌舉法許說勸觀令樂。一舉法勸觀。以佛及剎在身內故。勸眾令于毛孔中觀。后一明具普眼方睹此法。下句許說誡聽可知。下十眼中第十普眼者。平等法門見法界故。若通論總具十眼名為普也。

第十正陳法海分中。先明諸會能說人異。唯僧祇小相二品是佛說。余並菩薩說所表。如下釋。又依智論有五說。一佛說。二弟子說。三神仙說。四諸天說。五變化說。此據出聲名句等。若望授與即通情非情。此約三乘。又有五說。如下云。佛說菩薩說

【現代漢語翻譯】 現代漢語譯本：第二部分有五頌半，告誡大眾，使他們清凈，堪為接受佛法的器皿。其中最初的半頌是簡擇不適合聽聞佛法的人。說『樂惡者』，是因為作惡是墮入惡趣的原因。『著有者』，即使行善也不尋求出離輪迴。下句總結說『不能了等』，表明他們不是法器。接下來一頌說明具備三種力量才能成為法器：一是宿世的善根力，二是親近善友的力量，三是佛的護念力。下句總結說，這樣的眾生才能獲得上等智慧。再下一頌說明具備七種心才能聽聞佛法：一是直心，遠離諂媚虛偽；二是凈心，遠離求他人過失等；三是慈心，爲了利益眾生；四是悲心，爲了救度眾生；五是深心，爲了修行；六是信心，接受甚深佛法；七是無厭足心，如飢渴般求法而沒有滿足的時候。下句總結說，他們聽聞此法會歡喜無量。以上兩頌十個方面，總的辨別了一切堪能聽聞佛法的器皿。接下來的兩頌是分別舉出此大眾。第一頌說明具備四種德行，堪能了知佛的境界：一是安住于普賢地（Samantabhadra-bhumi，普賢菩薩所證悟的境界），二是具有普賢愿（Samantabhadra-pranidhana，普賢菩薩的誓願），三是修行普賢行（Samantabhadra-carya，普賢菩薩的行持），四是證悟法界空性。下句總結說，能夠了知佛的境界。再下一頌讚嘆此大眾現在獲得兩種利益：一是現前見到佛，二是獲得普賢的方便法門。最後一頌總的總結說，只要眾生能夠聽聞佛法，都是佛的力量。 第三部分有兩頌，舉出佛法，允許宣說，勸導觀想，使人樂於接受。一頌是舉出佛法，勸導觀想，因為佛和剎土都在自身之內，勸導大眾在毛孔中觀想。后一頌說明具備普眼（Samantabhadra-caksu，普賢之眼）才能見到此法。下句允許宣說，告誡聽聞，可以知曉。在十眼（dasa-caksu）中，第十普眼，是因為平等法門能夠見到法界。如果通論，總的具備十眼才名為普眼。 第十部分正式陳述法海，首先說明各法會中能夠說法的人不同。只有僧祇（Asamkhya，無數）和小相（Laksana，相好）二品是佛所說，其餘都是菩薩所說，所要表達的內容如下解釋。又依據《智論》（Mahaprajnaparamita-sastra），有五種說法：一是佛說，二是弟子說，三是神仙說，四是諸天說，五是變化說。這是根據發出聲音、名句等來區分。如果從授予的角度來說，就包括有情和無情。這是約三乘來說的。又有五種說法，如下文所說：佛說、菩薩說。

【English Translation】 English version: The second part has five and a half stanzas, admonishing the assembly to purify themselves and be worthy vessels for receiving the Dharma. The first half stanza selects those who are not suitable to hear the Dharma. 'Those who delight in evil' are so because doing evil is the cause of falling into evil realms. 'Those attached to existence', even if they do good deeds, do not seek liberation from samsara. The following sentence concludes that 'unable to understand, etc.' indicates that they are not suitable vessels. The next stanza explains that one must possess three powers to be a worthy vessel: first, the power of good roots from past lives; second, the power of associating with good friends; and third, the power of the Buddha's protection. The following sentence concludes that such beings can attain supreme wisdom. The next stanza explains that one must possess seven minds to hear the Dharma: first, a straight mind, free from flattery and deceit; second, a pure mind, free from seeking the faults of others, etc.; third, a loving-kindness mind, for the benefit of beings; fourth, a compassionate mind, to save beings; fifth, a profound mind, for practice; sixth, a mind of faith, to receive the profound Dharma; and seventh, a mind of insatiable desire, like hunger and thirst for the Dharma without ever being satisfied. The following sentence concludes that they will rejoice immeasurably upon hearing this Dharma. The above two stanzas, in ten aspects, generally distinguish all those who are capable of hearing the Dharma. The following two stanzas specifically mention this assembly. The first stanza explains that possessing four virtues makes one capable of knowing the Buddha's realm: first, abiding in the Samantabhadra-bhumi (the ground of Samantabhadra, the state of enlightenment realized by Samantabhadra Bodhisattva); second, possessing the Samantabhadra-pranidhana (the vows of Samantabhadra); third, practicing the Samantabhadra-carya (the practices of Samantabhadra); and fourth, realizing the emptiness of the Dharmadhatu. The following sentence concludes that one can know the Buddha's realm. The next stanza praises this assembly for presently obtaining two benefits: first, directly seeing the Buddha; and second, obtaining the expedient means of Samantabhadra. The final stanza generally concludes that as long as beings can hear the Dharma, it is all due to the power of the Buddha. The third part has two stanzas, presenting the Dharma, allowing it to be spoken, encouraging contemplation, and making people happy to accept it. One stanza presents the Dharma and encourages contemplation, because the Buddha and the Buddha-fields are within oneself, encouraging the assembly to contemplate within their pores. The latter stanza explains that one must possess the Samantabhadra-caksu (the eye of Samantabhadra) to see this Dharma. The following sentence allows speaking and admonishes listening, which can be known. Among the ten eyes (dasa-caksu), the tenth, the Samantabhadra-caksu, is because the equal Dharma-gate can see the Dharmadhatu. Generally speaking, possessing all ten eyes is called the Samantabhadra-caksu. The tenth part formally states the ocean of Dharma, first explaining that the people who can speak in each Dharma assembly are different. Only the Asamkhya (innumerable) and Laksana (marks and characteristics) sections are spoken by the Buddha, and the rest are spoken by Bodhisattvas, the content to be expressed is explained below. Also, according to the Mahaprajnaparamita-sastra, there are five kinds of speaking: first, the Buddha speaks; second, the disciples speak; third, the immortals speak; fourth, the devas speak; and fifth, the transformations speak. This is distinguished according to the emission of sounds, names, and sentences. If viewed from the perspective of granting, it includes sentient and non-sentient beings. This is in terms of the Three Vehicles. There are also five kinds of speaking, as mentioned below: the Buddha speaks, the Bodhisattvas speak.

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剎說眾生說三世一切說。此通三世間等一切法。約一乘也。

文中二。初廣辨世界海。答前果問。二從乃往過去下答前因問。初中二。先散說世界。后偈頌總持。前中二。初通論十世界。后別辨華藏界。亦是釋第十壞世界。以成即是壞故。前中二。先摽列章門。二依門別解。初中三。先總告引證。二正列十名。三結其無盡。此十中初者有四義。一以土體絕相由言方成故云說世界。如四堪智中成也。如下緣生中說縛觀等。二由名言熏識現土故名說也。三土中言音如下頌中辯。四世界立名不同故云說也。初一說即世界。后三說之界。二攬緣界。三依故得久。四外狀區分。五內體盈滿。六德相嚴麗。七離垢用凈。八器凈佛興。九經時多少。十緣散離作皆繁多深奧同名海也。凡一世界即具此十。

今通釋諸世界海略作十門　一種類　二居人　三名體　四染凈　五漏無漏　六共不共　七世間涅槃　八依正　九人法　十無礙。

初明種類者。小乘唯有一類娑婆等界。無別凈土。三乘中有二。一約佛自住處有三。一法性土。二實德土。謂妙行等。三色相土。謂勝寶等。后二為自受用土。此三非是攝化處故此中不辨也。二約佛攝化處亦有三。一化身土。此有二。一染謂此娑婆等此約釋迦。二凈謂余方化土此約余佛。

【現代漢語翻譯】 現代漢語譯本： 『剎說眾生說三世一切說』。這概括了三世間（過去、現在、未來）等一切法，是從一乘（唯一佛乘）的角度來說的。

文中分為兩部分。首先廣泛辨析世界海，回答前面關於果的提問。其次，從『乃往過去』開始，回答前面關於因的提問。在第一部分中，又分為兩部分。先是分散地說明世界，然後用偈頌總括。在前面的部分中，又分為兩部分。首先總括地列出章節綱要，然後根據綱要分別解釋。在最初的部分中，又分為三部分。首先總括地告知並引用證據，其次正式列出十個名稱，最後總結其無盡。這十個名稱中的第一個有四重含義。一是由於土地的本體是絕相的，通過言語才能形成，所以稱為『說世界』，如同四堪智（四種足以堪忍、堪能的智慧）中的成就。如下面的緣生（因緣生起）中說的縛觀（束縛的觀察）等。二是由名言熏習意識而顯現土地，所以也稱為『說』。三是土地中有言語音聲，如下面的偈頌中辨析的。四是世界建立的名稱不同，所以稱為『說』。第一個『說』就是世界本身，後面的三個『說』是世界的界限。二是總攬因緣的界限。三是依靠某種原因而得以長久存在。四是外在形狀的區分。五是內在本體的盈滿。六是德行的莊嚴美麗。七是遠離塵垢，作用清凈。八是器世界清凈，佛陀應運而生。九是經歷的時間長短。十是因緣散盡而離散。這些都繁多深奧，共同稱為海。

凡是一個世界就具備這十個方面。

現在通盤解釋諸世界海，大致分為十個方面：一、種類；二、居住者；三、名稱和本體；四、染污和清凈；五、有漏和無漏；六、共同和不共同；七、世間和涅槃；八、依報和正報；九、人和法；十、無礙。

首先說明種類。小乘佛教只有一類世界，如娑婆世界等，沒有其他的凈土。三乘佛教中有兩種說法。一是關於佛陀自身所住之處，有三種：一、法性土（Dharmata-bhumi），二、實德土（Gunabhumi），如妙行等，三、色相土（Rupadhatu），如勝寶等。后兩種是佛陀的自受用土（Sambhogakaya-bhumi）。這三種不是攝化眾生的地方，所以這裡不辨析。二是關於佛陀攝化眾生的地方，也有三種：一、化身土（Nirmanakaya-bhumi）。這又分為兩種：一是染污的，如娑婆世界等，這是指釋迦牟尼佛（Sakyamuni Buddha）的；二是清凈的，如其他方世界的化土，這是指其他佛陀的。

【English Translation】 English version: 'Kṣetra-vacana, sattva-vacana, trikāla-sarva-vacana.' This encompasses all dharmas such as the three realms (past, present, and future), viewed from the perspective of the Ekayana (the One Vehicle).

The text is divided into two parts. First, a broad analysis of the world-sea, answering the previous question about the result. Second, starting from 'from the past,' answering the previous question about the cause. In the first part, there are two sections. First, a scattered explanation of the worlds, then a summary in verses. In the first section, there are two parts. First, a general listing of the chapter headings, then separate explanations based on the headings. In the initial part, there are three sections. First, a general announcement and citation of evidence, second, a formal listing of ten names, and finally, a conclusion of their inexhaustibility. The first of these ten names has four meanings. First, because the substance of the land is devoid of characteristics and can only be formed through language, it is called 'speaking of the world,' like the accomplishment in the four 'kṣānti-jñāna' (four knowledges of endurance). As in the explanation of 'pratītyasamutpāda' (dependent origination) below, such as 'baddha-darśana' (bound observation). Second, because the land manifests through the imprints of names and words on consciousness, it is also called 'speaking.' Third, there are sounds and voices in the land, as discussed in the verses below. Fourth, the names established for the worlds are different, so it is called 'speaking.' The first 'speaking' is the world itself, and the following three 'speaking' are the boundaries of the world. Second, it encompasses the boundaries of conditions. Third, it endures for a long time due to certain causes. Fourth, it distinguishes external forms. Fifth, it is filled with the inner substance. Sixth, it is adorned with virtuous qualities. Seventh, it is free from defilement and its function is pure. Eighth, the vessel-world is pure, and Buddhas arise in response. Ninth, it experiences varying lengths of time. Tenth, it disperses and separates when conditions are exhausted. These are all numerous and profound, collectively called a sea.

Every single world possesses these ten aspects.

Now, to comprehensively explain the world-seas, roughly dividing them into ten aspects: 1. Types; 2. Inhabitants; 3. Name and Essence; 4. Defilement and Purity; 5. Leaky and Leakless; 6. Common and Uncommon; 7. Worldly and Nirvana; 8. Dependent and Proper Retribution; 9. People and Dharma; 10. Unobstructed.

First, explaining the types. The Hinayana (Small Vehicle) only has one type of world, such as the Saha world (Sahā-kṣetra), and no other pure lands. The Three Vehicles have two explanations. One is about the places where Buddhas themselves reside, which are of three types: 1. Dharmata-bhumi (Dharmata-bhumi), 2. Gunabhumi (Gunabhumi), such as wonderful practices, 3. Rupadhatu (Rupadhatu), such as supreme treasures. The latter two are the Sambhogakaya-bhumi (Sambhogakaya-bhumi) of the Buddhas. These three are not places for converting beings, so they are not discussed here. Second, regarding the places where Buddhas convert beings, there are also three types: 1. Nirmanakaya-bhumi (Nirmanakaya-bhumi). This is further divided into two types: one is defiled, such as the Saha world, which refers to Sakyamuni Buddha (Sakyamuni Buddha); the other is pure, such as the transformation lands in other directions, which refers to other Buddhas.

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二變染土。謂足指案地等。三他受用土。謂十八圓滿等。初中二。若依始教唯有百億閻浮百億釋迦為攝化境。若依終教如智論中以三千大千世界為一數。數至恒沙為一世界性。數此性復至恒沙為一世界海。數此復至恒沙為一世界種。數此復至無量恒沙為一佛世界所化分齊。其受用土若始教在色界頂。為引小乘同界說故。若依終教不在三界。如涅槃云西方去此三十二恒河沙佛土有世界名無勝。是釋迦佛實報凈土。又於一切須彌樓山世界畔間往往數有一凈佛土。此通報化為引眾生。三依一乘有二。一約果分十佛自體國土海。此當不可說。寄緣說十。如第二會說。二約攝化處有三類。一從須彌山界及樹形等已去乃至一切眾生形世界海為第一類。二三千界外別有十世界。一世界性。二世界海。三世界輪。四世界圓滿。五世界分別。六世界旋。七世界轉。八世界蓮華。九世界須彌。十世界相。此等當萬子已云輪王境界為第二類。三十蓮華藏莊嚴世界海具足主伴如帝網等。是佛境界為第三類。此上三類通有十事。為首成世界。一說世界海。二起具因緣世界海。三住世界海。四形世界海。五體世界海。六莊嚴世界海。七清凈世界海。八如來出世世界海。九劫世界海。十壞方便世界海。

二所居人者。若小乘唯有有餘依聖及凡位

【現代漢語翻譯】 現代漢語譯本 二、變染土：指用腳趾按壓地面等行為所感得的染污國土。 三、他受用土：指具備十八圓滿等功德的國土。 初中二：如果依照始教的觀點，只有百億閻浮提和百億釋迦牟尼佛作為攝化眾生的範圍。如果依照終教的觀點，如《大智度論》中所說，以三千大千世界為一個單位，數到恒河沙數為一個世界性。再以恒河沙數來數這個世界性，為一個世界海。再以恒河沙數來數這個世界海，為一個世界種。再以無量恒河沙數來數這個世界種，為一個佛的世界所能教化的範圍。 其受用土：如果始教認為在頂（此處原文如此，疑似指色界頂），是爲了引導小乘修行者，所以說是同在一個世界。如果依照終教的觀點，則不在三界之內。如《涅槃經》所說，在西方距離此地三十二恒河沙佛土的地方，有一個世界名為無勝（無勝）。那是釋迦牟尼佛的實報莊嚴凈土。又在一切須彌樓山（須彌樓山，佛教宇宙觀中的中心山）世界的旁邊，往往有許多清凈的佛土。這些都是爲了引導眾生而示現的報土和化土。 三、依一乘的觀點，有兩種情況：一是從果位的角度來說，有十佛自體國土海。這難以用語言描述，只能借用因緣來說明這十種國土。如第二會所說。二是從攝化眾生的處所來說，有三類：第一類是從須彌山界（須彌山界）以及樹的形狀等開始，乃至一切眾生的形狀世界海。第二類是在三千大千世界之外，另有十個世界：一、世界性；二、世界海；三、世界輪；四、世界圓滿；五、世界分別；六、世界旋；七、世界轉；八、世界蓮華；九、世界須彌；十、世界相。這些相當於萬子已（萬子已，具體含義待考）所說的輪王境界。第三類是蓮華藏莊嚴世界海（蓮華藏莊嚴世界海），具足主伴關係，如同帝網（帝網，因陀羅網，比喻重重無盡的世界）一般。這是佛的境界。 以上三類總共有十件事，作為形成世界的基礎：一、說世界海；二、發起具足因緣的世界海；三、住世界海；四、形世界海；五、體世界海；六、莊嚴世界海；七、清凈世界海；八、如來出世世界海；九、劫世界海；十、壞方便世界海。 二、所居住的人：如果按照小乘的觀點，只有有餘依涅槃的聖者以及凡夫。

【English Translation】 English version 2. Transformed Defiled Lands: These refer to defiled lands resulting from actions such as pressing the ground with one's toes. 3. Lands of Others' Enjoyment: These refer to lands possessing the eighteen perfections and other qualities. Regarding the first two: According to the initial teachings, there are only a hundred billion Jambudvipas (Jambudvipa, the continent where we live) and a hundred billion Shakyamuni Buddhas as the scope for conversion. According to the final teachings, as stated in the Mahaprajnaparamita-sastra, three thousand great thousand worlds are taken as one unit. Counting to the number of Ganges sands forms one 'world-nature'. Counting this 'nature' again to the number of Ganges sands forms one 'world-ocean'. Counting this again to the number of Ganges sands forms one 'world-seed'. Counting this again to countless Ganges sands forms the limit of a Buddha's world for conversion. Regarding the lands of enjoyment: If the initial teachings consider it to be at the peak (likely referring to the peak of the Form Realm), it is to guide the Hinayana practitioners, so it is said to be in the same realm. If according to the final teachings, it is not within the Three Realms. As the Nirvana Sutra says, to the west, thirty-two Ganges sands of Buddha-lands away from here, there is a world called No-Victory (No-Victory). That is the Shakyamuni Buddha's Land of Actual Reward and Adornment. Also, beside all Mount Sumeru (Mount Sumeru, the central mountain in Buddhist cosmology) worlds, there are often numerous pure Buddha-lands. These are the Reward Lands and Transformation Lands manifested to guide sentient beings. 3. According to the One Vehicle, there are two situations: First, from the perspective of the fruit, there are the ten Buddha Self-Nature Land-Oceans. These are difficult to describe in words and can only be explained using conditions. As stated in the Second Assembly. Second, from the perspective of the places for converting sentient beings, there are three categories: The first category starts from the Mount Sumeru realm (Mount Sumeru realm) and the shapes of trees, etc., up to the world-ocean of the shapes of all sentient beings. The second category is that outside the three thousand great thousand worlds, there are ten other worlds: 1. World-Nature; 2. World-Ocean; 3. World-Wheel; 4. World-Perfection; 5. World-Distinction; 6. World-Rotation; 7. World-Transformation; 8. World-Lotus; 9. World-Sumeru; 10. World-Appearance. These are equivalent to what Wanziyi (Wanziyi, specific meaning to be researched) said about the realm of the Wheel-Turning King. The third category is the Lotus Treasury Adorned World-Ocean (Lotus Treasury Adorned World-Ocean), complete with host and companions, like the net of Indra (Indra's net, a metaphor for infinitely interconnected worlds). This is the realm of the Buddha. The above three categories have a total of ten things, as the basis for forming a world: 1. Speaking of the World-Ocean; 2. Initiating the World-Ocean with complete causes and conditions; 3. Abiding World-Ocean; 4. Shape World-Ocean; 5. Body World-Ocean; 6. Adorned World-Ocean; 7. Pure World-Ocean; 8. Tathagata Appearing in the World World-Ocean; 9. Kalpa World-Ocean; 10. Destruction-Facilitating World-Ocean. 2. The inhabitants: According to the Hinayana view, there are only the saints of Nirvana with Remainder and ordinary beings.

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居也。三乘三中初二通有凡夫二乘及地前菩薩並佛化身居也。后一初地上菩薩及佛報身居也。解深密經中三地菩薩生佛凈土者彼約七地明義。即初地當彼第三也。又起信論中許地前菩薩見報身佛者彼約終教。依三昧見也。一乘三中多分論時。初見聞位。次解行位。後向果位。通即可知。三處佛身同是十佛也。

三名體者。世是時。界是分齊。謂於時中分齊顯現。從相得名。繁多奧積深廣難窮同名海也。世界即海從喻。持業釋也。若小乘以子母七微及色等四塵並能造四大實色為體。若三乘中凡小地前俱以賴耶識為體。地上二義。報土亦同賴耶識為體。若二智所現即以唯識智為體。故攝論云。菩薩及如來唯識智乃至為凈土體故。若依終教俱以如來藏真如為體。若一乘以無盡法界通三世間。人法理事等諸行相即互為其體準思可知。

四染凈者。若小乘唯染。三乘有二。一約位。二約法。初中有四對顯其染凈。一約因果。謂金剛已還菩薩所住名果報土。不名凈土。以過患未盡故。唯佛一人使習都亡所居名凈。是故仁王經云。三賢十聖住果報。唯佛一人居凈土。二約一向非一向。謂八地已上菩薩所住得名凈土。以一向出三界事故。具足四句一向義故。謂一向凈一向樂一向無失一向自在。七地已還未名凈土。以非一向

【現代漢語翻譯】 現代漢語譯本 居也。三乘（Sāṃkhya，古印度數論學派）三中，初二通有凡夫、二乘（聲聞乘和緣覺乘）及地前菩薩並佛化身居也。后一初地上菩薩及佛報身居也。《解深密經》中三地菩薩生佛凈土者，彼約七地明義。即初地當彼第三也。又《起信論》中許地前菩薩見報身佛者，彼約終教。依三昧見也。一乘三中，多分論時。初見聞位。次解行位。後向果位。通即可知。三處佛身同是十佛也。

三名體者。世是時。界是分齊。謂於時中分齊顯現。從相得名。繁多奧積深廣難窮同名海也。世界即海從喻。持業釋也。若小乘以子母七微及色等四塵並能造四大實色為體。若三乘中凡小地前俱以賴耶識（Ālaya-vijñāna，阿賴耶識，又稱藏識）為體。地上二義。報土亦同賴耶識為體。若二智所現即以唯識智為體。故《攝論》云。菩薩及如來唯識智乃至為凈土體故。若依終教俱以如來藏真如為體。若一乘以無盡法界通三世間。人法理事等諸行相即互為其體準思可知。

四染凈者。若小乘唯染。三乘有二。一約位。二約法。初中有四對顯其染凈。一約因果。謂金剛已還菩薩所住名果報土。不名凈土。以過患未盡故。唯佛一人使習都亡所居名凈。是故《仁王經》云。三賢十聖住果報。唯佛一人居凈土。二約一向非一向。謂八地已上菩薩所住得名凈土。以一向出三界事故。具足四句一向義故。謂一向凈、一向樂、一向無失、一向自在。七地已還未名凈土。以非一向

【English Translation】 English version It dwells. In the three vehicles (Triyāna) and three levels, the first two commonly include ordinary beings, the two vehicles (Śrāvakayāna and Pratyekabuddhayāna), Bodhisattvas before the grounds (bhūmi), and manifested bodies of Buddhas. The last one includes Bodhisattvas on the grounds and the reward bodies of Buddhas. In the Saṃdhinirmocana Sūtra, when it says that Bodhisattvas of the third ground are born in the pure lands of Buddhas, it explains the meaning in terms of the seven grounds. That is, the first ground corresponds to their third. Furthermore, in the Treatise on Awakening of Faith, it allows Bodhisattvas before the grounds to see the reward body of the Buddha, which is based on the ultimate teaching and seen through samādhi. In the three levels of the One Vehicle (Ekayāna), it is mostly discussed in terms of the stage of initial seeing and hearing, then the stage of understanding and practice, and finally the stage of moving towards the fruit. Understanding this comprehensively is sufficient. The Buddha bodies in the three places are all the ten Buddhas.

Regarding the three names and substance: 'World' refers to time, and 'realm' refers to boundaries. It means that within time, boundaries are manifested. The name is derived from the appearance. The vastness, profundity, accumulation, depth, and breadth are all immeasurable and unfathomable, hence the name 'sea'. 'World' is like a sea, a metaphor. It is a possessive compound. If according to the Hīnayāna, the seven subtle elements of the elements and the four dusts such as form can create the four great real elements as their substance. If according to the three vehicles, both ordinary beings and those before the grounds all take the Ālaya-vijñāna (store consciousness) as their substance. For those on the grounds, there are two meanings. The reward land also takes the Ālaya-vijñāna as its substance. If it is manifested by the two wisdoms, then it takes the wisdom of consciousness-only as its substance. Therefore, the Compendium on the Mahāyāna says, 'Bodhisattvas and Tathāgatas, the wisdom of consciousness-only, even serves as the substance of the pure land.' If according to the ultimate teaching, all take the Tathāgatagarbha (Buddha-nature) and Suchness (Tathātā) as their substance. If according to the One Vehicle, the endless Dharma realm encompasses the three worlds. The appearances of people, Dharma, principles, and events are all interconnected and mutually serve as each other's substance. This can be understood by analogy.

Regarding the four aspects of defilement and purity: If according to the Hīnayāna, there is only defilement. In the three vehicles, there are two aspects: one in terms of stages, and the other in terms of Dharma. In the first aspect, there are four pairs to reveal their defilement and purity. One is in terms of cause and effect. That is, the place where Bodhisattvas dwell before the Vajra (diamond) is called the land of karmic reward, not a pure land, because the faults have not been completely eliminated. Only the Buddha, who has completely eradicated all habits, dwells in what is called pure. Therefore, the Benevolent King Sūtra says, 'The three sages and ten saints dwell in the land of karmic reward, only the Buddha dwells in the pure land.' Two is in terms of one-sidedness and non-one-sidedness. That is, the place where Bodhisattvas dwell from the eighth ground onwards is called a pure land, because it is one-sidedly free from the three realms. It fully possesses the meaning of four aspects of one-sidedness. That is, one-sidedly pure, one-sidedly blissful, one-sidedly without loss, and one-sidedly free. Those before the seventh ground are not called pure lands, because they are not one-sided.

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出三界故。縱由願力而得出者。四句一向不具足故。謂無流觀智有間斷故。非無失等也。此依攝論辨。三約純雜。謂凡夫二乘雜居之處不名凈土。地上菩薩生處名凈故。瑜伽論說世界無量有其二種。謂凈不凈清凈世界中。無那落伽傍生餓鬼。亦無慾界色無色界。純菩薩眾于中止住。是故說名清凈世界。已入第三地菩薩由願力故於彼受生。無有異生及非異生聲聞獨覺。解云。此第三地既名凈意樂。即是歡喜地。以約七地辨故。四約退不退。謂入十住已去不退位。三賢菩薩生處名為凈土。于中亦有四果二乘等。如阿彌陀土生彼皆住正定等。堪任已還輕毛退位。三聚眾生共生之處不名凈土。此四對八義中。初約果唯凈。后約退唯染。中間相形皆通染凈。二約法四句者。或唯凈謂于上四門中形取凈故。退位所居自性凈故。或唯染謂四門中相形取染故。佛果隨緣約機說故。起信論中名隨染業幻所作也。或俱由前二義不相離故。或俱非以二義互融非定一故。二相盡故。一乘亦二。初約類中初類染。后類凈。中類通二。二約法中或俱凈以即佛故。或俱染即眾生故。或具二由前二義不相離故。或不俱以二相融二相盡故。上三類中一一皆具此四句準思知之。

第五流無流者。若小乘唯有流。三乘有二門。一隨相門。二融通門。初中

【現代漢語翻譯】 現代漢語譯本：

因為要超出三界。即使是由於願力而得到出離，四句也始終不能完全具備。這是因為無漏觀智會有間斷的緣故，並非沒有過失等等。這是依據《攝大乘論》來辨析的。第三，從純雜的角度來說，凡夫和二乘人雜居的地方不能稱為凈土。地上菩薩所生之處才稱為凈土。瑜伽論說世界有無量多種，其中有兩種，即清凈和不清凈。在清凈世界中，沒有那落迦（Naraka，地獄）、傍生（animals，畜生）、餓鬼（hungry ghosts，餓鬼），也沒有欲界、色界、無色界的煩惱。只有純粹的菩薩眾在那裡居住。因此，才被稱為清凈世界。已經進入第三地（Third Bhumi，第三地）的菩薩，由於願力的緣故在那裡受生，沒有異生（non-Buddhist，外道）以及非異生的聲聞（Śrāvaka，聲聞）、獨覺（Pratyekabuddha，緣覺）。解釋說，這第三地既然名為凈意樂，也就是歡喜地（Pramudita，歡喜地）。因為是按照七地來辨析的緣故。第四，從退不退的角度來說，進入十住（Ten Abodes，十住）以後就不再退轉。三賢位的菩薩所生之處稱為凈土。其中也有四果阿羅漢（Four Fruition Arhats，四果阿羅漢）、二乘等等。比如阿彌陀佛（Amitābha，阿彌陀佛）的凈土，往生到那裡的人都住在正定等等，能夠承受已經還滅輕微煩惱的退位。三聚眾生（Three Groups of Sentient Beings，三聚眾生）共同生活的地方不能稱為凈土。這四對八義中，最初從果報的角度來說只有凈，最後從退位的角度來說只有染，中間相互比較都通於染凈。第二，從法的角度來說有四句：或者只有凈，這是因為在上面的四門中選取凈的緣故，退位者所居住的地方自性清凈的緣故。或者只有染，這是因為在四門中相互比較選取染的緣故，佛果隨順因緣，根據眾生的根機而說的緣故。《起信論》中稱為隨順染業幻化所作。或者兩者都有，因為前面的兩種含義不能相互分離的緣故。或者兩者都沒有，因為兩種含義相互融合，不是固定為一的緣故，兩種相狀都消失的緣故。一乘（Ekayana，一乘）也有兩種，最初從種類上來說，最初的種類是染，最後的種類是凈，中間的種類通於兩者。第二，從法的角度來說，或者都是凈，因為就是佛的緣故。或者都是染，因為就是眾生的緣故。或者兩者都有，因為前面的兩種含義不能相互分離的緣故。或者兩者都沒有，因為兩種相狀相互融合，兩種相狀都消失的緣故。上面的三種種類中，每一種都具備這四句，可以參照思考理解。

第五，有漏無漏：如果小乘（Hinayana，小乘）只有有漏。三乘（Three Vehicles，三乘）有兩門：一是隨相門，二是融通門。最初的隨相門中：

【English Translation】 English version:

It is because of transcending the Three Realms. Even if liberation is attained through the power of vows, the four statements are never fully complete. This is because the wisdom of non-outflow contemplation has interruptions, and it is not without faults, etc. This is analyzed according to the Mahāyānasaṃgraha (Compendium of the Mahāyāna). Third, from the perspective of pure and mixed, places where ordinary people and those of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) dwell together are not called Pure Lands. Only the places where Bodhisattvas of the ground (Bhumi) are born are called Pure Lands. The Yogācārabhūmi-śāstra says that there are countless worlds, and among them are two types: pure and impure. In pure worlds, there are no Naraka (hells), animals, or hungry ghosts, nor are there afflictions of the Desire Realm, Form Realm, or Formless Realm. Only pure Bodhisattvas dwell there. Therefore, it is called a pure world. Bodhisattvas who have entered the Third Bhumi are born there due to the power of their vows, and there are no non-Buddhists or Śrāvakas (voice-hearers) and Pratyekabuddhas (solitary realizers). It is explained that this Third Bhumi is called pure intention and joy, which is the Joyful Ground (Pramudita). This is because it is analyzed according to the Seven Bhumis. Fourth, from the perspective of non-retrogression and retrogression, after entering the Ten Abodes, there is no more retrogression. The places where Bodhisattvas of the Three Worthies are born are called Pure Lands. Among them, there are also Arhats of the Four Fruitions, the Two Vehicles, etc. For example, in the Pure Land of Amitābha, those who are born there all dwell in right concentration, etc., and are able to bear the retrogression of those who have extinguished minor afflictions. Places where the Three Groups of Sentient Beings live together are not called Pure Lands. Among these four pairs of eight meanings, initially, from the perspective of fruition, there is only purity; finally, from the perspective of retrogression, there is only defilement. In the middle, in comparison, both defilement and purity are possible. Second, from the perspective of Dharma, there are four statements: either only purity, because purity is selected in the above four gates, and the place where those who have retrogressed dwell is pure in nature. Or only defilement, because defilement is selected in comparison in the four gates, and the Buddha-fruit follows conditions and is spoken according to the faculties of sentient beings. In the Awakening of Faith in the Mahayana, it is called the illusion created by following defiled karma. Or both exist, because the previous two meanings cannot be separated from each other. Or neither exists, because the two meanings are mutually integrated and not fixed as one, and the two characteristics disappear. The One Vehicle also has two aspects: initially, from the perspective of categories, the initial category is defiled, the final category is pure, and the middle category encompasses both. Second, from the perspective of Dharma, either both are pure, because it is the Buddha. Or both are defiled, because it is sentient beings. Or both exist, because the previous two meanings cannot be separated from each other. Or neither exists, because the two characteristics are mutually integrated and the two characteristics disappear. In the above three categories, each has these four statements, which can be understood by referring to them.

Fifth, with outflows and without outflows: If the Hinayana only has outflows. The Three Vehicles have two doors: the door of following characteristics and the door of integration. In the initial door of following characteristics:

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四句一唯有流謂凡小地前所變土。二唯無流謂佛所現土。三俱謂地上菩薩二智所變及賴耶所現。此二雖為苦道二諦攝然無別二體。但隨義異攝。四俱非謂皆即空故。不墮數故。此上約始教。二融通中亦四句。一或一切皆無流乃至凡位亦爾。以離諸流性故。如經云。色無流無系受想行識無流無系乃至廣說。二或一切皆有流乃至佛亦爾。以不離流法故。如經言。諸佛安住三毒四倒五欲等中得阿耨菩提乃至廣說。前句不異流之無流故即無流。后句不異無流之流故無流即其有流。三俱以前二義不相離故。四俱非以皆離縛脫性故。如經言色無縛無脫受想行識無縛無脫乃至廣說。一乘中如緣起法界。若無一即一切不成。互融無礙亦具四句。全攝可知思之。

第六共不共者。于中有二。先明分齊。后顯義相。初中隨一世界皆是有情。謂異熟識由共相種成熟力故。變似色等器世間相。問凡一世界有幾有情異熟識變。答唯識論中有三師說。初師說云。一切有情。以契經說一切有情業增上力所共起故。次師破云。若爾諸佛菩薩應實變為此雜穢土。諸異生等應實變為他方此界諸凈妙土。又聖者厭離有色生無色界必不下生變為此土復何所用。有此三種大過失故明不得通一切有情。應說現居及當生者彼異熟識變為此界。經依少分說一切言。

【現代漢語翻譯】 現代漢語譯本 四句：一、唯有流（Samsara，輪迴）謂凡夫小乘之地，先前所變的國土。二、唯無流（Nirvana，涅槃）謂佛所顯現的國土。三、俱謂地上菩薩以二智（根本智和后得智）所變，以及阿賴耶識所現。此二雖為苦道二諦（苦諦和集諦）所攝，然無別二體，但隨意義不同而攝屬。四、俱非謂皆即是空性（Sunyata），不墮入數量之中。以上是約始教（初期佛教）而言。 二、融通中亦有四句：一、或者一切皆無流，乃至凡夫位亦是如此。因為遠離諸流動的自性。如經云：『色無流無系，受想行識無流無系』乃至廣說。二、或者一切皆有流，乃至佛亦是如此。因為不離流動的法。如經言：『諸佛安住三毒（貪嗔癡），四倒（常樂我凈），五欲（色聲香味觸）等中得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）』乃至廣說。前句不異流的無流，所以即是無流。后句不異無流的流，所以無流即是有流。三、俱以前二義不相離故。四、俱非以皆離縛脫性故。如經言：『色無縛無脫，受想行識無縛無脫』乃至廣說。一乘（Ekayana，唯一乘）中如緣起法界，若無一即一切不成。互融無礙亦具四句，全盤攝取可知，思之。 第六、共不共者。于其中有二：先說明分齊，后顯示義相。初中，隨一世界皆是有情（Sentient beings）。謂異熟識（Vipaka-vijnana，果報識）由共相種成熟力故，變現類似色等器世間相。問：凡一個世界有幾個有情異熟識變現？答：唯識論中有三師說。初師說云：一切有情，以契經說一切有情業增上力所共同發起故。次師破云：若這樣，諸佛菩薩應真實變為此雜穢土，諸異生等應真實變為他方此界諸凈妙土。又聖者厭離有色生無**，必不下生變為此土，復有何用？有此三種大過失故，明不得通一切有情。應說現居及當生者，彼異熟識變為此界。經依少分說一切言。

【English Translation】 English version Four statements: 1. 'Only flowing' (Samsara, cycle of rebirth) refers to the land transformed by ordinary beings and Hinayana (Small Vehicle) practitioners. 2. 'Only non-flowing' (Nirvana) refers to the land manifested by the Buddhas. 3. 'Both' refers to the transformation by Bodhisattvas on the ground with two wisdoms (Fundamental Wisdom and Subsequent Wisdom), and the manifestation by Alaya-vijnana (Storehouse Consciousness). Although these two are included in the two truths (suffering and accumulation) of the path of suffering, they do not have two separate entities, but are included according to different meanings. 4. 'Neither' means that all are emptiness (Sunyata), not falling into numbers. The above is about the initial teaching (early Buddhism). Second, there are also four statements in the integration: 1. Or everything is non-flowing, even the position of ordinary beings is the same. Because it is far away from the nature of all flows. As the sutra says: 'Form is non-flowing and non-attached, sensation, perception, volition, and consciousness are non-flowing and non-attached' and so on. 2. Or everything is flowing, even the Buddha is the same. Because it is inseparable from the flowing Dharma. As the sutra says: 'All Buddhas attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment) while dwelling in the three poisons (greed, hatred, and ignorance), the four inversions (permanence, happiness, self, and purity), and the five desires (form, sound, smell, taste, and touch)' and so on. The previous sentence is not different from the non-flowing of the flow, so it is non-flowing. The latter sentence is not different from the flow of the non-flowing, so the non-flowing is the flowing. 3. Both are because the previous two meanings are inseparable. 4. Neither is because they are all free from the nature of bondage and liberation. As the sutra says: 'Form is without bondage and without liberation, sensation, perception, volition, and consciousness are without bondage and without liberation' and so on. In the One Vehicle (Ekayana), such as the dependent origination of the Dharma realm, if there is no one, everything will not be established. Mutual integration without hindrance also has four sentences, which can be known by fully capturing it, think about it. Sixth, those who are common and uncommon. There are two in it: first, clarify the boundaries, and then show the meaning. In the beginning, all sentient beings (Sentient beings) are in one world. It is said that the Vipaka-vijnana (Resultant Consciousness) transforms into the appearance of the container world similar to form, etc., due to the mature power of the common seed. Question: How many sentient beings' Vipaka-vijnana transformations are there in one world? Answer: There are three teachers in the Vijnaptimatrata (Consciousness-only) theory. The first teacher said: All sentient beings, because the sutras say that all sentient beings' karma is jointly initiated by the power of enhancement. The second teacher refuted: If so, all Buddhas and Bodhisattvas should truly transform into this mixed impure land, and all ordinary beings should truly transform into other pure and wonderful lands in this world. Moreover, the saints are disgusted with the birth of form and have no **, they will definitely not be born and transformed into this land, what is the use? Because of these three major faults, it is clear that it cannot be applied to all sentient beings. It should be said that those who are currently living and will be born, their Vipaka-vijnana transforms into this world. The sutra says everything according to a small part.

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諸同業者皆共變故。后師轉破第二云。若爾器世界將壞時。既無現居及當生者。誰異熟識變為此界。又諸異生厭離有色生無色界現無色身。預變為土此復何用。設有色身與異地器粗細懸隔不相依持。此變為彼亦何所益。亦由如此三種大過。是故現居及當生者皆不成變。謂初器將壞。當生現居俱無受用。二若現受無色界身而於此土無受用義。三設有色界身與此粗細異。亦無依持受用。是故此三俱無變義。若爾誰識變耶。正義應云。凡所變土本為色身依持受用故。若於身可有持用。設令生在他方自地彼識亦得變為此土。故器世界將壞。初成雖無有情而現有土。此土並依唯識論辨。第二顯共不共義相者。若小乘中既是極微所共合成故唯是共。若三乘中有四句。初或亦唯共。謂彼依報雖不離識而識是別。土相是一。由彼彼識中共相種子共所現故。如攬四塵共成一柱。一柱之相不離四塵。非隨四塵而有四柱。當知此中道理亦爾。若自受用土佛與諸佛共有一土。猶如法身諸佛共依故。以是同法性土故。若他受用土亦佛與菩薩之所共有。如王與臣共有一國。諸雜染土亦是有情共業所現故無別也。二如是依果實皆不共以各于自本識中現故。論云。俱是有情異熟識各變。同處相似不相障礙。如眾燈明。如多所夢。因類是別。果相相似。處

【現代漢語翻譯】 現代漢語譯本 諸位同修都共同面臨著變故。後來的論師進一步駁斥道：『如果這樣，當器世界（bhājana-loka，指眾生所居住的物質世界）將要壞滅時，既然沒有現在居住者和未來將要出生的眾生，那麼是誰的異熟識（vipāka-vijñāna，指由業力成熟而產生的果報識）轉變為這個世界呢？而且，如果其他眾生厭離有色身，轉生到沒有物質形態的無色界（arūpa-dhātu），現在沒有色身，預先轉變為土地又有什麼用呢？即使有色身，與不同地方的器世界粗細程度相差懸殊，不能相互依存，那麼將此（色身）轉變為彼（土地）又有什麼益處呢？』 也正因為如此三種大的過失，所以現在居住者和未來將要出生的眾生都不能轉變為土地。第一，器世界將要壞滅時，未來出生的眾生和現在居住者都沒有受用。第二，如果現在受生的是沒有物質形態的無色身，那麼對於這片土地就沒有受用的意義。第三，即使有物質形態的色身，與這片土地的粗細程度不同，也不能相互依存受用。因此，這三種情況都沒有轉變的意義。如果這樣，是誰的識轉變呢？ 正確的解釋應該是：凡所轉變的土地，本來是爲了色身所依持和受用。因此，如果對於色身可以有依持和受用的作用，即使令其出生在其他地方，他自己的識也可以轉變為這片土地。所以，器世界將要壞滅和最初形成時，雖然沒有有情眾生，但是已經有土地存在。這片土地完全依據唯識論（Vijñānavāda，佛教哲學流派，強調萬法唯識所變）來辨析。 第二，闡明共同和不共同的意義和相狀：如果按照小乘佛教的觀點，既然是極微（paramāṇu，物質的最小單位）共同合成的，所以僅僅是共同的。如果按照三乘佛教的觀點，有四種情況。第一種，或者也僅僅是共同的。也就是說，那些依報（指眾生所依賴的物質環境）雖然不離識，但是識是各自不同的，土地的相狀是相同的，由於那些識中共同的相狀種子共同顯現的緣故。就像聚集四種塵埃共同形成一根柱子，一根柱子的相狀不離四種塵埃，不是隨著四種塵埃而有四根柱子。應當知道，這裡面的道理也是這樣。 如果是自受用土（sva-saṃbhoga-bhūmi，佛為自己受用而變現的凈土），佛與諸佛共同擁有一片凈土，就像法身（dharma-kāya，佛的法性身）是諸佛共同依止的一樣，因為這是相同的法性土的緣故。如果是他受用土（para-saṃbhoga-bhūmi，佛為教化菩薩而變現的凈土），也是佛與菩薩共同擁有的，就像國王與大臣共同擁有一個國家一樣。各種雜染土（saṃklista-bhūmi，充滿煩惱和染污的土地）也是有情眾生共同的業力所顯現的，沒有區別。第二種，像這樣，依報和果報實際上都是不共同的，因為各自在自己的本識中顯現的緣故。論中說：『都是有情眾生的異熟識各自轉變的，在同一個地方相似而不互相障礙，就像眾多的燈光一樣，就像許多人做的夢一樣。』因的種類是不同的，果的相狀是相似的，處所

【English Translation】 English version All fellow practitioners are subject to change. A later teacher further refuted, 'If that's the case, when the container world (bhājana-loka, the material world where beings reside) is about to be destroyed, since there are no present inhabitants or future beings to be born, whose resultant consciousness (vipāka-vijñāna, the consciousness that ripens from karmic forces) transforms into this world? Moreover, if other beings厭離有色身, are厭離有色身 and reborn into the formless realm (arūpa-dhātu), now without a physical body, what is the use of transforming into earth in advance? Even if there is a physical body, with vast differences in coarseness between the container worlds of different places, unable to depend on each other, what benefit is there in transforming this (physical body) into that (earth)?' It is precisely because of these three major faults that neither present inhabitants nor future beings can transform into earth. First, when the container world is about to be destroyed, neither future beings nor present inhabitants have anything to enjoy. Second, if what is currently being born is a formless body, then there is no meaning of enjoyment for this land. Third, even if there is a physical body, with differences in coarseness from this land, there is no mutual dependence or enjoyment. Therefore, these three situations have no meaning of transformation. If that's the case, whose consciousness transforms? The correct explanation should be: all transformed land is originally for the support and enjoyment of the physical body. Therefore, if there can be support and enjoyment for the physical body, even if it is born in another place, its own consciousness can transform into this land. Therefore, when the container world is about to be destroyed and initially formed, although there are no sentient beings, there is already land. This land is entirely analyzed based on the Vijñānavāda (a school of Buddhist philosophy that emphasizes that all phenomena are transformations of consciousness). Second, clarifying the meaning and characteristics of common and uncommon: According to the perspective of Theravada Buddhism, since it is jointly composed of ultimate particles (paramāṇu, the smallest unit of matter), it is only common. According to the perspective of the Three Vehicles of Buddhism, there are four situations. The first is that it may also be only common. That is, those dependent retributions (the material environment on which beings depend), although inseparable from consciousness, the consciousnesses are different, and the appearance of the land is the same, because the common aspect seeds in those consciousnesses are jointly manifested. Just like gathering four kinds of dust to jointly form a pillar, the appearance of one pillar is inseparable from the four kinds of dust, and there are not four pillars following the four kinds of dust. It should be known that the principle here is also like this. If it is the self-enjoyment land (sva-saṃbhoga-bhūmi, the pure land manifested by the Buddha for his own enjoyment), the Buddha and all Buddhas jointly possess a pure land, just as the dharma-kāya (the body of the Buddha's dharma nature) is what all Buddhas jointly rely on, because this is the same dharma-nature land. If it is the other-enjoyment land (para-saṃbhoga-bhūmi, the pure land manifested by the Buddha to teach bodhisattvas), it is also jointly possessed by the Buddha and bodhisattvas, just as a king and ministers jointly possess a country. Various defiled lands (saṃklista-bhūmi, lands full of afflictions and defilements) are also manifested by the common karma of sentient beings, without distinction. Second, in this way, the dependent retributions and resultant retributions are actually not common, because they each manifest in their own fundamental consciousness. The treatise says: 'They are all transformed by the resultant consciousnesses of sentient beings, similar in the same place without obstructing each other, just like many lights, just like the dreams of many people.' The types of causes are different, the appearances of the results are similar, the places

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所無別。假名為共。實各有異。諸佛凈土亦復如是。各別識變皆遍法界。同處相似說名為共。解云。若有一土不隨識別。則心外有法不成唯識。論云。我說識所緣唯識所現故。由是當知。皆自識變故各不同。三亦共亦不共者由前二說不相離故。瑜伽云。外等諸物或由不共分別為因。或復由共分別為因。若共分別之所起者。分別雖無由他分別所任持故。而不永滅。若不爾者他之分別應無其果。彼雖不滅得清凈者。于彼事中正見清凈。譬如眾多修觀行者。於一事中由定心智種種無量異見可得。彼亦如是。解云。此說依報隨共分別。其不共分別同前第二。是故隨外器世界皆具如是二義而成故雙存也。四非共非不共者有二義。一由前二說互形奪故。隨定取一不可得故。是故俱非。二由土依識土相盡故。識從緣起無自性故。是故共與不共性相皆離不可說也。此上若約果報賴耶識所變等即是初教。若如來藏賴耶所現即屬終教。若一切相盡唯一凈心平等平等。離言絕慮即屬頓教。若依圓教有二義。一如前諸教所說即同無盡法界帝網重重即入無礙具足主伴即屬此攝。二以義求亦有四句。一或唯共以同一法界故。相即故。二或唯不共以緣起各別故。相不雜故。三或俱以上二義不相離故。以全體相即而不壞故。四或俱非以二相泯故。形奪盡

【現代漢語翻譯】 現代漢語譯本 所無差別。只是假名為共同。實際上各有差異。諸佛的凈土也是如此。各自的識所變現的境界都遍佈法界。在同一處所顯現相似的境界，就說它是共同的。解釋說，如果有一個凈土不隨著眾生的識別而改變，那麼心外就有實法，就不能成立唯識的道理。《瑜伽師地論》中說：『我說識所緣的境界，都是唯識所現。』由此應當知道，一切境界都是各自的識所變現，所以各不相同。 第三種情況，既是共同的又是不共同的，是因為前面兩種說法不能互相脫離。《瑜伽師地論》中說：『外在的器世界等事物，或者由不共同的分別作為原因，或者由共同的分別作為原因。』如果是共同分別所產生的，雖然分別本身是虛妄的，但由於其他眾生的分別所支援，所以不會永遠消失。如果不是這樣，其他眾生的分別就應該沒有結果。雖然這些分別不會消失，但得到清凈的人，對於這些事物會產生正確的見解。譬如許多修觀行的人，對於同一件事物，由於定心和智慧，可以得到種種無量不同的見解。這種情況也是如此。解釋說，這說明依報隨著共同的分別而產生，其不共同的分別與前面的第二種情況相同。因此，外在的器世界都具備這兩種含義，所以共同和不共同的說法都存在。 第四種情況，既不是共同的也不是不共同的，有兩種含義。一是由於前面兩種說法互相排斥，隨你確定取哪一種都不可得，所以兩者都不是。二是由於凈土依于識而存在，凈土的相狀最終會消失，識從因緣而生起，沒有自性，所以共同和不共同的性相都遠離，不可說。 以上如果從果報和阿賴耶識所變現的角度來說，就屬於初教。如果從如來藏和阿賴耶識所顯現的角度來說，就屬於終教。如果一切相都消失，只剩下一顆清凈心，平等無二，離言絕慮，就屬於頓教。如果依據圓教，有兩種含義。一是如前面各教所說，如同無盡法界的帝網重重，進入無礙具足的主伴關係，就屬於圓教所攝。二是從義理上來說，也有四句：一是或者唯有共同，因為同在一個法界，相互融合。二是或者唯有不共同，因為緣起各不相同，相互不混雜。三是或者既是共同的又是不共同的，因為以上兩種含義不能互相脫離，以全體相互融合而不破壞。四是或者既不是共同的也不是不共同的，因為兩種相狀都泯滅了，互相排斥殆盡。

【English Translation】 English version There is no difference in what is perceived. It is nominally called 'common,' but in reality, each is different. The pure lands of all Buddhas are also like this. The transformations of each individual consciousness pervade the entire Dharma Realm. Similar appearances in the same place are described as 'common.' Explanation: If a pure land does not change according to the discriminations of beings, then there would be a dharma outside of the mind, and the principle of 'consciousness-only' could not be established. The Yogacarabhumi-sastra says: 'I say that what consciousness cognizes is only what consciousness manifests.' Therefore, it should be known that all realms are transformations of one's own consciousness, and thus each is different. The third case is both common and uncommon because the previous two statements cannot be separated. The Yogacarabhumi-sastra says: 'External objects, etc., are caused either by uncommon discriminations or by common discriminations.' If they are produced by common discriminations, although the discriminations themselves are unreal, they are supported by the discriminations of other beings, so they will not disappear forever. If this were not the case, the discriminations of other beings would have no result. Although these discriminations do not disappear, those who attain purity will have correct views of these things. For example, many practitioners of contemplation can obtain various and countless different views of the same thing through meditative concentration and wisdom. This situation is similar. Explanation: This explains that the environment arises with common discriminations, and the uncommon discriminations are the same as the second case above. Therefore, the external world possesses both of these meanings, so both common and uncommon statements exist. The fourth case is neither common nor uncommon, and there are two meanings. First, because the previous two statements are mutually exclusive, it is impossible to definitively choose one, so neither is the case. Second, because the pure land depends on consciousness, and the characteristics of the pure land will eventually disappear, and consciousness arises from conditions and has no self-nature, so the characteristics of both common and uncommon are absent and cannot be described. If the above is discussed from the perspective of karmic retribution and the transformations of the Alaya consciousness (storehouse consciousness), it belongs to the initial teachings. If it is discussed from the perspective of the Tathagatagarbha (Buddha-nature) and what is manifested by the Alaya consciousness, it belongs to the final teachings. If all appearances disappear, and only a pure mind remains, equal and without duality, beyond words and thoughts, it belongs to the sudden teachings. If based on the perfect teachings, there are two meanings. First, as described in the previous teachings, like the endless Indra's net (a metaphor for the interconnectedness of all things) in the Dharma Realm, entering into the unobstructed and complete relationship of principal and attendant, it belongs to the perfect teachings. Second, from the perspective of meaning, there are also four statements: First, it is only common because it is in the same Dharma Realm and mutually integrated. Second, it is only uncommon because the arising of conditions is different and not mixed. Third, it is both common and uncommon because the above two meanings cannot be separated, with the whole being mutually integrated without being destroyed. Fourth, it is neither common nor uncommon because the two characteristics are extinguished and mutually eliminated.

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故。

第七世間涅槃門者有二。初隨相。二融通。初中有四句。一或唯世間謂地前及凡位所居。二或唯涅槃謂諸佛果位所住涅槃。設自受用土亦得是彼大涅槃攝。三或亦世間亦涅槃。依寶性等論依無流法界中有三種意生身應知。彼因無流善根之所作故名為世間。非是有流業煩惱作亦名涅槃。依此義故。勝鬘經云。世尊有有為世間有無為世間。有有為涅槃有無為涅槃。解云有為世間是凡位。無為涅槃是佛果。有為涅槃無為世間是變易報。所望異故屬俱句。四義準諸佛清凈法界是非世間。非涅槃。以非是二乘涅槃故。又亦非雙林涅槃故。二融通者亦四句。一或唯世間謂佛凈土亦悉是器世間攝故。二或唯涅槃謂眾生染土亦相盡同性故。三或俱以理事無礙故。論云。世間與涅槃無毫釐差別。以無別故。無二而二雙現前也。四以無毫分別故。二而無二。形奪俱盡故俱非也。經云。如來不見生死不見涅槃。又此經云。世間與涅槃二俱不可得。此之謂也。

第八依正門者。若小乘是唯依報。三乘中器世間雖是本識及鏡智所現。而唯依報攝。若依圓教中通三世間。以舍那佛有國土身等是故世界悉是佛身。又有眾生形世界等。是故眾生即世界。此並依正混融無礙故也。相即自在故。

第九人法門者。小乘非人法。三乘

【現代漢語翻譯】 現代漢語譯本 因此。

第七，關於世間涅槃門，有二種：一是隨相，二是融通。隨相中有四句：一是或者唯是世間，指地前菩薩以及凡夫所居住的地方；二是或者唯是涅槃，指諸佛果位所住的涅槃。即使是自受用土，也可以被包含在彼大涅槃之中；三是或者既是世間也是涅槃，依據《寶性論》等論典，在無流法界中有三種意生身應當知曉。它們因為是由無流善根所造作，所以名為世間，又因為不是由有漏的業和煩惱所造作，所以也名為涅槃。依據這個意義，《勝鬘經》說：『世尊，有有為世間，有無為世間；有有為涅槃，有無為涅槃。』解釋說，有為世間是凡夫的地位，無為涅槃是佛的果位，有為涅槃和無為世間是變易生死。因為所期望的不同，所以屬於俱句；四是依據諸佛清凈法界，是非世間，非涅槃。因為它不是二乘的涅槃，也不是雙林涅槃。

二是融通，也有四句：一是或者唯是世間，指佛的凈土也都是器世間所攝；二是或者唯是涅槃，指眾生的染土也最終會窮盡，與真如本性相同；三是或者既是世間也是涅槃，因為理事無礙。論典說：『世間與涅槃沒有絲毫差別。』因為沒有差別，所以無二而二同時顯現；四是因為沒有毫髮的分別，所以二而無二，形和奪都窮盡，所以既非世間也非涅槃。經中說：『如來不見生死，不見涅槃。』又此經說：『世間與涅槃，二者都不可得。』說的就是這個意思。

第八，關於依正門，如果是小乘，則只有依報。在三乘中，器世間雖然是本識和鏡智所顯現，但仍然屬於依報所攝。如果依據圓教，則通於三世間。因為毗盧遮那佛有國土身等，所以世界都是佛身。又有眾生形世界等，所以眾生就是世界。這都是依報和正報混融無礙的緣故，相即自在的緣故。

第九，關於人法門，小乘不是人法，三乘

【English Translation】 English version Therefore.

Seventh, regarding the gate of Nirvāṇa in the world, there are two aspects: first, following the characteristics (隨相); second, interpenetration (融通). The first aspect has four statements: first, it is only the world, referring to the places where Bodhisattvas before the ground (地前) and ordinary beings reside; second, it is only Nirvāṇa, referring to the Nirvāṇa where Buddhas reside in the fruition position. Even the self-enjoyment land (自受用土) can be included in that great Nirvāṇa; third, it is both the world and Nirvāṇa. According to treatises such as the Ratnagotravibhāga (寶性論), there are three kinds of mind-made bodies (意生身) in the undefiled (無流) Dharma realm that should be known. They are called the world because they are created by undefiled roots of virtue, and they are also called Nirvāṇa because they are not created by defiled karma and afflictions. According to this meaning, the Śrīmālādevī Siṃhanāda Sūtra (勝鬘經) says: 'World-Honored One, there is conditioned (有為) world, there is unconditioned world; there is conditioned Nirvāṇa, there is unconditioned Nirvāṇa.' The explanation is that the conditioned world is the position of ordinary beings, unconditioned Nirvāṇa is the fruition position of the Buddha, and conditioned Nirvāṇa and unconditioned world are the transformation rebirth (變易生死). Because the expectations are different, it belongs to the both category; fourth, according to the pure Dharma realm of the Buddhas, it is neither the world nor Nirvāṇa. Because it is not the Nirvāṇa of the two vehicles (二乘), nor is it the Nirvāṇa in the Śāla grove (雙林).

Second, interpenetration also has four statements: first, it is only the world, referring to the pure lands of the Buddhas, which are all included in the container world (器世間); second, it is only Nirvāṇa, referring to the defiled lands of sentient beings, which will eventually be exhausted and become the same as the true nature; third, it is both the world and Nirvāṇa, because principle and phenomena are unobstructed. The treatise says: 'There is no difference between the world and Nirvāṇa.' Because there is no difference, non-duality and duality appear simultaneously; fourth, because there is no hair-splitting distinction, it is two but not two, both form and deprivation are exhausted, so it is neither the world nor Nirvāṇa. The sutra says: 'The Tathāgata does not see birth and death, does not see Nirvāṇa.' Also, this sutra says: 'The world and Nirvāṇa, both are unattainable.' This is what it means.

Eighth, regarding the gate of principal and dependent (依正門), if it is the Small Vehicle (小乘), then there is only dependent retribution (依報). In the Three Vehicles (三乘), although the container world is manifested by the fundamental consciousness (本識) and the mirror wisdom (鏡智), it is still included in the dependent retribution. If according to the perfect teaching (圓教), then it pervades the three worlds. Because Vairocana Buddha (毗盧遮那佛) has land bodies (國土身) and so on, the world is the Buddha's body. There are also sentient being-shaped worlds, so sentient beings are the world. This is because the dependent and principal retributions are intermingled and unobstructed, and because they are freely identical.

Ninth, regarding the gate of person and Dharma (人法門), the Small Vehicle is not person and Dharma, the Three Vehicles

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可有是法門義。一乘具有。是佛普賢及眾生等故唯是人。或諸世界並是法門故。如文云。清凈妙形入于無量正法之門。此明世界等悉是法門。

第十無礙門者。小乘世界唯是事相。于上但有苦無常空無我等理。三乘中法性土唯理。余皆是事。然上二宗。理之與事非一非異名為無礙。若一乘中略有十重。一情事無礙。謂應情顯現事超情外。文云喻如幻無方皆從妄想生。二理事無礙。謂全同真性而剎相宛然。文云法界不可壞蓮華世界海等。三相入無礙。謂文云以一佛土滿十方。十方入一亦無餘等。四相即無礙。謂文云無量世界即一世界等。五重現無礙。謂于塵中見一切剎。剎內塵中見剎亦爾。如是重重如因陀羅網。六主伴無礙。凡一世界必有一切。以為眷屬。七體用無礙。謂一剎海必有大用。赴機說法。八隱顯無礙。謂染凈隱顯異類隱顯等。約緣定之可知。九時處無礙。謂或於一剎現三世劫。或一念中現無量剎。如是無礙。十成壞無礙。謂成即壞壞即成等。無礙顯現自在難知。超過情慮。此十無礙同時具足。應以六相方便而會融之。十世界義略辨如是。諸餘義相隨文當顯。

第二依章別釋中。十內初一不釋。以釋餘九即為說故。文中初釋前八后釋第十。前中初七各二。謂長行及頌初文無頌。初中長行內四。一

【現代漢語翻譯】 現代漢語譯本：是否有一種法門（Dharma-mukha，通往真理的門徑）的意義，是一乘（Ekāyana，唯一佛乘）所具備的？因為佛、普賢（Samantabhadra，象徵一切諸佛的理德與行德的菩薩）以及眾生等同，所以唯有此人才能領悟。或者說，所有世界都是法門，正如經文所說：『清凈妙形進入無量正法之門。』這說明世界等一切事物都是法門。

第十是無礙門（Asanga-mukha，無障礙之門）。小乘（Hinayana，聲聞乘）的世界只是事相（lakṣaṇa，現象），其中只有苦、無常、空、無我等道理。三乘（Triyāna，聲聞乘、緣覺乘、菩薩乘）中，法性土（Dharmatā-bhūmi，法性之土）唯有理，其餘都是事。然而，上述兩種宗派，理與事非一非異，稱為無礙。如果在一乘中，略有十重無礙：一是情事無礙，即應眾生之情而顯現，事相超越情識之外。經文說，『譬如幻象沒有固定方向，都從妄想產生。』二是理事無礙，即完全等同於真性（tathatā，如如），而剎土（kṣetra，佛土）的相狀宛然存在。經文說，『法界（Dharmadhātu，宇宙萬法總體的意思）不可壞，蓮華世界海等。』三是相入無礙，經文說，『以一佛土充滿十方（dasadisha，十個方向），十方進入一佛土也沒有剩餘。』四是相即無礙，經文說，『無量世界即一個世界等。』五是重現無礙，即在微塵中見到一切剎土，在剎土內的微塵中也見到剎土，如此重重疊疊，如同因陀羅網（Indra's net，帝釋天之網）。六是主伴無礙，凡是一個世界，必定有一切事物作為眷屬。七是體用無礙，即一個剎土之海必定有大用，應機說法。八是隱顯無礙，即染凈隱顯、異類隱顯等，根據因緣的決定可以得知。九是時處無礙，即或者在一個剎土中顯現三世（過去、現在、未來）之劫（kalpa，極長的時間單位），或者在一念（kṣaṇa，極短的時間單位）中顯現無量剎土，如此無礙。十是成壞無礙，即成即是壞，壞即是成等。無礙顯現，自在難知，超過情識思慮。這十種無礙同時具足，應該用六相（總相、別相、同相、異相、成相、壞相）的方便來會融它們。十世界（dasaloka，十方世界）的意義略微辨析如上，其餘意義隨著經文會逐漸顯現。

第二部分是根據章節分別解釋，十個部分中，第一個不解釋，因為解釋其餘九個就等於說了第一個。文中先解釋前八個，后解釋第十個。前八個中，前七個各分兩部分，即長行（散文）和頌（偈頌），第一個沒有偈頌。第一個部分中，長行內分四部分：一

【English Translation】 English version: Is there a meaning of Dharma-mukha (gate of Dharma) that the Ekāyana (one vehicle) possesses? Because Buddhas, Samantabhadra (the Bodhisattva symbolizing the virtue of practice and vows of all Buddhas), and sentient beings are equal, only this person can realize it. Or, all worlds are Dharma-mukhas, as the text says: 'Pure and wonderful forms enter the gates of immeasurable right Dharma.' This clarifies that worlds and everything else are Dharma-mukhas.

The tenth is the Asanga-mukha (gate of non-obstruction). The world of the Hinayana (Śrāvakayāna) is only phenomena (lakṣaṇa), in which there are only the principles of suffering, impermanence, emptiness, and non-self. In the Triyāna (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), the Dharmatā-bhūmi (Dharmatā-land) has only principle, and the rest are phenomena. However, in the above two schools, principle and phenomena are neither one nor different, and are called non-obstruction. If in the Ekāyana, there are roughly ten levels of non-obstruction: first, the non-obstruction of emotions and phenomena, that is, appearing in response to the emotions of sentient beings, and phenomena surpassing emotional consciousness. The text says, 'For example, illusions have no fixed direction, and all arise from delusion.' Second, the non-obstruction of principle and phenomena, that is, being completely identical to Suchness (tathatā), while the characteristics of the Buddha-lands (kṣetra) are clearly present. The text says, 'The Dharmadhātu (totality of all dharmas in the universe) is indestructible, the ocean of lotus-flower worlds, etc.' Third, the non-obstruction of mutual entry, the text says, 'Using one Buddha-land to fill the ten directions (dasadisha), and the ten directions entering one Buddha-land without remainder.' Fourth, the non-obstruction of mutual identity, the text says, 'Immeasurable worlds are identical to one world, etc.' Fifth, the non-obstruction of repeated appearance, that is, seeing all Buddha-lands in a dust mote, and also seeing Buddha-lands in the dust motes within the Buddha-lands, repeating in this way, like Indra's net. Sixth, the non-obstruction of principal and attendant, that is, every world must have everything as its retinue. Seventh, the non-obstruction of essence and function, that is, an ocean of Buddha-lands must have great function, teaching the Dharma according to the occasion. Eighth, the non-obstruction of concealment and manifestation, that is, the concealment and manifestation of defilement and purity, the concealment and manifestation of different kinds, etc., which can be known according to the determination of conditions. Ninth, the non-obstruction of time and place, that is, either manifesting three kalpas (past, present, future) in one Buddha-land, or manifesting immeasurable Buddha-lands in one kṣaṇa (instant), in this way without obstruction. Tenth, the non-obstruction of formation and destruction, that is, formation is destruction, and destruction is formation, etc. The manifestation of non-obstruction is free and difficult to know, surpassing emotional thought. These ten non-obstructions are simultaneously complete, and should be harmonized using the expedient of the six aspects (totality, particularity, similarity, difference, formation, destruction). The meaning of the ten worlds (dasaloka) is briefly analyzed as above, and the remaining meanings will gradually become clear along with the text.

The second part is the separate explanation according to the chapters. Among the ten parts, the first is not explained, because explaining the other nine is equivalent to explaining the first. In the text, the first eight are explained first, and then the tenth is explained. Among the first eight, the first seven are each divided into two parts, that is, prose (long lines) and verses (gāthā), and the first one has no verses. In the first part, the prose is divided into four parts: one

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標二成三辨四結。一切世界海者是彼三類各各非一故也。已成等者一以此諸緣通成三世一切世界。而諸世界已未等異。二成一世界即遍三世。前緣通界別。后界通緣別思之。此約一乘。八緣中。一后得通慧。二緣起法爾。三所化業力。四菩薩行滿。應于彼界而得成佛。則由此力彼界得成。五普因成也。六菩薩為嚴凈無餘剎故修願行。剎隨願行無礙容持故云解脫自在。七大覺正因。八普愿攝成。然此八中初四是權成。其粗相故。亦通染。后四約實成。其細相故。唯是凈。如經我此土常安穩等。而一世界即具粗細故也。又此八中總有四對。一初及第七約佛明權實。二八及第五別約普賢明權實。以第八是為物故。三四及第六通約一切菩薩明權實。四第二及三約理事為權實。以業行緣成不實故也。何故要具如此四緣。謂佛為教主。普賢是助化。菩薩及眾生所化。初二中若無權無以熟生。若無實無以應真。后二中眾生業報緣虛后必有所依真性。如此八種等塵數因緣成一世界。皆互無障礙全體遍收作不作等如緣起性。即空即有即一即多融無分別思之。餘一一界準之。頌中有二十分七。初四頌前佛神力。于中一剎依鏡智現。二土以行修成。三化菩薩。四悟眾生。次四菩薩應得道力。于中初上半明行因。下半明智果。度猶到也。二上半

【現代漢語翻譯】 現代漢語譯本 標二成三辨四結。一切世界海者是彼三類各各非一故也。（一切世界海，指的是那三種類型的世界，每一種都不是單一的。）已成等者一以此諸緣通成三世一切世界。（已經成就的世界，憑藉這些因緣，貫通成就過去、現在、未來一切世界。）而諸世界已未等異。（而各個世界已經成就、尚未成就，以及其他種種不同。）二成一世界即遍三世。（成就一個世界，就遍及過去、現在、未來。）前緣通界別，后界通緣別思之。（前面的因緣是普遍貫通，世界是各自分別；後面的世界是普遍貫通，因緣是各自分別，要仔細思考。）此約一乘。（這是從一乘的角度來說。） 八緣中。一后得通慧。（在八種因緣中，第一種是后得的通達智慧。）二緣起法爾。（第二種是緣起法的自然規律。）三所化業力。（第三種是被教化眾生的業力。）四菩薩行滿，應于彼界而得成佛，則由此力彼界得成。（第四種是菩薩修行圓滿，應當在那個世界成佛，那麼憑藉這種力量，那個世界就能成就。）五普因成也。（第五種是普遍的因成就。）六菩薩為嚴凈無餘剎故修願行，剎隨願行無礙容持故云解脫自在。（第六種是菩薩爲了莊嚴清凈沒有剩餘的世界，所以修習願行，世界隨著願行沒有障礙地容納和保持，所以叫做解脫自在。）七大覺正因。（第七種是證得大覺悟的真正原因。）八普愿攝成。（第八種是普遍的願力攝取成就。） 然此八中初四是權成，其粗相故，亦通染。（然而這八種因緣中，前四種是權巧方便成就的，因為它們是粗顯的相，也通於染污。）后四約實成，其細相故，唯是凈。（后四種是依據真實成就的，因為它們是細微的相，唯有清凈。）如經我此土常安穩等。（如經典所說，『我的這個國土常常安穩』等等。）而一世界即具粗細故也。（而一個世界就具備粗顯和細微兩種相。） 又此八中總有四對。一初及第七約佛明權實。（又這八種因緣中總共有四對。第一對是第一種和第七種，從佛的角度說明權巧方便和真實。）二八及第五別約普賢明權實，以第八是為物故。（第二對是第八種和第五種，特別從普賢菩薩的角度說明權巧方便和真實，因為第八種是爲了眾生的緣故。）三四及第六通約一切菩薩明權實。（第三對是第四種和第六種，普遍從一切菩薩的角度說明權巧方便和真實。）四第二及三約理事為權實，以業行緣成不實故也。（第四對是第二種和第三種，從理和事的角度說明權巧方便和真實，因為業行因緣成就不是真實的。） 何故要具如此四緣。（為什麼一定要具備如此四種因緣？）謂佛為教主，普賢是助化，菩薩及眾生所化。（因為佛是教主，普賢菩薩是輔助教化，菩薩和眾生是被教化的對象。）初二中若無權無以熟生，若無實無以應真。（在前兩種因緣中，如果沒有權巧方便就無法使眾產生熟，如果沒有真實就無法應合真理。）后二中眾生業報緣虛后必有所依真性。（在後兩種因緣中，眾生的業報因緣是虛幻的，最終必定有所依靠的真實自性。）如此八種等塵數因緣成一世界。（如此八種如同塵沙數量的因緣成就一個世界。）皆互無障礙全體遍收作不作等如緣起性。（都互相沒有障礙，全體普遍地收攝能作和不能作等等，如同緣起的自性。）即空即有即一即多融無分別思之。（即是空，即是有，即是一，即是多，融合而沒有分別，要這樣思考。）餘一一界準之。（其餘每一個世界都以此類推。） 頌中有二十分七。初四頌前佛神力。（頌文中有二十分為七個部分。最初的四頌讚嘆佛的神力。）于中一剎依鏡智現。（其中第一頌是世界依靠鏡智顯現。）二土以行修成。（第二頌是國土依靠修行成就。）三化菩薩。（第三頌是教化菩薩。）四悟眾生。（第四頌是覺悟眾生。）次四菩薩應得道力。（接下來的四頌是菩薩應當獲得的道力。）于中初上半明行因，下半明智果，度猶到也。（其中第一頌的上半部分說明修行的因，下半部分說明智慧的果，『度』的意思是到達。）二上半

【English Translation】 English version The 'Marking Two, Completing Three, Distinguishing Four' concludes. 'All World-Oceans' means that these three categories are each not singular. 'Already Completed' means: 1. With these conditions, all worlds of the three times are universally completed. And the worlds are different in terms of already completed, not yet completed, and so on. 2. Completing one world means pervading the three times. The former conditions universally connect the realms separately; the latter realm universally connects the conditions separately. Consider this carefully. This is from the perspective of the One Vehicle. Among the eight conditions: 1. Subsequent attainment of comprehensive wisdom. 2. The natural law of dependent origination. 3. The karmic force of those being transformed. 4. The Bodhisattva's practice is complete, and they should attain Buddhahood in that realm; then, by this force, that realm is completed. 5. Universal causes are completed. 6. Bodhisattvas cultivate vows and practices to adorn and purify all remaining lands; the lands, following the vows and practices, are unobstructed in accommodating and upholding, hence it is called liberation and freedom. 7. The direct cause of great enlightenment. 8. Universal vows gather and complete. However, among these eight, the first four are provisional completions, because their characteristics are coarse and also connect to defilement. The latter four are based on actual completion, because their characteristics are subtle and are only pure. As the sutra says, 'My land is always peaceful and secure,' etc. And one world possesses both coarse and subtle aspects. Moreover, among these eight, there are four pairs in total. 1. The first and seventh explain provisional and actual from the perspective of the Buddha. 2. The eighth and fifth specifically explain provisional and actual from the perspective of Samantabhadra (普賢). Because the eighth is for the sake of beings. 3. The fourth and sixth universally explain provisional and actual from the perspective of all Bodhisattvas. 4. The second and third explain provisional and actual from the perspective of principle and phenomena, because the karmic actions and conditions that lead to completion are not real. Why is it necessary to have these four conditions? It is said that the Buddha is the teaching master, Samantabhadra (普賢) is the assistant in transformation, and Bodhisattvas and sentient beings are those being transformed. In the first two, without provisional means, there is no way to ripen beings; without reality, there is no way to respond to truth. In the latter two, the karmic retribution of sentient beings is illusory, and ultimately there must be a reliance on true nature. Thus, these eight conditions, as numerous as dust particles, complete one world. All are mutually unobstructed, universally encompassing all actions and non-actions, like the nature of dependent origination. It is emptiness, it is existence, it is one, it is many, merging without discrimination. Consider this. Apply this to each of the other worlds. In the verses, there are two parts divided into seven. The first four verses praise the Buddha's divine power. Among them, 1. The land appears based on the mirror-like wisdom. 2. The lands are completed through the cultivation of practice. 3. Transforming Bodhisattvas. 4. Enlightening sentient beings. The next four are the power that Bodhisattvas should attain. Among them, the first half explains the cause of practice, and the second half explains the fruit of wisdom. 'Crossing' means 'arriving'. 2. The first half

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明土因。下半起土果。三上半依正因成。下半明證入依正果境。四上半果廣。下半因久。次二頌眾生業力。次二頌菩薩嚴凈佛土願行力。次二頌普賢善根力。次四頌普賢自在願力。次二頌佛依果故也。此頌總通緣起異義。即為法如是故。不別頌也。

第二住中長行內二。先具標數。謂凡一世界即具如是剎塵所依故云一一也。二略列七事。一依善凈力住。二依無礙。三依如意寶或一切。四依通明。五依緣起力。六依法身持。七依法界愿。依智論中摩訶名大那名無。伽名罪。此約無失義釋。又云或名大象。即陸行中力大也。或名大龍。即水行中力大也。又初如善調象能破軍敵約自利也。后如大龍降雨約利他也。頌中十六半分九。初一頌依莊嚴住。二一頌虛空住。三二頌依寶住。四一頌佛光謂威神是也。五一頌力士。六五頌上標中剎塵。依此猶略也。七二頌幻業。八一頌普賢願力。九二頌半通顯因陀羅網安住相。初偈一塵內現依正。后一半類多塵可知。

第三形內長行中別列七種。初四及七當相辨形五六二種約喻顯狀。一方如斗。二圓若珠。三非方是四維形。四非圓是八隅形。五水洄洑形。六華形。七眾生形者謂有二義。一有世界似眾生形。二即種種眾生皆是世界。如身中八萬戶蟲各有九億蟲等。此即是世界準

【現代漢語翻譯】 現代漢語譯本：明土因（明白清凈佛土的成因）。下半部分闡述由『土』所生的『果』（結果）。第三部分的上半部分闡述依報和正報的成因。下半部分闡述證入依報和正報的果境。第四部分的上半部分闡述『果』的廣大。下半部分闡述『因』的久遠。接下來的兩頌講述眾生的業力。再接下來的兩頌講述菩薩嚴凈佛土的願行力。再接下來的兩頌講述普賢的善根力。再接下來的四頌講述普賢的自在願力。再接下來的兩頌講述佛依于果的緣故。此頌總括了緣起的不同意義，即因為法的本性如此，所以沒有單獨的頌文。

在第二住中，長行分為兩部分。首先，具體標明數量，即任何一個世界都具備如剎塵般多的所依，所以說『一一』。其次，簡略列出七件事：一、依善凈力住；二、依無礙；三、依如意寶（或一切）；四、依通明；五、依緣起力；六、依法身持；七、依法界愿。依據《智論》中的解釋，摩訶（Mahā）意為『大』，那（Na）意為『無』，伽（Gā）意為『罪』，這是從無過失的意義來解釋。又說，或者意為『大象』，即陸行中力量最大的。或者意為『大龍』，即水行中力量最大的。又說，最初如同善於調伏的大象能夠摧破敵軍，這是從自利的角度來說。後來如同大龍降雨，這是從利他的角度來說。頌文中的十六個半部分為九類。第一類一頌，依莊嚴住。第二類一頌，虛空住。第三類兩頌，依寶住。第四類一頌，佛光，即威神。第五類一頌，力士。第六類五頌，上面標明的剎塵，依據這裡仍然是簡略的。第七類兩頌，幻業。第八類一頌，普賢願力。第九類兩頌半，通顯因陀羅網安住相。第一個偈頌講述一塵內顯現依報和正報。后一半可以類推到多個塵埃的情況。

在第三形內，長行中分別列出七種形狀。前四種和第七種是直接辨別形狀，第五種和第六種是用比喻來顯示形狀。一、方如斗。二、圓若珠。三、非方是四維形。四、非圓是八隅形。五、水洄洑形。六、華形。七、眾生形，這裡有兩種含義：一、有的世界類似眾生的形狀。二、即種種眾生都是世界。比如身中的八萬戶蟲，每戶各有九億蟲等。這就可以作為世界的標準。

【English Translation】 English version: Explaining the cause of pure lands. The latter half elucidates the 'fruit' (result) arising from 'earth'. The first half of the third part explains the causes of the supporting and principal environments. The latter half elucidates the state of entering the fruit realm of the supporting and principal environments. The first half of the fourth part elucidates the vastness of the 'fruit'. The latter half elucidates the longevity of the 'cause'. The following two verses discuss the karmic power of sentient beings. The next two verses discuss the vows and practices of Bodhisattvas in adorning and purifying Buddha lands. The next two verses discuss the power of Samantabhadra's roots of goodness. The next four verses discuss Samantabhadra's power of unhindered vows. The next two verses discuss the reason why Buddhas rely on the fruit. This verse summarizes the different meanings of dependent origination, that is, because the nature of the Dharma is such, there is no separate verse.

In the second dwelling, the extended passage is divided into two parts. First, specifically indicate the number, that is, any one world possesses as many supports as dust motes in a Buddha-field, hence the term 'one by one'. Second, briefly list seven things: 1. Dwelling relying on the power of good purity; 2. Relying on unobstructedness; 3. Relying on the wish-fulfilling jewel (or everything); 4. Relying on thorough illumination; 5. Relying on the power of dependent origination; 6. Sustained by the Dharma body; 7. Relying on the vows of the Dharma realm. According to the explanation in the Mahaprajnaparamita Shastra, Mahā means 'great', Na means 'without', and Gā means 'sin', which is explained from the meaning of being without fault. It is also said that it may mean 'great elephant', which is the strongest among land-traveling creatures. Or it may mean 'great dragon', which is the strongest among water-traveling creatures. Furthermore, it is said that initially, like a well-tamed elephant that can destroy enemy troops, this is from the perspective of benefiting oneself. Later, like a great dragon raining down, this is from the perspective of benefiting others. The sixteen and a half parts in the verses are divided into nine categories. The first category, one verse, dwells relying on adornment. The second category, one verse, dwells in space. The third category, two verses, dwells relying on jewels. The fourth category, one verse, Buddha's light, which is divine power. The fifth category, one verse, strong men. The sixth category, five verses, the dust motes in Buddha-fields mentioned above, according to this, it is still brief. The seventh category, two verses, illusory karma. The eighth category, one verse, Samantabhadra's power of vows. The ninth category, two and a half verses, generally revealing the aspect of dwelling in Indra's net. The first verse discusses the manifestation of the supporting and principal environments within a single dust mote. The latter half can be inferred to the situation of multiple dust motes.

In the third form, the extended passage separately lists seven kinds of shapes. The first four and the seventh are directly distinguishing shapes, the fifth and sixth are using metaphors to reveal shapes. 1. Square like a dipper. 2. Round like a pearl. 3. Not square, but a four-cornered shape. 4. Not round, but an eight-cornered shape. 5. Shape of swirling water. 6. Flower shape. 7. Shape of sentient beings, which has two meanings: 1. Some worlds resemble the shape of sentient beings. 2. That is, all kinds of sentient beings are worlds. For example, the eighty thousand types of insects in the body, each type having nine hundred million insects, etc. This can be taken as the standard for worlds.

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下文亦是舍那佛轉法輪處也。是故文中但言眾生形不言如眾生形。故知即以眾生為界也。此等一一形類皆遍法界。頌中十七半分二。初三正頌前文。后十四半明剎德用。前中初一頌上總數。次一頌上別形。但頌初四略無後三。依智論摩尼珠有八楞。喻此隅形也。后一上半顯因異。下半明果相。二德用分二。初六半明德自在。后一毛孔下明用自在。前中初三約佛顯剎明堪應機。一體成法門。二相顯臨機。三舍那光照。是佛所有也。后三半約機正應顯成差別。一機心業異感土多形。二佛土自在能隨感現異。三雖應成染凈而法流不斷。四下半結業多門感現難測。二明剎自在中三。初四明依正自在。次二出其所因。后二結用歸主。初中初二毛孔現剎。佛于彼中為眾演法。毛孔即明正報攝依佛還在自毛孔之內。后二塵內所現種種形界。佛亦在中轉尊法輪。塵是依報攝正等也。二出所因中。由何得此自在容持。一由佛誓願自在力故。二由眾生心業不思議故。三結歸中。初一舉塵內佛。次半舉塵內剎。下半正結歸主。

第四體長行中。別內五並約事顯也。凡論土體有五重。一真如。二真智。三本識。四五塵。五諸事。諸事即法門。將為嘆故。是以文中辨也。頌中十行。一寶華體。二炎空體。三光明體。四電光及愿體。五日珠體

【現代漢語翻譯】 現代漢語譯本：下文也是盧舍那佛（Vairocana Buddha）轉法輪的地方。因此，經文中只說眾生的形狀，而不說『如眾生的形狀』。所以可知是以眾生為界限。這些每一種形狀的眾生都遍佈法界。頌文中的十七行半分為兩部分。前三行是正面讚頌前文，后十四行半說明佛剎的德用。前一部分中，第一行讚頌上面的總數，第二行讚頌上面的不同形狀，但只讚頌了前四種，略去了后三種。依照《大智度論》所說，摩尼寶珠有八個棱，比喻這種隅形。后一行半，上半部分顯示因的差異，下半部分說明果的相狀。 第二部分，德用，分為兩部分。前六行半說明德的自在，后一行『毛孔下』說明用的自在。前一部分中，前三行從佛的角度顯示佛剎，說明堪能應機。一體成就法門，二相顯示臨機，三是盧舍那佛的光照，這是佛所擁有的。后三行半從眾生的角度正面迴應，顯示成就的差別。一是眾生心和業的差異，感得國土呈現多種形狀。二是佛土自在，能夠隨著眾生的感應而顯現不同。三是雖然應眾生之感而成就染凈之相，但佛法之流卻不斷絕。四是下半部分總結說，由於業的多樣性，感應顯現難以測度。 二、說明佛剎自在中，分為三部分。前四行說明依報和正報的自在，其次兩行說明其原因，后兩行總結歸於佛為主。前一部分中，前兩行說毛孔中顯現佛剎，佛在其中為眾生演說佛法。毛孔即是說明正報攝持依報，佛仍然在自己的毛孔之內。后兩行說微塵內所顯現的種種形界，佛也在其中轉動尊貴的法輪。微塵是依報攝持正報等等。 二、說明產生這種自在的原因。一是因為佛的誓願自在力，二是因為眾生心業不可思議。三、總結歸於佛為主。第一行舉出微塵內的佛，其次半行舉出微塵內的佛剎，下半行正面總結歸於佛為主。 第四，體長行中。另外的五種體都是從現象上來說明的。凡是討論國土的體性，有五重。一是真如，二是真智，三是本識，四是五塵，五是諸事。諸事就是法門，將這些作為讚歎的內容。因此在經文中辨別說明。頌文中有十行。一是寶華體，二是炎空體，三是光明體，四是電光及愿體，五是日珠體。

【English Translation】 English version: The following is also the place where Vairocana Buddha (Lushena Fo) turns the Dharma wheel. Therefore, the text only speaks of the shapes of sentient beings, not 'like the shapes of sentient beings.' Thus, it can be known that sentient beings are the boundary. Each of these shapes of beings pervades the Dharma realm. The seventeen and a half lines in the verse are divided into two parts. The first three lines are a direct praise of the preceding text, and the latter fourteen and a half lines explain the virtues and functions of the Buddha-land (ch剎, kṣetra). In the first part, the first line praises the total number above, and the second line praises the different shapes above, but only the first four are praised, omitting the last three. According to the Mahaprajnaparamita-sastra (大智度論), the Mani jewel has eight edges, which is a metaphor for this corner shape. In the latter one and a half lines, the first half shows the difference in cause, and the second half explains the appearance of the result. The second part, virtues and functions, is divided into two parts. The first six and a half lines explain the freedom of virtue, and the latter line 'below the pores' explains the freedom of function. In the first part, the first three lines show the Buddha-land from the Buddha's perspective, explaining the ability to respond to opportunities. First, the one body accomplishes the Dharma gate; second, the appearance shows the approach of opportunity; third, the light of Vairocana Buddha shines, which is what the Buddha possesses. The latter three and a half lines respond directly from the perspective of sentient beings, showing the differences in accomplishment. First, the differences in the minds and karma of sentient beings cause the land to appear in various shapes. Second, the Buddha-land is free and can manifest differently according to the responses of sentient beings. Third, although the appearance of defilement and purity is accomplished according to the responses of sentient beings, the flow of the Dharma is not interrupted. Fourth, the second half concludes that due to the diversity of karma, the manifestations of responses are difficult to fathom. Second, explaining the freedom of the Buddha-land, it is divided into three parts. The first four lines explain the freedom of the dependent (依報, yībào) and principal (正報, zhèngbào) retributions, the next two lines explain the cause, and the last two lines conclude that it belongs to the Buddha as the master. In the first part, the first two lines say that Buddha-lands appear in the pores, and the Buddha preaches the Dharma to sentient beings within them. The pores explain that the principal retribution contains the dependent retribution, and the Buddha is still within his own pores. The latter two lines say that in the various shapes of realms manifested within the dust, the Buddha also turns the noble Dharma wheel within them. The dust is the dependent retribution containing the principal retribution, and so on. Second, explaining the cause of this freedom. First, it is due to the power of the Buddha's vows; second, it is due to the inconceivable karma of sentient beings. Third, concluding that it belongs to the Buddha as the master. The first line mentions the Buddha within the dust, the next half line mentions the Buddha-land within the dust, and the second half line directly concludes that it belongs to the Buddha as the master. Fourth, in the chapter on the body, the other five bodies are all explained from the perspective of phenomena. Whenever discussing the nature of the land, there are five levels. First is tathata (真如, zhēnrú), second is true wisdom (真智, zhēnzhì), third is fundamental consciousness (本識, běnshí), fourth is the five dusts (五塵, wǔchén), and fifth is all things. All things are the Dharma gates, and these are taken as the content of praise. Therefore, they are distinguished and explained in the text. There are ten lines in the verse. First is the treasure flower body, second is the flame-sky body, third is the light body, fourth is the electric light and vow body, and fifth is the sun-pearl body.

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。六寶炎及化體。七佛化體。八心業起體。或業起心海成土。或心業起土。或妄念為體。九佛身光體。十普賢化愿體。此等並是任放辯才說不待次故也。

第五莊嚴長行內別中有四。一云通相。二染業行。三凈因果。四結可知。頌中十偈分五。初一頌上總數。次二偈頌云嚴。次一頌上眾生業嚴。次五頌上佛嚴。于中初二嚴依。次一嚴正。謂佛數等眾生故也。或眾生數等佛也。次二雜嚴。后一頌上普賢嚴。

第六清凈別中有五。一行緣凈。二自利凈。三利他凈。四行滿凈。五得位凈。皆從前起后可知。泛論土凈有七。一當體凈謂以凈識為相等。二事相凈謂凈寶等故。三受用凈謂受用此土滅惑成德故。四住處眾生凈謂有德眾生滿此世界故云凈也。五主凈謂佛之土等。六凈行因生故。如文無量行海所修集等。七凈行即土故云清凈。以行為依止故也。如文可知。偈中九頌分五。初一偈頌上總數。次一頌親善友。次二頌上自利。謂一三昧行。二信忍行。次一頌上利他次二頌上二行滿。次二頌上得位益第七佛出世別中三句。初約現身普遍。謂以二身遍滿一切差別法界一一之處皆身全現。亦不分身亦無限分故也。壽長短者如須扇多佛旦成暮滅。迦葉七日。釋迦八十等此謂短壽。彌勒八萬。彌陀極算等為長壽。皆由機感故

【現代漢語翻譯】 現代漢語譯本：六、寶炎及化體（寶焰及其化現之體）。七、佛化體（佛的化現之體）。八、心業起體（由心和業產生的體），或者是由業力引發心海形成國土，或者是由心念和業力產生國土，或者是以虛妄念頭為體。九、佛身光體（佛身的光明之體）。十、普賢化愿體（普賢菩薩的化現和願力之體）。這些都是因為能夠隨心所欲地運用辯才，無需等待次第的緣故。

第五重莊嚴的長行文中，又可以分為四個部分：一、云通相（云的通達之相）。二、染業行（染污的業行）。三、凈因果（清凈的因和果）。四、總結可知。頌文中的十個偈頌分為五個部分：第一個偈頌是總結總數。第二個和第三個偈頌是讚頌云的莊嚴。第四個偈頌是讚頌眾生的業的莊嚴。第五到第九個偈頌是讚頌佛的莊嚴。其中，前兩個莊嚴是所依。第三個莊嚴是正，指的是佛的數量和眾生相等。或者說是眾生的數量和佛相等。第四和第五個莊嚴是雜嚴。最後一個偈頌是讚頌普賢菩薩的莊嚴。

第六重清凈的別釋中有五個方面：一、行緣凈（行為的因緣清凈）。二、自利凈（自我利益的清凈）。三、利他凈（利益他人的清凈）。四、行滿凈（行為圓滿的清凈）。五、得位凈（獲得果位的清凈）。這些都是從前到后依次產生的，可以理解。泛泛而論國土的清凈有七個方面：一、當體凈，指的是以清凈的識為體相。二、事相凈，指的是清凈的寶物等。三、受用凈，指的是受用此國土，滅除迷惑，成就功德。四、住處眾生凈，指的是有德行的眾生充滿這個世界，所以說是清凈的。五、主凈，指的是佛的國土等。六、凈行因生，如經文所說，由無量的行海所修集等。七、凈行即土，所以說是清凈，因為行為是所依止的。如經文所說，可以理解。偈頌中的九個偈頌分為五個部分：第一個偈頌是總結總數。第二個偈頌是親近善友。第三和第四個偈頌是讚頌自利，指的是一三昧行，二信忍行。第五個偈頌是讚頌利他。第六和第七個偈頌是讚頌二行圓滿。第八和第九個偈頌是讚頌獲得果位的利益。第七重佛出世的別釋中有三句話：首先是約現身普遍，指的是以二身遍滿一切差別法界，每一個地方都全身顯現，既不分身，也沒有限量的分身。壽命長短，比如須扇多佛（須扇多佛）早上成道，傍晚涅槃，迦葉佛（迦葉佛）七日，釋迦牟尼佛（釋迦牟尼佛）八十年等，這叫做短壽。彌勒佛（彌勒佛）八萬歲，阿彌陀佛（阿彌陀佛）極長的時間等，這叫做長壽。都是由眾生的根機感應所致。

【English Translation】 English version: Six, the Body of Precious Flames and Transformation (Bao Yan ji Hua Ti): The body of precious flames and its manifestations. Seven, the Body of Buddha's Transformation (Fo Hua Ti): The body of the Buddha's transformations. Eight, the Body Arising from Mind and Karma (Xin Ye Qi Ti): The body arising from mind and karma, or the formation of a land from the ocean of mind caused by karma, or the land arising from mind and karma, or taking illusory thoughts as the body. Nine, the Body of Buddha's Light (Fo Shen Guang Ti): The body of the Buddha's light. Ten, the Body of Universal Worthy's Transformation and Vows (Pu Xian Hua Yuan Ti): The body of Universal Worthy Bodhisattva's transformations and vows. These are all because of the ability to use eloquence at will, without waiting for a sequence.

Within the fifth adornment's prose section, there are four divisions: One, the aspect of cloud penetration. Two, the actions of defiled karma. Three, the pure causes and effects. Four, the conclusion is knowable. The ten verses in the verse section are divided into five parts: The first verse summarizes the total number. The second and third verses praise the adornment of clouds. The fourth verse praises the adornment of beings' karma. The fifth to ninth verses praise the adornment of the Buddha. Among them, the first two adornments are the basis. The third adornment is the main point, referring to the number of Buddhas being equal to the number of beings. Or the number of beings being equal to the number of Buddhas. The fourth and fifth adornments are mixed adornments. The last verse praises the adornment of Universal Worthy.

Within the sixth purity's separate explanation, there are five aspects: One, the purity of the conditions of practice. Two, the purity of self-benefit. Three, the purity of benefiting others. Four, the purity of complete practice. Five, the purity of attaining position. These all arise sequentially and can be understood. Generally speaking, there are seven aspects of land purity: One, the purity of the entity itself, referring to pure consciousness as its characteristic. Two, the purity of phenomena, referring to pure treasures, etc. Three, the purity of enjoyment, referring to enjoying this land, eliminating delusion, and achieving merit. Four, the purity of beings in the dwelling place, referring to virtuous beings filling this world, hence it is called pure. Five, the purity of the lord, referring to the Buddha's land, etc. Six, the arising from pure practice causes, as the text says, cultivated by immeasurable oceans of practice, etc. Seven, pure practice is the land, hence it is called pure, because practice is the basis. As the text says, it can be understood. The nine verses in the verse section are divided into five parts: The first verse summarizes the total number. The second verse is about being close to good friends. The third and fourth verses praise self-benefit, referring to one, the samadhi practice, and two, the faith and forbearance practice. The fifth verse praises benefiting others. The sixth and seventh verses praise the completion of the two practices. The eighth and ninth verses praise the benefits of attaining position. The seventh, the separate explanation of the Buddha's appearance in the world, has three sentences: First, it refers to the universality of the manifested body, meaning that with two bodies, it fills all differentiated Dharma realms, and the whole body appears in every place, without dividing the body or having limited divisions. Regarding the length of life, for example, the Buddha Susantata (Susantata Buddha) attained enlightenment in the morning and entered Nirvana in the evening, the Buddha Kashyapa (Kashyapa Buddha) for seven days, Shakyamuni Buddha (Shakyamuni Buddha) for eighty years, etc., these are called short lives. Maitreya Buddha (Maitreya Buddha) for eighty thousand years, Amitabha Buddha (Amitabha Buddha) for an extremely long time, etc., these are called long lives. All are due to the responses of beings' capacities.

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致然也。又初約一切處現。后二句約一切時現。謂長短具故為一切也。問若爾處何不然。答差別法界遍多少通有無故云遍滿也。頌中十偈。初三頌前長行。初一頌總。次一頌身遍。后一頌修短。後有七偈明佛出現無方勝用。此中分七。初一嚴土多少。次一說乘多少。次一救生多少。次一化現廣狹。次一圓音普應。次一主伴遍充。次一慈海普現總結也。此中或短壽度多生。或長壽度少生。或長壽度多生。或短壽度少生。或短壽說小乘。或反上。或長壽說多。或反上。如是等與虛空法界等。皆是慈海力所現故也。

第八劫中略無偈頌。總中塵等劫住者非是一一世界各住塵等劫。良以一一世界劫住不同長短差別如塵等也。所謂下別舉二門。有如是下總結差別劫。義如別說。

第九釋第十壞方便世界海者。但壞有二種。一成即壞。以諸緣各無作故。性自壞故。二三災壞即事壞也。今此文中辨初義。下重頌偈中明後義故。又釋。初即壞成。后即成壞壞。故名方便壞也。又以後壞亦從緣無性故。何故須俱壞者欲令見心盡故。成壞圓通故。問若爾亦得初即不成故成成。后即不壞故成壞。此則壞成俱成何不爾耶。答理實應爾。但為此文釋第十壞義。非釋成故不辨也。文中有二。先舉意總告。謂分別華藏開示群機。二正明所

【現代漢語翻譯】 現代漢語譯本：確實是這樣。而且最初是約略在一切處顯現，後面的兩句是約略在一切時顯現。所說的長短都具備，所以說是一切。問：如果這樣，處所為什麼不是這樣呢？答：因為差別法界普遍，多少通達，有無都具備，所以說是遍滿。頌文中有十首偈，前三首偈解釋前面的長行文。第一首偈是總說，第二首偈是說身遍，第三首偈是說修短。後面有七首偈說明佛出現沒有固定的方向，勝妙的作用。這其中分為七部分：第一部分是莊嚴國土的多少，第二部分是說乘法的多少，第三部分是救度眾生的多少，第四部分是化現的廣狹，第五部分是圓滿的聲音普遍應和，第六部分是主伴普遍充滿，第七部分是慈悲的海洋普遍顯現，是總結。這裡面或者短壽度化眾生多，或者長壽度化眾生少，或者長壽度化眾生多，或者短壽度化眾生少，或者短壽說小乘，或者相反。或者長壽說多，或者相反。像這樣等等與虛空法界相等，都是慈悲的海洋的力量所顯現的緣故。 第八劫中略無偈頌。總中塵等劫住者非是一一世界各住塵等劫。良以一一世界劫住不同長短差別如塵等也。所謂下別舉二門。有如是下總結差別劫。義如別說。 第九釋第十壞方便世界海者。但壞有二種。一成即壞。以諸緣各無作故。性自壞故。二三災壞即事壞也。今此文中辨初義。下重頌偈中明後義故。又釋。初即壞成。后即成壞壞。故名方便壞也。又以後壞亦從緣無性故。何故須俱壞者欲令見心盡故。成壞圓通故。問若爾亦得初即不成故成成。后即不壞故成壞。此則壞成俱成何不爾耶。答理實應爾。但為此文釋第十壞義。非釋成故不辨也。文中有二。先舉意總告。謂分別華藏（指華藏世界海，是佛教宇宙觀中的一個重要概念，代表著諸佛菩薩所居住的清凈世界）開示群機。二正明所

【English Translation】 English version: It is indeed so. Moreover, initially, it appears approximately in all places; the following two sentences refer to appearing approximately at all times. The so-called length and shortness are both possessed, hence it is said to be all. Question: If so, why is the place not like this? Answer: Because the differentiated Dharmadhatu (法界) [Dharma Realm, the realm of all phenomena] is universal, the amount is understood, and both existence and non-existence are possessed, hence it is said to be pervasive and complete. There are ten verses in the Gatha (偈) [verse, poem], the first three verses explain the preceding prose. The first verse is a general statement, the second verse speaks of the body's pervasiveness, and the third verse speaks of cultivation's length and shortness. The following seven verses explain that the Buddha's appearance has no fixed direction, and its wonderful function. This is divided into seven parts: the first part is the amount of adorned lands, the second part is the amount of vehicles, the third part is the amount of beings saved, the fourth part is the breadth of manifestations, the fifth part is the perfect sound universally responding, the sixth part is the principal and companions universally filling, and the seventh part is the ocean of compassion universally appearing, which is the conclusion. Here, either short-lived beings are saved in large numbers, or long-lived beings are saved in small numbers, or long-lived beings are saved in large numbers, or short-lived beings are saved in small numbers, or short-lived beings preach the Hinayana (小乘) [Small Vehicle, a branch of Buddhism], or the opposite. Or long-lived beings preach much, or the opposite. Such as these are equal to the empty space Dharmadhatu (法界) [Dharma Realm, the realm of all phenomena], all are manifested by the power of the ocean of compassion. In the eighth kalpa (劫) [aeon, an immense period of time], there are few or no verses. In general, those who dwell for kalpas (劫) [aeons, an immense period of time] like dust are not each dwelling in each world for kalpas (劫) [aeons, an immense period of time] like dust. It is because the kalpas (劫) [aeons, an immense period of time] dwelling in each world are different, with differences in length and shortness like dust. The so-called below separately cites two doors. The 'having such' below concludes the differentiated kalpas (劫) [aeons, an immense period of time]. The meaning is as explained separately. The ninth explains the tenth destruction of the expedient world sea. There are only two kinds of destruction: first, destruction upon formation, because the various conditions are each without action, and the nature is self-destructive; second, destruction by the three calamities, which is destruction of the event. Now this text distinguishes the first meaning. The following repeated verse clarifies the latter meaning. Also, the explanation is that the first is destruction upon formation, and the latter is formation upon destruction and destruction, hence it is called expedient destruction. Also, because the latter destruction also arises from conditioned naturelessness, why is it necessary to destroy both? It is to cause the seeing mind to be exhausted, and to perfect the unobstructed interpenetration of formation and destruction. Question: If so, it is also possible that the first is non-formation upon formation, and the latter is non-destruction upon destruction. Then formation and destruction are both formed, why not so? Answer: In principle, it should be so, but this text explains the tenth meaning of destruction, not the explanation of formation, hence it is not distinguished. There are two parts in the text: first, it raises the intention and generally informs, which is to distinguish the Avatamsaka (華藏) [Flower Ornament, referring to the Flower Ornament World Sea, an important concept in Buddhist cosmology, representing the pure lands inhabited by Buddhas and Bodhisattvas] and reveal the various opportunities; second, it correctly clarifies the place.

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說。說中三。初舉主辨因。二有須彌塵等下明因所成果。三是佛常轉法輪處結果屬主。初中三。先總辨謂從初發意即修此因。明因深果厚也。問瑜伽論說。一切諸佛要經三阿僧企耶劫修行成佛無增無減。何故此中乃說阿僧祇個世界。一一世界並末為塵。一塵為一劫。據此則有不可說個阿僧祇劫。何故不同耶。答彼約三乘。據一方化儀唯就此須彌樓山世界說。是故寶云經云。我為淺眾生說三阿僧祇劫修行。然我實于無量阿僧祇劫所修行也此是約會三乘歸一說。此文約一乘該通十方因陀羅網等及樹形等諸類世界說。又為約法辨時。以法無盡故時亦無盡。文中且舉十大數中初數為則。亦即通帝網喻故亦無盡也。問若爾一劫即無盡。何不但言一劫耶。答此中無盡無盡故也。又德無不備曰嚴。垢無不盡曰凈。又初即福智交飾。后斷德離染。又亦得嚴即是凈嚴故也。別中泛論土因有二種。一依因謂真如凈識及鏡智。二生因謂諸妙行愿。今約后義略陳三種。一廣福。二大愿。三妙行。初中一一劫者時廣也。一一劫中供塵等佛者田廣也。又是佛故田深勝也準下地品應有一切供具。即供具廣也。以上心深。心即供心廣。此文存略故耳。準地論恭敬供養各有三種。應尋彼文。新金剛般若論上卷亦有三種供養。一給侍左右。二嚴辨所須。三詢

【現代漢語翻譯】 現代漢語譯本 說。說中三。初舉主辨因。二有須彌塵等下明因所成果。三是佛常轉法輪處結果屬主。初中三。先總辨謂從初發意即修此因。明因深果厚也。問《瑜伽師地論》說，一切諸佛要經三阿僧祇耶劫（三大無數劫）修行成佛，無增無減。何故此中乃說阿僧祇個世界，一一世界並末為塵，一塵為一劫。據此則有不可說個阿僧祇劫。何故不同耶？答：彼約三乘（聲聞乘、緣覺乘、菩薩乘），據一方化儀，唯就此須彌樓山（Mount Sumeru）世界說。是故《寶云經》云：『我為淺眾生說三阿僧祇劫修行，然我實于無量阿僧祇劫所修行也。』此是約會三乘歸一說。此文約一乘該通十方因陀羅網（Indra's net）等及樹形等諸類世界說。又為約法辨時，以法無盡故時亦無盡。文中且舉十大數中初數為則，亦即通帝網喻故亦無盡也。問：若爾一劫即無盡，何不但言一劫耶？答：此中無盡無盡故也。又德無不備曰嚴，垢無不盡曰凈。又初即福智交飾，后斷德離染。又亦得嚴即是凈嚴故也。別中泛論土因有二種：一、依因，謂真如凈識及鏡智；二、生因，謂諸妙行愿。今約后義略陳三種：一、廣福；二、大愿；三、妙行。初中一一劫者，時廣也。一一劫中供塵等佛者，田廣也。又是佛故田深勝也。準下地品應有一切供具，即供具廣也。以上心深，心即供心廣。此文存略故耳。準《地論》，恭敬供養各有三種，應尋彼文。《新金剛般若論》上卷亦有三種供養：一、給侍左右；二、嚴辨所須；三、詢

【English Translation】 English version Explanation. There are three parts to this explanation. First, it introduces the subject and distinguishes the cause. Second, 'with Sumeru dust and so on' below clarifies the fruits resulting from the cause. Third, the place where the Buddha constantly turns the Dharma wheel is where the result belongs to the subject. The first part has three sections. First, it generally explains that from the initial aspiration, one cultivates this cause, clarifying that the cause is deep and the fruit is abundant. Question: The Yogacarabhumi-sastra says that all Buddhas must cultivate for three asamkhya kalpas (incalculable eons) to achieve Buddhahood, with no increase or decrease. Why does this passage mention asamkhya worlds, with each world reduced to dust, and each dust particle representing a kalpa? According to this, there would be an unspeakable number of asamkhya kalpas. Why is it different? Answer: That refers to the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), based on the teaching method in one direction, only speaking about this Mount Sumeru (Mount Sumeru) world. Therefore, the Ratnamegha Sutra says, 'I speak of cultivating for three asamkhya kalpas for the sake of shallow beings, but in reality, I have cultivated for immeasurable asamkhya kalpas.' This is about converging the Three Vehicles into One. This passage speaks of the One Vehicle encompassing the ten directions, Indra's net (Indra's net), and various types of worlds such as tree-shaped worlds. It also discusses time in relation to the Dharma, because the Dharma is endless, so time is also endless. The text mentions the first number among the ten great numbers as an example, which also connects to the metaphor of Indra's net, so it is also endless. Question: If one kalpa is endless, why not just say one kalpa? Answer: Because it is endless within endlessness. Furthermore, 'complete in virtue' is called 'adornment,' and 'exhausting all defilements' is called 'purity.' Also, the beginning is the interweaving of merit and wisdom, and later, one cuts off virtue and separates from defilement. Also, 'adornment' can also be 'pure adornment.' Separately, there are two types of causes for lands: first, the dependent cause, which refers to true suchness, pure consciousness, and mirror wisdom; second, the generative cause, which refers to various wonderful practices and vows. Now, based on the latter meaning, we briefly present three types: first, vast merit; second, great vows; third, wonderful practices. In the first, 'each kalpa' refers to the vastness of time. 'Offering to Buddhas equal to dust particles in each kalpa' refers to the vastness of the field of merit. Also, because they are Buddhas, the field of merit is deep and superior. According to the lower ground chapter, there should be all kinds of offerings, which means the offerings are vast. The above refers to the depth of the mind, and the mind is the vastness of the offering mind. This text is abbreviated. According to the Dasabhumika Sutra, there are three types of reverence and offering, which should be sought in that text. The upper volume of the New Vajracchedika Prajna Sutra also has three types of offerings: first, attending to the left and right; second, preparing what is needed; third, asking

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承法要。二愿中一一劫時廣也。一一佛所者勝緣廣也。塵等愿愿廣也。謂以大誓自要要成此果。即要期愿也。又所修福行悕成此果即悕須愿也。對佛發弘為修。真實離染為凈。又十大愿中凈佛國土愿及余諸愿應尋論之。三妙行中修時廣緣深廣行事廣可知。亦對緣進造曰修。修成離染為凈。謂十度六度等行乃至一切行準之。又三中初自利后利他中間通二利。又亦可具四多。即四修一塵數劫即時多為長時修。二塵數佛所即供佛多為恭敬修。三一一佛所發願即愿多為無間修。謂願心相續也。四塵數行即起行多為無餘修。

第二所成果中分二。先明此主世界。后辨結通。前中有三初顯本世界為依持處二從此香水海上有世界性住下明次重顯雜類世界性三從香水海名樂光明下更重辨十二佛國土七世界性。然此本師佛攝化境界。諸教所說分齊不同。若小乘中但有此一娑婆世界。若三乘有二。一化身化境。謂此娑婆等。二他受用身化境。謂十八圓滿凈土等。若約一乘十佛化境。蓮華藏莊嚴世界海有三種。一蓮華臺藏世界雖遍法界。對地上菩薩機現有增減。寄在色頂唯說一界。二即此遍法界之華藏說十顯無盡。即無盡個華藏一一皆遍法界。三樹形等雜類世界。一一皆有蓮華藏並似彼界。悉遍法界。各各有十。無盡無盡。此三中初一

【現代漢語翻譯】 現代漢語譯本 秉承佛法的精要。『二愿中一一劫時廣也』，指的是在時間上廣闊，每個愿都持續一個劫的時間。『一一佛所者勝緣廣也』，指的是殊勝的因緣廣闊，在每一尊佛的處所都能結下善緣。『塵等愿愿廣也』，指的是願力的廣大，如同塵埃一樣眾多。這是說以宏大的誓願來約束自己，一定要成就這個果位，這就是要期愿。又，所修的福德和行為，希望成就這個果位，這就是悕須愿。對著佛發宏願是修，真實不染著是凈。另外，十大愿中的『凈佛國土愿』以及其餘的愿，應該參考相關的論述。 『三妙行中修時廣緣深廣行事廣可知』，指的是在修行的時間上廣闊，因緣上深刻而廣闊，行為的事項上廣闊，這些都是可以理解的。對著因緣精進造作叫做修，修成之後遠離染污叫做凈。例如十度、六度等修行，乃至一切的修行都可以參照這個原則。另外，三者之中，第一個是自利，最後一個是利他，中間的那個是通於自利和他利。又，也可以具備四多，也就是四種修行上的多：一是塵數劫，也就是時間多，是長時間的修行；二是塵數佛所，也就是供佛多，是恭敬的修行；三是一一佛所發願，也就是愿多，是無間斷的修行，指的是願心相續不斷；四是塵數行，也就是起行多，是無餘的修行。 第二，在所成就的果位中，分為兩個部分。首先說明此主世界，然後辨別總結和貫通。前面有三個方面：首先顯示本世界作為依持之處；第二，從『從此香水海上有世界性住下』，說明其次一重的雜類世界；第三，從『香水海名樂光明下』，再次辨別十二佛國土的七種世界性。然而，這位本師佛所攝受教化的境界，各種教派所說的分界不同。如果按照小乘來說，只有這一個娑婆世界。如果按照三乘來說，有兩種：一是化身所教化的境界，比如這個娑婆世界等；二是他受用身所教化的境界，比如十八圓滿凈土等。如果按照一乘十佛所教化的境界，蓮華藏莊嚴世界海有三種：一是蓮華臺藏世界，雖然遍佈法界，但是對於地上菩薩的根機，顯現有增減，寄託在色界頂端，只說一個世界；二是這個遍佈法界的華藏世界，說十個顯現無盡，也就是無盡個華藏世界，每一個都遍佈法界；三是樹形等雜類世界，每一個都有蓮華藏，並且類似於那個世界，全部遍佈法界，各各有十個，無盡無盡。這三種之中，第一種

【English Translation】 English version Adhering to the essentials of the Dharma. 'The vastness of each kalpa in the two vows' refers to the expanse of time, with each vow lasting for a kalpa. 'The vastness of superior conditions at each Buddha's place' refers to the breadth of auspicious connections, forming good relationships at the abode of every Buddha. 'The vastness of vows like dust' refers to the immensity of vows, as numerous as dust particles. This means binding oneself with great vows to ensure the attainment of this fruit, which is the 'essential vow'. Furthermore, hoping to achieve this fruit with the merits and actions cultivated is the 'aspirational vow'. Making grand vows before the Buddha is 'cultivation', and being truly free from defilement is 'purity'. Additionally, the 'Vow to Purify Buddha Lands' among the Ten Great Vows, and the remaining vows, should be examined in relevant treatises. 'The vastness of time, depth of conditions, and breadth of actions in the Three Wonderful Practices are knowable' refers to the expanse of time in practice, the profound and broad conditions, and the vastness of actions, all of which are understandable. Diligently creating causes and conditions is called 'cultivation', and achieving freedom from defilement through cultivation is called 'purity'. For example, the practice of the Ten Perfections, the Six Perfections, and all other practices can be understood in this way. Moreover, among the three, the first benefits oneself, the last benefits others, and the middle one benefits both oneself and others. Furthermore, one can also possess the 'Four Abundances', which are the abundance of four types of practice: first, countless kalpas, which is abundance of time, representing long-term practice; second, countless Buddhas' places, which is abundance of offerings to Buddhas, representing respectful practice; third, making vows at each Buddha's place, which is abundance of vows, representing uninterrupted practice, referring to the continuous flow of the vow-mind; fourth, countless actions, which is abundance of actions, representing exhaustive practice. Secondly, in the fruits attained, there are two parts. First, explaining this primary world, and then distinguishing the conclusion and connection. In the former, there are three aspects: first, revealing the original world as the place of reliance; second, from 'From this fragrant water sea, there are world natures residing below', explaining the next layer of mixed worlds; third, from 'Below the fragrant water sea, named Joyful Light', further distinguishing the seven world natures of the twelve Buddha lands. However, the realm of this original teacher Buddha's teachings varies according to different schools. According to the Hinayana, there is only this one Saha World (Saha world: the world we live in, characterized by suffering). According to the Three Vehicles, there are two: first, the realm taught by the Nirmāṇakāya (Nirmanakaya: the transformation body of a Buddha), such as this Saha World; second, the realm taught by the Sambhogakāya (Sambhogakaya: the enjoyment body of a Buddha), such as the Eighteen Perfect Pure Lands. According to the One Vehicle and the Ten Buddhas, the Lotus Treasury World Sea has three types: first, the Lotus Platform Treasury World, although pervading the Dharma Realm, manifests increase and decrease according to the capacities of the Bodhisattvas on the ground, residing at the peak of the Form Realm, and is said to be only one world; second, this Lotus Treasury World pervading the Dharma Realm, which manifests ten inexhaustible aspects, meaning that each of the inexhaustible Lotus Treasury Worlds pervades the Dharma Realm; third, tree-shaped and other mixed worlds, each having a Lotus Treasury and resembling that world, all pervading the Dharma Realm, each having ten, inexhaustible and endless. Among these three, the first one

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約同教一乘辨。后二約別教顯耳。今此文中據須彌山世界中辨華藏故。是故風輪水輪還似彼也。以易信解故。印機而成故。

初文中分二。初別顯嚴相。后一一下總結。前中有六。初辨風水華地為根本所依。二明地山上海嚴等。三地能映現嚴。四地上香海嚴。五海間香河嚴。六河間寶樹嚴。此六段中各有二。謂長行偈頌。

就初段長行中有五。一風輪無礙持。二依風有香海。三依海有蓮華。四依華有世界。五依界有圍山。初文有三。初總次別後結。別中前七各持寶地中此有二義。一謂一風輪上有一寶地如是次第。二其諸寶地皆遠在蓮華上。然此風力雖緣起門各別。主屬無礙任持故是法性風也。此中風有二義。一無礙義。二有力義。故成緣起也。寶地亦二義。一可貴義。二依持義。人法解行等法門。準之。八持時者。以時依法立無自體故說持也。須彌山地是下文所持雜世界處事遙有所主故。一切有者。一是諸世界中三有等也。二亦得通是寶地上諸莊嚴事為一切有。又以義求前七次第從細向粗。但屬持諸寶地。后三漸粗持下文所持諸世界性四時三有等。又此中最下風輪超越持于華上寶地。最上風輪鄰次持于華下香海者。顯上下镕融自在無礙故。為異彼染土咸烈海故。言香水海也。香有二義。一普熏義。二芬馥

【現代漢語翻譯】 現代漢語譯本：

這段經文是關於用共同的教義來辨析一乘佛法。後面的兩種情況是根據別教來闡明的。現在這篇文章中，因為要根據須彌山（Sumeru）世界來辨析華藏（Garbhadhātu）世界，所以風輪（vāyu-mandala）、水輪（jala-mandala）仍然和之前所說的一樣。這是爲了容易讓人相信和理解，也是爲了應機施教。

最初的段落分為兩部分。首先是分別顯示莊嚴的景象，然後是對每一項進行總結。在前面部分有六個方面。首先是辨析風輪、水輪、蓮華（padma）和大地，作為根本的所依。第二是說明大地、山、海的莊嚴等等。第三是大地能夠映現莊嚴。第四是地上香海的莊嚴。第五是海間香河的莊嚴。第六是河間寶樹的莊嚴。這六段中各有兩部分，分別是長行和偈頌。

在最初一段的長行中，有五個方面。一是風輪無礙地承持。二是依靠風有香海。三是依靠海有蓮華。四是依靠蓮華有世界。五是依靠世界有圍山。最初的經文有三個部分。首先是總說，然後是分別說明，最後是總結。在分別說明中，前面七個風輪各自承持寶地，這裡有兩種含義。一種說法是，一個風輪上有一個寶地，像這樣依次排列。另一種說法是，這些寶地都遠遠地在蓮華之上。然而，這種風的力量雖然從緣起之門來說各有不同，但主要屬於無礙的承持，所以是法性風。這裡風有兩種含義。一是無礙的含義，二是有力量的含義，所以成就了緣起。寶地也有兩種含義。一是可貴的含義，二是依持的含義。人法、解行等法門，可以依此來類推。說到『八持』的時候，是因為依法而立，沒有自體，所以說是『持』。須彌山地是下文所要承持的雜世界之處，事情遙遠而有所歸屬。『一切有』，一是諸世界中的三有等等。二是也可以通指寶地上諸莊嚴的事物為『一切有』。又從意義上來說，前面七個的次序是從細微到粗大，但都屬於承持諸寶地。後面的三個逐漸粗大，承持下文所要承持的諸世界性、四時、三有等等。又在這裡，最下面的風輪超越地承持在蓮華上的寶地，最上面的風輪緊鄰地承持在蓮華下的香海，這是爲了顯示上下镕融，自在無礙。爲了區別于那些充滿咸烈之水的染污的土地，所以說是香水海。香有兩種含義。一是普熏的含義，二是芬馥的含義。

【English Translation】 English version:

This passage discusses distinguishing the One Vehicle (Ekayana) teaching using common doctrines. The latter two cases are elucidated based on the Distinct Teaching (別教, bie jiao). In this text, because we are analyzing the Garbhadhātu (華藏, Huāzàng) world based on the Mount Sumeru (須彌山, Xūmíshān) world, the wind-wheel (風輪, vāyu-mandala) and water-wheel (水輪, jala-mandala) are still as previously described. This is for ease of belief and understanding, and also to teach according to the capacity of the audience.

The initial section is divided into two parts. First, it separately displays the majestic appearances, and then it summarizes each item. In the first part, there are six aspects. First, it distinguishes the wind-wheel, water-wheel, lotus (蓮華, padma), and earth as the fundamental support. Second, it explains the majesty of the earth, mountains, seas, and so on. Third, the earth can reflect the majesty. Fourth, it describes the majesty of the fragrant sea on the earth. Fifth, it describes the majesty of the fragrant rivers between the seas. Sixth, it describes the majesty of the jeweled trees between the rivers. Each of these six sections has two parts, namely prose (長行, chang xing) and verses (偈頌, ji song).

In the prose of the initial section, there are five aspects. First, the wind-wheel upholds without obstruction. Second, relying on the wind, there is a fragrant sea. Third, relying on the sea, there is a lotus. Fourth, relying on the lotus, there is a world. Fifth, relying on the world, there are surrounding mountains. The initial text has three parts. First, there is a general statement, then separate explanations, and finally a summary. In the separate explanations, the first seven wind-wheels each uphold jeweled lands, and there are two meanings here. One explanation is that there is one jeweled land on one wind-wheel, arranged in this order. Another explanation is that these jeweled lands are all far above the lotus. However, although the power of this wind differs from the perspective of the arising of conditions (緣起, pratītyasamutpāda), it mainly belongs to unobstructed upholding, so it is the wind of Dharma-nature (法性, dharma-dhātu). Here, wind has two meanings. One is the meaning of unobstructedness, and the other is the meaning of power, thus accomplishing the arising of conditions. Jeweled land also has two meanings. One is the meaning of preciousness, and the other is the meaning of support. The Dharma-gates of person, Dharma, understanding, and practice can be inferred accordingly. When speaking of 'eight upholdings,' it is because they are established according to the Dharma and have no self-nature, so it is said to 'uphold.' The land of Mount Sumeru is the place of the mixed worlds to be upheld in the following text, and the matter is distant but has a belonging. 'All that exists,' one is the three realms (三有, trayo bhava) and so on in the various worlds. Two, it can also generally refer to the majestic things on the jeweled land as 'all that exists.' Furthermore, in terms of meaning, the order of the first seven is from subtle to coarse, but they all belong to upholding the jeweled lands. The latter three gradually become coarser, upholding the world-nature, four seasons, three realms, and so on to be upheld in the following text. Also, here, the lowest wind-wheel transcends and upholds the jeweled land on the lotus, and the highest wind-wheel closely upholds the fragrant sea below the lotus, which is to show that the upper and lower are fused, free, and unobstructed. To distinguish it from the polluted lands filled with salty and harsh water, it is called a fragrant water sea. Fragrance has two meanings. One is the meaning of universal permeation, and the other is the meaning of fragrance.

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義。水亦二義。一清凈義。二洗濯義。海亦二義。一深廣。二具德。又有十義。如下說。以具主伴故云一切也。華中二。初句辨義。大蓮華者。梁攝論中四義。一如世蓮華在泥不污。譬法界真如在世不為世法所污。二如蓮華性自開發。譬真如自性開悟眾生若證則自性開發。三如蓮華為群蜂所採。譬真如為眾聖所用。四如蓮華有四德。一香二凈三柔軟四可愛。譬真如四德。謂常樂我凈。如此等併爲依止義故也。彼論又約一複次釋。謂如來願力所感。大寶蓮華王為凈土作依止也。華藏之名因此立也。下句香幢等者依義立名。名有四義。一香有二義。一約體是氛氳義。二約用是普熏義。二幢亦二義。一約體是獨出義。二約用是降伏義。如帝釋幢等。三光明亦二義。一是照闇義。二現法義。四莊嚴亦二義。一是具德義。二交飾義。此中香即幢。香幢即光明。光明即莊嚴。皆持業釋亦通依主準之。下明所持二句。初句中華義同前。藏是含攝義出生義具德義。此中通論有二義。一由此土內含攝一切人法等諸法門故。二含攝一切諸餘剎故。下句金剛亦二義。一是堅義二利義。山亦二義。一是高義二是靜義。圍繞亦二義。一是內攝益義二外防敵義。謂以金剛外敵障不能侵。內德增長也。偈中二十頌分二。初七略頌前文。后十三明勝用利

【現代漢語翻譯】 義：水也有兩種含義。一是清凈的含義，二是洗濯的含義。海也有兩種含義。一是深廣，二是具足功德。還有十種含義，如下所述。因為具備主伴關係，所以稱為『一切』。『華中二』，第一句辨明含義。『大蓮華』，在《梁攝論》中有四種含義：一、如同世間的蓮花在泥中而不被污染，比喻法界真如在世間而不被世間法所污染。二、如同蓮花自性開發，比喻真如自性開悟眾生，如果證悟，則自性開發。三、如同蓮花被群蜂採蜜，比喻真如被眾聖所用。四、如同蓮花有四種德：一香、二凈、三柔軟、四可愛。比喻真如的四德，即常、樂、我、凈。這些都作為依止的含義。該論又用一個『複次』來解釋，即如來願力所感，大寶蓮華王作為凈土的依止。『華藏』（Garbhadhātu）之名由此而立。下一句『香幢』等，是根據含義而立名。名稱有四種含義：一、『香』有兩種含義，一是就本體而言是芬芳的含義，二是就作用而言是普遍薰染的含義。二、『幢』也有兩種含義，一是就本體而言是獨出的含義，二是就作用而言是降伏的含義，如帝釋幢等。三、『光明』也有兩種含義，一是照亮黑暗的含義，二是顯現法則的含義。四、『莊嚴』也有兩種含義，一是具足功德的含義，二是交相裝飾的含義。這裡香即是幢，香幢即是光明，光明即是莊嚴，都是持業釋，也通依主釋，可以參照理解。下面說明所持的兩種含義。第一句中『華』的含義與前面相同。『藏』是含攝的含義、出生的含義、具足功德的含義。這裡通論有兩種含義：一、由此土內含攝一切人法等諸法門；二、含攝一切其餘的剎土。下一句『金剛』也有兩種含義，一是堅固的含義，二是銳利的含義。『山』也有兩種含義，一是高聳的含義，二是寂靜的含義。『圍繞』也有兩種含義，一是內攝利益的含義，二是外防敵人的含義。即用金剛來防禦外敵的障礙，使其不能侵入，使內在的功德增長。偈頌中的二十頌分為兩部分，前七頌概括地頌揚前面的內容，后十三頌說明殊勝的作用和利益。 現代漢語譯本：義：水也有兩種含義。一是清凈的含義，二是洗濯的含義。海也有兩種含義。一是深廣，二是具足功德。還有十種含義，如下所述。因為具備主伴關係，所以稱為『一切』。『華中二』，第一句辨明含義。『大蓮華』（Mahāpadma），在《梁攝論》中有四種含義：一、如同世間的蓮花在泥中而不被污染，比喻法界真如在世間而不被世間法所污染。二、如同蓮花自性開發，比喻真如自性開悟眾生，如果證悟，則自性開發。三、如同蓮花被群蜂採蜜，比喻真如被眾聖所用。四、如同蓮花有四種德：一香、二凈、三柔軟、四可愛。比喻真如的四德，即常、樂、我、凈。這些都作為依止的含義。該論又用一個『複次』來解釋，即如來願力所感，大寶蓮華王作為凈土的依止。『華藏』（Garbhadhātu）之名由此而立。下一句『香幢』等，是根據含義而立名。名稱有四種含義：一、『香』有兩種含義，一是就本體而言是芬芳的含義，二是就作用而言是普遍薰染的含義。二、『幢』也有兩種含義，一是就本體而言是獨出的含義，二是就作用而言是降伏的含義，如帝釋幢等。三、『光明』也有兩種含義，一是照亮黑暗的含義，二是顯現法則的含義。四、『莊嚴』也有兩種含義，一是具足功德的含義，二是交相裝飾的含義。這裡香即是幢，香幢即是光明，光明即是莊嚴，都是持業釋，也通依主釋，可以參照理解。下面說明所持的兩種含義。第一句中『華』的含義與前面相同。『藏』是含攝的含義、出生的含義、具足功德的含義。這裡通論有兩種含義：一、由此土內含攝一切人法等諸法門；二、含攝一切其餘的剎土。下一句『金剛』也有兩種含義，一是堅固的含義，二是銳利的含義。『山』也有兩種含義，一是高聳的含義，二是寂靜的含義。『圍繞』也有兩種含義，一是內攝利益的含義，二是外防敵人的含義。即用金剛來防禦外敵的障礙，使其不能侵入，使內在的功德增長。偈頌中的二十頌分為兩部分，前七頌概括地頌揚前面的內容，后十三頌說明殊勝的作用和利益。

【English Translation】 Meaning: Water also has two meanings: first, purity; second, cleansing. The ocean also has two meanings: first, depth and breadth; second, possessing virtues. There are also ten meanings, as described below. Because it possesses both subject and object, it is called 'everything'. 'Among the flowers, two', the first sentence distinguishes the meaning. 'Great Lotus Flower' (Mahāpadma), in the Treatise on the Summary of the Great Vehicle (Liang She Lun), has four meanings: first, like a lotus flower in the world that is not stained by mud, it is analogous to the true thusness (tathatā) of the Dharma realm (dharmadhātu) in the world that is not stained by worldly dharmas. Second, like the lotus flower that naturally blooms, it is analogous to the true thusness that naturally awakens sentient beings; if they realize it, then their self-nature develops. Third, like the lotus flower that is gathered by swarms of bees, it is analogous to the true thusness that is used by all the sages. Fourth, like the lotus flower that has four virtues: first, fragrance; second, purity; third, softness; fourth, loveliness. It is analogous to the four virtues of true thusness, namely permanence, bliss, self, and purity. These all serve as the meaning of reliance. That treatise also explains it with a 'furthermore', namely, that the Great Treasure Lotus King, induced by the power of the vows of the Tathagata, serves as the reliance of the Pure Land. The name 'Garbhadhātu' (Womb Realm) is established from this. The next phrase, 'Fragrant Banner' (Xiang Chuang), etc., establishes the name based on the meaning. The name has four meanings: first, 'fragrance' has two meanings, one in terms of essence is the meaning of fragrance, and the other in terms of function is the meaning of universal permeation. Second, 'banner' also has two meanings, one in terms of essence is the meaning of uniqueness, and the other in terms of function is the meaning of subduing, such as the banner of Indra (Di Shi Chuang). Third, 'light' also has two meanings, one is the meaning of illuminating darkness, and the other is the meaning of manifesting the Dharma. Fourth, 'adornment' also has two meanings, one is the meaning of possessing virtues, and the other is the meaning of mutual decoration. Here, fragrance is banner, fragrant banner is light, and light is adornment, all of which are karmadhāraya compounds (holding-property determinative compounds), and also appositional determinative compounds (dependent-property determinative compounds) can be understood by analogy. Below, the two phrases explain what is held. In the first phrase, the meaning of 'flower' is the same as before. 'Garbha' (womb) is the meaning of containing, the meaning of giving birth, and the meaning of possessing virtues. Here, the general discussion has two meanings: first, because this land contains all dharmas such as human dharmas; second, it contains all other Buddha-fields. The next phrase, 'vajra' (diamond), also has two meanings, one is the meaning of firmness, and the other is the meaning of sharpness. 'Mountain' also has two meanings, one is the meaning of height, and the other is the meaning of stillness. 'Surrounding' also has two meanings, one is the meaning of internal benefit, and the other is the meaning of external defense. That is, using vajra to defend against the obstacles of external enemies, so that they cannot invade, and to increase internal virtues. The twenty verses in the gatha are divided into two parts, the first seven verses briefly praise the preceding text, and the last thirteen verses explain the excellent function and benefits. English version: Meaning: Water also has two meanings: first, purity; second, cleansing. The ocean also has two meanings: first, depth and breadth; second, possessing virtues. There are also ten meanings, as described below. Because it possesses both subject and object, it is called 'everything'. 'Among the flowers, two', the first sentence distinguishes the meaning. 'Great Lotus Flower' (Mahāpadma), in the Treatise on the Summary of the Great Vehicle (Liang She Lun), has four meanings: first, like a lotus flower in the world that is not stained by mud, it is analogous to the true thusness (tathatā) of the Dharma realm (dharmadhātu) in the world that is not stained by worldly dharmas. Second, like the lotus flower that naturally blooms, it is analogous to the true thusness that naturally awakens sentient beings; if they realize it, then their self-nature develops. Third, like the lotus flower that is gathered by swarms of bees, it is analogous to the true thusness that is used by all the sages. Fourth, like the lotus flower that has four virtues: first, fragrance; second, purity; third, softness; fourth, loveliness. It is analogous to the four virtues of true thusness, namely permanence, bliss, self, and purity. These all serve as the meaning of reliance. That treatise also explains it with a 'furthermore', namely, that the Great Treasure Lotus King, induced by the power of the vows of the Tathagata, serves as the reliance of the Pure Land. The name 'Garbhadhātu' (Womb Realm) is established from this. The next phrase, 'Fragrant Banner' (Xiang Chuang), etc., establishes the name based on the meaning. The name has four meanings: first, 'fragrance' has two meanings, one in terms of essence is the meaning of fragrance, and the other in terms of function is the meaning of universal permeation. Second, 'banner' also has two meanings, one in terms of essence is the meaning of uniqueness, and the other in terms of function is the meaning of subduing, such as the banner of Indra (Di Shi Chuang). Third, 'light' also has two meanings, one is the meaning of illuminating darkness, and the other is the meaning of manifesting the Dharma. Fourth, 'adornment' also has two meanings, one is the meaning of possessing virtues, and the other is the meaning of mutual decoration. Here, fragrance is banner, fragrant banner is light, and light is adornment, all of which are karmadhāraya compounds (holding-property determinative compounds), and also appositional determinative compounds (dependent-property determinative compounds) can be understood by analogy. Below, the two phrases explain what is held. In the first phrase, the meaning of 'flower' is the same as before. 'Garbha' (womb) is the meaning of containing, the meaning of giving birth, and the meaning of possessing virtues. Here, the general discussion has two meanings: first, because this land contains all dharmas such as human dharmas; second, it contains all other Buddha-fields. The next phrase, 'vajra' (diamond), also has two meanings, one is the meaning of firmness, and the other is the meaning of sharpness. 'Mountain' also has two meanings, one is the meaning of height, and the other is the meaning of stillness. 'Surrounding' also has two meanings, one is the meaning of internal benefit, and the other is the meaning of external defense. That is, using vajra to defend against the obstacles of external enemies, so that they cannot invade, and to increase internal virtues. The twenty verses in the gatha are divided into two parts, the first seven verses briefly praise the preceding text, and the last thirteen verses explain the excellent function and benefits.

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益。前中分五。初一頌舉果體用。次一頌前因中供佛凈福。次二頌前大愿。次一頌前果內風持寶地。次二頌前土因大愿。以是任放辯才故說不待次也。第二勝用中二。先六頌明依報用益。後有七頌明正報用益。前中二。先明勝用有四頌。一世界光。二菩薩光。三華色光。四凈寶光。並是智等法光故能充照法界。後有二頌明益相。初一滅惑成德。二睹帝網法界。后正報用益亦二。先明勝用有二頌。一明剎外佛用。二明華內佛用。又前珠中菩薩遍十方。此則華中諸佛等眾生界。依正無礙故也。下明益相於中五。一舉所益機。二興普教。三巧調機。四令住自分斷德。五令聞勝進智德。問何不佛等語說法而於光云等說耶。答以此明剎用故爾也。問若爾何故辨佛光等耶。答以依正圓融故。佛亦是剎也問此中意辨華藏界。何故乃說諸雜化用耶。答有二義。一以此是剎用故辨用顯體。二即此化用為依止故即是剎也。問何故與長行不同耶。答長行略標頌中廣顯故也。

第二總明山下地海嚴者長行五句。初二句顯地名。謂蓮華檯面為寶王地。二明地鎮海。三地相具德。四地體堅固。五明地勝用。于中初句出法寶。后句起智照。頌中十偈分二。初六明眾德嚴。后四明法行嚴。又初是體備眾德。后明妙用自在。又初依后正。又初事相嚴

【現代漢語翻譯】 益。前面分為五個部分。首先一頌概括了果的體和用。其次一頌講述了前因中供養佛的清凈福報。再次兩頌講述了前面的大愿。其次一頌講述了前面果內的風支撐著寶地。再次兩頌講述了前面土地的因和所發的大愿。因為這樣才能自由地發揮辯才，所以說不需要等待次第。第二勝用中分為二。首先六頌闡明依報的用益。後面七頌闡明正報的用益。前面分為二。首先闡明勝用有四頌。一是世界光，二是菩薩光，三是華色光，四是凈寶光。這些都是智慧等法的光明，所以能夠充滿照耀法界。後面有二頌闡明利益的相狀。首先一頌是滅除迷惑成就德行，二是看到帝網法界。後面正報的用益也分為二。首先闡明勝用有二頌。一是闡明剎外的佛用，二是闡明華內的佛用。而且前面的珠中菩薩遍佈十方，這裡則是華中諸佛等同眾生界。這是因為依報和正報沒有障礙的緣故。下面闡明利益的相狀，其中分為五。一是舉出所要利益的根機，二是興起普遍的教化，三是巧妙地調伏根機，四是令其安住于自身所能達到的斷德，五是令其聽聞殊勝的增進智德。問：為什麼不用佛等語言說法，而是在光云等處說法呢？答：因為這是爲了闡明佛剎的作用。問：如果是這樣，為什麼還要辨別佛光等呢？答：因為依報和正報是圓融的，佛也是佛剎。問：這裡的意思是闡明華藏界，為什麼卻要說各種雜化的作用呢？答：有兩個含義。一是因此這是佛剎的作用，所以闡明作用來顯現本體。二是正因為這種化用是所依止的，所以它就是佛剎。問：為什麼和長行不同呢？答：長行是簡略地標出，頌中是廣泛地顯現。\n\n第二，總的闡明山下地海的莊嚴，長行有五句。最初兩句顯明地的名稱，即蓮華臺的表面是寶王地。二是闡明地鎮海。三是地的相狀具備德行。四是地的本體堅固。五是闡明地的殊勝作用。其中第一句是出法寶，后一句是起智照。頌中有十個偈頌，分為二。最初六個闡明眾德的莊嚴，後面四個闡明法行的莊嚴。而且最初是本體具備眾德，後面闡明妙用自在。而且最初是依報，後面是正報。而且最初是事相的莊嚴 第二，總的闡明山下地海的莊嚴，長行有五句。最初兩句顯明地的名稱，即蓮華臺（Lotus Flower Platform）的表面是寶王地（Treasure King Ground）。二是闡明地鎮海。三是地的相狀具備德行。四是地的本體堅固。五是闡明地的殊勝作用。其中第一句是出法寶，后一句是起智照。頌中有十個偈頌，分為二。最初六個闡明眾德的莊嚴，後面四個闡明法行的莊嚴。而且最初是本體具備眾德，後面闡明妙用自在。而且最初是依報，後面是正報。而且最初是事相的莊嚴

【English Translation】 Benefit. The preceding is divided into five parts. First, one verse summarizes the substance and function of the fruit. Second, one verse describes the pure blessings of offering to the Buddha in the preceding cause. Third, two verses describe the preceding great vows. Fourth, one verse describes the wind within the preceding fruit supporting the treasure land. Fifth, two verses describe the cause of the preceding land and the great vows made. Because of this, one can freely exercise eloquence, so it is said that there is no need to wait for the order. The second, 'Superior Function,' is divided into two. First, six verses explain the benefits of the dependent environment. Later, seven verses explain the benefits of the principal environment. The preceding is divided into two. First, four verses explain the superior functions: one, the light of the world; two, the light of the Bodhisattvas; three, the light of the colors of the flowers; and four, the light of the pure treasures. These are all the light of the Dharma, such as wisdom, so they can fully illuminate the Dharma Realm. Later, there are two verses explaining the aspects of benefit. First, one verse is about eliminating delusion and achieving virtue; second, seeing the 'Net of Indra' (Indra's net) Dharma Realm. The benefits of the principal environment are also divided into two. First, two verses explain the superior functions: one, explaining the Buddha's function outside the Buddha-land; two, explaining the Buddha's function within the flower. Moreover, the Bodhisattvas in the preceding pearls pervade the ten directions, while here, the Buddhas in the flower are equal to the realm of sentient beings. This is because the dependent and principal environments are unobstructed. Below, the aspects of benefit are explained, which are divided into five. First, stating the potential of those to be benefited; second, initiating universal teaching; third, skillfully taming the potential; fourth, enabling them to abide in the virtues they can attain; fifth, enabling them to hear the superior wisdom and virtue that advances. Question: Why not use the language of the Buddhas to teach the Dharma, but instead teach in the light clouds, etc.? Answer: Because this is to explain the function of the Buddha-land. Question: If so, why distinguish the light of the Buddhas, etc.? Answer: Because the dependent and principal environments are perfectly integrated, the Buddha is also the Buddha-land. Question: The intention here is to explain the 'Flower Treasury World' (Garbhadhātu maṇḍala), so why talk about various transformations? Answer: There are two meanings. First, because this is the function of the Buddha-land, explaining the function reveals the substance. Second, precisely because this transformation is the basis, it is the Buddha-land. Question: Why is it different from the prose? Answer: The prose is a brief outline, while the verses are a broad manifestation. Second, generally explaining the adornments of the land and sea below the mountain, the prose has five sentences. The first two sentences reveal the name of the land, that is, the surface of the 'Lotus Flower Platform' (Padmāsana) is the 'Treasure King Ground' (Ratnarāja-bhūmi). Second, explaining the land suppressing the sea. Third, the characteristics of the land possess virtues. Fourth, the substance of the land is firm. Fifth, explaining the superior functions of the land. Among them, the first sentence is the emergence of the Dharma treasure, and the last sentence is the arising of wisdom illumination. There are ten verses in the verses, divided into two. The first six explain the adornments of the multitude of virtues, and the last four explain the adornments of the Dharma practice. Moreover, the first is that the substance possesses all virtues, and the latter explains the wonderful function being unhindered. Moreover, the first is the dependent environment, and the latter is the principal environment. Moreover, the first is the adornment of phenomena.

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后法理嚴。又初法後人。又初頌前文后明異義並可知。初中前一總辨嚴因。次二頌上山地。于中初一標謂寶輪香輪為山上嚴。珠輪眾寶為山下依。后一釋謂初二句釋上寶輪嚴。次一句顯上香輪。下一句辨莊嚴義。楚云斫迦羅此云輪圍山也。次一偈頌上體相二嚴。謂初體后相。次一偈頌上香水海。次一偈頌上地勝用。亦是海岸邊寶地上即有寶樹。樹下座上有佛菩薩之身也。第二段中四偈。初一總明身語法輪。次二別辨身色依正無礙。于中初一佛現多嚴具之中。次多佛現一嚴具內。即調物為法輪也。又前華香幡蓋中菩薩充法界。此則寶幢寶樹莊嚴中眾諸佛身云滿十方。並以正為依也。后一偈別顯上語法輪。此即剎說也。此上通三世間圓融無礙。隨入一門皆具一切故致然也。又此等諸文長行所說則編其次第。令隨事生解。偈中所頌則融其始終。圓通無礙順於法性。長行以法就機。偈頌會機歸法。文家綺互善巧之相應知。

第三寶珠嚴內長行中六句。初句顯寶名。謂山為外墎世界居中故云內也。非在山中為內。名不可壞有四義。一體不可壞謂金剛末尼故。二德不可壞謂藏攝眾寶同在自中。眾寶不相破以無相不相形奪故。自亦不壞以無二故。三用不可壞謂雨物多端互無奪故。四映不可壞謂能映現多身不可奪破。現處重現不

【現代漢語翻譯】 現代漢語譯本： 之後的法理非常嚴謹。而且最初的佛法是為後來的人所設。此外，最初的偈頌是解釋前面的文字，後面則闡明不同的含義，這些都是可以理解的。最初的部分中，第一段總括地辨析了莊嚴的因由。接下來的兩段偈頌是讚頌山上的景象。其中，第一段標明了寶輪（Ratracakra，珍寶之輪）和香輪（Gandhacakra，香氣之輪）是山上的莊嚴，珠輪（Manicakra，寶珠之輪）和各種珍寶是山下的依靠。後面一段解釋說，最初的兩句解釋了山上的寶輪莊嚴，接下來一句顯現了山上的香輪，最後一句辨析了莊嚴的含義。楚地稱『斫迦羅』（Cakkra），這裡稱之為輪圍山（Cakravāla）。接下來一偈頌讚了山體的體性和相貌兩種莊嚴，即先說體，后說相。接下來一偈頌讚了山上的香水海。接下來一偈頌讚了山地的殊勝功用，也就是海岸邊的珍寶地上就有寶樹，樹下的座位上有佛菩薩的身影。 第二段中有四句偈頌。第一句總括地說明了佛的身語和法輪。接下來的兩句分別辨析了佛身色、依報和正報之間沒有障礙。其中，第一句說的是佛顯現在多種莊嚴器具之中，接下來是多佛顯現在一種莊嚴器具之內，這都是爲了調伏眾生而轉法輪。此外，前面的華香幡蓋中，菩薩充滿了法界；這裡則是寶幢（Ratradhvaja，寶幢）和寶樹（Ratravriksha，寶樹）的莊嚴中，眾多的諸佛身云充滿了十方。並且以正報作為依報。後面一偈頌分別顯現了佛的語法輪，這就是剎土在說法。這以上貫通了三世間，圓融無礙，無論從哪個門進入都具備一切，所以才會這樣。此外，這些經文長行中所說的，就按照次第編排，以便隨著事情的發生而產生理解。偈頌中所讚頌的，則是融合了始終，圓通無礙，順應於法性。長行是以法來適應根機，偈頌是會合根機歸於佛法。文章的交錯和巧妙的相應應當知曉。 第三寶珠莊嚴中，長行中有六句。第一句顯現了寶珠的名稱，說山是外圍的城郭，世界居於其中，所以說是『內』。並非在山中才稱為內。名稱不可破壞有四種含義：一是體不可破壞，指的是金剛末尼（Vajramani，金剛寶珠）；二是德不可破壞，指的是藏攝眾寶，都存在於自身之中，眾寶不會互相破壞，因為沒有形象，不會互相爭奪光彩，自身也不會壞滅，因為沒有二元對立；三是用不可破壞，指的是降雨的物品多種多樣，互相沒有爭奪；四是映現不可破壞，指的是能夠映現多種身形，不可爭奪破壞，顯現之處重重顯現。

【English Translation】 English version: The subsequent Dharma principles are very strict. Moreover, the initial Dharma was established for later generations. Furthermore, the initial verses explain the preceding text, while the later ones clarify different meanings, all of which can be understood. In the initial part, the first section comprehensively analyzes the causes of adornment. The following two verses praise the scenery of the mountain. Among them, the first verse indicates that the Ratacakra (Jewel Wheel) and Gandhacakra (Fragrance Wheel) are the adornments of the mountain, and the Manicakra (Pearl Wheel) and various treasures are the reliance of the mountain below. The latter section explains that the first two sentences explain the Ratacakra adornment on the mountain, the next sentence reveals the Gandhacakra on the mountain, and the last sentence analyzes the meaning of adornment. In the Chu region, it is called 'Cakkra', here it is called Cakravāla (Wheel-Enclosing Mountain). The next verse praises the two adornments of the mountain's body and appearance, that is, first the body, then the appearance. The next verse praises the fragrant water sea on the mountain. The next verse praises the excellent functions of the mountain land, that is, on the treasure land by the coast, there are treasure trees, and on the seats under the trees are the figures of Buddhas and Bodhisattvas. In the second section, there are four verses. The first verse summarizes the Buddha's body, speech, and Dharma wheel. The next two verses separately analyze that there are no obstacles between the Buddha's body color, dependent rewards, and proper rewards. Among them, the first verse says that the Buddha appears in various adornment instruments, and then many Buddhas appear within one adornment instrument, all of which are to subdue sentient beings and turn the Dharma wheel. In addition, in the previous flower, incense, pennants, and canopies, Bodhisattvas filled the Dharma realm; here, in the adornment of Ratradhvaja (Jewel Banner) and Ratravriksha (Jewel Tree), the clouds of many Buddhas' bodies filled the ten directions. And take the proper reward as the dependent reward. The latter verse separately reveals the Buddha's speech Dharma wheel, which is the Buddha-land expounding the Dharma. This above connects the three worlds, is perfectly harmonious and unobstructed, and possesses everything no matter which door you enter, so it will be like this. In addition, what is said in these scriptures and long lines is arranged in order so that understanding arises as things happen. What is praised in the verses is the integration of beginning and end, perfect harmony and unobstructedness, in accordance with Dharma nature. The long lines adapt the Dharma to the capacity, and the verses converge the capacity to the Dharma. The interweaving and skillful correspondence of the text should be known. In the third Jewel Adornment, there are six sentences in the long lines. The first sentence reveals the name of the jewel, saying that the mountain is the outer city wall, and the world resides in it, so it is called 'inner'. It is not called inner only when it is in the mountain. The name cannot be destroyed has four meanings: first, the body cannot be destroyed, referring to Vajramani (Diamond Jewel); second, the virtue cannot be destroyed, referring to the treasure that contains and collects all treasures, all of which exist within itself, and the treasures will not destroy each other, because there is no image and they will not compete for brilliance, and the self will not be destroyed, because there is no duality; third, the use cannot be destroyed, referring to the variety of items that rain down, and there is no competition with each other; fourth, the reflection cannot be destroyed, referring to the ability to reflect multiple bodies, which cannot be competed for and destroyed, and the place where it appears appears repeatedly.

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相礙故。二辨珠勝用謂洞徹明煥故能現也。此中映是能現影為所現也。何故不現佛等及余剎耶。謂彼非所化故。若爾何不現心念耶。謂非色法無現義故。三寶華嚴地中以為莊嚴者。通上二句同嚴大地。四云嚴。五香嚴。六三世嚴者謂三世諸佛嚴華藏界皆與此同。又亦此嚴同三世故也。又所嚴藏體通三世故。縱于現世以一華嚴由同所嚴故即通三世。是知一華一鬘皆遍三世。三世俱現。各具過未即該九世也。又以猶用也。縱所嚴剎唯在一念用於三世一切嚴具而莊嚴故。即所嚴同能嚴而遍三際也。又亦得能所一念即含九世。通相即入故具十世。以顯無盡也。于上四釋后三為勝。頌中十偈分四。初一偈半頌上不壞摩尼。次二偈半頌寶華嚴。次一偈頌云嚴。次五偈頌三世剎嚴。于中初一地現三世行。次一地塵俱剎入。次一菩薩受用嚴。次一佛法體用嚴。次一得普賢愿及佛智者能入多剎。

第四香海嚴中長行別內十四句。一香寶岸。二寶網覆。三寶水流。四眾華敷。五末香其水。六出佛音。七香普熏謂教法所及也。八寶階道謂入法階梯也。九珠欄楯謂防外非守內德。十潮浪聲。十一華閣圍。十二華城周外。十三香華布水。十四香樹為嚴。並即事即法可準思之。頌中十偈。初一頌海。二頌岸。三頌水及佛音。四頌階及欄。五頌

【現代漢語翻譯】 現代漢語譯本： 相礙的緣故。第二，辨別寶珠殊勝的功用，在於其洞徹明亮，所以能夠顯現影像。這裡，『映』是能顯現，『影』是被顯現。為什麼不顯現佛等等以及其他佛剎呢？因為他們不是所要教化的對象。如果這樣，為什麼不顯現心念呢？因為心念不是色法，沒有顯現的意義。三寶華嚴（指以三寶莊嚴的華嚴世界）在地中作為莊嚴，是說以上兩句共同莊嚴大地。四是云嚴（指以雲彩莊嚴），五是香嚴（指以香氣莊嚴），六是三世嚴（指以過去、現在、未來三世諸佛莊嚴）。三世諸佛莊嚴華藏世界都與此相同。又，也是此處的莊嚴與三世相同。又，所莊嚴的藏體貫通三世。即使在現世以一華嚴（指一朵華嚴），由於與所莊嚴的相同，也就貫通三世。由此可知，一華一鬘（指一朵花或一個花環）都遍佈三世，三世同時顯現，各自具備過去和未來，就包含了九世。又，『以』是『猶』的意思。即使所莊嚴的佛剎只在一念之間，也用三世一切莊嚴之具來莊嚴，即所莊嚴的與能莊嚴的相同，而遍佈三際（指過去、現在、未來）。又，也可以說能莊嚴和所莊嚴的一念就包含了九世，貫通相即相入，就具備了十世，以顯示無盡。在以上四種解釋中，后三種更為殊勝。頌中的十個偈頌分為四部分。最初一個半偈頌揚以上的不壞摩尼（指堅不可摧的寶珠）。其次兩個半偈頌揚寶華嚴。其次一個偈頌揚云嚴。其次五個偈頌揚三世剎嚴（指三世佛剎的莊嚴）。其中，最初一個偈頌說一地顯現三世的修行。其次一個偈頌說一地塵土都融入佛剎。其次一個偈頌說菩薩的受用莊嚴。其次一個偈頌說佛法的體用莊嚴。其次一個偈頌說得到普賢菩薩的願力和佛的智慧的人能夠進入多個佛剎。 第四香海嚴中，長行分別內在的十四句。一是香寶岸（指香氣和寶物形成的岸邊），二是寶網覆（指寶網覆蓋），三是寶水流（指寶水流動），四是眾華敷（指各種花朵綻放），五是末香其水（指水中充滿末香），六是出佛音（指水中發出佛的聲音），七是香普熏（指香氣普遍薰染，也指教法所能到達的地方），八是寶階道（指進入佛法的階梯），九是珠欄楯（指防止外來侵擾，守護內在功德的欄桿），十是潮浪聲（指潮水波浪的聲音），十一是華閣圍（指花朵形成的樓閣圍繞），十二是華城周外（指花朵形成的城墻環繞在外），十三是香華布水（指香和花朵遍佈水中），十四是香樹為嚴（指香樹作為莊嚴）。這些都可以結合事相和法理來思考。頌中的十個偈頌。第一個偈頌頌揚香海，第二個偈頌頌揚香岸，第三個偈頌頌揚香水和佛音，第四個偈頌頌揚階梯和欄桿，第五個偈頌頌揚

【English Translation】 English version: Due to mutual obstruction. Secondly, discerning the superior function of the jewel lies in its penetrating clarity, thus enabling it to manifest images. Here, 'reflecting' is the ability to manifest, and 'image' is what is manifested. Why doesn't it manifest Buddhas and other Buddha-lands? Because they are not the objects to be transformed. If so, why doesn't it manifest thoughts? Because thoughts are not material forms and have no meaning of manifestation. The adornment of the Three Jewels and Flower Adornment (referring to the Avatamsaka world adorned with the Three Jewels) in the earth means that the above two sentences jointly adorn the great earth. Fourth is cloud adornment, fifth is incense adornment, and sixth is the adornment of the three times (referring to adornment by the Buddhas of the past, present, and future). The adornment of the Avatamsaka world by the Buddhas of the three times is the same as this. Moreover, this adornment is also the same as the three times. Furthermore, the body of the adorned treasury pervades the three times. Even if one Avatamsaka (referring to one Avatamsaka flower) is used in the present world, because it is the same as what is adorned, it pervades the three times. From this, it can be known that one flower and one garland pervade the three times, and the three times appear simultaneously, each possessing the past and future, thus encompassing the nine times. Also, 'with' means 'as if'. Even if the adorned Buddha-land is only in one thought, it is adorned with all the adornments of the three times, that is, what is adorned is the same as what can adorn, and it pervades the three realms (referring to the past, present, and future). Also, it can be said that the one thought of what can adorn and what is adorned contains the nine times, and through mutual identity and interpenetration, it possesses the ten times, to reveal the inexhaustible. Among the above four explanations, the latter three are more superior. The ten verses in the gatha are divided into four parts. The first one and a half verses praise the indestructible mani (referring to the indestructible jewel) above. The next two and a half verses praise the Flower Adornment. The next one verse praises the cloud adornment. The next five verses praise the adornment of the Buddha-lands of the three times. Among them, the first verse says that one land manifests the practice of the three times. The next verse says that the dust of one land all merges into the Buddha-lands. The next verse says the adornment of the enjoyment of the Bodhisattvas. The next verse says the adornment of the substance and function of the Buddha-dharma. The next verse says that those who obtain the vows of Samantabhadra and the wisdom of the Buddha can enter multiple Buddha-lands. In the fourth Incense Sea Adornment, the prose separately describes the fourteen phrases within. First is the fragrant jewel shore (referring to the shore formed by fragrance and jewels), second is the jewel net covering, third is the jewel water flowing, fourth is the multitude of flowers blooming, fifth is the powdered incense in the water, sixth is the Buddha's voice emanating, seventh is the fragrance pervading (referring to the pervasive fragrance, also referring to where the teachings can reach), eighth is the jewel staircase (referring to the staircase to enter the Dharma), ninth is the pearl railing (referring to the railing that prevents external disturbances and protects internal merits), tenth is the sound of the tide, eleventh is the flower pavilion surrounding, twelfth is the flower city surrounding the outside, thirteenth is the fragrance and flowers spreading in the water, and fourteenth is the fragrant trees as adornment. These can all be contemplated in conjunction with phenomena and principles. The ten verses in the gatha. The first verse praises the incense sea, the second verse praises the fragrant shore, the third verse praises the fragrant water and the Buddha's voice, the fourth verse praises the staircase and the railing, and the fifth verse praises

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寶樹。六頌華布。分陀利此云白蓮華也。七頌寶網。八頌華城。九一頌以周其外。十舉因結成。

第五香河嚴內長行別中三句。一華覆。二出處。三隨流。以依正無礙從佛出。為表正故眉間出。謂教河流潤從證智出故也。然教帶真義故寶王隨流不失真性。即隨緣不變無二是也。頌中十偈。一總明河相。二涯岸莊嚴。三香水流浪。四迴旋所至。五踴寶自然。六河體普周。七網演因修。八岸聞果行。九河周舒因。十河原從果。

第六寶樹中長行內五句。一明樹體謂無流法林樹等。即眾德建立義也。二寶幔覆即大慈普覆。三因力所起。四果德加成。五極盡嚴際。頌中二偈。初一頌果行自在。后一頌因行所起。又此二頌即是樹。以人法無礙故。第二總結中分齊境多。別說難盡故。總云一一。然於一中嚴事猶多故。總云塵數。又嚴別難彰故。通云清凈可知。

第二大段明第二重。依前蓮華臺內諸香海上所持諸雜世界性。于長行中初總后別。別中先辨所依住有六。后顯能依形有九。此中世界性者謂積世界成性。積性成海等。如上所引智論說。又此下文於世界海中有世界性。世界性中有一世界等。故知積成也。何故名性者有二義。一望前諸界攝諸流類積結成性。如久習成性等。二望后海等有為因義故亦得名性。問

【現代漢語翻譯】 現代漢語譯本 寶樹：六頌讚美華麗的裝飾。分陀利（Pundarika），這裡指的是白蓮花。七頌讚美珍寶之網。八頌讚美華麗的城市。九和一頌從外部環繞。十總結原因和結果。 第五香河莊嚴內部，長行部分分為三句。一，蓮花覆蓋。二，水的來源。三，隨波流動。依據依報和正報無礙，水流從佛陀處流出。爲了表明正報，水流從佛陀的眉間流出。這意味著教法的河流滋潤萬物，從證悟的智慧中流出。然而，教法帶有真實的意義，所以寶王（Ratnaraja）隨波流動而不失去其真性，即隨緣不變，沒有二元對立。頌中有十個偈頌。一，總括地說明河流的景象。二，河岸的莊嚴。三，香水的流動。四，迴旋流淌之處。五，涌現的珍寶是自然形成的。六，河流的整體普遍周遍。七，珍寶之網演繹著因地的修行。八，河岸邊聽聞果地的修行。九，河流周遍地舒展著因地。十，河流的源頭來自果地。 第六寶樹中，長行部分有五句。一，說明樹的本體，即沒有流動的法林樹等，意味著眾多的功德建立。二，珍寶之幔覆蓋，即廣大的慈悲普遍覆蓋。三，因地的力量所生起。四，果地的功德所加持。五，極其莊嚴的邊界。頌中有兩個偈頌。第一個偈頌讚美果地的修行自在。第二個偈頌讚美因地的修行所生起。這兩個偈頌就是樹，因為人法無礙。第二總結部分，區分的界限很多，分別敘述難以窮盡，所以總說為『一一』。然而，在一個個之中，莊嚴的事情仍然很多，所以總說為『塵數』。又因為莊嚴的差別難以彰顯，所以統稱為『清凈可知』。 第二大段說明第二重，依據之前的蓮花臺內的各種香海上所持有的各種雜世界性。在長行部分，先總說后別說。別說中，先辨別所依止的住處有六種，后顯示能依止的形狀有九種。這裡所說的世界性，是指積累世界而成的性質，積累性質而成的海洋等。如上面所引用的《智論》所說。又如下文所說，在世界海中有世界性，世界性中有一個世界等，所以知道是積累而成的。為什麼稱為『性』呢？有兩個含義。一，從前面的各個世界來看，它統攝著各種流類，積累結合而成性質，如長久習慣形成性格等。二，從後面的海洋等來看，它具有作為有為法的原因的意義，所以也可以稱為『性』。問：

【English Translation】 English version Precious Trees: Six verses praise the splendid adornments. Pundarika, here referring to the white lotus. Seven verses praise the net of jewels. Eight verses praise the magnificent city. Nine and one verses encircle it from the outside. Ten summarize the causes and results. Fifth, the fragrant river adorns the interior, the prose section is divided into three sentences. First, the lotus covers. Second, the source of the water. Third, flowing with the current. Based on the unobstructedness of the dependent and the principal, the water flows from the Buddha. To indicate the principal, the water flows from the Buddha's brow. This means that the river of teachings nourishes all things, flowing from enlightened wisdom. However, the teachings carry true meaning, so the Ratnaraja (Jewel King) flows with the current without losing its true nature, that is, unchanging with conditions, without duality. There are ten verses in the gatha. First, it generally describes the scene of the river. Second, the adornment of the riverbanks. Third, the flow of fragrant water. Fourth, the places where it swirls and flows. Fifth, the emerging jewels are naturally formed. Sixth, the entirety of the river is universally pervasive. Seventh, the net of jewels elaborates on the practice of the causal ground. Eighth, hearing the practice of the resultant ground on the riverbank. Ninth, the river universally unfolds the causal ground. Tenth, the source of the river comes from the resultant ground. Sixth, in the precious trees, the prose section has five sentences. First, it explains the substance of the tree, that is, the forest of non-flowing Dharma trees, etc., meaning the establishment of numerous merits. Second, the covering of the jewel canopy, that is, vast compassion universally covers. Third, arising from the power of the causal ground. Fourth, blessed by the merits of the resultant ground. Fifth, the extremely adorned boundaries. There are two verses in the gatha. The first verse praises the freedom of practice in the resultant ground. The second verse praises the arising from the practice of the causal ground. These two verses are the tree, because there is no obstruction between person and Dharma. In the second concluding section, the distinctions of boundaries are many, and it is difficult to exhaustively describe them separately, so it is generally said to be 'one by one'. However, within each one, there are still many adorned things, so it is generally said to be 'dust-like numbers'. Also, because the differences in adornment are difficult to manifest, they are collectively called 'pure and knowable'. The second major section explains the second layer, based on the various mixed world-natures held on the various fragrant seas within the previous lotus platform. In the prose section, first the general and then the specific are explained. In the specific explanation, first distinguish the six types of dwelling places that are relied upon, and then show the nine types of forms that can be relied upon. The world-nature mentioned here refers to the nature formed by accumulating worlds, and the oceans formed by accumulating natures, etc. As mentioned in the above-quoted Mahaprajnaparamita-sastra. Also, as mentioned below, there is world-nature in the world-ocean, and there is one world in the world-nature, etc., so it is known to be accumulated. Why is it called 'nature'? There are two meanings. First, from the perspective of the previous worlds, it encompasses various flowing types, accumulating and combining to form a nature, such as long-term habits forming character, etc. Second, from the perspective of the later oceans, etc., it has the meaning of being the cause of conditioned dharmas, so it can also be called 'nature'. Question:

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積界成性。界亦因義何不名性。答無融結故闕初義也。問十世界中海望於後亦積成余界。何不名性。答初積結攝已得性名。后開異義轉立別號故不名性也。頌中十偈分四。初二偈頌上住形。二有三偈明剎有色聲莊嚴。顯體德圓備。三有三偈明諸剎土即入無礙。顯妙用自在。四有二偈明三世間自在。即顯攝化勝用依正無礙也。

第三大段明向上廣持諸剎。于中二。初牒上海及海上華。二辨持剎及性。此中十二佛土七世界性有諸德釋。為華藏界外十方國土。詳其文恐不然。既取華藏內香海中蓮華而持。故知非外。況下文結屬舍那故亦非外。但此中大意明眾香海。中略舉一海。一海所持十方剎中略舉一方。一方既爾說不可盡。余方例準一海所持十方無盡皆遍法界。餘一一海皆持十方各遍法界。無礙圓融無盡自在即不可說不可說也。大意如此思之。二所持中二。初一方后結十方。前中二。先明十二重佛土。后辨七世界性。此十二佛土。有人用配十二因緣。有配菩薩十二住等。一一釋之。義恐不然。豈以十二數同即便配釋。但此經所明皆應十數以顯無盡。縱有十二七八等數皆是增減之十。如地論釋。還是十數。豈得配耶。況義理又別。又此經所說一事一土皆遍法界具足一切人法教義因果理事等一切法門。非適一相故不可以

【現代漢語翻譯】 現代漢語譯本 『積界成性』（積累界限形成自性）。『界』（界限）也因為意義而存在，為什麼不稱為『性』（自性）呢？回答：因為沒有融合凝結，所以缺少了最初的意義。問：十個世界中的海，相對於後面的世界來說，也是積累形成其餘的界限，為什麼不稱為『性』（自性）呢？答：最初積累凝結已經獲得了『性』（自性）的名稱，後來開顯不同的意義，轉而建立其他的名稱，所以不稱為『性』（自性）。頌文中的十個偈頌分為四個部分。最初兩個偈頌讚頌上面的住處形態。第二部分有三個偈頌，闡明剎土具有色彩、聲音的莊嚴，顯示本體的功德圓滿具備。第三部分有三個偈頌，闡明各個剎土互相進入而沒有障礙，顯示妙用的自在。第四部分有兩個偈頌，闡明三世間自在，即顯示攝受教化殊勝作用的依報和正報沒有障礙。

第三大段闡明向上廣泛地持著各個剎土。其中分為兩部分。首先是承接上面的海以及海上的蓮花。其次是辨別持剎和自性。這其中十二個佛土和七個世界自性具有各種功德的解釋，被認為是華藏世界之外的十方國土。詳細考察其文義，恐怕不是這樣。既然是取華藏世界內部香海中的蓮花來持著，所以知道不是外部的國土。況且下文總結歸屬於盧舍那佛，所以也不是外部的國土。但是這裡的大意是闡明眾香海，其中略微舉出一個海。一個海所持的十方剎土中，略微舉出一個方向。一個方向既然是這樣，那麼其餘的方向就可以類推，是說不可窮盡的。其餘的方向可以類推一個海所持的十方無盡剎土都遍佈法界。其餘每一個海都持著十方剎土，各自遍佈法界。沒有障礙，圓融無盡，自在，就是不可說不可說。大意是這樣思考的。第二部分所持的剎土中分為兩部分。首先是一個方向，然後總結十方。前面一部分中分為兩部分。首先闡明十二重佛土。然後辨別七個世界自性。這十二個佛土，有人用來配合十二因緣，有人配合菩薩的十二住等。一一解釋這些，意義恐怕不是這樣。難道是因為十二這個數字相同，就進行配合解釋嗎？但是這部經所闡明的都應該用十這個數字來顯示無盡。縱然有十二、七、八等數字，都是增減的十。如《地論》的解釋，還是十這個數字。怎麼可以進行配合呢？況且義理又不同。而且這部經所說的一件事、一個土，都遍佈法界，具足一切人、法、教義、因果、理事等一切法門，不是僅僅適應一種相，所以不可以。

【English Translation】 English version 'Accumulating realms becomes nature.' If 'realm' (jie, 界) also exists because of meaning, why isn't it called 'nature' (xing, 性)? Answer: Because there is no fusion and concretion, it lacks the initial meaning. Question: In the ten worlds, the seas, in relation to the later worlds, also accumulate to form the remaining realms. Why aren't they called 'nature'? Answer: The initial accumulation and concretion have already obtained the name 'nature.' Later, different meanings are revealed, and other names are established, so they are not called 'nature.' The ten verses in the gatha are divided into four parts. The first two verses praise the form of the dwelling above. The second part has three verses, explaining that the Buddha-lands have the adornments of color and sound, showing that the essence's merits are complete and fully possessed. The third part has three verses, explaining that all Buddha-lands enter into each other without obstruction, showing the freedom of wonderful function. The fourth part has two verses, explaining the freedom of the three realms, which shows that the retinue and the principal, the unobstructed, rely on the transformative function.

The third major section explains the upward and extensive holding of all Buddha-lands. Within this, there are two parts. First, it refers to the sea above and the flowers on the sea. Second, it distinguishes the holding of Buddha-lands and their nature. Within this, the twelve Buddha-lands and the seven world-natures have explanations of various virtues, which are considered to be the ten directions of lands outside the Flower Treasury World (Huazangjie, 華藏界). Examining the text in detail, this is probably not the case. Since the lotus flowers are taken from the fragrant sea within the Flower Treasury World to be held, it is known that they are not from outside. Moreover, the following text concludes that it belongs to Vairocana Buddha (Lushena, 盧舍那佛), so it is also not from outside. However, the general idea here is to explain the multitude of fragrant seas, briefly mentioning one sea. Among the ten directions of Buddha-lands held by one sea, one direction is briefly mentioned. Since one direction is like this, the remaining directions can be inferred, saying that they are inexhaustible. The remaining directions can be inferred that the ten directions of inexhaustible Buddha-lands held by one sea all pervade the Dharma Realm. Each of the remaining seas holds the ten directions, each pervading the Dharma Realm. Unobstructed, perfectly fused, inexhaustible, and free, which is inexpressible and inexpressible. The general idea is to think in this way. The second part, what is held, is divided into two parts. First, one direction, then concluding with the ten directions. In the previous part, there are two parts. First, explaining the twelve layers of Buddha-lands. Then, distinguishing the seven world-natures. These twelve Buddha-lands, some people use them to match the twelve links of dependent origination, some match the twelve abodes of Bodhisattvas, etc. Explaining each of these, the meaning is probably not like this. Is it because the number twelve is the same that they are matched and explained? However, what this sutra explains should all use the number ten to show inexhaustibility. Even if there are numbers like twelve, seven, or eight, they are all additions and subtractions of ten. As explained in the Dasabhumika Sutra (Dilun, 地論), it is still the number ten. How can they be matched? Moreover, the meanings are different. Furthermore, what this sutra says, one thing, one land, all pervades the Dharma Realm, fully possessing all people, Dharma, teachings, meanings, causes, effects, principles, phenomena, and all Dharma-gates. It is not merely suitable for one aspect, so it cannot be.

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一門釋耳。上下諸文皆準此知。問若爾上來諸文何故皆以一二義等釋耶。答還以一切之一釋故無過。是故或一不少。或多不增。為成文故佈之前後。深須得意。多少無礙。又泛論佛及剎立名不同。略由五相。一或因機感。二或由佛本願。三或依本行。四或先佛記別。五或表示法門。此中佛及剎土依正圓融可以法義而訊息之。塵數香海及世界性準釋可知。又有義此上總為二重。初辨此佛華藏土及所持世界性。后從十二佛土下辨他佛土。亦持世界性。總為二對須思之。結通及結屬並可知。

第二重頌中有七十頌。但頌次前長行中事。非是頌前十世界海及華藏等。以彼各有偈。重頌訖。由前十二佛國七世界性皆通有此十海義故。是故偈中頌顯其狀。與彼長行綺互廣略亦同前諸文。于中分二。先九頌總頌前文。二餘頌別頌前中十海。初中有四。初一顯根本所依華藏土海。次三總辨能依異類諸剎。次三別略顯能依剎形。后二通舉佛剎大用。第二頌十海中文則為十。初有十一偈。頌起具因緣世界海。于中有七因緣。初三頌神力因。此中初一就本無壞。后二隨末虧盈。二如依種種下二頌頌業種因。初一報異。后一業殊。三譬如意寶下二頌頌願力因。初一寶珠現色喻。后一就現空云喻。四猶如工幻下一頌幻業因。五如見彩畫等一

頌頌心畫因。六眾生心不同等一頌頌妄想因。七猶如見導師等一頌頌心行因。此七何別者。初是現威神。二是種子。三是宿願力。四是現行。五是本識現。六是轉識相。七樂欲器故別也。二無量真珠下二頌頌莊嚴世界海。三或有佛剎地下四頌頌清凈世界海。于中初一唯染次二亦染亦凈后一唯凈心初一眾生次二菩薩后一諸佛故令所居土有染凈。此三漸次向凈故也。四一佛國土中下四頌頌壞方便世界海。亦初一唯壞次二亦成亦壞后一唯成無壞。以染可壞凈常存故。五或有佛剎起下二十頌頌體世界。于中初六純染苦體。次四雜苦樂體。后十純凈樂體。于中初五隨事辨體。后五妙用自在。六或無量佛土下三頌頌住世界海。于中初一舉能依之形。后二顯所依住相。七或如師子座下三頌頌形世界海。八或壽命一劫下二頌頌劫世界海。九或國土無佛下五頌頌佛出世世界海。于中初一總標。次二明化身示現。次一機熟無時不現。后一非器無時有現。十或剎極濁惡下七頌頌說世界海。于中初二惡道聲。次二善道聲。后三法輪聲。上來總相通答於前果問竟。

自下第二大段辨得果之因。答前問中一切菩薩所修行海等問也。又釋亦是於前諸世界性中開一世界性。顯內所有三種世間及五海等。文中分四　一舉往時處辨佛興世。為修行緣　

【現代漢語翻譯】 頌頌心畫因（頌頌描繪內心的原因）。六眾生心不同等一頌頌妄想因（六道眾生的心各不相同等等，一頌頌揚妄想的原因）。七猶如見導師等一頌頌心行因（七，例如見到導師等等，一頌頌揚心念行為的原因）。此七何別者（這七種原因有什麼區別呢）？初是現威神（第一種是顯現威神之力）。二是種子（第二種是種子）。三是宿願力（第三種是過去世的願力）。四是現行（第四種是當下的行為）。五是本識現（第五種是根本意識的顯現）。六是轉識相（第六種是轉變意識的現象）。七樂欲器故別也（第七種是由於喜好和慾望的工具不同而有所區別）。 二無量真珠下二頌頌莊嚴世界海（第二，無量真珠以下的二頌，讚頌莊嚴的世界海）。三或有佛剎地下四頌頌清凈世界海（第三，或者有些佛土以下的四頌，讚頌清凈的世界海）。于中初一唯染次二亦染亦凈后一唯凈（其中，第一種唯有染污，第二種既有染污也有清凈，最後一種唯有清凈）。心初一眾生次二菩薩后一諸佛故令所居土有染凈（因為最初一種是眾生的心，第二種是菩薩的心，最後一種是諸佛的心，所以使得他們所居住的國土有染污和清凈的差別）。此三漸次向凈故也（這三種情況是逐漸趨向清凈的緣故）。 四一佛國土中下四頌頌壞方便世界海（第四，一佛國土中以下的四頌，讚頌破壞方便的世界海）。亦初一唯壞次二亦成亦壞后一唯成無壞（也是第一種唯有破壞，第二種既有成就也有破壞，最後一種唯有成就而沒有破壞）。以染可壞凈常存故（因為染污可以被破壞，而清凈則永遠存在）。 五或有佛剎起下二十頌頌體世界（第五，或者有些佛土興起以下的二十頌，讚頌本體世界）。于中初六純染苦體（其中，最初六頌是純粹染污的苦的本體）。次四雜苦樂體（其次四頌是混合苦樂的本體）。后十純凈樂體（最後十頌是純粹清凈的樂的本體）。于中初五隨事辨體（其中，最初五頌是隨著事物來辨別本體）。后五妙用自在（后五頌是妙用自在）。 六或無量佛土下三頌頌住世界海（第六，或者無量佛土以下的三頌，讚頌安住的世界海）。于中初一舉能依之形（其中，第一頌舉出能依靠的形態）。后二顯所依住相（后二頌顯示所依靠的安住之相）。七或如師子座下三頌頌形世界海（第七，或者像獅子座以下的三頌，讚頌形狀的世界海）。八或壽命一劫下二頌頌劫世界海（第八，或者壽命一劫以下的二頌，讚頌劫的世界海）。 九或國土無佛下五頌頌佛出世世界海（第九，或者國土沒有佛以下五頌，讚頌佛出世的世界海）。于中初一總標（其中，第一頌總的標明）。次二明化身示現（其次二頌說明化身示現）。次一機熟無時不現（再下一頌說明機緣成熟時無時不顯現）。后一非器無時有現（最後一頌說明不是根器時沒有顯現的時候）。 十或剎極濁惡下七頌頌說世界海（第十，或者剎土極其污濁惡劣以下七頌，讚頌述說世界海）。于中初二惡道聲（其中，最初二頌是惡道的聲音）。次二善道聲（其次二頌是善道的聲音）。后三法輪聲（最後三頌是法輪的聲音）。上來總相通答於前果問竟（以上總的方面普遍回答了前面的關於果的提問完畢）。 自下第二大段辨得果之因（從下面開始第二大段，辨別獲得果的原因）。答前問中一切菩薩所修行海等問也（回答前面提問中一切菩薩所修行的海等等問題）。又釋亦是於前諸世界性中開一世界性（又解釋說，也是在前面的各種世界性中開顯一種世界性）。顯內所有三種世間及五海等（顯示內在所有的三種世間以及五海等等）。文中分四（文中分為四個部分）：一舉往時處辨佛興世（第一，舉出過去的時間和地點，辨別佛陀興盛於世），為修行緣（作為修行的因緣）

【English Translation】 Verses praising the cause of mental imagery. Six verses stating that the minds of sentient beings are not all the same, and one verse praising the cause of delusion. Seven verses, such as seeing a teacher, praising the cause of mental activity. What is the difference between these seven? The first is the manifestation of majestic power. The second is a seed. The third is the power of past vows. The fourth is present action. The fifth is the manifestation of the fundamental consciousness (Alaya-vijnana). The sixth is the appearance of the transformed consciousness (Manas-vijnana). The seventh is different because of the instruments of pleasure and desire. The following two verses praising the adorned world-sea with immeasurable pearls. The following four verses praising the pure world-sea. Among them, the first is only defiled, the second is both defiled and pure, and the last is only pure. The first is the mind of sentient beings, the second is the mind of Bodhisattvas, and the last is the mind of all Buddhas, so that the lands they inhabit have defilement and purity. These three gradually tend towards purity. The following four verses praising the destroyed expedient world-sea. The first is only destroyed, the second is both formed and destroyed, and the last is only formed and not destroyed. Because defilement can be destroyed, but purity always exists. The following twenty verses praising the body-world. Among them, the first six are purely defiled and of the nature of suffering. The next four are of the nature of mixed suffering and happiness. The last ten are purely pure and of the nature of happiness. Among them, the first five discern the body according to events. The last five have wonderful and unconstrained functions. The following three verses praising the abiding world-sea. Among them, the first verse mentions the form of what can be relied upon. The last two verses reveal the appearance of what is relied upon and abides. The following three verses praising the shape of the world-sea. The following two verses praising the kalpa-world-sea. The following five verses praising the world-sea where Buddhas appear in the world. Among them, the first verse gives a general overview. The next two verses explain the manifestation of the transformation body (Nirmanakaya). The next verse explains that when the opportunity is ripe, it appears at all times. The last verse explains that it does not appear at all times to those who are not vessels. The following seven verses praising the world-sea that is spoken of. Among them, the first two verses are the sounds of the evil paths. The next two verses are the sounds of the good paths. The last three verses are the sounds of the Dharma wheel. The above is a general and comprehensive answer to the previous question about the result. The second major section below distinguishes the causes of obtaining the result. It answers the previous question about the seas of practice of all Bodhisattvas. It also explains that it is opening up one world-nature among the previous world-natures. It reveals all three realms and five seas within. The text is divided into four parts: The first part mentions the past time and place and distinguishes the flourishing of the Buddha in the world, as a condition for practice.

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二從彼炎光城下明普莊嚴童子能修行人　三童子見佛下辨對緣。正修成自分行　四彼佛滅後下明覆更見佛成勝進行。

初中四。一舉往時。二明往處。三處中場。四場上佛出。第二往處中四。一海中取性。二性內山林。三林東勝城。于中初依報勝。後人眾勝。四眷屬城嚴。第三場內。初場地后華座。第四佛興中。初佛出後放光利益。

第二舉能修行人中。王有順理善慧令物愛見。問涅槃中一切輪王。皆定千子不增不減。何故此中乃不同耶。答彼是王四天下之輪王。約三乘說。此是主世界性之輪王。故寬細于彼。如白凈寶網等。以一恒沙金輪王福所感。此約一乘。說不同也。又王及長子是福分。童子為慧分。是故成入道之器。德周法界曰普。普德交飾為嚴。普之嚴普即嚴。普嚴之童子。普嚴即童子。並通二釋。離染貞潔素為道器故云童子。如文殊等。

第三修成自分行中二。初見佛得定為自分之始。后聞經得定成自分之終。前中有四。一自利得定。二偈勸化他。三王喜偈告。四俱共詣佛。初中見佛功德善根因緣故者有三釋。一由見佛功德善根之因緣力。此則唯屬境力也。二由見佛功德所生善根因緣力故得定。三由外見佛功德為緣內自宿有善根為因因緣具故令得定也。此十定中初五為成利他。一具果法

【現代漢語翻譯】 現代漢語譯本：二、從彼炎光城下，闡明普莊嚴童子（Puzhuangyan Tongzi，指一位菩薩）能夠修行之人。三、童子見佛，辨明相對的因緣。真正修成，是自身應行的道路。四、彼佛滅度之後，闡明再次見到佛，成就殊勝的行持。

初段分為四部分：一、舉出往昔之事。二、說明往昔之處。三、說明處所中的場景。四、場景中佛陀出現。第二部分，往昔之處分為四部分：一、海中取性。二、性內的山林。三、山林東邊的勝城。其中，最初是依報殊勝，之後是人眾殊勝。四、眷屬圍繞，城池莊嚴。第三部分，場景內分為：最初是場地，之後是華座。第四部分，佛陀興起分為：最初是佛陀出現，之後是放出光明利益眾生。

第二段，舉出能夠修行之人中，國王具備順應道理的善慧，使萬物喜愛和瞻仰。問：在涅槃之中，一切轉輪聖王（Lunwang，擁有統治世界的輪寶的國王）都必定有一千個兒子，不多也不少。為何此處卻不同呢？答：他們是統治四大部洲的轉輪聖王，是依據聲聞乘、緣覺乘、菩薩乘三乘而說的。而這裡是主宰世界本性的轉輪聖王，所以寬泛和細緻與前者不同。例如白凈寶網等，是由一恒河沙數的金輪王福報所感得。這是依據一佛乘而說，所以不同。另外，國王及長子是福報的部分，童子是智慧的部分，因此成為入道的器皿。德行周遍法界稱為『普』。普遍的德行相互交織裝飾稱為『嚴』。『普』的『嚴』就是『嚴』，『普嚴』的童子，『普嚴』就是童子。可以有兩種解釋。遠離染污，貞潔樸素，是作為修道之器的根本，所以稱為童子。例如文殊菩薩等。

第三段，修成自身應行之路中分為兩部分：最初是見到佛陀得到禪定，作為自身應行之路的開始。之後是聽聞佛經得到禪定，成就自身應行之路的終結。前一部分分為四部分：一、自身獲得禪定。二、用偈頌勸化他人。三、國王歡喜並用偈頌告知。四、共同前往佛陀處。最初一部分，見到佛陀的功德善根因緣的緣故，有三種解釋：一、由於見到佛陀的功德善根的因緣力。這完全屬於外境的力量。二、由於見到佛陀的功德所生的善根因緣力而得到禪定。三、由於外在見到佛陀的功德作為緣，內在自身宿世具有的善根作為因，因緣具足，從而得到禪定。這十種禪定中，最初五種是成就利他，第一是具備果法。

【English Translation】 English version: Two, from beneath that City of Blazing Light, it elucidates the Puzhuangyan Tongzi (普莊嚴童子, Universal Adornment Youth, a Bodhisattva) who is capable of cultivation. Three, the youth sees the Buddha, discerning the relative causes and conditions. Truly cultivating and achieving is the path one should take. Four, after that Buddha's extinction, it elucidates seeing the Buddha again, achieving superior practice.

The initial section is divided into four parts: One, citing past events. Two, specifying the past location. Three, describing the scene within the location. Four, the Buddha appears in the scene. The second part, the past location, is divided into four parts: One, obtaining nature from the sea. Two, mountains and forests within the nature. Three, the victorious city east of the forest. Among these, initially, the environment is superior, and later, the multitude of people is superior. Four, surrounded by family, the city is adorned. The third part, within the scene, is divided into: initially, the ground, and later, the lotus seat. The fourth part, the Buddha's arising, is divided into: initially, the Buddha appears, and later, emits light to benefit sentient beings.

In the second section, among those capable of cultivation, the king possesses wisdom that accords with reason, causing all things to love and admire him. Question: In Nirvana, all Wheel-Turning Sage Kings (Lunwang, Kings who possess the wheel jewel to rule the world) are destined to have one thousand sons, no more and no less. Why is it different here? Answer: They are Wheel-Turning Sage Kings who rule the four continents, spoken of in terms of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna). This one is the Wheel-Turning Sage King who governs the nature of the world, so it is broader and more detailed than the former. For example, the Pure White Jeweled Net, etc., is felt by the merit of a number of golden Wheel-Turning Kings equal to the sands of the Ganges River. This is spoken of in terms of the One Buddha Vehicle, so it is different. Furthermore, the king and the eldest son are the portion of merit, while the youth is the portion of wisdom, therefore becoming a vessel for entering the path. Virtue pervading the Dharma Realm is called 'Pu' (普, Universal). Universal virtues interweaving and adorning are called 'Yan' (嚴, Adornment). The 'Yan' of 'Pu' is 'Yan', the Puzhuangyan Youth, 'Puzhuangyan' is the youth. There can be two interpretations. Being far from defilement, chaste, and simple is the foundation for being a vessel for cultivation, so it is called a youth, like Manjushri Bodhisattva, etc.

The third section, in cultivating and achieving one's own path, is divided into two parts: initially, seeing the Buddha and attaining Samadhi (禪定, meditative absorption), as the beginning of one's own path. Later, hearing the Sutra and attaining Samadhi, achieving the end of one's own path. The former part is divided into four parts: One, oneself attains Samadhi. Two, using verses to encourage and transform others. Three, the king rejoices and uses verses to inform. Four, together they go to the Buddha's place. The initial part, due to the causes and conditions of seeing the Buddha's merit and good roots, there are three explanations: One, due to the power of the causes and conditions of seeing the Buddha's merit and good roots. This entirely belongs to the power of the external environment. Two, due to the power of the causes and conditions of the good roots born from seeing the Buddha's merit, one attains Samadhi. Three, due to externally seeing the Buddha's merit as a condition, and internally one's own past lives having good roots as a cause, the causes and conditions being complete, one attains Samadhi. Among these ten Samadhis, the initial five are for achieving benefiting others, the first is possessing the fruit Dharma.

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。二入普巧。三巧成嚴器。四正益機。五益分齊。后五為成自利。一成加行。二入正證。三廣后智。四順涅槃。五順菩提。又初一總餘九別略釋可知。二普勸中初說偈后偈聲分齊。偈中初四嘆佛德難遇。次三明遇成勝益。后一結勸興供。三王喜偈告中二。初王聞歡喜。后偈敕告令于中三。初一舉告宣告。次七令嚴辨勝供。后一令興念詣佛。四俱共詣佛。初王及內眷屬。后八部外眷屬。第二聞經得益中三。初明說經名者謂行能現果。舉果取因故云現等。若從此義唯據因也。又此佛集會即為顯現。此則唯果。此中三世是三現在故即具九世十世也。不爾過未既無。如何說現。是一乘圓教故攝眷屬耳。二童子獲益中二。初得定自利益。二說偈化他益。初中四定。一普該境法。二攝入歸心。三契法無畏。四慧眼圓明。二利他中二。初說偈后得益。偈中三。初一總。謂上半頌前法眼定。下半總舉眼所見。次七偈別辨佛本生。由佛而得見。后二別見諸佛而為物修因。獲益可知。三如來贊述九偈中分五。初一總嘆童子。次二別記正報。次二別記依果。次二嘆其苦行。后二總記依正。

第四大段成勝進行中二。初舉佛為行所依緣。于中先佛滅后佛興者。為行異緣別故也。童子報命猶存者。為行相續故也。二依緣成行益。于中二。初

【現代漢語翻譯】 二、入普巧（進入普遍巧妙的境界）。三、巧成嚴器（巧妙地成就莊嚴的法器）。四、正益機（正直地利益根機）。五、益分齊（利益有分界限）。后五項是成就自利。一、成加行（成就加行道）。二、入正證（進入真正的證悟）。三、廣后智（擴充套件后得智）。四、順涅槃（順應涅槃）。五、順菩提（順應菩提）。 另外，前一項總括，其餘九項分別，略作解釋即可明白。在普遍勸告中，先說偈頌，后說偈頌的聲音分界。偈頌中，前四句讚歎佛的功德難以遇到。其次三句說明遇到佛能成就殊勝的利益。最後一句總結勸勉興起供養。三王喜偈告中分為兩部分。首先是國王聽聞后歡喜。然後用偈頌敕令宣告，其中分為三部分。第一句是舉告宣告。其次七句是命令嚴謹地準備殊勝的供養。最後一句是命令興起正念前往佛所。四、共同前往佛所。首先是國王及內眷屬。然後是八部外眷屬。第二、聽聞佛經得到利益，其中分為三部分。首先是說明佛經的名稱，意思是說修行能夠顯現果報。因為舉出果報來取因，所以說『顯現』等等。如果從這個意義上來說，只是依據因。另外，這位佛**就是爲了顯現。這只是果。這其中三世是三個現在，所以就具備九世十世。不然的話，過去和未來既然沒有，如何說是現在？這是一乘圓教，所以攝受眷屬。二、童子獲得利益，其中分為兩部分。首先是獲得禪定，是自利。其次是說偈頌，是化他利。初中四定。一、普該境法（普遍包含境界和法）。二、攝入歸心（攝入並歸於心）。三、契法無畏（契合法而無所畏懼）。四、慧眼圓明（智慧之眼圓滿明亮）。二、利他中二。初說偈后得益。偈中三。初一總。謂上半頌前法眼定。下半總舉眼所見。次七偈別辨佛本生。由佛而得見。后二別見諸佛而為物修因。獲益可知。三如來贊述九偈中分五。初一總嘆童子。次二別記正報。次二別記依果。次二嘆其苦行。后二總記依正。 第四大段成就殊勝進行中分為兩部分。首先是舉出佛作為修行的所依緣。其中先是佛滅度，后是佛興起，這是因為修行的因緣不同。童子的壽命仍然存在，這是因為修行的相續不斷。二、依靠因緣成就修行利益。其中分為兩部分。初

【English Translation】 Two, entering into universal skillfulness (Pu Qiao). Three, skillfully crafting solemn instruments (Qiao Cheng Yan Qi). Four, directly benefiting the potential (Zheng Yi Ji). Five, benefiting with distinctions (Yi Fen Qi). The latter five are for accomplishing self-benefit. One, accomplishing the preparatory practice (Cheng Jia Xing). Two, entering into correct realization (Ru Zheng Zheng). Three, expanding subsequent wisdom (Guang Hou Zhi). Four, conforming to Nirvana (Shun Nie Pan). Five, conforming to Bodhi (Shun Pu Ti). Furthermore, the first one is general, and the remaining nine are specific; a brief explanation is sufficient for understanding. In the universal exhortation, first, the verse is spoken, then the distinctions in the sound of the verse are explained. In the verse, the first four lines praise the Buddha's virtues, which are difficult to encounter. The next three lines explain that encountering the Buddha can bring about supreme benefits. The last line concludes with an exhortation to arise and make offerings. The joyful announcement of the three kings is divided into two parts. First, the kings rejoice upon hearing. Then, they issue a decree with a verse, which is divided into three parts. The first line is the announcement. The next seven lines command the meticulous preparation of supreme offerings. The last line commands the arising of mindfulness and going to the Buddha. Four, going to the Buddha together. First, the kings and their inner retinue. Then, the eight classes of outer retinue. Second, gaining benefits from hearing the sutra, which is divided into three parts. First, explaining the name of the sutra, meaning that practice can manifest results. Because the result is mentioned to infer the cause, it is said 'manifestation' and so on. If from this meaning, it only relies on the cause. Furthermore, this Buddha** is for manifestation. This is only the result. Here, the three times are the three present times, so they possess the nine times and ten times. Otherwise, since the past and future do not exist, how can it be said to be the present? This is the One Vehicle perfect teaching, so it embraces the retinue. Two, the boy gains benefits, which is divided into two parts. First, gaining samadhi (Ding), which is self-benefit. Second, speaking verses, which is benefiting others. The first part has four samadhis. One, universally encompassing realms and dharmas (Pu Gai Jing Fa). Two, gathering and returning to the mind (She Ru Gui Xin). Three, according with the Dharma and being fearless (Qi Fa Wu Wei). Four, the wisdom eye is complete and bright (Hui Yan Yuan Ming). Two, benefiting others in two parts. First, speaking verses, then gaining benefits. The verses have three parts. The first is general, referring to the upper half of the verse praising the Dharma Eye Samadhi (Fa Yan Ding). The lower half generally mentions what the eye sees. The next seven verses specifically distinguish the Buddha's past lives. Seeing is obtained through the Buddha. The last two specifically see the Buddhas and cultivate causes for beings. Gaining benefits is understandable. Three, the Tathagata praises and recounts in nine verses, divided into five parts. The first is a general praise of the boy. The next two specifically record the proper reward (Zheng Bao). The next two specifically record the dependent result (Yi Guo). The next two praise his ascetic practices. The last two generally record the dependent and proper. The fourth major section, accomplishing supreme progress, is divided into two parts. First, the Buddha is mentioned as the supporting condition for practice. Among them, the Buddha's extinction first, and then the Buddha's arising, is because the conditions for practice are different. The boy's life still exists, because the practice continues uninterrupted. Two, relying on conditions to accomplish the benefits of practice. Which is divided into two parts. First,

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見佛得四定為勝進之始。一念佛者。地論云如佛所得我亦當得爲念佛也。二入于普門窮茲海藏。三智持為能轉。智法輪正成所轉。四深法悅神故也。二聞經得定為勝進之終。經名者謂法界自性清凈故云離垢。具恒沙功德故曰莊嚴。前經就果相。此中約果體者為自分勝進漸深故也。二定中初約自利后約利他。又此中童子得法是何位者。義準上下經意有三種成佛。一約位以六相方便即十信終心勝進分后入十解初位即成佛。以此是三乘終教不退之位故。以一乘六相融攝即具諸位至佛果也。是故此中童子見初佛為信位自分。聞初經為信位勝進。見后佛當解位初自分。聞后經為解初勝進。以攝諸位皆具足故。二約行總不依位。但自分勝進究竟即至佛果。三約理則一切眾生並已成竟。更不新成。以余相皆盡故。性德本滿故。此後應有結會。謂彼童子者今某甲字等。亦應有動地雨華他方來證及結通十方並偈重頌等。但經來不盡故未有也。問此會既了。何不眾中有人得益。答略由四意故無別益。一於前三義中由初二義故。說童子益相。由后一義故。眾中無別獲益。二光統釋云。此經佛初成道說。但顯一乘圓教法輪體為諸教之本。諸教益相為此益故不辨也。三但教有二種。一說逐機教。攝法隨機。機有增進隨分辨益。二逐法教。攝機同法

【現代漢語翻譯】 現代漢語譯本 見佛得四定為勝進之始。一念佛（憶念佛陀）者。《地論》云：『如佛所得，我亦當得』，此爲念佛也。二入于普門，窮盡此海藏。三智持為能轉，智法輪正成所轉。四深法悅神故也。 二聞經得定為勝進之終。經名者，謂法界自性清凈，故云離垢。具恒沙功德，故曰莊嚴。前經就果相，此中約果體者，為自分勝進漸深故也。二定中，初約自利，后約利他。又此中童子得法是何位者？義準上下經意，有三種成佛。一約位，以六相方便，即十信終心勝進分后，入十解初位，即成佛。以此是三乘終教不退之位故。以一乘六相融攝，即具諸位至佛果也。是故此中童子見初佛為信位自分，聞初經為信位勝進。見后佛當解位初自分，聞后經為解初勝進。以攝諸位皆具足故。二約行，總不依位。但自分勝進究竟，即至佛果。三約理，則一切眾生並已成竟，更不新成。以余相皆盡故，性德本滿故。此後應有結會，謂彼童子者，今某甲字等。亦應有動地雨華，他方來證，及結通十方，並偈重頌等。但經來不盡故，未有也。 問：此會既了，何不眾中有人得益？答：略由四意故無別益。一於前三義中，由初二義故，說童子益相。由后一義故，眾中無別獲益。二光統釋云：『此經佛初成道說，但顯一乘圓教法輪體為諸教之本，諸教益相為此益故，不辨也。』三但教有二種。一說逐機教，攝法隨機，機有增進，隨分辨益。二逐法教，攝機同法。

【English Translation】 English version Seeing the Buddha and attaining the four Samadhis (concentration) is the beginning of superior progress. First, contemplating the Buddha (remembering the Buddha). The Dasabhumika Sutra says: 'What the Buddha has attained, I shall also attain.' This is contemplation of the Buddha. Second, entering the Universal Gate and exhausting this ocean treasury. Third, holding wisdom is what enables transformation; the wheel of wisdom is what is truly transformed. Fourth, profound Dharma (teachings) delights the spirit. Second, hearing the Sutra and attaining Samadhi (concentration) is the end of superior progress. The name of the Sutra means that the nature of the Dharma Realm is inherently pure, hence it is called 'free from defilement'. Possessing merits like the sands of the Ganges River, hence it is called 'adornment'. The previous Sutra focused on the characteristics of the result, while this one focuses on the essence of the result, because the superior progress of one's own portion is gradually deepening. In the two Samadhis (concentration), the first focuses on self-benefit, and the second focuses on benefiting others. Furthermore, what is the position of the youth who attains the Dharma (teachings) here? According to the meaning of the Sutras above and below, there are three kinds of Buddhahood. First, according to position, using the six aspects of skillful means, that is, after the final mind of the ten faiths has progressed, entering the initial position of the ten understandings is becoming a Buddha. This is because this is the non-retrogressive position of the final teaching of the three vehicles. Integrating the six aspects of the one vehicle, one possesses all positions up to the fruit of Buddhahood. Therefore, the youth seeing the first Buddha here is the self-portion of the faith position, and hearing the first Sutra is the superior progress of the faith position. Seeing the later Buddha is the initial self-portion of the understanding position, and hearing the later Sutra is the superior progress of the understanding position, because all positions are fully possessed. Second, according to practice, one does not rely on position at all. But when the superior progress of one's own portion is ultimately complete, one reaches the fruit of Buddhahood. Third, according to principle, all sentient beings have already become Buddhas completely, and there is no new becoming. Because all other characteristics are exhausted, and the inherent virtue is originally complete. After this, there should be a conclusion, saying that the youth is now named so-and-so. There should also be earth-shaking rain of flowers, testimony from other lands, and a connection to the ten directions, as well as verses and repeated praises. But because the Sutra has not been fully transmitted, it is not available. Question: Since this assembly is over, why did no one in the assembly benefit? Answer: Briefly, there are four reasons why there was no separate benefit. First, in the previous three meanings, because of the first two meanings, the benefit of the youth is explained. Because of the last meaning, there is no separate benefit for the assembly. Second, Guang Tong explains: 'This Sutra was spoken when the Buddha first attained enlightenment, but it only reveals the essence of the wheel of Dharma (teachings) of the perfect teaching of the one vehicle as the basis of all teachings. The benefits of all teachings are for this benefit, so it is not discussed.' Third, there are only two kinds of teachings. The first is the teaching that follows the capacity of the audience, adapting the Dharma (teachings) to the audience. The audience has progress, and the benefits are distinguished accordingly. The second is the teaching that follows the Dharma (teachings), gathering the audience into the same Dharma (teachings).

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。法無增損故無別益。四此經猶如日出先照高山。既無中下之機故無隨分之益。下文諸會並準此知。釋第一會竟。

華嚴經探玄記卷第三 大正藏第 35 冊 No. 1733 華嚴經探玄記

華嚴經探玄記卷第四(此從第二會初盡此會竟)

魏國西寺沙門法藏述

名號品第三

亦作四門分別　初釋名　二來意　三宗趣　四釋文。

初中三。先分名者自下明第二修因契果生解分。謂從此至第六會來。辨說所修五位之圓因成十身之滿果。令諸菩薩解此義相故以為名。二會名者名普光法堂會。然釋有五義。一約事。謂佛于堂內放光普照故。名此堂為普光。于中說法又名法堂此依主釋。二約法。謂真俗遐周曰普。妙智照達云光。境智玄軌為法。此普光即法。又詮普光之法。堂內說此。依主為名。法通二釋。堂唯依主。三約境。謂普體光用。法通教義。四唯約智。亦如境說。五約實。謂無礙法界一塵一行。皆遍因陀羅網重重顯現。故稱為普。即普圓明煥曜。故復云光。無不正軌。故亦云法。則法應緣成陰為堂。皆持業釋。如以三空為門等。例準可知。又信該六位稱普。滅惑顯理為光。陰機為堂。三品名者如來之名號依主釋。或如來則名號。以十號中如來為一故。于中名謂釋迦等別

【現代漢語翻譯】 現代漢語譯本： 法沒有增加或減少，因此沒有額外的利益。四，此經就像太陽升起，首先照亮高山。既然沒有中等或低等的根基，因此沒有隨分而得的利益。下文各會都可依此理解。第一會解釋完畢。

《華嚴經探玄記》卷第三 大正藏第35冊 No. 1733 《華嚴經探玄記》

《華嚴經探玄記》卷第四（從第二會開始到此會結束）

魏國西寺沙門法藏（Fazang） 述

名號品第三

也作四門分別：一、解釋名稱；二、說明來意；三、闡述宗趣；四、解釋經文。

第一部分中分為三點。首先，區分名稱，從下文闡明第二修因契果生解分。意思是說，從這裡到第六會，辨別和解說所修的五位圓滿之因，成就十身圓滿之果。使各位菩薩理解這些義理，因此以此為名。第二會的名稱是普光法堂會。然而，解釋有五種含義：一、從事相上說，佛在堂內放出光明普遍照耀，因此稱此堂為普光。在其中說法，又稱為法堂，這是依主釋。二、從法上說，真俗普遍周遍稱為普，妙智照亮通達稱為光，境智玄妙的軌則稱為法。此普光即是法，又詮釋普光之法，在堂內宣說這些，依主為名。法可以貫通兩種解釋，堂只能依主。三、從境界上說，普遍的本體和光明的作用。法可以貫通教義。四、僅僅從智慧上說，也像境界一樣解釋。五、從實相上說，無礙法界一塵一行，都普遍在因陀羅網（Indra's net）中重重顯現，因此稱為普。即普遍圓明煥發光耀，因此又說光。沒有不合軌則的，因此也說法。那麼法應緣而成陰，作為堂。都是持業釋。例如以三空為門等等，可以依此類推。又，信包含六位稱為普，滅除迷惑顯現真理為光，陰機為堂。三品的名稱，如來（Tathagata）的名號是依主釋。或者如來就是名號，因為十號中如來是一個，在其中，名是指釋迦（Sakya）等個別名稱。

【English Translation】 English version: Since the Dharma has neither increase nor decrease, there is no additional benefit. Fourth, this sutra is like the sun rising, first illuminating the high mountains. Since there is no capacity for the middle or lower levels, there is no benefit according to one's capacity. The subsequent assemblies should be understood in the same way. The explanation of the first assembly is complete.

Huayan Jing Tanxuan Ji, Volume 3 Taisho Tripitaka, Volume 35, No. 1733, Huayan Jing Tanxuan Ji

Huayan Jing Tanxuan Ji, Volume 4 (From the beginning of the second assembly to the end of this assembly)

Commentary by Shramana Fazang (法藏) of Xisi Temple in the Wei Kingdom

Chapter 3: Names and Titles

Also made as a fourfold division: First, explanation of the name; second, the intention of coming; third, the doctrine and purpose; fourth, explanation of the text.

The first part is divided into three points. First, distinguishing the names, from below clarifying the second division of cultivating causes and attaining results, generating understanding. It means that from here to the sixth assembly, distinguishing and explaining the perfect causes of the five stages cultivated, accomplishing the full result of the ten bodies. To enable all Bodhisattvas to understand these meanings, therefore it is named as such. The name of the second assembly is the Universal Light Dharma Hall Assembly. However, there are five meanings in the explanation: First, in terms of phenomena, the Buddha emits light within the hall, universally illuminating, therefore this hall is called 'Universal Light'. Preaching the Dharma within it is also called the 'Dharma Hall', this is a dependent possessive compound. Second, in terms of Dharma, truth and convention universally pervading are called 'Universal', wondrous wisdom illuminating and penetrating is called 'Light', the mysterious principles of realm and wisdom are called 'Dharma'. This 'Universal Light' is Dharma, and also explains the Dharma of 'Universal Light', preaching these within the hall, named as dependent possessive. 'Dharma' can connect the two explanations, 'Hall' can only be dependent possessive. Third, in terms of realm, the universal essence and the function of light. 'Dharma' can connect teachings and meanings. Fourth, only in terms of wisdom, explained in the same way as realm. Fifth, in terms of reality, the unobstructed Dharma realm, each dust and each action, universally manifest repeatedly in Indra's net (因陀羅網), therefore it is called 'Universal'. That is, universally bright and radiant, therefore it is also said 'Light'. There is nothing that does not conform to the principles, therefore it is also called 'Dharma'. Then the Dharma responds to conditions and forms aggregates, serving as the hall. All are possessive compounds. For example, taking the three emptinesses as the gate, and so on, can be inferred by analogy. Furthermore, faith encompassing the six stages is called 'Universal', extinguishing delusion and revealing truth is 'Light', the mechanism of aggregates is the 'Hall'. The names of the three qualities, the Tathagata's (如來) names and titles are dependent possessive. Or the Tathagata is the name and title, because among the ten titles, Tathagata is one, in which 'name' refers to individual names such as Sakya (釋迦).

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名。號謂十號諸佛通名。又召體為名。標德為號。又亦名號無別。如文內說。

二來意亦三。先明分來者前既舉果勸生信樂。今明彼果能得之因令生正解故次來也。二會來者修因之中信最初故故次來也。又謂前會明所信之境。今辨能信之行。義次第故也。問名號等三豈屬能信。答為成信故同會辨之。問前豈不成信。答凡約境生信。境有二義。一標舉境法明有所在。二攝以就心令成信行。前會據初義。此中約后義。又前會果廣而因略。相從俱屬果。此會因廣而果略。相從俱屬因。問等是果法。何故前會明依。此中說正。答依報粗現易見故先辨。正報細隱難知故后說。又若約佛先須凈土棲托。后辨正報。又亦可互在隨舉皆得。問明修因之中。何故此會與第六皆有果法。同會中間諸會無此例耶。答此會是修因之始而與果同會。而果在會初。十地等是成因之終。亦與果同會而果在會後。此等為顯依果海以起圓因。因滿還融歸圓果。此乃文中宏致始終之幖幟者也。三品來者有二釋。一云前品明依果。此明正報。正報之中不過三業。此品明身業遍應。謂名號依身而立故。四諦品明佛口業普周。光明覺品明佛意業遍覺。三輪攝伏。俱是正報。然身業最粗。故先辨耳。二釋云。準下問答又此品明國土海義。前品既辨世界海。即明

【現代漢語翻譯】 名（ming）：指十號諸佛（shi hao zhu fo）共通的名字。又可以理解為召個體為名，標榜功德為號。或者說，名和號沒有區別，就像經文里說的那樣。

二、講述此品的目的有三點：第一，從分科的角度來說，前面已經列舉了果報，勸導眾生生起信樂之心。現在說明能夠獲得這種果報的原因，使眾生生起正確的理解，所以接著講這一品。第二，從彙集的角度來說，在修因的過程中，信是最開始的，所以接著講這一品。也可以說，前一會闡明所信的境界，這一會辨析能信的修行，義理上有次第。有人問，名號等三者難道屬於能信嗎？回答是，爲了成就信，所以放在一起辨析。有人問，前面難道不能成就信嗎？回答是，凡是根據境界生起信，境界有兩種含義：一是標舉境界之法，說明其所在；二是攝取境界之法，使其歸於心，成就信行。前一會依據第一種含義，這一會依據第二種含義。而且，前一會果報廣而因略，相隨都屬於果報；這一會因廣而果略，相隨都屬於因。有人問，等是果法，為什麼前一會闡明依報，這一會闡明正報？回答是，依報粗顯容易看見，所以先辨析；正報細微隱晦難以知曉，所以後說明。而且，如果就佛來說，先要依止凈土棲息，然後辨析正報。也可以互相包含，隨意舉例都可以。有人問，明明是闡明修因，為什麼這一會和第六會都有果法，同會中間的各會沒有這個例子呢？回答是，這一會是修因的開始，所以和果報同會，而且果報在會初；十地等是成就因的終結，也和果報同會，而且果報在會後。這些是爲了顯示依據果海而生起圓滿的因，因圓滿后還融歸於圓滿的果報。這是經文宏偉的意旨，始終的標誌。

三、品目的安排有兩種解釋：一種說法是，前一品闡明依果，這一品闡明正報。正報之中不外乎身、口、意三業。這一品闡明身業普遍應現，因為名號依身而立。四諦品闡明佛的口業普遍周遍，光明覺品闡明佛的意業普遍覺悟。三輪攝伏，都是正報。然而身業最粗顯，所以先辨析。另一種解釋是，根據下面的問答，這一品闡明國土海的含義。前一品已經辨析了世界海，也就是闡明

【English Translation】 名 (Ming): Refers to the common name of the Ten Titles of Buddhas (Shi Hao Zhu Fo). It can also be understood as 'calling the entity as name' and 'labeling merits as title'. Alternatively, there is no difference between name and title, as stated in the scripture.

Second, there are three purposes for explaining this chapter: First, from the perspective of classification, the previous chapter has listed the fruits of karmic actions, encouraging sentient beings to generate faith and joy. Now, it explains the causes that can lead to these fruits, enabling sentient beings to generate correct understanding, so this chapter is discussed next. Second, from the perspective of assembly, in the process of cultivating causes, faith is the beginning, so this chapter is discussed next. It can also be said that the previous assembly elucidated the realm of what is believed, and this assembly distinguishes the practice of what can be believed, with a sequential order in the principles. Someone asks, do the three, such as name and title, belong to what can be believed? The answer is, in order to achieve faith, they are discussed together. Someone asks, couldn't faith be achieved in the previous chapter? The answer is, whenever faith arises based on a realm, the realm has two meanings: one is to highlight the dharma of the realm, explaining its location; the other is to gather the dharma of the realm, causing it to return to the mind, achieving faith and practice. The previous assembly was based on the first meaning, and this assembly is based on the second meaning. Moreover, the previous assembly had broad fruits and concise causes, both belonging to fruits; this assembly has broad causes and concise fruits, both belonging to causes. Someone asks, 'etc.' are fruits, why did the previous assembly elucidate dependent rewards, and this assembly elucidate direct rewards? The answer is, dependent rewards are coarse and easily seen, so they are explained first; direct rewards are subtle and difficult to know, so they are explained later. Moreover, if speaking of the Buddha, one must first rely on the Pure Land for dwelling, and then distinguish the direct rewards. They can also be mutually inclusive, and any example can be given. Someone asks, clearly explaining the cultivation of causes, why do this assembly and the sixth assembly both have fruits, while the assemblies in the middle of the same assembly do not have this example? The answer is, this assembly is the beginning of cultivating causes, so it is in the same assembly as the fruits, and the fruits are at the beginning of the assembly; the Ten Grounds, etc., are the end of achieving causes, and are also in the same assembly as the fruits, and the fruits are at the end of the assembly. These are to show that relying on the ocean of fruits to generate perfect causes, and when the causes are perfected, they return to the perfect fruits. This is the grand intention of the scripture, the mark of beginning and end.

Third, there are two explanations for the arrangement of the chapter titles: One explanation is that the previous chapter elucidated dependent rewards, and this chapter elucidates direct rewards. Among the direct rewards, there are only the three karmas of body, speech, and mind. This chapter elucidates the universal manifestation of bodily karma, because names and titles are established based on the body. The Four Noble Truths chapter elucidates the Buddha's speech karma being universally pervasive, and the Light and Awareness chapter elucidates the Buddha's mind karma being universally enlightened. The three wheels subdue, all being direct rewards. However, bodily karma is the coarsest, so it is explained first. Another explanation is that, according to the questions and answers below, this chapter elucidates the meaning of the land-ocean. The previous chapter has already distinguished the world-ocean, which is to elucidate

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體隨緣顯其果相。今即約緣反顯明其果體。辨相所依之實故次來也。各通三世間思之可見。又前會約華藏。此約忍土。有意(云云)。

三明宗趣者亦三。先明分宗通至第六會來同是一番問答故。須同辨。謂是二週因果。初相后體。前是因果緣起。后是理實。二約會亦二。謂人法。人亦二。謂所信能信。所信中化主內證土海為體。七日思惟為相。又即如其像為相。加說為用。又現通及光照為用。助化中文殊以信中妙慧為體。吉祥勝德為相。又遍一切處為相。所說益物為用。謂說偈等。二能信中亦二。先約因證凈為體。具德為相。殊勝功業為用。並如賢首品說。檢出(云云)。

二約果信中所顯無盡法界為體。十身勝德為相。應機化益為用。亦如賢首說。法亦二。先約境謂信中平等土海為體。約機說十。及勝德為相。與行教相應為用。二約行謂信行內證為體。融攝諸位為相。成佛益生為用。問未知此舍那佛是何位中佛。答若說信法即信中佛。餘位亦爾思之。三約品亦二。一約相以如來身名普應廣益群生為宗。二約實以十佛國土海為宗。

四釋文者。於此修因契果生解分一番問答之內長分有三　初序分　二請分　三說分。

此中序亦通第六會已來。請說亦爾。

初中有三。先舉佛所在明器

【現代漢語翻譯】 現代漢語譯本： 體隨緣顯現其果報之相。現在就憑藉緣起反過來顯明其果報之本體。辨明果相所依的真實，所以緊隨其後而來。各自貫通過去、現在、未來三世，思考就可以明白。而且，前面的法會是關於華藏世界的，這裡是關於堪忍世界的，用意不同（如前所述）。 三、闡明宗趣，也分為三點。首先闡明分宗，貫通到第六次法會，因為都是一番問答，所以必須一同辨析。指的是兩次法會的因果關係。初次是果相，後來是本體。前面是因果緣起，後面是理體真實。二、關於法會，也分為兩種，即人與法。人又分為兩種，即所信和能信。所信之中，化主的內在證悟的國土海為本體，七日思惟為果相。又以如其像為果相，加以演說為作用。又以顯現神通及光明照耀為作用。助化中，文殊菩薩以信中的妙慧為本體，吉祥殊勝的功德為果相，又以遍一切處為果相，所說的利益眾生為作用，即演說偈頌等。二、能信之中也分為兩種。首先，以因地證得清凈為本體，具足功德為果相，殊勝的功業為作用，都如《賢首品》所說。可以查閱（如前所述）。 二、關於果地的信，其中所顯現的無盡法界為本體，十身殊勝的功德為果相，應機施教的化益為作用，也如《賢首品》所說。法也分為兩種。首先，關於境界，即信中的平等國土海為本體，根據眾生的根機宣說十種，以及殊勝的功德為果相，與修行教化相應為作用。二、關於修行，即信心的修行和內在的證悟為本體，融攝各個階位為果相，成就佛果利益眾生為作用。問：不知道這尊舍那佛（Vairocana Buddha）是哪個階位的佛？答：如果說是信法，那就是信中的佛，其餘階位也可以這樣理解。三、關於品，也分為兩種。一、從果相上說，以如來身名普應廣益群生為宗旨。二、從實相上說，以十佛國土海為宗旨。 四、解釋經文。在此修因契果、產生理解的部分，一番問答之內，大體分為三個部分：一、序分，二、請分，三、說分。 這裡面的序分也貫通到第六次法會以來。請分和說分也是如此。 最初的部分中有三點。首先，舉出佛陀所在的處所，表明處所的殊勝。

【English Translation】 English version: The body manifests its resultant appearance according to conditions. Now, based on conditions, it conversely reveals its resultant essence. Discriminating the reality upon which the appearances depend is why it comes next. Each penetrates the three periods of time, past, present, and future; it can be understood through contemplation. Moreover, the previous assembly was about the Flower Treasury World (Hua-zang), while this one is about the Land of Endurance (Ren-tu), with different intentions (as mentioned before). Third, clarifying the doctrine and purpose is also divided into three points. First, clarifying the division of the doctrine, which extends to the sixth assembly, because it is all one series of questions and answers, so they must be discussed together. It refers to the cause and effect of the two assemblies. The first is the resultant appearance, and the latter is the essence. The former is the arising of cause and effect, and the latter is the reality of principle. Second, regarding the assembly, it is also divided into two, namely, people and Dharma. People are also divided into two, namely, what is believed and who believes. Among what is believed, the inner realization of the transformation body's (Nirmanakaya) land-ocean as the essence, seven days of contemplation as the resultant appearance. Also, taking 'as its image' as the resultant appearance, and adding explanation as the function. Also, manifesting supernatural powers and light illumination as the function. In the assisting transformation, Manjushri Bodhisattva (Wenshu Pusa) takes the wonderful wisdom in faith as the essence, auspicious and supreme merits as the resultant appearance, and also taking 'pervading all places' as the resultant appearance, and the benefit of sentient beings as the function, namely, expounding verses, etc. Second, among those who believe, it is also divided into two. First, taking the purification attained in the causal stage as the essence, possessing virtues as the resultant appearance, and supreme meritorious deeds as the function, all as described in the 'Worthy Leader' chapter. It can be checked (as mentioned before). Second, regarding the faith in the resultant stage, the endless Dharma realm manifested therein is the essence, the supreme merits of the ten bodies as the resultant appearance, and the transformation and benefit according to the capacity of sentient beings as the function, also as described in the 'Worthy Leader' chapter. The Dharma is also divided into two. First, regarding the realm, namely, the equal land-ocean in faith as the essence, expounding ten kinds according to the capacity of sentient beings, and supreme merits as the resultant appearance, and corresponding to practice and teaching as the function. Second, regarding practice, namely, the practice of faith and inner realization as the essence, integrating various stages as the resultant appearance, and attaining Buddhahood and benefiting sentient beings as the function. Question: I don't know which stage of Buddha this Vairocana Buddha (舍那佛) is? Answer: If it is said to be the Dharma of faith, then it is the Buddha in faith, and the other stages can also be understood in this way. Third, regarding the chapters, it is also divided into two. First, from the perspective of the resultant appearance, taking the name of the Tathagata's (如來) body as universally responding and broadly benefiting sentient beings as the purpose. Second, from the perspective of the real aspect, taking the ten Buddha land-oceans as the purpose. Fourth, explaining the scripture. In this part of cultivating the cause and realizing the effect, generating understanding, within a series of questions and answers, it is roughly divided into three parts: First, the introductory part; second, the requesting part; third, the expounding part. The introductory part here also extends to the sixth assembly onwards. The requesting part and the expounding part are also the same. In the initial part, there are three points. First, mentioning the place where the Buddha is, indicating the auspiciousness of the place.

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世間。二善覺知下嘆佛功德明智正覺世間。三與十佛土下嘆菩薩功德辨眾生世間初中相傳。普光堂在菩提樹東南可三里許熙連河曲內。佛初成道諸龍見佛樹下露坐。遂為佛造此法堂。良以諸龍多為陰覆供養故耳。又以堂近樹故與場同舉。又依此經以菩提樹為本。余處皆不離此也。又此中初始得者約信法辨之。蓮華藏者信行開敷離染攝德。約法準之。又大集經中菩薩得蓮華陀羅尼故。凡說法處皆有蓮華座。余義並同前釋。

二善覺智下釋智正覺世間殊勝。于中十句。文同攝論受用身二十一種殊勝功德中初十句。如下第七會初二十一句總具。今依攝論及佛地論釋此十句。初一總餘九別。總中善覺智者彼名正覺。謂具后九德名善覺。以順理離邪名正名善。開明照察名覺名智。別中初無二念者是一向無障功德。謂離二障故。異凡小故。又于遠時方等境無知不知二現行故。是故由無二念名善覺智。二了達法性者論名趣無相法。此是能入無二功德。亦名調化方便功德。謂自能入離有無相清凈真如。亦令他入故。三住佛所住者是觀所調化功德。謂住大悲常觀世間故。又是任運無功利樂有情不休息功德故。又安住聖天及梵住故。四等如來者謂得諸佛相似事業功德。於法身中所依意樂作業無別。即理智益生三法無別。五至無礙趣者

【現代漢語翻譯】 現代漢語譯本： 『世間』（Lokadhatu）。『二善覺知下嘆佛功德明智正覺世間』，意為讚歎佛陀功德，彰顯其明智正覺於世間。『三與十佛土下嘆菩薩功德辨眾生世間初中相傳』，意為讚歎菩薩功德，辨析眾生世間從初始到中期的相傳過程。普光堂位於菩提樹東南約三里處，在熙連河的彎曲處。佛陀初成道時，諸龍見到佛陀在樹下露天而坐，於是為佛陀建造了這座法堂。這是因為諸龍大多以陰暗的方式進行供養。又因為法堂靠近菩提樹，所以與菩提樹的場所一同被提及。而且依據此經，以菩提樹為根本，其餘地方都不離開這裡。此外，這裡最初得到利益的人，可以通過信法來辨別。蓮華藏（Padmagarbha）代表著信行的開敷，遠離染污，攝取功德。從法的角度來看，又根據《大集經》，菩薩得到蓮華陀羅尼（Padma-dhāraṇī）的緣故，凡是說法的地方都有蓮華座。其餘含義與之前的解釋相同。

『二善覺智下釋智正覺世間殊勝』，意為解釋智慧正覺世間的殊勝之處。其中有十句，文句與《攝論》中受用身二十一種殊勝功德中的前十句相同。如下第七會初的二十一句總括了這些內容。現在依據《攝論》和《佛地論》來解釋這十句。第一句是總說，其餘九句是別說。總說中，『善覺智』（Suprabuddha-jñāna）指的是正覺，即具備后九種功德，被稱為善覺。順應真理，遠離邪惡，稱為正或善；開明照察，稱為覺或智。別說中，第一句『無二念』（Advaya-smṛti）代表著一向沒有障礙的功德，因為遠離了二障，所以不同於凡人和小乘修行者。又在遙遠的時間和廣闊的境界中，沒有知與不知兩種現行。因此，因為沒有二念，所以被稱為善覺智。第二句『了達法性』（Dharma-svabhāva-samudāgama）在《論》中被稱為『趣無相法』（Animitta-gocaratā）。這是能夠進入無二功德的途徑，也稱為調化方便功德。即自己能夠進入遠離有無之相的清凈真如，也能令他人進入。第三句『住佛所住』（Buddha-vihāra-sthitatā）是觀察所調化的功德，即安住于大悲之中，經常觀察世間。又是任運而行，無功利地利益有情，永不休息的功德。又安住在聖天和梵住之中。第四句『等如來』（Tathāgata-sama）指的是獲得與諸佛相似的事業功德，在法身中所依的意樂和作業沒有差別，即理、智、益生三種法沒有差別。第五句『至無礙趣』（Asaṅga-gati-gāmin）

【English Translation】 English version: 'Lokadhatu' (世間): 'Two Good Awarenesses below praise Buddha's merits, illuminating the wise and rightly enlightened world.' This means praising the Buddha's merits and highlighting his wisdom and right enlightenment in the world. 'Three and Ten Buddha Lands below praise Bodhisattva's merits, distinguishing the transmission of sentient beings' world from beginning to middle.' This means praising the merits of Bodhisattvas and analyzing the transmission process of the sentient beings' world from its beginning to its middle stages. Puguang Hall (普光堂) is located about three miles southeast of the Bodhi tree, within the bend of the Nairanjana River (熙連河). When the Buddha first attained enlightenment, the dragons saw him sitting in the open under the tree, so they built this Dharma hall for him. This is because the dragons mostly make offerings in obscure ways. Also, because the hall is close to the Bodhi tree, it is mentioned together with the Bodhi tree's location. Moreover, according to this sutra, the Bodhi tree is the root, and other places do not deviate from it. In addition, those who initially benefit here can be distinguished through faith in the Dharma. Padmagarbha (蓮華藏) represents the blossoming of faith and practice, being free from defilement, and gathering merits. From the perspective of the Dharma, and according to the Mahasamghata Sutra (大集經), because the Bodhisattva obtained the Padma-dharani (蓮華陀羅尼), there is a lotus seat wherever the Dharma is preached. The remaining meanings are the same as the previous explanations.

'Two Good Awarenesses below explain the excellence of the wise and rightly enlightened world.' Among them are ten sentences, and the sentences are the same as the first ten sentences in the twenty-one excellent merits of the Sambhogakaya (受用身) in the Yogacarabhumi-sastra (攝論). The twenty-one sentences at the beginning of the seventh assembly below summarize these contents. Now, according to the Yogacarabhumi-sastra and the Buddhabhumi Sutra (佛地論), these ten sentences are explained. The first sentence is a general statement, and the remaining nine sentences are specific statements. In the general statement, 'Suprabuddha-jnana' (善覺智) refers to Right Enlightenment, which means possessing the latter nine merits and being called Good Awareness. Conforming to the truth and being free from evil is called right or good; illuminating and discerning is called awareness or wisdom. In the specific statements, the first sentence, 'Advaya-smrti' (無二念), represents the merit of being always without obstacles, because it is free from the two obscurations, so it is different from ordinary people and Hinayana practitioners. Also, in distant times and vast realms, there are no two manifestations of knowing and not knowing. Therefore, because there is no duality, it is called Good Awareness and Wisdom. The second sentence, 'Dharma-svabhava-samudagama' (了達法性), is called 'Animitta-gocarata' (趣無相法) in the Sastra. This is the way to enter the non-dual merit, also called the merit of skillful means of taming. That is, one can enter the pure Suchness (真如) that is free from the appearance of existence and non-existence, and can also lead others to enter. The third sentence, 'Buddha-vihara-sthitata' (住佛所住), is the merit of observing what is being tamed, that is, abiding in great compassion and constantly observing the world. It is also the merit of benefiting sentient beings effortlessly and without self-interest, never resting. Also, abiding in the holy heavens and Brahma abodes. The fourth sentence, 'Tathagata-sama' (等如來), refers to obtaining merits of deeds similar to those of all Buddhas, and there is no difference in the intention and actions based on the Dharmakaya (法身), that is, there is no difference in the three Dharmas of principle, wisdom, and benefiting beings. The fifth sentence, 'Asanga-gati-gamin' (至無礙趣)

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是永斷所治功德。謂修二障對治道成就現前。已到解脫一切障處所依趣故。六具不退法者是伏外道功德。謂證教法彼不能轉。伏彼顯已正道法故。七無壞境界者是伏魔怨功德。謂違順中境不能礙心。雖在世間八法不污。以世境嬈心障善稱魔。此降彼故。八住不思議者是安立教法功德。謂所說勝教超過一切尋思境故。九等達三世者是記莂三世功德。謂記莂去來皆如現在。分明無別故名等達。具此九別成初總句。同異成壞準思可見。

三釋眾生世間中有二。先簡定其人。后嘆其實德。初中有四。一簡多異少。謂十佛國土微塵數故。二簡大異小。謂大菩薩故。三簡終異始。謂一生補處故。四簡新異舊。謂從他方來集。然此四位以前望后。展轉奇特皆可準知。三中一生有三義。一約人中。二約天上。三約下生之身。此就化相。若約實報四種變易報中。唯有末後無有生死一位猶存。故云一生。此經意約前義辨也。二嘆德之中。文有八句。義有七對。初二句藥病一對。謂初句了彼機器種性。后句深證所授法界。二常善思等明染凈一對。謂如攝論中依他起上遍計染分名生死。圓成凈分名涅槃。二分不異名一依他。若見一分余分性不異。是故經說。如來不見生死不見涅槃。又中論云。世界與涅槃無毫釐差別。此名染凈無礙。四句

【現代漢語翻譯】 現代漢語譯本 是永遠斷除所要治理的功德。意思是修習對治二障（煩惱障和所知障）的道，成就並顯現於眼前。因為已經到達解脫一切障礙之處，並以此為所依和趣向。六、具備不退轉之法，這是降伏外道的功德。意思是證悟了教法，外道無法動搖。因為降伏了外道，彰顯了正確的道法。七、沒有毀壞的境界，這是降伏魔怨的功德。意思是順境和逆境都不能阻礙內心。即使身處世間，也不會被世間的八法（利、衰、毀、譽、稱、譏、苦、樂）所污染。因為世間的境界擾亂內心，障礙善法，所以被稱為魔。降伏了這些，就是降伏了魔。八、安住于不可思議，這是安立教法的功德。意思是所說的殊勝教法，超越了一切尋思的境界。九、平等通達三世，這是記別三世的功德。意思是記別過去和未來，都如同現在一樣，分明沒有差別，所以名為平等通達。具備這九種差別，成就了最初的總句。相同、相異、成就、壞滅，可以參照思考理解。

三、解釋眾生世間，其中有二。首先簡要確定其人，然後讚歎其實際功德。首先，其中有四點。一、簡要說明多與少的不同。因為有十個佛國土微塵數那麼多。二、簡要說明大與小的不同。因為是大菩薩。三、簡要說明終與始的不同。因為是一生補處（指下一生將成佛的菩薩）。四、簡要說明新與舊的不同。因為是從他方世界聚集而來。然而，這四個位次，以前面的位次望向後面的位次，輾轉奇特，都可以參照理解。三點中，一生有三種含義。一、就人道而言。二、就天道而言。三、就下生之身而言。這是就化身而言。如果就實報四種變易報身而言，只有最後一種，沒有生死的一位仍然存在。所以說一生。此經的意義是就前面的含義來辨別的。二、讚歎功德之中，文中有八句，意義上有七對。最初兩句是藥與病一對。意思是第一句瞭解他們的根器和種性，后一句深刻地證悟所傳授的法界。二、常善思等，說明染與凈一對。意思是如《攝論》中所說，依他起性上遍計的染污部分名為生死，圓成實的清凈部分名為涅槃。兩部分沒有差異，名為一依他。如果見到一部分，其餘部分的性質沒有差異。所以經上說，如來不見生死，不見涅槃。又《中論》說，世界與涅槃沒有絲毫差別。這名為染凈無礙。四句

【English Translation】 English version It is the merit of eternally severing what needs to be governed. This means that the path of cultivating antidotes to the two obscurations (klesha-avarana [obscuration of afflictions] and jneya-avarana [obscuration of knowledge]) is accomplished and manifests before one's eyes. Because one has already reached the place of liberation from all obstacles, and takes this as one's refuge and direction. Six, possessing the Dharma of non-retrogression is the merit of subduing externalists. This means that having realized the teachings, externalists cannot shake one. Because one has subdued them and manifested the correct Dharma. Seven, having an indestructible state is the merit of subduing demonic adversaries. This means that favorable and unfavorable circumstances cannot hinder the mind. Even though one is in the world, one is not defiled by the eight worldly dharmas (gain, loss, disgrace, fame, praise, censure, suffering, and pleasure). Because worldly circumstances disturb the mind and obstruct good, they are called demons. Subduing these is subduing demons. Eight, abiding in the inconceivable is the merit of establishing the Dharma. This means that the supreme teachings spoken surpass all realms of conceptual thought. Nine, equally penetrating the three times is the merit of predicting the three times. This means that predicting the past and future is like the present, clear and without difference, therefore it is called equally penetrating. Possessing these nine distinctions accomplishes the initial general statement. Similarity, difference, accomplishment, and destruction can be understood by referring to thought.

Three, explaining the sentient being realm, there are two aspects. First, briefly determine the people, then praise their actual merits. First, there are four points. One, briefly explain the difference between many and few. Because there are as many as dust motes in ten Buddha lands. Two, briefly explain the difference between large and small. Because they are great Bodhisattvas. Three, briefly explain the difference between end and beginning. Because they are those in their last life before Buddhahood (ekajati-pratibaddha [bound by one more birth]). Four, briefly explain the difference between new and old. Because they have gathered from other worlds. However, these four positions, with the earlier positions looking towards the later positions, are mutually unique and can be understood by reference. Among the three points, 'one life' has three meanings. One, in terms of the human realm. Two, in terms of the heavenly realm. Three, in terms of the body of the next birth. This is in terms of the manifested body. If in terms of the actual reward of the four kinds of transformational reward bodies, only the last one, the position without birth and death, still exists. Therefore, it is said 'one life'. The meaning of this sutra is to distinguish based on the preceding meaning. Two, within the praise of merits, there are eight sentences in the text and seven pairs in meaning. The first two sentences are a pair of medicine and illness. This means that the first sentence understands their faculties and nature, and the second sentence deeply realizes the Dharma realm being taught. Two, 'constantly thinking well' etc., explain the pair of defilement and purity. This means that as stated in the Compendium of Abhidharma (Abhidharma-samuccaya), the defiled part of the dependent arising (paratantra [dependent nature]) that is imputed (parikalpita [imputed nature]) is called samsara [cyclic existence], and the pure part of the perfected nature (parinispanna [perfected nature]) is called nirvana [liberation]. The two parts are not different, called one dependent arising. If one sees one part, the nature of the remaining parts is not different. Therefore, the sutra says, the Tathagata [Buddha] does not see samsara, does not see nirvana. Also, the Mulamadhyamakakarika [Fundamental Verses on the Middle Way] says, the world and nirvana have no difference by a hair's breadth. This is called non-obstruction of defilement and purity. Four sentences

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融攝。或以本從末唯世間。或反此唯涅槃。或相融而雙現。或形奪而兩亡。巧觀此理名曰善思。恒觀不息名曰常思。三因果一對。謂諸眾生報果業因種種差別。明瞭此等皆依眾生諸識心行而得成立。四教義一對。謂義是所詮諸法之義。味是能詮諸法之教。則名句味身。五縛解一對。謂觀彼世間相即空故名離世法。不待壞世。六理事一對。謂緣所起法名曰有為。無性真理名曰無為。會緣即真而不壞緣起。是名究竟分別無為。泯理唯事而不失理。名曰究竟分別有為。下文云。于有為界出無為界而亦不壞有為界。無為亦爾可思準之。七三世一對。謂知三現在各攝過未。及相即入。是為十世。靡猶無也。貫謂通也。於此三世無不通達。上來序分竟。

第二請分此中通請下五會文。于中有三。初念請。二念問。三念現。問中裕梵等法師離為一百二十四問。謂初十問法身自體之行。中間一百問報身起修之行。后十四問方便身平等之行。又若閤中間九十問為九問。即總四十三問。光統師合隨喜心等為一問。即為三十四問。初十問先際佛法。次十問中際佛法。后十四問后際佛法。至下第六會來答之。今依此釋總分為三。初十問因所依果。次十問果所起因。后十四問因所得果。攝論云。無不從此法身流。無不還證此法身。欲明因依

【現代漢語翻譯】 現代漢語譯本 融攝：或者認為根本在於末節，唯有世間法；或者反過來，認為根本在於涅槃。或者兩者相融而同時顯現，或者相互消融而兩者皆亡。巧妙地觀察這個道理，叫做『善思』。持續不斷地觀察，叫做『常思』。 三因果一對：指的是眾生所受的報果和所造的業因，種種差別。明白這些都是依據眾生的諸識心行而得以成立。 四教義一對：指的是『義』是所要詮釋的諸法之義，『味』是能夠詮釋諸法的教法，也就是名、句、味、身。 五縛解一對：指的是觀察世間相即是空性，因此稱為脫離世間法，不需要等待世間壞滅。 六理事一對：指的是因緣所生的法，叫做『有為』；無自性的真理，叫做『無為』。領會因緣即是真如，而不破壞因緣生起，這叫做究竟分別無為。泯滅真理而唯執著於事相，但不失真理，叫做究竟分別有為。下文說：『于有為界出無為界而亦不壞有為界。』無為也是如此，可以思考類推。 七三世一對：指的是知道三世現在各自包含過去和未來，並且相互融合進入，這就是十世。靡，就是沒有的意思。貫，就是通達的意思。對於這三世沒有不通達的。以上是序分結束。 第二請分：這裡總括地請求下面五會的經文。其中有三部分：一是念請，二是念問，三是念現。在念問中，裕梵等法師將其分為一百二十四問，即最初十問是關於法身自體之行，中間一百問是關於報身起修之行，後面十四問是關於方便身平等之行。如果將中間九十問合併爲九問，總共就是四十三問。光統師將隨喜心等合併爲一問，總共就是三十四問。最初十問是關於先際佛法，其次十問是關於中際佛法，最後十四問是關於后際佛法。到下面第六會再來回答這些問題。現在依照這個解釋，總共分為三部分：最初十問是關於因所依的果，其次十問是關於果所起的因，後面十四問是關於因所得到的果。《攝大乘論》說：『沒有不是從此法身流出的，沒有不是還證此法身的。』想要闡明因所依。

【English Translation】 English version Integration: Either it is held that the root lies in the end, only the mundane; or conversely, that the root lies in Nirvana. Or they merge and appear simultaneously, or they dissolve and both vanish. Skillfully observing this principle is called 'Good Contemplation'. Constantly observing without ceasing is called 'Constant Contemplation'. The Pair of Three Causes and Effects: Refers to the various differences in the retributive effects and karmic causes created by sentient beings. Understanding that these are all established based on the mental activities of sentient beings' consciousnesses. The Pair of Four Teachings and Meanings: Refers to 'Meaning' as the meaning of the dharmas to be explained, and 'Taste' as the teachings that can explain the dharmas, namely name, phrase, taste, and body. The Pair of Five Bondage and Liberation: Refers to observing that the nature of the mundane world is emptiness, hence it is called being free from mundane dharmas, without waiting for the destruction of the world. The Pair of Six Principle and Phenomenon: Refers to dharmas arising from conditions as 'conditioned'; the true principle of no self-nature as 'unconditioned'. Understanding that conditions are identical to Suchness without destroying the arising of conditions is called the ultimate distinction of the unconditioned. Obliterating principle and only clinging to phenomena without losing principle is called the ultimate distinction of the conditioned. The following text says: 'In the realm of the conditioned, emerge from the realm of the unconditioned without destroying the realm of the conditioned.' The unconditioned is also the same, which can be inferred. The Pair of Seven Three Times: Refers to knowing that each of the three present times encompasses the past and future, and they merge and enter into each other, which is the ten times. 'Mi' means 'none'. 'Guan' means 'thoroughly understanding'. There is nothing in these three times that is not thoroughly understood. The above is the end of the introductory section. The Second Request Section: Here, it generally requests the texts of the following five assemblies. There are three parts: first, mindful request; second, mindful questioning; third, mindful manifestation. In the mindful questioning, Dharma Master Yu Fan and others divided it into one hundred and twenty-four questions, namely the first ten questions are about the conduct of the Dharmakaya's self-nature, the middle one hundred questions are about the conduct of the Sambhogakaya's arising and cultivation, and the last fourteen questions are about the conduct of the Nirmanakaya's equality. If the middle ninety questions are combined into nine questions, there are a total of forty-three questions. Master Guangtong combined the mind of rejoicing and others into one question, for a total of thirty-four questions. The first ten questions are about the initial-period Buddha Dharma, the next ten questions are about the middle-period Buddha Dharma, and the last fourteen questions are about the later-period Buddha Dharma. These questions will be answered in the sixth assembly below. Now, according to this explanation, it is divided into three parts: the first ten questions are about the effect on which the cause relies, the next ten questions are about the cause from which the effect arises, and the last fourteen questions are about the effect obtained from the cause. The Mahāyānasaṃgraha says: 'There is nothing that does not flow from this Dharmakaya, and there is nothing that does not return to realize this Dharmakaya.' It seeks to clarify the cause on which it relies.

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果成還能克于果。果能垂於因還為因成果。因果相成緣起無性無自性故。即真法界無性即體不礙緣起故。真法界不壞因果。因果緣起理實之義案此而立。又初十問此會初三品內通答之。若別分四諦答說法一問。光覺答勢力正覺二問。此品答余問。通答順文。明難下三品別自有問。以信不成位故。無懸問十信之言。不同十住等。此初十問二釋。一約依正二果為問。謂初一通問凈土依報。二通問法身正報。三問土嚴具。四問法身所證。五問土離染。六問證后說法。七問前土體。八問正報光輪。九問應緣起土。十問現正等覺八相等事。二唯約土海為問。以準下文及瓔珞經此會明國土海義故也。十中前五明土眾德具足。后五明土體用圓備。又初一是總餘九是別。別中土有九義。一別住義謂紅蓮華等如攝論說。二具德義謂理行事等各有校飾。三軌持義謂土法比證所得不同。四離染義謂自性與相及用等凈。五成教義謂約言顯土如說世界等。六自體義謂理智識事皆有體故。七妙用義謂威光攝伏等。八緣起義謂隨眾生機佛剎起故。又令隨剎而起因行。又隨剎佛出故亦云起。此順兜沙經。又隨因緣具而剎得起。如起具因緣世界等。九現覺義謂諸剎海現成正道以依正無礙故。余義準下答中知之。次因中十問從升須彌下至菩薩住處來答之。初

【現代漢語翻譯】 現代漢語譯本 『果』（結果）還能剋制『果』（結果）。『果』（結果）能垂示于『因』（原因），反過來『因』（原因）也能成就『果』（結果）。『因』（原因）和『果』（結果）相互成就，是緣起（pratītyasamutpāda）的體現，因為緣起沒有自性（svabhāva），所以也沒有自體性（niḥsvabhāvatā）。這就是真法界（dharma-dhātu）的無自性，無自性即是本體，不妨礙緣起。真法界不會破壞因果。因果緣起的道理，實際上就是依據這個而建立的。另外，最初的十個問題，可以用這次法會最初的三品內容來概括回答。如果分別用四聖諦（catvāri āryasatyāni）來回答，那就是回答了『說法』這一個問題。光覺（Ālokabuddha）回答了『勢力』和『正覺』這兩個問題。這一品回答其餘的問題。總的回答是順著經文的。明難下面的三品，分別有各自的問題。因為信位沒有成就，所以沒有懸而未決的十信問題，這和十住等不同。這最初的十個問題有兩種解釋。一種是根據依報（āśraya-parivṛtti）和正報（ādāna-parivṛtti）這兩種果報來提問。也就是說，第一個問題是總的詢問凈土（buddhakṣetra）的依報。第二個問題是總的詢問法身（dharma-kāya）的正報。第三個問題是詢問凈土的莊嚴。第四個問題是詢問法身所證悟的境界。第五個問題是詢問凈土的遠離染污。第六個問題是詢問證悟后說法。第七個問題是詢問前土的本體。第八個問題是詢問正報的光輪。第九個問題是詢問應緣而起的凈土。第十個問題是詢問顯現正等覺（samyak-saṃbuddha）的八相成道（aṣṭa-buddhakṛtya）等事。另一種解釋是僅僅根據凈土海來提問。這是根據下面的經文以及《瓔珞經》中這次法會闡明國土海的意義而得出的。十個問題中，前五個問題闡明凈土的眾多功德具足。后五個問題闡明凈土的本體和作用圓滿具備。另外，第一個問題是總的，其餘九個問題是別的。別的問題中，凈土有九種意義。第一是別住義，比如紅蓮華等，如《攝論》所說。第二是具德義，比如理、行、事等各有校飾。第三是軌持義，比如凈土的法比證所得不同。第四是離染義，比如自性與相以及作用等清凈。第五是成教義，比如通過言語來顯示凈土，如說世界等。第六是自體義，比如理、智、識、事都有本體。第七是妙用義，比如威光攝伏等。第八是緣起義，比如隨著眾生的根機，佛剎生起。又令隨著剎土而生起因行。又隨著剎土佛出世，所以也說是生起。這是順應《兜沙經》的說法。又隨著因緣具足，剎土得以生起。比如生起具足因緣的世界等。第九是現覺義，比如諸剎海顯現成就正道，因為依報和正報沒有障礙。其餘的意義可以根據下面的回答來了解。其次，因中的十個問題，從『升須彌』下到『菩薩住處』來回答。

【English Translation】 English version 『Fruit』 (result) can still overcome 『fruit』 (result). 『Fruit』 (result) can be shown in 『cause』 (hetu), and conversely, 『cause』 (hetu) can also achieve 『fruit』 (result). 『Cause』 (hetu) and 『fruit』 (result) accomplish each other, which is the manifestation of dependent origination (pratītyasamutpāda), because dependent origination has no self-nature (svabhāva), so it has no self-essence (niḥsvabhāvatā). This is the non-self-nature of the true Dharma Realm (dharma-dhātu), and non-self-nature is the essence, which does not hinder dependent origination. The true Dharma Realm does not destroy cause and effect. The principle of cause and effect arising from conditions is actually established based on this. In addition, the initial ten questions can be answered in general with the content of the first three chapters of this Dharma assembly. If the Four Noble Truths (catvāri āryasatyāni) are used to answer separately, then it answers the one question of 『preaching the Dharma』. Ālokabuddha (光覺) answered the two questions of 『power』 and 『right enlightenment』. This chapter answers the remaining questions. The general answer follows the text. The three chapters below Mingnan have their own questions. Because the stage of faith has not been achieved, there are no unresolved ten questions of faith, which is different from the ten abodes, etc. There are two explanations for these initial ten questions. One is to ask based on the two kinds of retribution, the circumstantial reward (āśraya-parivṛtti) and the direct reward (ādāna-parivṛtti). That is to say, the first question is a general inquiry about the circumstantial reward of the Pure Land (buddhakṣetra). The second question is a general inquiry about the direct reward of the Dharma body (dharma-kāya). The third question is about the adornments of the Pure Land. The fourth question is about the realm attained by the Dharma body. The fifth question is about the Pure Land being free from defilement. The sixth question is about preaching the Dharma after enlightenment. The seventh question is about the essence of the former land. The eighth question is about the halo of the direct reward. The ninth question is about the Pure Land arising from conditions. The tenth question is about the manifestation of the eight aspects of attaining perfect enlightenment (aṣṭa-buddhakṛtya) of Samyak-saṃbuddha (正等覺). Another explanation is to ask only based on the Pure Land sea. This is based on the following scriptures and the meaning of the Dharma assembly in the Yingluo Sutra (瓔珞經) clarifying the meaning of the land and sea. Among the ten questions, the first five questions clarify that the Pure Land is fully equipped with many merits. The last five questions clarify that the essence and function of the Pure Land are fully equipped. In addition, the first question is general, and the remaining nine questions are specific. Among the specific questions, the Pure Land has nine meanings. The first is the meaning of separate dwelling, such as red lotus flowers, as stated in the Compendium of Abhidharma (攝論). The second is the meaning of possessing virtues, such as principle, practice, and affairs, each with its own embellishments. The third is the meaning of holding the standard, such as the different attainments of the Pure Land's Dharma compared to the evidence. The fourth is the meaning of being free from defilement, such as the purity of self-nature, form, and function. The fifth is the meaning of establishing teaching, such as revealing the Pure Land through language, such as saying 'world', etc. The sixth is the meaning of self-essence, such as principle, wisdom, consciousness, and affairs all having essence. The seventh is the meaning of wonderful function, such as the subjugation of power and light. The eighth is the meaning of dependent origination, such as the Buddha-land arising according to the capacity of sentient beings. It also causes the cause and practice to arise with the Buddha-land. Also, the Buddha appears with the Buddha-land, so it is also said to arise. This is in accordance with the Tushita Sutra (兜沙經). Also, the Buddha-land can arise when the causes and conditions are complete. For example, the world arises with complete causes and conditions. The ninth is the meaning of manifesting enlightenment, such as the seas of Buddha-lands manifesting and achieving the right path, because there is no obstacle between the circumstantial reward and the direct reward. The remaining meanings can be understood from the following answers. Secondly, the ten questions in the cause are answered from 『ascending Mount Sumeru』 down to 『the place where the Bodhisattvas dwell』.

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九問約位自行。后隨喜下問隨緣化物行。初中十藏何故。問在迴向后。下答在迴向前者。以藏有二義。一是出生義故在迴向后。出生地上證智故。二是收攝義故在迴向前。收攝諸行令成迴向故。由此二義二處互顯故不相違。十愿初地內答。十定十忍品答。以觀心納理為忍。止心不散為定。止觀無礙唯是一心故。二處各顯一義。以諸菩薩緣真俗境皆有二義。一不顛倒。二不散亂。具如梁論說耳。十自在十明品答。以作用明委故立二名。以別翻菩薩本業經彼問中亦名十明故。兜沙中名十飛法。又十頂不見別答。古人有將梵網經於此計會云此脫錯。恐難依用。今尋彼經十一處說法。六處同此。彼云化樂天說十禪定。初禪說十金剛心。二禪說十愿。三禪說十忍。四禪摩醯首羅宮說心地法門。不云重會普光及祇洹重閣。又此問與彼有同不同故難用耳。有云不思議品有答。但不思品等既答後果問。不可屬此。又僧祇品明十大數。因位窮終數中之極。故亦得云十頂。但此品初自別有問。故亦難屬。壽命品中十重佛土上至窮終。賢首佛剎最極際故稱為頂。然有十重故云十頂。亦得無傷。以彼品初既無別問故得為答也。此中約望下尊高為問。下文就當處相續而答。又但此經下文別有問者即於此無問。下若無問而有說者即是答此問也。故須

【現代漢語翻譯】 現代漢語譯本 九問約位自行（關於菩薩果位的九個問題）。后隨喜下問隨緣化物行（之後是隨喜提問，以及菩薩隨緣教化眾生的行為）。 初中十藏何故（最初的十藏是什麼，為什麼這樣安排）？問在迴向后（提問的位置在迴向之後）。 下答在迴向前者（回答的位置在迴向之前，原因是）：以藏有二義（『藏』有兩種含義）。一是出生義故在迴向后（一是出生的含義，所以在迴向之後），出生地上證智故（因為從菩薩的果位上出生證悟的智慧）。二是收攝義故在迴向前（二是收攝的含義，所以在迴向之前），收攝諸行令成迴向故（因為收攝各種修行，使之成就回向）。由此二義二處互顯故不相違（由於這兩種含義在兩個位置相互顯現，所以並不矛盾）。 十愿初地內答（十愿是在初地中回答的）。十定十忍品答（十定和十忍是在十定十忍品中回答的）。以觀心納理為忍（以觀察內心，接納真理為『忍』）。止心不散為定（使心止息不散亂為『定』）。止觀無礙唯是一心故（止和觀沒有障礙，只是一顆心）。二處各顯一義（兩個地方各自顯現一種含義）。以諸菩薩緣真俗境皆有二義（因為諸位菩薩緣于真諦和俗諦的境界，都有兩種含義）：一不顛倒（一是不顛倒），二不散亂（二是不散亂）。具如梁論說耳（具體內容如梁朝的論著所說）。 十自在十明品答（十自在和十明是在十自在十明品中回答的）。以作用明委故立二名（因為作用明顯而詳細，所以設立兩個名稱）。以別翻菩薩本業經彼問中亦名十明故（因為在另外翻譯的《菩薩本業經》中，那個問題也叫做十明）。兜沙中名十飛法（在兜沙中叫做十飛法）。又十頂不見別答（另外，關於十頂沒有看到特別的回答）。古人有將梵網經於此計會云此脫錯（古人有人將《梵網經》的內容與此處的經文進行比對，認為這裡有脫漏錯誤），恐難依用（恐怕難以作為依據）。今尋彼經十一處說法（現在查詢那部經，有十一處說法），六處同此（有六處與此相同）。彼云化樂天說十禪定（那部經說，在化樂天宣說十禪定），初禪說十金剛心（在初禪宣說十金剛心），二禪說十愿（在二禪宣說十愿），三禪說十忍（在三禪宣說十忍），四禪摩醯首羅宮說心地法門（在四禪摩醯首羅宮宣說心地法門）。不云重會普光及祇洹重閣（沒有說在普光殿和祇洹精舍的重閣再次集會）。又此問與彼有同不同故難用耳（而且這裡的問題與那部經的問題有相同也有不同，所以難以採用）。 有云不思議品有答（有人說在不思議品中有回答）。但不思品等既答後果問（但是不思議品等已經回答了後面的果位問題），不可屬此（不可以歸屬於這裡）。又僧祇品明十大數（另外，僧祇品闡明了十大數），因位窮終數中之極（在因位的窮盡處，是數中的極致），故亦得云十頂（所以也可以說是十頂）。但此品初自別有問（但是這一品最初自己有另外的問題），故亦難屬（所以也難以歸屬）。壽命品中十重佛土上至窮終（壽命品中，十重佛土向上直至窮盡），賢首佛剎最極際故稱為頂（賢首佛剎是最極的邊際，所以稱為頂）。然有十重故云十頂（然而有十重，所以說是十頂），亦得無傷（也可以沒有妨礙）。以彼品初既無別問故得為答也（因為那一品最初沒有另外的問題，所以可以作為回答）。 此中約望下尊高為問（這裡是以下對上的尊敬提問）。下文就當處相續而答（下文就當時的情況相續回答）。又但此經下文別有問者即於此無問（另外，如果這部經的下文有另外的問題，那麼這裡就沒有這個問題）。下若無問而有說者即是答此問也（下面如果沒有問題而有說法，那就是回答這個問題）。故須（所以需要）。

【English Translation】 English version Nine questions about the self-regulation of positions (referring to nine questions about the positions of Bodhisattvas). Afterwards, there are joyful questions and the practice of transforming beings according to conditions. What are the initial ten 'Treasuries' and why are they arranged in this way? The question is asked after the dedication of merit. The answer, which comes before the dedication of merit, is because 'Treasury' has two meanings: First, it has the meaning of 'birth,' so it comes after the dedication of merit, because it gives rise to the wisdom of realization on the Bodhisattva grounds. Second, it has the meaning of 'collection,' so it comes before the dedication of merit, because it collects all practices to accomplish the dedication of merit. Because these two meanings manifest in two different places, they are not contradictory. The Ten Vows are answered within the First Ground. The Ten Concentrations and Ten Forbearances are answered in the chapter on Ten Concentrations and Ten Forbearances. 'Forbearance' is defined as observing the mind and accepting the truth. 'Concentration' is defined as stopping the mind from being scattered. Because cessation and observation are unobstructed, they are only one mind. The two places each reveal one meaning. Because all Bodhisattvas are connected to the realms of truth and the mundane, they all have two meanings: First, not being inverted; second, not being scattered. This is fully explained in the Liang Dynasty treatises. The Ten Freedoms and Ten Illuminations are answered in the chapter on Ten Freedoms and Ten Illuminations. Because the function is clear and detailed, two names are established. Because in another translation of the Bodhisattva's Fundamental Karma Sutra, that question is also called the Ten Illuminations. In the Tushita Heaven, it is called the Ten Flying Dharmas. Furthermore, there is no separate answer seen for the Ten Peaks. Some ancient people have compared the Brahma Net Sutra to this passage, saying that there are omissions and errors, but it is difficult to rely on this. Now, searching that sutra, there are eleven places where it speaks, and six places are the same as this. That sutra says that in the Heaven of Delight in Transformation, the Ten Concentrations are spoken of; in the First Dhyana, the Ten Diamond Minds are spoken of; in the Second Dhyana, the Ten Vows are spoken of; in the Third Dhyana, the Ten Forbearances are spoken of; and in the Fourth Dhyana, in the Palace of Mahesvara, the Dharma Gate of the Mind Ground is spoken of. It does not say that there is a reassembly in the Universal Light Hall and the double pavilion of Jetavana. Moreover, because this question is both the same and different from that sutra, it is difficult to use. Some say that there is an answer in the Inconceivable Chapter. However, since the Inconceivable Chapter and others have already answered the questions about the results, they cannot be attributed to this. Furthermore, the Asamkhya Chapter clarifies the Ten Great Numbers, which are the ultimate of numbers at the end of the causal stage, so it can also be said to be the Ten Peaks. However, since this chapter initially has its own separate question, it is also difficult to attribute it. In the Chapter on Life Span, the Ten Layers of Buddha Lands extend upwards to the ultimate end, and the most extreme boundary of the Avatamsaka Buddha Land is called the Peak. However, since there are ten layers, it is said to be the Ten Peaks, which is also harmless. Because that chapter initially has no separate question, it can be taken as an answer. Here, the question is asked with respect from below to above. The following text answers in succession according to the situation at that time. Furthermore, if there is another question in the following text of this sutra, then there is no question here. If there is a statement below without a question, then that is the answer to this question. Therefore, it is necessary.

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知之。隨喜心下明問菩薩隨緣起行。即菩薩住處品答之。以彼文中明菩薩隨機普應諸處起勝行故。此約能依之行為問。下就行所住處為答。依此而判中際佛法中。問答相屬亦極明耳。下明隨緣化他中。初見他少善而心隨喜。二化眾生令紹佛種。謂下佛種子于眾生田等。此二是化他心。下明化他行。謂云何不斷。以救度故。何處救。煩惱妄想中故。如何救。知根行故。以何救。解法藥故。云何救度成。謂令離集垢超苦難決道疑證愛滅。如次四句應知。后際中十四問。不思議品至普賢品通答之。于中勝法者是菩提勝法。同上文。不動轉者是無功用故。余義多同前會釋。

第三說分中通下五會答前所問。于中分三。初此會中答前初十問前際佛法。二從第三會下答中際佛法。三從不思議品下答后際佛法。就初中二。先集眾顯圓。后對緣正說。前中二。先明能集。后明所集。初中有二意。一望前為答問。二望后為集眾。前意中知心念者領所問也。又舉受法心器量也。即如其像現神力者現像答也。滿其器也。謂如其所念如上一百二十四問。及下至第六會來所說法門答此問者。皆于如來法界身中無不圓明頓現其像。是故展后五會而不延。一身頓現而亦不促。又六位歷然而不殊。圓融即入而不壞者良由此也。令眾睹此以沃虛襟則

為答耳。以彼念云愿為我現故今現之也。下經云清凈法身中無像而不現故也。又像者緣集所成無礙之義。以機心器量印于佛身而成此像。又以佛身應機而現此像各有空有二義及有力無力義。四句融攝無分別義思之。又以應機現像動攝功能為神通力也。二為集眾者世尊舉集眾人。知心念者辨集眾所由。如其像者明稱法合機。現神通力者正明召眾令集。又如所說像而現神力。使他方菩薩見此通光。知說某法而來集此。亦使此眾見佛此像。知定說我所問之法歡喜而住。何以知者以如來身光有其二種。一密故難知。二顯故令知。令知之中隨其所應。將說何法。而佛身光先現彼像令眾見已知說某法。如說般若時(勘智論)。如說法華時(云云)。故云如其像現神通也。二所集中十方內一一方各有三世間可知。又各有八義。一遠近。二出土名。三標佛號。四主菩薩。五攝眷屬。六來此致敬。七化作座。八依本方坐。世界同名色者表信位法相粗顯著故。佛同名智者表信中最初始覺從本覺起故。菩薩同名首者表信是因初故。其文殊名義略敘五義。一者名文殊師利或云尸利。或云漫殊室利。或翻為敬首。或云溥首。又云濡首。又云妙德。又云妙吉祥。此中十菩薩依梵本同名室利。兜沙經中亦同名師利。又梵語喚頭為室利。吉祥德等亦為室

【現代漢語翻譯】 現代漢語譯本： 回答是這樣的。因為他們唸誦並希望佛為他們顯現，所以現在佛就顯現了。正如經文所說，在清凈法身中，沒有形象是不能顯現的。此外，『像』（xiàng）(image)是因緣聚合而成的，具有無礙的意義。憑藉眾生的機心和器量印在佛身上，從而形成這個形象。又因為佛身應機而顯現這個形象，所以每個形象都具有空和有二重含義，以及有力與無力的含義。這四句融合在一起，沒有分別的意義，需要仔細思考。此外，應機顯現形象，以及形象所具有的動攝功能，就是神通力。第二，關於聚集大眾，世尊舉起聚集眾人，知心念者辨別聚集眾人的原因。『如其像』（rú qí xiàng）(according to their images)表明稱法合機。『現神通力』（xiàn shén tōng lì）(manifesting supernatural powers) 正是表明召集眾人令其聚集。又如所說的形象顯現神通力，使他方菩薩見到這種神通光明，知道（佛）將要宣說某種法而來此聚集。也使此地的大眾見到佛的這個形象，知道（佛）必定要宣說我所提問的法，從而歡喜安住。為什麼知道呢？因為如來身光有兩種，一是隱秘難以知曉，二是顯現使人知曉。在使人知曉之中，隨其所應，將要宣說什麼法，佛身光就先顯現那個形象，讓大眾見到，從而知道（佛）將要宣說某種法。例如宣說般若時（參考《大智度論》），例如宣說法華時（等等）。所以說『如其像現神通』。第二，所聚集的十方中，每一方都有三世間可以知曉。又各有八種含義：一、遠近；二、出土名；三、標佛號；四、主菩薩；五、攝眷屬；六、來此致敬；七、化作座；八、依本方坐。世界同名色，表示信位法相粗顯著。佛同名智，表示信中最初始覺從本覺而起。菩薩同名首，表示信是因的開始。關於文殊（Wénshū）(Manjushri)這個名字的含義，簡略敘述五種含義：一是名字是文殊師利（Wénshūshīlì），或者說尸利（Shīlì），或者說漫殊室利（Mànshūshīlì），或者翻譯為敬首，或者說溥首，又說濡首，又說妙德，又說妙吉祥。這裡十菩薩依據梵文字同名室利（Shīlì）。《兜沙經》中也同名師利（Shīlì）。又梵語稱頭為室利（Shīlì），吉祥德等也為室

【English Translation】 English version: The answer is this: Because they recite and wish for the Buddha to appear to them, the Buddha now appears. As the sutra says, in the pure Dharma body, there is no form that cannot be manifested. Furthermore, 'image' (xiàng) is formed by the aggregation of conditions and has the meaning of unobstructedness. It is through the sentient beings' minds and capacities imprinted on the Buddha's body that this image is formed. Also, because the Buddha's body appears in response to the occasion, each image has the dual meanings of emptiness and existence, as well as the meanings of powerful and powerless. These four phrases are integrated without any distinction, and require careful consideration. Moreover, the appearance of images in response to the occasion, and the dynamic and receptive functions of the images, are the supernatural powers. Secondly, regarding the gathering of the assembly, the World Honored One raises the gathering of the assembly, and those who know the mind discern the reason for the gathering. 'According to their images' (rú qí xiàng) indicates that the Dharma is in accordance with the occasion. 'Manifesting supernatural powers' (xiàn shén tōng lì) precisely indicates summoning the assembly to gather. Furthermore, as the image manifests supernatural powers as described, it enables bodhisattvas from other realms to see this light of supernatural power, knowing that (the Buddha) will proclaim a certain Dharma and come here to gather. It also enables this assembly to see this image of the Buddha, knowing that (the Buddha) will surely proclaim the Dharma that I have asked about, and thus dwell in joy. How do we know this? Because the light of the Tathagata's body has two types: one is hidden and difficult to know, and the other is manifest and makes it known. Among those that make it known, according to what is appropriate, whatever Dharma is about to be proclaimed, the light of the Buddha's body first manifests that image, allowing the assembly to see it, thereby knowing that (the Buddha) will proclaim a certain Dharma. For example, when proclaiming Prajna (refer to the Mahaprajnaparamita-sastra), for example, when proclaiming the Lotus Sutra (etc.). Therefore, it is said 'according to their images, manifesting supernatural powers.' Secondly, within the ten directions that are gathered, each direction has three worlds that can be known. Furthermore, each has eight meanings: first, distance; second, the name of the land of origin; third, marking the Buddha's name; fourth, the main bodhisattva; fifth, gathering the retinue; sixth, coming here to pay respects; seventh, transforming into a seat; eighth, sitting according to their original direction. The world having the same name and form indicates that the characteristics of the Dharma in the stage of faith are coarse and obvious. The Buddha having the same name and wisdom indicates that the initial awakening in faith arises from the original awakening. The bodhisattva having the same name and head indicates that faith is the beginning of the cause. Regarding the meaning of the name Manjushri (Wénshū), briefly narrating five meanings: first, the name is Manjushri (Wénshūshīlì), or Shili (Shīlì), or Manshushili (Mànshūshīlì), or translated as Respectful Head, or Pu Head, also Ru Head, also Wonderful Virtue, also Wonderful Auspiciousness. Here, the ten bodhisattvas have the same name Shili (Shīlì) according to the Sanskrit text. In the Toshakyala Sutra, they also have the same name Shili (Shīlì). Also, in Sanskrit, the head is called Shili (Shīlì), auspicious virtue, etc., are also Shi

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利故致翻譯不同也。二出處者若依文殊般涅槃經是此土婆羅門家生。佛滅后四百年。于香山頂已入涅槃。若依此經是東方菩薩現在清涼山。寂調音經亦云。是東方去此萬佛世界。國名寶住佛名寶相。彼土菩薩也。三明師資者。依放缽經昔為釋迦師。此經云是三世諸佛之母一切菩薩之師。四明位者若約因是十地菩薩。以常住首楞嚴三昧故。若約果依首楞嚴經于南方平等世界成佛號龍種。五明德用者依如幻三昧經降魔場等是調生力也。依現寶藏經迦葉擯等是勝通力。從空決定論難叵當慧力也。此約三乘。如下光覺品一切處等是一乘也。諸方菩薩皆頭面禮佛者。禮佛義略作三門。一禮數。二敬儀。三明得果。初中三業禮有二意。一以有三處禮故。二顯佛有天眼天耳他心故。二敬儀有七。如孔目(云云)。三得果者有二。一近得五果(云云)。二遠得佛果如賢首品說(云云)。依方坐者依智論第十二。外道他法輕佛故坐。白衣如客故坐。一切五眾身心屬佛。是故立。若大阿羅漢事已辨者許坐。餘三果不聽坐。大事未辨故。如王有重臣坐余皆立。今此並是大菩薩故是以坐耳。

第二對緣正說中分二。初三品正通答前問。后三品因論生論。別問別答。又釋前三是能發行緣。后三是所發行相。又釋前是所緣果境。后是能緣因行

【現代漢語翻譯】 現代漢語譯本：利益的緣故導致翻譯不同。二、關於出身：如果依據《文殊般涅槃經》，文殊菩薩是此土婆羅門家所生，佛陀滅度后四百年，在香山頂已經入涅槃。如果依據此經（指目前所翻譯的經文），文殊菩薩是東方世界的菩薩，現在於清涼山。在《寂調音經》中也說，文殊菩薩在東方，距離此地有萬佛世界之遙，國名叫寶住，佛名叫寶相，文殊菩薩是那個世界的菩薩。三、關於師資：依據《放缽經》，文殊菩薩過去是釋迦牟尼佛的老師，而此經說文殊菩薩是三世諸佛之母，一切菩薩之師。四、關於果位：如果從因地來說，文殊菩薩是十地菩薩，因為他常住在首楞嚴三昧中。如果從果地來說，依據《首楞嚴經》，文殊菩薩在南方平等世界成佛，佛號龍種。五、關於德行和作用：依據《如幻三昧經》，文殊菩薩在降魔場等地方所展現的是調伏眾生的力量。依據《現寶藏經》，文殊菩薩對迦葉尊者的擯斥等行為是殊勝神通力。從《空決定論》來看，文殊菩薩的辯論是難以駁倒的智慧力。以上是約三乘來說的。如下面的《光覺品》所說『一切處』等，則是一乘的境界。諸方菩薩都頭面頂禮佛陀，頂禮佛陀的意義可以略作三方面解釋：一、禮拜的次數；二、恭敬的儀軌；三、說明所得的果報。首先，在禮拜的次數中，身、口、意三業的禮拜有兩種含義：一是通過三處的禮拜來表達；二是顯示佛陀具有天眼、天耳、他心通。其次，恭敬的儀軌有七種，如孔目（此處省略具體內容）。再次，所得的果報有兩種：一是近得五種果報（此處省略具體內容）；二是遠得佛果，如《賢首品》所說（此處省略具體內容）。依據方位而坐，依據《智論》第十二卷，外道因為輕視佛陀所以坐著，白衣因為是客人所以坐著，一切五眾的身心都屬於佛陀，所以站立。如果大阿羅漢已經了辦一切事情，則允許坐下，其餘三果的聖者不聽許坐下，因為大事尚未了辦。如同國王有重要的臣子可以坐著，其餘人都站立。現在這裡都是大菩薩，所以才坐著。 第二，在『對緣正說』中，分為兩部分。前三品是正面通答前面的提問，后三品是因論而生論，分別提問，分別回答。也可以解釋為，前三品是能引發修行的因緣，后三品是所引發的修行相狀。還可以解釋為，前三品是所緣的果境，后三品是能緣的因行。

【English Translation】 English version: Differences in translation arise due to varying benefits. Secondly, regarding the origin: According to the Manjushri Parinirvana Sutra, Manjushri (Manjushri, a Bodhisattva representing wisdom) was born into a Brahmin family in this land. Four hundred years after the Buddha's (Buddha, the enlightened one) Nirvana (Nirvana, the state of enlightenment), he entered Nirvana on the summit of Xiangshan Mountain. According to this sutra (referring to the sutra being translated), Manjushri is a Bodhisattva from the Eastern world, currently residing on Qingliang Mountain. The Silent Harmonious Sound Sutra also states that Manjushri is in the East, ten thousand Buddha-worlds away from here, in a country called Baozhu, where the Buddha is named Baoxiang. Manjushri is a Bodhisattva from that world. Thirdly, regarding the teacher-student relationship: According to the Bowl-Releasing Sutra, Manjushri was formerly the teacher of Shakyamuni (Shakyamuni, the historical Buddha). This sutra states that Manjushri is the mother of the Buddhas of the three times and the teacher of all Bodhisattvas. Fourthly, regarding the stage: From the perspective of the causal stage, Manjushri is a Bodhisattva of the Tenth Ground, because he constantly abides in the Shurangama Samadhi (Shurangama Samadhi, a profound meditative state). From the perspective of the resultant stage, according to the Shurangama Sutra, Manjushri becomes a Buddha in the Southern Equal World, with the Buddha name Dragon Seed. Fifthly, regarding virtues and functions: According to the Illusion-like Samadhi Sutra, Manjushri's actions in the demon-subduing arena and other places demonstrate the power of taming beings. According to the Manifest Treasure Sutra, Manjushri's expulsion of Kashyapa (Kashyapa, one of the Buddha's chief disciples) and other actions demonstrate supreme supernatural powers. From the Emptiness Determination Treatise, Manjushri's arguments demonstrate irrefutable wisdom. The above is from the perspective of the Three Vehicles. As the Light Awakening Chapter below states, 'everywhere' and so on, is the realm of the One Vehicle. The Bodhisattvas from all directions prostrate themselves before the Buddha. The meaning of prostrating before the Buddha can be briefly explained in three aspects: first, the number of prostrations; second, the rituals of reverence; and third, explaining the fruits obtained. First, in the number of prostrations, the prostrations of body, speech, and mind have two meanings: one is to express through prostrations in three places; and two is to show that the Buddha has the divine eye, divine ear, and mind-reading abilities. Secondly, there are seven rituals of reverence, such as Kongmu (details omitted here). Thirdly, there are two kinds of fruits obtained: one is the near attainment of five fruits (details omitted here); and two is the distant attainment of Buddhahood, as described in the Virtuous Head Chapter (details omitted here). Sitting according to direction, according to the twelfth volume of the Great Treatise on the Perfection of Wisdom, heretics sit because they despise the Buddha, and laypeople sit because they are guests. The body and mind of all five groups belong to the Buddha, so they stand. If a great Arhat (Arhat, one who has attained enlightenment) has completed all matters, then they are allowed to sit, but the other three fruits are not allowed to sit, because the great matter has not yet been completed. Just as a king has important ministers who can sit, while the rest stand. Now, these are all great Bodhisattvas, so they are sitting. Secondly, in 'explaining the causes and conditions correctly', it is divided into two parts. The first three chapters are a direct and comprehensive answer to the previous questions, and the last three chapters are discussions arising from the discussions, with separate questions and separate answers. It can also be explained that the first three chapters are the conditions that can initiate practice, and the last three chapters are the aspects of practice that are initiated. It can also be explained that the first three chapters are the object of the resultant realm, and the last three chapters are the causal actions of the subject.

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。以此信行是住之方便自無別位故。初無問也。

就前三品中有五。初嘆眾希有。二牒問總標。三徴標顯體。四徴體辨相。五徴相明用。

初中何故問佛文殊答者。以即同佛慧故。吉祥妙慧達土海故。增諸菩薩踴悅心故。何不入定者以信無位故。前會豈有位耶。以是果德深細故。此中豈無果法耶。以為成因故。通具廣因故。嘆希有者略由二義。一以此一會即是一切虛空法界等處會故。二以此即是法門故並如光覺品說。

二牒問內佛出是牒前七八二問。阿耨菩提牒前示成正覺。或佛出牒示成正覺。七八二問略不牒。阿耨菩提是通結。余句同前可知。總標初句不思議者貫通諸句。故結云皆不思議。不思議者此中大意於一味法界義分為二。一能隨之土海。二所隨之機緣。此二無二通融無礙。若以緣從體即當相圓融無別可別。言說不及也。若以體從緣即複印成差別緣起。約此殊形緣起反顯土體妙極難思。是其意也。由此義故不思之義有於三種。一寄緣之詮反顯土體絕緣之義。此即言在緣中意居緣外故云不思議也。二既約緣顯土。以緣起塵算故。令土體從緣印成差別。此即明土無別之別別而不別故不思議也。三緣無別緣以體即緣。是故差別緣起即是甚深土海。此謂理至近而難識故不思議也(思之)。

【現代漢語翻譯】 現代漢語譯本：憑藉這種信心修行是安住的方便，本身並沒有特別的位次，所以最初沒有提問。

在前三品中包含五個方面：首先是讚歎大眾的稀有；其次是複述提問並總括標明；再次是徵詢標明以彰顯本體；然後是徵詢本體以辨別現象；最後是徵詢現象以闡明作用。

在最初的讚歎中，為什麼是提問佛，而文殊菩薩回答呢？因為文殊菩薩的智慧等同於佛的智慧。吉祥妙慧通達國土大海，能夠增加諸位菩薩的踴躍歡喜之心。為什麼不入定呢？因為信心沒有位次。之前的法會難道有位次嗎？因為那是果德，深奧而細微。這裡難道沒有果法嗎？因為這是爲了成就因。普遍具備廣大的因。讚歎稀有，大致由於兩種含義：一是這次法會就是一切虛空法界等處的法會；二是這本身就是法門，都如《光覺品》所說。

複述提問的內容中，『佛出』是複述之前的『示成正覺』。或者『佛出』就是複述『示成正覺』，第七個和第八個問題略去不復述。『阿耨菩提』（無上正等正覺）是總體的總結。其餘語句和之前一樣，可以理解。總括標明的第一句『不思議』貫穿所有語句，所以總結說『皆不思議』。『不思議』在這裡的大意是將一味法界的意義分為兩個方面：一是能夠隨順的國土大海；二是所隨順的機緣。這兩者沒有分別，融通無礙。如果從緣起追溯到本體，那麼就是當下的圓融，沒有分別可以分別，言語無法表達。如果從本體出發看待緣起，那麼就會再次印證差別的緣起。通過這種殊異的現象緣起，反而彰顯國土本體的微妙到了極致，難以思議。這就是它的意思。由於這個意義，不思議的含義有三種：一是寄託于緣起的詮釋，反而彰顯國土本體脫離緣的意義。這就像言語在緣起之中，而意圖在緣起之外，所以說『不思議』。二是既然通過緣起彰顯國土，因為緣起如塵土般繁多，所以使國土本體從緣起印證成差別。這說明國土沒有分別的分別，分別而不分別，所以不思議。三是緣起沒有分別，因為本體就是緣起。因此，差別的緣起就是甚深的國土大海。這說明道理至為切近卻難以認識，所以不思議（仔細思考）。

【English Translation】 English version: Relying on this faith for practice is a convenient way to abide, and it inherently lacks a distinct position. Therefore, there was no initial question.

Within the preceding three chapters, there are five aspects: First, praising the rarity of the assembly; second, reiterating the questions and summarizing the main points; third, inquiring about the main points to reveal the essence; fourth, inquiring about the essence to distinguish the phenomena; and fifth, inquiring about the phenomena to clarify the function.

In the initial praise, why is it that the Buddha is asked, but Manjushri (Bodhisattva of wisdom) answers? Because Manjushri's wisdom is equal to the Buddha's wisdom. Auspicious and wonderful wisdom penetrates the land and sea, and can increase the joy and delight of all Bodhisattvas. Why not enter Samadhi (meditative state)? Because faith has no position. Did the previous assembly have a position? Because that is the fruit of virtue, profound and subtle. Is there no fruit of Dharma (teachings) here? Because it is for the sake of accomplishing the cause. Universally possessing vast causes. Praising the rarity is roughly due to two meanings: First, this assembly is the assembly of all empty space and Dharma realms; second, this itself is the Dharma gate, as described in the 'Light Awareness' chapter.

In the reiteration of the questions, 'Buddha's emergence' reiterates the previous 'demonstration of achieving enlightenment'. Or 'Buddha's emergence' is reiterating 'demonstration of achieving enlightenment', the seventh and eighth questions are omitted. 'Anuttara-samyak-sambodhi' (unsurpassed, complete enlightenment) is the overall conclusion. The remaining sentences are the same as before and can be understood. The first sentence of the summary, 'inconceivable', runs through all the sentences, so it concludes 'all are inconceivable'. 'Inconceivable' here mainly divides the meaning of the one-flavored Dharma realm into two aspects: First, the land and sea that can follow; second, the opportunities that are followed. These two are not separate, and they are interconnected without obstruction. If tracing from the conditions to the essence, then it is the immediate perfection, without separation that can be separated, and words cannot express it. If viewing the conditions from the essence, then it will again confirm the arising of different conditions. Through this unique arising of phenomena, it instead highlights the subtlety of the land's essence to the extreme, which is difficult to conceive. This is its meaning. Due to this meaning, the meaning of inconceivable has three aspects: First, entrusting to the interpretation of conditions, it instead highlights the meaning of the land's essence being detached from conditions. This is like words being in the conditions, but the intention being outside the conditions, so it is said to be 'inconceivable'. Second, since the land is revealed through conditions, because the conditions are as numerous as dust, it causes the land's essence to be confirmed into differences from the conditions. This explains that the land has no separate separation, separating without separating, so it is inconceivable. Third, conditions have no separation, because the essence is the conditions. Therefore, the arising of different conditions is the profound land and sea. This explains that the principle is very close but difficult to recognize, so it is inconceivable (think carefully).

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第三徴標顯體中。先徴標云何以得知不思議者。后顯體云以諸佛法隨彼所化等法界故。二門雙融故無限際故。此約體略釋也。

第四徴體辨相中。先徴體云何以得知差別無邊等法界故。后辨相云未論十方盡空世界。且約此一娑婆界說略辨十種。以顯無盡。余無邊界應準知之。此種種身等有諸德。釋為佛身等。是故下辨名號不同。則釋種種名也。今細尋此文。及準兜沙經。此乃是所化眾生非是能化之佛。以此句長是西國語法。應云教化一切種種身等乃至不同之眾生為一句。所見亦異別為一句。義即可解。但為佛土平等無別可別故。寄於所化眾生差別以辨土海差別之相。於十句中。初一總舉五蘊身差別。二依身立名不同。三身在一切處。四隨種種處有種種形。色謂白黑等。五隨有身命有修短。六識能取得諸境。或修行證得分齊。七境體入根。或智慧入法。或悟入門異。八略唯六根。廣二十二根。或信等五根。或利鈍生熟等。如下第九回向諸根海處說。九諸趣差別。或四生五趣如生行稠林等。十業異報殊如業行稠林等。依梵本及兜沙經此一一句皆有種種言。存略故爾。是故結云種種不同眾生也。所見亦異者非直業報依正差別無邊。心中懷見悕望各異。兜沙中名各各有聞佛聲。又亦前九句辨報差別。第十明業差別。此顯

【現代漢語翻譯】 現代漢語譯本 第三，在『徴標顯體』（通過徵詢標誌來彰顯本體）中，首先通過提問『如何得知不可思議？』來徵詢標誌，然後通過解釋『以諸佛法隨彼所化等法界故』（因為諸佛的法隨著他們所教化的一切而遍及整個法界）來彰顯本體。這兩個方面融合在一起，所以是無限的。這是從本體上進行的簡要解釋。 第四，在『徴體辨相』（通過徵詢本體來辨別現象）中，首先通過提問『如何得知差別無邊等法界故？』（因為差別無邊遍及整個法界）來徵詢本體，然後通過解釋現象來說明，即使不討論十方所有空的世界，僅就此娑婆界而言，也略微辨別十種現象，以彰顯無盡。其餘沒有邊界的地方也應該依此類推。這『種種身等有諸德』（種種身等具有各種功德），解釋為佛身等。因此，下面辨別名號的不同，就是解釋種種名稱。現在仔細研究這段文字，並參考《兜沙經》，這實際上是被教化的眾生，而不是能教化的佛。因為這個句子的結構是西國語法，應該說『教化一切種種身等乃至不同之眾生』為一句，『所見亦異別』為一句，這樣意思就可以理解了。但因為佛土平等沒有差別可以辨別，所以寄託于被教化眾生的差別來辨別土海差別的現象。在這十句中，第一句總括五蘊身的差別；第二句根據身建立不同的名稱；第三句身在一切處；第四句隨著不同的地方有不同的形狀和顏色，顏色指白色、黑色等；第五句隨著有身命有壽命的長短；第六句識能夠取得各種境界，或者通過修行證得分齊；第七句境界的本體進入根，或者智慧進入法，或者悟入門徑不同；第八句簡略地說有六根，廣義地說有二十二根，或者信等五根，或者利鈍生熟等，如下面第九句迴向諸根海處所說；第九句諸趣差別，或者四生五趣，如生行稠林等；第十句業異報殊，如業行稠林等。根據梵文版本和《兜沙經》，這一句一句都有『種種』這個詞，這裡爲了簡略而省略了。因此，結論是『種種不同眾生也』（有種種不同的眾生）。『所見亦異者』（所見也不同）不僅僅是業報依正的差別無邊，心中懷有的見解和希望也各不相同。《兜沙經》中說『各各有聞佛聲』（每個人都聽聞佛的聲音）。而且，前面的九句辨別果報的差別，第十句說明業的差別。這顯示了

【English Translation】 English version Third, in 'Zheng Biao Xian Ti' (Manifesting the Essence through Inquiry of Marks), first, the mark is inquired by asking 'How to know the inconceivable?', and then the essence is manifested by explaining 'Because the Buddhas' Dharma follows all that they transform and pervades the entire Dharma Realm'. These two aspects are integrated, so it is infinite. This is a brief explanation from the perspective of the essence. Fourth, in 'Zheng Ti Bian Xiang' (Distinguishing Phenomena through Inquiry of Essence), first, the essence is inquired by asking 'How to know that differences are boundless and pervade the entire Dharma Realm?', and then the phenomena are explained to illustrate that even without discussing all the empty worlds in the ten directions, only considering this Saha World, ten types of phenomena are slightly distinguished to manifest the inexhaustible. The remaining borderless places should be known by analogy. These 'various bodies, etc., have various merits', which are explained as Buddha bodies, etc. Therefore, the following distinction of different names is to explain the various names. Now, carefully studying this text and referring to the 'Tushita Sutra', these are actually the beings being transformed, not the Buddhas who can transform. Because the structure of this sentence is Western grammar, it should be said that 'teaching all kinds of bodies, etc., even different beings' is one sentence, and 'what is seen is also different' is another sentence, so that the meaning can be understood. But because the Buddha Land is equal and there is no difference to distinguish, it is entrusted to the differences of the beings being transformed to distinguish the phenomena of the differences in the land and sea. In these ten sentences, the first sentence summarizes the differences in the five aggregates of the body; the second sentence establishes different names according to the body; the third sentence the body is in all places; the fourth sentence there are different shapes and colors according to different places, and colors refer to white, black, etc.; the fifth sentence with body and life, there are differences in the length of life; the sixth sentence consciousness can obtain various realms, or prove the divisions through practice; the seventh sentence the essence of the realm enters the root, or intelligence enters the Dharma, or the paths to enlightenment are different; the eighth sentence briefly says there are six roots, and broadly says there are twenty-two roots, or the five roots of faith, etc., or sharpness, dullness, rawness, ripeness, etc., as mentioned in the ninth sentence below, returning to the place of the sea of roots; the ninth sentence the differences in the various realms, or the four births and five realms, such as the dense forest of birth and action, etc.; the tenth sentence the differences in karma and the differences in retribution, such as the dense forest of karma and action, etc. According to the Sanskrit version and the 'Tushita Sutra', each of these sentences has the word 'various', which is omitted here for brevity. Therefore, the conclusion is 'various different beings'. 'What is seen is also different' is not only that the differences in karma and retribution are boundless, but also that the views and hopes held in the heart are different. The 'Tushita Sutra' says 'each hears the Buddha's voice'. Moreover, the previous nine sentences distinguish the differences in karmic retribution, and the tenth sentence explains the differences in karma. This shows

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見差別。又說此眾生差別分齊為土海相者有三義釋。如上標中不思議處辨。可於此思之用耳。

第五徴相辨用中。先徴相云所隨根器差別可爾能隨差別云何可見。釋用云異機印現佛法多門難可具說。就異論三。初身名普應用。二言教遍周用。三光輪窮照用。並與下為則。又可分二。一佛二法。佛中亦二。一身二名。法亦二。一實二權。于中佛身及實教差別難明。光覺品同說。佛名權教易辨差別。此二品別論。又釋此初二品文殊舉義答酬前所問。后一品如來舉事答釋成前義故。就前二品中辨名教二法。既此差別如上所問。佛剎等義差別難思。與法界等意存於此。即為通答也。就初釋名別中二。先顯名別。后是皆下釋別所由。前中二。初徴后釋。釋中三。初辨此界。二十方界。三盡窮法界。問此中名號為唯是舍那佛名。為通余佛。答若約三乘。唯此界內百億萬是釋迦名。餘十方界是別佛名。若約一乘。盡法界總是舍那名。問若爾何故上文云十方諸佛說法知彼心行等。答皆此佛所化處。故無別佛也。又是釋迦海印中現故無別佛。又釋如一佛名既遍十方。餘十方佛皆各如是遍於十方也。又若三乘機。于諸四天下中隨各聞彼當處佛號未必知于余處佛名。若一乘機。一時頓納一切名號以應一切機之名。一機能受者是普賢機故

【現代漢語翻譯】 現代漢語譯本 見差別。又說此眾生差別分齊為土海相者有三義解釋。如上文所標明的不思議之處辨析。可以在這裡思考它的作用。

第五部分，徵詢表象並辨析作用。首先徵詢表象，說所跟隨的根器有差別是可以理解的，但能跟隨差別的原因如何才能看到？解釋作用說，針對不同根器顯現佛法多種門徑，難以全部說清。就不同之處討論三點。第一，佛身和佛名普遍應用。第二，言教普遍周全地應用。第三，光輪徹底照耀地應用。這些都與下文構成法則。又可以分為兩點。一是佛，二是法。佛中又分兩點。一是佛身，二是佛名。法也分兩點。一是實法，二是權法。其中佛身和實教的差別難以明白，可以參考光覺品中的相同說法。佛名和權教容易辨別差別。這兩品分別討論。又解釋說，前兩品是文殊菩薩舉例說明來回答之前所問的問題。后一品是如來舉例說明來回答併成就之前的意義。在前兩品中辨析佛名和教法兩種法。既然這些差別如上所問，佛剎等的意義差別難以思議，與法界等的意義存在於此。這就是總體的回答。在最初解釋佛名差別中分為兩點。先是顯現佛名的差別，然後是『都是』以下解釋差別的原因。前面分為兩點。先是徵詢，后是解釋。解釋中分為三點。首先辨析此界，然後是十方界，最後是窮盡法界。問：這裡面的名號僅僅是舍那佛（Vairocana，意為光明遍照）的名號，還是也包括其他的佛？答：如果按照三乘（Triyāna，聲聞乘、緣覺乘、菩薩乘）來說，只有此界內的百億萬是釋迦（Śākyamuni，能仁寂默）的名號，其餘十方界是其他佛的名號。如果按照一乘（Ekayāna，唯一佛乘）來說，整個法界都是舍那佛的名號。問：如果這樣，為什麼上文說十方諸佛說法，知道他們的心行等等？答：都是此佛所化現的地方，所以沒有其他的佛。又是釋迦佛在海印三昧（Samādhi，一種甚深的禪定狀態）中顯現，所以沒有其他的佛。又解釋說，如一佛的名號既然遍佈十方，其餘十方佛都各自如此遍佈於十方。又如果三乘根器，在各個四天下（catvāro dvīpāḥ，佛教宇宙觀中的四大洲）中，各自聽到他們所在地方的佛號，未必知道其他地方的佛名。如果一乘根器，一時頓然接受一切名號，以應一切根器的名號。一種根器能夠接受，是普賢（Samantabhadra，大行普賢菩薩）的根器。

【English Translation】 English version Differences are seen. Furthermore, it is said that the distinctions and boundaries of these sentient beings as aspects of land and sea are explained in three ways, as discussed in the section on inconceivable realms mentioned above. One can contemplate its function here.

In the fifth section, inquiring into characteristics and discerning functions, first, the characteristics are inquired, saying that the differences in the faculties followed are understandable, but how can the ability to follow differences be seen? The explanation of function says that the manifestation of the Buddha's teachings through various paths for different capacities is difficult to fully explain. Regarding the differences, there are three points. First, the body and name of the Buddha are universally applied. Second, the teachings are comprehensively and completely applied. Third, the light wheel is thoroughly illuminating. These all form a principle with what follows. It can also be divided into two points: one is the Buddha, and the other is the Dharma. The Buddha is further divided into two points: one is the body, and the other is the name. The Dharma is also divided into two points: one is the true Dharma and the other is the expedient Dharma. Among them, the differences between the Buddha's body and the true teachings are difficult to understand, which can be referred to the same statement in the 'Light and Awareness' chapter. The differences between the Buddha's name and the expedient teachings are easier to discern. These two chapters are discussed separately. Furthermore, it is explained that the first two chapters are Mañjuśrī (文殊) Bodhisattva giving examples to answer the previous questions. The last chapter is the Tathāgata (如來) giving examples to answer and accomplish the previous meaning. In the first two chapters, the two Dharmas of the Buddha's name and teachings are discerned. Since these differences are as asked above, the differences in the meaning of Buddha-fields, etc., are difficult to conceive, and the meaning of the Dharmadhātu (法界), etc., exists here. This is the overall answer. In the initial explanation of the differences in names, it is divided into two points. First, the differences in names are revealed, and then the reasons for the differences are explained from 'all are' onwards. The former is divided into two points. First, there is inquiry, and then there is explanation. The explanation is divided into three points. First, this realm is discerned, then the ten directions realms, and finally, the exhaustive Dharmadhātu. Question: Are the names here only the name of Vairocana (舍那佛), or do they also include other Buddhas? Answer: If according to the Three Vehicles (三乘), only the hundreds of billions within this realm are the name of Śākyamuni (釋迦), and the remaining ten directions realms are the names of other Buddhas. If according to the One Vehicle (一乘), the entire Dharmadhātu is the name of Vairocana. Question: If so, why does the text above say that the Buddhas of the ten directions preach the Dharma and know their minds and actions, etc.? Answer: They are all places transformed by this Buddha, so there are no other Buddhas. Furthermore, it is Śākyamuni manifesting in the Samādhi (三昧) of the ocean seal, so there are no other Buddhas. Furthermore, it is explained that just as the name of one Buddha pervades the ten directions, the remaining Buddhas of the ten directions each pervade the ten directions in this way. Furthermore, if the faculties of the Three Vehicles, in each of the four continents (四天下), each hear the name of the Buddha in their respective places, they may not know the names of the Buddhas in other places. If the faculties of the One Vehicle, they suddenly receive all names at once, in order to respond to the names of all faculties. One faculty that can receive is the faculty of Samantabhadra (普賢).

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。一機即是一切機故。又此名號若依小乘是實名。三乘初教即假即空之名。終教此名即平等同真如。經云名字性離。是名解脫也。頓教一切皆絕名。無名俱離。圓教亦俱離不礙名故。今一名即一切名。一切名入一名而不壞不礙。攝一切法界盡。因陀羅網名也。問此大千界依余經論大圍山內平滿有百億四天下。上方下方不得更有四天下。若上下皆有則一一四天下皆有上下。故應有三百億。云何仍說唯百億耶。答若小乘實處理無改動。若三乘雖即空真如等。而不礙事故不壞本事。若此一乘事即無礙融改自在。是故此中明處隨教而圓融。應十數顯無盡。此娑婆一界有二種融。一以說法之處即為當中。為成主伴融彼百億令有上下。使得圓故無三百也。二縱于最東近圍山邊一四天下為說法主。即是當中融彼餘四天下還有十方眷屬具足。以諸四天下皆望他為伴望自為主故。是則圍山亦隨融移改也。餘十方界等融義準之。此約一乘教。若約三乘不得如此。如余經論說之。娑婆此云堪忍。悲華經云。是中眾生貪瞋癡等過梵王忍之故為名也。放缽經(云云)。須菩提此云善實。訶尼此或云舍義或云生滅。以本語難定也。婆伽婆有六義(云云)。伊那婆那此云王林。謂佛為太子時在此林中生故立此名也。第二釋別所由中三。初牒機。二施化

【現代漢語翻譯】 現代漢語譯本 一個[機]（指某種事物或狀態）即是一切[機]，因為它們是相互關聯的。此外，這個名號，如果按照小乘佛教的觀點來看，是一個真實的名號。在三乘佛教的初級教義中，這個名號既是假象也是空性的。在終極教義中，這個名號等同於真如（Tathata），經書中說，『名字的自性是遠離的，這就是解脫』。在頓悟教義中，一切都超越了名相，沒有名字，一切都遠離了。在圓融教義中，也是一切都遠離，但又不妨礙名相的存在。現在，一個名號即是一切名號，一切名號融入一個名號，而不破壞或妨礙彼此。它涵蓋了一切法界，就像因陀羅網（Indra's net）中的名相一樣。問題：根據其他經論，這個大千世界在大圍山（Mahameru）之內是平坦的，有百億個四天下（catuḥdvīpa）。上方和下方不應該再有其他的四天下。如果上下都有，那麼每一個四天下都應該有上下，因此應該有三百億個。為什麼仍然說只有百億個呢？回答：如果按照小乘佛教的觀點，真實的處理方式是不會改變的。如果按照三乘佛教的觀點，雖然是空性和真如等等，但並不妨礙事物本身的狀態，也不會破壞其原有的本質。如果按照一乘佛教的觀點，事物是無礙融合和自在改變的。因此，在這裡，所闡明的地方會隨著教義而圓融。應該用十個數字來顯示無盡。這個娑婆世界（Sahā）有一種融合方式：一是將說法的地方作為中心，爲了成就主伴關係，融合那百億個四天下，使之有上下，從而使其圓滿，所以沒有三百億個。二是縱使在最東邊靠近圍山的地方，以一個四天下作為說法的主體，也就是中心，融合其他的四天下，還有十方的眷屬都具備。因為各個四天下都以他者為伴，以自身為主。這樣，圍山也會隨著融合而移動改變。其餘十方世界的融合意義可以以此類推。這是按照一乘佛教的教義來說的。如果按照三乘佛教的教義，就不能這樣說了，就像其他經論所說的那樣。娑婆（Sahā）的意思是堪忍。悲華經（Karuṇāpuṇḍarīka-sūtra）說，『這個世界中的眾生有貪婪、嗔恨、愚癡等，梵天王（Brahmā）能夠忍受，所以得名。』放缽經（Pātracīvara-tyāga-sūtra）（此處省略）。須菩提（Subhūti）的意思是善實。訶尼（Hanī）或者說是舍義，或者說是生滅，因為梵語很難確定。婆伽婆（Bhagavat）有六個含義（此處省略）。伊那婆那（Inavana）的意思是王林，意思是佛陀作為太子時，在這個樹林中出生，因此得名。第二，在解釋不同的原因中，有三點：第一，對應根機；第二，施行教化。

【English Translation】 English version One [instance] (referring to a thing or state) is all [instances] because they are interconnected. Furthermore, this name, according to the Hinayana (Small Vehicle) perspective, is a real name. In the initial teachings of the Three Vehicles, this name is both illusion and emptiness. In the ultimate teachings, this name is equivalent to Tathata (Suchness). The scriptures say, 'The nature of names is detachment; this is liberation.' In the sudden enlightenment teachings, everything transcends names; there are no names, and everything is detached. In the perfect and harmonious teachings, everything is also detached, but it does not hinder the existence of names. Now, one name is all names, and all names merge into one name without destroying or hindering each other. It encompasses all Dharmadhatu (the realm of all phenomena), like the names in Indra's net. Question: According to other sutras and treatises, this great chiliocosm (mahāsāhasra) is flat within Mount Mahameru (Great Mountain), with a hundred billion catuḥdvīpas (four continents). There should be no other catuḥdvīpas above or below. If there are both above and below, then each catuḥdvīpa should have above and below, so there should be three hundred billion. Why is it still said that there are only a hundred billion? Answer: According to the Hinayana perspective, the real handling will not change. According to the Three Vehicles perspective, although it is emptiness and Tathata, it does not hinder the state of things themselves and does not destroy their original essence. According to the One Vehicle perspective, things are unhindered, integrated, and freely transformed. Therefore, here, the place being elucidated will be perfectly integrated with the teachings. The number ten should be used to show the endless. This Saha world (Sahā) has a way of integration: one is to take the place of teaching as the center, in order to achieve the relationship between host and companion, integrating those hundred billion catuḥdvīpas, making them have above and below, so as to make them complete, so there are not three hundred billion. Second, even in the easternmost part near Mount Mahameru, taking one catuḥdvīpa as the subject of teaching, that is, the center, integrating the other catuḥdvīpas, and all the retinues of the ten directions are complete. Because each catuḥdvīpa takes others as companions and itself as the host. In this way, Mount Mahameru will also move and change with the integration. The meaning of integration in the other ten directions can be inferred from this. This is according to the teachings of the One Vehicle. According to the teachings of the Three Vehicles, it cannot be said in this way, as other sutras and treatises say. Saha (Sahā) means endurance. The Karuṇāpuṇḍarīka-sūtra (Lotus of Compassion Sutra) says, 'The beings in this world have greed, hatred, delusion, etc., and Brahma (Brahmā) can endure them, so it is named.' Pātracīvara-tyāga-sūtra (Sutra of Abandoning Bowl and Robe) (omitted here). Subhūti (Subhūti) means good and real. Hanī (Hanī) is either the meaning of abandonment or the meaning of arising and ceasing, because it is difficult to determine in Sanskrit. Bhagavat (Bhagavat) has six meanings (omitted here). Inavana (Inavana) means King's Grove, meaning that when the Buddha was a prince, he was born in this grove, hence the name. Second, in explaining the different reasons, there are three points: first, corresponding to the capacity; second, applying teachings.

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。三化意。初中二意。一云此等名號遍法界者。猶自且依于佛有緣可化眾生有此差別。非謂一切。二云此機何得於佛有緣。謂佛往昔多劫修時。見聞隨喜等故有緣也(更有逆順云云如別記在)。二施化中五句。初句總說三輪攝化善巧。二語業方便。三身業方便。四意業方便。五施化稱根。又釋初句身現威儀以攝生故云種種方便。二語業梵音等。三所說法謂為人天說業報等。為二乘等說于權道即四諦是。三化意者謂隨說人天二乘等法意。欲令其知如來法。

四諦品第四

四門同前。

一釋名者。四是數。諦是義。謂理實故能生無倒解。故俱名諦。即帶數釋。此品非是解四諦義。但明四諦名字不同故名四諦品。

二來意中五。一為釋成前品末權道之義。二依前身業次辨語業故也。三前明能說之人名字不同。此明所說之法名字不同故來也。四答前問中佛說法問故。五為釋成前機所印成差別法中權教異相故次來也。

三宗趣者。以無邊甚深諦海為宗。及同上土海。四諦義略作五門。一釋名。二辨相。三體性。四業用。五種類(別時作)。

四釋文中三。初明此土諦名。二辨娑婆外十世界中諦名。三顯十界外盡空世界諦名。初中四諦內一一各三。先列名。二結數。三辨意。謂為應機令調伏

【現代漢語翻譯】 現代漢語譯本：三化意。初中二意。一說這些名號遍佈法界，仍然只是依據與佛有緣、可以被教化的眾生而有差別，並非指一切眾生。二說這些根機怎麼會與佛有緣呢？因為佛在往昔多劫修行時，（眾生）見聞隨喜等等，所以與佛有緣（更有逆順等等，如別記所載）。二施化中五句。第一句總說三輪攝化善巧。第二句是語業方便。第三句是身業方便。第四句是意業方便。第五句是施化稱合根機。又解釋第一句，（佛）身現威儀來攝受眾生，所以說是種種方便。第二句是語業梵音等等。第三句所說法，是為人和天說業報等等，為聲聞緣覺等說權巧之道，即四諦。三化意是指隨所說的人天、聲聞緣覺等法，（佛）的意圖是想讓他們知道如來法。

四諦品第四

四門與前相同。

一、解釋名稱：四是數字，諦是意義，因為道理真實，能夠產生沒有顛倒的理解，所以都叫做諦。這是帶數字的解釋。這一品不是解釋四諦的意義，只是說明四諦的名字不同，所以叫做四諦品。

二、說明來意，有五點：一是為解釋併成就前品末尾權巧之道的意義。二是依據前文的身業，依次辨別語業。三是前文說明能說法的人名字不同，這裡說明所說的法名字不同，所以（這一品）來了。四是回答前文的提問中，佛說法的問題。五是為解釋併成就前文根機所印證的差別法中，權教的差異相，所以依次而來。

三、宗旨和旨趣：以無邊甚深的諦海為宗旨，及同於上文的土海。四諦的意義略作五門：一、解釋名稱；二、辨別相狀；三、體性；四、業用；五、種類（另外擇時講解）。

四、解釋文句，分為三部分。首先說明此土（娑婆世界）的諦名。其次辨別娑婆世界之外十個世界中的諦名。最後顯示十個世界之外，窮盡虛空世界的諦名。最初說明此土的四諦，每一諦各分三部分。先列出名稱，二是總結數量，三是辨別意義，即爲了適應根機，使之調伏。

【English Translation】 English version: The Three Transformations of Intention. The initial section contains two meanings. First, it states that these names pervade the Dharma Realm, yet they still depend on the differences among sentient beings who have affinity with the Buddha and can be transformed, not referring to all beings. Second, how do these faculties have affinity with the Buddha? It is because in the past, during the Buddha's kalpas of cultivation, (sentient beings) saw, heard, rejoiced, and so on, thus having affinity with the Buddha (there are also reverse and sequential aspects, as recorded separately). The five sentences in the Twofold Transformation of Giving. The first sentence generally describes the skillful means of the Three Wheels of Transformation. The second sentence is the skillful means of verbal karma. The third sentence is the skillful means of physical karma. The fourth sentence is the skillful means of mental karma. The fifth sentence is the transformation of giving that matches the faculties. Another explanation of the first sentence is that (the Buddha) manifests dignified conduct to gather sentient beings, hence it is said to be various skillful means. The second sentence refers to verbal karma, such as Brahma sounds, etc. The third sentence refers to the Dharma spoken, such as explaining karma and its retributions to humans and devas, and explaining the expedient path, which is the Four Noble Truths, to the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). The Three Transformations of Intention refer to the intention of (the Buddha) when speaking of the Dharma for humans, devas, the Two Vehicles, etc., which is to make them know the Dharma of the Tathāgata (如來).

Chapter Four: The Four Noble Truths (catvāri-ārya-satyāni)

The Four Gates are the same as before.

1. Explanation of the Name: 'Four' is a number, and 'Truth' (satya) is a meaning, because the principle is real and can generate non-inverted understanding, so both are called 'Truth'. This is an explanation with a number. This chapter is not an explanation of the meaning of the Four Noble Truths, but only clarifies that the names of the Four Noble Truths are different, hence it is called the 'Chapter on the Four Noble Truths'.

2. Explanation of the Purpose, in five points: First, it is to explain and complete the meaning of the expedient path at the end of the previous chapter. Second, it is to distinguish verbal karma in sequence according to the physical karma in the previous text. Third, the previous text explained that the names of the person who can speak the Dharma are different, and this text explains that the names of the Dharma spoken are different, hence (this chapter) comes. Fourth, it is to answer the question in the previous text about the Buddha speaking the Dharma. Fifth, it is to explain and complete the differences in the expedient teachings among the differentiated Dharmas certified by the faculties in the previous text, hence it comes in sequence.

3. The Tenet and Aim: The tenet is the boundless and profound ocean of Truth, and it is the same as the land-ocean above. The meaning of the Four Noble Truths is briefly made into five gates: 1. Explanation of the Name; 2. Distinguishing Characteristics; 3. Essence; 4. Function; 5. Categories (to be explained at another time).

4. Explanation of the Text, divided into three parts. First, it explains the names of the Truths in this land (Sahā World 娑婆世界). Second, it distinguishes the names of the Truths in the ten worlds outside the Sahā World. Finally, it reveals the names of the Truths in the worlds that exhaust the empty space beyond the ten worlds. Initially, it explains the Four Noble Truths of this land, each Truth divided into three parts. First, list the names; second, summarize the quantity; third, distinguish the meaning, that is, to adapt to the faculties and make them subdued.

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故立此名。調者調和。伏者制伏。謂調和控御身口意業制伏除滅諸惡行故。何故文殊說者。明妙慧善達實諦義故。又何故唯顯四諦差別。謂是權教差別易知故。又為寄顯法故。何者謂此小乘局處之法尚有如此遍空世界差別不同。則知一乘通方之法差別無邊。理不疑故也。又為破計引機。何者謂演彼小乘局法令遍故。使失本執。便顯一乘無邊法界。令其趣入故。又此約一乘共教為則故。通收下位故。生苦之集故云苦集。苦盡之滅名苦滅。至苦滅之道故云苦滅道。不得單言苦道。以道非生苦不同集。又非滅苦不同滅。但能證滅應云滅之道。以滅是苦滅故云苦滅道。余文可知。

如來光明覺品第五

四門同上。

初釋名者。謂如來之光明光明之開覺。謂依體起用依用成益。皆依主釋可知。

二來意者有七。一前明身語今明意業故來也。二為別答前功德勢力等問故。三前二品別明人法遍。此為雙顯二遍故。四為前但論佛名普遍。此顯佛身實德亦遍。前說四諦權教普遍此辨十偈實教亦遍。謂長行及頌二處是也。五為斷疑故謂前品文殊說佛名法名差別普遍。恐眾疑故。佛以身光照現彼事令眾目睹疑網自消故來。六非直如前但佛名諦名遍虛空法界等世界。而今如來即此說華嚴時亦如是遍一切盡空世界。一一

【現代漢語翻譯】 現代漢語譯本： 因此立了這個名稱。『調』是調和，『伏』是制伏。意思是調和控制身、口、意三業，制伏並消除各種惡行。為什麼是文殊菩薩宣說呢？因為他具有精妙的智慧，善於通達真實的義理。又為什麼只顯示四諦的差別呢？因為這是權教的差別，容易理解。又是爲了藉此顯示佛法。什麼意思呢？就是說小乘侷限一處的法，尚且有如此遍佈虛空世界的差別不同，那麼可知一乘通達十方的法，其差別是無邊的，道理上就不會疑惑了。又是爲了破除執著，引導根機。什麼意思呢？就是說演說那小乘侷限的法令其普遍，使他們失去原有的執著，從而顯現一乘無邊法界，引導他們趣入。又，這裡是按照一乘共教為準則的緣故，所以能普遍攝收下位根機。生苦的集合，所以稱為苦集。苦的止息滅除，稱為苦滅。到達苦滅的道路，所以稱為苦滅道。不能只說苦道，因為道不是生苦，不同於集；又不是滅苦，不同於滅；只是能夠證得滅，應該說滅之道。因為滅是苦的滅除，所以稱為苦滅道。其餘的文句可以自己理解。

如來光明覺品第五

四門和前面一樣。

首先解釋名稱。『如來之光明』，『光明之開覺』，意思是依據本體而起作用，依據作用而成利益。都是依主釋，可以理解。

其次說明來此的用意有七個：一是前面說明身語，現在說明意業，所以來此。二是為分別回答前面關於功德勢力等問題的緣故。三是前面兩品分別說明人法普遍，這裡是爲了同時顯示二者普遍的緣故。四是前面只是論述佛名普遍，這裡顯示佛身真實功德也普遍。前面說四諦權教普遍，這裡辨明十偈實教也普遍，指的是長行和頌文兩處。五是爲了斷除疑惑，前面文殊菩薩說佛名法名差別普遍，恐怕大眾疑惑，佛以身光照現那些事，讓大眾親眼看到，疑慮自然消除，所以來此。六是不只是像前面那樣，佛名、諦名遍佈虛空法界等世界，而且現在如來就在這宣說《華嚴經》的時候，也同樣遍佈一切窮盡虛空的世界，一一

【English Translation】 English version: Therefore, this name is established. 'Tuning' (調) means harmonizing. 'Subduing' (伏) means controlling. It means harmonizing and controlling the actions of body, speech, and mind, subduing and eliminating all evil deeds. Why is it that Manjushri (文殊) speaks? Because he possesses subtle wisdom and is skilled at understanding the true meaning. And why does it only reveal the differences of the Four Noble Truths (四諦)? Because these are the differences of expedient teachings (權教), which are easy to understand. It is also to reveal the Dharma (法) by borrowing. What does this mean? It means that even the Dharma of the Small Vehicle (小乘) limited to one place has such differences throughout the empty world. Then it can be known that the Dharma of the One Vehicle (一乘) that penetrates all directions has boundless differences, and there will be no doubt in reason. It is also to break attachments and guide the potential. What does this mean? It means that by expounding the Dharma of the Small Vehicle, making it universal, they lose their original attachments, thereby revealing the boundless Dharma Realm of the One Vehicle, guiding them to enter. Moreover, this is based on the common teaching of the One Vehicle, so it can universally gather in lower-level potentials. The collection of suffering of birth is called the 'Collection of Suffering' (苦集). The cessation and elimination of suffering is called the 'Cessation of Suffering' (苦滅). The path to the cessation of suffering is called the 'Path to the Cessation of Suffering' (苦滅道). One cannot simply say 'Path of Suffering' (苦道), because the path is not the birth of suffering, unlike the collection; nor is it the cessation of suffering, unlike the cessation; it is only capable of attaining cessation, so it should be called the 'Path to Cessation'. Because cessation is the cessation of suffering, it is called the 'Path to the Cessation of Suffering'. The remaining sentences can be understood by oneself.

Chapter Five: The Light and Awakening of the Tathagata (如來光明覺品第五)

The four doors are the same as before.

First, explain the name. 'The Light of the Tathagata' (如來之光明), 'The Awakening of Light' (光明之開覺), means that it arises from the essence and becomes useful, and it becomes beneficial based on the use. All are dependent on the subject, which can be understood.

Secondly, explain the intention of coming here, which is sevenfold: First, the previous explained body and speech, and now explains the karma of mind, so it comes here. Second, it is to separately answer the previous questions about the power of merit and virtue, etc. Third, the previous two chapters separately explained the universality of people and Dharma, and this is to simultaneously reveal the universality of both. Fourth, the previous only discussed the universality of the Buddha's name, and this reveals that the Buddha's body and real virtues are also universal. The previous said that the Four Noble Truths and expedient teachings are universal, and this distinguishes that the ten verses of the real teaching are also universal, referring to both the prose and the verses. Fifth, it is to eliminate doubts. The previous Manjushri said that the differences between the Buddha's name and the Dharma's name are universal, fearing that the masses would doubt, the Buddha illuminates those things with his body's light, allowing the masses to see with their own eyes, and the doubts naturally disappear, so it comes here. Sixth, it is not only like before, where the Buddha's name and the Truth's name pervade the empty Dharma Realm and other worlds, but now the Tathagata, at the time of expounding the Avatamsaka Sutra (華嚴經), also pervades all the worlds that exhaust emptiness, one by one.

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皆時同處同眾同說同。即自驗見為下軌則故來也。七前佛名諦名則多名別別遍。以是權故。今明一法一會即圓融遍。以是約實故。又前是差別遍。此是無差別遍故須來也。

三宗趣者。先宗后趣。宗有二。一開二合。開中三。一能照之光。二光所照境。三照所成覺。此三各二。一身光照事境令眾覺見。事無限礙即長行所辨二智光照理境令眾覺見。理無差別即頌中所明。二合者良以理事俱融唯一境故。故得一事即遍無邊而不壞本相。由境無二故。身光即智光。唯一無礙光。如涅槃經云。是光無相非青見青也。又亦則事覺即理覺。平等唯一覺。又以此光不異覺境三法圓融唯一法界。雖平等絕相而具一切恒不雜亂。以無障礙故。二明意趣者顯此無礙理事有多意趣。略謂五種。一近與信中菩薩為所信境故。二遠與下文一部為則。以下諸會等中皆結通云一切世界亦如是說者指此文也。三為顯如來出世以一乘圓教於須彌樓山等一類世界施化分齊故。四為顯一會則一切會故。第一卷云其身遍坐一切道場者是也。五顯理事俱無障礙。令眾生舍執依法故也。

四釋文者此光所照隨處無限。大約總數有二十五重。前九別說。后十六同辨。則為十段。此中非是二十五度放光。亦非一放光次第漸照二十五處。但一放光則並頓照。同

【現代漢語翻譯】 現代漢語譯本：

那時，所有人都處在同一個地方，同一個集會，說著同樣的話。這可以親自驗證，因為這是遵循過去佛陀的法則而來的。之前的七位佛陀，他們的名號、教義和方法各有不同，這是因為他們使用了權宜之法。現在闡明的是一法一會，即圓融周遍，因為這是依據實相而言的。而且，之前是差別周遍，而現在是無差別周遍，所以需要這樣做。

三、宗趣：先說宗，后說趣。宗有兩種：一為開，二為合。開中有三：一、能照之光；二、光所照之境；三、照所成之覺。這三者各有兩種含義：一是身光照耀事境，使大眾覺悟看見，事境沒有阻礙，這在長行文中有所闡述；二是智光照耀理境，使大眾覺悟看見，理體沒有差別，這在頌文中有所闡明。合是指理事相互融合，成為唯一的境界。因此，一件事就能夠周遍無邊，而不破壞其本來的面貌，因為境界沒有二元性。所以，身光就是智光，是唯一無礙的光。如《涅槃經》所說：『這光沒有相狀，不是青色卻能看見青色。』而且，事覺就是理覺，是平等唯一的覺悟。此外，這光與覺、境三法圓融，成為唯一的法界。雖然平等絕相，卻具足一切，恒常不雜亂，因為沒有障礙。二、闡明意趣是爲了顯示這無礙的理事有多重意趣，概括來說有五種：一是近的方面，是為信中的菩薩提供所信仰的境界；二是遠的方面，是為下文整部經提供法則，因為下文各會中都總結說『一切世界也像這樣說』，指的就是這段經文；三是爲了顯示如來出世，以一乘圓教在須彌樓山等一類世界施行教化；四是爲了顯示一會就是一切會，第一卷說『其身遍坐一切道場』就是這個意思；五是顯示理事都沒有障礙，使眾生捨棄執著，依法修行。

四、解釋經文：這光所照之處，隨處都是無限的。大約總數有二十五重。前面九種是分別說明，後面十六種是共同闡述，總共分為十段。這裡不是說依次放光二十五次，也不是一次放光逐漸照耀二十五處，而是一次放光就同時照耀所有地方，共同...

【English Translation】 English version:

At that time, all were in the same place, the same assembly, speaking the same words. This can be personally verified, as it comes from following the rules of past Buddhas. The previous seven Buddhas had different names, teachings, and methods, because they used expedient means (upaya). Now, what is being clarified is one Dharma (law), one assembly, which is perfectly integrated and all-pervading, because it is based on reality (tathata). Moreover, the previous was differentiated pervasion, while this is undifferentiated pervasion, so it is necessary to do this.

Three, the Doctrine and Purpose: First the doctrine, then the purpose. There are two aspects to the doctrine: one is opening, and the other is closing. Within opening, there are three: one, the light that illuminates; two, the realm illuminated by the light; and three, the awareness (jnana) arising from the illumination. Each of these three has two meanings: first, the body light illuminates phenomenal realms (事境, shijing), enabling the assembly to awaken and see, the phenomenal realms are without obstruction, which is elaborated in the prose section; second, the wisdom light illuminates the principle realm (理境, lijing), enabling the assembly to awaken and see, the principle is without differentiation, which is clarified in the verse section. Closing refers to the fact that principle and phenomena are mutually fused into a single realm. Therefore, one thing can pervade the boundless without destroying its original appearance, because the realm has no duality. Thus, the body light is the wisdom light, the only unobstructed light. As the Nirvana Sutra says: 'This light has no form; it is not blue, yet one sees blue.' Moreover, phenomenal awareness is principle awareness, the only equal awareness. Furthermore, this light is in perfect fusion with awareness and realm, the three dharmas (法, dharma), becoming the only Dharma Realm (法界, dharma-dhatu). Although it is equal and beyond characteristics, it possesses everything, constantly without confusion, because there is no obstruction. Two, clarifying the intention is to show that this unobstructed principle and phenomena have multiple intentions, which can be summarized into five: first, in the near aspect, it provides the realm of faith for the Bodhisattvas in faith; second, in the far aspect, it provides the rule for the entire sutra below, because in the following assemblies, it is concluded that 'all worlds also speak like this,' referring to this passage; third, it is to show that the Tathagata (如來, rulai) appears in the world, using the One Vehicle (Ekayana) perfect teaching (圓教, yuanjiao) to teach and transform in worlds like Mount Sumeru; fourth, it is to show that one assembly is all assemblies, as the first chapter says, 'His body sits everywhere in all Bodhimandas (道場, daochang)'; fifth, it is to show that principle and phenomena are without obstruction, enabling sentient beings to abandon attachments and practice according to the Dharma.

Four, explaining the text: The places illuminated by this light are infinite everywhere. Approximately, there are twenty-five levels in total. The first nine are explained separately, and the last sixteen are explained together, totaling ten sections. This is not to say that the light is emitted twenty-five times in sequence, nor is it that one emission of light gradually illuminates twenty-five places, but that one emission of light simultaneously illuminates all places, together...

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時顯現。以引機入法令漸睹見。自近及遠故有次第。

于初段中二。先佛以身光照事。令眾得見。後文殊智光說法。令眾得聞。前中二。初明能照之光。二明所照之境。前中初放光人。次光出處。后顯光數。足下相輪放光者有三意。一初義表信為萬行首故。二卑義表信行最微故。三本義表信為萬行之本故。智論第九云。足下放光者身得住處皆由於足。此之謂也。百億光明者以所照世界雖復無邊皆是須彌樓山世界故各有百億四天等為所照故。是故光明亦唯百億。二所照現中二。先明照現本世界中染凈等事。二如此見佛下明照現自法會普遍之相。前中四。一現人界。此海邊有大樹名閻浮提。因樹立此洲名也。弗婆提此云勝身。以生彼者身皆殊勝故。狗伽尼此云牛貨。以彼以牛為貨易故。郁單越此云勝生。以定壽千歲衣食自然故。二現佛興。於八相中初三未是出現相故此不論。

問佛初成道第二七日。放此光明如何卻現菩薩生等。又佛始出世。何因乃現有般涅槃。答下文云。於一念中顯現三世一切佛事。此明現在攝過未也。問若爾何不現彼無量劫事。答此中文意但為論此世界中佛興之事故。不說余耳。三現諸天可知。四此世界等一句總結悉現。二現自法會中二。先現本會。二以佛神力下現新眾來集。于中佛神力

【現代漢語翻譯】 現代漢語譯本：

（佛陀）適時顯現（光明），引導眾生進入佛法，使他們逐漸得見真理。從近到遠，因此有次第。

在初段中分為兩部分。首先，佛陀以身光照耀事物，使大眾得見。其次，文殊菩薩以智慧之光說法，使大眾得聞。前一部分又分為兩部分。首先說明能照耀的光芒，其次說明光芒所照耀的境界。前一部分又分為三部分：首先是放光的人，其次是光芒發出的地方，最後顯示光芒的數量。足下相輪放光有三重含義：一是初義，表示信為萬行之首；二是卑義，表示信行最為微小；三是本義，表示信為萬行之根本。《智度論》第九卷說：『足下放光，是因為身體能夠安住的地方都依靠足。』說的就是這個意思。百億光明，是因為所照耀的世界雖然無邊無際，但都是須彌樓山世界，因此各有百億四天等作為所照耀的對象。所以光明也只有百億。

二、所照現境界中分為兩部分。首先說明照耀顯現本世界中的染污和清凈等事，其次，『如此見佛』以下說明照耀顯現自身法會普遍的景象。前一部分分為四部分：一、顯現人界。此海邊有大樹名叫閻浮提（Jambudvipa，一種樹的名字，也指代我們所居住的南贍部洲）。因為這棵樹而立此洲名。弗婆提（Purvavideha）此云勝身，因為生在那裡的人身體都殊勝。狗伽尼（Aparagodaniya）此云牛貨，因為他們用牛來交易。郁單越（Uttarakuru）此云勝生，因為他們壽命固定為一千歲，衣食自然豐足。二、顯現佛陀出世。在八相成道中，最初的三相還不是出現之相，因此這裡不討論。

問：佛陀最初成道后的第二個七日，放出這種光明，為什麼卻顯現菩薩出生等景象？又佛陀剛出世，為什麼卻顯現有般涅槃（Parinirvana，佛教術語，指佛或阿羅漢去世）的景象？

答：下文說：『在一念中顯現三世一切佛事。』這說明現在包含了過去和未來。問：如果這樣，為什麼不顯現那無量劫的事情？答：這段文字的意義只是爲了論述這個世界中佛陀出世的事情，所以沒有說其他的。

三、顯現諸天，可以知道。四、『此世界等』一句總結全部顯現。二、顯現自身法會中分為兩部分：首先顯現本來的法會，其次，『以佛神力』以下顯現新的聽眾來聚集。其中，佛陀的神力……

【English Translation】 English version:

(The Buddha) manifests at the appropriate time, guiding beings into the Dharma, enabling them to gradually perceive the truth. From near to far, hence there is an order.

The initial section is divided into two parts. First, the Buddha illuminates things with his bodily light, enabling the assembly to see. Second, Manjushri Bodhisattva expounds the Dharma with the light of wisdom, enabling the assembly to hear. The former part is further divided into two parts. First, it explains the light that illuminates, and second, it explains the realm that the light illuminates. The former part is further divided into three parts: first, the person who emits the light; second, the place from which the light emanates; and third, it reveals the number of lights. The light emitted from the wheel mark on the sole of the foot has three meanings: first, the primary meaning, indicating that faith is the head of all practices; second, the humble meaning, indicating that the practice of faith is the most subtle; and third, the fundamental meaning, indicating that faith is the root of all practices. The ninth volume of the Mahaprajnaparamita-sastra says: 'The light emitted from the sole of the foot is because the place where the body can abide all depends on the foot.' This is what it means. A hundred billion lights, because the worlds illuminated, although boundless, are all worlds of Mount Sumeru (Sumeru, the central world-mountain in Buddhist cosmology), therefore each has a hundred billion Four Heavenly Kings (Caturmaharajika) and so on as the objects of illumination. Therefore, the light is also only a hundred billion.

Second, the manifested realm is divided into two parts. First, it explains the illumination and manifestation of defilements and purity, etc., in this world; second, 'Seeing the Buddha in this way' and below explains the universal appearance of his own Dharma assembly. The former part is divided into four parts: first, manifesting the human realm. By this seaside is a large tree called Jambudvipa (Jambudvipa, name of a tree, also refers to the Southern Continent where we live). The continent is named after this tree. Purvavideha (Purvavideha) is called 'Superior Body' because those born there all have superior bodies. Aparagodaniya (Aparagodaniya) is called 'Cow Merchandise' because they use cows for trade. Uttarakuru (Uttarakuru) is called 'Superior Birth' because their lifespan is fixed at a thousand years, and their clothing and food are naturally abundant. Second, manifesting the emergence of the Buddha. Among the eight aspects of enlightenment, the first three aspects are not yet the appearance of emergence, so they are not discussed here.

Question: The second seven days after the Buddha's initial enlightenment, this light was emitted, so why does it manifest the birth of Bodhisattvas and other scenes? Also, when the Buddha first appeared in the world, why does it manifest the scene of Parinirvana (Parinirvana, Buddhist term, refers to the death of a Buddha or Arhat)?

Answer: The following text says: 'In one thought, it manifests all the Buddha-activities of the three times.' This explains that the present includes the past and the future. Question: If so, why not manifest the events of those countless kalpas? Answer: The meaning of this text is only to discuss the events of the Buddha's emergence in this world, so it does not mention other things.

Third, manifesting the Devas, which can be understood. Fourth, the sentence 'This world, etc.' summarizes all manifestations. Second, manifesting his own Dharma assembly is divided into two parts: first, manifesting the original Dharma assembly; second, 'By the Buddha's divine power' and below manifests the new audience coming to gather. Among them, the Buddha's divine power...

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者是前則如其像現神力是也。所集中有三世間等可知。又如此處光照無邊界一一眾會皆悉顯現。彼一一會皆亦如是。光照無邊以法無二與此不別也。又諸光交往不相突礙。以各見當處光照他不見他處光照自故。何以故主主及伴伴皆不併故。主伴伴主皆不違故。問此諸會云何相顯。答有二相。一以此光照彼令彼現此攝成一會彼處亦爾。此同法華分身諸佛。二即此一會佛及文殊等融遍法界。是一切會。以圓教中未有一法不則一切者。是故一文殊從東來則是一切處文殊一時來。縱今西方過無邊世界說華嚴處。亦見文殊從東十剎外來。東方亦爾。未有見彼過向西者。乃至賢首亦然。以是一乘緣起門不雜故思之。二智光覺中二。先此處后結通。此中頌意只融會前光所照諸事。于中二義。一約境有三種初一頌明法離情謂。二有八頌會事同理。三末後一頌顯事無礙。皆依前起后。二約心者一恐眾見前光所照事隨相執取。是故初偈約佛遣之。令眾舍相離乖理之失。又涅槃經云。如來非無流。何以故。如來常行有流中故。又佛地論明。佛非流非無流故也。二恐眾生疑。何因此事而得普遍。故次八偈會事同理。令眾見真顯順法之得。三疑雲事既同理則平等無二。何因得有事事普遍。故后一偈明則理之事故。而得一事則無量事也。八頌中初一

前既知佛是無流法便為過失。未知若為是無失邪。今云觀佛無所有是無失也。以佛功德法從緣無性自散滅故。又釋觀佛及法悉離性故。此即會前放光之佛明離見也。二會前光所照處。又明前依正俱絕住著。三明依正不二也。又明佛身及無流法俱無所有故不二也。心隨者是方便觀也。入者是正證觀。四通會三世間。我是眾生我執也。佛是智正覺。此二主伴平等。彼二所住是器世間。無所住故離諸有也。又我謂妄執。佛則真智。此二平等是標也。下二句釋真智。于理住無所住。妄我當體遠離於有。五通會五蘊。數是緣起俗數之相。謂五蘊若有可在俗數。以蘊空故無有數。又會前所放百億光等及所照世界諸數量等。皆依五蘊色心上立。求此五蘊實無彼數。故云無數。六絕能所觀。非直所見世界等空。能見之智亦無所有。又見者是人。此亦空也。七即用常寂觀。謂此佛出世即無起故。又如此空理現前名為佛出。則空佛名無起。八二空觀上句人空次句法空。轉如是相者一約執轉卻二執之相。二轉現二空理相。皆下一句明觀益。並可知。一中解無量等者。為明此一會等中而有無量會等無量會等中而是一會。是前光所照處也。于中初二句標次一句釋后一句益。標中通論此有同體異體。各有相容相即。準上釋應知。此文且明相容故云一

中無量等。然通同異體也。二釋中略舉二因以釋。一由展轉生故。二由非實故。初門者總攬如此盡窮法界差別之緣成一緣起。是故一一諸緣相望各有二義。一約體。具空有義故有相即。謂若無一即一切緣全失自體。何以故。以無一時多無所成無所成故不是緣也。是故有一即有一切卻一即卻一切。此即一切是空義故。泯自即他。以一是有義故攝他即自返上。即一是空義故亦泯自即他。多是有義故攝他即自。由二空二有各不俱故無不相即時。一空一有不相礙故恒時有相即。又由一一緣中空有不二故不壞自而即他。妙義思之。二約用。有有力無力義故有相入。謂諸緣起非各少力而共生故。即一一緣各有全作義全不作義。何以故。若無一緣余全不作。則一有力余皆無力。余緣亦爾。是即一有力故能容多。多無力故潛入一。多有力等亦爾。亦由二有力二無力不俱故。無不相入時。一有力一無力無礙故常恒相入耳。又於一一緣中各由有力無力不二故。不壞在外而恒相入思之。由緣起門中有此相作等義成一多故云展轉生也。此即一多更互展轉相生故得一中無量無量中一也。二非實故者亦二門。一相即義。謂一非實一故能攝多。多非實多故能即一。又多非實多故能攝一。一非實一故能即多。又即多之一非一。即一之多非多。何以故以不

【現代漢語翻譯】 現代漢語譯本 中無量等。然通同異體也。（指在『一』和『多』之中包含著無限的可能性，並且它們在本質上是相通的，既有相同之處，也有不同之處。） 二釋中略舉二因以釋。（下面簡要地用兩個原因來解釋。） 一由展轉生故。（第一，由於相互依存、輾轉相生的緣故。） 二由非實故。（第二，由於都不是真實存在的緣故。） 初門者總攬如此盡窮法界差別之緣成一緣起。（第一種解釋總括了所有情況，窮盡了法界所有差別的因緣，從而形成一個緣起。） 是故一一諸緣相望各有二義。（因此，每一個因緣相互之間都具有兩種含義。） 一約體。具空有義故有相即。（第一，從本體上來說，既具有空性，又具有存在性，所以能夠相互融合。相即：互相融合，不可分割。） 謂若無一即一切緣全失自體。（如果缺少了『一』，那麼所有的因緣都會完全失去自身的本體。） 何以故。（為什麼呢？） 以無一時多無所成無所成故不是緣也。（因為如果沒有『一』，那麼『多』就無法形成，無法形成就不能成為因緣。） 是故有一即有一切卻一即卻一切。（所以，有了『一』就有了『一切』，捨棄『一』就捨棄了『一切』。） 此即一切是空義故。（這說明『一切』都是空性的。） 泯自即他。（泯滅自身而融合于其他。） 以一是有義故攝他即自返上。（因為『一』具有存在性，所以能夠包含其他，迴歸自身。） 即一是空義故亦泯自即他。（『一』是空性的，所以也能泯滅自身而融合于其他。） 多是有義故攝他即自。（『多』具有存在性，所以能夠包含其他，迴歸自身。） 由二空二有各不俱故無不相即時。（由於空性和存在性各自不獨立存在，所以沒有不相互融合的時候。） 一空一有不相礙故恒時有相即。（空性和存在性互不障礙，所以總是相互融合。） 又由一一緣中空有不二故不壞自而即他。（而且，由於每一個因緣中空性和存在性不是對立的，所以不會破壞自身而融合于其他。） 妙義思之。（仔細思考這個微妙的道理。） 二約用。有有力無力義故有相入。（第二，從作用上來說，既具有有力的作用，又具有無力的作用，所以能夠相互滲透。相入：互相滲透，互相進入。） 謂諸緣起非各少力而共生故。（各種因緣的生起，不是各自只有少許力量而共同產生的結果。） 即一一緣各有全作義全不作義。（也就是說，每一個因緣都具有完全起作用和完全不起作用的含義。） 何以故。（為什麼呢？） 若無一緣余全不作。（如果沒有一個因緣，其他的因緣就完全不起作用。） 則一有力余皆無力。（那麼，這一個因緣就具有力量，其他的因緣都沒有力量。） 余緣亦爾。（其他的因緣也是如此。） 是即一有力故能容多。（這就是說，『一』具有力量，所以能夠容納『多』。） 多無力故潛入一。（『多』沒有力量，所以潛藏於『一』之中。） 多有力等亦爾。（『多』具有力量等等情況也是如此。） 亦由二有力二無力不俱故。（也由於有力的作用和無力的作用不是同時存在的。） 無不相入時。（所以沒有不相互滲透的時候。） 一有力一無力無礙故常恒相入耳。（一個因緣具有力量，一個因緣沒有力量，兩者互不障礙，所以常常相互滲透。） 又於一一緣中各由有力無力不二故。（而且，在每一個因緣中，由於有力的作用和無力的作用不是對立的。） 不壞在外而恒相入思之。（所以不會破壞外在而總是相互滲透，仔細思考這個道理。） 由緣起門中有此相作等義成一多故云展轉生也。（由於緣起之門中具有這種相互作用等等含義，從而形成『一』和『多』，所以說輾轉相生。） 此即一多更互展轉相生故得一中無量無量中一也。（這就是說，『一』和『多』相互輾轉相生，所以能夠在一個之中包含無限，在無限之中包含一個。） 二非實故者亦二門。（第二，由於都不是真實存在的緣故，也分為兩個方面。） 一相即義。（第一，相互融合的含義。） 謂一非實一故能攝多。（也就是說，『一』不是真實存在的『一』，所以能夠包含『多』。） 多非實多故能即一。（『多』不是真實存在的『多』，所以能夠融合于『一』。） 又多非實多故能攝一。（而且，『多』不是真實存在的『多』，所以能夠包含『一』。） 一非實一故能即多。（『一』不是真實存在的『一』，所以能夠融合于『多』。） 又即多之一非一。（而且，在『多』之中的『一』不是真正的『一』。） 即一之多非多。（在『一』之中的『多』不是真正的『多』。） 何以故以不（為什麼呢？因為不...）

【English Translation】 English version In 'one' there are immeasurable possibilities, and so on. Yet they are entities that are both similar and different. (Referring to the fact that 'one' and 'many' contain infinite possibilities and that they are essentially interconnected, having both similarities and differences.) The second explanation briefly cites two reasons to explain. (Below, two reasons are briefly cited to explain.) First, because of interdependent arising. (First, due to the cause of mutual dependence and arising.) Second, because they are not real. (Second, because none of them are truly existent.) The first aspect encompasses all such conditions, exhausting the causes of all differences in the Dharma realm to form a single arising. (The first explanation encompasses all situations, exhausting all the causes of differences in the Dharma realm, thereby forming a single arising.) Therefore, each and every condition has two meanings in relation to each other. (Therefore, each and every condition has two meanings in relation to each other.) First, in terms of substance, they possess both emptiness and existence, hence they are interpenetrating. (First, in terms of substance, they possess both emptiness and existence, so they can merge with each other. Interpenetrating: mutually merging, inseparable.) If there is no 'one', then all conditions completely lose their own substance. (If 'one' is missing, then all conditions will completely lose their own substance.) Why? (Why?) Because without 'one', 'many' cannot be formed, and what cannot be formed cannot be a condition. (Because without 'one', 'many' cannot be formed, and what cannot be formed cannot be a condition.) Therefore, having 'one' is having everything, and abandoning 'one' is abandoning everything. (So, having 'one' is having 'everything', and abandoning 'one' is abandoning 'everything'.) This means that everything is empty. (This shows that 'everything' is empty.) Annihilating oneself to merge with others. (Annihilating oneself to merge with others.) Because 'one' has the meaning of existence, it can contain others and return to itself. (Because 'one' has the meaning of existence, it can contain others and return to itself.) Since 'one' is empty, it also annihilates itself to merge with others. (Since 'one' is empty, it can also annihilate itself to merge with others.) Since 'many' has the meaning of existence, it can contain others and return to itself. (Since 'many' has the meaning of existence, it can contain others and return to itself.) Because emptiness and existence do not exist independently, there is no time when they do not interpenetrate. (Because emptiness and existence do not exist independently, there is no time when they do not interpenetrate.) Emptiness and existence do not hinder each other, so they always interpenetrate. (Emptiness and existence do not hinder each other, so they always interpenetrate.) Moreover, because emptiness and existence are not dual in each condition, they do not destroy themselves to merge with others. (Moreover, because emptiness and existence are not opposed in each condition, they do not destroy themselves to merge with others.) Ponder this subtle meaning. (Carefully consider this subtle principle.) Second, in terms of function, they have the meaning of being powerful and powerless, so they interpenetrate. (Second, in terms of function, they have the meaning of being powerful and powerless, so they can penetrate each other. Interpenetrate: mutually penetrate, mutually enter.) The arising of all conditions is not due to each having only a little power and arising together. (The arising of all conditions is not because each has only a little power and arises together.) That is, each condition has the meaning of acting completely and not acting at all. (That is, each condition has the meaning of acting completely and not acting at all.) Why? (Why?) If there is no one condition, the others do not act at all. (If there is no one condition, the others do not act at all.) Then one is powerful and the others are powerless. (Then one condition has power and the others have no power.) The other conditions are the same. (The other conditions are the same.) That is, one is powerful, so it can contain many. (That is, 'one' has power, so it can contain 'many'.) Many are powerless, so they are hidden in one. ('Many' have no power, so they are hidden in 'one'.) Many being powerful, and so on, is also the same. ('Many' being powerful, and so on, is also the same.) Also, because the two powerful and the two powerless are not simultaneous. (Also, because the powerful and powerless functions are not simultaneous.) There is no time when they do not interpenetrate. (So there is no time when they do not interpenetrate.) One is powerful and one is powerless, without hindrance, so they always interpenetrate. (One condition has power and one condition has no power, without hindrance, so they always interpenetrate.) Moreover, in each condition, because the powerful and the powerless are not dual. (Moreover, in each condition, because the powerful and powerless are not opposed.) They do not destroy the external but always interpenetrate, think about it. (They do not destroy the external but always interpenetrate, think about it.) Because the door of arising has this meaning of mutual action, etc., it forms one and many, so it is called interdependent arising. (Because the door of arising has this meaning of mutual action, etc., it forms 'one' and 'many', so it is called interdependent arising.) This means that one and many mutually arise, so one can contain immeasurable and immeasurable can contain one. (This means that 'one' and 'many' mutually arise, so one can contain immeasurable and immeasurable can contain one.) Second, because they are not real, there are also two aspects. (Second, because they are not real, there are also two aspects.) First, the meaning of interpenetration. (First, the meaning of interpenetration.) That is, one is not a real one, so it can contain many. (That is, 'one' is not a real one, so it can contain 'many'.) Many are not real many, so they can merge into one. ('Many' are not real many, so they can merge into 'one'.) Moreover, many are not real many, so they can contain one. (Moreover, 'many' are not real many, so they can contain 'one'.) One is not a real one, so it can merge into many. ('One' is not a real one, so it can merge into 'many'.) Moreover, the one in many is not one. (Moreover, the one in many is not one.) The many in one is not many. (The many in one is not many.) Why? Because not... (Why? Because not...)

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實故。又即多之一方名一。即一之多乃名多。何以故是不實一故。多亦爾。又是亦一亦不一。亦多亦不多。何以故。不實故具二義。又非一非不一。非多非不多。何以故。不實故絕二相也思之。二相容門者。謂一事是不實以無性故。無性真理既無分限。是故於一事上觀無性時。無不圓盡法界真如。若觀一少事無自性時。不得圓盡法界真者即真如有分。便同有為。是故一事無性即攝真盡。攝真盡時餘一切法既不礙存。而即真故同理俱在一事中現。多中亦爾準之。又由俱不壞本事故不是相即門也。由不實之事攝真理故得相入也。又可前展轉生約異體即入。此門約同體即入思之。又但此經中相即相入義釋皆有二門。一約緣起相由門。二約法性融通門。故是此二文也。由展轉生故不實。即二門不別。又由相即容二門各攝法盡故亦不別也。然義恒不雜思之。此下文與此同者應準此知。此文且約相容義說。故云一中無量等知之。觀益者達此正理于緣不懼故云無所畏也。以境法無礙故令智無畏也。二結通中唯結此一娑婆界中百億閻浮處。非是後文盡空界等。次第二重云一切處文殊者。但是十方十佛國土各百億處。非是第三重處。乃至末後方為盡法界。文意如此應知。

第二重照十方各十世界。長行同前。偈中分二。初六嘆佛。

【現代漢語翻譯】 現代漢語譯本：確實如此。又因為多的其中一方被命名為一，而一的集合就被稱為多。為什麼呢？因為一不是真實的，所以多也不是真實的。又是既一又不一，既多又不多。為什麼呢？因為不真實，具備兩種含義。又非一非不一，非多非不多。為什麼呢？因為不真實，超越了兩種對立的相。仔細思考。兩種對立的相容之門，指的是一件事物因為沒有自性所以是不真實的。沒有自性的真理是沒有界限的。因此，在一件事物上觀察無自性時，沒有不能圓滿包含法界真如的。如果觀察一件微小的事物沒有自性時，不能圓滿包含法界真如，那麼真如就有了侷限，就等同於有為法了。因此，一件事物沒有自性就包含了全部真理。當包含全部真理時，其餘一切法既不妨礙存在，又因為是真理，所以相同的道理都同時在一件事物中顯現。多的情況也一樣，可以類推。又因為都沒有破壞根本的實相，所以不是相即門。因為不真實的事物包含了真理，所以能夠相入。又可以從前一事物輾轉產生后一事物，從異體的角度來說就是相入。此門是從同體的角度來說相入，仔細思考。而且這部經中，相即和相入的意義解釋都有兩種方式：一是從緣起相依的角度，二是從事法性融通的角度。所以是這兩段文字的意思。因為輾轉產生所以不真實，這兩種方式沒有區別。又因為相即和相容兩種方式各自包含了全部法，所以也沒有區別。然而意義始終不混雜，仔細思考。下面的文字與此相同的情況，應該參照這裡來理解。這段文字暫且從相容的意義來說，所以說『一中無量』等等，要知道。觀察它的益處是，通達了這個正確的道理，對於因緣就不再畏懼，所以說『無所畏』。因為境和法沒有障礙，所以使智慧沒有畏懼。第二重總結貫通中，只總結了這一個娑婆世界中的百億閻浮提，不是後面所說的盡虛空界等等。其次第二重說『一切處文殊』，只是十方十佛國土各自的百億處，不是第三重處，直到最後才是盡法界。文意應該這樣理解。 第二重照耀十方各自的十個世界。長行文字與前面相同。偈頌中分為兩部分。開始的六句讚歎佛陀。

【English Translation】 English version: Indeed it is so. Furthermore, one side of the many is named 'one,' and the collection of ones is called 'many.' Why is that? Because the 'one' is not real, therefore the 'many' is also not real. It is both one and not one, both many and not many. Why is that? Because it is unreal, possessing two meanings. It is neither one nor not one, neither many nor not many. Why is that? Because it is unreal, transcending the two opposing aspects. Consider this carefully. The gate of accommodating two opposing aspects refers to a thing being unreal because it lacks inherent nature (Skt: svabhava). The truth of no inherent nature has no limitations. Therefore, when observing no inherent nature in one thing, there is nothing that cannot completely encompass the true suchness (Skt: tathata) of the Dharma Realm. If, when observing a tiny thing as lacking self-nature, one cannot completely encompass the true suchness of the Dharma Realm, then the true suchness would have limitations, becoming equivalent to conditioned phenomena (Skt: samskrta). Therefore, the absence of inherent nature in one thing encompasses all truth. When all truth is encompassed, all other dharmas (Skt: dharma) not only do not obstruct existence, but also, because they are truth, the same principle manifests simultaneously within that one thing. The same applies to the many; one can infer accordingly. Furthermore, because the fundamental reality is not destroyed, it is not the gate of mutual identity. Because unreal things encompass truth, they can mutually enter. Moreover, one can say that the preceding gives rise to the following in a chain, and from the perspective of different entities, it is mutual entry. This gate is mutual entry from the perspective of the same entity; consider this carefully. Moreover, in this sutra, the explanations of mutual identity and mutual entry both have two aspects: first, from the perspective of dependent origination (Skt: pratītyasamutpāda) and mutual dependence; second, from the perspective of the interpenetration of Dharma-nature (Skt: dharmata). Therefore, these are the meanings of these two passages. Because of the chain of arising, it is unreal; these two aspects are not different. Furthermore, because the gates of mutual identity and mutual accommodation each encompass all dharmas, they are also not different. However, the meanings are always distinct; consider this carefully. What follows below that is similar to this should be understood accordingly. This passage is temporarily explained from the perspective of mutual accommodation, so it says 'limitless within one,' and so on; know this. Observing its benefit is that, having understood this correct principle, one is no longer afraid of conditions, so it is said 'fearless.' Because the realm and the Dharma are unobstructed, it causes wisdom to be fearless. The second summary only concludes with the hundred billion Jambudvipas (Skt: Jambudvīpa) in this one Saha World (Skt: Sahālokadhātu), not the exhaustion of the space realm mentioned later. Next, the second layer saying 'Manjushri (Skt: Mañjuśrī) in all places' is only the hundred billion places in each of the ten directions and ten Buddha lands, not the third layer, until the very end, which is the exhaustion of the Dharma Realm. The meaning of the text should be understood in this way. The second layer illuminates the ten worlds in each of the ten directions. The prose passage is the same as before. The verse is divided into two parts. The first six lines praise the Buddha.

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后四嘆菩薩。初中一顯佛求道之因。二轉正法輪。初句標。次句釋不常。下二句釋不斷。三大誓為本。四慈力伏魔。五內智斷證。六外智化益。嘆菩薩中。一遊剎。二唸佛。三救苦。四護法。皆下句結因果。

第三重照十方各百世界。偈中作二釋。一初一偈嘆報身德。餘九嘆化身德。前中初二句明大智德。次一句大定德。下一句大悲德。又釋以理智照真故。覺諸法如空得心凈無礙也。以量智了俗故。覺諸法如幻得調群生也。二釋初一是總餘九別。總中由應機現起故。如幻故。令見差別。由則不起故。如空故。平等一味。由起不起無二故。調伏眾生。則常心凈故。云無障礙。下九偈中各具此無二義故用常寂也。又前三句明凈緣起體。下一句明緣。下九偈以體從緣正明緣起相。于中或見者有三義。一就一人異時見。謂如初時見初生乃至后時見涅槃。次第而見。二多人同時見。謂有人見正說法時則于彼上有見涅槃等。皆無障礙互不相見。三一人同時見。謂見初生時于中則見涅槃等。如下文八相微細等。良由凈心無礙故得圓融普應。于中一初生。二行七步時。三顧眄十方時。四師子吼說天上天下我獨尊時。五出家。六成道。七轉法輪。八現神力。九入涅槃。

第四重照千世界。偈中分三。初二明法身。次四辨解脫

【現代漢語翻譯】 現代漢語譯本： 后四嘆菩薩（Bodhisattva，菩薩）。初中一顯佛（Buddha，佛陀）求道之因。二轉正法輪（Dharma wheel，佛法）。初句標。次句釋不常。下二句釋不斷。三大誓為本。四慈力伏魔。五內智斷證。六外智化益。嘆菩薩中。一遊剎（Buddha-land，佛土）。二唸佛。三救苦。四護法。皆下句結因果。

第三重照十方各百世界。偈中作二釋。一初一偈嘆報身德。餘九嘆化身德。前中初二句明大智德。次一句大定德。下一句大悲德。又釋以理智照真故。覺諸法如空得心凈無礙也。以量智了俗故。覺諸法如幻得調群生也。二釋初一是總餘九別。總中由應機現起故。如幻故。令見差別。由則不起故。如空故。平等一味。由起不起無二故。調伏眾生。則常心凈故。云無障礙。下九偈中各具此無二義故用常寂也。又前三句明凈緣起體。下一句明緣。下九偈以體從緣正明緣起相。于中或見者有三義。一就一人異時見。謂如初時見初生乃至后時見涅槃（Nirvana，涅槃）。次第而見。二多人同時見。謂有人見正說法時則于彼上有見涅槃等。皆無障礙互不相見。三一人同時見。謂見初生時于中則見涅槃等。如下文八相微細等。良由凈心無礙故得圓融普應。于中一初生。二行七步時。三顧眄十方時。四師子吼說天上天下我獨尊時。五出家。六成道。七轉法輪。八現神力。九入涅槃。

第四重照千世界。偈中分三。初二明法身。次四辨解脫。

【English Translation】 English version: The last four praise Bodhisattvas (Bodhisattva). The first reveals the cause of the Buddha (Buddha) seeking the Way. The second turns the Dharma wheel (Dharma wheel). The first sentence is the heading. The second sentence explains 'not constant'. The following two sentences explain 'not ceasing'. The three great vows are the foundation. The fourth is subduing demons with the power of compassion. The fifth is severing and realizing with inner wisdom. The sixth is transforming and benefiting with outer wisdom. In praising Bodhisattvas: first, traveling through Buddha-lands (Buddha-land); second, contemplating the Buddha; third, saving from suffering; fourth, protecting the Dharma. The last sentence of each concludes the cause and effect.

The third layer illuminates a hundred worlds in each of the ten directions. The verses offer two explanations. First, the initial verse praises the virtues of the Reward Body. The remaining nine praise the virtues of the Manifestation Body. In the former, the first two sentences clarify the virtue of great wisdom. The next sentence is the virtue of great Samadhi. The following sentence is the virtue of great compassion. It is also explained that because of illuminating truth with rational wisdom, one realizes that all dharmas are like emptiness, attaining a pure and unobstructed mind. Because of understanding the mundane with measured wisdom, one realizes that all dharmas are like illusions, harmonizing and guiding all beings. The second explanation is that the first is general, and the remaining nine are specific. In general, because of arising in response to opportunities, like illusions, it allows one to see differences. Because of not arising, like emptiness, it is equal and of one flavor. Because arising and not arising are not two, it subdues sentient beings. Then, the mind is constantly pure, hence it is said to be without obstruction. The following nine verses each possess this non-dual meaning, hence the use of 'constant stillness'. Furthermore, the first three sentences clarify the pure nature of dependent origination. The next sentence clarifies the conditions. The following nine verses, taking the nature as the basis, directly clarify the characteristics of dependent origination. Among them, 'seeing' has three meanings. First, one person sees at different times, meaning seeing the initial birth and then seeing Nirvana (Nirvana) later, seeing in sequence. Second, many people see simultaneously, meaning that when someone sees the Dharma being preached, they also see Nirvana, etc., without obstruction and without seeing each other. Third, one person sees simultaneously, meaning seeing Nirvana, etc., within the initial birth, as in the subtle aspects of the eight phases below. Because of the unobstructed pure mind, one attains complete and universal responsiveness. Among them: first, initial birth; second, walking seven steps; third, looking around in the ten directions; fourth, roaring like a lion, saying 'Above the heavens and below the heavens, I alone am honored'; fifth, leaving home; sixth, attaining enlightenment; seventh, turning the Dharma wheel; eighth, displaying supernatural powers; ninth, entering Nirvana.

The fourth layer illuminates a thousand worlds. The verses are divided into three. The first two clarify the Dharma Body. The next four distinguish liberation.

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。后四明般若。法身中初一明理應緣起。謂初句標深。下釋無所取相亦無有能取智。然不住此故應機現也。后一明現即不現故離諸塵也。二明解脫中三。初一何者解脫。謂初句明脫體。下三句明脫用。謂機感相應名和合起。次二偈半辨何處解脫。謂初一離苦縛離分段故不在世間。離變易故號人師子。次一離業縛。謂根境本空虛妄業盡故俱脫也。次一句離煩惱縛。次一句通結永盡故長流不轉也。下半偈明由何解脫。謂由二利圓滿故。如文。三明般若中三。初一照真。次二了俗。后一雙結真俗融無礙也。

第五重照萬世界。偈中勸諸菩薩修十種業。一慈悲業。二信心念佛業。三善慧業。四無間業。五長時業。六觀身實相業。七觀心實境業。八神通業。九分別佛土業。十了知多佛業。於此十中。初一緣眾生行。次四緣佛行。一信。二慧。三觀。四求。次二入觀行。一自二他。又一身二心。后三起用行。初一通用。下二智用。一知土二知佛。

第六重照十萬世界。偈中依梵本各四句為一頌。總有十一偈。于中二。初七言六偈明佛體性寂滅。后五言五偈明妙用自在。前中初一明執色乖真。二妙相超情。三顯超情所以。謂以非相為相故。四相即非相故無合散。五明佛無五蘊。若約小乘佛有有流五蘊。如婆沙等說。若約

【現代漢語翻譯】 現代漢語譯本：后四明般若（Prajna，智慧）。法身（Dharmakaya，佛的法性之身）中，首先闡明理應緣起，即第一句標明其深奧，下面解釋無所取之相，也沒有能取之智。然而，不住於此，所以能應機顯現。後面闡明顯現即不顯現，因此遠離諸塵。二，闡明解脫（Moksha，從束縛中解脫）包含三部分。首先，什麼是解脫？第一句闡明解脫的本體，下面三句闡明解脫的作用，即機感相應，名為和合起。其次，兩偈半辨別在何處解脫。首先，遠離苦縛，遠離分段生死，所以不在世間；遠離變易生死，所以號為人師子（Shishi，佛的稱號）。其次，一偈遠離業縛，即根境本空，虛妄業盡，所以俱脫。再次，一句遠離煩惱縛。再次，一句總結，永盡，所以長流不轉。下面半偈闡明由何解脫，即由二利（自利和利他）圓滿。如經文所說。三，闡明般若包含三部分。首先，照見真諦。其次，瞭解俗諦。最後，總結真俗融合無礙。 第五重照萬世界。偈中勸諸菩薩修十種業。一慈悲業。二信心念佛業。三善慧業。四無間業。五長時業。六觀身實相業。七觀心實境業。八神通業。九分別佛土業。十了知多佛業。於此十中。初一緣眾生行。次四緣佛行。一信。二慧。三觀。四求。次二入觀行。一自二他。又一身二心。后三起用行。初一通用。下二智用。一知土二知佛。 第六重照十萬世界。偈中依梵本各四句為一頌。總有十一偈。于中二。初七言六偈明佛體性寂滅。后五言五偈明妙用自在。前中初一明執色乖真。二妙相超情。三顯超情所以。謂以非相為相故。四相即非相故無合散。五明佛無五蘊。若約小乘佛有有流五蘊。如婆沙等說。若約

【English Translation】 English version: Then, the Prajna (Wisdom) of Siming. Within the Dharmakaya (the body of the Dharma, the nature of the Buddha), it first elucidates that principle should arise from conditions, meaning the first sentence marks its profundity, and the following explains that there is no object to be grasped, nor is there a grasping intellect. However, not abiding in this, it can manifest according to the occasion. Later, it elucidates that manifestation is non-manifestation, thus being apart from all defilements. Second, elucidating liberation (Moksha, freedom from bondage) contains three parts. First, what is liberation? The first sentence elucidates the substance of liberation, and the following three sentences elucidate the function of liberation, that is, the corresponding response of the machine and the feeling is called harmonious arising. Second, two and a half verses distinguish where liberation is. First, being away from the bondage of suffering, being away from segmented birth and death, so it is not in the world; being away from variable birth and death, so it is called a Lion among men (Shishi, an epithet of the Buddha). Second, one verse is away from the bondage of karma, that is, the roots and objects are fundamentally empty, and the false karma is exhausted, so they are both liberated. Third, one sentence is away from the bondage of afflictions. Fourth, one sentence concludes that it is eternally exhausted, so it flows forever without turning. The following half verse elucidates by what liberation is achieved, that is, by the perfection of the two benefits (self-benefit and benefiting others). As the scripture says. Third, elucidating Prajna contains three parts. First, illuminating the truth. Second, understanding the conventional truth. Finally, concluding that the fusion of truth and convention is unobstructed. The fifth layer illuminates ten thousand worlds. The verses encourage all Bodhisattvas to cultivate ten kinds of karma. 1. Karma of compassion. 2. Karma of faith and mindfulness of the Buddha. 3. Karma of good wisdom. 4. Karma of non-interruption. 5. Karma of long duration. 6. Karma of contemplating the real aspect of the body. 7. Karma of contemplating the real state of the mind. 8. Karma of supernatural powers. 9. Karma of distinguishing Buddha lands. 10. Karma of knowing many Buddhas. Among these ten, the first one is related to the practice for sentient beings. The next four are related to the practice for the Buddha. 1. Faith. 2. Wisdom. 3. Contemplation. 4. Seeking. The next two enter into contemplative practice. 1. Self. 2. Others. Also, one body and two minds. The last three initiate the practice of function. The first one is a general function. The next two are functions of wisdom. 1. Knowing the land. 2. Knowing the Buddha. The sixth layer illuminates one hundred thousand worlds. In the verses, according to the Sanskrit version, each four lines form a stanza. There are a total of eleven stanzas. Among them, there are two parts. The first six stanzas of seven characters each explain the stillness of the Buddha's essence. The last five stanzas of five characters each explain the freedom of wonderful function. In the former part, the first one explains that clinging to form goes against the truth. The second one explains that the wonderful appearance transcends emotions. The third one reveals the reason for transcending emotions, that is, taking non-form as form. The fourth one explains that form is non-form, so there is no combination or dispersion. The fifth one explains that the Buddha has no five aggregates. If according to the Hinayana, the Buddha has the five aggregates with outflows, as stated in the Vibhasha and others. If according to

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始教。佛有無流五蘊。如成唯識等說。若終教及頓圓等佛無無流五蘊。如佛地論云。如實義者如來身土甚深微妙乃至非蘊界等法門所攝。但隨所宜種種異說。六明佛外身內心不異。以俱脫故。無二故。絕色心也。二妙用中三。初一智光照。次二身赴感無礙。初一一多無礙。后一理事無礙。后二舉妄顯真。初一舉妄。后一顯真。如是真實者是前妄想也。由迷人謂妄為實不見妄實。悟人見妄無實即見妄實。以稱妄法故。又迷人有妄不識妄故無妄實。悟人無妄故識妄識妄故得妄實思之。

第七重照百萬世界。頌十偈。初一獨拔超世。二妙絕心境。無依者無境也。三性治離染。上句性離。次句治離。下二釋成。四離妄解真。五轉不轉法輪。六離有無想名正意思。七約真諦法絕一多。八約俗諦。于中初二句一多無雜。后二句顯了知之益。問上云一中解無量等。與此相違。如何會釋。答此中緣起有四句。一一中有多以一無性故。二一中無多以一不壞故。三一中亦多亦不多。以不壞一而無性無性而不礙一故具二義也。四一中非多非不多。以二義全奪融雙泯故。又由初故有二。以若非無性即壞一故。由二故有初。以若壞一無無性故。是故二義唯一事也。此約不壞。前約無性故不相違。是即由一中無多故一中有多也。返上亦爾。第

【現代漢語翻譯】 現代漢語譯本： 始教（Shijiao，佛教的初級教義）。佛有有流五蘊（Youliu wuyun，指受煩惱影響的五蘊）和無流五蘊（Wuliu wuyun，指不受煩惱影響的五蘊），如《成唯識論》（Cheng Weishi Lun）等所說。若終教（Zhongjiao，佛教的終極教義）及頓圓教（Dunyuanjiao，佛教的頓悟圓滿教義）等，佛則沒有無流五蘊，如《佛地論》（Fodi Lun）所說：『如實義者，如來身土甚深微妙，乃至非蘊界等法門所攝。但隨所宜，種種異說。』 六、明佛外身內心不異，以俱脫故，無二故，絕色心也。 二、妙用中三：初一，智光照；次二，身赴感無礙。初一，一一多無礙；后一，理事無礙。后二，舉妄顯真：初一，舉妄；后一，顯真。如是真實者，是前妄想也。由迷人謂妄為實，不見妄實；悟人見妄無實，即見妄實，以稱妄法故。又迷人有妄不識妄，故無妄實；悟人無妄，故識妄，識妄故得妄實思之。 第七，重照百萬世界。頌十偈。初一，獨拔超世；二，妙絕心境，無依者無境也；三，性治離染，上句性離，次句治離，下二釋成；四，離妄解真；五，轉不轉法輪（Falun，佛法的象徵）；六，離有無想名正意思；七，約真諦法絕一多；八，約俗諦，于中初二句一多無雜，后二句顯了知之益。問：上云一中解無量等，與此相違，如何會釋？答：此中緣起有四句：一一中有多，以一無性故；二一中無多，以一不壞故；三一中亦多亦不多，以不壞一而無性，無性而不礙一故具二義也；四一中非多非不多，以二義全奪融雙泯故。又由初故有二，以若非無性即壞一故；由二故有初，以若壞一無無性故。是故二義唯一事也。此約不壞，前約無性故不相違。是即由一中無多故一中有多也。返上亦爾。第

【English Translation】 English version: Shijiao (始教, Elementary Teachings). The Buddha has both contaminated five aggregates (Youliu wuyun, 有流五蘊, five aggregates influenced by afflictions) and uncontaminated five aggregates (Wuliu wuyun, 無流五蘊, five aggregates not influenced by afflictions), as explained in treatises like the Cheng Weishi Lun (成唯識論, Treatise on Establishing Consciousness-Only). However, in the Zhongjiao (終教, Ultimate Teachings) and Dunyuanjiao (頓圓教, Sudden and Perfect Teachings), the Buddha does not have uncontaminated five aggregates, as stated in the Fodi Lun (佛地論, Treatise on the Stages of Buddhahood): 'The truly real meaning is that the Tathagata's (如來, Thus Come One) body and land are profoundly subtle, even beyond the scope of the teachings of aggregates, realms, etc. However, various different explanations are given according to what is appropriate.' Six, it clarifies that the Buddha's external body and internal mind are not different, because they are both liberated, non-dual, and free from form and mind. Two, within the wondrous functions, there are three aspects: First, the light of wisdom illuminates; second, the body responds to stimuli without obstruction. The first aspect is the non-obstruction between one and many; the second aspect is the non-obstruction between principle and phenomena. The latter two aspects reveal truth by pointing out delusion: the first points out delusion; the second reveals truth. That which is thus real is the previous delusion. Because deluded people consider delusion to be real, they do not see the reality of delusion; enlightened people see that delusion has no reality, and thus see the reality of delusion, because it accords with the nature of delusion. Furthermore, deluded people have delusion but do not recognize it, so they have no reality of delusion; enlightened people have no delusion, so they recognize delusion, and by recognizing delusion, they attain the thought of the reality of delusion. Seventh, it illuminates a million worlds again. There are ten verses in the gatha. First, it stands alone, surpassing the world; second, it is wonderfully beyond mind and environment, the unreliant one has no environment; third, nature cures and separates from defilement, the first phrase is separation by nature, the second phrase is separation by cure, the following two phrases explain and complete it; fourth, it separates from delusion and understands truth; fifth, it turns and does not turn the Dharma wheel (法輪, symbol of Buddhist teachings); sixth, separating from thoughts of existence and non-existence is called right mindfulness; seventh, in terms of the ultimate truth, it transcends one and many; eighth, in terms of conventional truth, the first two phrases are that one and many are unmixed, the latter two phrases reveal the benefit of clear understanding. Question: Above it says that within one, limitless things are understood, which contradicts this. How can this be reconciled? Answer: Here, dependent origination has four phrases: First, within one there are many, because one is without inherent nature; second, within one there are not many, because one is not destroyed; third, within one there are both many and not many, because it does not destroy one and is without inherent nature, and being without inherent nature does not obstruct one, so it possesses both meanings; fourth, within one there are neither many nor not many, because the two meanings are completely taken away, merged, and both eliminated. Furthermore, because of the first, there is the second, because if it were not without inherent nature, it would destroy one; because of the second, there is the first, because if one were destroyed, there would be no inherent nature. Therefore, the two meanings are only one thing. This is in terms of not destroying, the previous is in terms of being without inherent nature, so they do not contradict. That is, because within one there are not many, therefore within one there are many. The reverse is also true. The

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三句與第四句俱不俱相順亦爾。並無礙成立。思準之。九觀三法相盡名念菩提。一諸法。二眾生。三國土。十觀三法如性名了佛法義。

第八重照一億世界。西國數法有三種億。一百萬。二千萬。三萬萬。下文百千百千名一俱胝。俱胝者此云億。是千萬為億。此中據千萬為一億。對法論(云云)。二十偈嘆佛善巧力。二頌為一義。皆先舉所作。末後一句結由巧力。于中有十。一智斷圓滿力。二大智樂境力。三無功成事力。于中三法。一眾生。二化處。三內禪。並離著故云巧力也。四理智入實力。五示果攝生力。六智入深密力。七境智雙亡力。八記時了處力。九了達群機力。十善達三際力。于中初一約俗后一約真。

第九重照十億世界。二十偈。嘆佛利他行。亦二頌為一事。于中初二總標化意。次十六別辨化事。后二結用同體。初中師子吼者決定度故。別中八對。皆初一舉所救。后一辨能救。初對中前一救癡愛眾生。如人墮海由四義難脫。一水深。二波峻。三被網系。四黑闇故難脫也。眾生亦爾。此中愛有二義。一已得多故如海。二求不足如流。癡亦二義。一不見過故如冥。二見有樂故結網。后一是能精進行為能救。即是佛悲境故云是佛境也。二救五欲眾生。謂色等五境昏心為醉。實無謂有故云興妄等。三

度著我眾生。慧者是佛。本際是我。我是生死本故佛能滅也。下三句是所救。初句前無際。下句后無窮。無我法為寂滅也。四救惡趣眾生。初偈是深苦。后二句是重苦。五救外道邪見眾生。六救著三有眾生。七救無明眾生。八救長囚眾生。下結中二偈。初六句因圓。初句有緣。二行本。三行處。四行廣。五二句行深。下二句果滿。同一切三世間身故也。

第十有十六重。以別說難盡故總論之。亦二十偈。初六舉果嘆德。后十四明因趣入。前中初二內智契真。于中初二句一念觀多劫。次二句一念泯三際。次二句知緣起即真。次二句功畢具果。次有二偈明勝德外彰。于中初二句名遍。次二句離染。次二句身遍。次二句說遍。下二偈明依正因果。于中初福因得依果。后智因得正果。后十四中通論教修七種行。初二偈修二利行。先自利。初句福。二忍。三定。四慧。后利他。二二偈成見佛行。初見應后見真。一切有無法了達。非有無者有三門。一約三性。二約三無性。三約雙融。初中復二。初別後總。別中三性各有二義。所執中一是情有二是理無。依他中一是幻有二是性空。圓成中一離相二是體實。此上三一一各融不二為一性故。總者所執是無。圓成是有。依他是俱。以真妄該攝二相盡故無二也。二約三無性者初無相觀

【現代漢語翻譯】 度化我等眾生。有智慧者即是佛陀。本源實相即是我。我是生死輪迴的根本，因此佛能滅除它。下面三句是被救度的對象。第一句指時間上沒有開始，下面一句指空間上沒有窮盡。證悟無我之法即是寂滅。四、救度墮入惡道的眾生。第一個偈頌是極度的痛苦，後面兩句是更加深重的痛苦。五、救度持有外道邪見的眾生。六、救度執著於三有（欲有、色有、無色有）的眾生。七、救度被無明覆蓋的眾生。八、救度長期被囚禁的眾生。下面的總結中有兩個偈頌。最初六句是因地圓滿。第一句是有緣分。第二行是根本。第三行是處所。第四行是廣大。第五、六句是修行深入。下面兩句是果地圓滿，與一切三世間身相同。第十部分有十六重含義，因為分別解說難以窮盡，所以總括地論述。也有二十個偈頌。最初六句是讚歎佛果的功德，後面十四句是闡明因地趣入。前面的內容中，最初兩個偈頌是內在智慧契合真理。其中，最初兩句是一念觀照多劫。其次兩句是一念泯滅過去、現在、未來三際。其次兩句是了知緣起即是真如。其次兩句是功行圓滿，具足佛果。其次有兩個偈頌闡明殊勝功德向外彰顯。其中，最初兩句是名聲遍佈。其次兩句是遠離染污。其次兩句是身形遍佈。其次兩句是說法遍佈。下面兩個偈頌闡明依報和正報的因果關係。其中，最初是修福因得到依報果。後面是修智因得到正報果。後面的十四句中，總論教法和修行七種行。最初兩個偈頌是修習自利利他二種行。先是自利，第一句是福德，第二句是忍辱，第三句是禪定，第四句是智慧。後面是利他。再有兩個偈頌成就見佛之行。先是見應身佛，后是見真如佛。對於一切有法和無法都能了達。非有非無有三種門徑。一是約三性（遍計所執性、依他起性、圓成實性），二是約三無性（相無自性性、生無自性性、勝義無自性性），三是約雙重融合。最初一種中又分為兩種。先是分別，后是總合。分別中，三性各有兩種含義。在遍計所執性中，一是情有，二是理無。在依他起性中，一是幻有，二是性空。在圓成實性中，一是離相，二是體實。以上三種一一各自融合不二成為一性。總合來說，遍計所執性是無，圓成實性是有，依他起性是俱有，因為真妄涵蓋了兩種相，窮盡了，所以沒有二。

【English Translation】 Delivering sentient beings across. The wise are Buddhas. The fundamental reality is 'I'. Because 'I' is the root of birth and death, the Buddha can extinguish it. The following three lines are what is being saved. The first line refers to no beginning in time. The following line refers to no end in space. Realizing the Dharma of no-self is Nirvana. Fourth, saving sentient beings in evil realms. The first verse is extreme suffering. The latter two lines are heavier suffering. Fifth, saving sentient beings with heretical views. Sixth, saving sentient beings attached to the three realms of existence (desire realm, form realm, formless realm). Seventh, saving sentient beings covered by ignorance. Eighth, saving sentient beings imprisoned for a long time. The following conclusion has two verses. The first six lines are the cause being complete. The first line is having affinity. The second line is the root. The third line is the place. The fourth line is vast. The fifth and sixth lines are deep practice. The following two lines are the fruit being complete, being the same as all bodies in the three worlds. The tenth part has sixteen layers of meaning. Because explaining them separately is difficult to exhaust, they are discussed in general. There are also twenty verses. The first six lines praise the virtues of the Buddha-fruit. The latter fourteen lines explain the entering into the cause. In the preceding content, the first two verses are inner wisdom corresponding to truth. Among them, the first two lines are contemplating many kalpas in one thought. The next two lines are obliterating the three times (past, present, future) in one thought. The next two lines are knowing that dependent origination is true reality. The next two lines are the completion of practice, fully possessing the Buddha-fruit. Next, there are two verses explaining the manifestation of excellent virtues outwards. Among them, the first two lines are the name spreading everywhere. The next two lines are being free from defilement. The next two lines are the body spreading everywhere. The next two lines are the teaching spreading everywhere. The following two verses explain the cause and effect of the environment and the reward body. Among them, the first is cultivating the cause of merit to obtain the fruit of the environment. The latter is cultivating the cause of wisdom to obtain the fruit of the reward body. In the following fourteen lines, the teachings and practice of the seven types of conduct are discussed in general. The first two verses are cultivating the two types of conduct of benefiting oneself and benefiting others. First is benefiting oneself, the first line is merit, the second line is patience, the third line is concentration, the fourth line is wisdom. The latter is benefiting others. Then there are two verses accomplishing the practice of seeing the Buddha. First is seeing the response body Buddha, later is seeing the true reality Buddha. Being able to understand all existing and non-existing dharmas. There are three paths for neither existing nor non-existing. One is about the three natures (the nature of being completely dependent on others, the nature of being dependent on others, the nature of being perfectly accomplished), two is about the three non-natures (the non-nature of characteristics, the non-nature of birth, the non-nature of ultimate meaning), three is about dual integration. In the first type, it is further divided into two types. First is separate, later is combined. In the separation, the three natures each have two meanings. In the nature of being completely dependent on others, one is emotional existence, two is rational non-existence. In the nature of being dependent on others, one is illusory existence, two is emptiness of nature. In the nature of being perfectly accomplished, one is separation from characteristics, two is substantiality of essence. The above three each integrate non-duality into one nature. In general, the nature of being completely dependent on others is non-existence, the nature of being perfectly accomplished is existence, the nature of being dependent on others is both existence and non-existence, because truth and falsehood cover the two aspects, exhausting them, so there is no duality.

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境中。所執有無皆虛故。又無有有無故俱離也。依他無生性中。無幻有有性空不二故俱離也。圓成無性中。無二性有真理亦不二故俱絕也。三約雙融者。三有三無。圓融無礙二相絕故俱離也。三二偈教說法行。于中初二句是所化境。樂是信樂。信樂非一故滿十方也。次一句化處。次一句正說。次二句化益。先離染后成德。下二句功成。四二偈受法行即是見正說法身。以七覺為法輪故也。五二偈明舍相見真行。六二偈佛等生界行。七二偈生滅無本行喻。上來通答前初十問竟。

明難品第六

五門分別。

初來意有二。先分來者前明所依果法。今辯依果所成因行故也。二品來者所成行中。位前方便信行最初。信中解行及德。明難辨解。居初故來。

二釋名者。菩薩是人。明難是法。簡異果法故依主釋。明難有四義。一約心境。難謂真俗幽邃。明謂妙智朗照。二約教義。難謂十義甚深。明謂往復顯暢。三約論道。謂難問。明答。以通問答故名明難。何者但舉法直咨曰問。非理詰責為難。隨問直陳曰答。委釋顯煥為明。四分賓主。約賓則長行中明設於難。約主則偈中明釋于難。故曰明難。

三料簡者。就此因中或分二。初比位。謂此品下至迴向二證位。謂十地品下證位。或分三。初三品是位前

【現代漢語翻譯】 現代漢語譯本：境界之中。所執著的『有』和『無』都是虛幻的，因此『有』和『無』都不存在，兩者都應遠離。在依他起性（Paratantra-svabhava，事物依賴其他條件而生起的性質）中，虛幻的『有』和『有性空』（svabhava-sunyata，事物自性的空性）不是二元的，因此兩者都應遠離。在圓成實性（Parinispanna-svabhava，通過修行達到的圓滿真實的性質）中，沒有二元性，『有』真理也不是二元的，因此兩者都完全斷絕。三重融合是指，三種『有』和三種『無』，圓融無礙，兩種對立的相狀都斷絕，因此兩者都應遠離。三乘教義說法修行，其中最初兩句是所教化的境界。『樂』是信樂（adhimukti，對佛法的堅定信仰和喜悅）。信樂不是單一的，因此充滿十方。下一句是教化之處，再下一句是正說，再下兩句是教化的利益，先遠離染污，后成就功德。最後兩句是功德成就。四句是接受佛法修行，即是見證正說法身（Dharma-kaya，佛的法身）。以七覺支（sapta bodhyangani，七種覺悟的因素）為法輪（Dharma-cakra，佛法之輪）。五句是說明捨棄表象，見證真如的修行。六句是佛與眾生平等無別的修行。七句是說明生滅沒有根本的譬喻。以上是總括地回答了前面最初的十個問題。 明難品第六 五門分別。 首先說明來意，有兩點。一是區分來者，前面闡明所依的果法（phala-dharma，修行的結果），現在辨析依果所成就的因行（hetu-phala，導致結果的原因和行為）。二是說明此品來由，在所成就的修行中，位前的方便信行（sraddha-carya，信心的修行）是最開始的。在信心之中，理解、修行和功德，明辨困難，居於首位，因此此品到來。 二是解釋名稱。菩薩（Bodhisattva，追求覺悟的修行者）是人，明難是法。爲了區別于果法，因此是依主釋（一種梵文語法術語）。『明難』有四種含義。一是就心境而言，『難』是指真俗（satya-samvriti，真諦和俗諦）幽深玄妙，『明』是指妙智（jnana，智慧）明亮照耀。二是就教義而言，『難』是指十義（dasartha，十種意義）甚深，『明』是指往復顯明暢達。三是就論道而言，『難』是指難問，『明』是指明答。因為貫通問答，所以名為『明難』。如果只是提出法則直接諮詢就叫做『問』，並非以理詰責就叫做『難』，隨著問題直接陳述就叫做『答』，詳細解釋顯明煥發就叫做『明』。四是區分賓主，就賓客而言，長行文中闡明設定難題，就主人而言，偈頌中闡明解釋難題，所以叫做『明難』。 三是簡別。就此因中，或者分為二。一是比較位次，此品下至迴向（parinama，功德迴向）是二證位（bhumi，菩薩的階位）。十地品（dasabhumi，菩薩十地）以下是證位。或者分為三，最初三品是位前

【English Translation】 English version: Within the realm. The 'being' and 'non-being' that are clung to are both illusory, therefore neither 'being' nor 'non-being' exists; both should be abandoned. In the Paratantra-svabhava (the nature of things arising dependently on other conditions), the illusory 'being' and 'svabhava-sunyata' (the emptiness of inherent existence) are not dualistic, therefore both should be abandoned. In the Parinispanna-svabhava (the perfected nature attained through practice), there is no duality, and the 'being' of truth is also not dualistic, therefore both are completely severed. The triple fusion refers to the three 'beings' and three 'non-beings', which are perfectly integrated without obstruction, and the two opposing aspects are severed, therefore both should be abandoned. The teachings of the three vehicles explain practice, of which the first two lines are the realm to be taught. 'Adhimukti' (faith and joy in the Dharma) is faith and joy. Faith and joy are not singular, therefore they fill the ten directions. The next line is the place of teaching, the next line is the correct explanation, and the next two lines are the benefits of teaching, first abandoning defilement and then accomplishing merit. The last two lines are the accomplishment of merit. The four lines are the practice of receiving the Dharma, which is the witnessing of the Dharma-kaya (the body of Dharma). The sapta bodhyangani (seven factors of enlightenment) are the Dharma-cakra (wheel of Dharma). The five lines explain the practice of abandoning appearances and witnessing true suchness. The six lines are the practice of the Buddha being equal and undifferentiated from sentient beings. The seven lines explain the analogy that birth and death have no root. The above is a general answer to the first ten questions. Chapter Six: Clarifying Difficulties Fivefold Analysis. First, explaining the intention behind this chapter, there are two points. First, to distinguish the comers, the preceding chapter elucidated the phala-dharma (resultant Dharma) on which one relies; now, this chapter analyzes the hetu-phala (causes and results) accomplished by relying on the resultant Dharma. Second, to explain the origin of this chapter, among the practices to be accomplished, the preliminary sraddha-carya (practice of faith) before the stage is the very beginning. Within faith, understanding, practice, and merit, clarifying difficulties is paramount, therefore this chapter comes about. Second, explaining the name. Bodhisattva (a practitioner seeking enlightenment) is a person, and Clarifying Difficulties is a Dharma. To distinguish it from the resultant Dharma, it is therefore a possessive compound (a type of Sanskrit grammatical term). 'Clarifying Difficulties' has four meanings. First, in terms of mind and realm, 'difficulties' refers to the profound and subtle satya-samvriti (ultimate truth and conventional truth), and 'clarifying' refers to the bright illumination of jnana (wisdom). Second, in terms of teachings, 'difficulties' refers to the profound dasartha (ten meanings), and 'clarifying' refers to the clear and unobstructed back-and-forth explanation. Third, in terms of debate, 'difficulties' refers to difficult questions, and 'clarifying' refers to clear answers. Because it connects questions and answers, it is called 'Clarifying Difficulties'. If one simply presents a principle and directly inquires, it is called a 'question'; if it is not a rational accusation, it is called a 'difficulty'; following the question and directly stating is called an 'answer'; explaining in detail and illuminating is called 'clarifying'. Fourth, distinguishing between guest and host, in terms of the guest, the prose text elucidates the setting of difficulties; in terms of the host, the verses elucidate the explanation of difficulties, therefore it is called 'Clarifying Difficulties'. Third, distinguishing. Within this cause, it can be divided into two. First, comparing the stages, this chapter down to parinama (dedication of merit) is the second bhumi (Bodhisattva stage). The Dasabhumi (Ten Stages) chapter and below are the stages of attainment. Or it can be divided into three, the first three chapters are before the stage

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方便。昇天品下十三品明三賢正位。十地下六品明十聖真位。或分四。初從此盡第三會為十解。以信是住之方便無正位故。攝屬十住中。二第四會十行。三第五會十回向。四第六會十地等。或分五。開信異住故。又光云義分或三。初三品明始起于先際。二從昇天下明善修于中際三不思法品等明終顯於後際。或分四。初未信者令信。二第三會下已信者令入。謂解行也。三十地品下已入者令純熟。四不思品下已純熟者令解脫。

四宗趣有二。初通后別。通論此三品明十信行法。于中作八門辨。一釋名。二出體。三發心。四定位。五行相。六除障。七進退。八德用。

三發心者謂始從具縛不識三寶名字等。創起一念信等。此約始教。如本業經(云云)。終教如起信論修行信心分(云云)。圓教如賢首品初(云云)。以小乘非此故不約說。頓教無位故亦不說(云云)。亦可小乘亦有初信義。如小論(云云)。頓中亦有信(云云)。

四定位者此十信法於始教中自是位。如梁攝論云。如須陀桓道前四位。謂燸等。菩薩地前四位亦如是。謂十信十解十行十回向。又彼論及佛性論等皆云。地前修四行。謂十信修信樂大乘行。十解般若行。十行三昧行。十回向大悲行。又為除四黑障正使故。謂初除闡提不信障。二除

【現代漢語翻譯】 現代漢語譯本 方便。昇天品下十三品闡明三賢（指十住、十行、十回向）的正位。十地下六品闡明十聖（指十地）的真位。或者分為四部分。第一部分從這裡到第三會為止，闡述十解，因為信是安住的方便，沒有真正的果位，所以歸屬於十住之中。第二部分是第四會的十行。第三部分是第五會的十回向。第四部分是第六會的十地等。或者分為五部分，因為開立信位不同於住位。另外，光云義分或者分為三部分。第一部分的三品闡明開始於先際。第二部分從昇天下開始，闡明善修于中際。第三部分的不思法品等闡明最終顯現於后際。或者分為四部分。第一部分是讓未信者生起信心。第二部分是第三會以下，讓已信者進入，指的是解和行。第三部分是三十地品以下，讓已入者達到純熟。第四部分是不思品以下，讓已純熟者得到解脫。

四宗的旨趣有二。先是通論，后是別論。通論這三品闡明十信的行法。其中分為八個方面來辨析。一是解釋名稱。二是闡述體性。三是發起信心。四是確定位次。五是行為的相狀。六是去除障礙。七是進步和退步。八是功德和作用。

三、發起信心，指的是最初從被束縛、不認識三寶（佛、法、僧）的名字等開始，生起一念的信心等。這是按照始教來說的。如《本業經》（此處應補充具體內容）。終教如《起信論》的修行信心分（此處應補充具體內容）。圓教如《賢首品》的開頭（此處應補充具體內容）。因為小乘不屬於這種情況，所以不按照小乘來說。頓教沒有位次，所以也不說（此處應補充具體內容）。也可以說小乘也有初信的意義，如《小論》（此處應補充具體內容）。頓教中也有信（此處應補充具體內容）。

四、確定位次，這十信的行法在始教中本身就是一個位次。如《梁攝論》所說，如同須陀洹（梵文Srotāpanna，預流果）道前的四位，指的是燸（梵文ūṣmagata，暖位）等。菩薩地前的四位也是如此，指的是十信、十解、十行、十回向。另外，《彼論》及《佛性論》等都說，地前修四行，指的是十信修信樂大乘行，十解修般若（梵文Prajñā，智慧）行，十行修三昧（梵文Samādhi，禪定）行，十回向修大悲行。又爲了去除四種黑障的正使，指的是首先去除闡提（梵文icchantika，斷善根者）的不信障，其次去除……

【English Translation】 English version Convenient. The thirteenth chapter below the 'Ascending to Heaven' chapter clarifies the correct positions of the Three Worthies (referring to the Ten Abodes, Ten Practices, and Ten Dedications). The six chapters below the 'Ten Grounds' chapter clarify the true positions of the Ten Saints (referring to the Ten Grounds). It can be divided into four parts. The first part, from here to the Third Assembly, elucidates the Ten Understandings, because faith is a means of dwelling and has no true position, so it belongs to the Ten Abodes. The second part is the Ten Practices of the Fourth Assembly. The third part is the Ten Dedications of the Fifth Assembly. The fourth part is the Ten Grounds, etc., of the Sixth Assembly. Or it can be divided into five parts, because establishing the position of faith is different from the position of dwelling. In addition, the meaning of 'Light Cloud' can be divided into three parts. The first three chapters clarify the beginning at the initial realm. The second part, starting from 'Ascending to Heaven', clarifies the good cultivation in the middle realm. The third part, such as the 'Inconceivable Dharma' chapter, clarifies the final manifestation in the later realm. Or it can be divided into four parts. The first part is to make those who have not believed generate faith. The second part, below the Third Assembly, is to make those who have already believed enter, referring to understanding and practice. The third part, below the 'Thirty Grounds' chapter, is to make those who have already entered reach purity. The fourth part, below the 'Inconceivable' chapter, is to make those who have already reached purity attain liberation.

The purpose of the Four Schools has two aspects. First, a general discussion, then a specific discussion. Generally speaking, these three chapters clarify the practices of the Ten Faiths. Among them, it is divided into eight aspects for analysis. First, explain the name. Second, explain the essence. Third, generate faith. Fourth, determine the position. Fifth, the appearance of the behavior. Sixth, remove obstacles. Seventh, progress and regress. Eighth, merits and functions.

Third, generating faith refers to initially starting from being bound, not knowing the names of the Three Jewels (Buddha, Dharma, Sangha), etc., and generating a thought of faith, etc. This is according to the Initial Teaching. As in the 'Original Vows Sutra' (specific content should be added here). The Final Teaching is like the 'Cultivating Faith' section of the 'Awakening of Faith' (specific content should be added here). The Perfect Teaching is like the beginning of the 'Chief of Sages' chapter (specific content should be added here). Because the Small Vehicle does not belong to this situation, it is not discussed according to the Small Vehicle. The Sudden Teaching has no position, so it is also not discussed (specific content should be added here). It can also be said that the Small Vehicle also has the meaning of initial faith, such as the 'Small Treatise' (specific content should be added here). There is also faith in the Sudden Teaching (specific content should be added here).

Fourth, determining the position, these practices of the Ten Faiths are themselves a position in the Initial Teaching. As the 'Treatise on the Summary of the Liang Dynasty' says, like the four positions before the path of Srotāpanna (stream-enterer), referring to ūṣmagata (warmth), etc. The four positions before the Bodhisattva Ground are also like this, referring to the Ten Faiths, Ten Understandings, Ten Practices, and Ten Dedications. In addition, 'That Treatise' and the 'Buddha-nature Treatise', etc., all say that before the Ground, four practices are cultivated, referring to the Ten Faiths cultivating the practice of believing and delighting in the Great Vehicle, the Ten Understandings cultivating the Prajñā (wisdom) practice, the Ten Practices cultivating the Samādhi (meditation) practice, and the Ten Dedications cultivating the Great Compassion practice. Also, in order to remove the correct causes of the four black obstacles, referring to first removing the obstacle of disbelief of the icchantika (one who has severed roots of goodness), and secondly removing...

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外道我執障。三除聲聞畏苦障。四除獨覺舍大悲障。又信成凈德因種。解成我德因種。行成樂德因種。迴向成常德因種。又仁王經寄四輪王報。謂鐵銅銀金。以此教義故知。十信亦是位也。若約終教此信但是十住位之方便。自無別位故。本業經云。未上住前有此十心名字。謂一信心。二念心。三精進心。四慧心。五定心。六不退心。七回向心。八護心。九戒心。十願心。增修是心一劫二劫三劫乃得入初住中。心心有十增成百法明門名入習種性中。故知無位但是方便行也。又準六種性六忍六慧等文故亦是成證。又仁王但言三賢十聖不言四也。又此經中后四位皆有入定。出已列十名辨十義等。唯信中無此。故得知也。又本業經但有四十二賢聖不說五十二故知。問若爾何故仁王經十信為種性位仍隻立三賢位耶。答此有相攝故如是。何者義準有四句。一以本位攝方便故唯有三賢。則沒信名唯論住位。引文可知二以方便攝本位故即十住名十信。沒十住名也。故仁王經云。十信十止十堅心。則不論十住但名十信也。三開方便異本位故。則如住前有此十心為方便等。四于方便處假說正位。如前始教。若約圓教有二義。若依普賢自法一切皆無位。若約寄法則同終教。然信滿入位之際。通攝一切后諸位皆在此中。無不具足。此則約行攝位

故也。問信既實無正位。何故始教說為位耶。答為始教機粗智淺行位不分。影似小乘教故說四位。終教機細智深克實分異故也。

五行相者若始教行信等十心行(云云)。若依終教如起信論中四種信心五門修行等(云云)。若圓教如此三品所說(云云)。

六除障者始教如前除闡提不信障。終教如論深伏煩惱等(云云)。若圓教如文總滅百障等(云云)。並是滿心時滅。

七進退者修信未滿一萬劫以還一切皆退。以是不定聚故。依本業經如輕毛隨風等(云云)。設第六有不退心者但是作此不退之心。以非是位故。未得不退也。亦有人解將此為信不退者義恐不可。以經中說如輕毛故。無位故。論說修信未經萬劫皆有退故。若至萬劫信便已滿。非第六故。若就始教以隨粗相說信為位。是故今後三賢亦隨相粗說。是故至十回向以上方得不退。如佛性論第一卷說。問彼論中是敘薩婆多師說。豈是大乘耶。答雖是薩婆多說然非彼宗。以說有十回向名位故。小乘無此位也。若終教中信滿入住則為不退。如起信論信成就發心不退故。及此下文深心凈信不可壞等(云云)。以圓同終故。入位已後方說為不退信也。以因從果稱故如信忍等。

八成德者始教中成凈德因。及得鐵輪王報亦能進入十解等。終教能成十

【現代漢語翻譯】 現代漢語譯本： 故是如此。問：既然信位實際上沒有固定的位置，為什麼最初的教義要說有信位呢？答：因為始教的根機粗鈍，智慧淺薄，修行和位次沒有明確區分，只是像小乘教那樣，所以才說有四種位次。而終教的根機細膩，智慧深邃，能夠明確區分修行和位次，所以才這樣說。 五、修行方面：始教的修行包括信等十心行（如前所述）。終教則依據《起信論》中的四種信心、五門修行等（如前所述）。圓教則如前文所說的三種品位（如前所述）。 六、消除障礙方面：始教如前所述，消除闡提（icchantika，斷善根者）的不信之障。終教如《起信論》所說，深深地降伏煩惱等（如前所述）。圓教則如經文所說，總共滅除各種障礙（如前所述）。這些都是在滿心時滅除。 七、進退方面：修信未滿一萬劫之前，一切都有可能退轉，因為是不定聚的緣故。依據《本業經》所說，就像輕毛隨風飄動一樣（如前所述）。假設第六位有不退心的人，也只是生起了這種不退之心，因為還不是真正的位次，所以還沒有得到不退的境界。也有人解釋說，可以將此作為信不退的意義，恐怕是不可以的。因為經中說像輕毛一樣，沒有位次，論中說修信未經萬劫都有退轉的可能。如果到了萬劫，信位就已經圓滿了，不是第六位了。如果就始教而言，隨著粗略的相來說信為位次，所以今後三賢位也是隨著粗略的相來說的。因此，要到十回向以上才能得到不退的境界，如《佛性論》第一卷所說。問：那部論中敘述的是薩婆多（Sarvastivada，說一切有部）師的說法，難道是大乘嗎？答：雖然是薩婆多的說法，但並非他們的宗義，因為其中說了有十回向的名位，小乘沒有這個位次。如果終教中信位圓滿而進入住位，那就是不退轉了，如《起信論》所說，信心成就，發心不退。以及下文所說的深心凈信不可破壞等（如前所述）。因為圓教與終教相同，所以入位之後才說是不退信。因為是從因上稱說果，如信忍等。 八、成就功德方面：始教中成就清凈功德之因，以及得到鐵輪王（cakravartin，轉輪聖王）的果報，也能進入十解等。終教能夠成就十...

【English Translation】 English version: Therefore, it is so. Question: Since the stage of faith (śraddhā) actually has no fixed position, why did the initial teachings say there was such a stage? Answer: Because the faculties of those taught by the initial teachings are coarse and their wisdom shallow, practice and stages are not clearly distinguished, resembling the teachings of the Hinayana (Small Vehicle). Therefore, they speak of four stages. The faculties of those taught by the final teachings are refined and their wisdom profound, capable of clearly distinguishing practice and stages, hence the difference. 5. Regarding Practice: The practice of the initial teachings includes the ten mental activities of faith, etc. (as mentioned before). The final teachings rely on the four kinds of faith and five gates of practice in the Awakening of Faith (as mentioned before). The perfect teachings are as described in the three grades mentioned earlier (as mentioned before). 6. Regarding Removing Obstacles: The initial teachings, as mentioned before, remove the obstacle of disbelief of the icchantika (those who have severed their roots of goodness). The final teachings, as stated in the Awakening of Faith, deeply subdue afflictions, etc. (as mentioned before). The perfect teachings, as the text says, completely eliminate all obstacles (as mentioned before). These are all eliminated at the time of full mind. 7. Regarding Progress and Regression: Before the completion of faith after one myriad kalpas (aeons), all are subject to regression because they belong to the uncertain group. According to the Fundamental Karma Sutra, it is like light feathers following the wind (as mentioned before). Even if someone in the sixth position has a non-regressing mind, it is merely the arising of this non-regressing mind, because it is not a true stage, so they have not yet attained the state of non-regression. Some interpret this as the meaning of non-regressing faith, but this is probably not correct. Because the sutra says it is like light feathers, without a stage, and the treatise says that before completing faith after one myriad kalpas, there is the possibility of regression. If one reaches one myriad kalpas, the stage of faith is already complete, not the sixth position. If, according to the initial teachings, faith is spoken of as a stage based on coarse appearances, then the Three Sages after this are also spoken of based on coarse appearances. Therefore, only from the Ten Transferences (Ten Dedications of Merit) and above can one attain the state of non-regression, as stated in the first volume of the Treatise on Buddha-nature. Question: That treatise narrates the teachings of the Sarvastivada (the 'All Exists' school), is it Mahayana (Great Vehicle)? Answer: Although it is the teaching of the Sarvastivada, it is not their doctrine, because it speaks of the names and positions of the Ten Transferences, which the Hinayana does not have. If, in the final teachings, the stage of faith is completed and one enters the stage of abiding, then it is non-regressing, as the Awakening of Faith says, 'Faith is accomplished, the aspiration for enlightenment does not regress.' And as the text below says, 'Deep mind, pure faith, cannot be destroyed,' etc. (as mentioned before). Because the perfect teachings are the same as the final teachings, only after entering the stage is it said to be non-regressing faith. Because the cause is named after the effect, such as faith-acceptance, etc. 8. Regarding Accomplishing Virtues: In the initial teachings, one accomplishes the cause of pure virtues and obtains the reward of a cakravartin (wheel-turning king), and can also enter the Ten Understandings, etc. The final teachings can accomplish the ten...

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住位已則能少分見法身佛。現八相成道等事(云云)。圓中通成后諸位。若約因得普賢三業遍周法界。約果遍塵世界成等正覺。如賢首說。二明品宗者以十甚深義為宗。信中成解行為趣。

五釋文者。此中三品則為三。初品明信中解。次品依解起行。后品解行具故成德耳。又釋初行次愿后德位。就初中二。初正辨十義。后結通普見。前中依遷禪師釋為十甚深義。于中分二。初文殊問眾人答。明妙慧導眾行。后眾人問文殊答。明以眾行成妙慧。又衍法師云。初一人問多人明。一中解無量。二多人問一人明。無量中解一。又文殊為法主故。多人同問佛境深法也。初一是緣起甚深。二教化甚深。三業果甚深。四佛說法甚深。五福田甚深。六正教甚深。七正行甚深。八助道甚深。九一乘甚深。十佛境界甚深。初緣起者。諸法依阿賴耶識自性緣生方得集起故也。何故最初辨此義者。攝論云。菩薩初學應先觀諸法如實因緣以成正信解故。此之謂也。于中先問后答。亦是先明設於難。后明解于難。前中二。初總告。何故最初問覺首者。謂創發厭求非初覺不起。如善財初發于覺城故。又緣起甚深亦非覺不達故。二正難中此難何因生者。凡諸菩薩起信解行等皆依如此唯心道理。得異凡小而成正行故。起信論云。有法能起摩訶衍信根

【現代漢語翻譯】 現代漢語譯本： 住於此位，已則能夠稍微分見法身佛。顯現八相成道等事（此處省略）。圓融貫通成就後來的各個位次。如果從因的角度來說，普賢菩薩的三業遍佈周法界。如果從果的角度來說，遍於塵沙世界成就等正覺。如同賢首國師所說。第二是闡明品的主旨，以十甚深義為宗旨。在信心中成就理解，以行為歸趣。 第五是解釋經文。這三品經文可以分為三個部分。第一品闡明在信心中生起理解。第二品依據理解而生起行動。第三品因為理解和行動都具備了，所以成就了功德。又可以解釋為第一品是'行'，第二品是'愿'，第三品是'德位'。就第一品來說，又分為兩個部分。首先是正面辨析十種甚深義。然後總結貫通普遍的見解。在前面的部分中，依據遷禪師的解釋，分為十種甚深義。其中又分為兩個部分。首先是文殊菩薩提問，眾人回答，闡明用妙慧引導各種修行。然後是眾人提問，文殊菩薩回答，闡明用各種修行成就妙慧。另外，衍法師說，第一部分是一個人提問，多人回答，闡明從一個方面理解無量。第二部分是多人提問，一個人回答，闡明從無量方面理解一個方面。另外，文殊菩薩是法主，所以眾人共同提問關於佛的境界的深奧的佛法。最初一是緣起甚深（諸法生起的因緣非常深奧），二是教化甚深（佛陀的教化非常深奧），三是業果甚深（業力與果報非常深奧），四是佛說法甚深（佛陀的說法非常深奧），五是福田甚深（種福的田地非常深奧），六是正教甚深（正確的教法非常深奧），七是正行甚深（正確的修行非常深奧），八是助道甚深（輔助修道的法門非常深奧），九是一乘甚深（唯一成佛的道路非常深奧），十是佛境界甚深（佛的境界非常深奧）。最初的緣起甚深，是指諸法依靠阿賴耶識（Alaya-vijnana，含藏識）的自性緣生，才能得以聚集生起。為什麼最初要辨析這個道理呢？《攝大乘論》說，菩薩最初學習應該先觀察諸法如實的因緣，以此成就正確的信心和理解。說的就是這個道理。其中先提問后回答，也是先闡明設立的難題，然後闡明解決難題的方法。前面的部分分為兩個部分。首先是總體的告知。為什麼最初要問覺首菩薩呢？因為最初發起厭離和追求，如果不是最初的覺悟是不會生起的。如同善財童子最初在覺城發起菩提心一樣。另外，緣起甚深也不是沒有覺悟的人能夠通達的。第二是正面提出疑問，這個疑問是因什麼而產生的呢？凡是諸位菩薩生起信心、理解、行動等等，都是依靠如此唯心的道理，才能區別于凡夫和小乘，從而成就正確的修行。起信論說，有法能夠生起摩訶衍（Mahayana，大乘）的信根。

【English Translation】 English version: Dwelling in this position, one can then partially see the Dharmakaya Buddha (Dharmakaya Buddha, the body of the law). Manifesting the eight phases of enlightenment, etc. (omitted here). Thoroughly accomplishing all subsequent positions. If viewed from the perspective of cause, Samantabhadra's (Samantabhadra, Universal Worthy Bodhisattva) three karmas pervade the entire Dharma realm. If viewed from the perspective of effect, one attains perfect enlightenment throughout the worlds of dust. As stated by Master Xianshou. Second, to clarify the doctrine of the chapter, taking the ten profound meanings as its principle. Achieving understanding through faith, and taking practice as its ultimate goal. Fifth, to explain the text. These three chapters can be divided into three parts. The first chapter clarifies the arising of understanding from faith. The second chapter arises action based on understanding. The third chapter achieves merit because both understanding and action are complete. It can also be interpreted as the first chapter being 'practice', the second chapter being 'vow', and the third chapter being 'merit position'. Regarding the first chapter, it is further divided into two parts. First, it positively analyzes the ten profound meanings. Then, it summarizes and connects the universal view. In the preceding part, according to Zen Master Qian's explanation, it is divided into ten profound meanings. Among them, it is further divided into two parts. First, Manjushri (Manjushri, Bodhisattva of Wisdom) asks questions, and the assembly answers, clarifying the guidance of various practices with wonderful wisdom. Then, the assembly asks questions, and Manjushri answers, clarifying the achievement of wonderful wisdom through various practices. In addition, Dharma Master Yan said that the first part is one person asking questions, and many people answering, clarifying the understanding of the immeasurable from one aspect. The second part is many people asking questions, and one person answering, clarifying the understanding of one aspect from the immeasurable. In addition, Manjushri is the lord of the Dharma, so the assembly jointly asks about the profound Dharma of the Buddha's realm. Initially, one is the profoundness of dependent origination (the causes and conditions of the arising of all phenomena are very profound), two is the profoundness of teaching (the Buddha's teachings are very profound), three is the profoundness of karmic consequences (the power of karma and its consequences are very profound), four is the profoundness of the Buddha's teachings (the Buddha's teachings are very profound), five is the profoundness of the field of merit (the field for planting merit is very profound), six is the profoundness of the correct teaching (the correct teachings are very profound), seven is the profoundness of correct practice (the correct practices are very profound), eight is the profoundness of auxiliary paths (the methods that assist in cultivation are very profound), nine is the profoundness of the One Vehicle (the only path to Buddhahood is very profound), and ten is the profoundness of the Buddha's realm (the Buddha's realm is very profound). The initial profoundness of dependent origination refers to the fact that all phenomena rely on the self-nature of Alaya-vijnana (Alaya-vijnana, storehouse consciousness) to arise, and only then can they be gathered and arise. Why should this principle be analyzed first? The 'Compendium of the Mahayana' says that Bodhisattvas should first observe the real causes and conditions of all phenomena in their initial learning, thereby achieving correct faith and understanding. This is what it means. Among them, asking questions first and then answering, is also first clarifying the established difficulty, and then clarifying the method of solving the difficulty. The preceding part is divided into two parts. First, the overall notification. Why should the Bodhisattva Jueshou be asked first? Because the initial arising of aversion and pursuit will not arise if it is not the initial enlightenment. Just like Sudhana (Sudhana, a youth who sought enlightenment) initially aroused Bodhicitta (Bodhicitta, the mind of enlightenment) in the city of awakening. In addition, the profoundness of dependent origination cannot be understood by those without enlightenment. Second, the question is raised directly, what is the cause of this question? All Bodhisattvas who arise faith, understanding, action, etc., rely on such a mind-only principle to distinguish themselves from ordinary people and Hinayana (Hinayana, Small Vehicle), thereby achieving correct practice. The 'Awakening of Faith' says that there is a Dharma that can give rise to the roots of faith in Mahayana (Mahayana, Great Vehicle).

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。是故應說。所言法者眾生心。是心即攝一切世間出世間法。是故於此而起難問。問意云。心性是一果報種種。云何一心而生多報。又心性既一。果亦應一。果報既多。心亦應多。設爾何失。謂心若隨報成多則失於唯識。報若如心為一則乖于業果。設若救言。若立唯一性心無有能熏可如所難。今明心性雖一隨善惡業等能熏轉故生果報異。此有何失。后遮此救。重更難云。業不知心心不知業等既不相知。何成熏習。熏習不成何得種種。難意如此。文中二。初舉法設難。后五句遮救重難。前中三。初一句舉法案定。次一句正顯相違。后五句釋成違相。初云心性一者謂心之性故。是如來藏平等一味故云一也。又心即性故。是第八識無二類故云一也。云何能生種種果報者顯相違也。此是本末相違難。三或至善趣等者釋成違相。于中五對。初一約依報。善趣是人天。惡趣三塗。二對約正報。于善趣中眼等諸根有具不具。惡趣中亦爾。三對重就依報。于根具中屠獵等為惡處戒施等為善處。根不具中亦爾四對重約正報就善處中有端正醜陋惡處中亦爾。五對就端正中有苦樂。丑中亦爾。如是種種差別故云不同。報既如此不同。其一心之義何在。自下五句古人釋云。約不相知為難。謂心以覺知為性。能生於業。心之與業並得相知。云何經

言業不知心心不知業等。此釋恐不順文。何者此不相知等與上諸句為同成一難。為更成別難。若同成一難。前心性是一果報種種。正是相違。故已成難。此不相知于彼何用。若成別難。復因何義而生此難。故知文意少別。是故今釋不同古也。謂此即是遮救重難。然救在文外。設若救言心性雖一。然有善惡業等熏習種子功能生果有別。所依心性一而無二故無失也。今重難中有五對。初一約能依所依不相知故不成熏。此中業是能依心是所依。離所無能能不知所故業不知心。離能無所所不知能故心不知業。既不相知何成熏習。熏習無故豈得因業心生多報。此等相知約性力說。但無性無力。故不相知。非約情知。上約本識因相說。第二約果相。謂因果不相知。果謂異熟。果報具有二義。一能受報心。是本識種子識。二所受報相。是果報識。以種是果因不自因故。受不知報。以報是因果不自果故。報不知受。既不相知因果斯泯。心生種種。其義安在。第三約新熏不相知。謂於此報上受謂採納則諸轉識。以為能熏不同受報。心謂集起則第八識。以為所熏。互無自性。各不相知。熏習既亡。一心云何能生種種。故瑜伽云。不見藏住不見熏習。是名菩薩菩薩。第四約親疏不相知。謂種子為因。所依本識為緣。以相待無性謂不自不他不共

【現代漢語翻譯】 現代漢語譯本 『言業不知心，心不知業等』。這種解釋恐怕不符合原文。為什麼呢？因為這種『不相知等』是與前面的句子共同構成一個難題，還是構成另一個不同的難題？如果是共同構成一個難題，那麼前面說的『心性是一，果報種種』，這本身就是相互矛盾的，所以已經構成難題了，這種『不相知』對於那個難題有什麼用呢？如果構成另一個不同的難題，又是根據什麼意義產生這個難題呢？所以知道原文的意思稍微有些不同，因此現在的解釋與古代的解釋不同。現在的解釋是遮擋和救護這個重複的難題。然而救護的方法在文字之外。假設用救護的語言說，心性雖然是一，但是有善惡業等熏習的種子，功能產生不同的果報，所依賴的心性是一而沒有二，所以沒有過失。現在這個重複的難題中有五對。第一對是關於能依和所依互不相知，所以不能構成熏習。這裡業是能依，心是所依。離開所依就沒有能依，能依不知道所依，所以業不知道心。離開能依就沒有所依，所依不知道能依，所以心不知道業。既然互不相知，怎麼能構成熏習呢？沒有熏習，怎麼能因為業和心而產生多種果報呢？這種相知是就體性和力量來說的，因為沒有體性和力量，所以互不相知，不是就情識來說的。上面是就本識的因相來說的。第二對是關於果相。所謂因果互不相知。果是指異熟（Vipāka，成熟，果報）。果報具有兩種含義：一是能受報的心，是本識種子識；二是所受的報相，是果報識。因為種子是果的因，不自己作為自己的因，所以受不知道報。因為報是因的果，不自己作為自己的果，所以報不知道受。既然互不相知，因果就消滅了，『心生種種』的道理在哪裡呢？第三對是關於新熏互不相知。所謂在這個果報上，受是指採納，也就是各種轉識，作為能熏，不同於受報。心是指集起，也就是第八識，作為所熏。互相沒有自性，各自不相知。熏習已經消失，一心怎麼能產生種種呢？所以《瑜伽師地論》（Yogācārabhūmi-śāstra）說：『不見藏住，不見熏習，是名菩薩。』第四對是關於親疏互不相知。所謂種子是因，所依的本識是緣。因為相互依賴而沒有自性，即不自生，不他生，不共生。

【English Translation】 English version 『Verbal karma does not know the mind, and the mind does not know karma, etc.』 This explanation may not be in accordance with the text. Why? Is this 『not knowing each other, etc.』 forming one difficulty together with the preceding sentences, or is it forming another separate difficulty? If it forms one difficulty together, then the previous statement that 『the nature of mind is one, but the retributions are various』 is contradictory in itself, so it has already formed a difficulty. What is the use of this 『not knowing each other』 for that difficulty? If it forms another separate difficulty, then according to what meaning does this difficulty arise? Therefore, it is known that the meaning of the original text is slightly different, so the current explanation is different from the ancient explanation. The current explanation is to block and protect against this repeated difficulty. However, the method of protection is outside the text. Suppose we use the language of protection to say that although the nature of mind is one, there are seeds of good and evil karma, etc., and the function produces different retributions. The nature of mind on which it depends is one and not two, so there is no fault. Now there are five pairs in this repeated difficulty. The first pair is about the knower and the known not knowing each other, so they cannot form a perfuming (熏習, xūn xí). Here, karma is the knower, and the mind is the known. Without the known, there is no knower; the knower does not know the known, so karma does not know the mind. Without the knower, there is no known; the known does not know the knower, so the mind does not know karma. Since they do not know each other, how can they form a perfuming? Without perfuming, how can multiple retributions be produced because of karma and mind? This knowing each other is in terms of nature and power, because there is no nature and power, so they do not know each other, not in terms of emotional consciousness. The above is in terms of the causal aspect of the fundamental consciousness (本識, běn shí). The second pair is about the aspect of retribution. The so-called cause and effect do not know each other. Retribution refers to Vipāka (異熟, yì shú, maturation, retribution). Retribution has two meanings: one is the mind that can receive retribution, which is the fundamental consciousness seed consciousness; the other is the aspect of retribution received, which is the retribution consciousness. Because the seed is the cause of the fruit, it does not take itself as its own cause, so the receiver does not know the retribution. Because the retribution is the fruit of the cause, it does not take itself as its own fruit, so the retribution does not know the receiver. Since they do not know each other, cause and effect are extinguished. Where is the principle of 『the mind produces various things』? The third pair is about the new perfuming not knowing each other. The so-called receiving on this retribution refers to adopting, which is the various transforming consciousnesses, as the perfumer, which is different from receiving retribution. The mind refers to gathering, which is the eighth consciousness, as the perfumed. They do not have self-nature and do not know each other. Since the perfuming has disappeared, how can one mind produce various things? Therefore, the Yogācārabhūmi-śāstra (瑜伽師地論, Yújiā shī dì lùn) says: 『Not seeing the storehouse abiding, not seeing the perfuming, is called a Bodhisattva.』 The fourth pair is about the close and distant not knowing each other. The so-called seed is the cause, and the fundamental consciousness on which it depends is the condition. Because they depend on each other and have no self-nature, that is, not self-arising, not other-arising, not co-arising.

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等故。親疏相盡。故不相知。因緣既離。心生何在。第五約境智不相知。智謂能知即諸識見分。法謂所知即諸識相分。俱依一心各無自體。自體無矣。誰共相知。心境既亡。能所斯寂。心生種種其義安在。又釋境法是心變故不知心。心托境生故不知法。無有境外心能取心外境。是故俱不相知。相無不盡也。

第二答中二。初一頌讚問勸聽。上半嘆問會機。下半勸聽許說。後有十偈。舉義正答。于中初五偈答后遮救難。以救義若成本難方遣故。須先答后五偈答前本法難。此中答意。明藏識緣起有其二義。一是不起義以無自性故。二是有起義有此無性緣起故。此二不二。是一無礙甚深緣起。此中由不起故成起。是故只由諸緣不相知故而成熏習。有種種法生答后難也。二由起故不起。是故只由諸法種種生故。各無自性唯一心性答前難也。又前即不礙一心即是種種。后即不礙種種即是一心。緣起正理無礙镕融是其意也。前五偈中。初一法說。后四喻況。或可長為五分。一宗二因三喻四合五結。諸法不自在者立宗也。謂諸法是有法。不自在是法。法與有法和合名宗。于中有二義。一藏性緣起能所熏起攝多法。故云諸法。以互為因緣更相系屬。各各不得自有所在。二從諸緣起無自性故無自可在。二出因者何以得知不自在耶。

【現代漢語翻譯】 現代漢語譯本 因為『等故』（因為各種條件），親疏關係最終都會消失，所以彼此不瞭解。當因緣離散，心又在哪裡產生呢？這是第五個方面，關於『境』（所認識的客觀對像）和『智』（能認識的主觀意識）互不瞭解。『智』指的是能認知的主觀意識，也就是各種識的『見分』（認識作用），『法』指的是被認知的客觀對象，也就是各種識的『相分』（呈現的形象）。它們都依賴於同一個『心』（根本識），各自沒有獨立的自體。自體都不存在了，誰又能互相瞭解呢？心和境都消失了，能認知和被認知的對立也就不存在了，『心生種種』的說法又有什麼意義呢？另一種解釋是，境法是心所變現的，所以不瞭解心；心依賴於境而產生，所以不瞭解法。沒有存在於境之外的心，也沒有心之外的境可以被心所認知。因此，心和境都不能互相瞭解，一切現象最終都會消散。

第二部分是回答，分為兩部分。首先是一頌，讚歎提問並勸人聽講。上半部分讚歎提問者把握了時機，下半部分勸人聽講並承諾解答。後面有十個偈頌，舉出要義正面回答。其中前五個偈頌回答後面的遮救難，因為要使救義成立，必須先解決根本的難題。后五個偈頌回答前面的根本法難。這裡的回答意在說明『藏識緣起』（Alaya-vijñāna-pratītyasamutpāda，阿賴耶識的緣起）有兩種含義：一是不起義，因為沒有自性；二是有起義，因為有這種無自性的緣起。這二者不是對立的，而是一種無礙的甚深緣起。在這裡，由於不起，所以才能起；因此，正因為諸緣互不瞭解，才能形成熏習，產生種種法，這是對後面難題的解答。二是由起故不起，因此，正因為諸法種種生起，才各自沒有自性，而唯一是心性，這是對前面難題的解答。前面說的是不礙一心，一心即是種種；後面說的是不礙種種，種種即是一心。緣起的真正道理是無礙融合，這就是它的意義。前五個偈頌中，第一個是法說，后四個是比喻。或者可以分為五部分：一、立宗；二、出因；三、比喻；四、合；五、結論。『諸法不自在』（一切法不具有獨立自主的性質）是立宗。也就是說，諸法是有法，不自在是法，法與有法結合稱為宗。其中有兩個含義：一是藏性緣起，能所熏起，包含多種法，所以稱為『諸法』。因為互相作為因緣，互相聯繫，各自不能獨立存在。二是從諸緣而起，沒有自性，所以不能獨立自主。二是說明原因，為什麼能知道不自在呢？

【English Translation】 English version Because of 'et cetera causes' (because of various conditions), the relationships of closeness and distance will eventually disappear, so they do not know each other. When the causes and conditions are separated, where does the mind arise? This is the fifth aspect, about the 'realm' (the object of cognition) and 'wisdom' (the subjective consciousness that can cognize) not knowing each other. 'Wisdom' refers to the subjective consciousness that can cognize, which is the 'seeing-division' (perception function) of various consciousnesses. 'Dharma' refers to the objective object being cognized, which is the 'image-division' (presented form) of various consciousnesses. They both rely on the same 'mind' (fundamental consciousness), and each has no independent self-nature. Since self-nature does not exist, who can know each other? When the mind and realm disappear, the opposition between the knower and the known also ceases to exist. What is the meaning of the saying 'the mind produces all kinds of things'? Another explanation is that the realm-dharma is transformed by the mind, so it does not understand the mind; the mind arises relying on the realm, so it does not understand the dharma. There is no mind outside the realm, and there is no realm outside the mind that can be cognized by the mind. Therefore, the mind and realm cannot know each other, and all phenomena will eventually dissipate.

The second part is the answer, divided into two parts. The first is a verse, praising the question and encouraging listening. The first half praises the questioner for grasping the opportunity, and the second half encourages listening and promises to answer. There are ten verses later, giving the main points to answer directly. The first five verses answer the subsequent refutation, because in order to establish the meaning of the rescue, the fundamental difficulty must be solved first. The last five verses answer the previous fundamental dharma difficulty. The intention of the answer here is to explain that 'Alaya-vijñāna-pratītyasamutpāda' (the dependent origination of the Alaya consciousness) has two meanings: one is the meaning of non-arising, because there is no self-nature; the other is the meaning of arising, because there is this non-self-nature dependent origination. These two are not opposed, but an unobstructed and profound dependent origination. Here, because of non-arising, it can arise; therefore, precisely because the various conditions do not know each other, they can form habituation and produce all kinds of dharmas, which is the answer to the subsequent difficulty. The second is that it does not arise because of arising, therefore, precisely because all kinds of dharmas arise, they each have no self-nature, and only the nature of mind, which is the answer to the previous difficulty. The former says that it does not hinder one mind, and one mind is all kinds; the latter says that it does not hinder all kinds, and all kinds are one mind. The true principle of dependent origination is unobstructed fusion, and that is its meaning. In the first five verses, the first is a dharma explanation, and the last four are metaphors. Or it can be divided into five parts: 1. Establishing the proposition; 2. Stating the reason; 3. Metaphor; 4. Combination; 5. Conclusion. 'All dharmas are not independent' (all dharmas do not have independent and autonomous nature) is the establishment of the proposition. That is to say, all dharmas are existing dharmas, and non-independence is dharma. The combination of dharma and existing dharma is called the proposition. There are two meanings in it: one is the Alaya-nature dependent origination, which can cause the arising of the knower and the known, and includes many dharmas, so it is called 'all dharmas'. Because they are mutually causes and conditions, they are interconnected, and each cannot exist independently. The second is that it arises from all conditions, has no self-nature, so it cannot be independent and autonomous. The second is to explain the reason, why can we know that it is not independent?

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因云求實不得故。以本識諸法互依緣起更相形奪各無自性故云求實不得。此有二義。一約本識明不自在。以依彼諸緣無自性故云求實不可得。二約能熏等法明不自在。以依本識無自體故云求實不可得。或通論有四義。一諸法依識故於諸法求實有不得。二本識為依故於本識求實無不得。三諸法起識故於諸法求實無不得。四識隨緣起故於本識求實有不得。或開為八句。謂各有有無俱不俱四句。故準思可見。又釋此有四句。一以不起不異起故求不起實不得。是故不起不自在。二以起不異不起故求起實不得。是故起亦不自在。三以無二故求二實不得。是故無俱自在。四不礙二義故求俱非實不得。是故無俱非自在。何以如此不自在者以緣起自在故。何故不實者以緣起理實故。三是故一切法下結也。以結隨法故在宗因后。明合隨喻故在喻后說。二俱不相知者如上能所熏中各有有無二義。以二有二無各不俱故不得相知。以一有一無一無一有各無二。故無可相知。正由如是不知等故得有一切法。故云一切不相知也。此顯非直平等一味不壞諸法。亦乃只由平等有諸法也。四喻中有四喻。此藏識四義。一相續因果依他義。二互為因果生識義。三受熏義。四相依持義。初云如駛流者唯識論中明阿賴耶識恒轉如瀑流。是此義也。此中無絕是彼恒

【現代漢語翻譯】 現代漢語譯本 因為想要在現象中尋求真實是無法實現的。這是因為根本識（Ālaya-vijñāna，藏識，一切事物的基礎）中的諸法相互依存，依緣而起，相互影響和削弱，各自沒有自性，所以說尋求真實是無法實現的。這裡面包含兩層含義：第一，從根本識的角度說明它是不自在的，因為它依賴於各種因緣，沒有自性，所以說尋求真實是無法實現的。第二，從能熏習等法的角度說明它是不自在的，因為它依賴於根本識，沒有自體，所以說尋求真實是無法實現的。或者可以總的來說有四層含義：第一，諸法依賴於識而存在，所以在諸法中尋求真實是無法得到的。第二，根本識是諸法的所依，所以在根本識中尋求真實並非完全得不到。第三，諸法由識而生起，所以在諸法中尋求真實並非完全得不到。第四，識隨著因緣而生起，所以在根本識中尋求真實是無法得到的。或者可以展開為八句，即各有有、無、俱、不俱四種情況，可以參照思考。另外，對此還有四句解釋：第一，因為不生起與生起沒有差別，所以尋求不生起的真實是無法得到的，因此不生起是不自在的。第二，因為生起與不生起沒有差別，所以尋求生起的真實是無法得到的，因此生起也是不自在的。第三，因為沒有二元對立，所以尋求二元對立的真實是無法得到的，因此沒有俱（同時存在）是自在的。第四，因為不妨礙二元對立的含義，所以尋求俱非（既不這樣也不那樣）的真實是無法得到的，因此沒有俱非是自在的。為什麼會這樣不自在呢？因為緣起是自在的。為什麼不真實呢？因為緣起的道理是真實的。第三，『是故一切法』以下是總結。因為總結是隨著法而來的，所以在宗因之後。說明合隨喻，所以在比喻之後說。『二俱不相知者』，如上面所說的能熏和所熏中，各有有和無兩種含義。因為二有和二無各自不俱全，所以不能相互瞭解。因為一個有一無，一個無一有，各自沒有二，所以無可瞭解。正是由於這樣不瞭解等等原因，才會有一切法。所以說一切不相知。這表明並非只是平等一味不壞諸法，而且正是由於平等才有諸法。第四，比喻中有四個比喻，說明藏識的四種含義：一是相續、因果、依他義；二是互為因果、生識義；三是受熏義；四是相依持義。最初的『如駛流者』，《唯識論》中說明阿賴耶識（Ālaya-vijñāna）恒常流轉如瀑布，就是這個意思。這裡沒有斷絕就是彼處的恒常。

【English Translation】 English version Because seeking reality in phenomena is unattainable. This is because the Dharmas (laws, principles) in the Ālaya-vijñāna (storehouse consciousness, the basis of all things) are mutually interdependent, arising from conditions, influencing and weakening each other, each without self-nature, so it is said that seeking reality is unattainable. This contains two meanings: First, from the perspective of the Ālaya-vijñāna, it is explained that it is not independent, because it depends on various conditions and has no self-nature, so it is said that seeking reality is unattainable. Second, from the perspective of the conditioning Dharmas, it is explained that it is not independent, because it depends on the Ālaya-vijñāna and has no self-entity, so it is said that seeking reality is unattainable. Or, generally speaking, there are four meanings: First, all Dharmas depend on consciousness for existence, so seeking reality in all Dharmas is unattainable. Second, the Ālaya-vijñāna is the basis of all Dharmas, so seeking reality in the Ālaya-vijñāna is not completely unattainable. Third, all Dharmas arise from consciousness, so seeking reality in all Dharmas is not completely unattainable. Fourth, consciousness arises according to conditions, so seeking reality in the Ālaya-vijñāna is unattainable. Or it can be expanded into eight sentences, that is, each has four situations: existence, non-existence, co-existence, and non-co-existence, which can be considered accordingly. In addition, there are four explanations for this: First, because there is no difference between non-arising and arising, seeking the reality of non-arising is unattainable, therefore non-arising is not independent. Second, because there is no difference between arising and non-arising, seeking the reality of arising is unattainable, therefore arising is also not independent. Third, because there is no duality, seeking the reality of duality is unattainable, therefore no co-existence is independent. Fourth, because it does not hinder the meaning of duality, seeking the reality of neither this nor that is unattainable, therefore no non-co-existence is independent. Why is it so unfree? Because dependent origination (Pratītyasamutpāda) is free. Why is it not real? Because the principle of dependent origination is real. Third, 'Therefore, all Dharmas' below is a summary. Because the summary follows the Dharma, it is after the proposition and reason. Explaining the combination follows the analogy, so it is said after the analogy. 'Those who do not know each other', as mentioned above, in the conditioning and conditioned, each has two meanings of existence and non-existence. Because the two existences and the two non-existences are not complete, they cannot understand each other. Because one has existence and no existence, and one has no existence and existence, each has no two, so there is nothing to understand. It is precisely because of such incomprehension that all Dharmas exist. Therefore, it is said that all do not know each other. This shows that it is not just that equality does not destroy all Dharmas, but that it is precisely because of equality that there are all Dharmas. Fourth, there are four metaphors in the analogy, illustrating the four meanings of the Ālaya-vijñāna: First, continuity, cause and effect, and dependence; second, mutual cause and effect, and the arising of consciousness; third, the meaning of receiving conditioning; fourth, the meaning of mutual dependence and support. The initial 'like a swift stream', the Treatise on Consciousness-only explains that the Ālaya-vijñāna constantly flows like a waterfall, which is this meaning. There is no cessation here, which is the constant there.

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義。流流是彼轉義。故彼論云。恒言遮斷。轉表非常。若細別分凡水流時要有四義。一有能流之水。曲有三。一水體清凈喻本識。是如來藏本性清凈心。二土雜成濁喻如來藏自性清凈為無明所染有其染心。三遇冷成水喻如來藏還與妄識俱成本識緣起。故楞伽云。如來藏名阿梨耶識。而與無明七識俱等。二相由故流。以喻本識自相義。謂后水推故前得流。或前水引故后得流。各有有力無力等。互不相知而得流注。此即不流之流。如雲江河競注而不流此之謂也。經中名流注生滅。唯識論第三云。如暴流水非斷非常相續長時有所漂溺。此識亦爾。從無始來生滅相續非常非斷漂溺有情令不出離。乃至謂此識性無始時來剎那剎那果生因滅。果生故非斷因滅故非常。非斷非常是緣起理。乃至應信大乘緣起正理。謂此正理深妙離言。因果等言皆假施設。觀現在法有引後用假立當果對說現因。觀現在法有酬前相假立曾因對說現果。假謂現識似彼相現。如是因果理數顯然遠離二邊契會中道。諸有智者應順修。學又依楞伽云。剎那息煩亂寂靜離所作。一切法不生。我說剎那義初生即有滅。不為愚者說。無間相續性妄想之所熏。解云前論中生滅隔念。經中生滅同念。是故則不生不滅之生滅(更思之)。經約終教。是不生滅與生滅和合名阿梨耶

【現代漢語翻譯】 現代漢語譯本： 意義。流動是它的引申意義。所以那部論典說，『恒常』是遮止『斷滅』，『流動』表示『非常』。如果詳細區分，凡是水流的時候要有四種意義：一是有能流動的水。其中又有三種情況：一是水體清凈，比喻本識（alaya-vijñana），也就是如來藏（tathagatagarbha）的本性清凈心；二是泥土混雜使其渾濁，比喻如來藏自性清凈被無明（avidya）所染，有了染污的心；三是遇冷結成水，比喻如來藏還與妄識（vikalpa-vijnana）共同產生本識緣起。所以《楞伽經》（Lankavatara Sutra）說，如來藏名為阿梨耶識（alaya-vijñana），與無明和七識共同存在。二是相續的因緣而流動，用以比喻本識的自相義。意思是後面的水推動，所以前面的水才能流動；或者前面的水牽引，所以後面的水才能流動。各自有力量大小等不同，互相不瞭解而得以流動。這就是不流動的流動，如所說『江河競相奔流而不流動』，說的就是這種情況。經中稱為『流注生滅』。《唯識論》（Vijnaptimatrata-siddhi-sastra）第三卷說，『就像湍急的流水，不是斷滅也不是恒常，相續不斷地長久漂流。這個識也是這樣，從無始以來生滅相續，非常非斷，漂流著有情，使他們不能出離。』乃至說這個識的性質，從無始以來，剎那剎那果生因滅。果生所以不是斷滅，因滅所以不是恒常。非斷非常是緣起的道理。乃至應該相信大乘緣起正理，這個正理深刻微妙，難以用語言表達。因果等言語都是假借施設。觀察現在的法，有引發後面的作用，假立當來的果，對應說明現在的因；觀察現在的法，有酬答前面的相，假立曾經的因，對應說明現在的果。『假』是指現在的識，相似於那個相而顯現。這樣因果的道理和規律就顯而易見，遠離兩種邊見，契合中道。有智慧的人應該順應修學。』又依據《楞伽經》說，『剎那停止煩亂，寂靜而遠離造作，一切法不生。我說剎那的意義，初生即有滅，不是為愚者說的。無間斷的相續性，是被妄想所薰染的。』解釋說，前面的論典中生滅是間隔念頭的，經中生滅是同一個念頭的。所以就是不生不滅的生滅（更要思考）。經文是約終教來說的，是不生滅與生滅和合，名為阿梨耶識。

【English Translation】 English version: Meaning. Flowing is its extended meaning. Therefore, that treatise says, 'Constancy' prevents 'cessation', and 'flowing' indicates 'impermanence'. If we differentiate in detail, whenever there is a flow of water, there must be four meanings: First, there is the water that is capable of flowing. Among these, there are three situations: First, the purity of the water body, which is analogous to the original consciousness (alaya-vijñana), that is, the inherently pure mind of the Tathagatagarbha (tathagatagarbha); second, the mixture of soil making it turbid, which is analogous to the self-nature purity of the Tathagatagarbha being defiled by ignorance (avidya), having a defiled mind; third, encountering cold and forming water, which is analogous to the Tathagatagarbha still co-arising with the deluded consciousness (vikalpa-vijnana), producing the origination of the original consciousness. Therefore, the Lankavatara Sutra (Lankavatara Sutra) says, the Tathagatagarbha is named alaya-vijñana (alaya-vijñana), coexisting with ignorance and the seven consciousnesses. Second, flowing due to the condition of continuity, which is used to illustrate the self-nature meaning of the original consciousness. It means that the water behind pushes, so the water in front can flow; or the water in front pulls, so the water behind can flow. Each has different strengths, etc., not knowing each other but being able to flow. This is the non-flowing flow, as it is said, 'Rivers rush to flow but do not flow', which is what this refers to. In the sutra, it is called 'flowing arising and ceasing'. The third volume of the Vijnaptimatrata-siddhi-sastra (Vijnaptimatrata-siddhi-sastra) says, 'Like a rushing stream, it is neither cessation nor constant, continuously drifting for a long time. This consciousness is also like this, from beginningless time arising and ceasing continuously, neither constant nor cessation, drifting sentient beings, preventing them from liberation.' Even saying that the nature of this consciousness, from beginningless time, moment by moment, the fruit arises and the cause ceases. The fruit arises so it is not cessation, the cause ceases so it is not constant. Non-cessation and non-constancy is the principle of dependent origination. Even one should believe in the correct principle of Mahayana dependent origination, this correct principle is profound and subtle, difficult to express in words. Words such as cause and effect are all provisional establishments. Observing the present dharma, there is the function of causing the later, provisionally establishing the future fruit, corresponding to explain the present cause; observing the present dharma, there is the response to the previous appearance, provisionally establishing the past cause, corresponding to explain the present fruit. 'Provisional' refers to the present consciousness, appearing similar to that appearance. In this way, the principle and law of cause and effect are obvious, far from the two extremes, in accordance with the Middle Way. Those with wisdom should follow and study.' Also, according to the Lankavatara Sutra, 'In an instant, stop the disturbance, be quiet and away from creation, all dharmas do not arise. I speak of the meaning of an instant, the first arising has cessation, not for the foolish to say. The uninterrupted continuity is what is defiled by delusion.' Explaining that in the previous treatise, arising and ceasing are separated by thoughts, in the sutra arising and ceasing are the same thought. Therefore, it is the arising and ceasing of non-arising and non-ceasing (think more about it). The sutra is about the final teaching, it is the combination of non-arising and non-ceasing, named alaya-vijñana.

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識等故。論約始教唯生滅是識。細克亦不成生滅。以生時無滅應非有為。以相不具故。若有滅應不得生。以相違故。是故終教中同念。以各虛假故不相礙也。又依真心故得同。隨相故有異(更思之)。過去滅能成生。當來滅能壞生。生法能壞過滅能成當滅。又一滅相望前生能壞。望後生能成。一生相望前滅能壞。望后滅能成是故相續無絕(更思之)。又生由滅起故。是故生中具有滅。具有滅故。令生不住還覆成滅。滅由生有故。是故滅中含于生。含于生故。令滅不住還覆成生。是故生滅交涉。前後同時。不相障礙。流注不斷。又一生相中有四種滅義。同時具足。一性不成就名滅。二由滅故起是故具滅。三能成滅故具滅。四由生滅俱是夢妄計妄中看有前後。理實照時皆無前後。是故生時還有滅也。(更思之)前念滅流流至於生。后念生流流至於滅。生滅二流故云流流。未得治道已前無暫停止故云無絕已。二流各無等不相知也。三依風故有二義。一依風得流。喻藏識因相義。謂依惑業風熏習種子而漂流故。此約因相辨。二依風起浪。楞伽云。藏識海常住。境界風所動。種種諸識浪。騰躍而轉生。唯識第三云。又如瀑流雖風等擊起諸波浪而流不斷。此識亦爾。雖遇眾緣起眼等識而恒相續。此中一風吹故流。二由水故流。故云

【現代漢語翻譯】 現代漢語譯本 識等故。《論》約始教，唯生滅是識。細緻推敲，生滅之說亦不能成立。因為生時若無滅，則應為非有為法，因為不具備（有為法的）相狀。若有滅，則不應能生，因為（生滅）二者相違。因此，終教中認為（生滅）同念，因為各自虛假，所以不互相妨礙。又因為依于真心，所以能夠相同；隨逐于相，所以有所不同（更需思量）。 過去的滅能夠成就生，將來的滅能夠壞滅生。生法能夠壞滅過去的滅，能夠成就將來的滅。又一個滅，相對於之前的生，能夠壞滅；相對於之後的生，能夠成就。一個生，相對於之前的滅，能夠壞滅；相對於之後的滅，能夠成就。因此，（生滅）相續不斷絕（更需思量）。 又，生由滅而起，因此，生中具有滅。因為具有滅，所以令生不住留，還會變成滅。滅由生而有，因此，滅中包含著生。包含著生，所以令滅不住留，還會變成生。因此，生滅交替，前後同時，不互相障礙，流注不斷。 又，一個生相中有四種滅的含義，同時具足。一是性不成就，名為滅。二是由滅而起，所以具有滅。三是能成就滅，所以具有滅。四是因為生滅都是夢妄，在計妄中看有前後。理實上，照見之時，都沒有前後。所以生時還有滅（更需思量）。 前唸的滅流，流至於生；后唸的生流，流至於滅。生滅二流，所以說流流。未得到治療之道以前，沒有暫時停止，所以說沒有斷絕。二流各自不等，互不相知。 三是依于風，所以有二義。一是依于風而得流動，比喻藏識（Alaya-vijñāna）的因相義。意思是依于惑業風熏習種子而漂流。這是從因相上辨析。二是依于風而起浪。《楞伽經》（Laṅkāvatāra Sūtra）說：『藏識海常住，境界風所動，種種諸識浪，騰躍而轉生。』《唯識三十頌》（Triṃśikā-vijñaptimātratā）第三頌說：『又如瀑流，雖風等擊，起諸波浪，而流不斷。此識亦爾，雖遇眾緣，起眼等識，而恒相續。』 這其中，一是風吹動所以流動，二是由於水所以流動，所以說……

【English Translation】 English version Because of consciousness and so on. The Treatise, according to the Initial Teaching, considers only arising and ceasing as consciousness. Upon closer examination, even arising and ceasing cannot be established. For if there is no ceasing at the time of arising, it should be a non-conditioned dharma (asaṃskṛta-dharma), because it does not possess the characteristics (of conditioned dharmas). If there is ceasing, then it should not be able to arise, because (arising and ceasing) are contradictory. Therefore, the Final Teaching considers (arising and ceasing) as simultaneous thoughts, because they are each illusory and do not obstruct each other. Moreover, because they rely on the True Mind, they can be the same; following after characteristics, they are different (more contemplation is needed). The past ceasing can accomplish arising; the future ceasing can destroy arising. The dharma of arising can destroy the past ceasing and can accomplish the future ceasing. Furthermore, one ceasing, relative to the previous arising, can destroy; relative to the subsequent arising, can accomplish. One arising, relative to the previous ceasing, can destroy; relative to the subsequent ceasing, can accomplish. Therefore, (arising and ceasing) continue without interruption (more contemplation is needed). Moreover, arising arises from ceasing; therefore, arising contains ceasing. Because it contains ceasing, it causes arising not to abide and to revert to becoming ceasing. Ceasing exists because of arising; therefore, ceasing contains arising. Because it contains arising, it causes ceasing not to abide and to revert to becoming arising. Therefore, arising and ceasing alternate, are simultaneous before and after, do not obstruct each other, and flow continuously. Furthermore, within one characteristic of arising, there are four meanings of ceasing, simultaneously complete. First, the nature is not accomplished, which is called ceasing. Second, it arises from ceasing, therefore it possesses ceasing. Third, it can accomplish ceasing, therefore it possesses ceasing. Fourth, because arising and ceasing are both dreamlike illusions, we see before and after in our deluded calculations. In reality, at the time of illumination, there is no before and after. Therefore, there is also ceasing at the time of arising (more contemplation is needed). The stream of ceasing of the previous thought flows to arising; the stream of arising of the subsequent thought flows to ceasing. Because there are two streams of arising and ceasing, it is said to flow and flow. Before obtaining the path of treatment, there is no temporary cessation, so it is said to be without interruption. The two streams are unequal and do not know each other. Third, relying on the wind, there are two meanings. First, it relies on the wind to obtain flow, which is analogous to the causal aspect meaning of the Alaya-vijñāna (Ālaya-vijñāna). It means drifting because of the perfuming of seeds by the wind of delusion and karma. This is distinguished from the causal aspect. Second, waves arise from the wind. The Laṅkāvatāra Sūtra says: 'The Alaya-vijñāna sea is constant, moved by the wind of the objective realm, various waves of consciousness leap and turn to arise.' The third verse of the Triṃśikā-vijñaptimātratā says: 'Moreover, like a waterfall, although struck by wind and so on, it raises waves, but the flow does not stop. This consciousness is also like this, although it encounters various conditions and gives rise to eye consciousness and so on, it constantly continues.' Among these, one is that it flows because the wind blows, and the other is that it flows because of the water, so it is said...

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流流。互依無性各不相知。或種子流及所依識流等。雖不相知而有流。上文業不知心準之。四依地高下故流。喻本識果相義。依種種受生地報故流。人天處為高。惡道處為下。此約果相。此中心與報為二。無性故不相知。上報不知受等準之。或帶物而流。故唯識云。又如瀑流漂水上下魚草等物隨經不捨。此識亦爾。與內習氣外觸等法恒相隨轉也。第二燈焰喻成依者有三義一生識義。二互為因果義。三執受義。初生識者如依前焰燒炷故后焰得生。明照前境但一念故不暫停。六識亦爾。名言等依本種子識故能生后識照于境界。前滅後生間無暫停。此中以本識如爐油識中諸種子如燈炷。所生現行六識如炎無體速滅故不相知。二俱不相知者古人云。炎爐為二。炷油為二。四法和合而生各不相知。此恐無理。文意似取前焰后焰為二。由速滅不住無體可以相知。六識依本無體亦爾。心不知受等準之。二同時互為因果義。如攝論第二云。論曰。譬如燈光與燈炷生及燒燃一時更互為因。釋曰。由炷體依止能生光炎故。炷是光炎生因。光炎則此生剎那中由能燒燃炷。光炎則為炷燒燃因(乃至云云)。論曰。應知本識與能熏習更互為因。其義亦爾。如識為染污法因。染污法為識因。釋曰。此阿梨耶識為種子生因。若無此識三業生滅無可依處

【現代漢語翻譯】 現代漢語譯本 流流（指相續不斷的狀態）。互依無性，各自不相知。或者指種子流和所依識流等。雖然互不相知，但卻相續不斷。上文說業不瞭解心，可以以此類推。四依地有高下之分，所以才會有流（指輪迴）。譬如本識和果報之間的關係。因為依賴種種感受而生起地獄、餓鬼、畜生、阿修羅、人、天等果報，所以才會有流。人天屬於高處，惡道屬於下處。這是從果報的相狀來說的。這裡的心和果報是二者。因為沒有自性，所以互不相知。上文說果報不瞭解感受等，可以以此類推。或者帶著事物而流轉。所以《唯識論》說：『又如瀑布奔流，漂著水面上的魚、草等物，始終不離水流。這個識也是這樣，與內在的習氣、外在的觸等法，恒常相隨而轉。』 第二，用燈焰來比喻成就所依有三種含義：一是生識義，二是互為因果義，三是執受義。第一，生識義，比如依靠前面的燈焰燃燒燈炷，所以後面的燈焰才能生起。光明照耀前面的境界，但只是一念之間，不會停頓。六識也是這樣，名言等依靠根本種子識，所以能夠生起后識，照耀境界。前識滅后，后識生起，中間沒有停頓。這裡把本識比作爐油，識中的各種種子比作燈炷，所生起的現行六識比作火焰，因為沒有實體，迅速熄滅，所以互不相知。第二，二者都不相知，古人說：『火焰和爐子是二者，燈炷和燈油是二者，四法和合而生，各自不相知。』這恐怕沒有道理。文中的意思是取前焰和后焰為二者。因為迅速熄滅，不能停留，沒有實體，所以不能互相瞭解。六識依靠本識，沒有實體，也是這樣。心不瞭解感受等，可以以此類推。第二，同時互為因果義。如《攝大乘論》第二卷說：『論曰：譬如燈光與燈炷，生起和燃燒同時，互相為因。』解釋說：『因為燈炷的本體依靠它才能生起光焰，所以燈炷是光焰生起的因。光焰在這個生起的剎那中，能夠燃燒燈炷，所以光焰又是燈炷燃燒的因（乃至云云）。』論曰：『應當知道本識和能熏習互相為因，道理也是這樣。』如識是染污法的因，染污法又是識的因。解釋說：『這個阿賴耶識是種子生起的因。如果沒有這個識，三業的生滅就沒有可以依靠的地方。』

【English Translation】 English version Flowing, flowing (referring to a continuous state). Mutually dependent and without inherent existence, each not knowing the other. Or referring to the flow of seeds and the dependent consciousness flow, etc. Although they do not know each other, they continue to flow. The previous text says that karma does not understand the mind, which can be used as an analogy. The four abodes have high and low positions, so there is flow (referring to Samsara). For example, the relationship between the fundamental consciousness (ālaya-vijñāna) and the karmic result. Because of relying on various feelings, the karmic results of hell, hungry ghosts, animals, asuras, humans, and gods arise, so there is flow. Humans and gods belong to the high places, and the evil paths belong to the low places. This is from the perspective of the characteristics of karmic results. Here, the mind and the karmic result are two. Because they have no inherent nature, they do not know each other. The previous text says that karmic results do not understand feelings, which can be used as an analogy. Or flowing while carrying things. Therefore, the Vijñaptimātratāsiddhi says: 'Moreover, like a waterfall flowing, carrying fish, grass, and other things on the water surface, never leaving the water flow. This consciousness is also like this, constantly turning with inner habits and external touches.' Second, using the lamp flame to illustrate the accomplishment of dependence has three meanings: first, the meaning of arising consciousness; second, the meaning of mutual cause and effect; and third, the meaning of apprehension. First, the meaning of arising consciousness, such as relying on the previous lamp flame to burn the wick, so the subsequent lamp flame can arise. The light illuminates the previous realm, but only for a moment, without stopping. The six consciousnesses are also like this. Names and so on rely on the fundamental seed consciousness, so they can generate subsequent consciousnesses, illuminating the realm. The previous consciousness ceases, and the subsequent consciousness arises, without stopping in between. Here, the fundamental consciousness is compared to lamp oil, the various seeds in the consciousness are compared to the wick, and the arising manifest six consciousnesses are compared to the flame. Because they have no substance and extinguish quickly, they do not know each other. Second, the two do not know each other. The ancients said: 'The flame and the lamp are two, the wick and the oil are two, the four dharmas combine and arise, each not knowing the other.' This is probably unreasonable. The meaning of the text seems to take the previous flame and the subsequent flame as two. Because they extinguish quickly, cannot stay, and have no substance, they cannot understand each other. The six consciousnesses rely on the fundamental consciousness, have no substance, and are also like this. The mind does not understand feelings, etc., which can be used as an analogy. Second, the meaning of simultaneous mutual cause and effect. As the second volume of the Mahāyānasaṃgraha says: 'Treatise says: For example, the light of a lamp and the wick, arising and burning simultaneously, are mutually causal.' Explanation says: 'Because the substance of the wick relies on it to generate light and flame, the wick is the cause of the light and flame arising. The light and flame, in this moment of arising, can burn the wick, so the light and flame are the cause of the wick burning (and so on).' Treatise says: 'It should be known that the fundamental consciousness and the ability to perfuming are mutually causal, and the principle is also like this.' For example, consciousness is the cause of defiled dharmas, and defiled dharmas are the cause of consciousness. Explanation says: 'This Ālaya-vijñāna (storehouse consciousness) is the cause of the seeds arising. If there is no this consciousness, the arising and ceasing of the three karmas would have no place to rely on.'

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。如體謝滅功能亦爾。故由此識諸法體生。功能亦立。是故本識為彼生因。彼法亦爾。若彼法無此識。起在現在無有道理轉后異前此變異是彼法果。解云。此中前念炎炷同一剎那更互生燒。各有因果亦同時謝滅。后炎亦爾故云炎炎。未至治際此法恒起。故不暫停。以二因二果不俱故不相知。一因一果無二故無可知。又亦能燒炷之炎及炷所生之炎故云炎炎。以生理不停故則是燒。燒理亦爾故云不暫停。不相知如上。此中互為因果義略作二重。各有三門。一護過。二顯德。三示過。如問答中(云云)。三執受義者。此中明燈有二功能。一內燒炷燋。二外發光照。喻此本識有內外執持。瑜伽云。此識執受有二。一內執受種及五根身。二外執受器世間。猶如燈炎內執膏炷外發光明。此之謂也。此內外二故云炎炎。恒執無間故云不停。內外為二。以無性故不相知也。第三風喻熏習義者。此中風有二義。一有力能動他。喻轉識能熏成種子等。二無體義。謂此風不能自現動相。要吹物令動方知風相。此動乃是物動故知風無自體。諸能熏法不能自成種子。要熏本識成種子已方顯能熏。此種乃是識種。故知能熏無性。二俱不相知者風物為二。依物之動則風無性。隨風之物物無自性。亦二無二有不俱。一無一有無能所。故各不知也。識中亦

【現代漢語翻譯】 現代漢語譯本 如體謝滅功能亦爾。所以，憑藉此識，諸法的體性得以產生，功能也得以確立。因此，本識是彼等法產生的根源，彼等法也是如此。如果彼等法沒有此識，在現在生起是沒有道理的。轉變之後不同於之前，這種變異是彼等法的果報。 解釋說：這裡前一念的燈焰和燈炷，在同一剎那間相互生起和燃燒，各自有因有果，也同時消逝。后一念的燈焰也是如此，所以說是『炎炎』。在未達到止息的階段，此法恒常生起，所以不會停頓。因為二因二果不能同時存在，所以互不相知。一因一果沒有分別，所以沒有可知性。而且，燈焰既能燃燒燈炷，也能產生燈炷所生的火焰，所以說是『炎炎』。因為生理不停留，所以就是燃燒。燃燒的道理也是如此，所以說『不停頓』。不相知的情況如上所述。這裡互為因果的意義略作兩重解釋，各有三門：一是護過（避免過失），二是顯德（彰顯功德），三是示過（揭示過失），如問答中所說。 關於第三執受義，這裡說明燈有兩項功能：一是向內燃燒燈炷，使其焦黑；二是向外發光照亮。比喻此本識有內外執持。瑜伽論中說：此識的執受有二：一是向內執受種子和五根身，二是向外執受器世間。猶如燈焰向內執持燈油燈炷，向外發出光明。就是這個意思。因為有內外兩種執受，所以說是『炎炎』。恒常執持沒有間斷，所以說是『不停』。內外是二，因為沒有自性，所以互不相知。 第三，以風來比喻熏習的意義。這裡風有兩層含義：一是有力量能夠推動其他事物，比喻轉識能夠熏習成為種子等；二是無自體義，意思是說，風不能自己顯現動相，必須要吹動物體才能知道風的存在。這種動是物體的動，所以知道風沒有自體。諸能熏之法不能自己成就種子，必須要熏習本識，成就種子之後才能顯現能熏的作用。此種子是識的種子，所以知道能熏之法沒有自性。二者互不相知，是因為風和物是二者。依靠物體的動才能顯現風的無自性，隨風而動的物體也沒有自性。也是二無二有不能同時存在，一無一有，沒有能所的關係，所以各自都不知道。

【English Translation】 English version The function of extinction is also like that of the body. Therefore, by means of this consciousness, the nature of all dharmas is produced, and their functions are also established. Thus, the Ālaya-vijñāna (本識, storehouse consciousness) is the cause of their arising, and those dharmas are also like that. If those dharmas did not have this consciousness, there would be no reason for them to arise in the present. The change after transformation is different from before; this variation is the result of those dharmas. It is explained that here, the flame and wick of the previous moment arise and burn each other in the same instant, each having cause and effect, and also disappearing simultaneously. The flame of the next moment is also like this, so it is said to be 'flame after flame'. Before reaching the stage of cessation, this dharma constantly arises, so it does not pause. Because two causes and two effects cannot exist simultaneously, they do not know each other. One cause and one effect have no distinction, so there is no knowable nature. Moreover, the flame can both burn the wick and produce the flame generated by the wick, so it is said to be 'flame after flame'. Because the physiological process does not stop, it is burning. The principle of burning is also like this, so it is said to be 'not pausing'. The situation of not knowing each other is as described above. Here, the meaning of mutual cause and effect is briefly explained in two layers, each with three aspects: first, protecting against faults; second, revealing virtues; and third, showing faults, as mentioned in the questions and answers. Regarding the third meaning of upholding, it is explained here that a lamp has two functions: first, to burn the wick inwardly, making it charred; and second, to emit light outwardly, illuminating. This is a metaphor for the Ālaya-vijñāna (本識, storehouse consciousness) having both internal and external upholding. The Yogācāra (瑜伽, Yoga) states: 'This consciousness has two kinds of upholding: first, internal upholding of seeds and the five sense organs; and second, external upholding of the world of vessels (器世間, the physical world)'. It is like a lamp flame internally upholding the oil and wick, and externally emitting light. This is the meaning. Because there are both internal and external upholdings, it is said to be 'flame after flame'. Constantly upholding without interruption, it is said to be 'not pausing'. Internal and external are two, and because they have no self-nature, they do not know each other. Third, using the wind as a metaphor for the meaning of conditioning. Here, wind has two meanings: first, it has the power to move other things, which is a metaphor for the transforming consciousness (轉識, transforming consciousness) being able to condition and become seeds, etc.; and second, it has no self-nature, meaning that the wind cannot manifest its own movement; it must blow on an object to know the existence of the wind. This movement is the movement of the object, so it is known that the wind has no self-nature. All conditioning dharmas cannot achieve seeds by themselves; they must condition the Ālaya-vijñāna (本識, storehouse consciousness) to achieve seeds before the conditioning effect can be manifested. This seed is the seed of consciousness, so it is known that the conditioning dharma has no self-nature. The two do not know each other because wind and object are two. Relying on the movement of the object reveals the wind's lack of self-nature, and the object that moves with the wind also has no self-nature. Also, two without and two with cannot exist simultaneously; one without and one with have no relationship of agent and object, so they each do not know.

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爾準之。故云諸法亦如是。第四地喻相依持義。如地輪依水輪水輪依風輪風輪依虛空虛空無所依。心義亦爾。境界依妄心妄心依本識本識依凈心凈心無所依。又釋現行依種子種子依本識本識依真如真如無所依。不知者空與風為依。自無體故不知風。風與水為依自依空故無力能知水。水望地亦爾。識中亦準之。上來答后遮救難竟。第二答前本難中五偈分二。初二正答前難。后三便顯觀門。前中難云。心性既一。云何能生種種果報。今答以隨諸轉識熏習故生。非是一心自作種種故云眼耳乃至因此轉眾苦。前或至善趣等五對皆約報辨。故通云眾苦也。此中眼等五識可知。心是本識有集起義故。意是末那有思量義故。情是識則第六是了別義故。此八各有根。五根可知。意為第六根。七八互為根。皆有生識義。是故云情根。因此能所熏和合轉眾苦。疑雲既隨熏轉眾苦即是成多心。云何仍說唯一心耶。答云此能熏諸法若是實可使隨熏失一心。眾苦既虛假故得一心實不轉疑雲若實不轉云何前言隨熏轉眾苦。答云但示現轉非是實轉。疑雲於法性若有此示現亦得相違。答云但隨他有示現。于彼法中無此示也。何以無者以示現無所有故。此偈中上半明不染而染。下半明染而不染。下三偈便明三無性觀。初一遍計無相觀。謂上八識等。約執但

【現代漢語翻譯】 現代漢語譯本 你應當瞭解這些。所以說諸法也是如此。第四地比喻相互依存的意義。比如地輪依賴水輪，水輪依賴風輪，風輪依賴虛空，虛空無所依賴。心的道理也是這樣。境界依賴妄心（虛妄的心），妄心依賴本識（根本的意識），本識依賴凈心（清凈的心），凈心無所依賴。又解釋說，現行（當下的行為）依賴種子（潛在的習氣），種子依賴本識，本識依賴真如（事物的真實本性），真如無所依賴。不明白的人認為空和風是所依賴的。因為自身沒有實體，所以不知道風。風依賴水，因為自身依賴空，所以沒有力量知道水。水看待地也是這樣。識的道理也依此推論。以上是回答后遮救難完畢。 第二部分回答前面根本的難題，五首偈頌分為兩部分。開始的兩首是正面回答前面的難題，後面的三首是方便顯示觀門。前面的難題說，心性既然是唯一的，為什麼能夠產生種種果報？現在回答說，因為隨著各種轉識（轉變的意識）的熏習而產生。不是一個心自己造作種種，所以說眼、耳乃至因此轉變眾多的苦。前面或者到善趣等五種對應都是根據果報來辨別的。所以總的說是眾苦。這裡眼等五識是可以知道的。心是本識，有聚集生起的意思。意是末那識（第七識），有思量的意思。情是識，也就是第六識，是有分別瞭解的意思。這八個識各有根。五根是可以知道的。意是第六識的根。第七識和第八識互為根，都有產生識的作用。所以說情根。因此能熏（能產生影響的）和所熏（被影響的）和合，轉變眾多的苦。疑問說，既然隨著熏習轉變眾多的苦，就是變成了多個心。為什麼仍然說只有一個心呢？回答說，這些能熏的諸法如果是真實的，就會因為熏習而失去一心。眾多的苦既然是虛假的，所以能夠保持一心真實不轉變。疑問說，如果真實不轉變，為什麼前面說隨著熏習轉變眾多的苦？回答說，只是示現轉變，不是真實的轉變。疑問說，對於法性（事物的本性）如果有了這種示現，也可能產生矛盾。回答說，只是隨著他而有示現。在那個法中沒有這種示現。為什麼沒有呢？因為示現是沒有實體的。這首偈頌中，上半部分說明不染而染，下半部分說明染而不染。下面的三首偈頌就說明三無性觀（三種無自性的觀察）。開始的一首是遍計所執無相觀（對虛妄分別的無自性觀察）。所說的八識等，根據執著但

【English Translation】 English version You should understand these. Therefore, it is said that all dharmas are also like this. The fourth ground is a metaphor for the meaning of mutual dependence. For example, the earth wheel relies on the water wheel, the water wheel relies on the wind wheel, the wind wheel relies on space, and space relies on nothing. The principle of the mind is also like this. The realm relies on the deluded mind (illusory mind), the deluded mind relies on the alaya-vijñana (fundamental consciousness), the alaya-vijñana relies on the pure mind (pure mind), and the pure mind relies on nothing. It is also explained that present actions rely on seeds (latent habits), seeds rely on the alaya-vijñana, the alaya-vijñana relies on Suchness (the true nature of things), and Suchness relies on nothing. Those who do not understand think that emptiness and wind are what they rely on. Because they have no substance themselves, they do not know the wind. The wind relies on water, and because it relies on emptiness itself, it has no power to know water. Water looks at the earth in the same way. The principle of consciousness can also be inferred from this. The above is the completion of answering the subsequent refutation and rescue. The second part answers the fundamental difficulty mentioned earlier, and the five verses are divided into two parts. The first two are a direct answer to the previous difficulty, and the last three are a convenient display of the gate of contemplation. The previous difficulty said, since the nature of the mind is unique, why can it produce various karmic retributions? Now the answer is that it arises because of the熏習 (xunxi, influence) of various transforming consciousnesses. It is not that one mind creates all kinds of things by itself, so it is said that the eyes, ears, and even because of this, transform many sufferings. The previous five correspondences, such as going to the good realms, are all distinguished according to karmic retribution. Therefore, it is generally said to be many sufferings. Here, the five consciousnesses such as the eyes can be known. The mind is the alaya-vijñana, which has the meaning of gathering and arising. The '意' (yi, mind) is the 末那識 (manas-vijñana, seventh consciousness), which has the meaning of thinking. The '情' (qing, emotion) is consciousness, which is the sixth consciousness, which has the meaning of distinguishing and understanding. These eight consciousnesses each have roots. The five roots can be known. The '意' (yi, mind) is the root of the sixth consciousness. The seventh and eighth consciousnesses are mutually roots, and both have the function of producing consciousness. Therefore, it is said to be the root of emotion. Therefore, the able to influence and the influenced combine and transform many sufferings. The question is, since many sufferings are transformed with the 熏習 (xunxi, influence), it becomes multiple minds. Why do you still say that there is only one mind? The answer is that if these dharmas that can influence are real, they will lose one mind because of the 熏習 (xunxi, influence). Since the many sufferings are false, they can maintain one mind that is truly untransformed. The question is, if it is truly untransformed, why did you say earlier that many sufferings are transformed with the 熏習 (xunxi, influence)? The answer is that it is only a manifestation of transformation, not a real transformation. The question is, if there is such a manifestation in the nature of dharma (the nature of things), it may also produce contradictions. The answer is that it is only a manifestation with others. There is no such manifestation in that dharma. Why not? Because the manifestation has no substance. In this verse, the first half explains being stained without being stained, and the second half explains being stained without being stained. The following three verses explain the three non-nature contemplations (three observations of no self-nature). The first is the Parikalpita-lakshana-nihsvabhava (the observation of the absence of characteristics in conceptual construction). The so-called eight consciousnesses, etc., according to attachment, but

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是虛妄都無所有故云也。次一明依他無生觀初句觀。方便尋思等。次句觀境有者是前眼耳等。無所有者以眾緣無性故空也。次句正觀以見無所有理故云不倒也。下句釋云。以得見法之眼不雜無明故云凈也。后一明真實無性性觀。于中虛妄是所執性。非妄是無相性。實是無生性。不實是依他性。二觀若成是出世間。二觀若無是世間。約觀智說。此等有無相待不實。故云但有假言說。有無俱亡方入無性性觀也。此應廣說三性二性等觀約解約行分之。

第二教化甚深何故來者。前明攝心入理。此辨后智救生。財是法財故也。于中先問后答。此中問答似少不同準答取問。問中應云。如來既十隨教化。云何復說眾生則非眾生。答中明身命等皆空故。是十隨教化則非教化。以眾生非眾生教化亦非教化。此有何失。又準問取答。難意云。如覺首所說。眾生既空。云何教化。教化之時若如聖智稱理見空。則不成化。若同凡執橫計為有。即不能化。此是有無相違難。答意眾生是空空是眾生。大品云。非以空色故名色空但以色即是空空即是色。解云。以即色之空方是真空非斷空故此非凡智境也。則為如此眾生以如此十隨說如此法門。方為真教化。難問中二。初一句舉正義。二云何下顯相違。于中古人將隨身是總。今初一是總餘十是別

【現代漢語翻譯】 現代漢語譯本： 因為虛妄都是沒有所有的，所以這樣說。接下來闡明依他起性的無生觀，第一句『方便尋思等』是觀。第二句『觀境有者』是指前面的眼、耳等。『無所有者』是因為眾緣和合沒有自性，所以是空。第三句是正觀，因為見到無所有的道理，所以說『不倒』。下面的解釋說，因為得到見到法的眼睛，不雜染無明，所以說『凈』。最後闡明真實無自性性觀。其中，『虛妄』是所執著的自性，『非妄』是無相性，『實』是無生性，『不實』是依他起性。這兩種觀如果成就，就是出世間；這兩種觀如果沒有，就是世間。這是就觀智來說的。這些有和無相互對待，是不真實的，所以說『但有假言說』。有和無都消失了，才能進入無自性性觀。這應該廣泛地講解三性和二性等的觀，從理解和修行兩方面來區分。

第二，『教化甚深何故來者』，前面闡明攝心入理，這裡辨別后得智救度眾生。『財』是法財的緣故。其中先提問后回答。這裡的問答似乎略有不同，按照回答來理解提問。提問中應該說，如來既然有十種隨順教化，為什麼又說眾生則非眾生？回答中說明身命等都是空的緣故，是十種隨順教化，則非教化。因為眾生非眾生，教化也非教化，這有什麼過失呢？又按照提問來理解回答。提問的用意是，如覺首菩薩所說，眾生既然是空的，如何教化？教化的時候，如果像聖智那樣稱合真理地見到空性，就不能成就教化；如果像凡夫那樣橫加計度地執著為有，就不能教化。這是有和無相互違背的詰難。回答的用意是，眾生是空，空是眾生。《大品般若經》說，不是因為空色的緣故而名為色空，而是因為色即是空，空即是色。解釋說，因為即色的空才是真空，不是斷滅空，所以這不是凡夫智慧的境界。那麼，像這樣的眾生，用像這樣的十種隨順，說像這樣的法門，才是真正的教化。詰難提問中有兩點：第一句舉出正義，第二句『云何下』顯示相互違背。在古人的理解中，隨身是總括，現在認為第一是總括，其餘十種是別說。

【English Translation】 English version: It is said because illusion is devoid of all things. Next, it clarifies the no-birth contemplation of dependent origination (依他, yī tā). The first sentence, 'expedient contemplation and reflection, etc.,' is contemplation. The second sentence, 'those who contemplate the existence of objects' refers to the preceding eye, ear, etc. 'Devoid of all things' is because of the emptiness of all conditions without inherent nature. The third sentence is correct contemplation, because seeing the principle of devoid of all things, it is said to be 'not inverted.' The explanation below says that because one obtains the eye that sees the Dharma, unmixed with ignorance (無明, wú míng), it is said to be 'pure.' Finally, it clarifies the contemplation of true no-self-nature. Among them, 'illusion' is the self-nature that is clung to, 'non-illusion' is the characteristic of no-form, 'real' is the characteristic of no-birth, and 'unreal' is the dependent origination nature. If these two contemplations are accomplished, it is transcendence of the world; if these two contemplations are absent, it is the world. This is in terms of contemplative wisdom. These existence and non-existence are mutually dependent and unreal, so it is said that 'there are only provisional expressions.' Only when both existence and non-existence disappear can one enter the contemplation of no-self-nature. This should be extensively explained in terms of the contemplation of the three natures (三性, sān xìng) and two natures, distinguishing between understanding and practice.

Second, 'Why does the profound teaching come?' The preceding clarifies gathering the mind into principle; this distinguishes the subsequent wisdom of saving beings. 'Wealth' is because of Dharma wealth. Among them, there is first a question and then an answer. The question and answer here seem slightly different; understand the question according to the answer. The question should say, since the Tathagata has ten kinds of expedient teachings, why does he also say that sentient beings are not sentient beings? The answer explains that because body and life, etc., are all empty, it is the ten kinds of expedient teachings, which are not teachings. Because sentient beings are not sentient beings, and teachings are also not teachings, what fault is there in this? Also, understand the answer according to the question. The intention of the question is, as Bodhisattva Jue Shou (覺首, Jué Shǒu) said, since sentient beings are empty, how can they be taught? If, at the time of teaching, one sees emptiness in accordance with the truth, like a sage's wisdom, then teaching cannot be accomplished; if, like ordinary people, one clings to existence with arbitrary calculation, then one cannot teach. This is a difficulty of contradiction between existence and non-existence. The intention of the answer is that sentient beings are empty, and emptiness is sentient beings. The Mahaprajnaparamita Sutra (大品般若經, Dà Pǐn Bōrě Jīng) says that it is not because of empty form that it is called form-emptiness, but because form is emptiness, and emptiness is form. The explanation says that because the emptiness that is identical to form is true emptiness, not annihilation emptiness, this is not the realm of ordinary wisdom. Then, such sentient beings, using such ten kinds of expedients, speaking such Dharma doors, is true teaching. There are two points in the question of difficulty: the first sentence raises the correct meaning, and the second sentence, 'Why below,' shows the contradiction. In the understanding of the ancients, following the body is the general; now it is considered that the first is the general, and the remaining ten are separate.

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。初一是發心時得道時等。論云。難處生者待時故。二隨其報命。或長時或短時應受化故。則于彼時而教化之。三隨其所受身時。如待得人身方教化等。四隨所作行業時。如待作惡行方得法忍。如凈諸業障經說善行等準之。五隨當起何欲樂而受化時。六隨起何誓願而受化時。七隨起何意念何事時。八隨起何方便而欲造修時。九隨起何思惟照察時。十隨起何籌量計度時。十一隨起何等見應受化故。如來爾時則便化之。既如此隨機屈曲教化。而說眾生則非眾生。其理安在。第二答中二。初一偈贊德勸聽。上半嘆文殊德以智中不雜無明故云明智。能照唯心之理故云境界。何故恒照此境者以常樂寂滅行故。后九偈中二。初七正答前問。后二遮難重答。前中隨時一問無答。以總不離別故。初三偈答隨身一問。次二答隨命一問。次一答隨行一問。后一通答餘七問。初中先二明人空。初一昔來謂我在身中故。今明身無我亦無。則以界分別觀觀是身不可得故。則達所執身中我有即是無也。次一昔來謂身依止於我。今明我無身亦無。則尋能依身份觀所依之我不可得故則于身不著也。次一以內類外明法無我。于中初二句標次一句釋下句益。如此隨身則非隨故。不異眾生則非眾生。是故無失也。就答隨命二偈中。初一觀境后一觀智。前中身謂

名色則果報身。命謂正受生識則是本識。本識與身從始至終更互因果和合無二。喻說可知。此互為因果非二乘愚夫亂識境。故言不可知。此義誰能知。以智者能觀察故則佛菩薩法如智也。所以得知身命更互為因緣者。以分別依他無常法更互為因故有身命。以常住法不成因故既云無常。即有非有各無自性故云空無我。及離增益損減等一切相。就答隨行一偈中。由本識與意識諸熏習法更互為因故。業功能生非有人法等故云無我猶如夢。非唯業行獨絕二我。業所得報我性亦寂故。其因果似前後異。無我義同曾無異也。次一偈答后七問。以隨欲樂等七皆是心數。依心王不自在故。故舉心王總收通答。故云唯以心為主故。又釋。一切世間法唯是自心變異所作心為其本故云主也。然愚夫不了唯心義故。妄隨分別起此欲樂等七種心念。以皆取相故悉是顛倒。是顛倒故則空無所有。是故隨之則非隨也。下釋遮難。恐有難言。若眾生如此則空自是法門。隨亦爾者何須更化。釋云。以不能解諸法則是無二故。是故化之。又更難云。則此不解真實之眾生豈不則是空耶。釋云。以從緣起故非無。速滅不住故非有。此二不二是眾生故云無異相。是故得教化。前偈明須化。后偈明成化。

第三業果甚深內先難后明。難中二。先舉法正難。后然

【現代漢語翻譯】 現代漢語譯本 『名色』（nāmarūpa，構成存在的精神和物質要素）是果報身。『命』（jīvita，生命力）指的是正受生識，也就是本識（ālayavijñāna，阿賴耶識，儲存所有經驗的根本識）。本識與身從開始到結束，相互作為因果，和合無二。用比喻來說明就可以理解。這種互為因果的關係，不是二乘（Śrāvakayāna和Pratyekabuddhayāna，聲聞乘和緣覺乘）的愚夫所能理解的境界。所以說『不可知』。這個道理誰能理解呢？因為有智慧的人能夠觀察，所以佛菩薩的法就像智慧一樣。之所以能夠得知身命相互為因緣，是因為分別依他無常法，相互作為因，所以有身命。因為常住法不能成為因，既然說是無常，就包含非有非無，各自沒有自性，所以說是空無我，以及遠離增益損減等一切相。就回答隨行一偈中，由於本識與意識的各種熏習法相互為因，所以業的功能產生，並非有人法等，所以說是無我，猶如夢。並非只有業行是獨絕二我，業所得到的報，其我的本性也是寂靜的。其因果看似前後不同，但無我的意義是相同的，從未有差異。接下來一偈回答後面的七個問題，因為隨欲樂等七種都是心數（caitta，心所法），依心王（cittarāja，心識的主要方面）而不自在。所以舉心王來總括回答。所以說『唯以心為主』。又解釋說，一切世間法都是自心變異所作，心是其根本，所以說是『主』。然而愚夫不瞭解唯心（cittamātra，唯識）的道理，所以妄隨分別，生起這欲樂等七種心念。因為都執取相，所以都是顛倒。因為是顛倒，所以空無所有。因此隨之則不是隨。下面解釋遮難，恐怕有人質疑說，如果眾生如此則是空，自是法門，隨也是這樣，那何須再教化？解釋說，因為不能理解諸法則是無二的，所以才要教化。又進一步質疑說，那麼這些不理解真實的眾生，豈不就是空嗎？解釋說，因為是從緣起（pratītyasamutpāda，緣起）而生，所以非無；迅速滅去，不住留，所以非有。這二者不二是眾生，所以說無異相。因此可以被教化。前一偈說明需要教化，后一偈說明能夠成就教化。 第三，業果（karmaphala，業的果報）非常深奧，先提出疑問，然後闡明。疑問中分為兩部分：先舉出法來正式提出疑問，然後...

【English Translation】 English version 'Nāmarūpa' (name and form, the mental and physical elements constituting existence) is the resultant body of karmic retribution. 'Jīvita' (life force) refers to the correct reception of the arising consciousness, which is the fundamental consciousness (ālayavijñāna, storehouse consciousness, the fundamental consciousness that stores all experiences). From beginning to end, the fundamental consciousness and the body mutually act as cause and effect, harmoniously united without duality. This can be understood through analogy. This relationship of mutual cause and effect is not a realm that can be comprehended by the foolish of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna, the Hearer Vehicle and the Solitary Realizer Vehicle). Therefore, it is said to be 'unknowable.' Who can understand this principle? Because the wise are able to observe, the Dharma of Buddhas and Bodhisattvas is like wisdom. The reason why it can be known that body and life mutually serve as conditions is that the discriminating, dependent, and impermanent dharmas mutually act as causes, thus there is body and life. Because permanent dharmas cannot become causes, and since it is said to be impermanent, it includes neither existence nor non-existence, each without self-nature, therefore it is said to be empty and without self, and apart from all appearances such as increase and decrease. In the verse answering the question about following, because the various conditioned dharmas of the fundamental consciousness and the consciousness mutually act as causes, the function of karma arises, not because of persons, dharmas, etc., therefore it is said to be without self, like a dream. It is not only that karmic actions are uniquely devoid of a separate self; the retribution obtained from karma, the nature of that self is also quiescent. The cause and effect seem different before and after, but the meaning of no-self is the same, never different. The next verse answers the following seven questions, because the seven, such as following desires and pleasures, are all mental functions (caitta, mental factors), relying on the mind-king (cittarāja, the primary aspect of consciousness) and not being independent. Therefore, the mind-king is mentioned to encompass the overall answer. Therefore, it is said, 'Only the mind is the master.' It is also explained that all worldly dharmas are transformations made by one's own mind, the mind is its root, therefore it is said to be the 'master.' However, foolish people do not understand the principle of mind-only (cittamātra, mind-only), so they falsely follow discriminations, giving rise to these seven kinds of mental thoughts such as desire and pleasure. Because they all grasp at appearances, they are all inverted. Because they are inverted, they are empty and without anything. Therefore, following them is not following. The following explains the refutation of objections, fearing that someone might question, 'If sentient beings are like this, then emptiness is itself a Dharma gate, and following is also like this, then why is there a need for further transformation?' It is explained that because they cannot understand that all dharmas are non-dual, therefore they need to be transformed. Furthermore, it is questioned, 'Then aren't these sentient beings who do not understand reality empty?' It is explained that because they arise from conditions (pratītyasamutpāda, dependent origination), they are not non-existent; they quickly perish and do not abide, so they are not existent. These two, non-dual, are sentient beings, so it is said that there is no different appearance. Therefore, they can be taught. The previous verse explains the need for transformation, and the latter verse explains the accomplishment of transformation. Thirdly, the karmic result (karmaphala, the result of karma) is very profound, first raising questions and then clarifying. The questions are divided into two parts: first, raising the Dharma to formally raise questions, and then...

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法性下遮救重難。此中難意。若四大中無我者誰作善惡。誰能受報。此中執有作用應有作者。是以用徴體難。設小乘救言。雖無我人作者然有善惡因果法故得如此也。猶是法執。故重難云。然於法性無善無惡。此顯法空。既於法性空無善惡。若無作者更因何法而有業果。故知有我。我既實有無我之理安在。難意如此。前中二。先一句舉正義。下顯相違。于中五對十句。初一約受報計有受者。二約作業計有作者。三約報中差別。內約行外約身。若無作業者何因有此別。四約多少報。如經中說。能作多業受報亦多。少亦爾。故知有我。上約生報。五約現后報。下遮救難可知。亦是覆卻重徴。第二答中。何故寶首答者。謂事中顯理得可貴多寶。于中有二。初一偈法說。下九喻況。前中二義。一舉義正答。二引佛證說。非已能知。初中上二句明業果不壞。下一句明無作者。謂隨其所作諸差別業熏于本識。本識依他變似其業所起果報。故有多報等種種不同。但是諸識緣起互相整合無自性故得有業果。實非四大中別有人我能作業受果故云造者無有也。此則由無性理故法性無善惡。由無性故成因果故有業果差別。此但有無性之因果。何關有我人。故云四大中非我等也。如此正法理數決定。三世諸佛之所同說故云諸佛說也。楞伽第一云

【現代漢語翻譯】 現代漢語譯本 法性（Dharmata）下遮救重難。此中難意：如果四大（四大元素：地、水、火、風）中無我（anatman）者，那麼誰作善惡？誰能受報？此中執有作用，應有作者。是以用徴體難。設小乘救言：『雖無我人作者，然有善惡因果法故得如此也。』猶是法執。故重難云：『然於法性無善無惡。』此顯法空（Dharmasunyata）。既於法性空無善惡，若無作者，更因何法而有業果？故知有我。我既實有，無我之理安在？難意如此。前中二：先一句舉正義，下顯相違。于中五對十句：初一約受報計有受者；二約作業計有作者；三約報中差別，內約行外約身，若無作業者，何因有此別？四約多少報，如經中說，能作多業受報亦多，少亦爾，故知有我，上約生報；五約現后報，下遮救難可知，亦是覆卻重徴。第二答中，何故寶首（Ratnakuta）答者？謂事中顯理得可貴多寶。于中有二：初一偈法說，下九喻況。前中二義：一舉義正答，二引佛證說，非已能知。初中上二句明業果不壞，下一句明無作者。謂隨其所作諸差別業熏于本識（Alaya-vijnana），本識依他變似其業所起果報，故有多報等種種不同。但是諸識緣起互相整合無自性故得有業果。實非四大中別有人我能作業受果，故云造者無有也。此則由無性理故法性無善惡，由無性故成因果故有業果差別。此但有無性之因果，何關有我人？故云四大中非我等也。如此正法理數決定，三世諸佛之所同說，故云諸佛說也。《楞伽經》（Lankavatara Sutra）第一云。

【English Translation】 English version The Dharma-nature (Dharmata) refutes and resolves repeated difficulties. The difficulty here lies in this: if there is no self (anatman) in the four great elements (the four elements: earth, water, fire, and wind), then who performs good and evil? Who receives the retribution? Here, it is insisted that if there is action, there must be an actor. Therefore, the difficulty lies in using function to challenge substance. Suppose the Hinayana (Small Vehicle) responds: 'Although there is no self, no person, no actor, there are good and evil causes and effects, so it is like this.' This is still clinging to the Dharma. Therefore, it is repeatedly questioned: 'However, in Dharma-nature, there is neither good nor evil.' This reveals the emptiness of Dharma (Dharmasunyata). Since there is no good or evil in the emptiness of Dharma-nature, if there is no actor, by what Dharma do karmic results arise? Therefore, it is known that there is a self. Since the self truly exists, where is the principle of no-self? The meaning of the difficulty is like this. In the preceding, there are two parts: the first sentence states the correct meaning, and the following reveals the contradiction. Within this, there are five pairs of ten sentences: the first pair concerns the receiver of retribution; the second pair concerns the actor of deeds; the third pair concerns the differences in retribution, internally concerning actions and externally concerning the body. If there is no actor, how can there be these differences? The fourth pair concerns the amount of retribution. As the sutras say, those who perform many deeds receive much retribution, and those who perform few receive little. Therefore, it is known that there is a self, concerning the retribution of birth. The fifth pair concerns present and future retribution. The subsequent refutation and resolution of the difficulty are understandable, and it is also a repeated challenge. In the second answer, why does Ratnakuta (Treasure Heap) answer? It is said that revealing principle through events obtains precious treasures. Within this, there are two parts: the first is a verse explaining the Dharma, and the following are nine analogies. In the preceding, there are two meanings: the first is to state the meaning and answer directly, and the second is to cite the Buddha's testimony, which cannot be known by oneself. In the first part, the first two sentences clarify that karmic results are not destroyed, and the following sentence clarifies that there is no actor. It means that the various different karmas performed are imprinted on the Alaya-vijnana (store consciousness), and the Alaya-vijnana, dependent on others, transforms into the resulting retribution of those karmas, so there are various differences such as multiple retributions. However, these are all consciousnesses arising from conditions, mutually integrated and without self-nature, so there are karmic results. In reality, there is no separate person or self in the four great elements who can perform deeds and receive retribution, so it is said that there is no creator. This is because Dharma-nature has no good or evil due to the principle of no-self-nature, and karmic results are formed due to no-self-nature, so there are differences in karmic results. This only has the causes and effects of no-self-nature, what does it have to do with the self or person? Therefore, it is said that the four great elements are not the self, etc. Such a correct Dharma principle is definite, and it is what all Buddhas of the three times say in unison, so it is said that the Buddhas say it. The Lankavatara Sutra (Descent into Lanka Sutra), chapter one, says:

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。我常說空法。遠離於斷常。生死猶如夢。而彼業不失。此之謂也。下九喻中皆有二義。謂業果歷然而無所有故成喻也。一明依他離性喻。謂本識如鏡。隨熏所現業果如像。此是依他義。內外無所有者明離自性義。此有三重四句。一約像。謂無質不現故。內無所有非鏡無現故外無所有。由是一像故俱無所有。由是像故俱非無所有。以凡是像義必由內外方得現故。二約質。謂面南像北故質內無所有。由如面而現故質外無所有。俱不俱可知。三約鏡。謂鏡鐵堅密間無空處。不受物故像非內也。凡欲觀像者皆臨鏡觀之。所以非外。俱不俱等準之。如此無所有而影像歷然。業如像性如鏡故云亦如是也。起信論云。二者因熏習鏡。謂一切世間境界悉于中現。不出不入不失不壞。常住一心。以一切法則真實性故。此之謂也。第二明無知成因喻。謂本識如田。業等如種子。多類種子同一本識故各無自體可得相知。然識功能不失壞故而能為因。如純凈土得雨生草。此多草種于彼土中求各各性皆不可得而能為因。縱深掘地所得之土得雨生草。草種同土雖多年不失。此亦爾經云。業雖經百劫而終無失壞。遇眾緣合時要當酬彼果。故云業性亦如是也。又水土為疏緣。種子為親因。各全奪有無故。是故不相知。識中準此知之。第三因能現果喻。

【現代漢語翻譯】 現代漢語譯本： 我經常講空法（śūnyatā-dharma，空性的教法）。遠離斷見和常見（uccheda-śāśvata）。生死就像夢幻一樣，但是業（karma）不會消失。這就是這個意思。下面的九個比喻都包含兩種含義，意思是業果（karmaphala）雖然歷歷在目，但實際上沒有自性，因此可以作為比喻。 第一，說明依他起性離自性的比喻。意思是本識（alaya-vijñāna）就像鏡子，隨著熏習所顯現的業果就像鏡中的影像。這是依他起性的含義。內外都沒有自性，說明遠離自性的含義。這裡有三重四句的分析。第一重是關於影像的分析，如果沒有實質，影像就不會顯現，所以說內無所有；如果鏡子不能顯現，影像也不會顯現，所以說外無所有。因為是一個影像，所以內外都沒有自性。因為是影像，所以內外都不是完全沒有。因為凡是影像，必定要由內外條件才能顯現。 第二重是關於實質的分析，如果面朝南，影像就朝北，所以說實質在內沒有自性；因為像面容一樣顯現，所以說實質在外沒有自性。俱有和不俱有可以類推得知。第三重是關於鏡子的分析，鏡子堅硬緻密，沒有空隙，不接受物體，所以說影像不在鏡子內部。凡是想看影像的人都要對著鏡子看，所以說影像不在鏡子外部。俱有和不俱有等等可以類推得知。就像這樣，雖然沒有自性，但是影像卻歷歷在目。業就像影像的性質，本識就像鏡子，所以說也是這樣。《起信論》說：『第二是因熏習鏡，意思是說一切世間的境界都在其中顯現，不進不出，不失不壞，常住於一心，因為一切法則都是真實的。』這就是這個意思。 第二，說明無知成為原因的比喻。意思是本識就像田地，業等就像種子。多種種子存在於同一個本識中，所以各自沒有自體可以互相瞭解。但是本識的功能不會消失，所以能夠成為原因。就像純凈的土地得到雨水就能生長草一樣。這許多草的種子在那片土地中，各自的自性都不可得，但是卻能夠成為原因。即使深挖土地，得到的土得到雨水也能生長草。草的種子和土雖然經過多年也不會消失。這也是一樣，經中說：『業雖然經過百劫也不會消失，遇到各種因緣聚合的時候，必定會得到相應的果報。』所以說業的性質也是這樣。 另外，水土是疏遠的助緣，種子是親近的因。各自完全決定有無，所以彼此不相知。本識中的道理可以類推得知。第三，說明因能夠顯現果的比喻。

【English Translation】 English version: I often speak of the empty dharma (śūnyatā-dharma, the teachings on emptiness). It is far from annihilationism and eternalism (uccheda-śāśvata). Birth and death are like a dream, but karma (karma) is not lost. This is what it means. The following nine metaphors all contain two meanings, meaning that karmic results (karmaphala), although clearly apparent, are actually without inherent existence, thus forming a metaphor. First, the metaphor explaining dependent origination being separate from inherent existence. It means that the base consciousness (alaya-vijñāna) is like a mirror, and the karmic results manifested by habitual tendencies are like images in the mirror. This is the meaning of dependent origination. 'Without inherent existence internally and externally' explains the meaning of being separate from inherent existence. Here there is a threefold four-line analysis. The first level is about the analysis of images, if there is no substance, the image will not appear, so it is said that there is no inherent existence internally; if the mirror cannot manifest, the image will not appear, so it is said that there is no inherent existence externally. Because it is an image, there is no inherent existence internally and externally. Because it is an image, it is not completely non-existent internally and externally. Because all images must be manifested by internal and external conditions. The second level is about the analysis of substance, if the face is facing south, the image will face north, so it is said that the substance has no inherent existence internally; because it appears like a face, it is said that the substance has no inherent existence externally. 'Both existent and non-existent' can be inferred. The third level is about the analysis of the mirror, the mirror is hard and dense, without gaps, and does not receive objects, so it is said that the image is not inside the mirror. All those who want to see the image must look at the mirror, so it is said that the image is not outside the mirror. 'Both existent and non-existent' etc. can be inferred. Just like this, although there is no inherent existence, the image is clearly apparent. Karma is like the nature of the image, and the base consciousness is like the mirror, so it is said that it is also like this. The Awakening of Faith says: 'The second is the mirror of causal habituation, meaning that all the realms of the world appear in it, neither entering nor exiting, neither lost nor destroyed, constantly abiding in one mind, because all dharmas are of true nature.' This is what it means. Second, the metaphor explaining ignorance becoming a cause. It means that the base consciousness is like a field, and karma etc. are like seeds. Many kinds of seeds exist in the same base consciousness, so they each have no self-nature to understand each other. However, the function of the base consciousness will not disappear, so it can become a cause. Just like pure land can grow grass when it gets rain. In that land, the self-nature of these many kinds of grass seeds cannot be obtained, but they can become a cause. Even if the land is dug deep, the soil obtained can grow grass when it gets rain. Although the seeds of grass and soil will not disappear after many years. This is also the same, the sutra says: 'Although karma passes through hundreds of kalpas, it will never disappear, and when various conditions come together, it will surely receive the corresponding result.' So it is said that the nature of karma is also like this. In addition, water and soil are distant auxiliary conditions, and seeds are close causes. Each completely determines existence and non-existence, so they do not know each other. The principle in the base consciousness can be inferred. Third, the metaphor explaining that the cause can manifest the result.

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謂業性如幻師現果如幻色。雖似有而非有故也。第四果法無念喻。謂由咽喉等因緣和合出聲。實無我能。但從名言熏習生似於言說。如木人出聲無自念云我能出聲及非我出聲之二念也。又木如藏性。匠如妄想業等。木人如眾生報相。故無我非我也。第五因體無雜喻。謂鳥在㲉時未辨音相。出㲉隨類方有異音。口業種子在本識中同無記性。無若干相。至受生處報熟之時能出衆聲。又功能生果不同如鳥出㲉。業體性空無別如鳥在㲉。此乃喻是前後。約法同時。第六現果無來喻。謂如父母為緣受生識有煩惱業等種子為因。此識與赤白和合時名因緣會則此名受生。無別來者雖無來去而報漸長不妨諸根各別。業亦爾。思動身等造業。無別來處。后若熟時感報差別。第七苦報無本喻。謂以惡業熏自心故令心變作種種苦具。還自惱害。然彼苦具雖外無來處。然惱害事不壞。業亦如是。雖無自性然感報不滅故云業性亦如是也。第八勝果無根喻。謂善業熏心心幻現果亦無根本。小乘說輪王滅后七寶貯在鐵圍山中。后聖王出七寶還復現于王前。今此不爾。但由業熏自心變現。無別寶體使之來去。業性亦爾。論云。善惡熏於心。何故異心說。第九有無同性喻。謂有流業未得果。及治道前為本識攝持功能不滅。名為成。至其得果及得治道時。業

功能盡。名為敗。尋其成時無所從來。求其敗時亦無所趣。此並不壞世間說第一義也。

第四佛說法甚深。初難中二。先舉法正難。后遮救重難。前中二。初舉正義。二正設難。謂十種相違。一法是一味真如也。難意云。所覺既一設教種種。義若非一可使隨言並實。即乖一味應失所證。義若一味而不隨言即諸教種種皆應虛妄。此是教義相違難。彼若救言。我此所證一味理中具多德故。是故諸教各顯一德故不相違。為遮此救故重難云。而於法性中分別推求如此多種實不可得。不可得故教便乖義。又釋此是體用相違難。謂覺一法是體。應機現多是用。若以體從用應乖失一法。若用同體種種便虛。若言一法之內有種種故不相違者。而法性中求種種不可得故不成救也。十句中。初一總餘九別。一教聲普遍。二教力攝生。三聲聲差別(已上口業)四身業。五意業。六身用。七依報。八嚴土。九分齊。若具說應一一句初皆云唯覺一法雲何無量也。答中德首答者顯法理德深故。于中二。初一偈嘆問略答。答意云以一味法界是無分別義非是一數之一。是故隨緣成多而不異一味。一味湛然而不礙種種。此二無二。是故諸教並實而一味理存。如此無礙。是故名為甚深微妙義也。又釋。此不異多之一。是如來所覺。不異一之多。是如來

【現代漢語翻譯】 現代漢語譯本 功能耗盡，就叫做『敗』（Bàì，衰敗）。追尋它成就的時候，沒有從哪裡來；探求它衰敗的時候，也沒有到哪裡去。這並不違背世間的說法，是第一義諦（Dì yī yì dì，最高真理）。

第四，佛陀說法非常深奧。最初的提問中包含兩層含義：首先提出佛法的正義進行詰難，然後阻止辯解，再次詰難。在第一層中，又包含兩點：首先提出正義，然後正式提出詰難。這裡有十種相違背的情況：第一，佛法是一味真如（Zhēnrú，事物的本性）的。詰難的意思是：所覺悟的既然是唯一的，而教導卻是多種多樣的。如果意義不是唯一的，可以使言語和實際相符，那就違背了一味，應該失去所證悟的。如果意義是一味的，而不符合言語，那麼各種各樣的教導都應該是虛妄的。這是教義相互違背的詰難。如果對方辯解說：我所證悟的一味真理中具有多種功德，因此各種教導各自顯現一種功德，所以不相違背。爲了阻止這種辯解，所以再次詰難說：而在法性（Fǎ xìng，法的本性）中分別推求如此多種功德，實際上是無法得到的。因為無法得到，所以教導就違背了真義。又解釋說，這是本體和作用相互違背的詰難。覺悟一法是本體，應機顯現多種作用。如果以本體順從作用，就應該失去一法。如果作用和本體相同，種種作用就虛妄了。如果說一法之內有種種功德，所以不相違背，那麼在法性中尋求種種功德是無法得到的，所以辯解不成立。在十句中，第一句是總說，其餘九句是分別說明。一，教聲普遍；二，教力攝受眾生；三，聲音和聲音有差別（以上是口業）；四，身業；五，意業；六，身用；七，依報（Yībào，生存環境）；八，嚴土（Yántǔ，莊嚴的國土）；九，分齊（Fēn qí，界限）。如果詳細說，應該每一句開頭都說『唯覺悟一法，怎麼會有無量呢？』 回答中，德首（Dé shǒu，菩薩名）回答，顯示佛法真理的功德深奧。其中包含兩點：首先用一偈頌讚嘆，然後簡略地回答。回答的意思是：以一味法界（Fǎ jiè，宇宙萬法的總稱）是無分別的意義，不是一個數字的一。因此隨順因緣成就多種，而不異於一味。一味清澈湛然，而不妨礙種種。這兩者沒有差別。因此各種教導都真實而一味真理存在。如此沒有阻礙。因此叫做甚深微妙的意義。又解釋說，這不異於多的『一』，是如來（Rúlái，佛的稱號）所覺悟的；不異於『一』的『多』，是如來（Rúlái，佛的稱號）

【English Translation】 English version The exhaustion of function is called 'failure'. When seeking its accomplishment, there is nowhere it comes from; when seeking its failure, there is nowhere it goes to. This does not contradict worldly sayings; it is the first principle (Dì yī yì dì, the ultimate truth).

Fourth, the Buddha's teachings are very profound. The initial questioning contains two layers: first, the righteous meaning of the Dharma is presented for questioning, and then defenses are prevented, and questioning is repeated. In the first layer, there are two points: first, the righteous meaning is presented, and then the questioning is formally proposed. Here are ten contradictory situations: First, the Dharma is the one flavor of Suchness (Zhēnrú, the nature of things). The meaning of the questioning is: since what is realized is unique, but the teachings are diverse. If the meaning is not unique, it can make words and reality consistent, then it violates the one flavor and should lose what is realized. If the meaning is of one flavor, but does not conform to words, then all kinds of teachings should be false. This is a questioning of the contradiction between doctrine and meaning. If the other party argues: the one flavor of truth I have realized has many virtues, so each teaching reveals one virtue, so they do not contradict each other. To prevent this defense, the questioning is repeated: but seeking so many virtues separately in Dharma-nature (Fǎ xìng, the nature of Dharma) is actually impossible to obtain. Because it is impossible to obtain, the teaching violates the true meaning. It is also explained that this is a questioning of the contradiction between the substance and the function. Realizing one Dharma is the substance, and manifesting many functions according to the opportunity. If the substance follows the function, it should lose one Dharma. If the function is the same as the substance, all kinds of functions are false. If it is said that there are many virtues within one Dharma, so they do not contradict each other, then seeking many virtues in Dharma-nature is impossible to obtain, so the defense is not valid. In the ten sentences, the first sentence is a general statement, and the remaining nine sentences are explained separately. One, the teaching sound is universal; two, the teaching power receives sentient beings; three, there are differences between sounds (the above is verbal karma); four, body karma; five, mind karma; six, body function; seven, dependent retribution (Yībào, living environment); eight, adorned land (Yántǔ, adorned land); nine, boundaries (Fēn qí, boundaries). If explained in detail, each sentence should begin with 'Only realizing one Dharma, how can there be immeasurable?' In the answer, Déshǒu (Dé shǒu, the name of a Bodhisattva) answers, showing the merit of the truth of the Dharma is profound. It contains two points: first, a verse is used to praise, and then a brief answer is given. The meaning of the answer is: the one flavor of Dharmadhatu (Fǎ jiè, the totality of all Dharmas in the universe) is the meaning of non-discrimination, not the number one of a number. Therefore, it follows the conditions to achieve many, but does not differ from the one flavor. The one flavor is clear and pure, but does not hinder all kinds. There is no difference between the two. Therefore, all kinds of teachings are true and the one flavor of truth exists. There is no hindrance in this way. Therefore, it is called the meaning of profound and subtle. It is also explained that this 'one' that is not different from many is what the Tathagata (Rúlái, the title of the Buddha) has realized; the 'many' that is not different from 'one' is the Tathagata (Rúlái, the title of the Buddha)

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所說。是故一為甚深。以不異多故。多亦爾。反上可知。故云甚深妙義。求功德者以知一起多堪攝生故。求此一得。又知多歸一堪證理故。求此多得故名智者也。下半偈德首自顯約法為名也。此中九喻並顯不改一無分別而成事差別。一明法能荷載萬機喻。二緣滅眾惑喻。三入器無變喻。謂如法界勝流義等。四拂動諸根開覺喻。謂熏成種子動令厭求也。五應欲隨潤喻。龍如佛身雷如梵音雨如正教無分別故不異一也。六緣生眾德喻。謂依凈法界成修生諸行等。七無垢照機喻。八應機無往喻。九隨緣不變喻。此上諸門皆不異一。無分別而現多種利益事。如梵應大千喻如說無量也。身無異喻一味常存也。余門並準。

第五福田甚深難中。初正難后遮救重難。難意上既云佛德無異。則應設施得果不殊。如何今見得報差別。此是緣果相違難。恐彼救言。佛田雖一若人于佛興上妙供。佛於此人生親愛念。故得勝報。弊惡返之。為遮此救故后云如來平等無有怨親。此是三念處法也。正難中初舉正義后顯相違。于中初句總十句別釋上總中不同之言。一色相好醜。二人中四姓及五種姓等。三如貴而非富富非貴等四句是家。四眼等根具闕好惡及根機利鈍等。五生財金粟等。六等一佈施有得奇特財物。如樹提伽白疊以釘入地七寸不穿等。

七眷屬善惡等。八既各卑己行施。應同得自在。今乃有。或於一人得自在余處不得等。各有分齊。階降不同。九福德多少。十智慧淺深遮救可知。答中目首者見此法明白故。答意凡施佛由二因。一由施者用心不等故。遂令得報千差。如溫室經說。皆由用心不等故。二由佛大悲不思議故。究竟皆悉令得解脫故。大悲經第二云。下至畜生能唸佛者。悉得最上涅槃盡煩惱際。況於人等。又如下性起見聞之益等。是故偈中眾生故有異。是初義也。能燒一切有是后義也。此二無二。同一報故不相違也。引十喻示。一緣能現果喻。二應機隨解喻。三善巧隨順喻。四應感令喜喻。五物感現形喻。六善除惑障喻。七殄滅智障喻。八悲情普被喻。九動令生厭喻。謂不令堅樂也。十焚燒盡滅喻。謂令得涅槃也。

第六正教甚深難中三。初舉教力。二為知下舉行力。于中十法分三。初總知五蘊。二知三界染凈報別。三知癡愛是報緣。三若知下以行難教顯教無力。難意為因教法斷惑。為因勤觀諸法斷惑。若因教能斷則不須精進。若因勤行能斷則教無增損。謂此教法于德不增于惑不損。又釋得教不增失教不損。以無用故。此是教力相違難。答意以教是精進之緣勤觀扶教方能斷惑。是故速出。教有勝力懈怠乖教則無教力。是故難脫也。難者以

行力奪教力。答者顯行由教力故也。以應教離懈怠故。進首答之。偈中三。初一勸聽總說開二章門。次一偈辨精進順教釋速出門。三有八偈明懈怠違教釋難脫門。一多聞懈怠喻。是人先已小聞尚不能領悟。如小火也。今更強求廣多聞誦。如濕薪也。以新舊俱失都無成益故為懈怠。又此人慾以少時頓學多法。學既不成遂成懈怠。二無力懈怠喻。是人薄福少心力。複數廢習。無所成故為懈怠也。又此人雖亦多時然數間斷。故業不成名懈怠也。三偏修懈怠喻。是人背善知識偏於經卷求習聞慧。無所得故懈怠也。又此人雖無間斷。然闕緣故業亦不成。四倒修懈怠喻。是人聞說書持經卷便證解脫以不知別時意故。久而不得便生懈怠。又此人雖有外緣並是錯學之人。妄取倒求。故顛墮也。五過求懈怠喻。是人不自知無聞慧。徑望總達一切佛法。既不能達便生懈怠。又此人雖外有良緣內因有闕。謂無信心手無持戒足。不攣定弓不茹智箭。云何能射煩惱大地。六少力懈怠喻。是人以剎那意識則望究盡佛法深海。既不得入。便生懈怠。又聞一念稱佛滅多重罪。但稱一句則休云我罪已滅等。七小治懈怠喻。是人聞佛教能滅煩惱火。則以小聞望盡滅之。久而不盡則謂佛教無用。並皆棄捨。故是懈怠。八無求出意喻。亦名執我慢高喻。是人聞說

【現代漢語翻譯】 現代漢語譯本 行力勝過教力。回答說，行為的顯現是由於教法的力量。因為能夠遵循教導而遠離懈怠，所以首先回答這個問題。偈頌中有三部分。第一部分用一偈勸人聽聞，總說開啟兩個門徑。第二部分用一偈辨明精進順應教法，解釋迅速出離之門。第三部分有八偈，闡明懈怠違背教法，解釋難以解脫之門。一、多聞懈怠的譬喻：這個人先前已經稍微聽聞了一些，尚且不能領悟，就像小火一樣。現在更加強求廣泛地聽聞和背誦，就像濕柴一樣。因為新舊都失去，都不能成就利益，所以是懈怠。另外，這個人想要在短時間內一下子學到很多法，學習既然不能成功，就變成懈怠。二、無力懈怠的譬喻：這個人福薄，心力少，又多次停止學習，因此一無所成，所以是懈怠。另外，這個人雖然也花費了很多時間，但是多次間斷，所以事業不能成就，叫做懈怠。三、偏修懈怠的譬喻：這個人背離善知識，偏重於在經卷中尋求學習聽聞的智慧，沒有所得，所以懈怠。另外，這個人雖然沒有間斷，但是缺少因緣，所以事業也不能成就。四、倒修懈怠的譬喻：這個人聽說書寫和受持經卷就能證得解脫，因為不知道分別時節因緣，所以很久都不能證得，就產生懈怠。另外，這個人雖然有外在的因緣，但都是錯誤學習的人，胡亂採取顛倒的方法，所以會顛倒墮落。五、過求懈怠的譬喻：這個人不自知沒有聽聞和智慧，直接希望完全通達一切佛法，既然不能通達，就產生懈怠。另外，這個人雖然外在有良好的因緣，但內在的因素有所欠缺，就是沒有信心，手中沒有持戒，腳下沒有堅定，不拉緊智慧的弓，不含著智慧的箭，怎麼能夠射穿煩惱的大地？六、少力懈怠的譬喻：這個人用剎那間的意識，就希望窮盡佛法深海，既然不能進入，就產生懈怠。又聽說念一句佛號可以滅除多種重罪，但只念一句就停止，說『我的罪已經滅除了』等等。七、小治懈怠的譬喻：這個人聽說佛教能夠滅除煩惱的火焰，就想用少許的聽聞來完全滅除它，很久都不能滅除，就說佛教沒有用處，並且全部拋棄，所以是懈怠。八、沒有尋求出離之意的譬喻，也叫做執著我慢高舉的譬喻：這個人聽說……

【English Translation】 English version The power of practice surpasses the power of teaching. The answer is that the manifestation of practice is due to the power of the teachings, because one can follow the teachings and stay away from laziness, so this question is answered first. There are three parts to the verses. The first verse encourages listening, generally speaking of opening two doors. The second verse distinguishes diligence in accordance with the teachings, explaining the door of quick liberation. The third part has eight verses, clarifying that laziness violates the teachings, explaining the door of difficult liberation. 1. The metaphor of laziness in extensive learning: This person has already heard a little before, but still cannot comprehend it, like a small fire. Now he is even more demanding to hear and recite extensively, like wet firewood. Because both the old and the new are lost, and no benefit can be achieved, it is laziness. In addition, this person wants to learn many dharmas all at once in a short period of time. Since learning cannot be successful, it becomes laziness. 2. The metaphor of powerlessness and laziness: This person has little merit and little mental strength, and stops learning many times, so he achieves nothing, so it is laziness. In addition, although this person also spends a lot of time, he interrupts many times, so his career cannot be achieved, which is called laziness. 3. The metaphor of biased practice and laziness: This person turns away from good teachers and focuses on seeking learning and wisdom in scriptures, without gaining anything, so he is lazy. In addition, although this person does not interrupt, he lacks the conditions, so his career cannot be achieved. 4. The metaphor of reversed practice and laziness: This person hears that writing and upholding scriptures can lead to liberation. Because he does not know how to distinguish the causes and conditions of the seasons, he cannot attain it for a long time, so he becomes lazy. In addition, although this person has external conditions, they are all people who learn incorrectly, taking random and reversed methods, so they will fall upside down. 5. The metaphor of excessive seeking and laziness: This person does not know that he has no hearing and wisdom, and directly hopes to fully understand all the Buddha's teachings. Since he cannot understand, he becomes lazy. In addition, although this person has good external conditions, the internal factors are lacking, that is, there is no faith, no precepts in his hands, no firmness in his feet, no tightening of the bow of wisdom, and no holding of the arrow of wisdom. How can he shoot through the earth of afflictions? 6. The metaphor of little strength and laziness: This person uses the consciousness of a moment to hope to exhaust the deep sea of ​​Buddha's teachings. Since he cannot enter, he becomes lazy. He also heard that reciting the Buddha's name once can eliminate many serious sins, but he only recites it once and stops, saying 'My sins have been eliminated,' and so on. 7. The metaphor of small treatment and laziness: This person hears that Buddhism can extinguish the fire of afflictions, so he wants to completely extinguish it with a little hearing. If he cannot extinguish it for a long time, he says that Buddhism is useless and abandons it all, so it is laziness. 8. The metaphor of not seeking the intention of liberation, also called the metaphor of clinging to ego and arrogance: This person hears that...

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眾生則真如。以不解迷悟故。則云我既是真如則是已證得法界更何所修。則生懈怠故也。

第七正行甚深難中三。初引佛語舉正義。二云何下設難顯違。于中初句總。次隨十種垢法是別。恒上心現行故不離心也。三心無所行等是結難反徴。謂雖聞正法無心依行而欲斷惑。故知佛說聞法能斷其義何在。又釋此是遮救重難。謂若救言。若依教行即能斷惑。故聞法能斷義還存者。今重難云。此依教行既是心有所行何能斷惑。若依道理。要須心無所行方能斷結故。是故聞法終不能斷。答意則此心無所行名如說行。故能斷結。若但唯聞實無斷義。可有聞而不行。無有行而不聞。故曰一切佛法以聞法為本故也。此與前正教甚深何別者。前以行徴教難。教力攝行答。謂若無教勤行不成故。此中以教徴行難。行能行教答。謂若不行多聞無用故。執教成行故。法首答也。十偈初一勸聽總答。非但積多聞者明多聞不是過患。但是唯也。以闕行為失故也。后九舉喻顯失。一不如說行喻。二隨說廢思喻。三計文迷行喻。四自謂非分喻。亦名耽文失行喻。五惡業障礙喻。六不解自說喻。七不見自義喻。謂前約教此約義。八廢正成助喻。謂如牛王目比丘誦八萬法聚永度多億眾得道。自身不免墮地獄等。九隱非現是喻。謂如調達善說法內懷朽爛

【現代漢語翻譯】 現代漢語譯本 眾生即是真如（Tathata，事物的本然狀態）。因為不理解迷惑和覺悟的道理，所以會說『我既然是真如，那就是已經證得了法界（Dharmadhatu，一切法的總稱），還修什麼呢？』 因而產生懈怠之心。

第七，正行甚深難解，分為三部分。首先，引用佛語來闡述正義。其次，用『云何下』提出疑問來顯示其中的矛盾之處。其中，第一句是總述，接下來隨著十種垢法（Kleshas，煩惱）是分別闡述。因為這些垢法經常在上心（Upacitta，持續存在的心）中顯現，所以不離心。

第三，『心無所行等』是總結疑問並反過來質問。意思是說，即使聽聞了正法，如果沒有用心去修行，卻想要斷除迷惑，那麼佛陀所說的聽聞佛法能夠斷除迷惑的意義在哪裡呢？ 進一步解釋，這是爲了遮擋和挽救之前的難題。如果有人辯解說，如果按照教義去修行，就能斷除迷惑，那麼聽聞佛法能夠斷除迷惑的意義仍然存在。現在重新提出難題：這種按照教義去修行，既然是心有所行，又怎麼能斷除迷惑呢？如果按照道理來說，必須心無所行才能斷除煩惱。因此，僅僅聽聞佛法最終是不能斷除煩惱的。回答的意思是，這種『心無所行』就叫做如說行（如教義所說的修行），所以能夠斷除煩惱。如果只是聽聞，實際上沒有斷除煩惱的意義。可以有聽聞而不修行，但沒有修行而不聽聞的。所以說，一切佛法以聽聞佛法為根本。

這與前面所說的正教甚深有什麼區別呢？ 前面是用修行來質疑教義，用教義的力量來攝持修行作為回答，意思是說，如果沒有教義，勤奮的修行就不能成就。這裡是用教義來質疑修行，用修行能夠實踐教義作為回答，意思是說，如果不修行，聽聞再多也沒有用。執著于教義才能成就修行，這是法首（Dharmamukha，佛法的開端）的回答。十偈（Gatha，偈頌）中，第一個偈頌勸人聽聞，是總的回答。不僅僅是積累多聞的人才能明白，多聞本身不是過錯，而是因為缺少修行才會有過失。後面的九個偈頌用比喻來顯示過失。一是，不如說行（不如教義所說的修行）的比喻。二是，隨說廢思（隨著言說而廢棄思考）的比喻。三是，計文迷行（拘泥於文字而迷惑修行）的比喻。四是，自謂非分（自認為不屬於自己那份）的比喻，也叫做耽文失行（沉溺於文字而失去修行）的比喻。五是，惡業障礙（惡業造成的障礙）的比喻。六是，不解自說（不理解自己所說）的比喻。七是，不見自義（不明白自己所說的意義）的比喻，前面是關於教義的，這裡是關於意義的。八是，廢正成助（廢棄正法而成就助法）的比喻，比如牛王目犍連（Maudgalyayana），誦讀八萬法聚（Dharma-skandha，法蘊），永遠度化了無數眾生得道，但他自身卻不能免於墮入地獄等等。九是，隱非現是（隱藏錯誤而顯現正確）的比喻，比如提婆達多（Devadatta），善於說法，但內心卻腐朽。

【English Translation】 English version Sentient beings are none other than Tathata (the true nature of things). Because they do not understand delusion and enlightenment, they say, 'Since I am already Tathata, then I have already attained the Dharmadhatu (the totality of all dharmas), what more is there to cultivate?' Thus, they give rise to a mind of懈怠 (xie dai, laziness).

Seventh, Right Practice is profoundly difficult to understand, and is divided into three parts. First, the Buddha's words are cited to expound the correct meaning. Second, the question '云何下 (yun he xia, how below)' is used to raise doubts to show the contradictions within. Among them, the first sentence is a general statement, followed by separate explanations according to the ten kinds of Kleshas (defilements). Because these defilements often appear in the Upacitta (continuously present mind), they are inseparable from the mind.

Third, '心無所行等 (xin wu suo xing deng, the mind has no action, etc.)' is a summary of the questions and a counter-question. It means that even if one hears the Right Dharma, if one does not practice with the mind, but wants to cut off delusion, then what is the meaning of the Buddha's saying that hearing the Dharma can cut off delusion? Further explanation, this is to block and save the previous difficulty. If someone argues that if one practices according to the teachings, one can cut off delusion, then the meaning of hearing the Dharma being able to cut off delusion still exists. Now, the difficulty is raised again: This practice according to the teachings, since it is the mind having action, how can it cut off delusion? According to reason, one must have a mind without action to cut off afflictions. Therefore, merely hearing the Dharma ultimately cannot cut off afflictions. The meaning of the answer is that this 'mind without action' is called 如說行 (ru shuo xing, practice as the teachings say), so it can cut off afflictions. If one only hears, there is actually no meaning of cutting off afflictions. There can be hearing without practice, but there is no practice without hearing. Therefore, it is said that all Buddha-dharma takes hearing the Dharma as its root.

What is the difference between this and the previously mentioned profound Right Teaching? Previously, practice was used to question the teachings, and the power of the teachings was used to hold practice as the answer, meaning that without the teachings, diligent practice cannot be accomplished. Here, the teachings are used to question practice, and practice being able to practice the teachings is used as the answer, meaning that if one does not practice, hearing more is useless. Adhering to the teachings can accomplish practice, this is the answer of Dharmamukha (the beginning of the Dharma). Among the ten Gathas (verses), the first verse encourages people to listen, which is a general answer. It is not only those who accumulate much hearing who can understand, much hearing itself is not a fault, but it is because of the lack of practice that there is fault. The following nine verses use metaphors to show faults. First, the metaphor of not practicing as the teachings say. Second, the metaphor of abandoning thought with speech. Third, the metaphor of being obsessed with words and confused about practice. Fourth, the metaphor of thinking that it does not belong to oneself, also called the metaphor of indulging in words and losing practice. Fifth, the metaphor of obstacles caused by evil karma. Sixth, the metaphor of not understanding what one says. Seventh, the metaphor of not seeing the meaning of what one says, the previous one was about the teachings, this one is about the meaning. Eighth, the metaphor of abandoning the right and accomplishing the auxiliary, such as Maudgalyayana (Maudgalyayana), the 牛王目犍連 (niu wang mu qian lian, Cow King Maudgalyayana), reciting the Dharma-skandha (collection of teachings), forever liberating countless sentient beings to attain the Way, but he himself cannot avoid falling into hell, etc. Ninth, the metaphor of hiding the wrong and showing the right, such as Devadatta (Devadatta), who is good at speaking the Dharma, but his heart is rotten.

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等。又倚恃此說非分自高。返為所害等。問何故此中訶毀多聞。十住品中乃贊多聞。答為信中行劣恐滯文故。又是聞熏之初令成一心無倒聽聞故。十住已去行勝故。不滯著故。能廣利生故。

第八助道甚深難中三。初舉正義。二何故下設難顯違。于中六度四等為十。此約行辨。若約位論則加方便等四為十。此中般若應是世間慧攝。不爾非難故。三此一一法下結難反徴。難意云智慧為眾行之主。何不唯贊此而嘆余行。余行離慧皆不得菩提。何須贊之。此即以助徴正難。答意者以正助相資答。以能會助同正故。智首答之。十偈中分三。初一嘆問勸聽。次二偈開二章門。謂初偈明果非一行成正要待助資。后偈明眾生樂欲別。隨根故別贊。三釋二章。初三偈釋隨根別贊。又涅槃中於慳等人前不得贊施等者據根未熟。為將護故。此文約根熟故。余亦爾。后四偈約法喻。釋初相須章門。施為攝他。戒為自攝。此二通為眾行之本。已修善根忍防不失。未生之善進故令生。又忍護外煩。進防內慢。故云防護。禪定伏除。智慧求斷。故云安穩。又禪攝外散。慧證真理。故云安穩。四等益生稱悅自意。故云安樂也。

第九一乘甚深難中三。初舉正義。二設難顯違。三結難反徴。難意一切諸佛同修一乘。因行既同。得果應一。云

何今見諸佛世界種種不同。乃至法住如是十種各各不同。無有不具如是一切差別佛法。而言唯以一乘。其義安在。此是以因徴果難。因同果亦同。亦是以果徴因難。謂果異因亦異。答意理實因同果無差別。但隨眾生感見差別。非是諸佛自有優劣。以明達一乘順相故。賢首答之。十偈分二。初二偈就實以明因果俱一。明上唯一乘得出也。于中先因一後果一。因中初半明所依法性一。下半能依行修一。果中初半所證法身一。下半修生勝德一。于中心是大定齊。次是大智齊。此二是內同。力無畏等是外化用齊。通論有三。初體同。次德齊。後用等。二有八偈。明以體從緣現有種種。明上世界等不同。是隨機見異。非佛有別。則展轉釋疑。于中初一明佛隨機現差別。二疑雲何故現異。釋以眾生業異見差別故。三疑何以得知眾生俱依自業見異。釋以眾生既不見諸佛法身眾等故。明知是但見自心所現差別。非是佛體有若干也。此明報佛身土地前二乘俱不能見也。四疑真佛平等眾生不見。誰能見耶。釋本行廣凈等者得見故。此明地上菩薩見實報身土。五疑地前眾生既不得見。何由得入真。釋以佛力自在各令分見后還令入。六疑佛力既自在。何不則令眾生一種見耶。釋佛無憎愛。彼依自心故見差別。七疑雲我今現見佛自差別。豈開我心

【現代漢語翻譯】 現代漢語譯本 為何如今所見諸佛世界種種不同，乃至佛法住世的十種狀態也各不相同，沒有不具備這一切差別佛法的，卻說只有一乘（Ekayana，唯一解脫之道）。這其中的道理在哪裡？這是以因來推斷果，提出疑問。如果因相同，果也應該相同。這也是以果來推斷因，提出疑問。如果果不同，因也應該不同。回答的意旨是，從理上來說，因相同，果沒有差別，只是隨著眾生的感受和見解而有差別，並非是諸佛自身有優劣之分。以此來闡明通達一乘是順應實相的。賢首（賢首國師，華嚴宗創始人）用十首偈頌來回答，分為兩部分。 首先兩首偈頌就實相而言，闡明因和果都是一，以此來表明上面所說的唯一乘是成立的。其中先說因一，后說果一。在因中，前半部分闡明所依據的法性是一，後半部分闡明能依據的修行是一。在果中，前半部分闡明所證得的法身是一，後半部分闡明修行所生的殊勝功德是一。其中，『心是大定齊』，其次是『大智齊』，這兩種是內在相同。『力無畏等』是外在化用相同。總的來說有三點：一是本體相同，二是功德齊等，三是作用相同。 其次有八首偈頌，闡明以本體隨順因緣而顯現種種不同，表明上面所說的世界等等不同，是隨順眾生的根機而見到的不同，並非是佛有差別。這是輾轉解釋疑問。其中，第一首偈頌闡明佛隨順眾生根機而顯現差別。第二首偈頌提出疑問：為何要顯現不同？解釋說，因為眾生的業力不同，所以見到的也不同。第三首偈頌提出疑問：如何得知眾生都是依據自己的業力而見到不同的景象？解釋說，因為眾生既不能見到諸佛的法身和眷屬等，所以明白知道這只是見到自己心中所顯現的差別，並非是佛的本體有若干不同。這闡明了報佛身和實報莊嚴土，二乘（聲聞乘和緣覺乘）都不能見到。 第四首偈頌提出疑問：真佛是平等的，眾生不能見到，那麼誰能見到呢？解釋說，本行（過去所修的菩薩行）廣大清凈等的人才能見到。這闡明了地上菩薩才能見到實報身土。第五首偈頌提出疑問：地前（菩薩十地之前）的眾生既然不能見到，如何才能進入真實之境呢？解釋說，以佛的自在神力，各自讓他們分一部分見到，之後再讓他們全部進入。第六首偈頌提出疑問：佛的神力既然是自在的，為何不讓眾生見到同樣的景象呢？解釋說，佛沒有憎愛之心，他們是依據自己的心而見到差別的。第七首偈頌提出疑問：如今我現見佛有差別，難道是開顯我的心嗎？

【English Translation】 English version Why do we now see various differences in the Buddha-lands, even the ten different states of the Dharma's duration, without lacking any of these diverse Buddha-dharmas, yet it is said that there is only one vehicle (Ekayana, the only path to liberation)? Wherein lies the reason? This is questioning the result based on the cause. If the cause is the same, the result should also be the same. It is also questioning the cause based on the result. If the result is different, the cause should also be different. The intention of the answer is that, in principle, the cause is the same, and the result has no difference, but it varies according to the feelings and views of sentient beings, not because the Buddhas themselves have superiority or inferiority. This clarifies that understanding the One Vehicle is in accordance with reality. Xianshou (National Master Xianshou, founder of the Huayan School) answers with ten verses, divided into two parts. The first two verses, based on reality, clarify that both cause and result are one, thereby showing that the One Vehicle mentioned above is established. Among them, first, the cause is one, and then the result is one. In the cause, the first half clarifies that the Dharma-nature on which it is based is one, and the second half clarifies that the practice on which it depends is one. In the result, the first half clarifies that the Dharmakaya attained is one, and the second half clarifies that the excellent virtues born from practice are one. Among them, 'the mind is the same as great samadhi', and next is 'the same as great wisdom', these two are internally the same. 'Powers, fearlessness, etc.' are externally the same in transformation and application. Generally speaking, there are three points: first, the essence is the same, second, the virtues are equal, and third, the functions are the same. The next eight verses clarify that the essence manifests various differences according to conditions, indicating that the different worlds mentioned above are different according to the faculties of sentient beings, not that the Buddhas are different. This is repeatedly explaining the doubts. Among them, the first verse clarifies that the Buddha manifests differences according to the faculties of sentient beings. The second verse raises the question: Why manifest differences? It explains that because the karma of sentient beings is different, what they see is also different. The third verse raises the question: How do we know that sentient beings all see different scenes based on their own karma? It explains that because sentient beings cannot see the Dharmakaya and retinue of the Buddhas, they clearly know that this is only seeing the differences manifested in their own minds, not that the Buddha's essence has several differences. This clarifies that the Reward Body of the Buddha and the Pure Land of Reward, the Two Vehicles (Sravaka Vehicle and Pratyekabuddha Vehicle) cannot see. The fourth verse raises the question: The True Buddha is equal, and sentient beings cannot see it, so who can see it? It explains that those whose fundamental practice (the Bodhisattva practice cultivated in the past) is vast and pure can see it. This clarifies that Bodhisattvas on the ground can see the Sambhogakaya and the Pure Land. The fifth verse raises the question: Since sentient beings before the ground (before the ten grounds of Bodhisattvas) cannot see it, how can they enter the realm of truth? It explains that with the Buddha's power of freedom, each of them is allowed to see a part of it, and then they are all allowed to enter. The sixth verse raises the question: Since the Buddha's power is free, why not let sentient beings see the same scene? It explains that the Buddha has no hatred or love, they see differences based on their own minds. The seventh verse raises the question: Now I see the Buddha has differences, is it revealing my mind?

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。是故差別過在於佛。釋云若不唯汝心可如所責。既實是汝自心變現故非佛咎。八疑雲若佛不自有差別現。何故有常見有不見等。釋云凈心器者自心感見。以佛是心法如是故也。

第十佛境界甚深。上來文殊問多人。今多人問文殊。首伴互彰故。上論余法余菩薩說。今辨佛境界。同請文殊者久已成佛顯智深故。又文殊問皆以理反徴相違結難。今但咨請不敢難者為顯尊故長故眾首故。又此佛境界通二種。一所證境謂真俗等。二分齊境。謂依小乘三十四心以去是佛境也。若三乘十地滿后是佛境界也。若一乘十信滿后是佛境也。則如此辨在信中者是也。又三乘等不通因位。一乘因果同故。亦是普賢境界。余義如性起說。文中二。先問后答。問中四。一總告。二結已說。三嘆文殊。四正陳請十一句。初二問自利德體。次五問利他德用。次三問所益眾生。后一結其廣大。又初一是總果體也。二以因成果。問體證境因。三入處謂因圓果滿乘化普入世間等。四所度謂入世間辨所度生也。五辨知度生法之智。謂知法界法門之智。六所設法藥。七應機差別說。八明機入法。謂非染識所識也。九既非染識境。云何令得知。十既得知已照除何法。又釋此三問令所化如次得三慧益應知。十一總結佛境廣遍何處。答中十偈內第八一偈答八九

【現代漢語翻譯】 現代漢語譯本： 因此，差別過錯在於佛陀。解釋說，如果不是僅僅你的心，就可以像你所責備的那樣，既然實際上是你自己的心變現出來的，就不是佛陀的過錯。八疑說，如果佛陀不自己顯現差別，為什麼會有常見和不見等等？解釋說，清凈心的人，是自己的心感應而見到的。因為佛陀是心法，就是這樣的緣故。

第十，佛的境界非常深奧。前面是文殊菩薩問很多人，現在是很多人問文殊菩薩，首座和伴隨者互相彰顯的緣故。前面討論其他法和其他菩薩所說，現在辨明佛的境界。一同請問文殊菩薩，是因為他早已成佛，顯示智慧深厚的緣故。而且文殊菩薩的提問，都用理來反駁，用互相矛盾來作結論和為難。現在只是請教，不敢為難，是爲了顯示他的尊貴、年長和作為大眾首領的緣故。而且這佛的境界，貫通兩種：一是所證的境界，指真諦和俗諦等；二是分齊的境界，指從小乘三十四心以後就是佛的境界。如果是三乘，十地圓滿后就是佛的境界。如果是一乘，十信圓滿后就是佛的境界。那麼像這樣辨明，在十信位中的就是了。而且三乘等不貫通因位，一乘的因和果是相同的緣故。這也是普賢菩薩的境界，其他的意義如《性起說》所說。文中分為兩部分：先是提問，后是回答。提問中分為四點：一是總的告知，二是總結已經說的，三是讚歎文殊菩薩，四是正式陳述請教，共十一句。最初兩句問的是自利德的本體，接著五句問的是利他德的作用，接著三句問的是所利益的眾生，最後一句總結它的廣大。而且第一句是總的果體，第二句是用因來成就果，問的是體證境界的因。第三句是入處，指因圓果滿，乘著教化普遍進入世間等。第四句是所度，指進入世間辨別所要度化的眾生。第五句是辨別知道度化眾生的方法之智，指知道法界法門的智慧。第六句是所設的法藥。第七句是應機施教的差別。第八句是說明根機進入佛法，指不是染污的意識所能認識的。第九句是既然不是染污意識的境界，要如何才能使眾生得知。第十句是既然已經得知，照亮和去除的是什麼法。又解釋這三個問題，使所教化的人依次得到三慧的利益，應該知道。第十一句是總結佛的境界廣大遍及何處。回答中十個偈頌內，第八個偈頌回答第八和第九個問題。

【English Translation】 English version: Therefore, the fault of difference lies with the Buddha. It is explained that if it were not solely your mind, it could be as you accuse. Since it is actually your own mind's manifestation, it is not the Buddha's fault. The Eight Doubts state, 'If the Buddha does not manifest differences himself, why are there those who see and those who do not see, etc.?' It is explained that those with pure minds perceive through their own mind's response. Because the Buddha is the Dharma of the mind, it is thus.

Tenth, the Buddha's realm is extremely profound. Previously, Manjushri (Bodhisattva of wisdom) questioned many people; now, many people question Manjushri, thus highlighting the mutual prominence of the leader and companions. Previously, other Dharmas and other Bodhisattvas were discussed; now, the Buddha's realm is being clarified. The reason for jointly requesting Manjushri is that he has long since become a Buddha, demonstrating profound wisdom. Moreover, Manjushri's questions all use reason to refute, using contradictions to conclude and create difficulties. Now, they are merely seeking guidance, not daring to challenge, to show his respect, seniority, and leadership of the assembly. Furthermore, this Buddha's realm encompasses two types: first, the realm attained, referring to Truth and conventional truth, etc.; second, the realm of demarcation, referring to the realm of the Buddha from the thirty-fourth thought-moment onwards in the Small Vehicle (Hinayana). In the Three Vehicles (Triyana), the Buddha's realm is after the completion of the Ten Grounds (Bhumi). In the One Vehicle (Ekayana), the Buddha's realm is after the completion of the Ten Faiths ( বিশ্বাস ). Thus, such clarification is within the stage of faith. Moreover, the Three Vehicles, etc., do not encompass the causal stage; the cause and effect of the One Vehicle are the same. This is also the realm of Samantabhadra (Universal Virtue Bodhisattva), and other meanings are as explained in the 'Discourse on the Arising of Nature'. The text is divided into two parts: first, the questions; second, the answers. The questions are divided into four points: first, a general statement; second, a summary of what has been said; third, praise of Manjushri; fourth, a formal statement of inquiry, totaling eleven sentences. The first two sentences ask about the essence of the virtue of self-benefit; the next five sentences ask about the function of the virtue of benefiting others; the next three sentences ask about the beings benefited; and the last sentence summarizes its vastness. Moreover, the first sentence is the general essence of the fruit; the second sentence uses the cause to achieve the fruit, asking about the cause of realizing the realm. The third sentence is the place of entry, referring to the perfection of cause and fruit, universally entering the world through transformation, etc. The fourth sentence is what is to be delivered, referring to entering the world to distinguish the beings to be delivered. The fifth sentence is to distinguish the wisdom of knowing the method of delivering beings, referring to the wisdom of knowing the Dharma realms and Dharma doors. The sixth sentence is the Dharma medicine established. The seventh sentence is the difference in teaching according to the capacity of the audience. The eighth sentence explains the entry of the root capacity into the Dharma, referring to what cannot be recognized by defiled consciousness. The ninth sentence is, since it is not the realm of defiled consciousness, how can beings be made to know it? The tenth sentence is, since it has already been known, what Dharma is illuminated and removed? Furthermore, explaining these three questions enables those who are taught to successively obtain the benefit of the Three Wisdoms, which should be known. The eleventh sentence summarizes where the Buddha's realm is vast and pervasive. Within the ten verses of the answer, the eighth verse answers the eighth and ninth questions.

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二句。余偈次第答餘九問。初偈答境界。上半舉所入法。此通二義。一齊者等也。謂齊等虛空即是真如為所緣境也。二齊者分齊也。謂齊法性真空已去是佛境。又上句深下句廣也。下半明眾生證入。言無所入者。以眾生則是法身故無更入。如常在虛空。豈得更言入虛空也。二答因者一他分因唯佛能分別。二自分因說不盡。以多劫修故。又多故說不盡。等佛故唯佛能分別。唯佛能分別顯深也。說不盡廣也。自餘者除佛以外餘人說不能盡也。三答入者。上半明隨緣。下半明不變。謂寂而常用故普入也。用而常寂故寂然也。和而不同故云不同世所見。正由能入故不同也。四答度者。謂入在世間作何等事。謂度眾生。上半舉度生。下半明度數。五答知度生法。之智。謂上半是能知。下半所知。六答法藥。謂初句明法體。次句法用。下半明用不異體故唯佛知也。具分別有二。一以無異法界隨機多說多故難知。若具分別唯佛知。二此多說則無異。無異則多說。此各不壞二門不礙即一。此難分折。若欲具分唯佛能知。七答知音說法智。上半所知。下半能知。謂雖了知眾生言音而以說法。然常無作故無分別。八答識中二句。初句不可議故言語道斷。非耳識等所識。下句不可思故心行處滅。非心思量也。又非染識亦非染心。如楞伽云取相

【現代漢語翻譯】 現代漢語譯本 二句。其餘偈頌依次回答其餘九個問題。第一個偈頌回答境界。上半部分列舉了所入之法，這包含兩種含義：一是『齊』，是相等的意思，指與虛空相等同，即是真如，作為所緣之境。二是『齊』，是分界的意思，指超過法性真空之後，便是佛的境界。而且，上半句是『深』，下半句是『廣』。下半部分說明眾生證入的狀態。說『無所入』，是因為眾生本身就是法身，所以沒有『更入』的說法。就像常在虛空中，怎麼能說『進入虛空』呢？ 第二個偈頌回答因。一是『他分因』，只有佛才能分別。二是『自分因』，說不盡，因為經過多劫的修行。又因為數量多所以說不盡，等同於佛，所以只有佛才能分別。只有佛才能分別，顯示了『深』。說不盡，顯示了『廣』。『自餘者』，除了佛以外，其餘的人都不能完全說盡。 第三個偈頌回答入。上半部分說明隨緣，下半部分說明不變。指寂靜而常用，所以能普遍進入。用而常寂靜，所以寂然。和諧而不同，所以說『不同世所見』。正是因為能入，所以才不同。 第四個偈頌回答度。指進入世間做什麼事？指度化眾生。上半部分列舉度化眾生，下半部分說明度化的數量。 第五個偈頌回答知度生法之智。指上半部分是能知，下半部分是所知。 第六個偈頌回答法藥。指第一句說明法體，第二句說明法用。下半部分說明用不異於體，所以只有佛知道。『具分別』有兩種含義：一是以無異法界，隨機應變地多說，所以難以知道。如果完全分別，只有佛知道。二是這多說則無異，無異則多說。這各自不破壞二門，不妨礙即一。這難以分解。如果想要完全分解，只有佛能知道。 第七個偈頌回答知音說法智。上半部分是所知，下半部分是能知。指雖然瞭解眾生的言語聲音，而用佛法說法，但常常無所作為，所以沒有分別。 第八個偈頌回答識中二句。第一句不可議論，所以言語道斷，不是耳識等所能認識的。第二句不可思議，所以心行處滅，不是心思量所能達到的。又不是染識，也不是染心。如《楞伽經》所說『取相』。

【English Translation】 English version Two verses. The remaining verses answer the remaining nine questions in order. The first verse answers the realm. The first half lists the dharmas to be entered, which has two meanings: First, '齊 (qí)' means equality, referring to equality with emptiness, which is Tathata (真如), the object of cognition. Second, '齊 (qí)' means boundary, referring to the realm of the Buddha beyond the vacuum of Dharma-nature. Moreover, the first half of the verse is 'deep' and the second half is 'broad'. The second half explains the state of sentient beings entering. Saying '無所入 (wú suǒ rù)' [no entering] is because sentient beings themselves are Dharmakaya (法身), so there is no 'further entering'. Just like being constantly in emptiness, how can one say 'entering emptiness'? The second verse answers the cause. First, '他分因 (tā fēn yīn)' [other-dependent cause] can only be distinguished by the Buddha. Second, '自分因 (zì fēn yīn)' [self-dependent cause] cannot be fully explained because of cultivation over many kalpas (劫). Also, because of the large quantity, it cannot be fully explained, being equal to the Buddha, so only the Buddha can distinguish it. Only the Buddha can distinguish it, showing 'depth'. Cannot be fully explained, showing 'breadth'. '自餘者 (zì yú zhě)' [the rest], apart from the Buddha, no one else can fully explain it. The third verse answers entering. The first half explains following conditions, and the second half explains immutability. It refers to being tranquil and constantly used, so it can universally enter. Using and constantly tranquil, so it is serene. Harmonious but different, so it is said '不同世所見 (bù tóng shì suǒ jiàn)' [different from what the world sees]. It is precisely because it can enter that it is different. The fourth verse answers deliverance. It refers to what one does upon entering the world? It refers to delivering sentient beings. The first half lists delivering sentient beings, and the second half explains the number of deliverances. The fifth verse answers the wisdom of knowing the method of delivering sentient beings. It refers to the first half being the knower and the second half being the known. The sixth verse answers the Dharma-medicine. It refers to the first sentence explaining the Dharma-essence, and the second sentence explaining the Dharma-function. The second half explains that the function is not different from the essence, so only the Buddha knows. '具分別 (jù fēn bié)' [complete distinction] has two meanings: First, with the non-different Dharma-realm, speaking variably according to circumstances, so it is difficult to know. If completely distinguished, only the Buddha knows. Second, this variable speaking is not different, and non-difference is variable speaking. These each do not destroy the two doors, not hindering being one. This is difficult to dissect. If one wants to completely dissect, only the Buddha can know. The seventh verse answers the wisdom of knowing sounds and expounding the Dharma. The first half is the known, and the second half is the knower. It refers to although understanding the languages and sounds of sentient beings, and expounding the Dharma with the Buddha's teachings, but constantly without action, so there is no discrimination. The eighth verse answers the two sentences in consciousness. The first sentence is beyond discussion, so the path of language is cut off, not knowable by ear-consciousness, etc. The second sentence is inconceivable, so the realm of mental activity is extinguished, not attainable by mental deliberation. Also, it is neither defiled consciousness nor defiled mind. As the Lankavatara Sutra (楞伽經) says, 'taking form'.

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名識不取相名智故。四依中不令依識也。九答決定知中二句。初句舉法。謂自性清凈如來藏法。下句示令決定知也。十答照中。上半照除煩惱障證寂滅涅槃。下半照除所知障得菩提平等行世間。又無明者無能照也。無所行者無所照也。平等行世間者絕能所而照故云平等行。行猶照也。十一答廣中。上半所知廣。下半能知廣。

第二結通普見。明此則是一切處文殊共一切處覺首等說法。前品光照令見眾會。此中佛力令眾見所說法事。謂因果也。文有三。初辨此界。二顯東方。三類九方。初中三。先明佛加眾。二明所見十事。三如是下結。十中前五因。一行所軌法。二依法成行。三行非出世。四依身等起行。五隨根欲所樂而作行業。后五果中。一總。二依。三正報中持毀。四正中說法。五總結。又釋。初一是智首所說六度行法。二是寶首所說業性義。三是進首所說懈怠難脫義。亦是法首多聞過等。四是財首所說隨身隨行教化義。五是德首所說佛法一味隨根分多。亦是目首因一隨緣多等。六七八是覺首所說心性隨緣果報不同等。九十是賢首一乘文殊佛境可知。類余方中。是前光覺品所辨者是也。

凈行品第七

釋此品四門同上。

一釋名者。依梵本名圓凈行品。無性攝論中名清凈所行經。謂三業無

【現代漢語翻譯】 現代漢語譯本：『名識不取相名智故』，因為名稱和意識不執取表相，所以稱為智慧。『四依中不令依識也』，在四種依止中，不應依止意識。『九答決定知中二句』，第九個回答『決定知』中有兩句。第一句是揭示法，指的是自性清凈如來藏（Tathagatagarbha）法。第二句是開示要決定地瞭解。『十答照中』，第十個回答『照』中，前半部分是照見並去除煩惱障，證得寂滅涅槃（Nirvana）。後半部分是照見並去除所知障，獲得菩提（Bodhi），在世間行平等行。此外，沒有無明（Avidya）就沒有能照見者，沒有無所行就沒有所照見者。在世間行平等行，是因為斷絕了能照見和所照見，所以稱為平等行。『行』就是照見的意思。『十一答廣中』，第十一個回答『廣』中，前半部分是所知之廣，後半部分是能知之廣。 第二部分總結並貫通普遍的見解。說明這實際上是一切處的文殊（Manjusri）菩薩與一切處的覺首（覺首）菩薩等在說法。前一品的光照，是爲了讓大眾見到集會。這一品中，佛力使大眾見到所說的法事，也就是因和果。文中有三個部分。首先是辨別此界，其次是顯示東方，第三是類比其他九方。第一個部分中又有三個小部分。首先說明佛加持大眾，其次說明所見的十件事，第三部分以『如是下』總結。十件事中，前五個是因：一是行為所遵循的法，二是依法成就行為，三是行為並非出世，四是依身等而起行，五是隨順根器的慾望而作行業。后五個是果中，一是總說，二是依報，三是正報中的持戒和毀戒，四是正報中的說法，五是總結。另一種解釋是，第一個是智首（智首）菩薩所說的六度（Paramita）行法，第二個是寶首（寶首）菩薩所說的業性義，第三個是進首（進首）菩薩所說的懈怠難以解脫的意義，也可以說是法首（法首）菩薩所說的多聞的過失等，第四個是財首（財首）菩薩所說的隨身隨行教化的意義，第五個是德首（德首）菩薩所說的佛法一味，隨根器而有不同，也可以說是目首（目首）菩薩所說的因一隨緣而多等。第六、七、八是覺首菩薩所說的心性隨緣果報不同等。第九、十是賢首（賢首）菩薩所說的一乘（Ekayana）文殊佛境可以知曉。類比其他方，就是前面光覺品所辨別的內容。 《凈行品》第七 解釋這一品，四門與前面相同。 第一是解釋名稱。依據梵文字，名為『圓凈行品』。無性（Asanga）的《攝論》中名為『清凈所行經』。指的是身口意三業沒有...

【English Translation】 English version: 'Name and consciousness do not grasp at appearances, hence they are called wisdom.' 'Among the four reliances, one should not rely on consciousness.' 'In the ninth answer, 'decisive knowledge,' there are two sentences. The first sentence reveals the Dharma, referring to the Dharma of the self-nature pure Tathagatagarbha (Tathagatagarbha). The second sentence instructs to know decisively.' 'In the tenth answer, 'illumination,' the first half illuminates and removes the afflictive obscurations, attaining the quiescence of Nirvana (Nirvana). The second half illuminates and removes the cognitive obscurations, attaining Bodhi (Bodhi) and acting equally in the world. Furthermore, without ignorance (Avidya), there is no illuminator; without non-action, there is nothing to be illuminated. Acting equally in the world means that the ability to illuminate and what is illuminated are severed, hence it is called equal action. 'Action' means illumination.' 'In the eleventh answer, 'vastness,' the first half is the vastness of what is known, and the second half is the vastness of what can be known.' The second part summarizes and connects universal views. It explains that this is actually Manjusri (Manjusri) Bodhisattva in all places and Awakening Leader (覺首) Bodhisattva and others teaching the Dharma in all places. The light illumination in the previous chapter was to allow the assembly to see the gathering. In this chapter, the Buddha's power allows the assembly to see the Dharma events being taught, which are cause and effect. There are three parts in the text. First, it distinguishes this realm; second, it reveals the East; and third, it draws analogies to the other nine directions. The first part has three sub-parts. First, it explains the Buddha's blessing of the assembly; second, it explains the ten things seen; and the third part concludes with 'Thus below.' Among the ten things, the first five are causes: first, the Dharma that guides behavior; second, accomplishing behavior according to the Dharma; third, behavior is not world-transcending; fourth, arising behavior based on the body, etc.; and fifth, engaging in actions according to the desires of the faculties. Among the latter five fruits, the first is a general statement, the second is dependent retribution, the third is upholding and breaking precepts in the main retribution, the fourth is teaching the Dharma in the main retribution, and the fifth is a conclusion. Another explanation is that the first is the practice of the six perfections (Paramita) taught by Wisdom Leader (智首) Bodhisattva, the second is the meaning of the nature of karma taught by Treasure Leader (寶首) Bodhisattva, the third is the meaning of the difficulty of escaping laziness taught by Progress Leader (進首) Bodhisattva, and it can also be said to be the faults of extensive learning taught by Dharma Leader (法首) Bodhisattva, etc. The fourth is the meaning of teaching and transforming according to one's body and actions taught by Wealth Leader (財首) Bodhisattva, and the fifth is the single flavor of the Buddha-dharma taught by Virtue Leader (德首) Bodhisattva, which varies according to the faculties, and it can also be said to be the cause of one following conditions and becoming many taught by Eye Leader (目首) Bodhisattva, etc. The sixth, seventh, and eighth are the different karmic retributions according to conditions of mind-nature taught by Awakening Leader Bodhisattva. The ninth and tenth are the knowable realm of the One Vehicle (Ekayana) Manjusri Buddha taught by Worthy Leader (賢首) Bodhisattva. Drawing analogies to the other directions is what was distinguished in the previous chapter on light and awakening. Chapter 7: Pure Conduct The explanation of this chapter follows the same four doors as before. First is the explanation of the name. According to the Sanskrit text, it is called 'Chapter on Perfect Pure Conduct.' In Asanga's (無性) Compendium of Treatises, it is called 'Sutra on Pure Conduct.' It refers to the three karmas of body, speech, and mind without...

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過云清凈。心起愿稱行。行順普法名圓。此持業釋。又凈是理。行是智。理智無礙為圓。依主釋也。又愿是能凈。行是所凈。令行光潔。稱性名圓。以是普賢願行故也。又愿無垢名凈。即愿是行故云凈行。

二來意者。前解次行。又前行次愿。義次第故來。

三宗者以愿海為宗。但願有四種。一誓願謂行前要期等。二行愿此有二種。一與行俱起。二但對事發愿。則此是行以防心不散故。三行后愿謂以行迴向愿得菩提等。四自體無礙愿謂大愿究竟同法性海。任運成辨一切諸事。此中唯論行愿。餘者義通可知。

四釋文中二。先問后答。以對緣巧愿非智不熟故。智首問也。顯事近而趣遠微妙難知故。文殊答也。

問中相從為十一分二。初七明自分因行。后四明他分果行。前中二。初三明三業成福智。后四明福智之果。前中九種三業分三。初三離過是創修故。謂離三毒。次三成三行是次修故。謂一自得不失。二他不能動。三能攝得他故令贊也。后三顯三德是修終故。謂一福德。二斷德。三智德。皆以後釋前可知。二果中二。初明福果中十句。一依果勝。涅槃說。常生中國有佛法處。二種姓勝。地持論說。生於上族。三富而貴。是家勝。亦是如來家生。四身有善色。亦是諸根完具。五身有福相。亦是

相好具足。六念定亦是勝。念亦是總持不忘。七慧觀亦是報生智。於法能解。八意趣謂向理等。九威德勝。亦是自在勝。謂情無怯懼。依智論菩薩別有四種無畏。一總持無畏。於法記持不懼忘失。二知根無畏。知根授法不懼差失。三決疑無畏。隨問能答不懼不堪。四答難無畏。有難皆通不懼屈滯。十常自開覺。亦是覺他。謂覺知生死。心生厭離。二明智果中九句。初二勝凡夫。次二勝二乘。五深故不可量。六功能廣故不可數。七離分別故情不能思。八體實故不可稱。九離言故不可說。第二因力成行中二。初一能成之力。二善知下所成諸行。前中八力。一因力者。如梁攝論云。多聞熏習與阿梨耶識中解性和合一切聖人以此為因。則是性習二種姓備故云具足。二現行勇意。是攝論中正思惟力也。謂思量是意義故。三巧便入法。亦是依思動身口而起行故云方便。四善友助成。是攝論善知識力也。五所觀現前引起觀智故。六機根已熟。堪為入法之器。又具信進等根。又是資糧善根當攝論福智二力也。七防心照理止觀俱行。八止觀熟已得深禪定。此上八種皆能成行滅惑得果之勝用。故同名力也。于初菩薩云何而得令彼具足。故為問也。第二成行者。謂依前諸力得成解行有三。初善解法相行有十法。一蘊。二界。三入。四緣起及三

【現代漢語翻譯】 現代漢語譯本 相好具足：指佛或菩薩所具有的殊勝外貌特徵已經完備。 六念定亦是勝：修習六念法門（唸佛、念法、念僧、念戒、念施、念天）所獲得的禪定也是殊勝的。 念亦是總持不忘：憶念也是總持（陀羅尼，能總攝憶持一切法）而不忘失。 七慧觀亦是報生智：七種智慧的觀照也是由業報所生的智慧。 於法能解：對於佛法能夠理解。 八意趣謂向理等：八種意趣是指心向真理等等。 九威德勝：威勢和德行殊勝。 亦是自在勝：也是自在的殊勝，指內心沒有怯懦和恐懼。 依智論菩薩別有四種無畏：根據《大智度論》，菩薩有四種特別的無畏。 一總持無畏：對於佛法能夠憶持，不害怕忘失。 二知根無畏：瞭解眾生的根器，傳授佛法不害怕出現差錯。 三決疑無畏：無論被問到什麼問題，都能夠回答，不害怕不能勝任。 四答難無畏：遇到任何困難都能通達，不害怕被困住。 十常自開覺：經常自己開悟覺醒，也能覺悟他人。 亦是覺他：也能覺悟他人，指覺知生死的痛苦，內心產生厭離。 二明智果中九句：在明智果的九句話中。 初二勝凡夫：前兩句勝過凡夫。 次二勝二乘：接下來的兩句勝過聲聞和緣覺二乘。 五深故不可量：因為深奧所以無法衡量。 六功能廣故不可數：因為功能廣大所以無法計數。 七離分別故情不能思：因為遠離分別，所以情識無法思量。 八體實故不可稱：因為本體真實，所以無法稱量。 九離言故不可說：因為遠離言語，所以無法用語言表達。 第二因力成行中二：第二部分，關於因的力量成就修行，分為兩點。 初一能成之力：第一點是能夠成就的力量。 二善知下所成諸行：第二點是善於瞭解下面所成就的各種修行。 前中八力：在第一點中，有八種力量。 一因力者：第一種是因的力量，如《梁攝論》所說：『多聞熏習與阿梨耶識（Alaya-vijnana，藏識）中解性和合，一切聖人以此為因。』這就是說，具有本性和修習兩種姓，所以說是具足。 二現行勇意：是《攝論》中的正思惟力，指思量佛法的意義。 三巧便入法：也是依靠思惟，然後用身口意去實踐，所以說是方便。 四善友助成：是《攝論》中的善知識力。 五所觀現前引起觀智故：因為所觀的境界顯現在眼前，從而引起觀照的智慧。 六機根已熟：根機已經成熟，堪能成為進入佛法的器皿。又具有信、進等根，又是資糧善根，相當於《攝論》中的福智二力。 七防心照理止觀俱行：防護內心，觀照真理，止觀同時進行。 八止觀熟已得深禪定：止觀修習成熟后，就能獲得甚深的禪定。 此上八種皆能成行滅惑得果之勝用：以上八種都能成就修行，滅除迷惑，獲得果位的殊勝作用，所以都稱為力量。 于初菩薩云何而得令彼具足：對於初發心的菩薩，如何才能使他們具足這些力量呢？這是提問。 第二成行者：第二部分是成就修行，指依靠前面的各種力量，成就解行，有三種。 初善解法相行有十法：首先是善於理解法相，修行有十種方法。 一蘊：第一是五蘊（skandha）。 二界：第二是十八界（dhatu）。 三入：第三是十二入（ayatana）。 四緣起及三：第四是緣起（pratītyasamutpāda）以及三

【English Translation】 English version 'Possessing complete marks and characteristics': Refers to the perfect and complete possession of the auspicious physical features of a Buddha or Bodhisattva. 'The Samadhi of Six Recollections is also superior': The Samadhi attained through practicing the Six Recollections (recollection of the Buddha, Dharma, Sangha, precepts, generosity, and devas) is also excellent. 'Recollection is also the Dharani of non-forgetting': Mindfulness is also Dharani (a mnemonic device that encapsulates and retains all teachings) without forgetting. 'The Seven Wisdom Contemplations are also wisdom born from retribution': The contemplation of the seven types of wisdom is also wisdom born from karmic retribution. 'Being able to understand the Dharma': Being able to comprehend the Buddhist teachings. 'The Eight Intentions refer to directing the mind towards truth, etc.': The eight intentions refer to directing the mind towards truth and other similar goals. 'The Nine Majestic Virtues are superior': Majestic power and virtue are superior. 'Also, the superiority of being at ease': Also the excellence of being at ease, referring to the absence of timidity and fear in the mind. 'According to the Mahaprajnaparamita-sastra, Bodhisattvas have four special fearlessnesses': According to the Mahaprajnaparamita-sastra (Great Wisdom Treatise), Bodhisattvas have four special kinds of fearlessness. 'First, the fearlessness of Dharani': Being able to remember the Dharma and not fearing forgetting. 'Second, the fearlessness of knowing faculties': Understanding the faculties of sentient beings and not fearing making mistakes when teaching the Dharma. 'Third, the fearlessness of resolving doubts': Being able to answer any question and not fearing being inadequate. 'Fourth, the fearlessness of answering difficulties': Being able to understand any difficulty and not fearing being trapped. 'Ten, constantly awakening oneself': Constantly awakening oneself and also awakening others. 'Also awakening others': Also awakening others, referring to being aware of the suffering of birth and death, and generating aversion in the mind. 'Two, nine sentences in the fruit of clear wisdom': In the nine sentences about the fruit of clear wisdom. 'The first two surpass ordinary people': The first two sentences surpass ordinary people. 'The next two surpass the two vehicles': The next two sentences surpass the Sravakas and Pratyekabuddhas of the Two Vehicles. 'Five, because it is profound, it cannot be measured': Because it is profound, it cannot be measured. 'Six, because its functions are vast, they cannot be counted': Because its functions are vast, they cannot be counted. 'Seven, because it is free from discrimination, emotions cannot conceive it': Because it is free from discrimination, emotions cannot conceive it. 'Eight, because its essence is real, it cannot be weighed': Because its essence is real, it cannot be weighed. 'Nine, because it is free from words, it cannot be spoken': Because it is free from words, it cannot be expressed in language. 'Second, two points in the power of causes accomplishing practice': Second part, regarding the power of causes accomplishing practice, divided into two points. 'First, the power of being able to accomplish': The first point is the power of being able to accomplish. 'Second, skillfully knowing all the practices accomplished below': The second point is skillfully understanding all the practices accomplished below. 'Eight powers in the first point': In the first point, there are eight powers. 'One, the power of causes': The first is the power of causes, as stated in the She Lun (Compendium of the Mahayana): 'Extensive learning and cultivation combine with the nature of understanding in the Alaya-vijnana (store consciousness), and all sages take this as the cause.' This means possessing both inherent nature and cultivated nature, hence the term 'complete'. 'Two, courageous intention in present action': This is the power of right thought in the She Lun, referring to contemplating the meaning of the Dharma. 'Three, skillfully entering the Dharma': Also relying on thought and then practicing with body, speech, and mind, hence the term 'skillful means'. 'Four, the assistance of good friends': This is the power of good spiritual friends in the She Lun. 'Five, because the object of contemplation appears before one, it gives rise to contemplative wisdom': Because the object of contemplation appears before one, it gives rise to contemplative wisdom. 'Six, the faculties are already mature': The faculties are already mature, capable of becoming a vessel for entering the Dharma. Also possessing roots such as faith and diligence, and also the accumulation of merit and wisdom, equivalent to the two powers of merit and wisdom in the She Lun. 'Seven, guarding the mind and illuminating the truth, cessation and contemplation practiced simultaneously': Guarding the mind and contemplating the truth, cessation and contemplation practiced simultaneously. 'Eight, having mastered cessation and contemplation, one attains deep Samadhi': Having mastered cessation and contemplation, one can attain profound Samadhi. 'The above eight can all accomplish the excellent function of practice, extinguishing delusion, and attaining the fruit': The above eight can all accomplish the excellent function of practice, extinguishing delusion, and attaining the fruit, so they are all called powers. 'How can one enable initial Bodhisattvas to possess these qualities?': How can one enable initial Bodhisattvas to possess these powers? This is the question. 'Second, those who accomplish practice': The second part is accomplishing practice, referring to relying on the various powers mentioned earlier to accomplish understanding and practice, which are of three types. 'First, skillfully understanding the characteristics of the Dharma, there are ten methods of practice': First, skillfully understanding the characteristics of the Dharma, there are ten methods of practice. 'One, aggregates': First is the five aggregates (skandha). 'Two, realms': Second is the eighteen realms (dhatu). 'Three, entrances': Third is the twelve entrances (ayatana). 'Four, dependent origination and three': Fourth is dependent origination (pratītyasamutpāda) and three

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界三世。各善知差別而不可得等。二攝念入理。行亦十法。謂七覺三空照真理故。三廣修十度行可知。第二問勝進果行中四。一內謂具十勝德故。二外謂十王敬護故。三悲德普覆故。四智德獨超故。初中十力略作三門。一釋名。二出體。三建立(別作)。三悲德中九句。一作善友覆蔭。二救其現苦。三令其離怖。四為得樂之處。五炬除惑闇。六與大智明。七燈照現理。八引至方便道。九引至究竟處。又釋九句相從為四。初二句化生除障。謂覆蔭眾生令外惡不幹名舍。在苦能拔為救。次二句化物生善。謂始為物歸終為趣向。次三句教生智慧。謂令解教法為炬。見理法為明。令知行法為燈。后二句導以起福。謂生福之始為導。成福之終為無上導。更別解如下第一回向經中自釋。尋之具辨。四問智德獨出中七句。初第一者位過世間。二大者德體無待。三勝者行用殊勝。四上者下不能及。五無上者上無能過。六無等者余無能等。七無等等者無等大聖自相等故云無等等也。又釋第一有二義。一大二勝故云第一。謂化德過人名大。自德過人名勝。大有二義。一上二無上故云大。勝有二義。一無等二無等等故云勝。

第二答中二。先嘆問二通答。前中多饒益是授因行。多安隱是令得果。此二標也。慧利釋初也。安樂釋后也。又

【現代漢語翻譯】 現代漢語譯本 界三世（指過去、現在、未來三世）。各自善於瞭解差別，但又不可執著于『等』的觀念。二、攝念入理：修行也有十法，即七覺支和三空觀照真理的緣故。三、廣泛修習十度（佈施、持戒、忍辱、精進、禪定、智慧、方便、愿、力、智）之行，這可以理解。第二問關於勝進果行，包含四個方面：一、內在具備十種殊勝功德；二、外在有十王恭敬守護；三、以悲德普遍覆蓋眾生；四、以智德獨自超勝一切。首先，關於十力，簡略地分為三個方面：一、解釋名稱；二、闡述本體；三、建立（另作詳細解釋）。三、關於悲德，包含九句話：一、作為善友覆蓋庇護；二、救濟他們眼前的痛苦；三、使他們脫離恐懼；四、成為他們獲得快樂的處所；五、用火炬驅除迷惑的黑暗；六、給予廣大的智慧光明；七、用燈照亮顯現的真理；八、引導至方便的道路；九、引導至究竟的境界。又解釋這九句話，它們之間相互關聯，可以歸納為四個方面：前兩句是化生除障，即覆蓋庇護眾生，使外在的惡事不能侵擾，這稱為『舍』；在眾生受苦時能夠拔除，這稱為『救』。其次兩句是化物生善，即開始是使眾生歸依，最終是使眾生趣向。再次三句是教生智慧，即使眾生理解教法，如同火炬；見到理法，如同光明；使眾生知曉修行的方法，如同燈。后兩句是引導眾生髮起福德，即生起福德的開始是引導，成就福德的終點是無上的引導。更詳細的解釋如下，在第一回向經中自有解釋，仔細研讀便能明白。四問關於智德獨自超出的七句話：首先，『第一』是指果位超過世間；二、『大』是指功德本體無所依賴；三、『勝』是指修行作用殊勝；四、『上』是指下位無法企及；五、『無上』是指上位沒有能夠超過的；六、『無等』是指其餘沒有能夠等同的；七、『無等等』是指沒有能夠與『無等』的大聖自身相等，所以稱為『無等等』。又解釋『第一』，包含兩個含義：一是『大』，二是『勝』，所以稱為『第一』。化他的功德超過他人稱為『大』，自身的功德超過他人稱為『勝』。『大』包含兩個含義：一是『上』，二是『無上』，所以稱為『大』。『勝』包含兩個含義：一是『無等』，二是『無等等』，所以稱為『勝』。 第二答中包含兩個方面：首先是讚歎提問，然後是普遍回答。前者中，『多饒益』是授予因行，『多安隱』是使眾生獲得果報。這兩者是標示。『慧利』是解釋前者，『安樂』是解釋後者。又

【English Translation】 English version The realms of the three times (referring to the past, present, and future). Each is adept at understanding the differences, yet one should not be attached to the notion of 'equality'. Second, focusing the mind to enter into principle: practice also has ten aspects, namely the Seven Factors of Enlightenment and the Three Emptinesses illuminating the truth. Third, extensively cultivating the practice of the Ten Perfections (generosity, morality, patience, diligence, concentration, wisdom, skillful means, vows, power, and knowledge), which can be understood. The second question regarding the superior progressive fruition practice contains four aspects: first, internally possessing ten kinds of superior virtues; second, externally having the reverence and protection of the Ten Kings; third, universally covering sentient beings with compassionate virtue; fourth, singularly surpassing everything with wisdom virtue. First, regarding the Ten Powers, briefly divided into three aspects: first, explaining the names; second, elucidating the substance; third, establishing (explained in detail separately). Third, regarding compassionate virtue, containing nine sentences: first, acting as a good friend, covering and sheltering; second, rescuing them from their present suffering; third, enabling them to escape from fear; fourth, becoming the place where they obtain happiness; fifth, using the torch to dispel the darkness of delusion; sixth, giving vast wisdom and light; seventh, using the lamp to illuminate the manifested truth; eighth, guiding them to the path of skillful means; ninth, guiding them to the ultimate state. Furthermore, explaining these nine sentences, they are interconnected and can be summarized into four aspects: the first two sentences are transforming beings and removing obstacles, that is, covering and sheltering sentient beings so that external evils cannot invade, this is called 'giving'; being able to remove suffering when sentient beings are suffering, this is called 'rescue'. The next two sentences are transforming beings and generating goodness, that is, initially causing sentient beings to take refuge, and ultimately causing sentient beings to move towards. The next three sentences are teaching and generating wisdom, that is, enabling sentient beings to understand the teachings, like a torch; seeing the principle, like light; enabling sentient beings to know the method of practice, like a lamp. The last two sentences are guiding sentient beings to generate merit, that is, the beginning of generating merit is guidance, and the end of accomplishing merit is supreme guidance. A more detailed explanation is as follows, explained in the First Dedication Sutra, which can be understood by careful study. The second answer contains two aspects: first, praising the question, and then answering universally. In the former, 'much benefit' is granting the causal practice, and 'much peace and security' is enabling sentient beings to obtain the fruition. These two are indications. 'Sharp wisdom' explains the former, and 'peace and happiness' explains the latter. Also

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釋初益成出世因果。后哀愍下令益人天因果。又佛地論第七云。令修善因名利益。令得樂果名安樂。又令離惡名利益。令其攝善名安樂。又拔其苦名利益。施與樂名安樂。此世他世世出世等應知亦爾。二通答中三。初標意答。二偈頌答。三結益相。初中二。先舉意總標。謂成熟身口意是以愿凈三業也。能得下明所得益相。二于佛下釋成三業得妙功德。于中二。初明自分因行。于中三。初明意業勝德。二去來下明語業勝德。于中初總辨。二不捨眾生者明法輪應機。三明達實相者法輪應理。四斷惡者法輪離過。五具善者法輪具德滿。三色像下明身業勝德。第二勝進果行中初具種智。二於法無礙。三辨定德。佛為第一。簡異佛故云第二也。

第二舉頌正答中二。初標起后正答。答中有一百四十愿通答前諸問。何以爾者以一一愿中皆有六義故。能隨事轉本所習防凈三業巧成菩薩二利行。體契普賢法具上諸益。是故通答彼諸問也。一轉舍事。二轉成法。三轉他令離過。四轉他令入法。五轉顯自過。六轉成自行。且約初一愿作之。餘一一皆準知。謂初願轉所居事家。是轉舍事也。二愿成所證空法。是轉成法也。如凈名經云畢竟空寂舍。斯之謂也。三愿眾生離家難。是轉他令離過也。四入空法中。是轉他令入法也。五自雖居家

【現代漢語翻譯】 現代漢語譯本：開始解釋最初的益處是成就出世的因果。之後哀憐地命令使人天獲得利益的因果。此外，《佛地論》第七卷說：『使人修習善因，名為利益；使人獲得快樂的果報，名為安樂。』又，『使人遠離罪惡，名為利益；使人攝取善良，名為安樂。』又，『拔除其痛苦，名為利益；施予其快樂，名為安樂。』此世、他世、世出世等，應當知道也是這樣。二、總的回答中包含三點：首先標明意圖回答，其次用偈頌回答，最後總結利益的相狀。首先的部分包含兩點：先提出意圖總的標明，即成熟身、口、意，是用願力清凈三業。『能得』以下說明所獲得的利益相狀。二、在佛的教導下，解釋成就三業獲得妙功德。其中包含兩點：首先說明自身因行的修持。其中包含三點：首先說明意業殊勝的功德，其次『去來』以下說明語業殊勝的功德。于其中首先總的辨別。其次，『不捨眾生者』說明法輪應機施教。三、『明達實相者』法輪應理說法。四、『斷惡者』法輪遠離過失。五、『具善者』法輪具足功德圓滿。三、『色像』以下說明身業殊勝的功德。第二、殊勝增進的果行中，首先具足種智（sarvajna，一切種智）。二、對於法沒有障礙。三、辨別決定的功德。佛是第一位的。爲了簡別于其他的佛，所以說是第二位。 第二、舉出偈頌正式回答中包含兩點：首先標明起因，之後正式回答。回答中有一百四十個愿，總的回答前面的各種問題。為什麼這樣說呢？因為每一個愿中都包含六種意義。能夠隨著事情的轉變，原本所學習的防護清凈三業，巧妙地成就菩薩利益自己和利益他人的行為。本體契合普賢（Samantabhadra）的法，具足上面的各種利益。因此，總的回答那些問題。一、轉變捨棄事情。二、轉變成法。三、轉變他人使之遠離過失。四、轉變他人使之進入佛法。五、轉變顯露自己的過失。六、轉變成就自己的修行。暫且就第一個愿來做說明，其餘的每一個愿都可以參照理解。所謂第一個愿轉變所居住的家，這是轉變捨棄事情。第二個愿成就所證悟的空法，這是轉變成就佛法。如《維摩詰經》（Vimalakirti Sutra）所說：『畢竟空寂舍』，說的就是這個意思。第三個愿是愿眾生遠離家庭的苦難，這是轉變他人使之遠離過失。第四個愿是進入空法之中，這是轉變他人使之進入佛法。第五個愿是自己雖然居家

【English Translation】 English version: Initially, it explains that the primary benefit is the cause and effect of transcending the world. Subsequently, it compassionately commands that humans and devas receive the cause and effect of benefit. Furthermore, the seventh volume of the Buddhabhumi Sutra states: 'Causing people to cultivate good causes is called benefit; causing people to obtain the fruit of happiness is called bliss.' Also, 'Causing people to be apart from evil is called benefit; causing them to embrace goodness is called bliss.' Also, 'Removing their suffering is called benefit; bestowing them with happiness is called bliss.' This life, other lives, worldly and transcendental, etc., should be understood similarly. Secondly, the general answer contains three points: first, indicating the intention to answer; second, answering with verses; and third, summarizing the aspects of benefit. The first part contains two points: first, presenting the intention to generally indicate, which is to mature body, speech, and mind, using vows to purify the three karmas. 'Able to obtain' below explains the aspects of the benefits obtained. Second, under the Buddha's teachings, explaining the accomplishment of the three karmas to obtain wonderful merits. This contains two points: first, explaining the self's causal practice. This contains three points: first, explaining the superior merits of mental karma; second, 'going and coming' below explains the superior merits of verbal karma. Among them, first, generally distinguishing. Second, 'those who do not abandon sentient beings' explains that the Dharma wheel responds to the occasion to teach. Third, 'those who understand reality' the Dharma wheel speaks according to reason. Fourth, 'those who cut off evil' the Dharma wheel is apart from faults. Fifth, 'those who possess goodness' the Dharma wheel is complete with merits and perfection. Third, 'form and image' below explains the superior merits of physical karma. Second, in the superior advancing fruit practice, first, possessing all-knowing wisdom (sarvajna). Second, without obstruction to the Dharma. Third, distinguishing the determined merits. The Buddha is the first. To distinguish from other Buddhas, it is said to be the second. Second, presenting the verses to formally answer contains two points: first, indicating the cause; then formally answering. The answer contains one hundred and forty vows, generally answering the previous questions. Why is this so? Because each vow contains six meanings. Able to transform according to the circumstances, the originally learned protective and pure three karmas skillfully accomplish the Bodhisattva's actions of benefiting oneself and others. The essence accords with the Dharma of Samantabhadra, possessing the various benefits above. Therefore, generally answering those questions. One, transforming and abandoning things. Two, transforming into Dharma. Three, transforming others to be apart from faults. Four, transforming others to enter the Dharma. Five, transforming to reveal one's own faults. Six, transforming to accomplish one's own practice. Let's take the first vow as an example, and the rest of the vows can be understood by analogy. The so-called first vow transforms the home where one lives, this is transforming and abandoning things. The second vow accomplishes the emptiness Dharma that is realized, this is transforming and accomplishing the Dharma. As the Vimalakirti Sutra says: 'Ultimately empty and still abandoning', this is what it means. The third vow is wishing sentient beings to be apart from the suffering of family, this is transforming others to be apart from faults. The fourth vow is entering into the emptiness Dharma, this is transforming others to enter the Dharma. The fifth vow is that although oneself is at home

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由此發願。轉自見家之心不作世間家解故。令過患不入自心。是自轉離也。六既不見世家則見為法。悲念眾生令入此空法。是自轉成悲智行也。此六中前四當成以是要期誓願故。后二現就以是則行愿故。所以有此六義者以凡一愿上必有三義。一所依事。二所為眾生。三自智緣彼。此三皆有舍世事成法門之二故有六也。如此隨事防心不隨世法。常游法理不失正觀。是其意也。又此下諸愿中隨事逆順差別相從略辨十勢。一轉事入理勢。如初偈轉事家入空理等。二轉染成凈勢。如若得五欲是染功德具足是凈等。三相似類轉勢。如佈施轉令悉舍一切心無著等。四轉因成果勢。如頂禮佛塔是行因得道無見頂是果等。五轉世同出世勢。如在房室等為世。賢聖地為出世。六轉依同正勢。如見城郭是依報也金剛身等是正報也。七轉偽歸真勢。如見仙人等。以仙非真脫故。轉向正真究竟解脫。八轉人同法勢。如見疾病人等。身空是法以知人病身則是真空法故何苦不脫。九轉境成行勢。如受著袈裟等。是境離三毒心歡喜是智斷二行也。十轉虛同實勢。如若在伎樂為虛法樂為實。余偈皆各類知之耳。就此文中長分為十。初明菩薩在家時愿。二從以信舍家下明創出家時愿。三從受持凈戒下明既出家已受禁戒時愿。四從若敷床座下明既具戒已修定

【現代漢語翻譯】 現代漢語譯本 由此發願，轉變那種只關注自己家庭，而不理解世間萬象皆是空性的觀念。這樣就能使世間的過患不進入自己的內心，這就是所謂的『自轉離』。既然不再執著於世俗的家庭，就能認識到佛法的真諦。以慈悲之心憐憫眾生，引導他們進入這空性的佛法之中，這就是所謂的『自轉成悲智行』。這六個方面中，前四個側重於成就誓願，后兩個側重於實踐誓願。之所以有這六種含義，是因為每一個願望都必然包含三重意義：一是所依據的事物，二是所為之的眾生，三是自身智慧與他們的因緣。這三者都包含著捨棄世俗之事，成就佛法之門的雙重含義，所以共有六種。像這樣，隨時隨地守護自己的內心，不隨順世俗的法則，經常遊走于佛法的道理之中，不失去正確的觀察，這就是它的意義所在。另外，下面這些願望中，隨著事情的順逆差別，大概辨別出十種趨勢：一是轉事入理之勢，如最初的偈頌，將世俗的家庭之事轉入空性的道理等。二是轉染成凈之勢，如若得到五欲是染污，功德具足是清凈等。三是相似類轉之勢，如佈施，轉變為完全捨棄一切，心中沒有執著等。四是轉因成果之勢，如頂禮佛塔是修行之因，得到佛的無見頂相是果等。五是轉世同出世之勢，如在房室等是世俗，賢聖之地是出世。六是轉依同正之勢，如見到城郭是依報，金剛身等是正報。七是轉偽歸真之勢，如見到仙人等，因為仙人並非真正的解脫，所以轉向真正究竟的解脫。八是轉人同法之勢，如見到疾病的人等，身體是空的，這是佛法，因為知道人的病身就是真空之法，又何苦不能解脫呢？九是轉境成行之勢，如受持袈裟等，是外在的境界，遠離貪嗔癡三毒，內心歡喜，這是智慧和斷除煩惱兩種修行。十是轉虛同實之勢，如若沉溺於伎樂是虛妄，佛法的快樂是真實。其餘的偈頌都可以依此類推。就這段文字而言，大致可以分為十個部分：首先闡明菩薩在家時的願望；第二部分從『以信舍家』開始，闡明剛出家時的願望；第三部分從『受持凈戒』開始，闡明出家后受持戒律時的願望；第四部分從『若敷床座』開始，闡明受持戒律后修習禪定的願望。

【English Translation】 English version From this, make a vow. Transform the mind that only sees the 'home' as a worldly dwelling, understanding instead that all worldly phenomena are impermanent. This prevents worldly afflictions from entering one's own mind, which is called 'self-transformation and detachment'. Since one no longer clings to the worldly home, one can see the Dharma. With compassion, be mindful of all sentient beings, guiding them into this empty Dharma. This is called 'self-transformation into compassionate wisdom and action'. Among these six aspects, the first four focus on accomplishing the vow, while the latter two focus on practicing the vow. The reason for these six meanings is that every vow necessarily contains three aspects: first, the matter upon which it is based; second, the sentient beings for whom it is made; and third, one's own wisdom and its connection to them. All three contain the dual meaning of abandoning worldly affairs and accomplishing the Dharma, hence there are six. Like this, at all times and in all places, guard one's own mind, not following worldly laws, constantly dwelling in the principles of the Dharma, and not losing right view; this is its meaning. Furthermore, in the vows below, according to the differences in favorable and unfavorable circumstances, roughly distinguish ten tendencies: first, the tendency to transform affairs into principles, such as the initial verse transforming worldly family matters into the principle of emptiness, and so on. Second, the tendency to transform defilement into purity, such as obtaining the five desires being defilement, and having complete merit being purity, and so on. Third, the tendency to transform similar categories, such as giving alms, transforming it into completely relinquishing everything, with no attachment in the mind, and so on. Fourth, the tendency to transform cause into effect, such as bowing to a stupa being the cause of practice, and obtaining the Buddha's invisible crown being the effect, and so on. Fifth, the tendency to transform the worldly into the transcendent, such as being in a room being worldly, and the land of the sages being transcendent. Sixth, the tendency to transform reliance into the correct, such as seeing a city being dependent retribution, and the Vajra body being correct retribution. Seventh, the tendency to transform the false into the true, such as seeing immortals, because immortals are not true liberation, so turn towards true and ultimate liberation. Eighth, the tendency to transform people into Dharma, such as seeing sick people, the body is empty, this is the Dharma, because knowing that a person's sick body is the Dharma of emptiness, then why not be liberated? Ninth, the tendency to transform environment into action, such as receiving and wearing the 'kasaya' (袈裟) robe, is an external environment, being away from the three poisons of greed, anger, and ignorance, and the mind being joyful, this is both wisdom and the practice of cutting off afflictions. Tenth, the tendency to transform the unreal into the real, such as indulging in music being unreal, and the joy of the Dharma being real. The remaining verses can be understood in the same way. Regarding this text, it can be roughly divided into ten parts: first, it clarifies the vows of a 'Bodhisattva' (菩薩) when at home; the second part, starting from 'abandoning home with faith', clarifies the vows when first leaving home; the third part, starting from 'upholding pure precepts', clarifies the vows when upholding the precepts after leaving home; the fourth part, starting from 'if spreading a bed or seat', clarifies the vows of practicing 'samadhi' (禪定) after upholding the precepts.

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慧行時愿。以出家人三學是其正所修故。五從下床安足下明既出定已於住處進止威儀時愿。六從手執錫杖下明為乞食利生故疾速進路時愿。七從見趣高路下明在路見聞諸事時愿。此中二。初見依報事。二從見嚴飾人下明見人物事。八從入里乞食下明行至聚落乞食時愿。九從若入水時下明食訖禮誦時愿。十從昏夜下明晝夜寢覺時愿。如是始終隨事發愿無空過也。智論第十二云。智慧人有二。在家名婆羅門。謂七世清凈。生滿六歲皆受戒出家名沙門。此云息惡。問何故瓔珞明入理愿此經多明對事愿耶。答此經順一乘。在事益大。彼約三乘。在事不勝故入理辨也。

賢首菩薩品第八

釋此品作四門。

一釋名者。依梵本名跋陀羅。此云賢。室利此云吉祥。或云德或云首或云勝。是故非是初首之首亦非上首之首。此等梵語皆有別名故。此但為顯吉祥勝德超絕為首。當體至順調柔曰賢。賢約體性首約德用。是持業釋。於此信滿入普賢位。具有二義。若約果則下文賢首佛剎等。此中約因故云菩薩也。或唯約人賢首則是菩薩故。又以此人是說法者從人為名故。或唯是法菩薩則是賢首故。所說亦是賢首菩薩法門故。或人法合目則依主釋也。

二來意者。收前行愿以成普賢廣大德用故來也。

三宗者明普

【現代漢語翻譯】 現代漢語譯本 慧行時愿。因為出家人修行的重點是戒、定、慧三學，所以：五、從『下床安足下』開始，說明從禪定中出來后，在住處行走時的威儀和願望。六、從『手執錫杖下』開始，說明爲了乞食利益眾生而快速趕路時的願望。七、從『見趣高路下』開始，說明在路上所見所聞的各種事情的願望。其中分為兩部分：第一部分是見到依報（環境）的事情；第二部分從『見嚴飾人下』開始，說明見到人物的事情。八、從『入里乞食下』開始，說明前往村落乞食時的願望。九、從『若入水時下』開始，說明用齋完畢后禮拜誦經時的願望。十、從『昏夜下』開始，說明白天和夜晚睡眠和覺醒時的願望。像這樣，從始至終，隨著所遇到的事情而發願，不讓時間白白流逝。《智論》第十二卷說：『有智慧的人有兩種，在家的人稱為婆羅門（Bāluómén），意思是七世清凈；年滿六歲就受戒出家的人稱為沙門（Shāmén），意思是止息惡行。』問：為什麼《瓔珞經》主要闡述入理的愿，而這部經更多地闡述對事的愿呢？答：這部經順應一乘（Yīchéng）的教義，在事上修行利益更大；《瓔珞經》是針對三乘（Sānchéng）的教義，在事上修行不如入理修行殊勝。《瓔珞經》因此側重於闡述入理的修行。 賢首菩薩品第八 解釋這一品分為四個方面： 一、解釋品名：根據梵文字，品名為跋陀羅（Bátuóluó），翻譯成漢語是『賢』；室利（Shìlì）翻譯成漢語是『吉祥』，也可以翻譯成『德』、『首』或『勝』。因此，這裡的『首』不是初始的首，也不是上首的首，因為這些梵語都有不同的名稱。這裡只是爲了顯示吉祥殊勝的德行超絕為首。當體至順調柔稱為『賢』，『賢』是就體性而言，『首』是就德用而言，這是持業釋。在此信滿，進入普賢（Pǔxián）的果位，具有兩種含義。如果從果的角度來說，就像下文的賢首佛剎等；這裡是從因的角度來說，所以稱為菩薩。或者僅僅是指人，賢首就是菩薩。又因為這個人是說法者，所以從人的角度來命名。或者僅僅是指法，菩薩就是賢首。所說的也是賢首菩薩的法門。或者人法合稱，則是依主釋。 二、說明來意：是爲了收攝前面的行愿，成就普賢菩薩廣大的德用。 三、宗旨：闡明普

【English Translation】 English version The vows of wise conduct. Because the focus of a renunciant's practice is the three studies of morality, concentration, and wisdom: Five, starting from 'When getting out of bed and placing the feet down,' it explains the deportment and vows when walking in the dwelling after emerging from Samadhi. Six, starting from 'When holding the Khakkhara staff,' it explains the vows when hurrying on the road to beg for food and benefit sentient beings. Seven, starting from 'When seeing an attractive high road,' it explains the vows for various things seen and heard on the road. This is divided into two parts: the first part is seeing the things of the environment; the second part starts from 'When seeing adorned people,' explaining the things of people seen. Eight, starting from 'When entering a village to beg for food,' it explains the vows when going to a village to beg for food. Nine, starting from 'If entering water,' it explains the vows when performing prostrations and reciting scriptures after the meal. Ten, starting from 'At dusk,' it explains the vows for sleeping and waking during the day and night. In this way, from beginning to end, vows are made according to the circumstances encountered, without letting time pass in vain. The twelfth volume of the Mahaprajnaparamita Sastra says: 'There are two kinds of wise people: those who are householders are called Brahmins (Bāluómén), meaning seven generations of purity; those who take vows and leave home at the age of six are called Sramanas (Shāmén), meaning cessation of evil.' Question: Why does the Yingluo Sutra mainly elaborate on vows that enter into principle, while this sutra elaborates more on vows related to events? Answer: This sutra accords with the teachings of the One Vehicle (Yīchéng), and practicing in events brings greater benefits; the Yingluo Sutra is aimed at the teachings of the Three Vehicles (Sānchéng), and practicing in events is not as superior as practicing in principle. Therefore, the Yingluo Sutra focuses on elaborating on the practice of entering into principle. Chapter Eight: Virtuous Leader Bodhisattva Explaining this chapter is divided into four aspects: One, Explaining the Name: According to the Sanskrit text, the chapter is named Bhadra, translated into Chinese as 'Virtuous'; Sri (Shìlì) is translated into Chinese as 'Auspicious,' and can also be translated as 'Virtue,' 'Leader,' or 'Victory.' Therefore, the 'Leader' here is not the leader of the beginning, nor the leader of the top, because these Sanskrit words have different names. Here, it is only to show that auspicious and victorious virtues are outstanding as the leader. Being completely compliant and gentle is called 'Virtuous,' 'Virtuous' refers to the essence, and 'Leader' refers to the function of virtue, which is a possessive compound. Here, faith is fulfilled, entering the position of Samantabhadra (Pǔxián), which has two meanings. If viewed from the perspective of the result, it is like the Virtuous Leader Buddha-land mentioned below; here it is from the perspective of the cause, so it is called Bodhisattva. Or it only refers to the person, Virtuous Leader is the Bodhisattva. Also, because this person is the speaker, it is named from the perspective of the person. Or it only refers to the Dharma, the Bodhisattva is the Virtuous Leader. What is said is also the Dharma of the Virtuous Leader Bodhisattva. Or the combination of person and Dharma is a dependent compound. Two, Explaining the Purpose: It is to gather the previous practices and vows to accomplish the vast virtues of Samantabhadra Bodhisattva. Three, Tenet: Elucidating the uni

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賢行位體及相用廣大無邊始終俱括。應在信門該攝諸位成佛妙果。是此所明也。

四釋文者。此中二。先問后答。

問中亦二。先經家序列。何故文殊問賢首答者。以信收萬行非妙德無以發起。信該六位非賢德無以宣揚。又達深顯慧凈德彰福。二以頌正問中二。一結前二問后。此中亦二。先問甚深行。后問廣大德。何故此中問答皆以偈頌者。釋有二義。一以始德深廣該徹窮終散說難周故以偈頌總攝。二顯圓德勝妙故以美辭贊述。地論云。偈頌者以少字攝多義故。諸讚歎者多以偈頌故。是上二義也。

就賢首答中總有三百六十三頌。前十三五言。后三百五十七言。于中總長分有八分　一嘆深難說分　二略示行相分　三略辨勝能分　四攝諸行位分　五無方大用分　六喻況玄旨分　七校量勸發分　八顯實證成分。

就初中有七頌。于中分三。初二明德廣說略可知。次四釋略說所由。后一結已略相。就第二釋中。初一辨德廣所依。二明依心德勝。前中有四種難故雖是初心令此功德廣大無邊。一處難謂于生死苦惱之處而能發心。此為難故生德廣也。二時難謂久已發心一向不動未足為難。今則反此。故生德多也。三境難謂能求此無限菩提。以心從境故廣大也。四心難謂若發心進退不定生德不廣。今則反此

【現代漢語翻譯】 現代漢語譯本：賢行（Bodhisattva's practice）的位（stage）、體（essence）、及相（characteristics）、用（function）廣大無邊，始終都包括在內。應該在信門（gate of faith）中涵蓋所有位次，成就成佛的妙果（wonderful fruit of Buddhahood）。這是此段經文所要闡明的。

第四部分是解釋經文。這部分分為兩部分：先是提問，然後是回答。

提問部分也分為兩部分：首先是經家（sutra commentator）的序列。為什麼是文殊（Manjusri）提問而賢首（Sudhana）回答呢？因為信（faith）收攝萬行（ten thousand practices），沒有妙德（wonderful virtue）就無法發起。信涵蓋六個位次（six stages），沒有賢德（virtuous qualities）就無法宣揚。而且通達深奧，彰顯智慧，清凈功德，彰顯福德。其次是用偈頌正式提問，其中分為兩部分：一是總結前面的提問，二是提出後面的問題。這裡也分為兩部分：先問甚深行（profound practice），后問廣大德（vast virtue）。為什麼這裡的問答都用偈頌的形式呢？解釋有兩種含義：一是由於始德（initial virtue）的深廣涵蓋始終，用散文難以周全，所以用偈頌來總括。二是彰顯圓滿功德的殊勝美妙，所以用美好的辭藻來讚美敘述。《地論》（Dasabhumika Sutra Commentary）中說：『偈頌用少的文字包含多的意義。』許多讚歎都用偈頌，這就是以上兩種含義。

在賢首（Sudhana）的回答中，總共有三百六十三首偈頌。前面十三首是五言，後面三百五十首是七言。其中總的來說，可以分為八個部分：一、嘆深難說分（section on praising the depth and difficulty of explanation），二、略示行相分（section on briefly showing the aspects of practice），三、略辨勝能分（section on briefly distinguishing the superior abilities），四、攝諸行位分（section on encompassing all practices and stages），五、無方大用分（section on boundless great function），六、喻況玄旨分（section on using metaphors to illustrate the profound meaning），七、校量勸發分（section on comparing and encouraging），八、顯實證成分（section on revealing the component of actual realization）。

在第一部分中，有七首偈頌。其中分為三部分：最初兩首說明功德廣大，略說可以得知。接著四首解釋略說的原因。最後一首總結已經略說的相狀。在第二部分解釋中，首先辨別功德廣大所依據的基礎。其次說明依靠心（mind）的功德殊勝。在前一部分中，有四種困難，所以即使是初心（initial mind），也能使這種功德廣大無邊。一是處難（difficulty of place），指在生死苦惱的地方而能發心。因為這種困難，所以產生功德廣大。二是時難（difficulty of time），指很久以前就發心，一直沒有動搖，這還不足為難。現在則相反，所以產生功德更多。三是境難（difficulty of object），指能夠尋求這無限的菩提（unlimited Bodhi）。因為心（mind）從境界出發，所以廣大。四是心難（difficulty of mind），指如果發心進退不定，產生的功德就不廣大。現在則相反。

【English Translation】 English version: The position (stage), essence (substance), characteristics (aspects), and function (application) of the virtuous practice (Bodhisattva's practice) are vast and boundless, encompassing both beginning and end. It should encompass all positions within the gate of faith (gate of faith), achieving the wonderful fruit of Buddhahood (wonderful fruit of Buddhahood). This is what this passage aims to clarify.

The fourth part is the explanation of the text. This part is divided into two sections: first, the question, and then the answer.

The question section is also divided into two parts: first, the sequence of the sutra commentator (sutra commentator). Why is it Manjusri (Manjusri) who asks and Sudhana (Sudhana) who answers? Because faith (faith) encompasses all practices (ten thousand practices), and without wonderful virtue (wonderful virtue), it cannot be initiated. Faith encompasses the six stages (six stages), and without virtuous qualities (virtuous qualities), it cannot be proclaimed. Moreover, it understands the profound, manifests wisdom, purifies merit, and manifests blessings. Second, the formal question is posed in verses, which is divided into two parts: one is to summarize the previous questions, and the other is to raise the following questions. This is also divided into two parts: first, ask about profound practice (profound practice), and then ask about vast virtue (vast virtue). Why are the questions and answers here all in the form of verses? There are two meanings to the explanation: one is because the depth and breadth of the initial virtue (initial virtue) encompass the beginning and the end, and it is difficult to be comprehensive in prose, so verses are used to summarize it. The second is to highlight the supreme beauty of the perfect virtue, so beautiful words are used to praise and describe it. The Dasabhumika Sutra Commentary (Dasabhumika Sutra Commentary) says: 'Verses use few words to contain many meanings.' Many praises are in verses, which are the above two meanings.

In Sudhana's (Sudhana) answer, there are a total of three hundred and sixty-three verses. The first thirteen are five-character verses, and the following three hundred and fifty are seven-character verses. Among them, in general, it can be divided into eight parts: 1. Section on praising the depth and difficulty of explanation (section on praising the depth and difficulty of explanation), 2. Section on briefly showing the aspects of practice (section on briefly showing the aspects of practice), 3. Section on briefly distinguishing the superior abilities (section on briefly distinguishing the superior abilities), 4. Section on encompassing all practices and stages (section on encompassing all practices and stages), 5. Section on boundless great function (section on boundless great function), 6. Section on using metaphors to illustrate the profound meaning (section on using metaphors to illustrate the profound meaning), 7. Section on comparing and encouraging (section on comparing and encouraging), 8. Section on revealing the component of actual realization (section on revealing the component of actual realization).

In the first part, there are seven verses. Among them, it is divided into three parts: the first two explain that the merit is vast, and a brief explanation can be known. Then the four explain the reason for the brief explanation. The last one summarizes the aspects that have been briefly explained. In the second part of the explanation, first distinguish the basis on which the merit is vast. Secondly, explain that the merit of relying on the mind (mind) is supreme. In the previous part, there are four difficulties, so even the initial mind (initial mind) can make this merit vast and boundless. One is the difficulty of place (difficulty of place), which refers to being able to generate the mind in a place of suffering in samsara. Because of this difficulty, great merit is produced. The second is the difficulty of time (difficulty of time), which refers to having generated the mind a long time ago and never wavering, which is not difficult enough. Now it is the opposite, so more merit is produced. The third is the difficulty of object (difficulty of object), which refers to being able to seek this unlimited Bodhi (unlimited Bodhi). Because the mind (mind) starts from the object, it is vast. The fourth is the difficulty of mind (difficulty of mind), which refers to if the mind is uncertain in advancing and retreating, the merit produced will not be vast. Now it is the opposite.

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故廣大也。一頌四句如次應知。此是起信論三種發心中當最初信成就發心。故云初也。同下文十住初發心住及發心功德品。此約信終彼就住初故無二也。既以信滿入住方為信。何不住滿入行為住耶。釋云信不成位故不例也。二所起勝位中。初一舉小猶無盡。后二顯多則亡言。何得說之。而不略耳。三結說中少分者有三重。一多劫所修此難辨。故且論一念功德。二則此一念之中功德自如來窮劫說不盡。是故且論一時中所說功德三則此一時所說功德。猶自深廣唯佛能說。菩薩不知。是故復于佛所說中分取小分菩薩所知而今說之。又此少分與彼廣大通融有四句。一以此少分不異多故。攝少同多則此所說亦是不說說也。如鳥所履之空不異未行之處廣大空也。是故性起品云。如鳥飛虛空經游百千年行處未行處皆悉不可量。若人百千劫演說如來行已說及未說皆悉不可量。二或攝多同少義亦圓備。如地論云。如實滿足攝取故。三或二俱攝故亦說亦不說。四或二俱不攝故非說非不說。並準思之。問何故此中信位菩薩得有如此廣大功德。答此是普賢法界行德。但就信門。于中顯現故說不盡。若分別論總有四句。一或唯約信門當相階降以辨。則此信但是善趣位如輕毛等。如瓔珞本業及仁王等經說。此約三乘。二或唯約普賢當體德辨。如普賢

【現代漢語翻譯】 現代漢語譯本 因此說是廣大。一頌四句應當依次瞭解。這是《起信論》中三種發心里的最初的信成就發心。所以說是『初』。與下文十住中的初發心住以及發心功德品相同。這裡是從信心的終點來說，那裡是從住位的開始來說，所以沒有矛盾。既然以信心圓滿進入住位才算是信，為什麼不住位圓滿進入行位才算是住呢？解釋說，因為信心不成位，所以不能類比。 在第二部分所產生的殊勝果位中，開始一句是說即使是小的，也猶如無盡。後面兩句是說多到無法用語言表達，怎麼能說得完呢？所以沒有省略。在第三部分總結陳述中，『少分』有三重含義。一是多劫所修難以辨別，所以姑且只說一念的功德。二是這一念之中的功德，即使如來窮盡劫數也說不完，所以姑且只說一時中所說的功德。三是這一時中所說的功德，仍然深廣，只有佛才能說清楚，菩薩都不知道。所以又在佛所說的功德中，分取小部分菩薩所能理解的來說。 而且，這『少分』與那『廣大』相通融，有四種說法。一是這『少分』與『多』沒有區別，所以攝『少』同於『多』，那麼這裡所說的也是不說。就像鳥飛過天空，所經過的地方與未經過的地方，都是廣大無邊的天空。所以《性起品》說：『如鳥飛虛空，經游百千年，行處未行處，皆悉不可量。若人百千劫，演說如來行，已說及未說，皆悉不可量。』二是或者攝『多』同於『少』，意義也圓滿具備。如《地論》說：『如實滿足攝取故。』三是或者二者都攝取，所以既說也不說。四是或者二者都不攝取，所以非說非不說。可以參照思考。 問：為什麼這裡信位的菩薩能有如此廣大的功德？答：這是普賢（Samantabhadra）法界行德，只是在信門中顯現，所以說不盡。如果分別論述，總共有四種說法。一是或者只從信門當下的階位來辨別，那麼這信心只是善趣位，如輕毛等。如《瓔珞本業經》及《仁王經》等所說。這是從三乘的角度來說。二是或者只從普賢（Samantabhadra）當體的功德來辨別，如普賢（Samantabhadra）...

【English Translation】 English version Therefore, it is said to be vast and great. The four lines of a verse should be understood in sequence. This is the initial 'faith-accomplishment' aspiration among the three types of aspiration in the Awakening of Faith. Hence, it is called 'initial'. It is the same as the initial aspiration-dwelling in the Ten Dwellings mentioned later, and the chapter on the merits of aspiration. This refers to the end of faith, while that refers to the beginning of dwelling, so there is no contradiction. Since entering the dwelling stage with complete faith is considered faith, why isn't entering the practice stage with complete dwelling considered dwelling? The explanation is that faith does not establish a position, so it cannot be compared. In the second part, concerning the arising of superior positions, the first sentence indicates that even the small is like the inexhaustible. The latter two sentences indicate that there is so much that it is beyond words; how can it be completely described? Therefore, it is not omitted. In the third part, the concluding statement, 'a small portion' has three meanings. First, what is cultivated over many kalpas is difficult to discern, so let's just discuss the merit of a single thought. Second, the merit within this single thought cannot be completely described even if the Tathagata (Tathāgata) were to exhaust kalpas, so let's just discuss the merit spoken of at one time. Third, the merit spoken of at this one time is still profound and vast, and only the Buddha (Buddha) can clearly explain it; even Bodhisattvas (Bodhisattva) do not know. Therefore, from what the Buddha (Buddha) has spoken, a small portion that Bodhisattvas (Bodhisattva) can understand is taken and spoken of. Moreover, this 'small portion' and that 'vastness' are interconnected, with four ways of explaining it. First, this 'small portion' is no different from 'much', so grasping 'small' is the same as 'much', then what is spoken here is also unspoken. It is like the sky traversed by a bird, where the places traversed and not traversed are all the vast and boundless sky. Therefore, the 'Nature Arising Chapter' says: 'Like a bird flying in the sky, traversing hundreds of thousands of years, the places traversed and not traversed are all immeasurable. If a person for hundreds of thousands of kalpas, expounds the conduct of the Tathagata (Tathāgata), what has been spoken and not spoken are all immeasurable.' Second, or grasping 'much' as the same as 'small', the meaning is also complete and comprehensive. As the Treatise on the Stages of the Earth says: 'Because it truly and completely grasps.' Third, or both are grasped, so it is both spoken and unspoken. Fourth, or neither is grasped, so it is neither spoken nor unspoken. Consider and contemplate accordingly. Question: Why can Bodhisattvas (Bodhisattva) in the faith stage have such vast merit here? Answer: This is the virtue of Samantabhadra's (Samantabhadra) Dharmadhatu (Dharmadhātu) practice, but it is manifested in the faith gate, so it cannot be completely described. If discussed separately, there are four ways of explaining it. First, or only distinguishing from the current stage of the faith gate, then this faith is only the good realm, like light feathers, etc. As the Garland Fundamental Karma Sutra and the Benevolent Kings Sutra, etc., say. This is from the perspective of the Three Vehicles. Second, or only distinguishing from the virtue of Samantabhadra's (Samantabhadra) own essence, like Samantabhadra (Samantabhadra)...

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行品說。三或俱。謂約彼信門顯此普賢德。如此品所說。此約一乘因分說。四或俱非。總不可說。此約果分離言之處。是故圓教中所明信位與彼三乘中十信義別不同也。

第二從非是無所因下六頌明略示行相分。于中二。先一總標因緣釋成發心廣大所以。此中因者謂如來種姓。緣者謂習所成性。又地持瑜伽因有四種。一種性具足。二佛菩薩善友攝。三起大悲心。四不怖大苦。緣亦四。一見佛神變等。二雖不見佛然得聞法。三雖不聞法見法欲滅。四見無佛法處眾生造惡。又有四力。一自力。二他力。三因力。謂宿習大乘聞熏等。四方便力。謂聞法方能修善等。又四因四緣及自力因力發心決定。他力方便力發者不定。又起信論智印經有七因緣發心。謂三堅四退如彼應知。此上約三乘。若依此經有十種發菩提心因緣。如下文說。此約一乘。又以如來藏內熏為因所餘為緣。二釋所發心相。此中通論有十義。俱是心心廣大功德因緣之義故云非是無所因等也。十義心者。一初二句明正直趣理心。論云直心者正念真如法故。二次一頌明深信三寶心。三有一頌遠離四過心。四句各一可知。四一頌大愿度生心。五二句明大慈大悲心。謂拔苦與樂故也。六一句嚴凈佛剎心。七一句廣供諸佛心。八一句建立正法心。九一句正求勝果心。

【現代漢語翻譯】 現代漢語譯本 『行品』中說，三種情況可能同時存在。這是指通過『信』的途徑來彰顯普賢菩薩的功德。正如這一品所說，這是從一乘佛法的『因』的角度來說的。四種情況可能都不是，總的來說是不可說的。這是從『果』的角度，脫離言語文字的地方來說的。因此，圓教中所闡明的『信位』與三乘佛法中的『十信』的意義是不同的。

第二部分，從『非是無所因』開始的六頌，闡明了簡略地展示修行狀態的部分。其中分為兩點。首先，用一頌概括地標明了因緣，解釋了發心的廣大之處。這裡的『因』指的是如來種姓（Tathāgatagotra，成佛的可能性）。『緣』指的是通過習氣所形成的性格。此外，《瑜伽師地論·地持品》中提到有四種『因』：一是種性具足，二是佛菩薩善友的攝受，三是生起大悲心，四是不畏懼巨大的苦難。『緣』也有四種：一是見到佛的神變等，二是即使沒有見到佛，也能聽聞佛法，三是即使沒有聽聞佛法，也見到佛法將要滅亡，四是見到沒有佛法的地方，眾生造作惡業。又有四種『力』：一是自力，二是他力，三是因力（指宿世的習氣、聽聞大乘佛法等的薰陶），四是方便力（指聽聞佛法才能修善等）。此外，四種『因』、四種『緣』以及自力、因力，能決定發起菩提心。他力、方便力發起菩提心則不一定。另外，《起信論》、《智印經》中有七種因緣發起菩提心，即三種堅固、四種退轉，應該按照其中的說法去理解。以上是從三乘佛法的角度來說的。如果依據此經，有十種發菩提心的因緣，如下文所說，這是從一乘佛法的角度來說的。又以如來藏（Tathāgatagarbha，一切眾生皆具的成佛可能性）的內在熏習作為『因』，其餘的作為『緣』。

第二部分，解釋所發之心的狀態。這裡總的來說有十種意義，都是心和心所具有的廣大功德的因緣，所以說『非是無所因』等等。這十種意義的心是：一是最初的兩句，闡明正直趣向真理的心。《起信論》中說：『直心』是指正念真如法。二是接下來的一頌，闡明深信三寶的心。三是有一頌，闡明遠離四種過失的心，四句分別對應一種過失，可以自己理解。四是一頌，闡明度化眾生的大願心。五是兩句，闡明大慈大悲心，即拔除眾生的痛苦，給予眾生快樂。六是一句，闡明莊嚴清凈佛剎的心。七是一句，闡明廣為供養諸佛的心。八是一句，闡明建立正法的心。九是一句，闡明正確地追求殊勝的果位的心。

【English Translation】 English version The 『Conduct Chapter』 says that three possibilities can exist simultaneously. This refers to manifesting the virtues of Samantabhadra (普賢) through the path of 『faith』. As stated in this chapter, it is discussed from the perspective of the 『cause』 in the One Vehicle (Ekayana) Buddhism. All four possibilities may not be true, and generally, it is unspeakable. This is discussed from the perspective of the 『fruit』, a place beyond words and language. Therefore, the 『stage of faith』 elucidated in the Perfect Teaching (圓教) is different in meaning from the 『ten faiths』 in the Three Vehicles (三乘) Buddhism.

The second part, from the six verses beginning with 『not without a cause』, elucidates the part that briefly shows the state of practice. It is divided into two points. First, one verse generally marks the causes and conditions, explaining the vastness of the aspiration. Here, 『cause』 refers to the Tathāgatagotra (如來種姓, the potential for Buddhahood). 『Condition』 refers to the character formed through habitual tendencies. In addition, the Yogācārabhūmi-śāstra (瑜伽師地論) and Bodhisattvabhūmi (地持品) mention four types of 『causes』: first, possessing the lineage; second, being embraced by Buddhas and Bodhisattva good friends; third, generating great compassion; and fourth, not fearing great suffering. There are also four 『conditions』: first, seeing the miraculous transformations of the Buddha, etc.; second, even without seeing the Buddha, being able to hear the Dharma; third, even without hearing the Dharma, seeing that the Dharma is about to perish; and fourth, seeing that in places without the Dharma, sentient beings create evil karma. There are also four 『powers』: first, self-power; second, other-power; third, cause-power (referring to past habitual tendencies, being influenced by hearing Mahayana Buddhism, etc.); and fourth, expedient-power (referring to being able to cultivate goodness only by hearing the Dharma, etc.). In addition, the four 『causes』, the four 『conditions』, as well as self-power and cause-power, can determine the generation of Bodhicitta (菩提心, the aspiration for enlightenment). Other-power and expedient-power do not necessarily generate Bodhicitta. Furthermore, the Awakening of Faith (起信論) and the Wisdom Seal Sutra (智印經) have seven causes and conditions for generating Bodhicitta, namely three firm and four regressive, which should be understood according to their respective explanations. The above is discussed from the perspective of the Three Vehicles Buddhism. If based on this sutra, there are ten causes and conditions for generating Bodhicitta, as mentioned below, which is discussed from the perspective of the One Vehicle Buddhism. Moreover, the inner influence of the Tathāgatagarbha (如來藏, the potential for Buddhahood inherent in all beings) is taken as the 『cause』, and the rest as 『conditions』.

The second part explains the state of the mind that is generated. Here, generally speaking, there are ten meanings, all of which are the causes and conditions of the vast merits of the mind and its mental factors, so it is said 『not without a cause』, etc. These ten meanings of the mind are: first, the initial two lines elucidate the mind that is upright and directed towards truth. The Awakening of Faith says: 『Upright mind』 refers to the correct mindfulness of the Suchness Dharma. Second, the following verse elucidates the mind of deep faith in the Three Jewels. Third, there is a verse that elucidates the mind that is far away from the four faults, with each of the four lines corresponding to one fault, which can be understood by oneself. Fourth, one verse elucidates the great vow to liberate sentient beings. Fifth, two lines elucidate the mind of great loving-kindness and great compassion, that is, removing the suffering of sentient beings and giving them happiness. Sixth, one line elucidates the mind of adorning and purifying the Buddha-land. Seventh, one line elucidates the mind of extensively making offerings to all Buddhas. Eighth, one line elucidates the mind of establishing the correct Dharma. Ninth, one line elucidates the mind of correctly seeking the supreme fruit.

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十凈修果因心。此上十心並所緣境無限量故令心攝亦無限也。故下文云。菩薩不為供一佛故發心。不為供百千世界塵數諸佛故發心。悉欲供養一切佛故是故無限也。如供佛信三寶離過失度生嚴土。悉皆無限故廣大也。略示行相分竟。

第三深心凈信不可壞下有九頌。明略示勝能分。于中初二明信能成發心。以是行本故。后七明信能成余德。以行所成故。前中初一約三寶境。成不壞信方能發心。二約三佛性境。初句約信自性住佛性。次句引出佛性。次句至得果佛性。又釋初句信佛及教法。次句信僧及行法。次句正向信果。下因此深信成就方能發心。又此中信不可壞者信滿心得不退故云不壞。依此信發心。故知此心已入住。然約能入方便故屬信終。下明成德中非直成前入十住初發心之位。亦更通成已后位中所有行位。是故此中略辨所成二十功德。一能生福智。謂覺道之元福德之母。二能斷疑示道。三能離垢心堅。謂除慢釋離垢敬本釋心堅。上三各二句如次應知。四信體具德故如寶藏。五納法成行故如凈手。六能捨染離著。七能解深玄。上四各一句應知。八轉進成果。兩句可知。九能令善根明利。十力用無壞。十一能滅惡業。十二能得大果。十三入法無礙。十四離八難報障。十五能越魔境。十六巧示脫因。十七為大果

【現代漢語翻譯】 十凈修果因心（通過十種清凈的修行來獲得果報的心）。這以上所說的十種心，以及它們所緣的境界，因為沒有數量上的限制，所以能令心所包含的內容也是無限的。因此下文說：『菩薩不是爲了供養一尊佛而發心，也不是爲了供養百千世界微塵數那麼多的佛而發心，而是想要供養一切的佛』，所以說是無限的。例如供養佛、信仰三寶、遠離過失、度化眾生、莊嚴國土，這些都是無限的，所以說是廣大的。略示行相分到此結束。

第三部分，深心凈信不可壞，以下有九首偈頌，闡明略示勝能分。其中，前兩首偈頌說明了信心能夠成就發心，因為信心是修行的根本。后七首偈頌說明了信心能夠成就其他的功德，因為這些功德是修行所成就的。在前兩首偈頌中，第一首偈頌是關於三寶（佛、法、僧）的境界，成就不可破壞的信心才能發心。第二首偈頌是關於三種佛性（自性住佛性、引出佛性、得果佛性）的境界。第一句是關於相信自性住佛性。第二句引出佛性。第三句到得果佛性。又解釋第一句，相信佛和教法。第二句，相信僧和行法。第三句，真正地嚮往相信果。因此，這種深刻的信心成就了才能發心。而且，這其中的信心不可破壞，是因為信心圓滿，心得不退轉，所以說不壞。依靠這種信心來發心，所以知道這種心已經入住。然而，從能夠進入的方便來說，屬於信的終結。下面闡明成就功德，不僅僅是成就前面進入十住（菩薩修行十個階段的最初階段）的初發心之位，也更加普遍地成就了後面階段中所有的修行位次。因此，這裡簡要地辨別所成就的二十種功德：一、能夠產生福德和智慧，也就是覺悟之道的開端，福德之母。二、能夠斷除疑惑，指示道路。三、能夠遠離垢染，心志堅定，也就是去除傲慢，解釋遠離垢染，尊敬根本，解釋心志堅定。以上三種功德，每種功德各有兩句，依次對應。四、信的本體具備功德，所以像寶藏一樣。五、能夠容納佛法，成就修行，所以像乾淨的手一樣。六、能夠捨棄染污，遠離執著。七、能夠理解深刻的玄機。以上四種功德，每種功德各一句，應該知道。八、轉變進步，獲得成果，兩句就可以知道。九、能夠使善根明亮銳利。十、力量作用沒有損壞。十一、能夠滅除惡業。十二、能夠獲得大的果報。十三、進入佛法沒有障礙。十四、遠離八難的果報障礙。十五、能夠超越魔的境界。十六、巧妙地指示解脫的原因。十七、爲了大的果報。

【English Translation】 Ten pure cultivation of cause and effect mind. These above ten minds and the objects they perceive are limitless because they are without inherent existence. Therefore, the following text says: 'Bodhisattvas do not generate the mind for the sake of making offerings to one Buddha, nor do they generate the mind for the sake of making offerings to Buddhas as numerous as the dust particles in hundreds of thousands of worlds, but they wish to make offerings to all Buddhas.' Therefore, it is said to be limitless. For example, making offerings to the Buddha, having faith in the Three Jewels (Buddha, Dharma, Sangha), being free from faults, liberating sentient beings, and adorning the Buddha-land are all limitless, therefore it is said to be vast. The section on briefly showing the aspects of practice is complete.

The third part, 'Profound Mind, Pure Faith, Indestructible,' has nine verses below, explaining the section on briefly showing superior abilities. Among them, the first two verses explain that faith can accomplish the generation of the mind, because faith is the root of practice. The latter seven verses explain that faith can accomplish other virtues, because these virtues are accomplished by practice. In the first two verses, the first verse is about the realm of the Three Jewels (Triratna), accomplishing indestructible faith is necessary to generate the mind. The second verse is about the realm of the three Buddha-natures (Tathāgatagarbha) (inherently abiding Buddha-nature, elicited Buddha-nature, and fruition Buddha-nature). The first sentence is about believing in the inherently abiding Buddha-nature. The second sentence elicits the Buddha-nature. The third sentence refers to the fruition Buddha-nature. It also explains the first sentence, believing in the Buddha and the teachings (Dharma). The second sentence, believing in the Sangha and the practice (Vinaya). The third sentence, genuinely aspiring to believe in the result. Therefore, this profound faith accomplishes the ability to generate the mind. Moreover, the faith in this is indestructible because the mind of faith is complete and does not regress, therefore it is said to be indestructible. Relying on this faith to generate the mind, therefore it is known that this mind has already entered the stage of abiding. However, from the perspective of the means to enter, it belongs to the end of faith. The following explains the accomplishment of virtues, not only accomplishing the initial generation of the mind in the position of entering the ten abodes (Daśabhūmi) (the initial stages of a Bodhisattva's practice), but also more universally accomplishing all the practice positions in the later stages. Therefore, here we briefly distinguish the twenty virtues that are accomplished: First, it can generate merit and wisdom, which is the beginning of the path to enlightenment, the mother of merit. Second, it can cut off doubts and indicate the path. Third, it can be free from defilements and the mind is firm, which is to remove arrogance, explain being free from defilements, respect the root, and explain the firmness of the mind. The above three virtues, each virtue has two sentences, corresponding in order. Fourth, the essence of faith possesses virtues, therefore it is like a treasure. Fifth, it can receive the Dharma and accomplish practice, therefore it is like a clean hand. Sixth, it can abandon defilement and be free from attachment. Seventh, it can understand profound mysteries. The above four virtues, each virtue has one sentence, should be known. Eighth, transforming and progressing to obtain results, two sentences are sufficient to know. Ninth, it can make the roots of goodness bright and sharp. Tenth, the power and function are without destruction. Eleventh, it can extinguish evil karma. Twelfth, it can obtain great rewards. Thirteenth, entering the Dharma is without obstacles. Fourteenth, being free from the obstacles of the retribution of the eight difficulties (Aṣṭāpada). Fifteenth, it can transcend the realm of demons (Mara). Sixteenth, skillfully indicating the cause of liberation. Seventeenth, for the sake of great rewards.

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堅因。謂佛地一切諸功德法莫不皆以不壞之信為彼因種。十八生覺樹果。十九長種智門。二十示妙覺果。上初八自分行。后十二為勝進德。此等功德並是已后諸位乃至佛地所成之德。俱在信中之所成就也。下一頌結嘆顯勝。是故者是前信能成彼二十勝功德故。所說次第所修行中。是故信樂最勝難得也。後半喻況。一信體希有喻。二能出衆德喻。

第四若信恭敬下有五十頌。明能廣攝行位分中二。先攝行。后若生無上菩提心下明攝位。前中先明信敬三寶行。后明信順三寶行。前中初有三頌明信佛成二行。初二成持戒行。后一成供養行。二有一頌信法成二行。謂聞教無厭行。欣證難思行。三有一頌信僧成二行。謂信體無壞及信力無動。下明信順三寶行中。初二頌順僧成二行。謂利根舍惡友及近善友修勝行。次一順法成二行。謂解因果行法。成解脫果法。后一頌順佛亦二行。謂順果佛護。起因發心。上來攝行為入十住之方便竟。

第二攝位中攝后四位則為四段。初有二頌半明攝十住位。謂菩提心則是入初住位。勤修佛德是治地修行二住行也。生佛家是生貴住。謂生在佛家種姓尊貴故也。無著是五六二住行也。深心妙凈是七八二住行也。殊勝無上心是九十二住行也。皆準釋可知。二若得無上下三頌明攝十行位。于

【現代漢語翻譯】 堅因（堅固的因）。指的是佛地一切功德法都以不壞的信心作為它們的因和種子。十八、生覺樹果（菩提樹的果實）。十九、長種智門（增長智慧的門徑）。二十、示妙覺果（展示微妙覺悟的果實）。前面八項是自身修行的功德，後面十二項是殊勝進步的功德。這些功德都是以後各個階段乃至佛地所成就的功德，都包含在信心之中而得以成就。下面一頌總結讚歎，彰顯信心的殊勝。『是故』，是因為前面的信心能夠成就這二十種殊勝功德的緣故。在所說的次第和所修行的過程中，所以信樂是最殊勝和難以獲得的。後半部分用比喻來說明。一是信體的稀有難得的比喻，二是能夠產生眾多功德的比喻。

第四、『若信恭敬下有五十頌』，說明能夠廣泛攝取行位。分為兩部分，一是攝取修行，二是『若生無上菩提心下』說明攝取位次。前面一部分中，先說明信敬三寶的修行，后說明信順三寶的修行。前面一部分中，開始有三頌說明信佛成就兩種修行，前兩頌成就持戒修行，后一頌成就供養修行。第二部分有一頌說明信法成就兩種修行，即聽聞教法沒有厭倦的修行，以及欣喜證得難以思議之法的修行。第三部分有一頌說明信僧成就兩種修行，即相信僧伽的本體不會壞滅，以及相信僧伽的力量不會動搖。下面說明信順三寶的修行中，開始有兩頌說明順僧成就兩種修行，即利根之人捨棄惡友，以及親近善友修習殊勝的修行。其次有一頌順法成就兩種修行，即理解因果的修行，成就解脫果的修行。最後一頌順佛也成就兩種修行，即順從果佛的護佑，發起因地的菩提心。以上攝取修行作為進入十住位的方便。

第二、攝取位次中，攝取後面的四位，分為四段。開始有兩頌半說明攝取十住位。菩提心就是進入初住位。勤奮修習佛的功德，是治地修行，即二住的修行。生佛家是生貴住，即出生在佛的家族，種姓尊貴。無著是五住和六住的修行。深心妙凈是七住和八住的修行。殊勝無上心是九住和十住的修行。都按照解釋可以理解。第二、『若得無上下三頌』說明攝取十行位。

【English Translation】 The 'firm cause' (堅因). It refers to the fact that all meritorious dharmas (功德法) of the Buddhahood take the indestructible faith as their cause and seed. 18. Giving rise to the fruit of the Bodhi tree (覺樹果). 19. Lengthening the gate of the seed of wisdom (長種智門). 20. Showing the fruit of wonderful enlightenment (妙覺果). The first eight are the merits of one's own practice, and the latter twelve are the merits of superior progress. These merits are all the merits achieved in the subsequent stages up to the Buddhahood, and are all achieved in faith. The following verse concludes with praise, highlighting the superiority of faith. 'Therefore' (是故) is because the preceding faith can achieve these twenty superior merits. In the order spoken and in the practice, therefore, faith and joy are the most superior and difficult to obtain. The latter half uses metaphors to illustrate. One is a metaphor for the rarity of the substance of faith, and the other is a metaphor for the ability to produce many merits.

Fourth, 'If faith and reverence, below are fifty verses' (若信恭敬下有五十頌), explaining the ability to broadly gather the practices and stages. It is divided into two parts: first, gathering the practices; second, 'If the unsurpassed Bodhi mind arises below' (若生無上菩提心下), explaining the gathering of stages. In the first part, first explain the practice of faith and reverence for the Three Jewels (三寶), and then explain the practice of faith and obedience to the Three Jewels. In the first part, there are initially three verses explaining that faith in the Buddha achieves two practices: the first two verses achieve the practice of upholding the precepts, and the last verse achieves the practice of making offerings. The second part has one verse explaining that faith in the Dharma achieves two practices, namely, the practice of listening to the teachings without weariness, and the practice of joyfully realizing the inconceivable Dharma. The third part has one verse explaining that faith in the Sangha achieves two practices, namely, believing that the essence of the Sangha will not be destroyed, and believing that the power of the Sangha will not be shaken. Below, in explaining the practice of faith and obedience to the Three Jewels, there are initially two verses explaining that obedience to the Sangha achieves two practices, namely, those with sharp faculties abandoning evil friends, and approaching good friends to cultivate superior practices. Next, one verse in obedience to the Dharma achieves two practices, namely, understanding the Dharma of cause and effect, and achieving the Dharma of the fruit of liberation. The last verse in obedience to the Buddha also achieves two practices, namely, obeying the protection of the Buddha of the fruit, and arousing the Bodhi mind of the causal ground. The above gathering of practices serves as a means of entering the Ten Abodes (十住).

Second, in gathering the stages, gathering the latter four stages is divided into four sections. Initially, there are two and a half verses explaining the gathering of the Ten Abodes. The Bodhi mind is the entry into the first abode. Diligently cultivating the merits of the Buddha is the practice of cultivating the ground, namely, the practice of the second abode. Being born into the Buddha's family is the abode of noble birth, namely, being born into the Buddha's family, with a noble lineage. Non-attachment (無著) is the practice of the fifth and sixth abodes. Deep mind and wonderful purity (深心妙凈) is the practice of the seventh and eighth abodes. Superior and unsurpassed mind (殊勝無上心) is the practice of the ninth and tenth abodes. All can be understood according to the explanation. Second, 'If one obtains no up or down, three verses' (若得無上下三頌) explain the gathering of the Ten Practices (十行).

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中波羅蜜總舉十行。摩訶衍是異小乘行法。供是順理行謂是初四行也。唸佛定是離癡亂行。見佛常住是后五行。以後五俱是般若攝故。三若知如來下二頌半明攝十回向位。于中行成稱理故法永存。謂是如相及法界等。辨說度生。是救眾生離眾生相等。前七回向亦是諸門迴向眾生義也。大悲者是此位中所成大悲行。對治獨覺舍大悲障故也。四若得大悲下有三十三頌明攝十地位。于中初半頌攝初地。謂喜樂深法是初極喜地。所證遍滿真如名深法也。二半頌離有為過是離垢地。以離犯戒有為之過失故。三有一頌明第三地。以得禪離慢故不味著故能兼利眾生也。四有一頌明第四地。以得道品智故處生死而無憂也。十度行中此當進行故云精進無上也。五有一頌明第五地。以此地成禪度依禪起通也又能善解世間五明處等故云解眾生行。六有一頌明第六地。以此地得悲智不住般若大智現前故也。此中成就眾生是悲成生智是智也。七有二頌明第七地。初一是有中殊勝行故四攝攝生。后一是空中方便智相導故令住無上道也。八有三頌明第八地。初一超四魔。謂舍分段故無陰魔。無捨命故離死魔。惑永不現行故無煩惱魔。是故天魔亦不得便也。此第八地成就超四魔之因云道也。次一得位及忍。彼釋名分及凈忍分。后一授記位如善慧仙人于第

【現代漢語翻譯】 現代漢語譯本： 《中波羅蜜》總共概括了十種修行。摩訶衍（Mahayana，大乘）不同於小乘的修行方法。供養是順應真理的修行，指的是最初的四種修行。唸佛禪定是遠離愚癡和散亂的修行。見到佛的常住是後面的五種修行。因為後面的五種都屬於般若（Prajna，智慧）所攝。三，如果瞭解如來，下面的兩頌半闡明了包含十回向位。其中，修行成就符合真理，所以佛法永存。指的是如相和法界等。辨別解說以度化眾生，是拯救眾生脫離眾生相等。前面的七回向也是各種門徑迴向眾生的意義。大悲是指在這個位中所成就的大悲行，對治獨覺，捨棄大悲的障礙。四，如果得到大悲，下面有三十三頌闡明包含十地位。其中，最初的半頌包含初地，指的是喜樂深法，是最初的極喜地。所證悟的遍滿真如名為深法。第二半頌是脫離有為的過失，是離垢地。因為脫離了犯戒有為的過失。三，有一頌闡明第三地。因為得到禪定，脫離了傲慢，所以不貪戀執著，能夠兼顧利益眾生。四，有一頌闡明第四地。因為得到道品智慧，所以身處生死輪迴而沒有憂愁。在十度行中，這相當於精進行，所以說精進無上。五，有一頌闡明第五地。因為此地成就禪定，依靠禪定生起神通，又能夠善於理解世間的五明處等，所以說理解眾生行。六，有一頌闡明第六地。因為此地得到悲智，不住于般若，大智慧現前。此中，成就眾生是悲，產生智慧是智。七，有兩頌闡明第七地。最初一頌是有中殊勝行，所以用四攝來攝受眾生。后一頌是空中方便智相引導，所以令眾生安住于無上道。八，有三頌闡明第八地。最初一頌是超越四魔。因為捨棄了分段生死，所以沒有陰魔。沒有捨棄壽命，所以脫離了死魔。迷惑永遠不現行，所以沒有煩惱魔。因此，天魔也無法得逞。這第八地成就超越四魔的因，稱為道。其次一頌是得到位和忍。彼釋名分和凈忍分。后一頌是授記位，如善慧仙人在第

【English Translation】 English version: The 'Central Perfection of Wisdom' (Madhyamika Prajnaparamita) summarizes ten practices. Mahayana (Mahāyāna, Great Vehicle) is different from the practices of the Hinayana (Small Vehicle). Offering is the practice of conforming to reason, referring to the first four practices. Mindfulness of the Buddha Samadhi (meditative concentration) is the practice of being free from delusion and distraction. Seeing the Buddha's permanence is the latter five practices, because the latter five are all included in Prajna (Prajñā, wisdom). Three, if one understands the Tathagata (Thus Come One), the following two and a half verses explain the inclusion of the ten dedications. Among them, the accomplishment of practice conforms to reason, so the Dharma (law) endures forever. This refers to suchness (tathata) and the Dharmadhatu (realm of reality), etc. Discriminating and explaining to liberate beings is to save beings from the equality of beings, etc. The previous seven dedications are also the meaning of dedicating to beings through various gates. Great compassion refers to the great compassionate practice accomplished in this position, counteracting the Pratyekabuddha (Solitary Realizer), abandoning the obstacles of great compassion. Four, if one obtains great compassion, there are thirty-three verses below explaining the inclusion of the ten Bhumis (grounds or stages). Among them, the first half verse includes the first Bhumi, referring to the joy of profound Dharma, which is the first Pramudita Bhumi (Joyful Ground). The pervasive Suchness (Tathata) realized is called profound Dharma. The second half verse is to be free from the faults of conditioned existence, which is the Vimala Bhumi (Stainless Ground), because it is free from the faults of violating precepts and conditioned existence. Three, there is one verse explaining the third Bhumi, because one obtains Dhyana (meditation), is free from arrogance, so one does not crave attachment and can benefit beings at the same time. Four, there is one verse explaining the fourth Bhumi, because one obtains the wisdom of the path factors, so one is in Samsara (cycle of rebirth) without sorrow. Among the ten Paramitas (perfections), this corresponds to the perfection of effort, so it is said that effort is unsurpassed. Five, there is one verse explaining the fifth Bhumi, because this Bhumi accomplishes Dhyana, and supernatural powers arise based on Dhyana, and one can also skillfully understand the five sciences of the world, so it is said to understand the practice of beings. Six, there is one verse explaining the sixth Bhumi, because this Bhumi obtains compassion and wisdom, does not dwell in Prajna, and great wisdom manifests. In this, accomplishing beings is compassion, and generating wisdom is wisdom. Seven, there are two verses explaining the seventh Bhumi. The first verse is the supreme practice in existence, so the four Sangrahavastus (means of gathering) are used to gather beings. The latter verse is the expedient wisdom aspect in emptiness guiding, so it causes beings to abide in the unsurpassed path. Eight, there are three verses explaining the eighth Bhumi. The first verse is to transcend the four Maras (demons). Because one abandons the segmented existence, there is no Skandha Mara (demon of aggregates). Without abandoning life, one is free from the death Mara. Delusion never manifests, so there is no Klesha Mara (demon of afflictions). Therefore, the Deva Mara (demon of gods) also cannot succeed. This eighth Bhumi accomplishes the cause of transcending the four Maras, called the path. The next verse is to obtain the position and forbearance. The explanation of names and the division of pure forbearance. The latter verse is the position of prediction, like the sage Sumedha in the...

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八地得授記等。現佛前在彼四種一向佛土中故。九有一頌半明第九地。謂彼菩薩作大法師故解佛密教順教說法令佛護念。佛德自嚴為他說法。十有二十一頌半明第十地。于中有三。初十三頌半明殊勝三業。于中先有五頌半明身業勝。此中三頌正報勝。二頌半依報勝。次有四頌明語業勝。此中初二解深巧辯。次二明智身說法。后四頌明意業勝。一他心智。二斷惑智。三證實智。四十地十自在等結位也。命自在等十種成就此位故。二若十地種下有四頌明十地終心受位分。此甘露水灌頂等明此信滿中受職。三若身下四頌明結嘆顯勝。初一明入理深廣天人莫知。謂此法身滿空十方不動。是故於此無等界諸天世人莫能知也。次一行成果滿見聞廣益。于本所行無不果者。所求畢故無不果遂也。又如下明法品云。見聞供養者皆住不退地故云不空也。次一頌半威力護法常益不斷。如維摩經云此經住世皆彌勒威神力也。又初體。次德。後用。下半頌結。上句結慧。下句結福。俱無盡如海。又此信門中展轉鉤鎖該攝如此。十地等者以信為道元功德母諸位行相皆信而成。故上總云信能轉勝成眾行究竟畢至如來處。斯之謂也。又云在於一地普攝一切諸地功德。是此一乘圓教法也。三乘中則不得如此。

第五從或有剎土下有二百頌半明無方

【現代漢語翻譯】 現代漢語譯本 八地得授記等。現在佛前在彼四種一向佛土中故。九有一頌半明第九地。謂彼菩薩作大法師故解佛密教順教說法令佛護念。佛德自嚴為他說法。十有二十一頌半明第十地。于中有三。初十三頌半明殊勝三業。于中先有五頌半明身業勝。此中三頌正報勝。二頌半依報勝。次有四頌明語業勝。此中初二解深巧辯。次二明智身說法。后四頌明意業勝。一他心智。二斷惑智。三證實智。四十地十自在等結位也。命自在等十種成就此位故。二若十地種下有四頌明十地終心受位分。此甘露水灌頂等明此信滿中受職。三若身下四頌明結嘆顯勝。初一明入理深廣天人莫知。謂此法身滿空十方不動。是故於此無等界諸天世人莫能知也。次一行成果滿見聞廣益。于本所行無不果者。所求畢故無不果遂也。又如下明法品云。見聞供養者皆住不退地故云不空也。次一頌半威力護法常益不斷。如維摩經云此經住世皆彌勒威神力也。又初體。次德。後用。下半頌結。上句結慧。下句結福。俱無盡如海。又此信門中展轉鉤鎖該攝如此。十地等者以信為道元功德母諸位行相皆信而成。故上總云信能轉勝成眾行究竟畢至如來處。斯之謂也。又云在於一地普攝一切諸地功德。是此一乘圓教法也。三乘中則不得如此。

第五從或有剎土下有二百頌半明無方

【English Translation】 English version The eighth Bhumi (stage of a Bodhisattva), including the prediction of Buddhahood, etc. Now, in the presence of the Buddha, it is in those four kinds of exclusively Buddha-lands. The ninth has one and a half verses explaining the ninth Bhumi. It means that the Bodhisattva, acting as a great Dharma master, explains the Buddha's secret teachings, speaks in accordance with the teachings, and causes the Buddha to protect and remember him. The Buddha adorns his own virtues and preaches the Dharma for others. The tenth has twenty-one and a half verses explaining the tenth Bhumi. Among them, there are three parts. The first thirteen and a half verses explain the supreme three karmas (actions). Among them, the first five and a half verses explain the superiority of physical karma. In this, three verses explain the superiority of the direct reward. Two and a half verses explain the superiority of the circumstantial reward. Next, there are four verses explaining the superiority of verbal karma. In this, the first two explain the profound and skillful eloquence. The next two explain the Dharma preaching with wisdom and body. The last four verses explain the superiority of mental karma: 1. the wisdom of knowing others' minds; 2. the wisdom of cutting off delusions; 3. the wisdom of verifying reality. The fortieth Bhumi concludes the position with the ten kinds of self-mastery, etc., because this position is accomplished with the ten kinds of self-mastery such as mastery over life. Secondly, if there are four verses below the seed of the ten Bhumis, they explain the part of receiving the position at the end of the ten Bhumis. This nectar-like water consecration, etc., explains the receiving of office in the fullness of faith. Thirdly, if there are four verses below 'if the body,' they explain the conclusion, praise, and manifestation of superiority. The first one explains that entering into the principle is profound and vast, and gods and humans cannot know it. It means that this Dharmakaya (Buddha's body of truth) fills the emptiness of the ten directions and does not move. Therefore, in this unequaled realm, gods and humans cannot know it. The next line explains that the result is full, and seeing and hearing bring broad benefits. There is nothing that does not bear fruit in what has been done originally. Because what is sought is completed, there is nothing that does not come to fruition. Furthermore, as explained in the Dharma chapter below, those who see, hear, and make offerings all dwell in the stage of non-retrogression, hence it is said to be not in vain. The next one and a half verses explain the power of protecting the Dharma, constantly benefiting and not ceasing. As the Vimalakirti Sutra says, 'This sutra abiding in the world is all due to the majestic power of Maitreya (the future Buddha).' Furthermore, first the substance, then the virtue, and then the function. The last half verse concludes. The upper sentence concludes wisdom, and the lower sentence concludes blessings. Both are inexhaustible like the sea. Furthermore, in this gate of faith, the hook-like connection comprehensively encompasses like this. The ten Bhumis, etc., take faith as the source of the path and the mother of merit. All the aspects of the stages are accomplished by faith. Therefore, the above generally says, 'Faith can transform and surpass, accomplish all practices, and ultimately reach the place of the Tathagata (Buddha).' This is what it means. Furthermore, it is said, 'Being in one Bhumi, it universally encompasses the merits of all Bhumis.' This is the Dharma of the One Vehicle perfect teaching. In the Three Vehicles, it cannot be like this.

Fifth, from 'or there are Buddha-lands' below, there are two hundred and a half verses explaining the absence of direction.

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大用分。以信滿成此賢首位故。同普賢等廣大三業該因及果遍一切處盡一切時常作無邊法界大用。此為恒式。當相而論不依諸位。今約信門之中顯現則屬信攝。然大用無涯難以具述。依例辨十以顯無盡。則是十三昧門之業用也。一圓明海印三昧門。二華嚴妙行三昧門。三因陀羅網三昧門。四手出廣供三昧門。五現諸法門三昧門。六四攝攝生三昧門。七窮同世間三昧門。八毛光覺照三昧門。九主伴嚴麗三昧門。十寂用無涯三昧門。以業用差別所主各異。功能純雜依門不同故以三昧門而辨差別。如水一切處定等。又以創辨大用之本故。

初顯海印后明用不異體。故末後辨寂用無礙。

就初文中有五頌半分二。初明業用后顯所依。前中五。初一偈明現佛說法。次二一偈顯無功成事。謂不作功用故云斷希望也。又釋以因位滿故更無希求故云斷。次三一偈明現八相。次四一偈明現三乘。次五一偈現雜類。后二句結用所依。海印者從喻為名。如修羅四兵列在空中於大海內印現其像。菩薩定心猶如大海。應機現異如彼兵像故。大集經第十四云。喻如閻浮提一切眾生身及餘外色。如是等色海中皆有印像以是故名大海印。菩薩亦復如是。得大海印三昧已能分別見一切眾生心行。於一切法門皆得慧明。是為菩薩得海印三昧見一

【現代漢語翻譯】 現代漢語譯本： 大用分。因為以信心圓滿成就此賢首位。等同普賢菩薩等，以廣大身、語、意三業，涵蓋因和果，遍及一切處，窮盡一切時，常作無邊法界的大用。這是恒常的模式。就現象而言，不依賴於各個位次。現在就信門之中顯現來說，則屬於信所攝。然而大用無邊無際，難以完全敘述。依照慣例辨別十種，以顯示其無盡。這就是十三昧門（指華嚴經中的十三種三昧法門）的業用。一、圓明海印三昧門。二、華嚴妙行三昧門。三、因陀羅網三昧門（指帝釋天的宮殿，以無數寶珠裝飾，互相輝映）。四、手出廣供三昧門。五、現諸法門三昧門。六、四攝攝生三昧門（指佈施、愛語、利行、同事四種攝受眾生的方法）。七、窮同世間三昧門。八、毛光覺照三昧門。九、主伴嚴麗三昧門。十、寂用無涯三昧門。因為業用差別，所主各異，功能純粹或複雜，所依據的門不同，所以用三昧門來辨別差別。例如水在一切處都能安定等等。又因為開創辨別大用的根本。 最初顯示海印三昧，然後說明作用不異於本體。所以最後辨別寂用無礙。 就最初的文中有五頌半分二。首先說明業用，然後顯示所依。前面的內容中又分五點。第一，用一偈說明顯現佛說法。第二，用二分之一偈顯示無功而成事。意思是不用造作功用，所以說斷絕希望。又解釋說因為因位圓滿，所以不再有希求，所以說斷絕。第三，用一偈說明顯現八相成道（指佛陀從降生到涅槃的八個重要階段）。第四，用一偈說明顯現三乘（指聲聞乘、緣覺乘、菩薩乘）。第五，用一偈顯現各種雜類。後面的兩句總結作用所依賴的根本。海印，是從比喻而得名。如同阿修羅的四種軍隊排列在空中，在大海內印現他們的影像。菩薩的定心猶如大海，應機顯現不同，如同那些軍隊的影像。大集經第十四卷說：『譬如閻浮提（指我們所居住的這個世界）一切眾生的身體以及其他外在的顏色，這些顏色在大海中都有印像，因此叫做大海印。菩薩也是這樣，得到大海印三昧之後，能夠分別看見一切眾生的心行，對於一切法門都得到智慧光明。』這就是菩薩得到海印三昧，見到一個。

【English Translation】 English version: Great Function Division. Because with faith, one fully accomplishes this position of Worthy Leader. Being equal to Samantabhadra (Universal Worthy Bodhisattva) and others, with vast body, speech, and mind karmas, encompassing cause and effect, pervading all places, exhausting all times, constantly performing the great function of the boundless Dharma Realm. This is the constant pattern. In terms of phenomena, it does not rely on various positions. Now, speaking of manifestation within the Faith Gate, it belongs to what is gathered by Faith. However, the great function is boundless and difficult to fully describe. According to convention, ten are distinguished to show its inexhaustibility. These are the functions of the thirteen Samadhi Gates (referring to the thirteen Samadhi Dharma Gates in the Avatamsaka Sutra). 1. The Gate of Perfect and Bright Ocean Seal Samadhi. 2. The Gate of Wondrous Conduct Samadhi of the Avatamsaka. 3. The Gate of Indra's Net Samadhi (referring to the palace of Indra, decorated with countless jewels, reflecting each other). 4. The Gate of Hands Emitting Vast Offerings Samadhi. 5. The Gate of Manifesting All Dharma Gates Samadhi. 6. The Gate of Four Embracing Methods for Gathering Beings Samadhi (referring to the four methods of giving, kind speech, beneficial action, and cooperation). 7. The Gate of Exhausting the Common World Samadhi. 8. The Gate of Hair-Pore Light Illuminating Samadhi. 9. The Gate of Adornment of Principal and Retinue Samadhi. 10. The Gate of Boundless Tranquil Function Samadhi. Because the functions differ, what is presided over is different, and the functions are pure or mixed, the gates relied upon are different, so the differences are distinguished by the Samadhi Gates. For example, water is stable everywhere, and so on. Also, because it initiates the foundation for distinguishing the great function. Initially, the Ocean Seal Samadhi is shown, and then it is explained that the function is not different from the essence. Therefore, in the end, the unobstructed Tranquil Function is distinguished. In the initial text, there are five verses divided into two parts. First, the function is explained, and then what it relies on is shown. The preceding content is further divided into five points. First, one verse explains the manifestation of the Buddha preaching the Dharma. Second, half a verse shows accomplishing things without effort. It means not creating effort, so it is said to cut off hope. It is also explained that because the causal position is complete, there is no longer any seeking, so it is said to cut off. Third, one verse explains the manifestation of the Eight Aspects of Enlightenment (referring to the eight important stages of the Buddha from birth to Nirvana). Fourth, one verse explains the manifestation of the Three Vehicles (referring to the Sravaka Vehicle, Pratyekabuddha Vehicle, and Bodhisattva Vehicle). Fifth, one verse manifests various categories. The following two sentences summarize the foundation on which the function relies. Ocean Seal is named from a metaphor. It is like the four armies of the Asuras arranged in the air, with their images imprinted in the great ocean. The Bodhisattva's mind of concentration is like the great ocean, manifesting differently according to the occasion, like the images of those armies. The fourteenth volume of the Mahasamghata Sutra says: 'For example, the bodies of all sentient beings in Jambudvipa (referring to the world we live in) and other external colors, these colors all have imprints in the great ocean, therefore it is called the Great Ocean Seal. Bodhisattvas are also like this. After obtaining the Great Ocean Seal Samadhi, they can distinguish and see the minds and actions of all sentient beings, and they obtain wisdom and light for all Dharma Gates.' This is the Bodhisattva obtaining the Ocean Seal Samadhi and seeing one.

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切眾生心行所趣。解云。此中見字亦現字。謂由見故現也。通二應知。問此中既是十信菩薩現成佛者為是暫時化現。為實成耶。答若三乘初教中總無化現成佛。以未得不退故。若終教十信滿心勝進分上入十住初。則得不退故能暫時化現成佛。如起信論說。若一乘圓教中實則不依位。寄終教位相以辨之。于信滿不退之際則明得彼普賢法界行德具攝因果圓融無礙。若以因門取則常是菩薩。若果門取則恒是佛。由此镕融有其四句。或唯是菩薩。或唯是佛。或俱不俱等思準之。問此中果門成佛與終教化現何別。答彼但於一位依一世界化現一佛。此中具十地等攝一切位也。十方世界者一切處也。唸唸中者一切時也。問此中既言示現只應暫現同上終教。答如文無悕望之功用能一念頃游十方。若斯之德自非因位窮滿孰能具此。故知定是實行滿也。不同彼是劣位人也。又一切諸佛于諸世界為物成道皆是示現。以廢機約自無成不成等故也。又大集經第十四云。得灌頂正位於一切諸菩薩行得次佛神力。若菩薩成就如是等法者能于無佛世界示現八相成佛。乃至廣說。

第二華嚴三昧於中二頌半分二。初辨業用。于中有七行。一嚴土行。二供佛行。三光明行。四教化行。五智慧行。六說法行。七十度行。后二句結行所依三昧。以行門無礙

【現代漢語翻譯】 現代漢語譯本： 切眾生心行所趣。（解云：此中『見』字亦『現』字，謂由見故現也。通二應知。） 問：此中既是十信菩薩現成佛者，為是暫時化現，為實成耶？ 答：若三乘初教中總無化現成佛，以未得不退故。若終教十信滿心勝進分上入十住初，則得不退故能暫時化現成佛。如《起信論》說。若一乘圓教中實則不依位，寄終教位相以辨之。于信滿不退之際，則明得彼普賢（Samantabhadra）法界行德，具攝因果圓融無礙。若以因門取則常是菩薩（Bodhisattva），若果門取則恒是佛（Buddha）。由此镕融有其四句：或唯是菩薩，或唯是佛，或俱不俱等思準之。 問：此中果門成佛與終教化現何別？ 答：彼但於一位依一世界化現一佛，此中具十地等攝一切位也。十方世界者，一切處也。唸唸中者，一切時也。 問：此中既言示現，只應暫現同上終教？ 答：如文無悕望之功用，能一念頃游十方。若斯之德，自非因位窮滿，孰能具此？故知定是實行滿也，不同彼是劣位人也。又一切諸佛于諸世界為物成道皆是示現，以廢機約自無成不成等故也。又《大集經》第十四云：『得灌頂正位於一切諸菩薩行，得次佛神力。若菩薩成就如是等法者，能于無佛世界示現八相成佛。』乃至廣說。

第二華嚴三昧（Samādhi）于中二頌半分二。初辨業用。于中有七行：一嚴土行，二供佛行，三光明行，四教化行，五智慧行，六說法行，七十度行。后二句結行所依三昧。以行門無礙。

【English Translation】 English version: Penetrating the minds, actions, and inclinations of all sentient beings. (Explanation: Here, the word 'seeing' also means 'manifesting,' implying manifestation through seeing. Both meanings should be understood.) Question: Since this refers to a Bodhisattva (Bodhisattva) of the Ten Faiths manifesting as a Buddha (Buddha), is it a temporary transformation or an actual attainment? Answer: In the initial teachings of the Three Vehicles, there is no transformation into Buddhahood, as non-retrogression has not been attained. However, in the final teachings, when the mind of a Bodhisattva of the Ten Faiths is full and progresses to the first of the Ten Abodes, they attain non-retrogression and can temporarily manifest as a Buddha, as stated in the Awakening of Faith Treatise. In the perfect teaching of the One Vehicle, there is no reliance on positions; it is distinguished by borrowing the positions of the final teachings. At the moment of full faith and non-retrogression, the virtuous conduct of Samantabhadra's (Samantabhadra) Dharma Realm is clearly attained, fully encompassing cause and effect, perfectly integrated and unobstructed. If viewed from the perspective of cause, it is always a Bodhisattva; if viewed from the perspective of effect, it is always a Buddha. Therefore, there are four possibilities: only a Bodhisattva, only a Buddha, both, or neither. Consider and apply these accordingly. Question: What is the difference between attaining Buddhahood from the perspective of effect here and the transformation in the final teachings? Answer: The latter only transforms into one Buddha in one position based on one world, while this encompasses all positions, including the Ten Grounds. 'Ten directions' means all places. 'In every thought' means all times. Question: Since this speaks of manifestation, should it only be a temporary appearance, like the final teachings mentioned above? Answer: As the text says, without the effort of longing, one can travel the ten directions in an instant. If one does not fully exhaust the causal position, who can possess such virtue? Therefore, it is known to be the fulfillment of actual practice, unlike those who are in inferior positions. Furthermore, all Buddhas attaining enlightenment for beings in all worlds are manifestations, because, by abandoning the reliance on potential, there is no attainment or non-attainment. Also, the fourteenth chapter of the Mahasamgraha Sutra says: 'Having obtained the empowerment position in all the practices of the Bodhisattvas, one obtains the divine power next to the Buddha. If a Bodhisattva achieves such dharmas, they can manifest the eight aspects of Buddhahood in a world without a Buddha.' And so on.

The second Flower Adornment Samādhi (Samādhi) is divided into two halves in two verses. The first distinguishes the karmic function, which has seven aspects: 1. Adorning the land, 2. Making offerings to the Buddhas, 3. Radiating light, 4. Teaching and transforming, 5. Wisdom, 6. Expounding the Dharma, 7. Practicing the ten perfections. The last two lines conclude the Samādhi on which the practice is based, as the gate of practice is unobstructed.

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稱一切自在。華嚴是行法故結屬之。如第七會入華嚴三昧說二千行法等。

第三因陀羅網三昧於中有四頌分三。初二句標定門。謂將現因陀羅網土故。先入因陀羅定也。二明其業用。于中二。先明一塵內現。后類一切塵。三后二句結所依定。雖法界緣起理數常爾然由菩薩不亂智力而得顯現故云自在力也。亦名解脫者是不思議解脫以離諸礙故。如下文不思議品末說有十種。謂一塵中現三世佛事等。又可上句是定力解脫是智力。以不亂是定作用無礙是解脫故也。

第四手出廣供三昧。于中有十七頌分三。初三句標定門。二辨業用中二。初手內出供。二無量清凈下明手光嚴供。以是法界手故求差別性了不可得。然出供具不可窮盡。三后一偈結所依定。涅槃中名佛為大仙也。

第五現諸法門三昧。于中八頌分四。初一標門及意。二明業用有二十二門。攝眾生通入故云門也。三有二句結無盡。四一偈結所依定。

第六四攝攝生三昧。于中十六頌一句分三。初一頌標定門及意。二明業用。三末後一句結無盡。就業用中四。初二頌明佈施攝。二以諸相好下四頌辨愛語攝。于中初示愛色令脫。二柔軟下妙音說法。此八種梵音義略作三門。初種類。二名體。三業用。初中檢諸聖教有四種類。一約教義辨。如十住

【現代漢語翻譯】 現代漢語譯本：稱一切自在（Sarva-vaśitā，一切自在）。《華嚴經》是行法之故，故而總結歸屬於它。如第七會入華嚴三昧時所說二千行法等。

第三，因陀羅網三昧（Indra's net samādhi）于其中有四頌，分為三部分。最初兩句標明禪定之門。意為將要顯現因陀羅網土，所以先入因陀羅定。其次說明其業用，其中又分兩部分。先說明一塵之內顯現，然後類比一切塵。最後兩句總結所依之禪定。雖然法界緣起之理數恒常如此，然而由於菩薩不亂的智慧之力才能得以顯現，所以說是自在力。也名為解脫，是不思議解脫，因為遠離諸種障礙。如下文《不思議品》末尾所說有十種，即一塵中顯現三世佛事等。又可以認為上句是定力，解脫是智力。因為不亂是禪定的作用，無礙是解脫的緣故。

第四，手出廣供三昧（Samādhi of emitting vast offerings from the hand）。于其中有十七頌，分為三部分。最初三句標明禪定之門。其次辨別業用，其中又分兩部分。先是手中出供，其次『無量清凈』以下說明手光莊嚴供。因為是法界之手，所以尋求差別性是不可得的。然而所出供具是不可窮盡的。最後一句偈頌總結所依之禪定。《涅槃經》中稱佛為大仙。

第五，現諸法門三昧（Samādhi of manifesting all Dharma-gates）。于其中有八頌，分為四部分。最初一句標明法門及意義。其次說明業用，有二十二種法門。攝受眾生通達進入，所以說是法門。其次有兩句總結無盡。最後一句偈頌總結所依之禪定。

第六，四攝攝生三昧（Samādhi of gathering beings through the four means of attraction）。于其中有十六頌，一句分為三部分。最初一頌標明禪定之門及意義。其次說明業用。最後一句總結無盡。就業用中又分為四部分。最初兩頌說明佈施攝。其次『以諸相好』以下四頌辨別愛語攝。其中最初展示可愛之色令其脫離。其次『柔軟』以下以妙音說法。這八種梵音的意義略作三門。最初是種類。其次是名體。再次是業用。最初的種類中，檢查諸聖教有四種種類。一是約教義辨別，如《十住經》。

【English Translation】 English version: It is called Sarva-vaśitā (all-mastery). The Avataṃsaka Sūtra is a practice Dharma, so it is concluded and attributed to it. For example, in the seventh assembly, when entering the Avataṃsaka Samādhi, it speaks of two thousand practice Dharmas, etc.

Third, the Indra's net samādhi has four verses within it, divided into three parts. The first two lines mark the gate of meditation. It means that in order to manifest the Indra's net land, one first enters the Indra's net samādhi. The second explains its function, which is divided into two parts. First, it explains the manifestation within a single dust, and then it analogizes to all dusts. The last two lines summarize the samādhi on which it relies. Although the principle and number of the arising of the Dharma realm are always like this, it is only through the undisturbed wisdom power of the Bodhisattva that it can be manifested, so it is said to be the power of mastery. It is also called liberation, which is inconceivable liberation, because it is free from all obstacles. As the end of the Inconceivable Chapter below says, there are ten kinds, such as the manifestation of the Buddha's deeds of the three times in a single dust. Also, the first line can be considered as the power of samādhi, and liberation as the power of wisdom. Because non-disturbance is the function of samādhi, and non-obstruction is the reason for liberation.

Fourth, the Samādhi of emitting vast offerings from the hand. There are seventeen verses in it, divided into three parts. The first three lines mark the gate of meditation. The second distinguishes the function, which is divided into two parts. First, offerings are emitted from the hand, and second, from 'immeasurable purity' onwards, it explains the adornment of the hand's light. Because it is the hand of the Dharma realm, it is impossible to seek differentiation. However, the offerings emitted are inexhaustible. The last verse summarizes the samādhi on which it relies. In the Nirvana Sutra, the Buddha is called the Great Sage.

Fifth, the Samādhi of manifesting all Dharma-gates. There are eight verses in it, divided into four parts. The first line marks the Dharma-gate and its meaning. The second explains the function, which has twenty-two Dharma-gates. It gathers sentient beings to penetrate and enter, so it is called a Dharma-gate. The third has two lines summarizing the inexhaustible. The last verse summarizes the samādhi on which it relies.

Sixth, the Samādhi of gathering beings through the four means of attraction. There are sixteen verses in it, divided into three parts by one line. The first verse marks the gate of meditation and its meaning. The second explains the function. The last line summarizes the inexhaustible. The function is further divided into four parts. The first two verses explain the giving of alms. The next four verses, from 'with all the characteristics and marks' onwards, distinguish the gathering through loving speech. Among them, the first shows the lovely form to liberate them. The second, from 'soft' onwards, speaks the Dharma with wonderful sounds. The meaning of these eight kinds of Brahma sounds is briefly made into three gates. The first is the type. The second is the name and substance. The third is the function. In the first type, examining the various holy teachings, there are four types. The first is to distinguish according to the teachings and meanings, such as the Ten Dwellings Sutra.

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經說。如來有八種音聲。一謂見苦。二謂向苦。三謂見習。四謂向習。五謂見盡。六謂向盡。七謂見道。八謂向道。此八以音從所說辨。以約佛音用故也。二約佛音體。亦如十住經謂。梵音有八種。一不男音。二不女音。三不強音。四不軟音。五不清音。六不濁音。七不雄音。八不雌音。三約佛音德亦八種。如梵摩喻經說。一最好聲其聲清雅如迦陵等。二易了聲言辭辨了。三調和聲大小得中。四柔軟聲言無粗獷等。五不誤聲言無錯失。六不女聲其聲雄朗。七尊慧聲言無憚怯如尊重人如勝慧人言無所畏。八深遠聲齊輪發聲猶如雷震。此上三類是佛圓音體德用分三耳。四約通融有六十四種梵音聲。此有二釋。一別數六十四種如密跡力士經中具顯。二諸德於前三類之中。以初八入后八內。一一具八。是故八八成六十四也。二名體。先名者具足五義方名梵音。如阇尼沙經說。其有音聲五種清凈乃名梵聲。何等為五。一者其音正直。二者其音和雅。三者其音清徹。四者其音深滿。五者周遍遠聞。具此五義乃名梵音。又梵者圓潔之謂又如梵天普應等故名也。聲者是執受聲。音者明彼有詮表之韻是故名也。二體者小乘唯是色蘊攝。是不可見有對色。十二處中聲處攝。十八界中聲界收。初教聲處等則空為性。又是十一識中言說識為體。

終教此聲用佛凈識為性。然此凈識復不異真如故則以真如為彼自性。頓教梵音稱同本性則不可說也。圓教以彼無盡法界無礙為性。是故通攝一切。圓融自在如下性起品如來音聲處說。三明業用者有二。初約益生。小乘唯益當會等眾。三乘乃益顯密等眾。一乘益於無盡顯密。謂重重無盡也。二約份量。小乘唯同人類言音。三乘佛音遍一切界。如目連尋不知等。一乘遍因陀羅網法界處重重無盡無盡也。三眾生苦樂下明同事攝。于中初同其事。二若有不識下明示法。十行是十度也。四或有眾生下四頌顯利行攝。于中初示生死過令舍。二如來十力下顯佛德令求。三如是方便無有量一句結無盡也。

第七窮同世間三昧。于中有十七頌一句分二。初三句標意。二博綜下正辨大用。于中二。先明身業用。二若見世間無正見下明語業用。初中有五。一作王臣等益。二或於曠野下作非情益。三若見世界下作悲匠益。四咒術下作仙人益。五作外道益生皆令解脫。二語業用中三。初一偈總舉。二別顯。三知一切下二句結所依定。一心說法名三昧也。

第八毛光覺照三昧。于中有八十九頌分四。初一標門及意。二所放光下正辨業用。三是名下結所依本。四所修行業下重釋成分齊。第二業用中有二。初明一毛光用。二如一毛下類顯多

【現代漢語翻譯】 現代漢語譯本 終教認為，佛的清凈識是以真如（Tathata，事物的真實本性）為自性的。因為這清凈識與真如沒有區別，所以真如就是它的自性。頓教認為，梵音（Brahma-svara，佛的聲音）與本性相同，因此是不可言說的。圓教認為，梵音以無盡法界（Ananta-dhātu，無限的宇宙）的無礙為自性，所以能普遍攝取一切，圓融自在，就像《性起品》中如來音聲所說的那樣。 三明業用（三種智慧的功用）有二方面。第一，從利益眾生的角度來說，小乘（Hinayana，早期佛教）只利益當場的聽眾。三乘（Triyana，聲聞乘、緣覺乘、菩薩乘）利益顯教和密教等各種眾生。一乘（Ekayana，唯一佛乘）利益無盡的顯教和密教，也就是重重無盡。第二，從份量的角度來說，小乘的佛音只與人類的語言聲音相同。三乘的佛音遍佈一切世界，就像目連（Maudgalyayana，神通第一的佛陀弟子）尋找佛音而不知其處一樣。一乘的佛音遍佈因陀羅網（Indra's net，帝釋天的宮殿）法界，重重無盡。 『三眾生苦樂』以下說明同事攝（Samānārthatā，與眾生同事）。其中，首先是同事，然後是『若有不識』以下說明示法（Dharmadāna，佈施佛法）。十行（Daśa-caryā，菩薩的十種行為）就是十度（Daśa-pāramitā，十種波羅蜜）。『四或有眾生』以下四句偈頌顯示利行攝（Arthacaryā，利益眾生的行為）。其中，首先揭示生死的過患，使眾生捨棄生死；然後『如來十力』以下顯示佛的功德，使眾生追求佛的功德。『如是方便無有量』一句總結了無盡的方便法門。 第七，窮盡同於世間的三昧（Samādhi，禪定）。其中有十七句頌詞，分為兩部分。首先三句標明意義，然後『博綜』以下正式辨析大用。其中分為兩部分：先說明身業用（Kāya-karma，身體的行為），然後『若見世間無正見』以下說明語業用（Vāk-karma，語言的行為）。在身業用中，有五種：一是作國王大臣等，利益眾生；二是『或於曠野』以下，作非情（無情眾生）的利益；三是『若見世界』以下，作悲匠（以悲心造物者）的利益；四是咒術（Mantras，真言）以下，作仙人的利益；五是作外道的利益，使眾生都得到解脫。 語業用中有三種：首先一偈總括，然後分別顯示，最後『知一切』以下兩句總結所依據的禪定。一心說法名為三昧。 第八，毛光覺照三昧（Romakūpa-prabhā-bodhi-samādhi，從毛孔中放出光明覺照一切的三昧）。其中有八十九句頌詞，分為四部分：首先一句標明法門和意義，然後『所放光』以下正式辨析業用，然後『是名』以下總結所依據的根本，然後『所修行業』以下重新解釋成分齊。第二業用中分為兩部分：首先說明一毛光的作用，然後『如一毛』以下類比顯示多種毛光的作用。

【English Translation】 English version The Final Teaching considers the Buddha's pure consciousness to be characterized by Suchness (Tathata). Since this pure consciousness is no different from Suchness, Suchness is regarded as its very nature. The Sudden Teaching states that the Brahma-svara (the Buddha's voice) is identical to the fundamental nature, thus it is inexpressible. The Perfect Teaching considers it to be characterized by the unobstructedness of the endless Dharma-realm (Ananta-dhātu), therefore it universally encompasses everything, being perfectly integrated and unconstrained, as described in the 'Nature Arising' chapter regarding the Tathagata's (Tathāgata, 'Thus Gone One', Buddha's epithet) voice. The functions of the Three Clear Knowledges (Tri-vidya) are twofold. First, in terms of benefiting beings, the Hinayana (Early Buddhism) only benefits those present at the assembly. The Triyana (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) benefits various beings, including those of the Exoteric and Esoteric teachings. The Ekayana (One Vehicle) benefits endless Exoteric and Esoteric teachings, meaning endlessly upon endlessly. Second, in terms of quantity, the Hinayana Buddha-voice is only similar to human speech. The Triyana Buddha-voice pervades all realms, as when Maudgalyayana (one of the Buddha's chief disciples known for his supernatural powers) searched for it and could not find its location. The Ekayana Buddha-voice pervades the Dharma-realm of Indra's net (Indra's net, a metaphor for interconnectedness), endlessly upon endlessly. The section beginning with 'The suffering and happiness of the three kinds of beings' explains the Samānārthatā (acting in accordance with others). First, there is acting in accordance, and then, from 'If there are those who do not recognize' onwards, there is explaining the giving of Dharma (Dharmadāna). The Ten Practices (Daśa-caryā) are the Ten Perfections (Daśa-pāramitā). The four verses beginning with 'Or if there are beings' reveal the Arthacaryā (benefiting others). First, they reveal the faults of birth and death, causing beings to abandon them; then, from 'The Ten Powers of the Tathagata' onwards, they reveal the Buddha's virtues, causing beings to seek them. The phrase 'Such expedient means are immeasurable' concludes the endless expedient methods. Seventh, exhaustively identifying with the Samadhi (state of meditative consciousness) of the world. Within this, there are seventeen verses, divided into two parts. First, the three verses indicate the meaning, then 'Comprehensively gathering' onwards, formally analyzing the great function. Within this, there are two parts: first, explaining the function of body-karma (Kāya-karma), then 'If one sees the world without right views' onwards, explaining the function of speech-karma (Vāk-karma). Within the function of body-karma, there are five aspects: first, acting as kings and ministers, benefiting beings; second, 'Or in the wilderness' onwards, benefiting non-sentient beings; third, 'If one sees the world' onwards, benefiting as a compassionate artisan; fourth, from mantras (Mantras) onwards, benefiting as an immortal; fifth, benefiting as a non-Buddhist, causing all beings to attain liberation. There are three aspects to the function of speech-karma: first, a verse summarizes it; then, it is shown separately; finally, the two verses from 'Knowing everything' onwards conclude the samadhi on which it is based. Expounding the Dharma with a focused mind is called samadhi. Eighth, the Samadhi of Awakening Illumination from Hair-pores (Romakūpa-prabhā-bodhi-samādhi). Within this, there are eighty-nine verses, divided into four parts: first, a verse indicates the Dharma-gate and meaning; then, 'The light emitted' onwards, formally analyzing the function; then, 'This is called' onwards, concluding the root on which it is based; then, 'The practices cultivated' onwards, re-explaining the components. Within the second function, there are two parts: first, explaining the function of one hair-pore light; then, 'Like one hair-pore' onwards, analogously revealing the function of multiple hair-pore lights.

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毛。前一毛中復二。初略辨四十三門。二如是等比下廣結恒沙。謂此菩薩身同法界窮盡九世遍該塵道。常有如此光明大用無休息時。是故此光常定恒有恒無。于凈眼者無時不見故恒有。無凈眼者無時暫見故恒無。法光常定。廢興在緣故也。前中四十三門內一一皆有三義。一出光名。二顯光益。三出光因。初光中因內或以言說顯三寶。或約事如開佛門現塔形等。第二中燈明離染闇故得凈光。或燈照現凈境。三四二因內各二。一事因。二法因。第五歡喜光因內。一莊飾佛像令見者喜。二贊佛德令聞者喜故也。第六因中。一自樂三寶。二教他樂。寂靜光因內離十種非法語者。以惡語惱人令他心不安靜故是障也。依燃燈經十種非法語。一妄語。二痛心語。三粗語。四苦惡語。五不喜語。六不樂語。七不愛語。八不入心語。九惱他語。十結怨語。又見佛光中依西國法。有欲捨命者令面向西臥。於前安一立佛像。像亦面向西。以一幡頭掛像手指。令病人手捉幡腳。口稱佛名。作隨佛往生凈土之意。兼與燒香。鳴磬助稱佛名。若能作此安處非直亡者得生佛前。此人亦當得見佛光也。又樂法光因中有七。一聽。二說。三書。四愛。五護。六施。七行故也。此中護法者通論有四義。一護理法不滯見故。二護行法令增長故。三護教法說不倦

故。四護果法。謂敵對惡王等護住持三寶故。於此四處皆不惜身命而存護也。第二廣結中。業者是光往因也。果是現光也。二俱同現者過去因行以依十世門故亦在此現也。第三結所依中不亂故明瞭故結定智二門也。第四重釋中。何須重釋者以上云彼光覺悟一切眾生何故乃有眾生而不見耶。釋中三。初二偈法說。于中有七種眾生。得遇此光。以有緣故。一同業。二隨喜。三聞修。四見行。五修多德。六供多佛。七求大果。二有三偈半喻說。于中初二偈明機眼開閉喻。二有一偈半明機業善惡喻。三有一偈明聞法勝益。

第九主伴嚴麗三昧。于中有六頌分二。初一偈標名及意。二三千下正顯業用。于中五偈。初一偈化現身座則主也。次一攝眷屬。次一釋眷屬勝。次一顯主勝。次一結通十方無邊法界身也。

第十寂用無涯三昧。于中有三十五頌分三。初一偈標意。于中往返約方出入約定。二或東方下正顯業用。三是名下結無盡。第二業用中二。初約位總明自在。二一切鬼神入正受下明微細差別自在。前中三。初明器世間自在。二東方世界下於智正覺世間自在。三于眼根中下於眾生世間自在。凡論菩薩三世間自在有二義。一菩薩身作三世間故得無礙。二菩薩於三世間處示現自在。今此文中初二世間約后義說。眾生世

【現代漢語翻譯】 現代漢語譯本： 因此，四護果法指的是爲了保護住持三寶（指佛、法、僧）免受敵對的惡王等侵害，在這四個方面都不惜犧牲生命去守護。第二部分是廣結，業指的是光明的往昔之因，果指的是現在顯現的光明。兩者同時顯現，是因為過去的因行依據十世之門，所以也在此顯現。第三部分是總結所依，不亂是因為明瞭，所以總結了定智二門。第四部分是重釋，為什麼要重釋呢？因為前面說彼光覺悟一切眾生，為什麼還有眾生看不見呢？解釋分為三部分。首先是兩偈以法說，其中有七種眾生能夠遇到此光，因為他們有緣故：一是同業，二是隨喜，三是聞修，四是見行，五是修多德，六是供多佛，七是求大果。第二部分有三偈半以比喻來說明，其中最初兩偈說明機眼開閉的比喻，接著一偈半說明機業善惡的比喻，最後有一偈說明聞法的殊勝利益。

第九是主伴嚴麗三昧（Samadhi of Adorned Majesty of Host and Companions），其中有六頌分為兩部分。首先一偈標明名稱和意義，接著從『三千』開始正式顯示其業用，其中有五偈。第一偈是化現身座，這是主；接著是攝受眷屬；接著是解釋眷屬的殊勝；接著是顯示主的殊勝；最後是總結貫通十方無邊法界之身。

第十是寂用無涯三昧（Samadhi of Boundless Tranquil Function），其中有三十五頌分為三部分。首先一偈標明意義，其中往返約定方位出入。接著從『或東方』開始正式顯示其業用。最後從『是名』開始總結其無盡。第二部分是業用，分為兩部分。首先是總明自在，接著是從『一切鬼神入正受』開始說明微細差別自在。在前面一部分中又分為三部分。首先是說明器世間（physical world）的自在，接著是從『東方世界』開始說明于智正覺世間（world of wisdom and enlightenment）的自在，最後是從『于眼根中』開始說明于眾生世間（world of sentient beings）的自在。凡是討論菩薩在三世間自在，有兩種含義：一是菩薩的身作三世間，所以得到無礙；二是菩薩在三世間處示現自在。現在這篇文章中，前兩個世間是以後一種含義來說明的，眾生世間

【English Translation】 English version: Therefore, the four protective fruit dharmas refer to protecting the upholding of the Three Jewels (Buddha, Dharma, Sangha) from hostile evil kings, etc., and protecting them in these four aspects without sparing life. The second part is broad connection, where karma refers to the cause of light in the past, and fruit refers to the light manifested in the present. The simultaneous manifestation of both is because the past karmic actions are based on the ten-world gate, so they also manifest here. The third part is summarizing the reliance, where non-confusion is due to clarity, so it summarizes the two gates of fixed wisdom. The fourth part is re-explanation. Why is it necessary to re-explain? Because it was said earlier that 'that light awakens all sentient beings,' why are there still sentient beings who do not see it? The explanation is divided into three parts. First, two verses explain with dharma, in which there are seven kinds of sentient beings who can encounter this light because they have affinity: first, same karma; second, rejoice; third, hear and practice; fourth, see and act; fifth, cultivate many virtues; sixth, offer to many Buddhas; seventh, seek great fruit. The second part has three and a half verses explaining with metaphors, in which the first two verses explain the metaphor of the opening and closing of the machine eye, then one and a half verses explain the metaphor of the good and evil of machine karma, and finally one verse explains the supreme benefit of hearing the Dharma.

Ninth is the Samadhi of Adorned Majesty of Host and Companions, in which there are six verses divided into two parts. First, one verse marks the name and meaning, and then from 'three thousand' begins to formally show its karmic function, in which there are five verses. The first verse is the manifestation of the body and seat, which is the host; then it is gathering the retinue; then it is explaining the excellence of the retinue; then it is showing the excellence of the host; and finally it is summarizing the body that penetrates the ten directions and boundless dharma realms.

Tenth is the Samadhi of Boundless Tranquil Function, in which there are thirty-five verses divided into three parts. First, one verse marks the meaning, in which going back and forth agrees on the direction of entry and exit. Then from 'or the east' begins to formally show its karmic function. Finally, from 'is named' begins to summarize its endlessness. The second part is karmic function, divided into two parts. First, it generally clarifies freedom, and then from 'all ghosts and spirits enter right samadhi' begins to explain subtle differences in freedom. In the previous part, it is divided into three parts. First, it explains the freedom of the physical world, then from 'eastern world' begins to explain the freedom in the world of wisdom and enlightenment, and finally from 'in the eye root' begins to explain the freedom in the world of sentient beings. Whenever discussing the freedom of Bodhisattvas in the three worlds, there are two meanings: one is that the Bodhisattva's body acts as the three worlds, so they obtain unobstructedness; the other is that the Bodhisattva demonstrates freedom in the three worlds. Now in this article, the first two worlds are explained in terms of the latter meaning, the world of sentient beings

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間約前義說。文中互舉。理實遍通具此二義也。就初二世間自在中。何以得成東入西出等者。通論文中有四重無礙。一處無礙。謂以東方則西故。是故不移東而常在西也。問文中不言不移而至。何必不是東沒西出耶。答文中既言常見在東亦常見在西。故知非移動也。二佛無礙。謂以東佛則是西佛故。常在東佛前則是恒在西佛邊也。三身無礙。謂在東之身即是在西身故。是故不動東身常現西也。問豈是不分身一身在東一身在西耶。答若多身在多處何成奇特。何得名為不思議用也。是故當知定不分身。四入出無礙。謂以入定則是出故。是故不壞入定常見出也。問何必不是先入后出耶。答既言常見入亦常見出故知是則也。理實義中具斯四重。然此文意為但顯彼菩薩功力故。初之二種非此所辨。以初二則菩薩無力故。問此剎那入定何因則是出耶。答如幻巾作兔此兔則生是死。何以故。以有則是無故。入出等亦爾準思之。又此菩薩以法界為身故。是故縱于東方百千界外見。法界時以法界非是分限法故隨顯現處無不全現。故菩薩身常在入定中現恒在出定中現。無礙圓融難思議也。是故若向出定門中看唯見出不見入。亦不見出竟時也。余義準之。又若約境論理數法爾如此圓融。若約智說由菩薩智了達此法回動自在。今此文中具通二也

【現代漢語翻譯】 現代漢語譯本： 簡要地按照前面的意義來解釋，文中互相舉例，道理實際上是普遍相通的，具備這兩種意義。就最初的兩個世間自在來說，憑什麼能夠成就從東進入、從西出來等等呢？通篇論文中有四重無礙： 一、處無礙（空間無礙）。因為在東方就是西方，所以不移動東方而常在西方。問：文中沒有說不移動而到達，為什麼一定不是在東方消失而在西方出現呢？答：文中既然說常見在東方，也常見在西方，所以知道不是移動。 二、佛無礙（佛身無礙）。因為在東方的佛就是西方的佛，所以常在東方佛前，也就是恒常在西方佛邊。 三、身無礙（身體無礙）。因為在東方的身體就是在西方的身體，所以不動東方的身體而常在西方顯現。問：難道不是分身，一個身體在東方，一個身體在西方嗎？答：如果多個身體在多個地方，怎麼能算是奇特？怎麼能稱為不可思議的作用呢？所以應當知道一定不是分身。 四、入出無礙（入定出定無礙）。因為進入禪定就是出來，所以不破壞進入禪定的狀態而常見出來。問：為什麼一定不是先進入后出來呢？答：既然說常見進入，也常見出來，所以知道是同時的。 道理實際上具備這四重無礙。然而這篇文章的意義是爲了僅僅顯示那位菩薩的功力，所以最初的兩種（處無礙、佛無礙）不是這裡所辨析的，因為最初的兩種菩薩沒有這種力量。問：這個剎那進入禪定，為什麼就是出來呢？答：如同幻術師用幻術變出兔子，這隻兔子出現就是消失。為什麼呢？因為有就是無。進入和出來等等也照此推想。而且這位菩薩以法界為身體，所以即使在東方百千個世界之外見到法界時，因為法界不是有分界限的法，所以隨著顯現的地方沒有不完全顯現的。所以菩薩的身體常在進入禪定中顯現，恒常在出定中顯現，無礙圓融難以思議。所以如果向出定門中看，只看見出定，看不見入定，也看不見出定結束的時候。其餘的意義照此推想。 另外，如果從境界上來說，理數本來就是這樣圓融。如果從智慧上來說，由於菩薩的智慧了達這種法，迴轉變動自在。現在這篇文章中普遍貫通了這兩種（境界和智慧）。

專有名詞解釋： 法界 (Dharmadhatu): 諸法所依之本體，或諸法平等之理。

English version: Briefly explain according to the previous meaning. The text cites examples mutually, and the principle is actually universally interconnected, possessing both of these meanings. Regarding the initial two 'worldly freedoms', how can one achieve entering from the east and exiting from the west, etc.? Throughout the treatise, there are fourfold unobstructednesses: 1. Unobstructedness of Place (spatial unobstructedness). Because being in the east is the same as being in the west, one does not move from the east but is constantly in the west. Question: The text does not say 'arriving without moving', why must it not be disappearing in the east and appearing in the west? Answer: Since the text says 'often seen in the east' and 'often seen in the west', it is known that it is not moving. 2. Unobstructedness of Buddha (Buddha-body unobstructedness). Because the Buddha in the east is the same as the Buddha in the west, constantly being in front of the Buddha in the east is the same as constantly being beside the Buddha in the west. 3. Unobstructedness of Body (physical unobstructedness). Because the body in the east is the same as the body in the west, without moving the body in the east, it constantly manifests in the west. Question: Is it not a division of bodies, with one body in the east and one body in the west? Answer: If there were multiple bodies in multiple places, how could it be considered extraordinary? How could it be called an inconceivable function? Therefore, it should be known that it is definitely not a division of bodies. 4. Unobstructedness of Entering and Exiting (unobstructedness of entering and exiting Samadhi). Because entering Samadhi is the same as exiting, without disrupting the state of entering Samadhi, one is often seen exiting. Question: Why must it not be entering first and then exiting? Answer: Since it is said 'often seen entering' and 'often seen exiting', it is known that it is simultaneous. The principle actually possesses these fourfold unobstructednesses. However, the meaning of this article is to merely display the power of that Bodhisattva, so the initial two (unobstructedness of place, unobstructedness of Buddha) are not what is being analyzed here, because the Bodhisattva does not have this power in the initial two. Question: Why is entering Samadhi in this instant the same as exiting? Answer: Like a magician creating a rabbit with illusion, the appearance of this rabbit is its disappearance. Why? Because existence is non-existence. Entering and exiting, etc., should be inferred accordingly. Moreover, this Bodhisattva takes the Dharmadhatu (Dharmadhatu) as his body, so even when seeing the Dharmadhatu beyond hundreds of thousands of worlds in the east, because the Dharmadhatu is not a dharma with boundaries, wherever it manifests, it manifests completely. Therefore, the Bodhisattva's body constantly manifests in entering Samadhi, and constantly manifests in exiting Samadhi, unobstructed and perfectly integrated, difficult to conceive. Therefore, if one looks towards the gate of exiting Samadhi, one only sees exiting Samadhi, one does not see entering Samadhi, nor does one see the end of exiting Samadhi. The remaining meanings should be inferred accordingly. Furthermore, if discussing from the perspective of realm, the principle and number are inherently so perfectly integrated. If discussing from the perspective of wisdom, it is because the Bodhisattva's wisdom understands this dharma, turning and transforming freely. Now, this article universally connects these two (realm and wisdom).

【English Translation】 Modern Chinese translation: Briefly explain according to the previous meaning. The text cites examples mutually, and the principle is actually universally interconnected, possessing both of these meanings. Regarding the initial two 'worldly freedoms', how can one achieve entering from the east and exiting from the west, etc.? Throughout the treatise, there are fourfold unobstructednesses: 1. Unobstructedness of Place (spatial unobstructedness). Because being in the east is the same as being in the west, one does not move from the east but is constantly in the west. Question: The text does not say 'arriving without moving', why must it not be disappearing in the east and appearing in the west? Answer: Since the text says 'often seen in the east' and 'often seen in the west', it is known that it is not moving. 2. Unobstructedness of Buddha (Buddha-body unobstructedness). Because the Buddha in the east is the same as the Buddha in the west, constantly being in front of the Buddha in the east is the same as constantly being beside the Buddha in the west. 3. Unobstructedness of Body (physical unobstructedness). Because the body in the east is the same as the body in the west, without moving the body in the east, it constantly manifests in the west. Question: Is it not a division of bodies, with one body in the east and one body in the west? Answer: If there were multiple bodies in multiple places, how could it be considered extraordinary? How could it be called an inconceivable function? Therefore, it should be known that it is definitely not a division of bodies. 4. Unobstructedness of Entering and Exiting (unobstructedness of entering and exiting Samadhi). Because entering Samadhi is the same as exiting, without disrupting the state of entering Samadhi, one is often seen exiting. Question: Why must it not be entering first and then exiting? Answer: Since it is said 'often seen entering' and 'often seen exiting', it is known that it is simultaneous. The principle actually possesses these fourfold unobstructednesses. However, the meaning of this article is to merely display the power of that Bodhisattva, so the initial two (unobstructedness of place, unobstructedness of Buddha) are not what is being analyzed here, because the Bodhisattva does not have this power in the initial two. Question: Why is entering Samadhi in this instant the same as exiting? Answer: Like a magician creating a rabbit with illusion, the appearance of this rabbit is its disappearance. Why? Because existence is non-existence. Entering and exiting, etc., should be inferred accordingly. Moreover, this Bodhisattva takes the Dharmadhatu (Dharmadhatu) as his body, so even when seeing the Dharmadhatu beyond hundreds of thousands of worlds in the east, because the Dharmadhatu is not a dharma with boundaries, wherever it manifests, it manifests completely. Therefore, the Bodhisattva's body constantly manifests in entering Samadhi, and constantly manifests in exiting Samadhi, unobstructed and perfectly integrated, difficult to conceive. Therefore, if one looks towards the gate of exiting Samadhi, one only sees exiting Samadhi, one does not see entering Samadhi, nor does one see the end of exiting Samadhi. The remaining meanings should be inferred accordingly. Furthermore, if discussing from the perspective of realm, the principle and number are inherently so perfectly integrated. If discussing from the perspective of wisdom, it is because the Bodhisattva's wisdom understands this dharma, turning and transforming freely. Now, this article universally connects these two (realm and wisdom).

Explanation of proper nouns: Dharmadhatu (Dharmadhatu): The essence upon which all dharmas rely, or the principle of equality of all dharmas.

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。就眾生世間自在中二。初約自身。后約他身。自中約十二處辨。于中緣起無礙定等圓融。一一皆有十事五對無礙之相。第一對根境無礙。既觀根入定還應從根出。為顯此根則是境故從境出也。以一心緣起無二而二故。恒相則而根境兩分。第二對二定無礙。謂理事二定也。為分別境事應入境定。反入根中為觀根空寂應入根定。反入境中以分別境事智即是觀根無生智。是故二定無礙唯是一心。第三對二境無礙。謂深廣也。此所分別廣事即是無生無性深理故。是故真俗雙融唯一法界。但以不礙二義故。寄俗于境寄真于根。理實遍通。第四對入出無礙。謂以入定則出故。是雖起定而念不亂也。第五對體用無礙。謂自他也。謂雖現於境廣故。人不能知。恒寂故。雖起于定深故。自心恒不散。是故此上十義同爲一聚。法界緣起無礙相則故也。又此中復有三重希有。謂根入境出已為一希有。復能境中更示無邊分別。非天人所知。為二希有。從境出已示此分別已甚希有。復于彼時定心不散更復希有。何以如此者欲顯三昧純熟故也。文處可知。二童子身下於他身無礙。此有二義。一菩薩化現彼身轉變速疾。二菩薩既具三世間身。則以一切眾生實報之身作自身故。是故現彼身入此身出也。而彼遍計眾生不覺不知。除應度者。此明定用自在

【現代漢語翻譯】 現代漢語譯本 就眾生世間自在中分為兩部分：第一部分是關於自身，第二部分是關於他身。關於自身的部分又從十二處進行辨析，其中緣起、無礙、定等圓融，每一處都具有十事五對無礙之相。 第一對是根境無礙（根指感覺器官，境指感覺對像）。既然觀察根而入定，也應該從根而出定，爲了顯示此根即是境，所以從境而出定。以一心緣起，無二而二，恒常相隨，因此根境兩分。 第二對是二定無礙，指的是理事二定。爲了分別境事，應該入境定；反過來，爲了觀察根的空寂，應該入根定；再反過來，入境中，因為分別境事的智慧就是觀根無生的智慧，所以二定無礙，唯是一心。 第三對是二境無礙，指的是深廣。此所分別的廣事就是無生無性的深理，所以真俗雙融，唯一法界。只是因為不礙二義，所以寄俗于境，寄真于根，理實上是普遍相通的。 第四對是入出無礙，指的是以入定則出定，所以雖然起定而念頭不亂。 第五對是體用無礙，指的是自他。雖然顯現於境，因為廣大，所以人不能知；恒常寂靜，所以雖然起于定，因為深邃，所以自心恒常不散亂。因此，以上十義共同構成一個整體，是法界緣起無礙之相。 此外，這其中還有三重希有：從根入境而出，這已經是一種希有；又能在境中進一步示現無邊的分別，非天人所能知，這是第二種希有；從境而出，示現這種分別已經非常希有，而且在那個時候定心不散亂，這更是希有。為什麼會這樣呢？是爲了顯示三昧（Samadhi）的純熟。文中的意思可以理解。 『二童子身下』是關於在他身無礙。這有兩層含義：一是菩薩化現彼身，轉變迅速；二是菩薩既然具有三世間身，那麼就以一切眾生實報之身作為自身。所以顯現彼身，入此身，出此身。而那些遍計執性的眾生卻不覺不知，除了應該被度化的人。這說明定用自在。

【English Translation】 English version Regarding the freedom within the world of sentient beings, there are two aspects: first, concerning oneself; second, concerning others. The aspect concerning oneself is analyzed through the twelve entrances (處, āyatana), wherein origination (緣起, pratītyasamutpāda), non-obstruction (無礙, apratihata), and samādhi (定) are perfectly integrated. Each entrance possesses the ten aspects and five pairs of non-obstruction. The first pair is the non-obstruction between the root (根, indriya) and the object (境, viṣaya). Since one enters samādhi by observing the root, one should also exit samādhi from the root. To show that this root is the object, one exits from the object. With one mind arising, not two yet two, constantly accompanying each other, therefore the root and object are divided into two. The second pair is the non-obstruction between the two samādhis, referring to the samādhi of principle (理, satya) and the samādhi of phenomena (事, kriya). To distinguish phenomena, one should enter the samādhi of phenomena; conversely, to observe the emptiness of the root, one should enter the samādhi of the root; again, conversely, into the object, because the wisdom of distinguishing phenomena is the wisdom of observing the non-arising of the root. Therefore, the two samādhis are non-obstructive, being only one mind. The third pair is the non-obstruction between the two objects, referring to depth and breadth. The broad phenomena being distinguished are the deep principle of non-arising and non-nature. Therefore, truth and convention are mutually integrated, being only one Dharma Realm (法界, dharmadhātu). It is only because of the non-obstructive nature of the two meanings that convention is placed in the object and truth in the root, but in reality, the principle is universally connected. The fourth pair is the non-obstruction between entering and exiting, referring to exiting samādhi by entering samādhi, so that even when arising from samādhi, the mind is not disturbed. The fifth pair is the non-obstruction between essence and function, referring to self and other. Although manifested in the object, because of its vastness, people cannot know it; because of its constant stillness, although arising from samādhi, because of its depth, one's own mind is constantly not scattered. Therefore, the above ten meanings together form a whole, being the aspect of the non-obstruction of the origination of the Dharma Realm. Furthermore, there are three rare occurrences within this: entering the object from the root and exiting is already one rare occurrence; being able to further demonstrate boundless distinctions within the object, which is not known by gods or humans, is the second rare occurrence; exiting from the object and demonstrating these distinctions is already very rare, and at that time, the mind in samādhi is not scattered, which is even more rare. Why is this so? It is to show the purity of samādhi (三昧, Samadhi). The meaning in the text can be understood. 『Below, the body of the two youths』 is about the non-obstruction in others' bodies. This has two meanings: first, the Bodhisattva (菩薩, Bodhisattva) transforms into that body with rapid change; second, since the Bodhisattva possesses the bodies of the three realms, they take the reward body of all sentient beings as their own body. Therefore, they manifest that body, enter this body, and exit this body. But those sentient beings with pervasive conceptualizations are unaware and do not know, except for those who should be saved. This explains the freedom of the function of samādhi.

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可知。第二微細差別自在中。亦三世間皆分折顯示。于中毛孔毛端是眾生世間之差別。佛光明為智正覺之差別。微塵等余並器世間之差別。悉是菩薩身現於彼等中出入定也。非是觀彼入定等。以文中皆言現故。現者現身於彼中也。第三結者有二意。一近別結此第十定。二遠通結前十門。是略。約實則無盡。

第六喻說玄旨分。亦名舉劣顯勝分。以上來所明正顯一乘普賢行德窮乎佛境。然位次之言蓋是外凡十信之位。既越三乘反於視聽。滯情對教取信無由。是故舉斯近事以鏡玄趣令開悟耳。于中有七十七頌分二。初一偈總標。于中眾生業等者。下文諸天修羅等是正報。海風等為依報。次一句是下諸龍興雨等。下句是聲聞三昧及梵天等。並於世間有少不測。故云難思。所以為喻況。二別辨中有十八大喻。一聲聞現通喻。喻菩薩自在饒益眾生力。于中三。初標意。謂理實聲聞之通比于菩薩。如牛跡之與大海螢燭之與日光故云無可為喻也。但以今舉螢德尚爾。矧乎羲陽。令聰慧者翻對懸解彼云聰慧者能解是義也。次得八下舉近喻。后現作下顯遠趣。二水現四兵喻。喻菩薩海印三昧德。三海天妙音喻。喻菩薩總持巧說令眾喜德。四女授辨才喻。喻菩薩方便智授法令喜德。五幻師化術喻。喻菩薩不思議解脫力轉變悅機德。六

【現代漢語翻譯】 可知。第二微細差別自在中。亦三世間皆分折顯示。于中毛孔毛端是眾生世間（有情眾生所居住的世界）之差別。佛光明為智正覺（佛的智慧和覺悟）之差別。微塵等余並器世間（山河大地等物質世界）之差別。悉是菩薩身現於彼等中出入定也。非是觀彼入定等。以文中皆言現故。現者現身於彼中也。第三結者有二意。一近別結此第十定。二遠通結前十門。是略。約實則無盡。

第六喻說玄旨分。亦名舉劣顯勝分。以上來所明正顯一乘普賢行德窮乎佛境。然位次之言蓋是外凡十信之位。既越三乘反於視聽。滯情對教取信無由。是故舉斯近事以鏡玄趣令開悟耳。于中有七十七頌分二。初一偈總標。于中眾生業等者。下文諸天修羅（古印度神話中的一種神）等是正報。海風等為依報。次一句是下諸龍興雨等。下句是聲聞三昧（佛教中的一種禪定狀態）及梵天（佛教中的一種天神）等。並於世間有少不測。故云難思。所以為喻況。二別辨中有十八大喻。一聲聞現通喻。喻菩薩自在饒益眾生力。于中三。初標意。謂理實聲聞之通比于菩薩。如牛跡之與大海螢燭之與日光故云無可為喻也。但以今舉螢德尚爾。矧乎羲陽。令聰慧者翻對懸解彼云聰慧者能解是義也。次得八下舉近喻。后現作下顯遠趣。二水現四兵喻。喻菩薩海印三昧（菩薩所證得的一種甚深禪定）德。三海天妙音喻。喻菩薩總持巧說令眾喜德。四女授辨才喻。喻菩薩方便智授法令喜德。五幻師化術喻。喻菩薩不思議解脫力轉變悅機德。六

【English Translation】 It can be known. In the second, subtle difference of self-mastery, all three realms are also distinctly displayed. Among them, pores and the tips of hairs are the differences of the sentient beings' realm (the world inhabited by sentient beings). The Buddha's light is the difference of wisdom and perfect enlightenment (Buddha's wisdom and enlightenment). The subtle dust and the rest are the differences of the container realm (the material world such as mountains and rivers). All are the Bodhisattva's body appearing in them, entering and leaving Samadhi. It is not observing their entering Samadhi, etc., because the text all says 'appearing.' 'Appearing' means manifesting the body in them. The third conclusion has two meanings: first, to closely conclude this tenth Samadhi; second, to remotely connect the previous ten gates. This is a summary; in reality, it is endless.

The sixth section is the parable explaining the profound meaning, also named 'Raising the Inferior to Reveal the Superior.' The above clearly reveals the One Vehicle Universal Worthy's practice and virtue, reaching the Buddha's realm. However, the words of stages are the positions of the ten beliefs of outer ordinary beings. Since it transcends the Three Vehicles and contradicts sight and hearing, clinging to emotions and teachings makes it impossible to gain faith. Therefore, these near matters are used as a mirror to the profound interest, to enlighten. There are seventy-seven verses in two parts. The first verse is a general introduction. Among them, 'sentient beings' karma, etc.' refers to the gods, Asuras (a type of deity in ancient Indian mythology), etc., in the following text as the direct retribution. Sea winds, etc., are the dependent retribution. The next sentence refers to the dragons causing rain, etc., below. The last sentence refers to the Sravaka Samadhi (a state of meditative absorption in Buddhism) and Brahma (a type of deity in Buddhism), etc. They are all somewhat unpredictable in the world, hence the term 'difficult to conceive.' Therefore, they are used as parables. The second part distinguishes eighteen great parables. First, the Sravaka's manifested powers are a parable for the Bodhisattva's power to freely benefit sentient beings. Among them, there are three parts. The first states the intention, saying that in reality, the Sravaka's powers compared to the Bodhisattva are like a cow's footprint to the ocean, a firefly's light to the sun, hence the saying 'there is no comparison.' But now, even if we mention the firefly's virtue, how much more so the sun? Let the wise turn around and understand. It is said that the wise can understand this meaning. Next, the near parable is given below. Later, the distant interest is revealed below. Second, the water manifesting four armies is a parable for the Bodhisattva's Ocean Seal Samadhi (a profound state of meditative absorption attained by Bodhisattvas). Third, the sea-sky wonderful sound is a parable for the Bodhisattva's total retention and skillful speech, delighting all. Fourth, the woman bestowing eloquence is a parable for the Bodhisattva's expedient wisdom in bestowing the Dharma, delighting all. Fifth, the magician's transformation is a parable for the Bodhisattva's inconceivable liberation power, transforming and pleasing the opportunity. Sixth,

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修羅入絲喻。喻菩薩自在無礙通。七象王隨變喻。喻菩薩定用隱顯自在德。八修羅大身喻。喻菩薩現法界等身德。謂如上文三千大千世界中化一蓮華滿世界等知之。九帝釋破怨喻。喻菩薩降破眾魔德。十空聲說法喻。喻菩薩無功用心說法利生德。十一空聲安慰喻。喻菩薩慈音除惱德。十二天王普應喻。喻菩薩圓回之身應機無礙德。十三魔王自在喻。喻菩薩十力攝生令同行德。十四梵身殊現喻。喻菩薩以解脫力遍坐道場說一切法德。十五摩醯數渧喻。喻菩薩一念了知一切眾生心德。十六風輪持散喻。喻菩薩大愿宿成無心無礙而辨說應機德。十七大海包含喻。喻菩薩蘊積眾德印現群機德。十八龍王遍降喻。喻菩薩窮盡法界普雨法雨德。

第七校量勸發分。于中有十頌半分四。初一偈喻況難。二一偈明說者難。三有三偈半顯信行者難。四若三千下五偈舉易顯難。各是一事向後漸難可知。

第八顯實證成分中有三偈。一辨益有三。一動地。二降魔。三滅苦。二諸佛摩頂。三述贊隨喜。

第二會竟。

華嚴經探玄記卷第四 大正藏第 35 冊 No. 1733 華嚴經探玄記

華嚴經探玄記卷第五(是第三會盡)

魏國西寺沙門法藏述

佛升須彌頂品第九

將釋此文。

【現代漢語翻譯】 現代漢語譯本 修羅入絲喻：比喻菩薩自在無礙的通達能力。 七象王隨變喻：比喻菩薩在禪定中的運用，可以隱沒也可以顯現，具有自在的功德。 八修羅大身喻：比喻菩薩示現與法界相等的身體的功德。例如上文所說的，在三千大千世界中化現一朵蓮花，充滿整個世界等等，可以這樣理解。 九帝釋破怨喻：比喻菩薩降伏和破除各種魔障的功德。 十空聲說法喻：比喻菩薩不費任何功用和心思，自然而然地說法，利益眾生的功德。 十一空聲安慰喻：比喻菩薩用慈悲的聲音消除眾生的煩惱的功德。 十二天王普應喻：比喻菩薩圓滿周遍的化身，應機說法，沒有阻礙的功德。 十三魔王自在喻：比喻菩薩用十種力量攝受眾生，使他們與自己同行的功德。 十四梵身殊現喻：比喻菩薩用解脫的力量，普遍地坐在道場中，宣說一切法的功德。 十五摩醯首羅天(Maheśvara)數渧喻：比喻菩薩在一念之間了知一切眾生心念的功德。 十六風輪持散喻：比喻菩薩的大愿在過去已經成就，所以能夠無心無礙地辨別和宣說，應合衆生的根機。 十七海包含喻：比喻菩薩蘊藏和積累了各種功德，能夠印證和示現各種根機的眾生。 十八龍王遍降喻：比喻菩薩窮盡法界，普遍降下法雨的功德。

第七校量勸發分。其中有十頌半分成四部分。第一部分是一個偈頌，用比喻來說明難以做到。第二部分是一個偈頌，說明說法者很難得。第三部分有三個半偈頌，顯示信奉和修行的人很難得。第四部分，從『若三千』開始，有五個偈頌，舉出容易的事情來顯示困難的事情。每一部分都是一件事情，向後逐漸變得困難，可以理解。

第八顯實證成分中有三個偈頌。第一部分辨別利益，有三個方面：一是震動大地，二是降伏魔障，三是滅除痛苦。第二部分是諸佛摩頂。第三部分是敘述讚歎和隨喜。

第二次集會結束。

《華嚴經探玄記》卷第四 大正藏第 35 冊 No. 1733 《華嚴經探玄記》

《華嚴經探玄記》卷第五（是第三次集會結束）

魏國西寺沙門法藏 述

《佛升須彌頂品》第九

將要解釋這段經文。

【English Translation】 English version Asura Entering Silk Analogy: Illustrates the Bodhisattva's unobstructed and unhindered penetrating abilities. Seven Elephant Kings Following Transformation Analogy: Illustrates the Bodhisattva's application in Samadhi, able to conceal and reveal, possessing the merit of自在(zìzài, self-mastery). Eight Asura Great Body Analogy: Illustrates the Bodhisattva manifesting a body equal to the Dharmadhatu. For example, as mentioned above, transforming into a lotus flower in the three thousand great thousand worlds, filling the entire world, and so on, can be understood in this way. Nine Śakra (帝釋, Dìshì, Indra) Destroying Enmity Analogy: Illustrates the Bodhisattva's merit of subduing and destroying various demonic obstacles. Ten Empty Voice Speaking Dharma Analogy: Illustrates the Bodhisattva's merit of naturally speaking the Dharma without any effort or thought, benefiting sentient beings. Eleven Empty Voice Comforting Analogy: Illustrates the Bodhisattva's merit of using compassionate sounds to eliminate the afflictions of sentient beings. Twelve Heavenly Kings Universally Responding Analogy: Illustrates the Bodhisattva's merit of a complete and pervasive manifestation body, responding to opportunities to speak the Dharma without obstruction. Thirteen Māra (魔王, Mó Wáng, Demon King)自在(zìzài, self-mastery) Analogy: Illustrates the Bodhisattva's merit of using the ten powers to gather sentient beings, enabling them to walk the path together. Fourteen Brahma Body Distinctly Manifesting Analogy: Illustrates the Bodhisattva's merit of using the power of liberation to universally sit in the Bodhimanda, expounding all Dharmas. Fifteen Maheśvara (摩醯首羅天, Móxīshǒuluótiān) Numbering Drops Analogy: Illustrates the Bodhisattva's merit of knowing the minds of all sentient beings in a single thought. Sixteen Wind Wheel Holding and Scattering Analogy: Illustrates the Bodhisattva's great vows having been accomplished in the past, thus being able to discern and expound without intention or obstruction, aligning with the capacities of sentient beings. Seventeen Sea Containing Analogy: Illustrates the Bodhisattva's merit of containing and accumulating various virtues, able to seal and manifest various capacities of sentient beings. Eighteen Dragon Kings Universally Descending Analogy: Illustrates the Bodhisattva's merit of exhausting the Dharmadhatu, universally raining down the Dharma rain.

The Seventh 'Assessing Merit and Encouraging Aspiration' Section. Within it, there are ten verses divided into four parts. The first part is one verse, using an analogy to illustrate the difficulty. The second part is one verse, explaining that the speaker is hard to come by. The third part has three and a half verses, showing that those who believe and practice are hard to come by. The fourth part, starting from 'If three thousand', has five verses, raising easy things to show difficult things. Each part is one thing, gradually becoming more difficult afterwards, which can be understood.

The Eighth 'Revealing Realization' Section contains three verses. The first part distinguishes benefits, with three aspects: first, shaking the earth; second, subduing demonic obstacles; and third, eliminating suffering. The second part is the Buddhas touching the crown of the head. The third part is narrating praise and rejoicing.

The second assembly concludes.

《Avataṃsaka Sūtra Tanhsuan Chi》 Volume 4 Taisho Tripitaka Volume 35 No. 1733 《Avataṃsaka Sūtra Tanhsuan Chi》

《Avataṃsaka Sūtra Tanhsuan Chi》 Volume 5 (This is the end of the third assembly)

Commentary by Śramaṇa Fazang of Xisi Temple, Wei Kingdom

Chapter 9: 'Buddha Ascends Sumeru Peak'

About to explain this text.

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四門同上。

一釋名有二。初會名者。約法名十住會。約處名忉利天會。準釋可知。二品名者。佛是化主動靜無礙不去而進故云升。升至何處。謂須彌頂須彌此云妙高山。謂以四寶所成故云妙。謂東面黃金西白銀南頗梨北馬瑙。余山唯金故非妙。獨出九山故云高。高八萬四千由旬。縱廣正等。亦名安明山。頂者山巔也。謂此山頂中央有帝釋宮。四面各有八埵如臺。去釋三由旬中別有宮城。三十二天輔弼帝釋。並釋有三十三也。今趣釋宮故云頂也。約處表法明十住成位不退勝故居山頂也。即從人用及處三義立名。問何不在人間說耶。答為顯行位漸升進故。又表成位離染故居天也。問何不至四天王天。答有三意。一以彼是雜鬼神天顯法非勝故超過也。二為寄法以十信是外凡退位十住是內凡不退。欲表進退懸殊故越四天王處也。三若未至山頂容有進退。到山頂上即安住不退。是故越彼山腹處天至此頂處以表法也。

二來意亦二。初會來者一答前十住問故。二前已明信。今顯依信起解故次來也。三前信但是位前方便。方便既滿。正位顯彰故次來也。二品來者前品辨信究竟。今將赴后位故來也。

三宗趣亦二。初會宗亦二。先約人謂化主及助化各有體相用。約住準之。二約法謂十住教義義中以平等法界為體。

【現代漢語翻譯】 現代漢語譯本 四門同上。

一、釋名有二。初會名者：約法名『十住會』（Shí Zhù Huì，十種住位的集會）。約處名『忉利天會』（Dāolìtiān Huì，忉利天上的集會）。按照解釋可以理解。二、品名者：佛是化生的主動者，動靜無礙，不去而能前進，所以稱為『升』。升到哪裡呢？就是須彌山頂。須彌（Xūmí）翻譯為『妙高山』。因為由四寶所成，所以稱為『妙』。即東面是黃金，西面是白銀，南面是頗梨（Pōlí，琉璃），北面是馬瑙（Mǎnǎo，瑪瑙）。其餘的山只有金，所以不是『妙』。獨自超出九山之上，所以稱為『高』。高八萬四千由旬（yóuxún，古印度長度單位）。縱廣相等。也叫安明山。『頂』就是山巔。指這座山頂中央有帝釋宮（Dìshì Gōng，帝釋天的宮殿），四面各有八個土堆像檯子。距離帝釋天三由旬的地方另有宮城。三十二天輔佐帝釋天。加上帝釋天共有三十三天。現在前往帝釋宮，所以稱為『頂』。從處所來比喻佛法，說明十住位成就，不退轉，殊勝，所以居住在山頂。這就是從人、用和處所三個方面來立名。問：為什麼不在人間說呢？答：爲了顯示修行位次的逐漸上升。又表示成就的位次遠離塵染，所以居住在天上。問：為什麼不到四天王天（Sì Tiānwáng Tiān）呢？答：有三個意思。一是認為那裡是雜亂的鬼神天，顯示佛法並非殊勝，所以要超過它。二是借用佛法來說明，十信（Shí Xìn，十種信心）是外凡，會退轉；十住是內凡，不會退轉。想要表示進退的巨大差異，所以要超越四天王天。三是如果沒到山頂，還可能有進退。到了山頂上，就安住不退轉。所以要超越山腹處的四天王天，到達山頂來表示佛法。

二、來意也有二。初會來者：一是爲了回答前面的十住之問。二是因為前面已經說明了信，現在要顯示依靠信而生起理解，所以接著而來。三是前面的信只是位次之前的方便，方便已經圓滿，真正的位次顯現出來，所以接著而來。二、品來者：前品辨明信的究竟，現在將要進入後面的位次，所以到來。

三、宗趣也有二。初會宗也有二。先從人來說，化主和助化各有體、相、用。按照住位來衡量。二是從法來說，十住的教義中以平等法界為本體。

【English Translation】 English version The four entrances are the same as above.

I. Explanation of the Name has two parts. First, the name of the assembly: according to the Dharma, it is named the 'Ten Abodes Assembly' (Shí Zhù Huì, Assembly of the Ten Dwellings). According to the location, it is named the 'Trayastrimsa Heaven Assembly' (Dāolìtiān Huì, Assembly in the Trayastrimsa Heaven). The explanation can be understood accordingly. Second, the name of the chapter: the Buddha is the active agent of transformation, unhindered in movement and stillness, advancing without going, hence called 'Ascending'. Ascending to where? To the summit of Mount Sumeru (Xūmí), which is translated as 'Wonderfully High Mountain'. It is called 'Wonderful' because it is made of four treasures: gold on the east side, silver on the west, crystal (Pōlí, lapis lazuli) on the south, and agate (Mǎnǎo, agate) on the north. Other mountains are only made of gold, so they are not 'Wonderful'. It stands out above the nine mountains, so it is called 'High'. It is 84,000 yojanas (yóuxún, ancient Indian unit of length) high. Its length and width are equal. It is also called Anming Mountain. 'Summit' means the peak of the mountain. It refers to the palace of Indra (Dìshì Gōng, palace of Indra) in the center of this mountain's summit, with eight mounds like terraces on each of the four sides. Three yojanas away from Indra, there is another palace city. The thirty-two heavens assist Indra. Including Indra, there are thirty-three heavens. Now going to Indra's palace, hence called 'Summit'. Using the location to symbolize the Dharma, it indicates that the ten abodes are accomplished, irreversible, and superior, so they reside on the mountain's summit. This is how the name is established from the three aspects of person, function, and location. Question: Why not speak in the human realm? Answer: To show the gradual ascent of the stages of practice. It also indicates that the accomplished stage is free from defilement, so it resides in the heavens. Question: Why not go to the Heaven of the Four Heavenly Kings (Sì Tiānwáng Tiān)? Answer: There are three reasons. First, because it is a mixed heaven of ghosts and spirits, showing that the Dharma is not superior, so it is surpassed. Second, to use the Dharma to illustrate that the ten faiths (Shí Xìn, ten kinds of faith) are the outer ordinary, which can regress; the ten abodes are the inner ordinary, which do not regress. To show the great difference between progress and regress, the Heaven of the Four Heavenly Kings is surpassed. Third, if one has not reached the summit of the mountain, there may be progress and regress. Once one reaches the summit, one abides without regress. Therefore, the Heaven of the Four Heavenly Kings at the mountainside is surpassed, and the summit is reached to represent the Dharma.

II. The Purpose of Coming also has two parts. First, the purpose of the assembly: one is to answer the previous question about the ten abodes. Two, because faith has already been explained, now it is to show that understanding arises based on faith, so it comes next. Three, the previous faith was only a preliminary expedient before the stage; now that the expedient is complete, the true stage is revealed, so it comes next. Second, the purpose of the chapter: the previous chapter clarified the ultimate of faith, and now it is about to enter the subsequent stage, so it comes.

III. The Doctrine and Purpose also have two parts. First, the doctrine of the assembly also has two parts. First, in terms of people, the transforming master and the assisting transformers each have essence, characteristics, and function. Measure according to the abodes. Second, in terms of the Dharma, the teachings of the ten abodes take the equal Dharma realm as their essence.

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十住行位為相。應教所詮為用。教中以六決定為體。十住不同為相。益機為用。相即無礙準上思之。二品宗者以嚴處請佛如來赴感為宗。

四釋文者就此會中有六品分二　初二明方便發起即序分　餘四品是當會正宗。

前中二初品是如來應感序明果德備。后品明集眾光贊序明因德圓。即顯十住位中具因果宗圓備故也。前中三。初辨化緣。二爾時帝釋下嚴根欲。三爾時世尊下明根緣契合。初中二。先體融遍周法界。后明用融。謂不動而進。前中初一句明體融所由謂佛力也。下明融遍之相。于中十方各一一閻浮等者。是上光明覺品所辨。十方各乃至不可說不可說虛空法界等世界中皆有菩提樹下盧舍那佛。各與海會菩薩眾並與文殊師利乃至賢首等悉各說法。以諸會眾各不雜故云自謂在也。今並同時集眾各升本界天上而不離本處也。若約小乘三乘等中說經施化。但論在某處等。無此一說一切說等。今欲明一乘法。即主伴圓明故法如此也。于中一三世間融。二依正二融。三于正報中有三寶相融謂說種種為法寶。菩薩為僧。對如來故。四于諸菩薩有三業融。謂顯現是身。說法為語。自謂為意。問何須集此者。答欲明具主伴。凡一法起必具一切故。問何故皆以菩提樹為本。答以是得法初處故。又是覺門故。

第二

【現代漢語翻譯】 現代漢語譯本：十住（Dashazhu，菩薩修行十個階段的最初階段）的行位是它的相（lakshana，特徵），應教所詮是它的用（prayojana，作用）。教義中以六種決定作為體（substance，本質）。十住的不同是它的相，利益眾生是它的用。相即無礙，可以參照前面的內容來思考。二品宗（erpinzong，兩品宗）以莊嚴處請佛，如來應感作為宗旨。

四釋文（sishiwen，四種解釋經文的方法）中，這次法會中有六品，分為兩部分。前兩品說明方便發起，即序分（nidana，序言部分）。其餘四品是這次法會的正宗（mukhya，主要內容）。

前面的兩品中，第一品是如來應感序，說明果德（phalaguna，果地的功德）完備。后一品說明集眾光贊序，說明因德（hetuguna，因地的功德）圓滿。這顯示了十住位中具備因果，宗旨圓滿完備。前面的部分分為三部分。首先辨別化緣（hetupratyaya，教化的因緣）。第二，『爾時帝釋（shakra devanam indra，天帝）下』，說明根機成熟。第三，『爾時世尊（bhagavan，世尊）下』，說明根緣契合。首先的部分分為兩部分。先是體融遍周法界（dharmadhatu，法界）。后說明用融，即不動而進。前面的部分中，第一句說明體融的由來，即佛力。下面說明融遍的相狀。其中十方各一一閻浮（jambudvipa，南贍部洲）等，是上面光明覺品所辨別的。十方各乃至不可說不可說虛空法界等世界中，都有菩提樹下的盧舍那佛（rocana buddha，盧舍那佛）。各自與海會菩薩眾，並與文殊師利（manjushri，文殊菩薩）乃至賢首（bhadrapala，賢護菩薩）等，都各自說法。因為各個法會的聽眾各不混雜，所以說『自謂在也』。現在同時集眾，各自升到本界天上，而不離開本處。如果按照小乘、三乘等經典中說法施化，只說在某個地方等，沒有這種『一切說』等說法。現在想要說明一乘法，即主伴圓明，所以法是這樣的。其中一，三世間融。二，依正二融。三，在正報（正報）中有三寶相融，即說種種為法寶（dharma ratna，法寶），菩薩為僧（sangha，僧寶），是相對於如來（tathagata，如來）而言的。四，在諸菩薩中有三業融，即顯現是身（kaya，身業），說法為語（vak，語業），自謂為意（citta，意業）。問：為什麼要聚集這些人呢？答：想要說明具備主伴，凡是一法生起，必定具備一切。問：為什麼都以菩提樹為根本呢？答：因為這是得法最初的地方，又是覺悟之門。

第二

【English Translation】 English version: The characteristics (lakshana) of the Ten Abodes (Dashazhu, the initial stage of a Bodhisattva's practice) are its 'aspects,' and what the teachings explain is its 'function' (prayojana). In the teachings, the six certainties are taken as its 'substance.' The differences among the Ten Abodes are its 'aspects,' and benefiting sentient beings is its 'function.' The 'aspects' are unobstructed; contemplate this in accordance with the preceding content. The Two Chapters School (erpinzong) takes the solemn request to the Buddha and the Tathagata's response as its principle.

In the Four Explanations of the Text (sishiwen), there are six chapters in this assembly, divided into two parts. The first two chapters explain the expedient arising, which is the 'introduction' (nidana). The remaining four chapters are the main subject (mukhya) of this assembly.

In the preceding two chapters, the first chapter is the 'Tathagata's Response Introduction,' explaining the completeness of the 'merits of the fruit' (phalaguna). The latter chapter explains the 'Gathering of the Assembly and Praise Introduction,' explaining the perfection of the 'merits of the cause' (hetuguna). This reveals that the Ten Abodes possess both cause and effect, and the principle is complete and perfect. The preceding part is divided into three parts. First, distinguish the 'causal conditions for transformation' (hetupratyaya). Second, 'Then Shakra Devanam Indra (the Lord of Gods) below' explains the maturity of the faculties. Third, 'Then the World-Honored One (bhagavan) below' explains the harmony of the faculties and conditions. The first part is divided into two parts. First, the 'substance' merges and pervades the entire Dharma Realm (dharmadhatu). Later, explain the 'function' merging, which is advancing without moving. In the preceding part, the first sentence explains the origin of the 'substance' merging, which is the power of the Buddha. Below, explain the appearance of the merging and pervading. Among them, 'each of the ten directions has one Jambudvipa (the Southern Continent)' and so on, is what is distinguished in the 'Chapter on the Light of Awakening' above. In each of the ten directions, even in inexpressible, inexpressible realms of empty space and the Dharma Realm, there is the Rocana Buddha (rocana buddha) under the Bodhi tree. Each is with the assembly of Bodhisattvas, and with Manjushri (manjushri) and Bhadrapala (bhadrapala), etc., each expounding the Dharma. Because the audiences of each assembly are not mixed, it is said that 'they consider themselves to be there.' Now, at the same time, the assemblies gather, each ascending to the heavens of their own realm without leaving their original place. If according to the teachings and transformations in the Small Vehicle, Three Vehicles, etc., it is only said to be in a certain place, etc., without such a saying as 'all say' and so on. Now, wanting to explain the One Vehicle Dharma, which is the perfect clarity of the host and guests, therefore the Dharma is like this. Among them, one, the merging of the three realms. Two, the merging of the dependent and the principal. Three, in the principal retribution, there is the merging of the Three Jewels, which is saying various things as the Dharma Jewel (dharma ratna), the Bodhisattvas as the Sangha (sangha), in relation to the Tathagata (tathagata). Four, in the Bodhisattvas, there is the merging of the three karmas, which is manifesting as the body (kaya), speaking as speech (vak), and considering as mind (citta). Question: Why is it necessary to gather these people? Answer: Wanting to explain that possessing the host and guests, whenever a Dharma arises, it must possess everything. Question: Why is the Bodhi tree taken as the root in all cases? Answer: Because this is the initial place of obtaining the Dharma, and it is also the gate of awakening.

Second

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用融中初一句用融所由。次不起等正明用相。此中不起此而升彼者。古人三釋。一云本釋迦身不起道樹別起應化以昇天上。若依此釋昇天之身是重化身。既非深妙。恐乖文意。一云不起是法身。昇天是化用。此恐非理。豈可法身坐道樹耶。一云此昇天是不往而至。以往即不往故。所以不起也。不往即往故。所以昇天也。如不來相而來名善來等。若依此釋但是無升相而昇天。非是樹下有不起之身故亦難用。今解此文略有八義。一約處即入門。謂以一處中有一切處故。是故此天宮等即本來在彼樹王下中。故云不起也。然先未用此天宮處。今欲于中說法用故說為升也。又相即故不起也。門別故有升也。二約佛謂此坐樹王下之佛身即遍法界一切處故。是故佛身本來在彼忉利等處故不待起也。今欲用此忉利門中之佛故曰升也。是故若起即不成升也。三約時謂由此樹下座上佛身即遍前後際等九世十世一切時故。是故此佛坐樹下時昇天。去時到天處時。一一時皆遍法界攝前後際盡。即知坐樹下時永無起時法雲不起也。若正去時亦如此。故唯有去無餘也。皆唸唸不相至。各各收法界。如是緣起門無礙恒不雜。四約法界門謂此升去無自性故即攝真如法界。以彼樹下坐等亦不異真故。同真如在去門顯顯故。不起而升也。五約緣起門謂坐由行

故坐。坐在於行中。行由坐故行。行在於坐中。是故由行中坐故昇天即不起也。由坐中行故不起而昇天也。行坐無礙故即升常坐。即坐恒升故也。六約佛不思議德謂即不起此坐即是行即是臥即是住。即是到一切處。即是作一切事。並非下地所知。七約所表謂表前位行成究竟堅固不壞故云不起前座。而有赴機用故云升也。八約成會謂後會必具前故不捨前而成后。若舍則壞緣起。是故不起前而升后也。

第二嚴根欲中遙見佛來者。約佛用從體起。約機境從心現故也。于中二。先嚴座表相。于中先總后別。別中初外報后內報。二合掌下辨欲第三根緣契合中亦二。先升殿益。后升座益。前中二。先赴感。二成益。此二各二。謂此界及結通益中二。初寂然等示得定益。后偈贊發慧益。于中二。初憶本行。二頌德。頌中理實過去一切諸佛體同用融。法爾無二。皆於此殿說十住法。而今卻次但說十佛者為顯無盡故。為說十住故。迦葉是姓此云飲光。拘那含牟尼此云金仙人。拘樓孫此云所應斷已斷。謂生死煩惱等也。隨葉亦名毗舍符。此云一切勝。亦云遍現。謂諸處皆身現故。尸棄此云有髻。毗婆尸此云種種見。新名凈觀。弗沙此云增盛。以無闕減故。亦是星名。提舍此云說。謂常說法也。亦名光也。波頭摩此云赤蓮華。錠光是

【現代漢語翻譯】 現代漢語譯本 因此（佛）安坐。安坐存在於行走之中。行走因為安坐的緣故而行走。行走存在於安坐之中。所以，因為在行走中安坐的緣故，昇天卻不離開原來的座位。因為在安坐中行走的緣故，不離開原來的座位而昇天。行走和安坐沒有阻礙，所以昇天就是常坐。就是安坐就是恒常的昇天。六、從佛不可思議的功德來說，就是不離開這個座位，也就是行走，也就是躺臥，也就是站立。也就是到達一切地方。也就是做一切事情。不是地獄所能理解的。七、從所表達的內容來說，是表達前一階段的修行已經成就，究竟堅固不可破壞，所以說『不起前座』。而有應機施用的作用，所以說『升』。八、從成就和會合來說，後來的會合必然具備前面的，所以不捨棄前面的而成就後面的。如果捨棄，就會破壞緣起。所以不離開前面的而升到後面的。

第二，在莊嚴根和慾望中遙遠地看見佛來。這是從佛的作用從本體生起，從機緣和境界從心中顯現的緣故。其中分為兩部分。首先是莊嚴座位，顯示錶面的形象。其中先總說后別說。別說中先是外在的果報，后是內在的果報。第二，在合掌之下辨別慾望，第三是根和緣的契合，其中也分為兩部分。先是升殿的利益，后是升座的利益。前面又分為兩部分。先是應赴感應，二是成就利益。這兩部分各有兩方面。就是此界和結通的利益，其中分為兩部分。首先是寂然等，顯示得到禪定的利益。後面用偈頌讚嘆，啓發智慧的利益。其中分為兩部分。首先是回憶根本的修行，二是頌揚功德。頌揚的內容是，實際上過去一切諸佛的本體相同，作用融合，本來就沒有差別。都在這個殿堂里說《十住法》。而現在卻依次只說十佛，是爲了顯示無窮無盡的緣故。爲了宣說《十住法》的緣故。迦葉（Kasyapa）是姓，這裡翻譯為飲光。拘那含牟尼（Kanakamuni）這裡翻譯為金仙人。拘樓孫（Krakucchanda）這裡翻譯為所應斷已經斷。指的是生死煩惱等。隨葉也叫毗舍符（Visvabhu），這裡翻譯為一切勝，也翻譯為遍現。指的是在各個地方都顯現身形。尸棄（Sikhi）這裡翻譯為有髻。毗婆尸（Vipasyin）這裡翻譯為種種見。新的名字是凈觀。弗沙（Visvabhu）這裡翻譯為增盛。因為沒有缺少減少的緣故。也是星的名字。提舍（Tishya）這裡翻譯為說。指的是經常說法。也叫光。波頭摩（Padma）這裡翻譯為赤蓮華。錠光（Dipankara）是

【English Translation】 English version Therefore, (the Buddha) sits. Sitting exists within walking. Walking occurs because of sitting. Walking exists within sitting. Therefore, because of sitting within walking, ascending to heaven does not mean leaving the original seat. Because of walking within sitting, ascending to heaven without leaving the original seat. Walking and sitting are without obstruction, so ascending is constant sitting. That is, sitting is constant ascending. Sixth, regarding the inconceivable virtues of the Buddha, not leaving this seat is walking, is lying down, is standing. It is reaching all places. It is doing all things. This is not something that the lower realms can understand. Seventh, regarding what is expressed, it signifies that the previous stage of practice has been accomplished, ultimately firm and indestructible, hence the saying 'not rising from the previous seat.' Yet there is the function of responding to opportunities, hence the saying 'ascending.' Eighth, regarding accomplishment and convergence, the later convergence necessarily includes the former, so it does not abandon the former to accomplish the latter. If it were to abandon, it would destroy the arising of conditions. Therefore, it does not leave the former but ascends to the latter.

Second, remotely seeing the Buddha coming in the adornment of the senses and desires. This is because the Buddha's function arises from the essence, and the opportunity and realm manifest from the mind. It is divided into two parts. First, adorning the seat, displaying the surface appearance. Among them, first a general statement, then a specific statement. In the specific statement, first the external retribution, then the internal retribution. Second, distinguishing desires under the joined palms, third is the harmony of roots and conditions, which is also divided into two parts. First, the benefit of ascending to the hall, then the benefit of ascending to the seat. The former is divided into two parts. First, responding to the sensation, second, accomplishing benefit. These two each have two aspects. That is, the benefit of this realm and the connection, which is divided into two parts. First, stillness, etc., showing the benefit of attaining samadhi. Later, praising with verses, inspiring the benefit of wisdom. It is divided into two parts. First, recalling the fundamental practice, second, praising virtues. The content of the praise is that, in reality, the essence of all Buddhas in the past is the same, the functions are integrated, and there is originally no difference. All spoke the 'Ten Dwellings Dharma' in this hall. But now, only ten Buddhas are mentioned in sequence, in order to show the endlessness. For the sake of expounding the 'Ten Dwellings Dharma'. Kasyapa (迦葉) is a surname, here translated as 'Drinking Light'. Kanakamuni (拘那含牟尼) is translated here as 'Golden Immortal'. Krakucchanda (拘樓孫) is translated here as 'What should be cut off has already been cut off'. Refers to the cycle of birth and death, afflictions, etc. Visvabhu (隨葉) is also called Visvabhu (毗舍符), here translated as 'All Victory', also translated as 'Universally Manifest'. Refers to the manifestation of the body in all places. Sikhi (尸棄) is translated here as 'Having a Topknot'. Vipasyin (毗婆尸) is translated here as 'Seeing Various Things'. The new name is Pure Observation. Visvabhu (弗沙) is translated here as 'Increasing'. Because there is no lack or decrease. It is also the name of a star. Tishya (提舍) is translated here as 'Speaking'. Refers to constantly speaking the Dharma. Also called Light. Padma (波頭摩) is translated here as 'Red Lotus'. Dipankara (錠光) is

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燃燈佛。此佛為太子初生時一切身邊如燃燈。故名燃燈太子。太子成佛亦立此名。問此中后七佛是過去莊嚴卻中佛。何因得於此賢劫中忉利天宮而說法耶。答此天宮等有粗有細。粗者前劫燒滅。細者常存故也。如經天人見劫盡我此土常安穩等。又三乘所說者滅。一乘所辨者常存故。第二升座益中二。初此土后結通。前中二。初升座后辨益。謂廣其殿者改常所見故破情也。同天處者顯同理故也。前升殿益人。此升座益處者。為顯依正俱勝故也。

菩薩雲集品第十

四門同上。

釋名者。菩薩是體。云是相。以諸菩薩含法雨故。相龂腭故。集是用。殿是集處。妙勝有三義。一佛眾為妙勝。妙勝者之殿。二于中說此妙勝法故。三殿即妙勝。以稱性故。說偈是語業謂法界。菩薩如雲而集。各以妙辯宣揚佛德。故云菩薩雲集說偈品也。

二來意者。前明如來昇天將欲說法。必有所被機緣故次來也。又前明果德臨機。今因力助化。先主后伴義次第故。

三宗者謂集眾放光。偈嘆爲宗。眾有三類。一助化眾。謂十方菩薩影向如來。二表法眾。謂諸首諸慧諸林諸幢等各為寄人表示法也。三當機眾。謂教所被等。此文通茲三也。

四釋文中三。初集眾。二放光。三說偈。

初中二。先此土后

【現代漢語翻譯】 現代漢語譯本：燃燈佛（Dīpankara Buddha）。這位佛陀在太子初生時，一切身邊的東西都像燃燈一樣明亮，因此得名燃燈太子。太子成佛后也沿用這個名字。問：這裡提到的后七佛是過去莊嚴劫中的佛，為什麼會在賢劫中的忉利天宮（Trāyastriṃśa）說法呢？答：因為忉利天宮等處有粗糙和精細之分。粗糙的部分在前一個劫難中被燒燬，而精細的部分則長存不滅。正如經中所說，天人看到劫難終結時，我的這片土地仍然安穩。而且，三乘（Triyāna）所說的法會滅，而一乘（Ekayāna）所闡述的法會常存。第二部分是升座帶來的益處，分為兩個方面：一是此土，二是總結貫通。前一部分又分為兩個方面：一是升座，二是闡明益處。所謂擴大殿宇，是爲了改變人們通常所見的景象，從而破除執著。與天人同處一地，是爲了彰顯同一種理。之前是升殿使人受益，現在是升座使處所受益，是爲了彰顯依報和正報都殊勝的緣故。

菩薩雲集品第十

四門與前文相同。

解釋名稱：菩薩是本體，云是相狀，因為諸位菩薩包含著法雨的緣故，相貌莊嚴。『集』是作用，殿是聚集的場所。『妙勝』有三種含義：一是佛和大眾是妙勝，是妙勝者的殿宇；二是在殿中宣說這種妙勝的法；三是殿本身就是妙勝，因為它與佛性相稱。『說偈』是語業，指的是法界。菩薩像云一樣聚集，各自用巧妙的辯才宣揚佛的功德，所以叫做菩薩雲集說偈品。

二、來意：前面說明如來昇天將要說法，必然有所針對的機緣，所以接下來是菩薩雲集。而且，前面說明果德降臨，現在是因力幫助教化，先是主，后是伴，義理上有次第。

三、宗旨：宗旨是聚集大眾，放出光明，用偈頌讚嘆。大眾有三類：一是助化眾，指十方菩薩顯現身影來歸向如來；二是表法眾，指諸位首領、諸位有智慧者、諸位如林般眾多的菩薩、諸位如幢般莊嚴的菩薩等，各自作為寄託之人來表示法；三是當機眾，指教化所針對的對象等。本文貫通這三類。

四、解釋文義，分為三部分：一是聚集大眾，二是放出光明，三是宣說偈頌。

第一部分是聚集大眾，分為兩部分：先是此土，后是...

【English Translation】 English version: Dīpankara Buddha. This Buddha was named Dīpankara (Lamp Bearer) because when the prince was born, everything around him was as bright as a burning lamp. The prince retained this name even after becoming a Buddha. Question: Why are the last seven Buddhas mentioned here, who are Buddhas from the past Adornment Kalpa, preaching in the Trāyastriṃśa Heaven of this Auspicious Kalpa? Answer: Because the Trāyastriṃśa Heaven and other places have both coarse and subtle aspects. The coarse aspects are destroyed in the previous kalpa, while the subtle aspects endure. As the sutra says, when heavenly beings see the end of a kalpa, 'My land is always peaceful.' Moreover, the teachings of the Three Vehicles (Triyāna) will perish, while the teachings of the One Vehicle (Ekayāna) will endure. The second part is the benefit of ascending the seat, which is divided into two aspects: first, this land; second, summarizing and connecting. The first part is further divided into two aspects: first, ascending the seat; second, explaining the benefits. The so-called expanding the palace is to change the usual scenery, thereby breaking attachments. Being in the same place as the heavenly beings is to show the same principle. Previously, ascending the palace benefited people; now, ascending the seat benefits the place, in order to show that both the dependent and the principal are superior.

Chapter Ten: Assembly of Bodhisattvas

The four doors are the same as before.

Explanation of the name: Bodhisattvas are the substance, clouds are the appearance, because all Bodhisattvas contain the rain of Dharma, and their appearances are dignified. 'Assembly' is the function, and the palace is the place of assembly. 'Wonderful and Supreme' has three meanings: first, the Buddha and the assembly are wonderful and supreme, it is the palace of the wonderful and supreme; second, this wonderful and supreme Dharma is preached in the palace; third, the palace itself is wonderful and supreme, because it is in accordance with Buddha-nature. 'Speaking verses' is verbal karma, referring to the Dharma Realm. Bodhisattvas gather like clouds, each using skillful eloquence to proclaim the Buddha's virtues, so it is called the Chapter of Bodhisattvas Assembling and Speaking Verses.

Second, the intention: The previous section explained that the Tathagata ascends to heaven to preach the Dharma, which must be aimed at a specific opportunity, so the next section is the assembly of Bodhisattvas. Moreover, the previous section explained the arrival of the fruit virtue, and now the power of the cause helps to transform, first the master, then the companion, there is an order in the meaning.

Third, the purpose: The purpose is to gather the masses, emit light, and praise with verses. There are three types of masses: first, the assisting masses, referring to the Bodhisattvas from the ten directions who manifest their figures to return to the Tathagata; second, the Dharma-representing masses, referring to the leaders, the wise ones, the Bodhisattvas as numerous as forests, the Bodhisattvas as dignified as banners, etc., each as a person to represent the Dharma; third, the audience, referring to the objects of teaching, etc. This text connects these three types.

Fourth, explaining the meaning of the text, divided into three parts: first, gathering the masses; second, emitting light; third, speaking verses.

The first part is gathering the masses, divided into two parts: first, this land; second,...

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結通。前中二。初顯所從來處。二佛神力下明菩薩集來。前中二。初明份量者。前十此百顯行位漸增故也。此中意者取百佛世界抹為微塵。如是東方過爾許塵數剎外有一世界。名因陀羅。從此間東復過如上百塵剎外有土。名蓮華。如是向東十重世界。各各相過百塵界外所以說十重者。以顯無盡故。如東方十界餘九方亦爾。世界佛名菩薩等皆同故。云一一方各十界等。並同列名也。此唯據斯一天宮會。餘十方界皆各如此。為法界無邊會耳。謂一會一切會等。如結通處辨。二正顯本處三世間名。其世界名雜者表所解法相非一故。佛同名月者此是住中果相有其三義。一約體是圓滿義。二約用是光照義。三約德是清涼義。又初是正體。次是后得。后是大悲。用月表況。菩薩同名慧者是住中因相。謂解達真俗明瞭義故。各于本佛修梵行者顯因依果成故。相順故。二正集來中二。初至此致敬。二敬已安坐。皆云佛力者是來坐所由。果力加成也。充滿十方者是緣起無礙義。

第二放光序中六。一放光人。二光出處。謂如足指按地乃得住立。表此十住成位不退故名住也。三光數。四光相。謂解相炳著故云妙色。亦是名也。五光照處。謂是上光覺品所辨。又是諸文結通之處。前品佛力顯現菩提樹下諸身。今光照樹下及天上。六如來

【現代漢語翻譯】 現代漢語譯本 結通。前中二：首先闡明了菩薩們是從哪裡來的。其次，佛的神力使得菩薩們聚集而來。在第一部分中，又分為兩個部分。首先，闡明數量：前面的十位菩薩，到這裡的百位菩薩，顯示了修行位次的逐漸增加。這裡的含義是，取一百個佛世界，將其磨成微塵。像這樣，在東方經過如此多的微塵數佛剎之外，有一個世界，名為因陀羅（Indra，帝釋天）。從這裡向東，再次經過如上面所說的百塵數佛剎之外，有一處國土，名為蓮華（Lotus）。像這樣向東十重世界，各自相隔百塵數佛界之外，之所以說十重，是爲了顯示無盡的含義。如東方十界，其餘九方也是如此。世界、佛名、菩薩等都相同，所以說『一一方各十界等』，並且都列出相同的名字。這裡僅僅依據斯一天宮的集會，其餘十方世界都各自如此，是爲了法界無邊際的集會。所謂一會即一切會等等，如在結通之處所辨析的那樣。其次，正式闡明菩薩們所來自的處所和三世間的名稱。那些世界名稱混雜，表明所理解的法相併非單一。佛都同名月（Moon），這是安住于中道的果相，具有三種含義：一是就本體而言，是圓滿的含義；二是就作用而言，是光照的含義；三是就功德而言，是清涼的含義。而且，最初是正體，其次是后得，最後是大悲，用月亮來比況。菩薩都同名慧（Wisdom），這是安住于中道的因相，是指理解通達真俗二諦，明瞭的含義。各自在本佛處修習梵行，顯示了因依果成，相互順應。其次，在正式的集會到來中，分為兩個部分。首先是（菩薩）到來並致敬，其次是致敬完畢后安坐。都說是佛力的作用，是到來和安坐的原因，是果位的力量加持成就。充滿十方，是緣起無礙的含義。 第二，放光序中分為六個部分：一是放光的人；二是光發出的地方，說是像足趾按地才能站立，表明這十住位的成就，安住不退，所以名為住（Abode）；三是光的數量；四是光的相狀，說是理解相狀明顯，所以說妙色（Wonderful Color），這也是名稱；五是光照耀的地方，說是上面光覺品所辨析的，又是各段經文總結貫通的地方。前一品中，佛力顯現在菩提樹下的諸身，現在光照耀菩提樹下以及天上；六是如來（Tathagata）。

【English Translation】 English version Conclusion and Connection. Two parts in the preceding section. First, it reveals where they come from. Second, the Buddha's divine power brings the Bodhisattvas together. The first part is divided into two sections. First, it clarifies the quantity: the previous ten Bodhisattvas, and now these hundred Bodhisattvas, show the gradual increase in the stages of practice. The meaning here is to take a hundred Buddha-worlds and grind them into dust. Like this, beyond so many dust-number Buddha-lands in the east, there is a world named Indra (帝釋天). From here eastward, again beyond the hundred dust-number Buddha-lands as mentioned above, there is a land named Lotus (蓮華). Like this, ten layers of worlds eastward, each separated by a hundred dust-number realms, are described as ten layers to show the meaning of endlessness. Just as there are ten realms in the east, so are the other nine directions. The worlds, Buddha names, Bodhisattvas, etc., are all the same, so it is said 'each direction has ten realms, etc.,' and all have the same names listed. This only refers to the assembly in this one heavenly palace; the other ten directions are all like this, for the boundless assembly of the Dharma-realm. What is meant by one assembly is all assemblies, etc., as discussed in the section on conclusion and connection. Second, it formally clarifies the places of origin and the names of the three worlds. The mixed names of those worlds indicate that the Dharma-aspects understood are not singular. The Buddhas all share the name Moon (月), which is the aspect of residing in the middle way, having three meanings: first, in terms of essence, it is the meaning of completeness; second, in terms of function, it is the meaning of illumination; third, in terms of virtue, it is the meaning of coolness. Moreover, the first is the true essence, the second is acquired later, and the last is great compassion, using the moon as a metaphor. The Bodhisattvas all share the name Wisdom (慧), which is the aspect of the cause of residing in the middle way, referring to the understanding and penetration of the truth and conventionality, the meaning of clarity. Each cultivates pure conduct in their original Buddha-land, showing that the cause relies on the effect, and they are in harmony with each other. Second, in the formal gathering, there are two parts. First, (the Bodhisattvas) arrive and pay respects; second, after paying respects, they sit down peacefully. It is all said to be the effect of the Buddha's power, which is the reason for their arrival and sitting, the blessing and accomplishment of the power of the fruit. Second, in the preface of emitting light, there are six parts: first, the person emitting light; second, the place where the light emanates, saying that it is like the toes pressing on the ground to stand, indicating the accomplishment of these ten abodes, abiding without regression, so it is called Abode (住); third, the number of lights; fourth, the appearance of the light, saying that the understanding of the appearance is clear, so it is called Wonderful Color (妙色), which is also a name; fifth, the place where the light shines, saying that it is what is discussed in the above section on the qualities of light and awareness, and it is also the place where the texts are summarized and connected. In the previous section, the Buddha's power manifested the various bodies under the Bodhi tree; now the light shines under the Bodhi tree and in the heavens; sixth, the Tathagata (如來).

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大眾等明照所顯現通同為一法界圓明之會故也。又云樹下須彌頂知之。

第三偈贊中。十菩薩即為十段。初一總后九別。以是說法主故名法慧。是故總敘此會本末以顯佛德。后皆於此總說上嘆差別德。是故總別無礙。唯一如來法界身。于中或即理即事。即教即義。即因即果。即人即法。即心即境。圓融自在舉體全攝。此等即是十住中法。下諸偈應準知此意。

初偈中分二。先敘此會事。后三釋疑。前中初二敘昇天品事。次三敘此處集相。次二敘結通事。于中先明所由。后顯其相。二釋伏疑。疑雲。佛果自在可得一身赴一切會無有障礙思議不逮。菩薩因人既局不足。何因亦得如此普遍。釋中三。初偈初發心深。二修行深。三成德深故。得同佛遍也。

二一切慧者以解一切法離相故。十偈分五。初三明佛非妄取所見。一明小菩薩取相見佛不睹真法。二明凡夫妄染總不見佛。三明二乘雖觀法執不亡著假名法也。次三既妄取不見。誰能見耶。謂離妄正解佛常現前。于中一見真佛。二泯能所。以無所取無能見故。三顯觀益。三一偈明妄取何失而不見耶。謂癡冥故。四二偈真佛何德而超妄耶。謂法界凈等故。于中初偈約佛明修生功德不生滅義。謂初二句明相好功德離三世生滅。即立宗也。下二句舉二因釋成。一

【現代漢語翻譯】 現代漢語譯本：大眾等在明照中顯現，通同於一法界圓明的聚會，因此這樣說。又說在樹下須彌頂上得知此事。

第三個偈頌的讚歎中，十位菩薩即分為十段。最初一段是總說，後面九段是分別敘述。因為法慧菩薩是說法的法主，所以稱為法慧。因此總述此聚會的本末，以彰顯佛的功德。後面都是在此總說的基礎上讚歎其差別的功德。因此總說和別說沒有障礙，唯一的是如來的法界身。其中或者即是理，即是事，即是教，即是義，即是因，即是果，即是人，即是法，即是心，即是境，圓融自在，整體全部包含。這些就是十住（Dashabhumi）中的法。下面的各個偈頌應該參照這個意思來理解。

最初的偈頌中分為兩部分。先敘述此聚會的事情，後面解釋三個疑問。前面部分，先敘述昇天品的事情，其次敘述此處的聚集景象，再次敘述總結貫通的事情。其中先說明原因，后顯示其景象。第二部分解釋潛在的疑問。疑問是：佛果自在，可以一身前往一切聚會，沒有障礙，思議無法企及。菩薩作為因地的人，既然有侷限性，不足夠，為什麼也能如此普遍？解釋中分為三點。第一個偈頌說明初發心深，第二個說明修行深，第三個說明成就的功德深，因此能夠和佛一樣普遍。

第二，一切慧者因爲了解一切法，遠離相的緣故。十個偈頌分為五部分。最初三個偈頌說明佛不是虛妄取相所能見到的。第一個偈頌說明小菩薩取相見佛，不能見到真法。第二個偈頌說明凡夫虛妄染著，完全不能見到佛。第三個偈頌說明二乘（Shravaka and Pratyekabuddha）雖然觀察法，但執著沒有消除，執著于假名法。其次三個偈頌說明既然虛妄取相不能見到，那麼誰能見到呢？就是遠離虛妄，正確理解佛，佛就常常在眼前。其中第一個偈頌是見到真佛，第二個偈頌是泯滅能見和所見，因為沒有所取，沒有能見。第三個偈頌是顯示觀的利益。第三部分一個偈頌說明虛妄取相有什麼損失而不能見到呢？就是因為愚癡昏昧的緣故。第四部分兩個偈頌說明真佛有什麼功德而超越虛妄呢？就是因為法界清凈等等的緣故。其中第一個偈頌從佛的角度說明修生功德不生滅的意義。就是最初兩句說明相好功德遠離三世生滅，這就是立宗。下面兩句舉出兩個原因來解釋和成就。

【English Translation】 English version: The assembly, along with the masses, manifests in the illuminating light, universally united in the perfect and bright gathering of the one Dharma Realm, hence this is said. It is also said that this is known at the summit of Mount Sumeru (Mount Meru) beneath the tree.

In the praise of the third Gatha (verse), the ten Bodhisattvas are divided into ten sections. The first section is a general statement, and the following nine sections are separate narrations. Because Dharma Wisdom Bodhisattva (Dharma-mati) is the Dharma master who expounds the Dharma, he is called Dharma Wisdom. Therefore, the beginning and end of this gathering are generally described to manifest the Buddha's virtues. The following sections all praise the differentiated virtues based on this general statement. Therefore, the general and specific are unobstructed, and the only one is the Dharma body of the Tathagata (Tathāgata). Among them, it is either principle, or event, or teaching, or meaning, or cause, or effect, or person, or Dharma, or mind, or realm, perfectly integrated and freely encompassing the whole. These are the Dharmas in the Ten Abodes (Dashabhumi). The following Gathas should be understood in accordance with this meaning.

The initial Gatha is divided into two parts. First, it narrates the events of this gathering, and then it explains three doubts. In the first part, it first narrates the events of the 'Ascending to Heaven' chapter, then it narrates the scene of the gathering here, and then it narrates the concluding and connecting events. Among them, it first explains the reason, and then it reveals the scene. The second part explains potential doubts. The doubt is: The Buddha-fruit is free and can go to all gatherings in one body, without obstacles, and thought cannot reach it. Since Bodhisattvas as people in the causal stage have limitations and are insufficient, why can they also be so universal? The explanation is divided into three points. The first Gatha explains that the initial aspiration is deep, the second explains that the practice is deep, and the third explains that the achieved merits are deep, so they can be as universal as the Buddha.

Second, those with all wisdom understand all Dharmas because they are free from attachment to form. The ten Gathas are divided into five parts. The first three Gathas explain that the Buddha cannot be seen by falsely grasping at appearances. The first Gatha explains that small Bodhisattvas grasp at appearances to see the Buddha but cannot see the true Dharma. The second Gatha explains that ordinary people are falsely defiled and cannot see the Buddha at all. The third Gatha explains that although the Two Vehicles (Shravaka and Pratyekabuddha) observe the Dharma, their attachment has not been eliminated, and they are attached to false names. The next three Gathas explain that since falsely grasping at appearances cannot see, who can see? It means to be free from delusion, correctly understand the Buddha, and the Buddha will always be present. Among them, the first Gatha is to see the true Buddha, the second Gatha is to eliminate the seer and the seen, because there is nothing to grasp and nothing to see. The third Gatha is to show the benefits of contemplation. The third part, one Gatha, explains what is the loss of falsely grasping and not seeing? It is because of ignorance and darkness. The fourth part, two Gathas, explain what virtues does the true Buddha have to transcend falsehood? It is because the Dharma Realm is pure, etc. Among them, the first Gatha explains the meaning of cultivating and generating merit without birth and death from the perspective of the Buddha. That is, the first two sentences explain that the merits of the marks and characteristics are free from the birth and death of the three times, which is the establishment of the principle. The following two sentences give two reasons to explain and accomplish.

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云以此功德住于無住之本故同無住也。又顯即無自性故云無住。是故即不生滅而不無功德。一言若無明未盡。障隔真如令修生德未全同真故有生滅。今即返此。始覺同本故云悉凈。故不生滅也。后偈約法。以見緣起法即是佛故。以因緣生即是不生故。見理佛。與第四偈不生滅見佛同。五后一偈推功在本。

三勝慧者以凈慧勝眼解佛深智深智為勝也。十偈分五。初三舉妄情失。一迷或佛深智。二妄取障佛相。三迷陰障法身。次二辨慧解益。于中初偈中。若約三乘觀法不實即見理佛。一乘即見舍那法界身通理事。后明陰轉無我是佛。次三喻顯前失。于中初雖因闕緣失。二雖緣因雜失謂雜無明故心不凈也。亦是無信心也。三雖緣闕因失。次一喻顯前益。后一推功在本。

四功德慧者以福莊慧故。十偈分四。初四辨迷失。一取相。二見取。三無明。四無法眼。又釋上二起妄后二迷法。前中一執虛為實。二取劣為勝后二中一迷自心。二迷真空。次四辨解德。一求法眼。二心無著。三有凈眼。四離能所見。上二句無見即見。下二句見即無見。次一嘆佛順法攝生。后一推功。

五進慧者以離妄想放逸故。十偈分二。初一明癡妄之失。后九明慧悟之得。于中初一雙了真偽。謂了妄偽不實真理是實。次二舍偽歸真。謂

【現代漢語翻譯】 現代漢語譯本：云，因為此功德安住于無住的根本，所以等同於無住。又，顯現即是無自性，所以稱為無住。因此，即是不生不滅，而不是沒有功德。一言以蔽之，如果無明沒有斷盡，就會障礙隔絕真如，使得修習產生的功德不能完全等同於真如，所以有生滅。現在就是反過來，始覺與本覺相同，所以稱為悉凈，所以不生不滅。後面的偈頌是就法而言，因為見到緣起法就是佛，因為因緣生就是不生，見到理佛，與第四個偈頌的不生滅見佛相同。最後的一個偈頌是將功勞歸於根本。 三勝慧者，是用清凈的智慧勝過眼，理解佛的深智，深智是殊勝的。十個偈頌分為五部分。最初三個偈頌是舉出妄情之失。一是迷惑或者佛的深智，二是妄取障礙佛的相，三是迷惑五陰障礙法身。其次兩個偈頌是辨別慧解的益處。其中第一個偈頌中，如果用三乘的觀點觀察法不真實，就是見到理佛。一乘就是見到舍那（Vairocana）法界身，通達理和事。後面說明五陰轉變，無我就是佛。其次三個偈頌是用比喻來顯示前面的過失。其中第一個偈頌雖然缺少因，但有緣而失。第二個偈頌雖然有緣和因，但混雜而失，是說混雜了無明，所以心不清凈，也是沒有信心。第三個偈頌雖然有緣，但缺少因而失。其次一個偈頌是用比喻來顯示前面的益處。最後一個偈頌是將功勞歸於根本。 四功德慧者，是用福德莊嚴智慧的緣故。十個偈頌分為四部分。最初四個偈頌是辨別迷惑之失。一是取相，二是見取，三是無明，四是無法眼。又解釋上面兩個是生起妄想，後面兩個是迷惑法。前面兩個中，一是執著虛妄為真實，二是取低劣為殊勝。後面兩個中，一是迷惑自己的心，二是迷惑真空。其次四個偈頌是辨別解脫的功德。一是求法眼，二是心無執著，三是有凈眼，四是離開能見和所見。上面兩句是無見就是見，下面兩句是見就是無見。其次一個偈頌是讚歎佛順應法來攝受眾生。最後一個偈頌是將功勞歸於根本。 五進慧者，是用離開妄想放逸的緣故。十個偈頌分為兩部分。最初一個偈頌是說明愚癡妄想的過失。後面九個偈頌是說明智慧覺悟的獲得。其中第一個偈頌是同時明瞭真偽，是說明了妄想虛偽不實，真理是真實的。其次兩個偈頌是捨棄虛偽，歸向真實，是說。

【English Translation】 English version: 'Cloud', because this merit dwells in the root of non-dwelling, it is the same as non-dwelling. Moreover, manifestation is without self-nature, hence it is called non-dwelling. Therefore, it is neither arising nor ceasing, and it is not without merit. In short, if ignorance is not exhausted, it will obstruct and separate true thusness, causing the merit arising from cultivation not to be completely the same as true thusness, so there is arising and ceasing. Now it is the reverse, the initial awakening is the same as the original awakening, hence it is called 'completely pure', so it is neither arising nor ceasing. The following verse is about the Dharma, because seeing the Dharma of dependent origination is the Buddha, because arising from conditions is non-arising, seeing the Buddha of principle is the same as seeing the Buddha of non-arising and non-ceasing in the fourth verse. The last verse attributes the merit to the root. 'Three Superior Wisdoms' means using pure wisdom to surpass the eye, understanding the Buddha's profound wisdom, profound wisdom is superior. The ten verses are divided into five parts. The first three verses point out the faults of deluded emotions. First, being deluded about the Buddha's profound wisdom; second, falsely grasping and obstructing the Buddha's form; third, being deluded by the five skandhas (form, feeling, perception, mental formations, and consciousness) (pañca-skandha) obstructing the Dharma body. The next two verses distinguish the benefits of wisdom and understanding. Among them, in the first verse, if one observes the Dharma as unreal from the perspective of the Three Vehicles, one sees the Buddha of principle. The One Vehicle sees the Dharma body of Vairocana (Vairocana) encompassing the Dharma realm, understanding both principle and phenomena. Later, it explains that the transformation of the five skandhas and non-self is the Buddha. The next three verses use metaphors to illustrate the previous faults. Among them, the first verse, although lacking the cause, loses due to conditions. The second verse, although having both conditions and cause, loses due to mixture, meaning mixed with ignorance, so the mind is not pure, and there is also no faith. The third verse, although having conditions, loses due to lacking the cause. The next verse uses a metaphor to illustrate the previous benefits. The last verse attributes the merit to the root. 'Four Meritorious Wisdoms' is due to the adornment of merit and wisdom. The ten verses are divided into four parts. The first four verses distinguish the faults of delusion. First, grasping at characteristics; second, view-grasping; third, ignorance; fourth, lacking the Dharma eye. It also explains that the above two give rise to delusion, and the latter two are deluded about the Dharma. In the first two, one clings to the false as real, and the other takes the inferior as superior. In the latter two, one is deluded about one's own mind, and the other is deluded about emptiness. The next four verses distinguish the virtues of liberation. First, seeking the Dharma eye; second, the mind is without attachment; third, having a pure eye; fourth, being apart from the seer and the seen. The above two sentences mean that non-seeing is seeing, and the below two sentences mean that seeing is non-seeing. The next verse praises the Buddha for adapting to the Dharma to gather sentient beings. The last verse attributes the merit to the root. 'Five Progressive Wisdoms' is due to being apart from delusion and negligence. The ten verses are divided into two parts. The first verse explains the faults of ignorance and delusion. The latter nine verses explain the attainment of wisdom and awakening. Among them, the first verse simultaneously clarifies the true and the false, meaning clarifying that delusion is false and unreal, and true principle is real. The next two verses abandon the false and return to the true, meaning.

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初約所執無相觀。后約依他無生。次三明真偽雙融。則圓成無性。一俱真。二俱泯。三釋不俱所以。后三偽盡真圓。一不可議。二不可思。三觀益。

六善慧者知佛離害心故。善說明凈道故。十偈分四。初三偈舉佛實德。一二利圓妙。二積德方見。三同理超情。二四偈辨佛所說法。一顯法無說。二明無說之說說無盡也。又亦前偈明無說故盡言。此偈明盡言亦離。故云無盡。三釋前見大名稱。初偈明無見見中。眾生是見者。此亦無也。后偈明見無見中。不壞者。一見不待破故。二見不壞之理故。三見體即真故。三一偈半結前知佛及說益相。四一偈半推功。

七智慧者聞教生慧故。十偈分四。初一辨自順教生慧故立其名。次六明眾生違理損。于中初二橫計人法故不見佛。初人後法。謂不觀身實相故。后四約位明不見佛。初二約凡位。一就情過。二就正理。謂生死涅槃相待故俱不可得。又是二乘涅槃故。又染分是生死。凈分是涅槃。雙融故俱不可得。后二約二乘。一約迷教。二取相。如庵提遮呵舍利弗云我在靜室中尊常目前現。仁稱阿羅漢常隨而不見。次一勸令順理成益。次二舉法釋成。謂何以執有不見佛耶。釋云。法實是無以佛智求不可得故。又云以明瞭三世一切法空故名如來。是故當知。若取相等不見佛也

【現代漢語翻譯】 現代漢語譯本：最初約定執持無相觀，後來約定依他起性無生。再進一步闡明真與偽雙重融合，那麼圓成實性就是無自性。一是真與偽都存在，二是真與偽都泯滅，三是解釋為什麼不俱存的原因。最後闡明偽盡真圓的道理。一是不可議論，二是不可思議，三是觀行的益處。

六、善慧者因為知道佛沒有損害眾生的心，所以善於說明清凈的道路。十首偈頌分為四個部分。最初三首偈頌讚揚佛的真實功德。一是利益圓滿而微妙，二是積累功德才能見到，三是與真理相同而超越情感。第二部分四首偈頌辨析佛所說的法。一是顯示法是無說的，二是說明無說的說法是無窮無盡的。而且前面的偈頌說明無說，所以用盡言語。這首偈頌說明用盡言語也是遠離執著的，所以說無窮無盡。三是解釋前面所說的見到大名稱。最初的偈頌說明在無見之中見到，眾生是能見者，這也是沒有的。後面的偈頌說明在見到無見之中，不毀壞者。一是見不需要破除的緣故，二是見不毀壞的道理的緣故，三是見的本體就是真如的緣故。第三部分一首半偈頌總結前面所說的知道佛以及說法的益處。第四部分一首半偈頌推功。

七、智慧者因為聽聞教法而生起智慧，所以稱為智慧者。十首偈頌分為四個部分。最初一首辨析自己順從教法而生起智慧，所以立這個名稱。其次六首說明眾生違背真理而受到損害。其中最初兩首橫向計度人法，所以不能見到佛。先說人，后說法。說的是不觀察身是實相的緣故。後面四首從果位的角度說明不能見到佛。最初兩首從凡夫的果位來說。一是就情感的過失來說，二是就正理來說。說的是生死和涅槃相互對待，所以都是不可得的。而且這是二乘的涅槃的緣故。而且染污的部分是生死，清凈的部分是涅槃，雙重融合的緣故，所以都是不可得的。後面兩首從二乘的角度來說。一是就迷惑教法來說，二是取著相。如庵提遮（Aṃbhoja，蓮花）呵斥舍利弗（Śāriputra，舍利子）說：『我在靜室中，世尊常常在眼前顯現。您被稱為阿羅漢（Arhat，應供），常常跟隨佛陀卻不能見到。』其次一首勸令順從真理而成就利益。其次兩首舉出法來解釋成就。說的是為什麼執著于有而不能見到佛呢？解釋說：法實際上是無，用佛的智慧去尋求也是不可得的緣故。又說：因為明瞭三世一切法空，所以名為如來（Tathāgata，如來）。因此應當知道，如果取著于相，就不能見到佛。

【English Translation】 English version: Initially, it is agreed to hold onto the contemplation of no-form (niḥsvabhāva-darśana). Later, it is agreed upon the non-origination of dependent arising (paratantra-anutpāda). Further clarification reveals the dual integration of truth and falsehood, thus the perfected nature (pariniṣpanna) is without inherent existence (niḥsvabhāva). First, both truth and falsehood exist together. Second, both truth and falsehood are extinguished together. Third, an explanation of why they do not exist together. Finally, the principle of falsehood ceasing and truth becoming complete is explained. First, it is beyond discussion. Second, it is beyond thought. Third, the benefit of contemplation.

1. The one with good wisdom (su-mati) knows that the Buddha has no intention to harm, therefore, he is good at explaining the path of purity. The ten verses are divided into four parts. The first three verses praise the Buddha's true virtues. First, the benefits are complete and wonderful. Second, one can only see by accumulating merit. Third, it is the same as the truth and transcends emotions. The second part, four verses, distinguishes the Dharma spoken by the Buddha. First, it shows that the Dharma is unspoken. Second, it explains that the unspoken speech is endless. Moreover, the previous verses explained the unspoken, so it exhausts words. This verse explains that exhausting words is also detached, so it is called endless. Third, it explains the previous seeing the great name. The first verse explains seeing in non-seeing, that sentient beings are the seers, which is also non-existent. The latter verse explains that in seeing non-seeing, the one who does not destroy. First, seeing does not need to be broken. Second, the reason why seeing does not destroy. Third, the essence of seeing is true thusness. The third part, one and a half verses, summarizes the benefits of knowing the Buddha and speaking. The fourth part, one and a half verses, pushes the merit.

2. The wise one generates wisdom by hearing the teachings, hence the name. The ten verses are divided into four parts. The first verse distinguishes that one follows the teachings and generates wisdom, hence the name is established. The next six verses explain that sentient beings violate the truth and suffer harm. Among them, the first two verses horizontally measure persons and dharmas, so they cannot see the Buddha. First, the person, then the Dharma. It means not observing that the body is the true nature. The latter four verses explain not seeing the Buddha from the perspective of the stages. The first two verses are from the perspective of ordinary beings. First, in terms of emotional faults. Second, in terms of correct reasoning. It says that birth and death and Nirvana are mutually opposed, so both are unattainable. Moreover, this is the Nirvana of the Two Vehicles. Moreover, the defiled part is birth and death, and the pure part is Nirvana. Because of the dual integration, both are unattainable. The latter two verses are from the perspective of the Two Vehicles. First, in terms of being confused about the teachings. Second, grasping at appearances. For example, Aṃbhoja (Aṃbhoja, lotus) rebuked Śāriputra (Śāriputra, son of Śāri) saying: 'I am in a quiet room, and the World Honored One often appears before my eyes. You are called an Arhat (Arhat, worthy of offerings), and you often follow the Buddha but cannot see him.' The next verse advises to follow the truth and achieve benefits. The next two verses cite the Dharma to explain the achievement. It says, why cling to existence and not see the Buddha? The explanation says: The Dharma is actually non-existent, and it cannot be obtained even if one seeks it with the Buddha's wisdom. It also says: Because it is clear that all dharmas in the three times are empty, it is called Tathāgata (Tathāgata, Thus Come One). Therefore, it should be known that if one clings to appearances, one cannot see the Buddha.

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八真慧者見法身真理故。又慧同理名真慧。十偈分二。初二嘆佛名德。一標二釋。后八明佛義德。于中二。初三會佛所知二諦境成法身觀。一標謂以偽無和合故俗等真。二釋約三時求合相不得。三成觀益。次五會佛境智成絕能所行。于中四。一舉境智。二泯能所。謂境智一亦不可。二亦不可。證如反望。無如外智故無覺。亦無智外法可取故無所覺。是佛所修故無一無二也。此有三義。一約境真俗非一二。二約智虛照非一二。三約境智非一二。準釋可知。三釋無一二。以境智無合故。又上半標宗。下釋以一法無自所依故為眾也。為一亦爾。兩俱無性。何有緣合。又藏性依緣一為眾也。諸法依藏眾為一也。互無自性各無所依。無所依故云何有緣合。以體用俱泯故云作者及所作俱無也。四若能下明觀成益。二句標四句釋。謂此不可得處是佛所依。此中絕能所故云無依無覺也。

九無上慧者慧離上相故。十偈分三。初一釋已名。次八顯佛德。于中初六辨佛內證德。謂一境離粗妙修生德是粗。由空故不作也。真理是細本有不悕望也。二離數無數。此二約境。三離照無照。此約智。四一偈半離依無依。五一偈半離一二相。此上約境智俱融。后二顯佛外化德。一教令住法無所住也。二得見真身無所見也。后一推功。

【現代漢語翻譯】 現代漢語譯本 八真慧（Bā zhēn huì）：具有真慧的人能夠證見法身（Dharmakāya）的真理。又，智慧與真理相同，名為真慧。十偈分為兩部分。前兩偈讚歎佛的名號和功德，第一偈標示，第二偈解釋。后八偈闡明佛的義理和功德，其中分為兩部分。前三偈會歸佛所知的二諦（二諦：俗諦和真諦）之境，成就法身觀。第一偈標示，說因為虛假的『無』相互和合，所以俗諦等同於真諦。第二偈解釋，從過去、現在、未來三時來尋求和合之相，卻不可得。第三偈成就觀行的利益。接下來五偈會歸佛的境界和智慧，成就斷絕能所（能所：能取和所取）之行。其中分為四部分。第一部分舉出境界和智慧。第二部分泯滅能所，說境界和智慧是一體，也不可執著於一是，也不可執著於二。證如反觀自照，因為沒有外在的智慧，所以沒有覺知。也沒有智慧之外的法可以獲取，所以沒有所覺。這是佛所修行的，所以既不是一，也不是二。這裡有三重含義。第一重含義，從境界來說，真諦和俗諦不是一，也不是二。第二重含義，從智慧來說，虛照（虛照：空性的照見）不是一，也不是二。第三重含義，從境界和智慧來說，不是一，也不是二。參照解釋可以明白。第三部分解釋無一無二，因為境界和智慧沒有和合。又，上半部分標示宗旨，下半部分解釋說，因為一法沒有自身所依賴的，所以成為眾。成為一也是這樣。兩者都沒有自性，哪裡有因緣和合呢？又，藏性（藏性：如來藏的自性）依靠因緣，一成為眾。諸法依靠藏性，眾成為一。互相沒有自性，各自沒有所依賴的。沒有所依賴的，怎麼會有因緣和合呢？因為體和用都泯滅了，所以能作者和所作者都沒有了。第四部分，如果能夠下面闡明觀行成就的利益。前兩句標示，后四句解釋。說這不可得之處是佛所依。此中斷絕能所，所以說無依無覺。 九無上慧（Wú shàng huì）：具有無上智慧的人，其智慧遠離上相（上相：最高的表相）。十偈分為三部分。第一偈解釋已有的名號。接下來八偈彰顯佛的功德，其中前六偈辨明佛的內證功德。說第一，境界遠離粗妙。修行所生的功德是粗的，因為是空性的，所以不造作。真理是細微的，是本有的，不希求。第二，遠離數和無數。這兩種是就境界而言的。第三，遠離照和無照。這是就智慧而言的。第四，一偈半遠離依和無依。第五，一偈半遠離一和二之相。以上是就境界和智慧都融合而言的。后兩偈彰顯佛的外化功德。第一，教令眾生安住於法，而無所住。第二，得見真身，而無所見。最後一偈推功。

【English Translation】 English version Eight True Wisdom (Bā zhēn huì): Those with true wisdom see the truth of the Dharmakāya (Dharmakāya). Furthermore, wisdom that is identical to truth is called true wisdom. The ten gathas are divided into two parts. The first two praise the Buddha's name and virtues, the first indicating and the second explaining. The latter eight clarify the Buddha's meaning and virtues, among which there are two parts. The first three converge the two truths (two truths: conventional truth and ultimate truth) known by the Buddha, accomplishing the contemplation of the Dharmakāya. The first indicates, saying that because the false 'non-being' mutually combine, the conventional truth is equal to the ultimate truth. The second explains, seeking the combined form from the three times of past, present, and future, but it cannot be obtained. The third accomplishes the benefits of contemplation. The next five converge the Buddha's realm and wisdom, accomplishing the practice of cutting off the capable and the object (capable and the object: the able to grasp and the grasped). Among them, there are four parts. The first part raises the realm and wisdom. The second part obliterates the capable and the object, saying that the realm and wisdom are one, but it is not permissible to cling to one, nor is it permissible to cling to two. Proof is like reflecting inward, because there is no external wisdom, so there is no awareness. There is also no dharma outside of wisdom that can be obtained, so there is no object of awareness. This is what the Buddha cultivates, so it is neither one nor two. There are three meanings here. The first meaning, from the perspective of the realm, the ultimate truth and the conventional truth are neither one nor two. The second meaning, from the perspective of wisdom, the empty illumination (empty illumination: the seeing of emptiness) is neither one nor two. The third meaning, from the perspective of realm and wisdom, is neither one nor two. Refer to the explanation to understand. The third part explains neither one nor two, because the realm and wisdom do not combine. Also, the first half indicates the purpose, and the second half explains that because one dharma has nothing to rely on itself, it becomes the many. Becoming one is also like this. Both have no self-nature, so where is there causal combination? Also, the nature of the storehouse (nature of the storehouse: the self-nature of the Tathāgatagarbha) relies on conditions, and one becomes the many. All dharmas rely on the nature of the storehouse, and the many become one. Mutually without self-nature, each without anything to rely on. Without anything to rely on, how can there be causal combination? Because the substance and function are both obliterated, the agent and the action are both gone. The fourth part, if one can, below clarifies the benefits of accomplishing contemplation. The first two sentences indicate, and the last four sentences explain. Saying that this unobtainable place is what the Buddha relies on. In this, the capable and the object are cut off, so it is said to be without reliance and without awareness. Nine Supreme Wisdom (Wú shàng huì): Those with supreme wisdom, their wisdom is far from the highest form (highest form: the highest appearance). The ten gathas are divided into three parts. The first gatha explains the existing name. The next eight gathas manifest the Buddha's virtues, among which the first six gathas distinguish the Buddha's inner realization virtues. Saying first, the realm is far from coarse and subtle. The merits born from practice are coarse, because they are empty, so they are not created. The truth is subtle, it is inherent, and not desired. Second, far from number and numberless. These two are in terms of realm. Third, far from illumination and non-illumination. This is in terms of wisdom. Fourth, one and a half gathas are far from reliance and non-reliance. Fifth, one and a half gathas are far from the appearance of one and two. The above is in terms of realm and wisdom both merging. The last two gathas manifest the Buddha's external transformation virtues. First, teaching sentient beings to abide in the Dharma, but without abiding anywhere. Second, seeing the true body, but without seeing anything. The last gatha pushes the merit.

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十堅固慧者知佛恩不可壞故。十偈分三。初六舉佛恩深。次三慶已逢遇。后一結嘆無盡。前中初一句標恩。余釋顯恩相。一為物出現。二見物深苦。三明救苦唯佛。四與樂亦佛。五佛眾亦能。六見聞獲益。二慶遇中三。一慶已益。二眾同益。三重慶見智益。亦是結已所說。后一是總結上九人說。

十住品第十一

初釋名者。菩薩是人。十住是法。謂得位不退故云住。住法應圓依則說十。即帶數釋。又此住法是菩薩所有。是有財釋。又菩薩之住。依主釋。又菩薩即住。持業釋。問前外凡賢首品唯約人名。后十地聖位唯約法名。於此內凡三賢之中人法合目者何耶。答前位未成故就人法目。三賢位劣人法合稱。聖位顯著故唯約法名。此亦是施設漸增之相。問等是人法合目。何故十行十回向提別人名。此中舉通名耶。答于賢位中有三。謂下中上。此當下品。劣故舉通名。十行是中賢次故。雖提別名然約義少改名華聚等也。迴向是上賢勝故。稱本別提名金剛幢迴向也。

二來意者序義既彰。正宗宜顯故次來也。

三宗趣者十住法為宗。依此得果為趣。余義如本分中說。

四釋文者。就正宗中有四品分二　初三品是當位行德。后一品是勝進趣后　前中三品即為三段。初品明位。次品明行。

后品嘆德。又初是解。次是行。后顯德。同上明難等三品。問何故前會無別勝進趣后。此中有耶。答此中位成故。勝前故。又前信無位總為趣。住方便故。今此位成。是故別有進後方便也。問若爾何故迴向品后無勝進耶。答以世間位滿故不須也。又總攝前諸位。作證地方便故也。

就此品中有七分　一三昧分　二加分　三起分　四本分　五說分　六證成分　七偈頌分。

初中何故入定者有六意。一以此三昧是法體故。二顯非證不說故。三顯此法非思量境故。四察機審藥故。五為受佛加故。六為顯諸佛同說故。文中四。一辨入定人。何故法慧入者。是眾首故。余入則亂眾調伏故。顯十住法慧能說故。二顯非已力。三明所得定謂簡佛果故云菩薩。觀解善巧故云方便。即住法也。方便多端故云無量。即是十種也。四納法在心故云正受。

二加分中三。初總辨能加。二顯加所為。三正明加相。初中六。初顯能加佛處所遠近。二能加佛數。論云。何故多佛加。顯法及法師所增長恭敬心故。又欲顯一切佛同說。是以承諸佛神力。於此法慧說即是一切佛說也此通因果二說故。三顯佛名同者有四意。一明得法不異故。二彼菩薩聞諸如來同已名重增踴悅故。三顯住中因果同故。四俱諸佛於此住門中為能加顯顯皆名法慧

【現代漢語翻譯】 現代漢語譯本： 后品讚歎功德。並且最初是理解，其次是修行，最後彰顯功德。與前面明難等三品相同。問：為什麼前面的集會沒有特別的勝進，而後面的集會卻有呢？答：因為這裡已經成就了位次，所以勝過前面。而且前面是信位，總括一切作為趣向，是安住的方便。現在這裡位次已經成就，所以特別有進步的方便。問：如果這樣，為什麼迴向品之後沒有勝進呢？答：因為世間位已經圓滿，所以不需要了。而且總攝前面的各個位次，作為證悟之地的方便。

就此品中有七個部分：一、三昧分（禪定部分），二、加分（加持部分），三、起分（出定部分），四、本分（根本部分），五、說分（說法部分），六、證成分（證明成就部分），七、偈頌分。

最初的三昧分中，為什麼入定者有六種用意？一、因為這個三昧是法的本體。二、顯示不是證悟者不能說。三、顯示這個法不是思量所能及的境界。四、觀察根機，審視藥方。五、爲了接受佛的加持。六、爲了顯示諸佛共同宣說。文中分為四部分：一、辨別入定的人。為什麼是法慧（Dharma-mati）入定呢？因為他是大眾的首領。其他人入定則會擾亂大眾的調伏。顯示十住（Ten Abodes）的法慧能夠宣說。二、顯示不是依靠自己的力量。三、說明所得到的禪定，是爲了簡別佛果，所以說是菩薩。因為觀察理解善巧，所以說是方便，也就是安住於法。方便多種多樣，所以說是無量，也就是十種。四、將法納入心中，所以說是正受。

二、加持部分分為三部分：首先總的辨別能加持者。其次顯示加持所為。再次正式說明加持的相狀。首先的部分分為六點：首先顯示能加持的佛的處所遠近。其次能加持的佛的數量。論中說：為什麼有許多佛加持？顯示對於法和法師所增長的恭敬心。又想顯示一切佛共同宣說。因此承受諸佛的神力，法慧（Dharma-mati）的宣說就是一切佛的宣說。這貫通因果二者來說。三、顯示佛的名號相同有四種用意：一、說明得法沒有差異。二、那些菩薩聽到諸如來同名，更加踴躍歡喜。三、顯示住中因果相同。四、所有諸佛在這個住門中作為能加持者，都顯現名為法慧（Dharma-mati）。

【English Translation】 English version: The subsequent section praises the virtues. Furthermore, the beginning is understanding, followed by practice, and finally the manifestation of virtue, similar to the preceding three sections on clarifying difficulties. Question: Why were there no special advancements in the previous assemblies, but there are in the later ones? Answer: Because the stage has been accomplished here, it surpasses the previous ones. Moreover, the previous stage was the stage of faith, encompassing everything as an inclination, a means of dwelling. Now that the stage has been accomplished here, there are special means of advancement. Question: If that's the case, why is there no advancement after the Dedication section? Answer: Because the worldly stage is complete, it's unnecessary. Furthermore, it encompasses all the preceding stages, serving as a means for the place of realization.

Within this section, there are seven parts: 1. Samadhi Section (Section on Concentration), 2. Adhithana Section (Section on Empowerment), 3. Arising Section, 4. Main Section, 5. Speaking Section, 6. Proof of Accomplishment Section, 7. Verse Section.

In the initial Samadhi Section, why do those who enter samadhi have six intentions? 1. Because this samadhi is the essence of the Dharma. 2. To show that those who have not attained enlightenment cannot speak. 3. To show that this Dharma is not an object of thought. 4. To observe the faculties and examine the remedy. 5. To receive the Buddha's empowerment. 6. To show that all Buddhas speak in unison. The text is divided into four parts: 1. Discriminating the person entering samadhi. Why is it Dharma-mati (法慧, Wisdom of Dharma) who enters? Because he is the leader of the assembly. Others entering would disrupt the assembly's taming. It shows that Dharma-mati (法慧) of the Ten Abodes (十住) is capable of speaking. 2. Showing that it is not by one's own power. 3. Explaining the samadhi attained, to distinguish it from the Buddha-fruit, hence it is said to be a Bodhisattva. Because of skillful observation and understanding, it is said to be expedient means, which is dwelling in the Dharma. Because expedient means are diverse, it is said to be immeasurable, which is the ten types. 4. Receiving the Dharma into the heart, hence it is said to be right reception.

Secondly, the Empowerment Section is divided into three parts: First, generally distinguishing the empowerer. Second, showing the purpose of the empowerment. Third, formally explaining the characteristics of the empowerment. The first part is divided into six points: First, showing the distance of the place of the empowering Buddhas. Second, the number of empowering Buddhas. The treatise says: Why are there many Buddhas empowering? To show the increased respect for the Dharma and the Dharma teacher. Also, to show that all Buddhas speak in unison. Therefore, receiving the divine power of the Buddhas, Dharma-mati's (法慧) speaking is the speaking of all Buddhas. This connects both cause and effect in speaking. Third, showing that the Buddhas' names are the same has four intentions: 1. To show that there is no difference in attaining the Dharma. 2. Those Bodhisattvas, hearing that the Tathagatas have the same name, rejoice and are even more delighted. 3. To show that the cause and effect in the Abode are the same. 4. All the Buddhas in this Abode-gate, as empowerers, all manifest the name Dharma-mati (法慧).

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。以法力故法爾故。四嘆得此定。乃能者是希越之辭。明希有能入此三昧者。問何故諸佛于大眾中嘆入此定。答以彼法慧默入斯定。為眾不知所入是何無心渴仰不得為說。是故諸佛舉三昧名。對眾稱歎起眾欲樂也。五善男子下明得定所依。謂彼諸佛自說。由已作加力故令得此定。六又盧舍那下彼佛自釋作加所由有三句。一由舍那本願力故令我作加。依地論釋。舍那過去曾見有一盧舍那佛。加一法慧菩薩說十住法。當時能加諸佛同名法慧。因即發願愿我成佛亦有斯事。今如本成。是故加耳。二亦是舍那現在神力相感同加。三是法慧自善根熟。堪說法益眾上感諸佛。是故同加。略無大眾機感之力。後會處具有。又舍那宿願顯法根深。謂久遠已來修此住法。擬於今時為機宣說。威神力者正顯今時傳授。此上是化主力。后一助化力。顯因果俱融主伴合辨。以成化事耳。二顯加所為中。初句總。次九別。后一結。同異成壞準可知。別中一增長本有佛性真慧令向佛果成不退。故此約智也。二開解在纏法界真理令得顯現。此約境也。又開示解釋法界理故。三剖㭊眾生性類令辨在十住等位各差別故又知五性差別。此約后智。又眾生之界即如來藏。分別者爲了因故。又是解釋故。又分別一眾生處即有一切眾生及一切諸法門等故也。四約一

乘。即治滅性滅三障四障使習等故。三乘除外道我執上心黑障。此約斷德。五無明障盡智冥真境故云入無礙境也。又入因陀羅境故云無礙也。此約勝進入果境。六巧入果智相攝總持。此約入果智。即入密智也。七明照真俗。此約智用。八知眾生根生熟多端。又知同如。又知一根即一切根。如根欲性海等。九稱根說法。任持根性使不差失。又持行不失持義不散。又持法不滅等。結者謂廣說何法成此等事。所謂菩薩十住也。三加相中三業加。口加勸說以增辯。意加冥被益智。身加摩頂以增威。何故先口加。以因前語便故。次意加中二。初加后釋。加中十句。初一總謂令于大眾中說法無礙。即無礙解也。九句別顯無礙。同異成壞可準之。一無住著故。無礙即無著辯才。二說時不斷。謂不忘名義即住放辯才。說不待次言辭不斷等。三說時不雜無明。以不乖正理故。四所說理決定故。又異論不能壞故。五善凈無過故。謂不求名等惡故。六於一切法能隨順說故。又達一切義故。七超過下位故。又余無能越故。八說無厭倦故。又離慢故。九言無退失故。又言無退理故。又言不退屈故。下釋偏加所由。諸佛有力有慈悲。何故唯加法慧不加餘者。釋有二因。一以得定力故。二法爾故。謂如水流法爾趣下。今此亦爾。凡有能說十住法人。理

數如此諸佛神力流聚在中故云也。身加摩頂者增其威故。令從定覺故安慰令說故。又彼諸佛等不來至此。手亦不長而摩此頂。又諸佛手皆全摩其頂而互不相礙。是法界緣起不思議法也。

第三起分者有四意故。一已內證法故。二已得勝力故。三說時至故。四定無言說故。是故須起也。前初會普賢為果法深細故。定中說。又顯普賢自在故。此明因行故寄出也。

第四本分中二。先證本后教本。亦是先體后相。初中先對前後諸位料簡者。何故信中無此義者。以未成位故。此是位體故。何故此名種性乃至十地名善決定者。以此位最劣約種為名。十行次增約依種所發業行為名。十回向更增故約行后大愿為名。回前諸行向正證故。十地已得真證必然故名善決定。此等並是位中通體。隨位漸增有茲階降。是故十住十行無大善決定者是劣故也。又以三賢中下故。最劣故。未辨此大用也。又以自利增故。又以約種未現行故。種性義略作三門。一釋名種是因義。性是體義。又性是族義。謂種族也。又姓是類義。謂種類也。二出體有二。一性種性。二習種姓。性種有二門。一就有為無常門。如瑜伽云。六處殊勝無始展轉法爾所得(云云)。二約無為常住門。如寶性論云。真如性者如六根聚經中說(云云)。習性有無者。一約護

【現代漢語翻譯】 現代漢語譯本：這是因為眾多佛的神力匯聚在此的緣故。用身體加持並摩頂，是爲了增加他的威嚴。讓他從禪定中覺醒，也是爲了安慰他，讓他宣說。而且，那些佛等並沒有真正來到這裡，手也沒有伸長來摩他的頭頂。並且，諸佛的手都完全地摩著他的頭頂，而彼此互不相礙。這就是法界緣起不可思議的法則。

第三，從禪定中起身有四個原因。一是已經內在證得了法。二是已經獲得了殊勝的力量。三是說法的時間到了。四是禪定中無法用語言表達。所以需要起身。前面初會時，普賢（Samantabhadra）所證的果法深奧精微，所以在禪定中宣說。並且彰顯普賢的自在。這裡闡明因地的修行，所以藉由起身來表達。

第四，本分中分為二部分。首先是證明根本，然後是教導根本。也就是先是本體，然後是現象。首先，針對前後各個位次進行簡要分析。為什麼在信位中沒有這種意義呢？因為還沒有成就果位。這裡是果位的本體。為什麼這個位次叫做種性（gotra），乃至十地叫做善決定（sadhu-vyavasthana）呢？因為這個位次最差，所以用『種』來命名。十行（dasa-caryā）逐漸增加，所以用依種所發的業行來命名。十回向（dasa-parināmanā）更加增加，所以用行后的大愿來命名。迴轉之前的諸行，趨向于正證。十地（dasa-bhūmi）已經獲得真實的證悟，必然是善的決定。這些都是位次中的通體，隨著位次的逐漸增加，有這樣的階梯下降。所以十住（dasa-sthiti）、十行沒有大的善決定，是因為它們比較差。又因為它們是三賢位中的下位，所以最差。還沒有辨明這種大的作用。又因為自利增加的緣故。又因為是關於種性還沒有顯現行為的緣故。關於種性的意義，略作三個方面的解釋。一是解釋名稱，種是因的意思，性是體的意思。又，性是族的意思，指的是種族。又，姓是類的意思，指的是種類。二是說明本體，有二種。一是性種性（prakrti-gotra），二是習種姓（samudānīta-gotra）。性種有二個方面。一是從有為無常的方面來說，如《瑜伽師地論》（Yogācārabhūmi-śāstra）所說：六處殊勝，無始展轉，法爾所得（云云）。二是從無為常住的方面來說，如《寶性論》（Ratnagotravibhāga）所說：真如性者，如六根聚經中說（云云）。習性有無，一是關於護

【English Translation】 English version: This is because the divine power of numerous Buddhas is gathered here. Adding the body and touching the crown of the head is to increase his majesty. Letting him awaken from samadhi is also to comfort him and let him speak. Moreover, those Buddhas and others did not actually come here, and their hands did not extend to touch his head. Furthermore, the hands of all the Buddhas completely touch his head without interfering with each other. This is the inconceivable law of the arising of the Dharmadhatu (Dharmadhātu).

Third, there are four reasons for arising from samadhi. First, one has already internally realized the Dharma. Second, one has already obtained supreme power. Third, the time to speak has arrived. Fourth, there is no language in samadhi. Therefore, it is necessary to arise. In the previous first assembly, the fruit Dharma realized by Samantabhadra (Samantabhadra) was profound and subtle, so it was spoken in samadhi. And it shows Samantabhadra's freedom. This clarifies the practice of the causal ground, so it is expressed by arising.

Fourth, the main part is divided into two parts. First, prove the root, and then teach the root. That is, first the substance, then the phenomenon. First, a brief analysis of the various positions before and after. Why is there no such meaning in the stage of faith (sraddha)? Because the fruit position has not yet been achieved. This is the substance of the fruit position. Why is this position called gotra (種性), and even the tenth bhūmi (十地) called sadhu-vyavasthana (善決定)? Because this position is the worst, it is named 'seed'. The ten caryās (十行) gradually increase, so they are named after the karma actions initiated by the seed. The ten parināmanās (十回向) increase even more, so they are named after the great vows after the actions. Turning the previous actions towards the right proof. The tenth bhūmi (十地) has already obtained true enlightenment, and it is necessarily a good decision. These are all the common bodies in the positions, and as the positions gradually increase, there is such a ladder of descent. Therefore, the ten sthitis (十住) and ten caryās do not have great good decisions because they are inferior. Also, because they are the lower positions in the three worthy positions, they are the worst. This great effect has not yet been discerned. Also, because self-benefit increases. Also, because it is about the seed nature that has not yet manifested behavior. Regarding the meaning of gotra (種性), a brief explanation is given in three aspects. First, explain the name, seed means cause, and nature means substance. Also, nature means clan, referring to clan. Also, surname means category, referring to category. Second, explain the substance, there are two types. One is prakrti-gotra (性種性), and the other is samudānīta-gotra (習種姓). There are two aspects to the nature seed. One is from the aspect of conditioned impermanence, as the Yogācārabhūmi-śāstra (瑜伽師地論) says: The six places are excellent, beginningless and continuous, naturally obtained (etc.). The second is from the aspect of unconditioned permanence, as the Ratnagotravibhāga (寶性論) says: The nature of Suchness, as said in the sutra of the collection of six roots (etc.). Whether there is habitual nature, one is about protecting.

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月唯本性。二勝軍唯習姓。三護法俱二。四如緣起俱離。三諸門分別作五門。一約性習前後。二約五性。三約六性。四寄位。五諸教並如別說。又性起品云。菩薩摩訶薩自知身中悉有一切諸佛菩提。何以故彼菩薩心不離一切如來菩提。如自心中一切眾生心中亦復如是。無量無邊。無處不有。不可破壞不可思議。文中六句。初一句總。謂五種性中簡去餘位故云菩薩種性。下五句別顯種性義。一甚深者是幽邃義。一約有為性徹窮后際故。二約無為性真如法性離相離性故。三約用出生勝德不可盡故。四徹同佛果故。又照窮逾遠曰深。畢竟無底曰深。幽玄無極故曰甚深。二廣大者是苞含義普遍義無邊義。前即深無底。此即廣無涯此通有為無為能生所生因果等法。準別顯之。三與法界等者是勝善義。謂大白法界等故。又具足人法教義因果理事等一切法故也。四與虛空等者是因善義。謂成無常愛果因故如虛空。以在地前略無常果因。又亦由上深故等法界。廣故同虛空。或俱通二。或與上別可知。五是不怯弱義。以從佛種中生故。亦是釋種性名義。又亦得諸佛從菩薩性中生。又是釋上諸句。謂何以得知深廣等法界等耶。釋云。以是三世佛種性能生一切菩薩等故。二顯相中三。初標數引證。謂三世佛果無不皆由十住因感。如大王路埋無

【現代漢語翻譯】 現代漢語譯本 月唯本性（指月體性）。二勝軍唯習姓（指二勝軍唯有習種性）。三護法俱二（指三護法都具有兩種種性）。四如緣起俱離（指如緣起性是遠離的）。三諸門分別作五門（將三種種性的差別，分別歸納為五種門類）。一約性習前後（第一種是關於本性和習性的先後）。二約五性（第二種是關於五種種性）。三約六性（第三種是關於六種種性）。四寄位（第四種是寄託于果位）。五諸教並如別說（第五種是各種教義的說法，都如其他地方分別所說）。 又《性起品》說：『菩薩摩訶薩自知身中悉有一切諸佛菩提。何以故？彼菩薩心不離一切如來菩提。如自心中，一切眾生心中亦復如是。無量無邊，無處不有，不可破壞，不可思議。』文中六句。初一句總（第一句是總說），謂五種性中簡去餘位故云菩薩種性（在五種種性中，去除其餘果位，所以說是菩薩種性）。下五句別顯種性義（下面五句分別顯示種性的意義）。一甚深者是幽邃義（『甚深』是指幽深邃遠的意義）。一約有為性徹窮后際故（從有為法的角度來說，是徹底窮盡未來際）。二約無為性真如法性離相離性故（從無為法的角度來說，真如法性是遠離一切相和性的）。三約用出生勝德不可盡故（從作用上來說，能出生殊勝的功德，是不可窮盡的）。四徹同佛果故（是徹底等同於佛果的）。又照窮逾遠曰深（照見窮盡遙遠之處叫做『深』），畢竟無底曰深（畢竟沒有底叫做『深』），幽玄無極故曰甚深（幽深玄妙沒有邊際，所以叫做『甚深』）。二廣大者是苞含義普遍義無邊義（『廣大』是指包含一切意義、普遍和無邊無際的意義）。前即深無底（前面是『深』，沒有底），此即廣無涯（這裡是『廣』，沒有邊際），此通有為無為能生所生因果等法（這貫通有為法和無為法，能生和所生，因和果等一切法）。準別顯之（可以參照前面的分別解釋來理解）。三與法界等者是勝善義（『與法界等』是指殊勝善良的意義）。謂大白法界等故（因為等同於清凈的法界）。又具足人法教義因果理事等一切法故也（又因為它具足了人、法、教義、因果、事理等一切法）。四與虛空等者是因善義（『與虛空等』是指根本的善良意義）。謂成無常愛果因故如虛空（因為成就無常和可愛的果報的因，就像虛空一樣）。以在地前略無常果因（因為在初地之前，略去了無常的果報的因）。又亦由上深故等法界（又因為上面的『深』，所以等同於法界），廣故同虛空（因為『廣』，所以等同於虛空）。或俱通二（或者都貫通這兩種意義），或與上別可知（或者與上面的解釋有所區別，可以自己理解）。五是不怯弱義（『不怯弱』是指不畏懼退縮的意義）。以從佛種中生故（因為是從佛的種性中產生的）。亦是釋種性名義（這也是解釋種性的名稱和意義）。又亦得諸佛從菩薩性中生（又可以理解為諸佛是從菩薩的種性中產生的）。又是釋上諸句（這也是解釋上面的那些句子）。謂何以得知深廣等法界等耶（意思是：憑什麼得知『深』、『廣』等同於法界呢？）。釋云（解釋說）：以是三世佛種性能生一切菩薩等故（因為這是三世諸佛的種性，能夠產生一切菩薩等）。 二顯相中三（第二，在顯現的相狀中，有三種）。初標數引證（首先標出數量，然後引用證據）。謂三世佛果無不皆由十住因感（意思是說，三世諸佛的果位，沒有不是由十住位的因所感得的）。如大王路埋無（就像在大王的道路上埋藏著……）

【English Translation】 English version The moon is the only true nature (referring to the nature of the moon). Two victorious armies only have habitual nature (referring to the two victorious armies only possessing the habitual seed nature). Three protectors all have two (referring to the three protectors all possessing two types of seed nature). Four, such as dependent origination, are all detached (referring to the nature of dependent origination being detached). Three doors are divided into five categories (the differences of the three seed natures are categorized into five types). One is about the order of nature and habit (the first is about the order of inherent nature and habitual nature). Two is about the five natures (the second is about the five seed natures). Three is about the six natures (the third is about the six seed natures). Four is based on position (the fourth is based on the position of attainment). Five, all teachings are as explained separately (the fifth is that all teachings are as explained in other places). Furthermore, the 'Chapter on the Arising of Nature' says: 'A Bodhisattva Mahasattva knows that within their own body, they possess all the Bodhi of all Buddhas. Why? Because the mind of that Bodhisattva is not separate from the Bodhi of all Tathagatas. Just as it is in their own mind, so it is in the minds of all sentient beings. It is immeasurable, boundless, present everywhere, indestructible, and inconceivable.' There are six sentences in the passage. The first sentence is general (the first sentence is a general statement), referring to the Bodhisattva seed nature, which is selected from the five seed natures, excluding other positions (in the five seed natures, the other positions are removed, so it is called the Bodhisattva seed nature). The following five sentences separately reveal the meaning of seed nature (the following five sentences separately reveal the meaning of seed nature). One, 'profoundly deep' means profound and remote ( 'profoundly deep' refers to the meaning of profound and remote). One, from the perspective of conditioned nature, it thoroughly exhausts the future (from the perspective of conditioned dharmas, it thoroughly exhausts the future). Two, from the perspective of unconditioned nature, the true suchness dharma nature is separate from characteristics and nature (from the perspective of unconditioned dharmas, the true suchness dharma nature is separate from all characteristics and nature). Three, from the perspective of function, it gives rise to unsurpassed virtues that cannot be exhausted (from the perspective of function, it can give rise to unsurpassed virtues that cannot be exhausted). Four, it is thoroughly the same as the Buddha fruit (it is thoroughly the same as the Buddha fruit). Furthermore, seeing and exhausting the distant is called 'deep' (seeing and exhausting the distant is called 'deep'), ultimately having no bottom is called 'deep' (ultimately having no bottom is called 'deep'), being profound and boundless is called profoundly deep (being profound and boundless is called 'profoundly deep'). Two, 'vast and great' means encompassing meaning, universality, and boundlessness ('vast and great' refers to the meaning of encompassing all meanings, universality, and boundlessness). The former is 'deep' without a bottom (the former is 'deep' without a bottom), this is 'vast' without a limit (this is 'vast' without a limit), this connects conditioned and unconditioned, the able to produce and the produced, cause and effect, and all other dharmas (this connects conditioned and unconditioned dharmas, the able to produce and the produced, cause and effect, and all other dharmas). Refer to the separate explanations for understanding (you can refer to the previous separate explanations for understanding). Three, 'equal to the dharma realm' means supremely good ( 'equal to the dharma realm' refers to the meaning of supremely good). Because it is equal to the great white dharma realm (because it is equal to the pure dharma realm). Also, because it possesses all dharmas such as people, dharma, teachings, meaning, cause and effect, principle, etc. (also, because it possesses all dharmas such as people, dharma, teachings, meaning, cause and effect, principle, etc.). Four, 'equal to space' means the cause of goodness ( 'equal to space' refers to the fundamental meaning of goodness). Because it accomplishes the cause of impermanence and beloved fruit, it is like space (because it accomplishes the cause of impermanence and beloved fruit, it is like space). Because before the ground, the cause of impermanent fruit is omitted (because before the first ground, the cause of impermanent fruit is omitted). Also, because of the above 'deep', it is equal to the dharma realm (also, because of the above 'deep', it is equal to the dharma realm), because of 'vast', it is the same as space (because of 'vast', it is the same as space). Or both connect the two (or both connect these two meanings), or it can be known to be different from the above (or it can be known to be different from the above explanations, you can understand it yourself). Five, 'not timid and weak' means not fearing retreat ( 'not timid and weak' refers to the meaning of not fearing retreat). Because it is born from the Buddha seed (because it is born from the Buddha seed). It is also an explanation of the name and meaning of seed nature (it is also an explanation of the name and meaning of seed nature). Also, it can be understood that all Buddhas are born from the Bodhisattva nature (also, it can be understood that all Buddhas are born from the Bodhisattva nature). This is also an explanation of the above sentences (this is also an explanation of the above sentences). What is the basis for knowing that 'deep', 'vast', etc., are equal to the dharma realm? (What is the basis for knowing that 'deep', 'vast', etc., are equal to the dharma realm?). The explanation says: Because this is the seed nature of the Buddhas of the three times, which can produce all Bodhisattvas, etc. (Because this is the seed nature of the Buddhas of the three times, which can produce all Bodhisattvas, etc.). Two, in the manifested appearance, there are three (Second, in the manifested appearance, there are three). First, mark the number and cite evidence (First, mark the number and then cite evidence). It means that the fruits of the Buddhas of the three times are all caused by the causes of the ten abodes (It means that the fruits of the Buddhas of the three times are all caused by the causes of the ten abodes). Like burying on the road of the great king...

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岐徑。故云同說。

二列名。謂一週圓以明十種。三結說。此中十住義略作十門。一釋名。二辨體。三明所依身。四所行行。五所觀境。六所離障。七所成德。八所寄法。九所攝位。十所成果。初釋名有二。一總名如前釋。別中初者謂依外凡。十千劫來修信善根方便行滿。于大菩提起決定心入位不退故云初發心。初發心即住。是持業釋。此當起信論中信成就發心也。二精練此心使離染明凈。故云治地。謂鑄治心地也。三妙觀空有而正行薰脩故云修行。四生在佛家種性尊貴故云生貴。謂此寄當無流位故。五巧不滯真。起悲愍物。滯真隨俗。此二合觀離邊巧備故云具足。此同五地難合真俗而能合也。六觀無二法。既漸純熟聞贊毀佛等心不傾動。故云正心。心即是正故云正心。又正是境。心是智。以心住正理故云正心。七止觀雙運緣不能壞故云不退。此同七地雙行相。八三業光潔離染如童。童行性成物莫能沮故云真也。此同八地無功用行。九應機善說。紹嗣法王故云子也。十住位滿足成就智身。諸佛法水以灌其頂故云頂也。若依圓教。此灌頂位滿即成佛更無十行等。如下文海幢比丘處說。若三乘教則不如此。但是解相未證真。故得名有三。謂第四八九十從喻為名。第七約離過受稱。余並約功能為目可知。二明體性者作

【現代漢語翻譯】 現代漢語譯本 歧路，所以說（他們的觀點）相同。

第二，列出名稱。指的是用一週圓的方式來闡明十種住位。第三，總結說明。這其中的十住的意義，簡略地歸納為十個方面：第一，解釋名稱；第二，辨明體性；第三，說明所依之身；第四，所修之行；第五，所觀之境；第六，所離之障；第七，所成就之德；第八，所寄託之法；第九，所攝之位；第十，所證之果。首先，解釋名稱，分為兩部分。一是總名，如前面所解釋的。二是別名，其中第一個住位，指的是依靠外凡，經歷十千劫的時間，修習信心的善根，方便之行圓滿，對於大菩提生起決定的心，進入住位而不退轉，所以稱為『初發心』。『初發心』即是『住』，這是持業釋。這相當於《起信論》中信心成就而發心。第二個住位，是精煉這個心，使它遠離染污，光明清凈，所以稱為『治地』，指的是鑄造治理心地。第三個住位，是巧妙地觀察空與有，而以正行來熏修，所以稱為『修行』。第四個住位，是生在佛家，種性尊貴，所以稱為『生貴』，指的是這個住位寄託于無流位。第五個住位，是巧妙地不滯著于真諦，生起悲憫之心去憐憫眾生。滯著于真諦，隨順於世俗，這兩種觀察合在一起，遠離偏頗，巧妙完備，所以稱為『具足』。這相當於五地難以結合真俗，而能夠結合。第六個住位，是觀察沒有二法，既已逐漸純熟，聽到讚歎或譭謗佛等，心不為所動，所以稱為『正心』。心即是正，所以稱為『正心』。又，正是境，心是智，以心安住于正理，所以稱為『正心』。第七個住位，是止觀雙運，因緣不能破壞，所以稱為『不退』。這相當於七地的雙行相。第八個住位，是身口意三業光明潔凈，遠離染污，如同童子一般。童子的行為出於本性，任何事物都不能阻止，所以稱為『真』。這相當於八地的無功用行。第九個住位，是應機說法，善於說法，繼承法王之位，所以稱為『子』。第十個住位，是住位圓滿，成就智慧之身，諸佛以法水灌注其頂，所以稱為『頂』。如果依照圓教，這個灌頂位圓滿，就成就佛果，不再有十行等，如下文海幢比丘處所說。如果依照三乘教，則不是這樣。但是，只是理解了相，還沒有證得真，所以得名有三種情況：第四、第八、第九、第十是從比喻來取名，第七是根據遠離過失而接受稱呼，其餘都是根據功能而命名，可以理解。第二，說明體性，（就是）作為……

【English Translation】 English version Divergent paths. Therefore, it is said that (their views) are the same.

Second, listing the names. This refers to using a complete cycle to elucidate the ten abodes (ten stages of Bodhisattva development). Third, summarizing the explanation. The meaning of these ten abodes is briefly summarized into ten aspects: First, explaining the names; second, clarifying the essence; third, explaining the body upon which they rely; fourth, the practices they cultivate; fifth, the realms they contemplate; sixth, the obstacles they overcome; seventh, the virtues they achieve; eighth, the Dharma they entrust to; ninth, the positions they encompass; and tenth, the fruits they realize. First, explaining the names is divided into two parts. One is the general name, as explained earlier. The other is the specific names, where the first abode refers to relying on the outer ordinary person, spending ten thousand kalpas (eons) cultivating the roots of faith, the practice of skillful means being complete, giving rise to a determined mind towards Great Bodhi (Enlightenment), entering the abode and not regressing, therefore it is called 'Initial Aspiration'. 'Initial Aspiration' is 'Abiding', this is a possessive compound. This is equivalent to the arising of aspiration upon the accomplishment of faith in the Awakening of Faith treatise. The second abode is to refine this mind, making it free from defilement, bright and pure, therefore it is called 'Ground Preparation', referring to casting and governing the mind-ground. The third abode is to skillfully observe emptiness and existence, and to cultivate through correct practice, therefore it is called 'Practice'. The fourth abode is to be born into a Buddha's family, with a noble lineage, therefore it is called 'Noble Birth', referring to this abode being entrusted to the non-returning stage. The fifth abode is to skillfully not be attached to the truth, giving rise to compassion to pity sentient beings. Being attached to the truth, conforming to the mundane, these two observations combined together, being far from bias, skillfully complete, therefore it is called 'Accomplishment'. This is equivalent to the difficulty of combining truth and mundane in the fifth ground, but being able to combine them. The sixth abode is to observe that there are no two dharmas (phenomena), having gradually become pure and skilled, hearing praise or slander of the Buddha, etc., the mind is not moved, therefore it is called 'Right Mind'. The mind is right, therefore it is called 'Right Mind'. Also, right is the realm, mind is wisdom, with the mind abiding in right principle, therefore it is called 'Right Mind'. The seventh abode is the dual operation of cessation and contemplation, conditions cannot destroy it, therefore it is called 'Non-Regression'. This is equivalent to the dual practice aspect of the seventh ground. The eighth abode is that the three karmas (actions of body, speech, and mind) are bright and clean, free from defilement, like a child. A child's actions come from their nature, nothing can obstruct them, therefore it is called 'Genuine'. This is equivalent to the effortless practice of the eighth ground. The ninth abode is to skillfully speak according to the occasion, being good at speaking, inheriting the position of Dharma King, therefore it is called 'Son'. The tenth abode is the completion of the abode, accomplishing the wisdom body, all Buddhas pour the water of Dharma upon its crown, therefore it is called 'Summit'. If according to the Perfect Teaching, this crowning position is complete, then Buddhahood is accomplished, there are no longer the ten practices, etc., as mentioned in the passage below about the Bhikshu (monk) Sea Banner. If according to the Three Vehicle Teaching, then it is not like this. However, it is only understanding the appearance, not yet realizing the truth, therefore there are three situations in which names are obtained: the fourth, eighth, ninth, and tenth are named from metaphors, the seventh is named based on being far from faults and receiving appellations, the rest are named based on function, which can be understood. Second, explaining the essence, (is) to act as...

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三門。一約所依即以無量方便三昧為體。以依此定說十住故。下論云。此三昧者是法體故。二約本即以前種性甚深等為體以彼是此十住體故。但隨位說十。而無別性。三克性約所緣以真俗二諦。約能緣以悲智二行。余行眷屬皆此所攝。又真俗境俱融。悲智唯一。此二復圓俱融。法界無障礙具德自在是其體也。此約圓教辨(余門別作)。

第五說分者十住有二分。一果分圓融不可說。二因分隨說有二分。一約普賢自體行。二約普賢位相此有二分。一阿含位如此品說。二證位如十地品說。今此正說阿含位。于中有二。初明攝體之位。后辨隨相之位初中釋十住即為十段。一一皆有二。謂先標后釋。釋中皆二。初修行是其別相。以一一住中各修一行故。二觀解是其別相。以諸住皆有解悟相故。前中各二。初自分行後學十法為勝進行。勝進行各二。先正修。后何以下釋修意。其中第一第十文相加者以初為行本賴多緣故。后為位滿德深廣故。又釋一一中皆二。謂標釋。釋中皆三。初明入住行。二學十法為凈住行。三住滿得果。準地論。諸地皆有因體果相即。入住為因。凈住為體。住滿為果。並可知。今且依前釋。初住中先標名后釋義。釋義中二。先別行中二。先自分后勝進。前中二。先明行本謂發菩提心為十住之本。但轉此

【現代漢語翻譯】 現代漢語譯本： 三門：第一，約所依，即以無量方便三昧為體。因為依據此定來說十住的緣故。《下論》說：『此三昧是法體。』第二，約本，即以前種性甚深等為體，因為它們是這十住的本體。只是隨著位次來說十住，而沒有別的自性。第三，克性，約所緣來說，是真諦和俗諦；約能緣來說，是悲行和智行。其餘的行門眷屬都包含在這裡面。而且真諦和俗諦的境界相互融合，悲行和智行是唯一的。這二者又圓融無礙，法界沒有障礙，具足功德自在，是它的本體。這是約圓教來辨析（其餘的門類另外闡述）。 第五，說分，十住有二分。一是果分，圓融不可說；二是因分，隨順解說有二分。一是約普賢自體行，二是約普賢位。普賢位又有二分：一是阿含位，如此品所說；二是證位，如《十地品》所說。現在這裡正是說阿含位。其中有二：首先闡明攝體之位，然後辨別隨相之位。首先解釋十住，分為十段，每一段都有兩個部分，先標示，后解釋。解釋中都有兩個部分，首先是修行，這是它的別相，因為在每一住中各自修習一種行門；其次是觀解，這是它的別相，因為諸住都有解悟之相。前者中各有兩個部分，首先是自分行，然後是學習十法作為勝進行。勝進行各有兩個部分，先是正修，然後是什麼，以下解釋修行的意義。其中第一和第十的文句相互補充，因為初住是行之根本，依賴多種因緣；后住是位滿德深廣。而且解釋每一住中都有兩個部分，標示和解釋。解釋中都有三個部分，首先是入住行，其次是學習十法作為凈住行，最後是住滿得果。參照《地論》，諸地都有因、體、果的相，即入住為因，凈住為體，住滿為果，這些都可以知道。現在暫且依照前面的解釋。初住中，先標示名稱，后解釋意義。解釋意義中有兩個部分，首先是別行，別行中有兩個部分，首先是自分行，然後是勝進。前者中有兩個部分，首先是闡明行之根本，即發菩提心為十住之根本，只是轉變這個。

【English Translation】 English version: The three gates: First, regarding what is relied upon, it takes the Samadhi of Immeasurable Expedient Means as its essence. This is because the ten abodes (Shi Zhu) are discussed based on this Samadhi. The Treatise on the Lower states: 'This Samadhi is the essence of the Dharma.' Second, regarding the origin, it takes the profoundness of the previous nature (zhong xing) as its essence, because they are the substance of these ten abodes. The ten abodes are only discussed according to the stages, and there is no other self-nature. Third, regarding the definitive nature, in terms of what is objectified (suo yuan), it is the Two Truths (zhen di, su di) [Ultimate Truth and Conventional Truth]; in terms of what is capable of objectifying (neng yuan), it is the Two Practices of Compassion (bei xing) and Wisdom (zhi xing). All other practices and retinues are included in this. Moreover, the realms of Ultimate Truth and Conventional Truth are mutually integrated, and Compassion and Wisdom are unique. These two are also perfectly integrated without obstruction, and the Dharma Realm (fa jie) is unobstructed, possessing virtuous qualities and being self-sufficient, which is its essence. This is analyzed in terms of the Perfect Teaching (yuan jiao) [a classification of Buddhist teachings] (other categories are discussed separately). Fifth, the explanation of the divisions: the ten abodes have two divisions. One is the fruit division, which is perfectly integrated and indescribable; the other is the cause division, which has two divisions according to the explanation. One is regarding the practice of Samantabhadra's (Pu Xian) own essence, and the other is regarding Samantabhadra's position. Samantabhadra's position also has two divisions: one is the Agama (A han) position, as discussed in this chapter; the other is the realization position, as discussed in the Ten Grounds Chapter (Shi Di Pin). Now, this is precisely discussing the Agama position. Within this, there are two: first, clarifying the position of encompassing the essence; then, distinguishing the position of following the characteristics. First, explaining the ten abodes, dividing them into ten sections, each section having two parts: first, indicating, then explaining. Each explanation has two parts: first, practice, which is its distinct characteristic, because in each abode, one cultivates a specific practice; second, contemplation and understanding, which is its distinct characteristic, because all abodes have the aspect of understanding and realization. Each of the former has two parts: first, self-practice; then, learning the ten dharmas as superior practice. Each superior practice has two parts: first, correct cultivation; then, what follows explains the meaning of cultivation. Among them, the sentences of the first and tenth complement each other, because the initial abode is the root of practice, relying on many conditions; the latter abode is the completion of the position, with profound and vast virtue. Moreover, each explanation has two parts: indication and explanation. Each explanation has three parts: first, entering and dwelling practice; second, learning the ten dharmas as pure dwelling practice; and third, the completion of dwelling and obtaining the fruit. According to the Treatise on the Grounds (Di Lun), all grounds have the aspects of cause, essence, and fruit, that is, entering and dwelling is the cause, pure dwelling is the essence, and the completion of dwelling is the fruit, which can be known. Now, let's temporarily follow the previous explanation. In the initial abode, first indicate the name, then explain the meaning. The explanation of the meaning has two parts: first, distinct practice, which has two parts: first, self-practice; then, superior progress. The former has two parts: first, clarifying the root of practice, that is, generating the Bodhi mind (pu ti xin) [the mind of enlightenment] as the root of the ten abodes, but transforming this.

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心漸增勝故成后諸住故也。二所得。前中初六句舉發心所依緣。次一句明所發心體。次一句明發心所求。后一句明不退還。又釋初六句釋發。次句釋心。次句釋菩提。后句釋住義。前六句中二處聞說法者。初聞餘人說。后聞佛說。又初略說后廣說。又初說因法后說果法。又七緣發心準辨。又一向不回者簡異外凡也。二所得中分是因義。謂由初發心得成十力果法之因故。此約始教辨。二分是未圓義。謂由入住不退始生佛家得佛體分故。謂於十力隨分而得。此約終教辨。三分圓無礙故得分即得圓。但以就普賢門中辨。是因而非果故云分也。此中於流盡亦分得者準教知之。又此十力小乘中至佛果始得。三乘中地上始分得。一乘入位即得故也。二勝進中二。先正辨后釋成。前中有十句。一供諸佛。二嘆諸菩薩能捨自樂忍苦求果。三以勝妙法化諸眾生。不令彼心墮凡小位故云護。又護善根令得增長。四準下頌當第三常嘆賢聖。此云親近者此約自利。頌約利他。謂進而常嘆也。五嘆凈妙法。魔等不壞故知不退也。六以佛功德安立菩薩故云修。此順頌。七巧化眾生令得見佛故云嘆美生諸佛前。八善修三昧以教眾生故云方便。九轉妙法輪滅生死輪故云也。十為生死苦類作清涼歸處。又釋九令離無常苦。十令其得常樂。此十並準下頌文知

【現代漢語翻譯】 現代漢語譯本 心漸增勝，故能成就後來的各個住位，這也是原因。二、所得。前面最初的六句，是闡述發起菩提心所依賴的因緣。接下來的一句，闡明所發菩提心的本體。再下一句，說明發起菩提心所追求的目標。最後一句，說明發起菩提心后不會退轉。另一種解釋是，最初的六句解釋『發』，接下來的一句解釋『心』，再下一句解釋『菩提』，最後一句解釋『住』的含義。前面的六句中，有兩個地方提到聽聞說法者：最初是聽聞其他人說，後來是聽聞佛說。此外，最初是略說，後來是廣說。還有，最初說的是因法，後來是說果法。又，以七種因緣發起菩提心，可以類推辨別。還有，說『一向不回』，是爲了區別于凡夫俗子。二、所得中，一部分是因的含義，意思是說，由於最初發起菩提心，才能成為成就十力（Dashabala）果法的因。這是從始教的角度來辨析的。另一部分是未圓滿的含義，意思是說，由於入住不退轉，開始進入佛家，得到佛的體性的一部分。也就是說，對於十力（Dashabala）隨分而得。這是從終教的角度來辨析的。還有一部分是圓滿無礙的緣故，所以得到一部分就等於得到圓滿。但這是就普賢行愿品（Samantabhadra's practices and vows）的門中來辨析的。是因而不是果，所以說是『分』。這裡說對於流盡也能分得一部分，可以根據教義來理解。還有，這十力（Dashabala）在小乘中，要到佛果才能得到；在三乘中，要到地上菩薩才能分得；在一乘中，入位就能得到。二、勝進中，分為兩部分：首先是正式辨析，然後是解釋成就。前面有十句：一、供養諸佛。二、讚歎諸菩薩能夠捨棄自己的快樂，忍受痛苦，追求果位。三、以殊勝微妙的佛法教化眾生，不讓他們的心墮入凡夫小乘的境界，所以說是『護』。還有，守護善根，使之增長。四、根據下面的偈頌，應該是第三個『常嘆賢聖』。這裡說『親近』，是從自利的角度來說的。偈頌是從利他的角度來說的。意思是說，精進並且常常讚歎。五、讚歎清凈微妙的佛法，魔等不能破壞，所以知道不會退轉。六、以佛的功德安立菩薩，所以說是『修』。這是順應偈頌的。七、巧妙地教化眾生，使他們能夠見到佛，所以說是『讚美生諸佛前』。八、好好地修習三昧，用以教導眾生，所以說是『方便』。九、轉動微妙的法輪，滅除生死輪迴，所以說是『也』。十、為生死苦難的眾生，做清涼的歸宿。另一種解釋是，前九句使眾生脫離無常的痛苦，第十句使眾生得到常樂。這十句都根據下面的偈頌來理解。

【English Translation】 English version The mind gradually increases in excellence, thus accomplishing the subsequent abodes, and this is the reason. Two, what is attained. The first six sentences above explain the conditions upon which the aspiration for Bodhi is based. The next sentence clarifies the substance of the mind that is aroused. The following sentence explains what the mind seeks. The last sentence clarifies that there is no turning back. Another explanation is that the first six sentences explain 'arousal,' the next sentence explains 'mind,' the following sentence explains 'Bodhi,' and the last sentence explains the meaning of 'abiding.' In the first six sentences, there are two places where those who hear the Dharma are mentioned: first, hearing others speak, and later, hearing the Buddha speak. Furthermore, the first is a brief explanation, and the latter is a detailed explanation. Also, the first speaks of the causal Dharma, and the latter speaks of the resultant Dharma. Moreover, the seven conditions for arousing the mind can be inferred and distinguished. Also, saying 'never turning back' is to distinguish from ordinary people. Two, in what is attained, one part is the meaning of cause, meaning that because of the initial arousal of Bodhi mind, it becomes the cause for accomplishing the fruit of the Ten Powers (Dashabala). This is analyzed from the perspective of the beginning teaching. Another part is the meaning of incompleteness, meaning that by entering the stage of non-retrogression, one begins to enter the Buddha's family and obtains a portion of the Buddha's nature. That is, one attains the Ten Powers (Dashabala) partially. This is analyzed from the perspective of the final teaching. Another part is because of perfect unobstructedness, so obtaining a part is equivalent to obtaining perfection. However, this is analyzed from the perspective of Samantabhadra's practices and vows. It is a cause and not a result, so it is called 'part.' Here, it is said that one can also partially obtain the exhaustion of outflows, which can be understood according to the teachings. Furthermore, these Ten Powers (Dashabala) are only obtained in the fruit of Buddhahood in the Small Vehicle; they are partially obtained on the ground of Bodhisattvas in the Three Vehicles; they are obtained upon entering the position in the One Vehicle. Two, in surpassing progress, it is divided into two parts: first, a formal analysis, and then an explanation of accomplishment. There are ten sentences in the first part: one, offering to all Buddhas. Two, praising all Bodhisattvas for being able to give up their own happiness, endure suffering, and seek the fruit. Three, transforming all sentient beings with the supreme and wonderful Dharma, not allowing their minds to fall into the realm of ordinary people and the Small Vehicle, so it is called 'protecting.' Also, protecting good roots and causing them to grow. Four, according to the following verse, it should be the third 'constantly praising the virtuous and holy.' Here, saying 'being close' is from the perspective of self-benefit. The verse is from the perspective of benefiting others. It means to be diligent and constantly praise. Five, praising the pure and wonderful Dharma, which cannot be destroyed by demons, etc., so it is known that there is no turning back. Six, establishing Bodhisattvas with the Buddha's merits, so it is called 'cultivating.' This is in accordance with the verse. Seven, skillfully transforming sentient beings, enabling them to see the Buddha, so it is called 'praising and giving birth before all Buddhas.' Eight, cultivating Samadhi well to teach sentient beings, so it is called 'expedient means.' Nine, turning the wonderful Dharma wheel and extinguishing the cycle of birth and death, so it is called 'also.' Ten, being a cool refuge for sentient beings suffering from birth and death. Another explanation is that the first nine sentences cause sentient beings to escape the suffering of impermanence, and the tenth sentence causes sentient beings to obtain constant joy. These ten sentences are all understood according to the following verses.

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之。二釋意中。先徴后釋。徴云發菩提心已。何故復須學此十行。釋有三義。一欲使此心轉增勝故。二令堅固故。三令成果故。又一令自分堅因。二勝進轉增。三終成佛果故須也。二同相中明悟必賴緣故云有所聞法。解從內發故云不由他悟。然他義有三。一小教。二心外。三性外。自解亦三。翻前可知。故下云雖知一切法不由他悟。而求善知識無有厭足。下諸住中隨位漸增義皆同此。

二住中。初自分內十心者有二義。一隨於一眾生即起此十心以顯無盡。二為辨十心別異相故明於十種眾生處起。一于怨憎眾生不念加報。二于受苦眾生。三于乏資具眾生。四為不善眾生令住善行故。論雲安者因處樂者果處。五于得善因樂果眾生。六于有流眾生度令發心。七于初發心眾生。八于修菩薩道少劣於己眾生攝令同己。九行與己學推之同師。十德少過己敬同于佛。此十並如第二地集果中釋。二勝進十行中。初一總謂若不多聞行無所依。又以何化生故須也。餘九別。一標求多聞意。又是舍離已欲。二近善友。三順其教。四不非時請問。五不畏不得法。又不畏深法。六解深義。七達正教。八于教義中擇取修行之法。九依法正修離障成德故云不動也。下釋云以此十行修治慈等令更增廣。故須修也。

三住中初十自分是護煩惱

【現代漢語翻譯】 現代漢語譯本： 之。（二、解釋意義中。先提問后解釋。提問說：『發菩提心（bodhicitta，覺悟之心）已，為何還須學習這十行？』解釋有三重意義：一、想要使這菩提心更加增長殊勝；二、爲了使其更加堅固；三、爲了使其最終成就。又，一是爲了使自身堅固根本；二是殊勝增進；三是最終成就佛果，所以必須學習這十行。二、在『同相』中，說明領悟必定依賴因緣，所以說『有所聞法』。理解從內心生髮，所以說『不由他悟』。然而，『他』有三種含義：一、小乘教法；二、心外之物；三、自性之外。『自解』也有三種，與前面相反即可得知。所以下面說：『雖知一切法不由他悟，而求善知識（kalyāṇa-mitra，善友）無有厭足。』下面的各個『住』中，隨著位階逐漸增長的意義都與此相同。

二、在二住中。最初的『自分內十心』有兩種意義：一、隨順一個眾生，立即生起這十種心，以顯示無有窮盡；二、爲了辨別十種心的差別相，說明在十種眾生處生起。一、對於怨恨憎惡的眾生，不念著報復；二、對於遭受痛苦的眾生；三、對於缺乏資具的眾生；四、爲了使不善良的眾生安住于善良的行為。論中說：『安』是因處，『樂』是果處。五、對於獲得善良的因和快樂的果報的眾生；六、對於有煩惱的眾生，引導他們發起菩提心；七、對於初發菩提心的眾生；八、對於修行菩薩道（bodhisattva-path）稍微不如自己的眾生，攝受他們使之與自己相同；九、行為與自己所學相同，推崇他們如同老師；十、德行稍微超過自己，恭敬他們如同佛。這十種都如第二地『集果』中的解釋。二、在『勝進十行』中，最初一個是總說，如果不多聞佛法，修行就沒有所依。又用什麼來化度眾生呢？所以必須多聞佛法。其餘九個是分別說明。一、標明尋求多聞佛法的意願，又是捨棄自己的慾望；二、親近善友；三、順從善友的教導；四、不在不適當的時候請求提問；五、不畏懼得不到佛法，也不畏懼深奧的佛法；六、理解深奧的意義；七、通達正確的教義；八、在教義中選擇修行的方法；九、依法正確地修行，遠離障礙成就德行，所以說『不動』。下面的解釋說：『用這十行修治慈悲等等，使之更加增長廣大，所以必須修習。』

三、在三住中，最初的『十自分』是守護煩惱。

【English Translation】 English version: Thus. In the second explanation of meaning, first is the question, then the explanation. The question says: 'Having generated Bodhicitta (bodhicitta, the mind of enlightenment), why is it still necessary to study these ten practices?' The explanation has three meanings: First, to make this mind increasingly superior; second, to make it firm; third, to make it ultimately achieve fruition. Furthermore, one is to make oneself firm in the root; the second is superior advancement; the third is to ultimately achieve Buddhahood, so it is necessary. Second, in 'Same Aspect,' it is explained that enlightenment necessarily relies on conditions, so it says 'having heard the Dharma.' Understanding arises from within, so it says 'not enlightened by others.' However, 'others' has three meanings: first, the Hinayana teachings; second, things external to the mind; third, outside of one's nature. 'Self-understanding' also has three, which can be known by reversing the previous ones. Therefore, it says below: 'Although knowing that all dharmas are not enlightened by others, there is no satiety in seeking good teachers (kalyāṇa-mitra, virtuous friends).' In the following 'Abodes,' the meaning of gradual increase according to the position is the same as this.

Second, in the Second Abode. The initial 'Ten Minds Within Oneself' has two meanings: First, according to one sentient being, immediately generate these ten minds to show that there is no end; second, to distinguish the different aspects of the ten minds, explaining that they arise in ten kinds of sentient beings. First, towards hateful and resentful sentient beings, do not think of retaliation; second, towards suffering sentient beings; third, towards sentient beings lacking resources; fourth, to cause unkind sentient beings to abide in virtuous conduct. The treatise says: 'Peace' is the place of cause, 'joy' is the place of effect. Fifth, towards sentient beings who have obtained good causes and joyful results; sixth, towards sentient beings with afflictions, guide them to generate Bodhicitta; seventh, towards sentient beings who have initially generated Bodhicitta; eighth, towards sentient beings who are slightly inferior to oneself in practicing the Bodhisattva Path (bodhisattva-path), gather them to be the same as oneself; ninth, conduct is the same as what one has learned, esteem them as teachers; tenth, virtues are slightly superior to oneself, respect them as Buddhas. These ten are all explained as in the 'Gathering of Fruits' in the Second Ground. Second, in the 'Ten Superior Advancing Practices,' the first is a general statement, if one does not hear much Dharma, there is nothing to rely on for practice. Also, what is used to transform sentient beings? Therefore, it is necessary to hear much Dharma. The remaining nine are explained separately. First, indicate the intention to seek much Dharma, and also to abandon one's desires; second, be close to virtuous friends; third, follow their teachings; fourth, do not ask questions at inappropriate times; fifth, do not fear not obtaining the Dharma, nor fear profound Dharma; sixth, understand profound meanings; seventh, master the correct teachings; eighth, choose methods of practice from the teachings; ninth, practice correctly according to the Dharma, be free from obstacles and achieve virtues, so it is said 'immovable.' The explanation below says: 'Use these ten practices to cultivate loving-kindness and compassion, etc., to make them even more increased and vast, so it is necessary to practice.'

Third, in the Third Abode, the initial 'Ten Selves' are to protect afflictions.

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行。謂是中令行不住故總明無常義。初一是總。無常者是無物可為常。謂自性不成實。無常等三性準之。二苦謂五蘊洞達空為苦等。三空謂三無性真理空等。四無我謂無二我。又於我無我而不二等。具如掩提遮說。五系屬因緣不得自有所在。六世法妄穢惡不凈相。又以速滅樂所以不逮。七成無所集壞無所散。八無實可當名。又不得須臾住。九相有體無曰虛。執虛為實稱妄。又無實故虛。詐實故妄。十世法速滅。縱加心防護亦不能令住。又釋緣中無力故云無精勤。由無力故無和合。無和合故無堅固也。此十無常如三地論中釋。后十句勝進中是護小乘行。于中初一是總。謂分別眾生假名不實等。又分別種類差別等。餘九是別。一知眾生惑業染凈法界差別故。二知眾生依處別。次四知四大成眾生別。次三知三界別眾生粗細別。又釋第三句總知依報。次四大出器體。次三界辨器相。皆分別即空及差別等。釋中徴云前既但觀無常空等。何故復起如此分別。釋云以即空分別事方令慧明凈故也。

四住標中釋名可知。法華云。從佛口生從法化生等。初十自分同四地中十種法知。初三攝心入理以修止行。一證心於佛。二窮法原底。三安心契彼。以此寄當出世位故。於三寶得不壞凈信。后七照達事相以修觀行。一分折所化聚類多端

。二應機現剎差別非一。三眾生依報染凈類異。四業有黑白不同。五果有苦樂之異。六生死有七種差別。七涅槃二四五異。皆於此等分折顯空及聚類差別。二義準之。又釋七中一總舉正報染凈。次二依報染凈。次二因果染凈。次二分位染凈可知。后十勝進中。初三尋思簡擇。次三擇已正修。后三修已成滿。末後一總結無二。又釋初三教法。次三行法。次三果法。后一理法。徴釋可知。

五住中初自分內。初一總餘九別。前第二住發起此心此住舉善根。顯所為漸熟故別也。九中一令修善行。二令得樂果。三不令著樂。四令修出道。五令所生處離八難等。又令離惑業等難。六畢欲令出分段變易等苦。七示以正法令滅不信及疑故喜。八授以三學控御造修。九令得學果。又七智八定。十斷果勝進學中。一由無對治故生死無邊。二此約去來故為二句。三約現在苦。四約十方。又約體性。又約根欲。五約下二界。六約無色界。又約類多。七約所執性。八九約依他性。謂初句依緣后句無實。又初無性后似有。十約圓成實中空如來藏辨。又七約無相。八約無生。九約無性。十總結三無性。下釋中無染著有二義。一既以善根救攝眾生。以學知眾生無邊等故不著限分等心。即是廣常二心也。二學知空等故不執著。實是不顛倒心也。由

【現代漢語翻譯】 現代漢語譯本：二、應機示現的剎土（kshetra）差別不是單一的。三、眾生的依報（環境）有染污和清凈的類別差異。四、業有黑業和白業的不同。五、果報有苦果和樂果的差異。六、生死有七種差別。七、涅槃（nirvana）有二、四、五種差異。這些都是對此等進行分析，顯現空性以及聚類差別。二義可以類推。又解釋七種差別，其中第一個是總括正報（自身）的染污和清凈，其次兩個是依報（環境）的染污和清凈，再次兩個是因果的染污和清凈，再次兩個是分位（階段）的染污和清凈，這些都可以理解。後面的十種殊勝增進中，前三種是尋思簡擇，中間三種是選擇之後正式修行，後面三種是修行之後成就圓滿，最後一種是總結沒有二元對立。又解釋為，前三種是教法，中間三種是行法，再次三種是果法，最後一種是理法。提問和解釋可以理解。 五住地（pancha vasasthana）中，首先是自分內，第一個是總說，其餘九個是別說。前面的第二住地發起此心，此住地舉出善根，顯示所為逐漸成熟，所以是別說。九個別說中，第一個是令修善行，第二個是令得樂果，第三個是不令執著樂，第四個是令修出道，第五個是令所生之處遠離八難等，又令遠離惑業等難，第六個是最終想要令出離分段生死和變易生死等苦，第七個是示以正法，令滅除不信和疑惑，所以歡喜，第八個是授予三學（戒定慧）來控制和修造，第九個是令得學果。又有七智八定。十斷果殊勝增進的學習中，第一，由於沒有對治，所以生死沒有邊際。第二，這是從過去和未來來說，所以是兩句。第三，是從現在的苦來說。第四，是從十方來說，又是從體性來說，又是從根和慾望來說。第五，是從下二界（欲界和色界）來說。第六，是從無性來說，又是從類別多來說。第七，是從所執著的自性來說。第八、九是從依他性來說，意思是第一句是依緣起，后一句是沒有實性。又是第一個是無自性，后一個似乎有。第十，是從圓成實性中的空如來藏（tathagatagarbha）來辨別。又是第七是從無相來說，第八是從無生來說，第九是從無性來說，第十是總結三種無自性。下面解釋中，沒有染著有兩種含義，第一，既然用善根救攝眾生，因為學習知道眾生無邊等，所以不執著于限分等心，這就是廣大和常住的兩種心。第二，學習知道空性等，所以不執著于實有，這是不顛倒的心。由於...

【English Translation】 English version: Second, the differences in the Buddha-fields (kshetra) manifested according to the capacity of beings are not singular. Third, the environmental rewards (dependent origination) of sentient beings have different categories of defilement and purity. Fourth, karma has differences of black and white karma. Fifth, the fruition has differences of suffering and happiness. Sixth, there are seven kinds of differences in birth and death. Seventh, there are two, four, and five kinds of differences in nirvana. These are all analyses of these differences, revealing emptiness and the differences in classifications. The meaning of the two can be inferred. Furthermore, explaining the seven differences, the first is a general summary of the defilement and purity of the main reward (oneself), the next two are the defilement and purity of the environmental reward (environment), the next two are the defilement and purity of cause and effect, and the next two are the defilement and purity of the stages. These can be understood. In the following ten kinds of superior advancements, the first three are contemplation and discernment, the middle three are formal practice after selection, the last three are accomplishment and fulfillment after practice, and the last one is a summary of non-duality. It can also be explained as the first three being the teachings, the middle three being the practice, the next three being the fruition, and the last one being the principle. The questions and explanations can be understood. Among the five abodes (pancha vasasthana), the first is within oneself, the first is a general statement, and the remaining nine are specific statements. The second abode mentioned earlier initiates this mind, and this abode raises the roots of goodness, showing that what is being done is gradually maturing, so it is a specific statement. Among the nine specific statements, the first is to cause the cultivation of good deeds, the second is to cause the attainment of happy results, the third is to not become attached to happiness, the fourth is to cause the cultivation of the path to liberation, the fifth is to cause the place of birth to be far from the eight difficulties, and also to be far from the difficulties of delusion and karma, the sixth is to ultimately want to cause liberation from the suffering of segmented birth and death and transformational birth and death, the seventh is to show the right Dharma, causing the elimination of disbelief and doubt, so there is joy, the eighth is to bestow the three learnings (sila, samadhi, prajna) to control and cultivate, and the ninth is to cause the attainment of the fruit of learning. There are also seven wisdoms and eight samadhis. In the learning of the ten kinds of superior advancements of cutting off the fruit, first, because there is no antidote, birth and death are without limit. Second, this is from the past and future, so it is two sentences. Third, this is from the suffering of the present. Fourth, this is from the ten directions, and also from the nature, and also from the roots and desires. Fifth, this is from the lower two realms (desire realm and form realm). Sixth, this is from no-nature, and also from many categories. Seventh, this is from the nature of what is clung to. Eighth and ninth are from dependent nature, meaning the first sentence is dependent on conditions, and the second sentence has no reality. Also, the first is without self-nature, and the second seems to have it. Tenth, this is to distinguish from the empty Tathagatagarbha (tathagatagarbha) in the perfect reality. Also, the seventh is from no-appearance, the eighth is from no-birth, the ninth is from no-nature, and the tenth is a summary of the three no-natures. In the following explanation, there are two meanings of no attachment: first, since one uses the roots of goodness to save and gather sentient beings, because one learns and knows that sentient beings are boundless, one does not cling to limited minds, which are the two minds of vastness and permanence. Second, learning and knowing emptiness, one does not cling to reality, which is a non-inverted mind. Because...

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此所學令前慈等方得順理行增故須學也。

六住自分十中。初四約所敬三寶修平等觀。次三約所悲眾生修平等觀。后三約知法界明平等。以贊毀之辭皆從緣起同無自性。無性之理是此觀境。是故不動名正心住也。又佛具勝德理宜褒讚。故聞嘆不動。若執佛情有既非正理。故聞毀不動。又毀相令盡。贊理令顯。故皆不動也。是故商主天子經云。又復問文殊師利。若復有人毀汝所說彼將何云。答言當向涅槃。又問何緣作如是說。答言一切無有不毀語言而能得至聖解脫中者。所以者何。其聖道中無有名字章句語言可說可示。若不信者彼等當不解脫。又問何緣作是說。答言不可已得解脫復得解脫。又法界隨證有淺深故云量無量也。世界多故云法界成壞。故頌中雲世界成壞也。空不空為有無也。由得此十種決定心故於緣逆順皆不能動。於此位中有示現退。為引初心懈慢等故。如舍利弗法才王等。是故第七方名不退。勝進十中。初三約三無性觀。四約惑業。五約果報。六約能現。七約所現。八無體。九現實。十緣集。又釋此十皆展轉釋疑。疑者聞所執法無相即謂依他為有。釋從緣無性。復執既無依他。在纏真如豈不須修顯。釋性凈故不待修也。復云真若性凈煩惱業等豈不斷除。釋無所有故。執云若爾何故現有依正果報。釋以

【現代漢語翻譯】 現代漢語譯本：學習這些是爲了使先前的慈悲等能夠順理成章地進行和增長，所以必須學習。

在六住位中的自分十心中，最初四個是關於對所尊敬的三寶（佛、法、僧）修習平等觀。接著三個是關於對所悲憫的眾生修習平等觀。最後三個是關於了知法界（一切事物存在的真實領域）而明白平等。因為讚揚或詆譭的言辭都是從因緣生起，同樣沒有自性（獨立存在的本質）。無自性的道理就是這種觀的境界。因此，不動被稱為正心住。而且，佛（Buddha）具有殊勝的功德，理應褒揚讚歎，所以聽到讚歎也不會動搖。如果執著于佛有情感，那就不是正理，所以聽到詆譭也不會動搖。而且，詆譭是爲了使（對佛的）相的執著窮盡，讚揚是爲了使（佛法的）真理顯現，所以無論贊揚還是詆譭，（修行者的心）都不會動搖。因此，《商主天子經》中說：『商主天子又問文殊師利（Manjushri Bodhisattva），如果有人詆譭您所說的法，您會怎麼說？』文殊師利回答說：『應當趨向涅槃（Nirvana）。』又問：『為什麼這樣說？』回答說：『沒有不經過詆譭的語言而能夠達到聖者的解脫境界的。』為什麼呢？因為聖道中沒有名字、章句、語言可以述說或指示。如果不相信這些，他們就不能解脫。』又問：『為什麼這樣說？』回答說：『不可能已經得到解脫又再次得到解脫。』而且，法界隨著證悟的深淺而有不同，所以說是量無量。世界眾多，所以說是法界成壞。所以頌中說世界成壞。空不空就是有和無。由於得到這十種決定心，所以對於順境和逆境都不能動搖。（修行者）在這個位次中會有示現退轉的情況，這是爲了引導初發心懈怠的人等。例如舍利弗（Sariputra）、法才王等。所以第七位才被稱為不退。

在勝進十心中，最初三個是關於三無性觀（三種無自性）的修習。第四個是關於煩惱和業力。第五個是關於果報。第六個是關於能顯現者。第七個是關於所顯現者。第八個是無體性。第九個是現實性。第十個是因緣和合。又解釋這十個都是輾轉解釋疑問。疑問是：聽到所執著的法沒有相，就認為依他起性是有。解釋說這是從因緣生起而沒有自性。又執著于既然沒有依他起性，那麼在纏的真如（Tathagatagarbha）難道不需要修習才能顯現嗎？解釋說因為自性清凈，所以不需要修習。又說：『如果真如自性清凈，那麼煩惱業等難道不會斷除嗎？』解釋說因為一切都是無所有的。執著說：『如果這樣，為什麼現在會有依報和正報的果報呢？』解釋說以...

【English Translation】 English version: Learning these things is necessary so that the previous compassion and other qualities can proceed and increase smoothly and logically.

Within the Ten Minds of Self-Division in the Sixth Abode, the first four are about cultivating the view of equality towards the Three Jewels (Buddha, Dharma, Sangha) that are revered. The next three are about cultivating the view of equality towards sentient beings who are objects of compassion. The last three are about understanding the Dharma Realm (the true realm of all things) and clarifying equality. Because words of praise or criticism arise from conditions and are equally without self-nature (independent existence). The principle of no self-nature is the object of this contemplation. Therefore, 'immovable' is called the 'abode of the correct mind.' Moreover, the Buddha (Buddha) possesses supreme virtues and should be praised, so hearing praise does not cause wavering. If one clings to the idea that the Buddha has emotions, that is not correct reasoning, so hearing criticism does not cause wavering. Furthermore, criticism is to exhaust attachment to the form (of the Buddha), and praise is to reveal the truth (of the Dharma), so whether it is praise or criticism, (the practitioner's mind) does not waver. Therefore, the Merchant Prince Heavenly Son Sutra says: 'The Merchant Prince Heavenly Son further asked Manjushri (Manjushri Bodhisattva), 'If someone criticizes the Dharma you speak, what will you say?' Manjushri replied, 'One should turn towards Nirvana (Nirvana).' He further asked, 'Why do you say this?' He replied, 'There is no language that is not criticized that can lead to the liberation of a sage.' Why? Because in the holy path, there are no names, clauses, or language that can be spoken or indicated. If they do not believe these, they cannot be liberated.' He further asked, 'Why do you say this?' He replied, 'It is impossible to attain liberation again after having already attained liberation.' Moreover, the Dharma Realm varies in depth according to the level of realization, so it is said to be immeasurable. Because there are many worlds, it is said that the Dharma Realm is formed and destroyed. Therefore, the verse says that the world is formed and destroyed. Empty and not empty are existence and non-existence. Because one obtains these ten kinds of determined minds, one cannot be moved by favorable or unfavorable circumstances. In this position, there may be instances of apparent regression, which is to guide those who are initially diligent but become lax. For example, Sariputra (Sariputra), the Dharma Talent King, and others. Therefore, the seventh position is called non-regression.

In the Ten Minds of Superior Progress, the first three are about cultivating the three views of no self-nature (three kinds of no self-nature). The fourth is about afflictions and karma. The fifth is about karmic retribution. The sixth is about the one who can manifest. The seventh is about the one that is manifested. The eighth is no substance. The ninth is reality. The tenth is the aggregation of conditions. Furthermore, the explanation of these ten is a successive explanation of doubts. The doubt is: hearing that the Dharma that is clung to has no form, one thinks that dependent origination is existent. The explanation is that it arises from conditions and has no self-nature. Furthermore, one clings to the idea that since there is no dependent origination, then does the Tathagatagarbha (Tathagatagarbha) in bondage not need to be cultivated to manifest? The explanation is that because it is pure in nature, it does not need to be cultivated. Furthermore, one says: 'If the Tathagatagarbha is pure in nature, then will afflictions and karma not be eliminated?' The explanation is that because everything is without anything. One clings to the idea: 'If that is the case, why are there now the fruits of dependent and principal retribution?' The explanation is that with...

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依真不實故。復云若世法不實真理與諸法作依。此應是有。釋如虛空與色等為依然自體非有。復云所依若無能依諸法應有。釋以依他無自性故。復云若爾應壞業果。釋如幻故。復云若爾世人何不見是幻而見是實。釋以在夢故。復雲夢者見夢境。悟者則不見。世法不爾凡聖同見。釋如響雖長幼俱聞然了不了別也。何以故者。問云前聞十法心定不動。已順正理。何須更觀如是等耶。釋云欲更深入令得后位不退忍故。

七不退住自分中。心堅不轉者與前正心何別。釋前正心入理。今理事不退。以唸唸淳至雙現前故同七地也。又可前位會事入理。此俱行。后位從理向事。以漸純熟故也。是故前位但於三寶等處聞贊不喜。聞毀不憂。猶未堪聞有之與無。以不勝故。此中聞有無利害。轉深堅固不動故過前也。中約理為無。約事為有。以是有即無之有故。聞有亦得無不為有所動。以無即有之無故。聞無亦得有不為無所動。以得雙行故爾也。又約三性以釋有無。又不出生死者以無可出故。大悲不捨故。又三世同如故。一相不壞差別故非一。勝進中十法五對。一一多相即。二教義相依。味是教也。三有無無礙。一所執理無為非有。即是情有故為有。二有此理無故非有是有。三約理法。謂非情有是理有。四依他似有故非有。有此有故

【現代漢語翻譯】 現代漢語譯本 因為依賴於虛幻不實的事物。又問，如果世俗法是不真實的，那麼真理和諸法依靠什麼而存在呢？回答說，就像虛空與色等事物一樣，雖然作為依靠，但其自體並非真實存在。又問，如果所依賴的事物不存在，那麼能依賴的諸法應該存在啊。回答說，因為依他起性沒有自性。又問，如果這樣，應該會破壞業果啊。回答說，就像幻象一樣。又問，如果這樣，為什麼世人看不見這是幻象，卻看見這是真實的呢？回答說，因為在夢中。又問，做夢的人能看見夢境，覺悟的人就看不見夢境。世俗法不是這樣，凡人和聖人都能看見。回答說，就像回聲一樣，雖然大人小孩都能聽見，但是理解的程度不同。為什麼這樣說呢？問，之前聽聞十法，心已經堅定不動搖，已經順應正理，為什麼還需要進一步觀察這些呢？回答說，想要更加深入，以便獲得更高的果位，得到不退轉的忍辱。

在七不退住的自性中，心堅固不轉動與之前的正心有什麼區別？回答說，之前的正心是進入真理，現在是理事都不退轉。因爲念念純熟，理事雙運同時顯現，所以等同於七地菩薩的境界。又可以說，之前的階段是會通事相而進入真理，現在是理事同時進行。之後的階段是從真理走向事相，因為逐漸純熟的緣故。因此，之前的階段只是在三寶等處聽聞讚歎不喜悅，聽聞譭謗不憂愁，還不能夠承受聽聞『有』和『無』。因為還不夠強大。現在聽聞『有』『無』、利益、損害，內心更加深入、堅定、不動搖，所以超過了之前的境界。這裡以理來說是『無』，以事來說是『有』。因為『有』即是『無』的『有』，所以聽聞『有』也不會被『有』所動搖。因為『無』即是『有』的『無』，所以聽聞『無』也不會被『無』所動搖。因為已經達到理事雙運的境界。又可以從三性的角度來解釋『有』『無』。又因為沒有可以出離的，所以不出生死。因為大悲心不捨棄眾生。又因為三世都是一樣的。一相不壞，差別不滅，所以不是單一的。在勝進中，十法有五對。一是一一多相即。二是教義相互依存，『味』就是教義。三是有無沒有障礙。一是所執著的理是無為法，並非實有，只是情識上的『有』，所以說是『有』。二是有這個理，實際上是『無』，所以說『非有』，但實際上是『有』。三是從理法的角度來說，不是情識上的『有』，而是理上的『有』。四是依他起性，看起來好像有，實際上不是真有，因為有這種『有』的存在。

【English Translation】 English version Because it relies on unreal things. Further, it is asked, if worldly dharmas (phenomena) are unreal, what do truth and all dharmas rely on? The answer is, like empty space and form (rupa) etc., although they serve as a basis, their own nature is not truly existent. Further, it is asked, if the basis does not exist, then the dharmas that rely on it should exist. The answer is, because dependent origination (依他, yī tā) has no self-nature. Further, it is asked, if that's the case, it should destroy the consequences of karma (業果, yè guǒ). The answer is, like an illusion. Further, it is asked, if that's the case, why do worldly people not see it as an illusion but see it as real? The answer is, because they are in a dream. Further, it is asked, a dreamer can see the dream, but an awakened person cannot see the dream. Worldly dharmas are not like that; both ordinary people and sages can see them. The answer is, like an echo, although both young and old can hear it, their understanding is different. Why is this so? It is asked, having previously heard the ten dharmas, the mind is already firm and unmoving, already in accordance with right reason, why is it necessary to observe these things further? The answer is, to go deeper, in order to obtain a higher state and attain irreversible endurance (不退忍, bù tuì rěn).

In the self-nature of the seven irreversible abidings, what is the difference between a firm and unmoving mind and the previous right mind? The answer is, the previous right mind enters into truth, now both principle and phenomena are irreversible. Because thought after thought is pure and both principle and phenomena manifest simultaneously, it is equivalent to the state of the seventh Bhumi (地, dì). It can also be said that the previous stage was to understand phenomena and enter into truth, now principle and phenomena occur simultaneously. The later stage is from truth towards phenomena, because it is gradually becoming pure. Therefore, in the previous stage, one only hears praise at the Three Jewels (三寶, sān bǎo) etc. without joy, and hears slander without sorrow, but is still not able to bear hearing 'existence' and 'non-existence'. Because one is not strong enough. Now, hearing 'existence', 'non-existence', benefit, and harm, the mind becomes deeper, firmer, and unmoving, so it surpasses the previous state. Here, in terms of principle, it is 'non-existence', and in terms of phenomena, it is 'existence'. Because 'existence' is the 'existence' of 'non-existence', so hearing 'existence' one is not moved by 'existence'. Because 'non-existence' is the 'non-existence' of 'existence', so hearing 'non-existence' one is not moved by 'non-existence'. Because one has reached the state of principle and phenomena operating simultaneously. Also, 'existence' and 'non-existence' can be explained from the perspective of the three natures (三性, sān xìng). Furthermore, one does not leave birth and death because there is nothing to leave. Because great compassion does not abandon sentient beings. Also, because the three times are the same. The one aspect is not destroyed, and the differences are not extinguished, so it is not singular. In the superior progress, the ten dharmas have five pairs. First, each and every one is identical to many aspects. Second, teachings and meanings are mutually dependent; 'taste' is the teaching. Third, existence and non-existence are unobstructed. First, the principle that is clung to is unconditioned dharma (無為法, wú wéi fǎ), which is not truly existent, but only exists in consciousness, so it is said to be 'existent'. Second, there is this principle, but in reality it is 'non-existent', so it is said to be 'non-existent', but in reality it is 'existent'. Third, from the perspective of principle and dharma, it is not 'existent' in consciousness, but 'existent' in principle. Fourth, dependent origination appears to be existent, but is not truly existent, because this kind of 'existence' exists.

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以為有。五依他無生為非有。不壞似有故為有。六有此無生故準之。七真如離相故非有。有此真故為有。八空真如為非有。即是不空為有。九無性性為非有。有此為有。十隨染隱故非有。性本凈故為有也。有是非有者翻前十義即是應知。四相非相無礙。五性非性無礙。並具十義。逆順同前準知。又釋后三對約三性三無性。如次應知。釋所學中。欲使雙行無礙善巧圓滿故云具足等也。

八住中謂從理向事而不失理故云心得安立。自分中初三業無染是童真體。以不失真理令事清凈。是自利行。余是利他行。以三業凈故。能受生自在。知信等心。從心起欲樂。習欲成性。依性造業。並如第九地十稠林處說。又如發心功德品說。知器世界二十劫成等。又知集故成散故壞等。神通自在總結三業勝用也。勝進中初六外器自在。后四自身自在。又釋初七明廣學知廣大三業。后三明自在三業。初中光明意業。中一總知器。二知已能用。三雖動以願力持令不壞。又持令常用。四觀其即真等。又觀染凈差別。將欲往詣故。五明身業。謂觀已須往處詣之。六非但次第往詣。亦能一時遍至也。佛剎定有佛也。世界通有佛無佛也。七明語業。謂若至有佛處能問佛妙法。若至無佛界能善答眾難。別本中同后釋。八明自在身業。謂非但一身至多

【現代漢語翻譯】 現代漢語譯本：認為存在。五、依賴他而無生，所以說它不是實有。因為不壞滅而看似存在，所以說是實有。六、因為有這個無生，所以依此準繩來理解。七、真如（Tathata，事物的真實本性）遠離一切表相，所以說它不是實有。因為有這個真如，所以說是實有。八、空性的真如不是實有，即是不空的真如是實有。九、無自性的自性不是實有，有這個無自性就是實有。十、隨順染污而隱沒，所以說它不是實有。自性本來清凈，所以說是實有。認為實有和非實有，就是把前面的十種意義反過來理解，就應該知道了。四相（生、住、異、滅）和非四相沒有障礙。五性（地、水、火、風、空）和非五性沒有障礙。都具備這十種意義。逆向和順向的理解與前面相同，依此準繩來理解。另外，解釋後面的三種對治，是針對三種自性和三種無自性，依次對應理解。解釋所學的內容，是爲了使雙向修行沒有障礙，善巧圓滿，所以說具備等等。 八地菩薩的安住狀態，是指從理性轉向實踐，但不失去理性，所以說心得安立。在菩薩的自身行為中，最初的三種行為沒有染污，是童真之體。因為不失去真理，使行為清凈，這是自利的行為。其餘的是利他的行為。因為身、口、意三業清凈，所以能夠自在地受生。瞭解信心等等的心態。從內心生起慾望和快樂，習慣慾望形成性格，依靠性格造作行為，都如第九地和十稠林處所說。又如發心功德品所說。瞭解器世界（Samsara，眾生所居住的世界）需要二十劫（Kalpa，極長的時間單位）才能形成等等。又瞭解聚集就會形成，消散就會壞滅等等。神通自在是總結身、口、意三業殊勝的作用。勝進位中，最初的六種是外在器世界的自在，後面的四種是自身自在。又解釋最初的七種，說明廣泛學習，瞭解廣大的身、口、意三業。後面的三種說明自在的身、口、意三業。最初的光明是意業。中間的第一種是總的瞭解器世界。第二種是瞭解之後能夠運用。第三種是雖然在動，但用願力保持它不壞滅。又保持它經常被使用。第四種是觀察它就是真如等等。又觀察染污和清凈的差別。將要前往，所以第五種說明身業。就是觀察之後需要前往的地方就去那裡。第六種是非但按順序前往，也能一時遍至。佛剎（Buddha-kshetra，佛所居住的清凈國土）一定有佛。世界則有有佛和沒有佛的情況。第七種說明語業。就是如果到了有佛的地方，能夠向佛請問妙法。如果到了沒有佛的世界，能夠善於回答各種難題。別的版本中與後面的解釋相同。第八種說明自在的身業。就是非但一個身體到達很多地方。

【English Translation】 English version: One thinks there is existence. Five, dependent origination is non-existence because it arises from other conditions. It is considered existent because it does not decay and appears to exist. Six, because there is this non-existence, understand it accordingly. Seven, True Suchness (Tathata, the true nature of things) is devoid of characteristics, so it is said to be non-existent. Because there is this True Suchness, it is said to be existent. Eight, the True Suchness of emptiness is non-existent; that which is not empty is existent. Nine, the nature of no-self-nature is non-existent; having this is existent. Ten, it is hidden by following defilements, so it is said to be non-existent. The nature is originally pure, so it is said to be existent. Considering existence and non-existence, reversing the previous ten meanings should be understood. The four characteristics (birth, abiding, change, and extinction) and non-four characteristics are unobstructed. The five natures (earth, water, fire, wind, and space) and non-five natures are unobstructed. Both possess these ten meanings. Reverse and forward understanding is the same as before, understand accordingly. Furthermore, explaining the latter three counteractions is in relation to the three natures and three non-natures, understand in sequence. Explaining what is learned is to enable dual practice to be unobstructed, skillfully complete, so it is said to be complete, etc. The state of abiding in the eighth Bhumi (stage of a Bodhisattva) means turning from reason to practice without losing reason, so it is said that the mind is established. In the Bodhisattva's own actions, the first three actions are without defilement, which is the body of a pure child. Because one does not lose the truth, the actions are purified, which is the practice of self-benefit. The rest are practices of benefiting others. Because the three karmas (actions of body, speech, and mind) are pure, one can be reborn freely. Understanding the state of mind of faith, etc. From the heart arises desire and joy, habituating desire forms character, relying on character creates karma, all as described in the ninth Bhumi and the ten dense forests. It is also as described in the chapter on the merits of generating the Bodhi mind. Understanding that the vessel world (Samsara, the world where sentient beings live) takes twenty Kalpas (an extremely long unit of time) to form, etc. Also understanding that gathering forms, and scattering decays, etc. Supernatural power and freedom is a summary of the excellent functions of the three karmas. In the stage of superior progress, the first six are the freedom of the external vessel world, and the latter four are the freedom of oneself. Also explaining the first seven, clarifying the extensive learning, understanding the vast three karmas. The latter three clarify the free three karmas. The initial light is the karma of the mind. The first in the middle is the general understanding of the vessel world. The second is being able to use it after understanding. The third is that although it is moving, it is maintained by the power of vows so that it does not decay. Also maintaining it so that it is often used. The fourth is observing that it is True Suchness, etc. Also observing the difference between defilement and purity. About to go, so the fifth explains the karma of the body. That is, after observing, one goes to the place that needs to be gone to. The sixth is that not only going in order, but also being able to reach everywhere at once. A Buddha-kshetra (Buddha-field, the pure land where a Buddha lives) certainly has a Buddha. The world has both Buddhas and no Buddhas. The seventh explains the karma of speech. That is, if one goes to a place where there is a Buddha, one can ask the Buddha about the wonderful Dharma. If one goes to a world where there is no Buddha, one can skillfully answer various difficult questions. The other version is the same as the latter explanation. The eighth explains the free karma of the body. That is, not only one body reaches many places.

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世界。又能變化復作多身成法界身業。九語。十意。皆成法界自在勝用可知。下徴釋中明凡於一切法即得巧用自在圓滿成就故。

九住中同善慧地。于自分內。一解六趣即是生行稠林。二是使行稠林。三是習氣行稠林。上三所化。四是能化方便智。五是智成就解法藥。六知化儀示法師威儀。七解化處。謂所化眾生住處。八解化時。謂所化根機生熟時等故知三際也。九不動真際建立諸法。十不壞假名示諸法實相。勝進中既為法王之子故須學知法王住處等。于中一住處者有八。一約法身無住處。二約智住真理即住無所住也三約報身住凈土等。四約行德住四梵三空及慈悲殿等。五約化身住摩竭國等。六約十佛住國土海。七住華藏界等。八內住無障礙法界。二善知外化現四威儀。謂隨眾生須行即行等。三善知安立法王處者。謂由機感及悲願赴故身土方現。故云安立。別本名興立也。四巧證真理又巧就應機。五依證起說又就機剖別。六知佛以智水灌得位菩薩頂等。七知佛正法當以何持而堪受持。八知佛十無畏答難不怯等。九知佛處世不染又無著辯才等。十知嘆佛之軌則。又知佛可讚之實德。釋中為得九地四十無礙智故。十住自分中二。先十顯所成就智。后十嘆其勝德。前中初五明世界無礙智一隨心迴轉。二暉光照覺。三愿

等任持。四自在普入。五至處皆嚴。次三知眾生心行智。一知心。二知心所行境界。三知根海。后二授法智。一應根與法。二令滅惑成德。故云調伏也。又亦初標意后釋成。謂云何度。以三學調伏故也。二辨勝德十中。初四明身業不可知即是業自在義。后六心智不可知即是智自在義。前中一身色微妙。二依身起勝業。三變現奇異。四奇特無礙。又釋初身體。二用。三神足體。四用。皆不可知者以事即同理而顯事故。又以用遍顯密故。后六中初三智窮三際。即三達妙智知一切時也。四嚴凈剎智。即器世間自在智。知一切處也。五眾生世間自在智。以染凈業集起心是眾生故。六智正覺世間自在智。又釋心即定也。后為慧也。又釋心境是俗諦。以是集起故。即是上九之本智。境是真。以照理故。即結歸真也。以此真俗無礙雙照懸鑒故皆不可知。下簡定其位。謂豈可同位菩薩及佛亦不知耶。今釋如文。后勝進十中學佛一切智一切種智。即當位滿足灌頂作佛。以攝諸位皆具足故。如下入法界品海幢比丘頂佛說法處知之。一準下頌文總學三世諸佛智。二學佛教法智。三理法智。四理事多門無礙智。五大用普周智。六對緣覺照智。七世界依持智。八下窮生界智。九上盡佛果智。十果德多門智。此中灌頂有受職義。與法雲等同異(云云

)。

第六顯實證成分中二。先顯實。后證成。此二各二。先此界后結通。顯實中此界內三。先動地內。一動因。二動處。三動相。二雨供即身業。三出音即語業以法準之。二證成中此界內四。一菩薩來此于中有來因來處來人也。二發言讚美。三述已引證中。一說人同。二處同。三主同。四義同。五眾同。六教同。四顯其來意正結成證。

第七偈頌分中以四句成一頌。即有一百一頌半。分二。初有九十二頌半頌前十住法。后九頌結嘆勸修。前中頌十住即為十段。就初住有四十六頌。于中分四。初三頌前發心緣及體。二三十二頌得十力分。三從菩薩如是發心已下十一偈頌應學十法。第二中亦三。初十頌十力行。二有二頌求所知二諦法發心。三震動下二十頌為求佛三業發心。于中初十頌身業。二十方已下三頌語業。三一切十方下六頌意業。下一結嘆。又此廣大三業是此住中所得。謂三業隨智行等(云云)三頌勝進所學中。不退教者說順正理教無改易。又說此入位不退之義教。又順此教法得不退故。前是持業。后二依主。於前勝進十法之中。十頌次第各頌一法。后一總結並可知。第二住中六頌。初二頌自分。后四頌勝進。第三住中有五頌。初二自分。后三勝進。第四住有六頌。初三自分。后三勝進。第五住有四

【現代漢語翻譯】 第六，顯現實證的組成部分，分為兩部分：首先是顯現實證，然後是證明其成立。這兩部分又各自分為兩部分：先是此界（指我們所處的世界），然後是總結貫通。在顯現實證中，此界內又分為三部分：首先是動地，其中包含一、動因；二、動處；三、動相。其次是雨供，代表身業。再次是出音，代表語業，可以此為標準進行衡量。在證明成立中，此界內分為四部分：一、菩薩來到此地，包含于中有來（指從中間狀態而來）、來因、來處、來人。二、菩薩發言讚美。三、敘述已引用的證據，其中包含：一、說法的人相同；二、說法的地點相同；三、說法的主體相同；四、說法的意義相同；五、聽法的聽眾相同；六、所傳授的教法相同。四、顯現菩薩來此的意圖，正式總結並證明其成立。 第七，偈頌部分，以四句組成一頌，總共有一百零一頌半。分為兩部分：最初有九十二頌半，讚頌前十住的法門；後有九頌，總結讚歎並勸勉修行。在前一部分中，讚頌十住，即分為十段。就初住而言，有四十六頌，其中分為四部分：最初三頌，闡述發心的因緣和本體。其次三十二頌，闡述獲得十力（Dasabala）的各個方面。再次，從『菩薩如是發心已下』的十一偈頌，闡述應當學習的十種法。第二住中也分為三部分：最初十頌，闡述十力行。其次有二頌，闡述為求所知二諦法（指世俗諦和勝義諦）而發心。再次，震動下的二十頌，闡述為求佛的三業（指身業、語業、意業）而發心。其中，最初十頌闡述身業。二十方以下的三個頌闡述語業。三一切十方下的六個頌闡述意業。下一段是總結讚歎。此外，這廣大的三業是此住中所獲得的，即三業隨智慧而行等等。三頌讚頌勝進所學的內容，不退轉的教法宣說順應正理的教法，沒有改變和變易。又宣說此入位的教義是不退轉的意義。又順應此教法而得到不退轉的緣故。前一個是持業釋，后兩個是依主釋。在前勝進的十法之中，十頌依次各頌一個法。后一個總結，可以知道。第二住中有六頌，最初兩頌是自分，后四頌是勝進。第三住中有五頌，最初兩頌是自分，后三頌是勝進。第四住有六頌，最初三頌是自分，后三頌是勝進。第五住有四頌。

【English Translation】 Sixth, revealing the components of actual realization, which is divided into two parts: first, revealing the actual realization, and then proving its establishment. These two parts are further divided into two parts each: first, this realm (referring to the world we are in), and then summarizing and connecting. In revealing the actual realization, this realm is further divided into three parts: first, the earth shaking, which includes: 1. the cause of the shaking; 2. the location of the shaking; 3. the appearance of the shaking. Second, the rain of offerings, representing body karma (Kaya-karma). Third, the emission of sound, representing speech karma (Vak-karma), which can be used as a standard for measurement. In proving the establishment, this realm is divided into four parts: 1. the Bodhisattva's arrival here, including coming from the intermediate state (Antarabhava), the cause of coming, the place of coming, and the person coming. 2. the Bodhisattva's speech of praise. 3. the narration of the cited evidence, which includes: 1. the person speaking is the same; 2. the place of speaking is the same; 3. the subject of speaking is the same; 4. the meaning of speaking is the same; 5. the audience listening is the same; 6. the teachings being transmitted are the same. 4. revealing the Bodhisattva's intention in coming here, formally summarizing and proving its establishment. Seventh, the verse section, with four lines forming one verse, totaling one hundred and one and a half verses. Divided into two parts: initially, there are ninety-two and a half verses, praising the Dharma of the previous ten abodes (Dasavihara); later, there are nine verses, summarizing praise and encouraging practice. In the former part, praising the ten abodes, which is divided into ten sections. Regarding the first abode, there are forty-six verses, which are divided into four parts: initially, three verses, elaborating on the causes and conditions and the essence of generating the aspiration (Bodhicitta). Second, thirty-two verses, elaborating on the various aspects of obtaining the ten powers (Dasabala). Third, from 'Bodhisattvas thus generate aspiration onwards,' eleven verses, elaborating on the ten Dharmas that should be learned. The second abode is also divided into three parts: initially, ten verses, elaborating on the practice of the ten powers. Second, two verses, elaborating on generating the aspiration to seek the two truths (Dvasatya) of what is to be known (referring to conventional truth and ultimate truth). Third, the twenty verses under the shaking, elaborating on generating the aspiration to seek the three karmas (Trini Karmani) of the Buddha (referring to body karma, speech karma, and mind karma). Among them, the first ten verses elaborate on body karma. The three verses below 'twenty directions' elaborate on speech karma. The six verses below 'all ten directions' elaborate on mind karma. The next paragraph is a summary of praise. In addition, these vast three karmas are obtained in this abode, that is, the three karmas follow wisdom and practice, and so on. Three verses praise the content of what is learned in progressive advancement, the teachings of non-retrogression proclaim the teachings that accord with correct reasoning, without change or alteration. Also, the doctrine of entering this position is said to be the meaning of non-retrogression. Also, because one obtains non-retrogression by following this teaching. The former is a Karmadharaya compound, and the latter two are Tatpurusa compounds. Among the ten Dharmas of progressive advancement, ten verses each praise one Dharma in order. The last one is a summary, which can be known. There are six verses in the second abode, the first two verses are Sva-bhaga, and the last four verses are Visista-bhaga. There are five verses in the third abode, the first two verses are Sva-bhaga, and the last three verses are Visista-bhaga. There are six verses in the fourth abode, the first three verses are Sva-bhaga, and the last three verses are Visista-bhaga. There are four verses in the fifth abode.

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頌半。初三自分。后一半明勝進。第六住有五頌。初四自分。后一勝進。第七住有四頌。初二自分。后二勝進。第八住有五頌。初三自分。后二勝進。第九住有三頌。初二自分。后一勝進第十住有八頌。初五自分。次一顯德。后二勝進。第二大段結嘆勸修中九頌分三。初一總嘆十住。二有七別嘆初住。后一以初住倍類顯后。

梵行品第十二

初釋名者。離妄念之染故云梵。會無我理故云行。此行即梵。二離染中極名梵即真境也。智慧證此故云行。三涅槃果為梵。以寂靜故。修因為行。此二梵之行。凈與梵何別者有六別。一約報。欲天為凈色天為梵。二約人。在家戒是凈。出家戒為梵。三行位。信中修為凈行。入位已去修為梵行。四約二利。三學自利為凈行。四等利他為梵行。此如涅槃經說。五約二行。隨事造修施戒等為凈行。離念契玄為梵行。如文。六約因果。涅槃為凈。道諦行為梵。經云梵行已立。是也。

二來意者有五。一前位次行。謂前明正位今辨成位之行。故文云何修習梵行具足十住。二前明正位今辨依位起行。三前別此通。謂前十住之中各修一種別行。今辨諸位中同行之行。四前通此別。謂前辨位通。今別明出家人行。五前顯位相差別。今會緣入實。即前相后體故也。

三宗趣者

以無念正行為宗。所成十住位及速成佛等為趣。無念理觀略作五門(云云)。

四釋文有二。初問后答。問中明受離染法之器故寄天子。離妄念器方能受故名正念。具下文天光女文也。文中初舉事信家。非家是空法非家也。二彼諸下正問有三。初問修梵行。二成位。三得果。答中所以法慧說者以照法之慧方能示法故也。于中亦三。初答修梵行問。二又復修習下答成位問。三如是觀者下答得果問。又亦可此品重更釋成上十住中初住之義。于中三。謂初釋上發心。二釋發心所得十力。三釋上自悟得果會同法界。是故即此初住具攝十住也。初中有四。一明尋思觀。二又知過去下明如實觀。三菩薩正念下觀成益相。四是名下結觀名。初中三。先舉十法為所觀。二應如是觀下以理徴破顯梵行真理。三當如是下結。何故但就十法觀者。以攝法略盡故。謂身口意是有為果。三業是彼因。佛法是出世果。僧戒是彼因。又出家人修出世行要依此十法方成梵行。謂三寶及戒是四不壞凈境。即所信所入也。身口意是能修行具。即能信能入也。三業是對境所修所成行。今推求此梵行在何法中。既求不得。即相盡理顯方為真實梵行。是故文中約此十法唯徴梵行不徴余法。文中二。先以理案定。二若身是下縱破顯非。又初是總后別。初略后廣

【現代漢語翻譯】 現代漢語譯本：以無念的正行為宗旨，所成就的十住位以及快速成佛等作為目標。關於無念的理觀，簡略地分為五個方面（此處省略具體內容）。

四、解釋經文分為兩部分。首先是提問，然後是回答。提問中，說明天子是接受遠離染污之法的器皿，因為天子遠離妄念，才能接受正念。這與下文中的天光女的描述相符。經文中，首先舉例說明信家（信佛的家庭）。非家（不信佛的家庭）是空法，不是信家。其次，『彼諸下』正式提問，共有三個問題。第一問是關於修習梵行，第二問是關於成就果位，第三問是關於獲得果報。回答中，『所以法慧說者』，是因為照亮佛法的智慧才能揭示佛法。回答也分為三個部分。第一部分回答修習梵行的問題，第二部分『又復修習下』回答成就果位的問題，第三部分『如是觀者下』回答獲得果報的問題。此外，也可以認為這一品重新解釋了上文十住位中初住的含義。其中分為三個方面：一是解釋上文的發心，二是解釋發心所獲得的十力，三是解釋上文的自我覺悟並獲得果報，與法界融為一體。因此，這初住包含了全部十住的含義。初住中又分為四個方面：一是闡明尋思觀，二是『又知過去下』闡明如實觀，三是『菩薩正念下』闡明觀修成就的利益，四是『是名下』總結觀修的名稱。初住中又分為三個方面：首先列舉十法作為觀修的對象，其次『應如是觀下』以理證破，彰顯梵行的真理，最後『當如是下』作總結。為什麼只就十法進行觀修呢？因為這十法概括了所有佛法。身口意是有為的果報，三業是它們的因。佛法是出世間的果報，僧戒是它們的因。此外，出家人修習出世間的行為，必須依靠這十法才能成就梵行。三寶和戒律是四種不壞的清凈境界，也就是所信仰和所進入的境界。身口意是能夠修行的工具，也就是能信仰和能進入的。三業是針對境界所修習和成就的行為。現在推求這種梵行存在於何法之中。既然求之不得，那麼當現象消失，真理顯現時，才是真實的梵行。因此，文中只針對這十法來探究梵行，而不探究其他法。文中分為兩個部分：首先以理確定，其次『若身是下』通過縱向破斥來彰顯其非。此外，前者是總說，後者是別說。前者簡略，後者詳細。

【English Translation】 English version: Taking non-conceptual right conduct as its principle, and aiming at the attainment of the Ten Abodes (Dashabhumi) and swift Buddhahood. A brief exposition of the contemplation of principle without thought is made in five aspects (details omitted).

1. The explanation of the text is in two parts: first, the question, then the answer. The question clarifies that the Deva (celestial being) is the vessel for receiving the Dharma of detachment from defilements, because only a vessel free from deluded thoughts can receive right mindfulness (Samyak Smriti). This corresponds to the passage about the Goddess of Heavenly Light (Tian Guang Nü) below. In the text, it first cites the example of a believing family (Xin Jia). A non-believing family (Fei Jia) is empty Dharma, not a believing family. Second, 'Bi Zhu Xia' formally asks three questions. The first question is about cultivating Brahma-conduct (Brahmacharya), the second is about attaining positions, and the third is about obtaining results. In the answer, 'Suo Yi Fa Hui Shuo Zhe' (the reason why Dharma-wisdom speaks) is because the wisdom that illuminates the Dharma can reveal the Dharma. The answer is also in three parts. The first part answers the question about cultivating Brahma-conduct, the second part 'You Fu Xiu Xi Xia' answers the question about attaining positions, and the third part 'Ru Shi Guan Zhe Xia' answers the question about obtaining results. Furthermore, it can also be considered that this chapter re-explains the meaning of the first Abode (Prathama Bhumi) among the Ten Abodes mentioned above. It is divided into three aspects: first, it explains the initial aspiration (Bodichitta) mentioned above; second, it explains the Ten Powers (Dasha Bala) obtained from the initial aspiration; and third, it explains the self-awakening and attainment of results mentioned above, merging with the Dharmadhatu (realm of Dharma). Therefore, this first Abode encompasses the meaning of all Ten Abodes. The first Abode is further divided into four aspects: first, it clarifies the contemplation of seeking and thinking (尋思觀, Xun Si Guan); second, 'You Zhi Guo Qu Xia' clarifies the contemplation of reality as it is (如實觀, Ru Shi Guan); third, 'Pu Sa Zheng Nian Xia' clarifies the benefits of accomplished contemplation; and fourth, 'Shi Ming Xia' concludes the name of the contemplation. The first Abode is further divided into three aspects: first, it lists ten Dharmas as objects of contemplation; second, 'Ying Ru Shi Guan Xia' uses reason to refute and reveal the truth of Brahma-conduct; and finally, 'Dang Ru Shi Xia' concludes. Why only contemplate these ten Dharmas? Because these ten Dharmas encompass all Dharmas concisely. Body, speech, and mind are conditioned results (有為果, You Wei Guo), and the three karmas (三業, San Ye) are their causes. Buddha-Dharma is the unconditioned result (出世果, Chu Shi Guo), and Sangha and precepts are their causes. Furthermore, a renunciate cultivating unconditioned conduct must rely on these ten Dharmas to accomplish Brahma-conduct. The Three Jewels (Triratna) and precepts are the four indestructible pure realms, which are what one believes in and enters into. Body, speech, and mind are the tools for cultivation, which are what one can believe in and enter into. The three karmas are the actions cultivated and accomplished in relation to objects. Now, we seek to find where this Brahma-conduct exists. Since it cannot be found, when phenomena disappear and truth manifests, it is true Brahma-conduct. Therefore, the text only investigates Brahma-conduct in relation to these ten Dharmas, and does not investigate other Dharmas. The text is divided into two parts: first, it establishes with reason; second, 'Ruo Shen Shi Xia' reveals its non-being through longitudinal refutation. Furthermore, the former is general, and the latter is specific. The former is brief, and the latter is detailed.

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。此中徴核十法。即為十初中若身是梵行者定其所立。下以理推徴。謂梵既凈法。身是雜穢故非也。以此身等六事是通染凈法故。但約染凈相違明非梵行。不破彼六之自體。后四是凈法。順梵行故。即別推折以顯真理。身中八句。初一總餘七別。一無可軌則非是出世之法。二飲食資成。三惡氣熢勃。四具三十六物。五垢污塵染。六邪命自養。七諸蟲唼食。依觀佛三昧經佛將成道魔來惱。時佛以白毫擬之。令彼魔女自見身內膿囊涕唾九孔根本生藏熟藏回腑宛轉踴生諸蟲。有八萬戶戶有九億諸小蟲等遊戲走入小腸中。張口上向。大蟲遊戲入大腸中張口亦爾。唼食藏髓脈。生蟲細于秋毫數甚多。其女見此即便嘔吐等。又小乘中說。蟲頭向內蟲尾向外。編作人皮。又此蟲是觀境故雖實有之作蟲觀。時方見。如白骨等亦觀時見也。小乘即實。初教即空等準之。上來但是縱破。故云當知梵行則為蟲等。若具應云蟲等既非梵行。明知梵行不即是身。如身無梵余門亦爾。以依此等成梵行是故於此十法求梵不得。離此十法亦求不得故。下文云何等是梵行。梵行法為在何處等。其意如此。隨文準知。

二身業可知。

三口中心觸者。是觸數緣境起言助發口業。俱舍論十六種觸中名增語觸。

四口業中語言與前何別者。前

【現代漢語翻譯】 現代漢語譯本：此中考覈有十種方法。這十種方法一開始就假定身體是梵行（brahmacarya，清凈的行為，禁慾）的載體，然後用道理來推斷考覈。所謂梵行是清凈的法，而身體是雜穢的，所以身體不是梵行。用身體等六事來說明它們既可以是染污的法，也可以是清凈的法，因此只從染污和清凈的相互對立來說明它們不是梵行，並不否定這六件事物本身的自性。後面的四種是清凈的法，順應梵行。這是分別推斷折服，來顯明真正的道理。身體中的八句，第一句是總說，其餘七句是別說。一、身體無可作為軌則，不是出世間的法。二、飲食資養身體。三、身體散發惡臭。四、身體由三十六種不凈之物組成。五、身體被污垢塵土沾染。六、用不正當的手段供養身體。七、身體被各種蟲子啃食。依據《觀佛三昧經》，佛將要成道時，魔來擾亂。當時佛用白毫光照耀，讓那些魔女自己看到身體內的膿囊、涕唾、九孔，以及根本生藏、熟藏回腑中宛轉涌生的各種蟲子。有八萬戶，每戶有九億小蟲等在其中游戲，走入小腸中，張口向上。大蟲遊戲進入大腸中，張口也是如此，啃食藏髓脈。所生的蟲子比秋毫還細，數量極多。那些魔女看到這些景象，就嘔吐起來。另外，小乘佛教中說，蟲子的頭向內，蟲子的尾向外，編織成人的面板。而且這些蟲子是觀想的境界，所以雖然實際上有蟲子，但只有在作蟲觀時才能看到。如同白骨等也是觀想時才能看到。小乘佛教認為是真實的，初教認為是空性的，可以依此來類推。上面這些只是縱向的破斥，所以說『應當知道梵行就是蟲等』。如果完整地說，應該是『蟲等既然不是梵行，那麼就應該知道梵行不是身體』。如同身體沒有梵行一樣，其餘的門也是如此。因為依靠這些才能成就梵行，所以在這十法中求梵行是求不到的，離開這十法也求不到梵行。下文說『什麼等於是梵行？梵行法在哪裡？』意思就是這樣，可以根據文意來理解。二、身業是可以知道的。三、口中心觸，是觸數緣境而生起言語，幫助引發口業。《俱舍論》十六種觸中稱為增語觸。四、口業中的語言與前面的有什麼區別？前 English version: Here, there are ten methods of examination. These ten methods initially assume that the body is the vehicle of brahmacarya (pure conduct, abstinence), and then use reasoning to deduce and examine. So-called brahmacarya is a pure dharma, while the body is impure, so the body is not brahmacarya. Using the body and other six things to explain that they can be both defiled dharmas and pure dharmas, therefore, only from the opposition between defilement and purity to explain that they are not brahmacarya, does not deny the self-nature of these six things themselves. The latter four are pure dharmas, in accordance with brahmacarya. This is to separately deduce and subdue, to reveal the true principle. In the eight sentences about the body, the first sentence is a general statement, and the remaining seven sentences are specific statements. 1. The body cannot be taken as a rule, it is not a dharma of transcending the world. 2. Food nourishes the body. 3. The body emits a foul odor. 4. The body is composed of thirty-six kinds of impure things. 5. The body is stained by dirt and dust. 6. Supporting the body by improper means. 7. The body is eaten by various insects. According to the Contemplation Sutra on the Buddha, when the Buddha was about to attain enlightenment, Mara (demon) came to disturb him. At that time, the Buddha illuminated with the white hair mark between his eyebrows, allowing those demonesses to see for themselves the pus sacs, mucus, saliva, and nine orifices inside their bodies, as well as the various insects wriggling and emerging in the fundamental organs, raw organs, cooked organs, and returning organs. There were 80,000 households, each with 900 million small insects playing in them, walking into the small intestine, opening their mouths upwards. Large insects played and entered the large intestine, opening their mouths in the same way, gnawing at the marrow and veins of the organs. The insects that were born were finer than autumn hair and extremely numerous. When those demonesses saw these scenes, they vomited. In addition, in Theravada Buddhism, it is said that the heads of the insects face inward and the tails of the insects face outward, woven into human skin. Moreover, these insects are the realm of contemplation, so although there are actually insects, they can only be seen when doing insect contemplation. Just like white bones, etc., can only be seen during contemplation. Theravada Buddhism considers it to be real, the initial teachings consider it to be empty, and can be inferred accordingly. The above are only longitudinal refutations, so it is said 'It should be known that brahmacarya is insects, etc.' If it is said completely, it should be 'Since insects, etc., are not brahmacarya, then it should be known that brahmacarya is not the body.' Just as the body has no brahmacarya, the other doors are also the same. Because relying on these can achieve brahmacarya, so seeking brahmacarya in these ten dharmas cannot be found, and leaving these ten dharmas also cannot be found. The following text says 'What is equal to brahmacarya? Where is the dharma of brahmacarya?' The meaning is like this, and can be understood according to the meaning of the text. Two, karma of body can be known. Three, the touch in the mouth and heart is the number of touches that arise from the environment and generate speech, helping to initiate karma of mouth. In the sixteen types of touches in the Abhidharma-kosa, it is called 'augmentative speech touch'. Four, what is the difference between language in karma of mouth and the previous one? The previous

【English Translation】 Here, there are ten methods of examination. These ten methods initially assume that the body is the vehicle of brahmacarya (pure conduct, abstinence), and then use reasoning to deduce and examine. So-called brahmacarya is a pure dharma, while the body is impure, so the body is not brahmacarya. Using the body and other six things to explain that they can be both defiled dharmas and pure dharmas, therefore, only from the opposition between defilement and purity to explain that they are not brahmacarya, does not deny the self-nature of these six things themselves. The latter four are pure dharmas, in accordance with brahmacarya. This is to separately deduce and subdue, to reveal the true principle. In the eight sentences about the body, the first sentence is a general statement, and the remaining seven sentences are specific statements. 1. The body cannot be taken as a rule, it is not a dharma of transcending the world. 2. Food nourishes the body. 3. The body emits a foul odor. 4. The body is composed of thirty-six kinds of impure things. 5. The body is stained by dirt and dust. 6. Supporting the body by improper means. 7. The body is eaten by various insects. According to the Contemplation Sutra on the Buddha, when the Buddha was about to attain enlightenment, Mara (demon) came to disturb him. At that time, the Buddha illuminated with the white hair mark between his eyebrows, allowing those demonesses to see for themselves the pus sacs, mucus, saliva, and nine orifices inside their bodies, as well as the various insects wriggling and emerging in the fundamental organs, raw organs, cooked organs, and returning organs. There were 80,000 households, each with 900 million small insects playing in them, walking into the small intestine, opening their mouths upwards. Large insects played and entered the large intestine, opening their mouths in the same way, gnawing at the marrow and veins of the organs. The insects that were born were finer than autumn hair and extremely numerous. When those demonesses saw these scenes, they vomited. In addition, in Theravada Buddhism, it is said that the heads of the insects face inward and the tails of the insects face outward, woven into human skin. Moreover, these insects are the realm of contemplation, so although there are actually insects, they can only be seen when doing insect contemplation. Just like white bones, etc., can only be seen during contemplation. Theravada Buddhism considers it to be real, the initial teachings consider it to be empty, and can be inferred accordingly. Two, karma of body can be known. Three, the touch in the mouth and heart is the number of touches that arise from the environment and generate speech, helping to initiate karma of mouth. In the sixteen types of touches in the Abhidharma-kosa, it is called 'augmentative speech touch'. Four, what is the difference between language in karma of mouth and the previous one? The previous

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約報體。后約業用故別也。實論口體屬身份攝。但取能發語邊名語。所發語法名語業。是故新翻為語業。古譯就相名口也。作無作是語業體中表無表義也。

五意中幻夢者以睡中意識行故。夢中所見能所等事皆心幻作故也。此中覺觀等既是心法。猶是舉數以徴王也。

六意業中約遍行五徴之。以是根本動作故。想是想數。施設是思。寒熱飢渴是觸。苦等是受。略無作意也。上來但染凈相反顯非梵。不待細破。后四順梵故別破。細折方顯真理故不同也。

第七佛中。一約五陰。二約相好。三約神通業報者示金槍等也。此上三處皆依前起后次第徴之。

八法中六句。一凈教。二理果。三約緣生不生。四就體實不實。五就情為虛妄。六成壞為合散。此中通有三義。一凈謂初二句。二染謂虛妄。三非染非凈謂所餘句。以約三性隨見一分余分性不異故俱非法也。又約執故。梁攝論云。計涅槃以無生寂靜為體能離三苦為用等。皆成法我及我所執。是故俱非法也。

九僧中。一約位求僧。謂四向四果以同證無我。和合者誰。故無僧也。二約德用求。謂三明六通。三約根求。謂鈍根羅漢假託時處方得解脫名時脫。利根反此名非時脫。

十戒中尋思可知。上來是四尋思方便亦名求智。一以名求。二

【現代漢語翻譯】 現代漢語譯本：關於口業，後文所說的『業用』因此有所區別。從實在的理論來說，口業屬於身的一部分所攝，但只取其能發出語言的功能而稱為『語』，所發出的語法稱為『語業』。因此，新譯本譯為『語業』，古譯本則就其外相稱為『口』。『作』和『無作』是語業的本體中所包含的表色和無表色的意義。

在五種意識活動中，幻夢是因為睡眠中意識的活動。夢中所見的一切能見之物和所見之事，都是心所幻化出來的。這裡所說的覺和觀等，既然是心法，就如同舉出少數幾個來象徵國王一樣。

在六種意業中，通過普遍存在的五種心理活動來考察它，因為這些是根本的活動。『想』是想蘊，『施設』是思，『寒熱飢渴』是觸，『苦等』是受，這裡省略了作意。以上只是通過染和凈的相反來顯示它不是梵，不需要仔細分析。後面的四種與梵天相應，所以要分別破除，仔細剖析才能顯現真理，因此與前面的不同。

關於佛，第一是根據五蘊來考察，第二是根據相好來考察，第三是根據神通業報來考察，例如示現金槍等。以上三處都是按照由前到后的順序來考察。

關於法，有六句話：第一是清凈的教法，第二是理性的結果，第三是關於緣起和不生，第四是就本體來說是真實還是不真實，第五是就情識來說是虛妄，第六是就成壞來說是聚合還是離散。這裡面貫穿著三種意義：一是清凈，指前兩句；二是染污，指虛妄；三是非染非凈，指其餘的句子。因為根據三性來看，無論見到哪一部分，其餘部分的性質都不會改變，所以都屬於非法。另外，從執著的角度來說，《梁攝論》說，『認為涅槃以無生寂靜為本體，能夠脫離三苦為作用』等等，都會形成法我以及我所執，所以都屬於非法。

關於僧，第一是根據果位來尋求僧，即四向四果，因為他們共同證悟了無我，那麼和合者是誰呢？所以沒有僧。第二是根據德行和作用來尋求，即三明六通。第三是根據根器來尋求，即鈍根阿羅漢需要藉助時處才能解脫，稱為『時脫』；利根阿羅漢則相反，稱為『非時脫』。

關於戒律，仔細思考就可以明白。以上是四種尋思的方便，也稱為求智。第一是以名稱來尋求，第二是...

【English Translation】 English version: Regarding verbal karma (約業, yue ye), the 'karmic function' (業用, ye yong) mentioned later is therefore different. From a realistic perspective, verbal karma is included as part of the body, but it is only named 'speech' (語, yu) based on its ability to produce language, and the grammar produced is called 'verbal karma' (語業, yu ye). Therefore, the new translation is 'verbal karma,' while the old translation refers to its external appearance as 'mouth' (口, kou). 'Action' (作, zuo) and 'non-action' (無作, wu zuo) are the meanings of manifest and non-manifest forms contained within the essence of verbal karma.

Among the five types of consciousness (五意, wu yi), illusionary dreams (幻夢, huan meng) occur because of the activity of consciousness during sleep. Everything seen in dreams, both the seer and the seen, are illusions created by the mind. The 'perception' (覺, jue) and 'observation' (觀, guan) mentioned here, since they are mental phenomena (心法, xin fa), are like mentioning a few to represent the king.

Among the six types of mental karma (六意業, liu yi ye), it is examined through the five universally present mental activities, because these are fundamental activities. 'Thought' (想, xiang) is the aggregate of perception (想蘊, xiang yun), 'establishment' (施設, shi she) is thought (思, si), 'cold, heat, hunger, and thirst' (寒熱飢渴, han re ji ke) are touch (觸, chu), 'suffering, etc.' (苦等, ku deng) is feeling (受, shou). Attention (作意, zuo yi) is omitted here. The above only shows that it is not Brahman (梵, fan) through the opposition of defilement and purity, and does not require detailed analysis. The following four correspond to Brahman, so they must be broken down separately. Careful analysis can reveal the truth, so it is different from the previous.

Regarding the Buddha (佛, fo), first, it is examined according to the five aggregates (五蘊, wu yun); second, it is examined according to the marks and characteristics (相好, xiang hao); third, it is examined according to supernatural powers and karmic retribution (神通業報, shen tong ye bao), such as the manifestation of the golden spear (金槍, jin qiang), etc. The above three places are all examined in order from front to back.

Regarding the Dharma (法, fa), there are six sentences: first, the pure teaching; second, the rational result; third, regarding arising and non-arising based on conditions; fourth, regarding whether the essence is real or unreal; fifth, regarding whether it is false from the perspective of emotions; sixth, regarding whether it is aggregation or dispersion in terms of formation and destruction. There are three meanings throughout this: first, purity, referring to the first two sentences; second, defilement, referring to falsehood; third, neither defiled nor pure, referring to the remaining sentences. Because according to the three natures (三性, san xing), no matter which part is seen, the nature of the remaining parts will not change, so they all belong to non-Dharma. In addition, from the perspective of attachment, the Liang She Lun (梁攝論) says, 'Thinking that Nirvana (涅槃, nie pan) takes non-birth and tranquility as its essence, and being able to escape the three sufferings as its function,' etc., will all form the attachment to the Dharma-self and what belongs to me, so they all belong to non-Dharma.

Regarding the Sangha (僧, seng), first, the Sangha is sought according to the stages of attainment, namely the four paths and four fruits (四向四果, si xiang si guo), because they have jointly realized no-self (無我, wu wo), so who is the harmonizer? Therefore, there is no Sangha. Second, it is sought according to virtue and function, namely the three insights and six supernatural powers (三明六通, san ming liu tong). Third, it is sought according to faculties, namely the dull-rooted Arhat (羅漢, luo han) who needs to rely on time and place to be liberated, called 'liberation by time' (時脫, shi tuo); the sharp-rooted Arhat is the opposite, called 'liberation not by time' (非時脫, fei shi tuo).

Regarding the precepts (戒, jie), careful consideration will make it clear. The above are the means of the four types of reflection, also called seeking wisdom. First, seeking by name, second...

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義求。三自性求。四差別求。

自下第二明如實智觀。于中六。初徴梵行所依時。謂三世皆空。初總觀后別釋。謂此現在法無體可住故。無有流至過去世中。又由無體故無可續流至未來世。又以過去滅無故無物可相續流至於現在。又以未來無體故無法可起令至於現在。剎那前後當知亦爾。二徴梵行體。三徴梵行所依處。謂于上十法何者是梵。梵在何處。四徴梵行主。五約有無徴。六約五陰徴。第三觀成利益中。初觀成中先法說。如上約三世觀十法皆空。故云分別三世諸法平等。后喻況。可知。二如是下明益相有二。初妄不礙心益。謂云何得不礙。以不取相故。何因不取。以無性故。二洞照法界益。法喻可知。又亦可前觀身等六法平等如空。后觀佛等四法如空。第四結名可知。答初問竟。自下答第二問。由前觀行成故更增修勝行入十住位。文中有三。初深觀果智。二增長大悲。三悉分別下以理導前二。即是三心三戒成三德三身等也。以彼上文于初住中得十力分故。今行成入位。最初辨也。初二文可知。第三內二。初法后喻。法中二。先以理導悲。謂不捨寂滅不捨眾生。以空有不二是眾生故。般若大悲是一心故。二以理導果。謂行無上業不求報者。以即空故不求。以不壞故常行。亦是止觀俱行空有不滯中道行也。何

【現代漢語翻譯】 現代漢語譯本 義求：探求意義。 三自性求：探求三種自性（遍計所執性，依他起性，圓成實性）。 四差別求：探求四種差別（名、相、分別、正智）。

自下第二明如實智觀：下面第二部分闡明如實智的觀照。其中分為六個方面：首先，徵詢梵行所依之時，即三世皆空。先總觀，後分別解釋。意思是說，現在的法沒有實體可以停留，因此無法流轉到過去世中。又因為沒有實體，所以無法持續流轉到未來世。又因為過去已經滅盡，沒有事物可以相續流轉到現在。又因為未來沒有實體，所以沒有法可以生起而到達現在。剎那的前後也是如此。 二征梵行體：徵詢梵行的本體。 三征梵行所依處：徵詢梵行所依之處。即在上文所說的十法中，哪一個是梵？梵在哪裡？ 四征梵行主：徵詢梵行的主導者。 五約有無征：從有和無的角度進行徵詢。 六約五陰征：從五陰（色、受、想、行、識）的角度進行徵詢。 第三觀成利益中：第三部分是關於觀照成就的利益，首先是觀照成就中的法說。如上文所說，從三世的角度觀察十法皆空，所以說『分別三世諸法平等』。後面用比喻來說明，可以理解。 二如是下明益相有二：第二部分說明利益的相狀，分為兩個方面：首先，妄想不障礙心的利益。意思是說，如何才能不被障礙？因為不執取相。什麼原因不執取？因為沒有自性。 二洞照法界益：第二是洞徹照見法界的利益。法和比喻都可以理解。也可以先觀照身等六法平等如空，然後觀照佛等四法如空。 第四結名可知：第四部分是總結名稱，可以理解。回答第一個問題結束。下面回答第二個問題。由於前面的觀行成就，所以更加精進修行，進入十住位。文中分為三個部分：首先，是深觀果智；第二，是增長大悲；第三，是悉分別下以理導前二：用道理來引導前兩者，也就是三心（直心、深心、大悲心），三戒（攝律儀戒、攝善法戒、饒益有情戒）成就三德（法身德、般若德、解脫德），三身（法身、報身、應身）等等。因為上文在初住中得到十分力，所以現在修行成就而進入果位，最初辨明這一點。前兩段文字可以理解。第三段內分兩部分：先是法說，后是比喻。法說中又分兩部分：首先用道理來引導大悲，即不捨棄寂滅，也不捨棄眾生。因為空和有不是二元對立的，眾生即是空性的顯現。般若（智慧）和大悲是一顆心。第二是用道理來引導果，即修行無上的事業，不求回報。因為證悟空性，所以不求回報；因為不壞滅，所以持續修行。這也是止觀雙運，空有不滯的中道修行。為什麼？

【English Translation】 English version 義求 (Yì Qiú): Seeking meaning. 三自性求 (Sān Zìxìng Qiú): Seeking the three natures (Parikalpita-svabhava, Paratantra-svabhava, Parinispanna-svabhava). 四差別求 (Sì Chābié Qiú): Seeking the four distinctions (name, form, discrimination, right knowledge).

自下第二明如實智觀 (Zì xià dì èr míng rúshí zhì guān): The second part below elucidates the contemplation of true knowledge. It is divided into six aspects. First, inquiring about the time on which Brahmacarya (pure conduct) relies, that is, the emptiness of the three times. First, a general contemplation, then a separate explanation. It means that the present dharma has no substance to dwell on, so it cannot flow into the past. Also, because it has no substance, it cannot continue to flow into the future. Also, because the past has ceased, there is nothing that can continue to flow into the present. Also, because the future has no substance, there is no dharma that can arise and reach the present. Know that it is the same for the before and after of a kshana (instant). 二征梵行體 (Èr zhēng fànxíng tǐ): Inquiring about the essence of Brahmacarya. 三征梵行所依處 (Sān zhēng fànxíng suǒ yī chù): Inquiring about the place on which Brahmacarya relies. That is, among the ten dharmas mentioned above, which is Brahman? Where is Brahman? 四征梵行主 (Sì zhēng fànxíng zhǔ): Inquiring about the leader of Brahmacarya. 五約有無征 (Wǔ yuē yǒu wú zhēng): Inquiring from the perspective of existence and non-existence. 六約五陰征 (Liù yuē wǔyīn zhēng): Inquiring from the perspective of the five skandhas (form, feeling, perception, volition, consciousness). 第三觀成利益中 (Dì sān guān chéng lìyì zhōng): The third part is about the benefits of the accomplishment of contemplation. First, the Dharma talk in the accomplishment of contemplation. As mentioned above, observing the emptiness of the ten dharmas from the perspective of the three times, so it is said 'distinguishing the equality of all dharmas in the three times'. The following uses metaphors to illustrate, which can be understood. 二如是下明益相有二 (Èr rúshì xià míng yì xiāng yǒu èr): The second part explains the aspects of benefits, divided into two aspects: First, the benefit of delusion not hindering the mind. It means, how can one not be hindered? Because one does not grasp onto appearances. What is the reason for not grasping? Because there is no self-nature. 二洞照法界益 (Èr dòng zhào fǎjiè yì): The second is the benefit of penetratingly illuminating the Dharma realm. Both the Dharma and the metaphor can be understood. One can also first contemplate the equality and emptiness of the six dharmas such as the body, and then contemplate the emptiness of the four dharmas such as the Buddha. 第四結名可知 (Dì sì jié míng kě zhī): The fourth part is to summarize the name, which can be understood. The answer to the first question ends. The following answers the second question. Because of the accomplishment of the previous contemplation practice, one cultivates more diligently and enters the ten abodes. The text is divided into three parts: First, it is the profound contemplation of the wisdom of fruition; second, it is the increase of great compassion; third, it is 悉分別下以理導前二 (xī fēnbié xià yǐ lǐ dǎo qián èr): using reason to guide the former two, that is, the three minds (straight mind, deep mind, great compassionate mind), the three precepts (precepts of restraining morality, precepts of gathering good dharmas, precepts of benefiting sentient beings) accomplish the three virtues (virtue of Dharmakaya, virtue of Prajna, virtue of liberation), the three bodies (Dharmakaya, Sambhogakaya, Nirmanakaya), and so on. Because the above text obtains ten powers in the first abode, now the practice is accomplished and one enters the fruition, initially clarifying this point. The first two paragraphs can be understood. The third paragraph is divided into two parts: first is the Dharma talk, then the metaphor. The Dharma talk is divided into two parts: first, using reason to guide great compassion, that is, not abandoning Nirvana and not abandoning sentient beings. Because emptiness and existence are not dualistic, sentient beings are the manifestation of emptiness. Prajna (wisdom) and great compassion are one mind. The second is to use reason to guide the fruit, that is, cultivating supreme deeds without seeking reward. Because of realizing emptiness, one does not seek reward; because it is not destroyed, one continues to practice. This is also the practice of Samatha-vipassana (calm abiding and insight) together, the middle way of not being attached to emptiness or existence. Why?

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因得如此。以觀諸法如幻等故。無體如幻。現實如夢。有用如電。緣聚如響。成事如化。答第三問中二。初牒前二起后。起后中兩重顯少因得大果於中各二。先標后釋。初標中以少方便是因。疾得等是果。釋中何以少因而疾得大果。釋以常樂觀悲智空有等無二法故。是故疾得。故云斯有是處也。第二重中。標者初發心時是因。便成正覺是果。亦是轉釋前。謂前云疾得佛果未知何時名疾得。今釋發心時即得故。下云初發心菩薩即是佛故悉與三世諸如來等。此明行滿入位時即得普賢位故。一位即一切位乃至佛果無不圓備。故云正覺。下釋何因得如此。以知一切真實者。顯理圓也。具足慧身者智德備也。不由他悟者內自開覺也。豈是因中說果耳。此一乘普賢行位。因果圓融相即無礙故致然也。宜須思準之。

初發心菩薩功德品第十三

初釋名者本覺內薰大心創起故云發心。行成位立名為菩薩。功超遠劫德廣塵沙故云功德。此明菩薩初發心之功德。是此所辨為簡二乘故云菩薩。簡終心故云初發。此明發心所攝功德。非辨發心之相故以題名。

二來意者有三。一前住及梵明行位體。今顯其勝德故來也。二前品末初發心時便成正覺未知此心有何功德便能如此。為來釋此義故也。三前二品以法就機說令行位有分齊

【現代漢語翻譯】 因該如此。因為觀察諸法如幻象等緣故。沒有實體如幻象。現實如夢境。作用如閃電。因緣聚合如迴響。成就事情如幻化。回答第三個問題分為兩部分。首先承接前面的兩個問題，然後引出後面的內容。引出後面的內容又分為兩層，每一層都顯示以小的因可以獲得大的果，每一層又分為兩部分。先標示，后解釋。首先標示，以小的方便作為因，迅速獲得等作為果。解釋，為什麼以小的因而能迅速獲得大的果？解釋因為常常樂觀地看待悲智空有等無二的法。因此能夠迅速獲得。所以說『斯有是處』。第二重中，標示，最初發心的時候是因，便成就正覺是果。這也是對前面的轉述。說前面說迅速獲得佛果，但不知道什麼時候叫做迅速獲得。現在解釋說發心的時候就得到了。下面說最初發心的菩薩就是佛，完全與三世諸如來相等。這說明修行圓滿進入果位的時候就得到了普賢位（Samantabhadra position），一個果位就是一切果位，乃至佛果沒有不圓滿具備的。所以說正覺。下面解釋什麼原因能夠如此。因為知道一切真實，顯示理圓融。具足慧身，說明智慧功德完備。不由他人開悟，說明內心自己開悟。難道是在因中說果嗎？這是一乘普賢行位，因果圓融，相互即是，沒有障礙，所以才這樣。應該仔細思考。

初發心菩薩功德品第十三

首先解釋名稱，本覺的內在熏習，大心開始生起，所以叫做發心。修行成就，果位確立，叫做菩薩（Bodhisattva）。功德超越遙遠的劫數，德行廣大如塵沙，所以叫做功德。這說明菩薩最初發心的功德。這是此品所要辨明的，爲了區分二乘，所以叫做菩薩。爲了區分最終的心，所以叫做初發。這說明發心所包含的功德，不是辨別發心的相狀，所以用這個來命名。

第二說明來意，有三種。一是前面的住位以及梵行位（Brahmacharya position）的本體，現在顯示其殊勝的功德，所以才來。二是前面一品的末尾說，最初發心的時候便成就正覺，不知道這個心有什麼功德便能如此。爲了來解釋這個意義。三是前面的兩品用法來適應根機，說修行果位有分界。

【English Translation】 It should be so. Because of observing all dharmas as illusions, etc. Without substance like illusions. Reality like a dream. Function like lightning. Conditions gathering like an echo. Accomplishing things like transformations. Answering the third question in two parts. First, connecting the previous two questions to introduce the following content. Introducing the following content is further divided into two layers, each showing that a small cause can lead to a great result, and each layer is divided into two parts. First, indicate, then explain. First, indicate, using small expedient means as the cause, quickly obtaining, etc., as the result. Explain, why can a small cause quickly lead to a great result? Explain because of always optimistically viewing the non-duality of compassion, wisdom, emptiness, existence, etc. Therefore, one can quickly obtain. Hence, it is said, 'This is the place.' In the second layer, indicate, the initial arising of the mind is the cause, and the attainment of perfect enlightenment is the result. This is also a restatement of the previous. Saying that the previous said quickly obtaining Buddhahood, but not knowing when is called quickly obtaining. Now explain that the moment of arising the mind is the moment of attainment. The following says that the Bodhisattva (Bodhisattva) who initially arises the mind is the Buddha, completely equal to all Tathagatas (Tathagatas) of the three times. This explains that when practice is complete and one enters the position, one obtains the Samantabhadra position (Samantabhadra position), one position is all positions, and even Buddhahood is fully equipped. Therefore, it is said to be perfect enlightenment. The following explains what causes this to be so. Because of knowing all truth, it shows the perfection of principle. Possessing the body of wisdom, it shows the completeness of wisdom and virtue. Not enlightened by others, it shows inner self-awakening. Is it not speaking of the result in the cause? This is the one vehicle of Samantabhadra's practice position, the cause and effect are perfectly integrated, mutually identical, and without obstruction, hence it is so. It should be carefully considered.

Chapter Thirteen: The Merits and Virtues of the Bodhisattva's Initial Aspiration

First, explaining the name, the inner influence of the original enlightenment, the great mind begins to arise, hence it is called the arising of the mind. Practice is accomplished, the position is established, it is called Bodhisattva (Bodhisattva). Merit surpasses distant kalpas, virtue is as vast as dust and sand, hence it is called merit and virtue. This explains the merits and virtues of the Bodhisattva's initial aspiration. This is what this chapter aims to clarify, to distinguish it from the two vehicles, hence it is called Bodhisattva. To distinguish it from the final mind, hence it is called initial aspiration. This explains the merits and virtues contained in the arising of the mind, not to discern the appearance of the arising of the mind, hence it is named as such.

Second, explaining the intention, there are three. One is the substance of the previous dwelling position and the Brahmacharya position (Brahmacharya position), now revealing its superior merits and virtues, hence it comes. Two, the end of the previous chapter said that the moment of initially arising the mind is the moment of attaining perfect enlightenment, not knowing what merits and virtues this mind has to be able to do so. To come and explain this meaning. Three, the previous two chapters use the Dharma to adapt to the faculties, saying that the practice position has boundaries.

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。今則以機就法顯德量無限。是故前二通同別二教。今則唯明別教為一乘玄妙故。下偈中以美言詞贊述故次來也。

三宗趣者。辨初發心攝普賢德具因果份量與法界等。是其宗也。

四釋文於此品中有說分為四分。初請。二說。三證。四頌。今說于中有二。初長行散說。后偈頌總攝。前中亦二。初此界后結通。前中亦二。初正說后證成。前中亦二。初問后答。

答中三。初總嘆甚深令生希欲。二校量顯勝生其凈信。三當相辨深令生正解。初問中天帝問者在天故顯功德自在故。法慧說者稱法之慧方窮功德之際。二說中二。初嘆深令信。二雖然下正說令解。又釋前起其希欲后正授法理。又釋前顯體甚深后明用廣大。又釋前顯義大深后顯教大廣故也。前中初句總六句別。一自不能知。二他聞不信。三思惟不解。四言宣不明。五修慧不能通。六報生智不能分別。故甚深也。又釋一教量難知。二義深難信。三思惟難解。四應教難說。五欲證難通。六數極故難分別也。

第二校量顯勝中總有十一段校量。一約益物校量喻。二約步剎校量喻。三算劫成壞喻。四善知欲樂喻。五善知諸根喻。六善知悕望喻。七善知方便喻。八善知他心意喻。九善知業相喻。十善知煩惱喻。十一供佛功德喻。論中攝以為六。初三

【現代漢語翻譯】 現代漢語譯本：現在是用能適應各種情況的方法來彰顯法慧菩薩的德行和能力是無限的。因此，前面的兩種『通』（指通教和同教）是不同於『別教』的。現在只是闡明『別教』才是通向一乘佛法的玄妙途徑。所以在後面的偈頌中，用美好的言辭來讚美和陳述。

三、宗趣：辨明最初發菩提心，包含普賢菩薩的德行，具備與法界相等的因果份量，是此品的宗趣。

四、釋文：在此品中，有說法分為四個部分：最初是『請問』，然後是『解說』，接著是『證明』，最後是『偈頌』。現在解說部分又分為兩個部分：最初是長行散說，然後是偈頌總括。長行散說又分為兩個部分：最初是此界（指娑婆世界），然後是總結貫通。此界部分又分為兩個部分：最初是正式解說，然後是證明成立。正式解說又分為兩個部分：最初是提問，然後是回答。

回答部分分為三個部分：最初是總嘆佛法的甚深，使人產生希求之心；第二是比較衡量，彰顯殊勝，使人產生清凈的信心；第三是就事論事地辨明甚深，使人產生正確的理解。最初的提問部分，是天帝（Deva）提問，因為天帝在天上，所以彰顯其功德自在。法慧（Dharma-mati）菩薩解說，稱合法理的智慧才能窮盡功德的邊際。解說部分分為兩個部分：最初是讚歎甚深，使人產生信心；第二是『雖然』以下，正式解說，使人產生理解。又解釋為：前面是引起希求之心，後面是正式傳授法理。又解釋為：前面是彰顯本體的甚深，後面是闡明作用的廣大。又解釋為：前面是彰顯義理的廣大和深奧，後面是彰顯教法的廣大。

在前面的部分中，第一句是總說，後面的六句是分別解說：一、自己不能知道；二、他人聽了不相信；三、思惟不能理解；四、言語宣說不明白；五、修習智慧不能通達；六、依靠業報而生的智慧不能分別。所以說是甚深。又解釋為：一、教法的廣大量難以知曉；二、義理深奧難以置信；三、思惟難以理解；四、應機施教難以言說；五、想要證得難以通達；六、數量極多，所以難以分別。

第二，在比較衡量、彰顯殊勝的部分中，總共有十一段比較衡量：一、約利益眾生來比較衡量（用比喻）；二、約行走剎土來比較衡量（用比喻）；三、用計算劫數成壞來比喻；四、善於瞭解眾生的慾望和喜好（用比喻）；五、善於瞭解眾生的根器（用比喻）；六、善於瞭解眾生的希望（用比喻）；七、善於瞭解眾生的方便法門（用比喻）；八、善於瞭解眾生的心意（用比喻）；九、善於瞭解眾生的業相（用比喻）；十、善於瞭解眾生的煩惱（用比喻）；十一、供養佛的功德（用比喻）。論中概括為六個方面，最初三個...

【English Translation】 English version: Now, it is using methods that adapt to various situations to manifest that the virtues and abilities of Dharma-mati (法慧) Bodhisattva are limitless. Therefore, the previous two 'teachings' (referring to the Common Teaching and the Shared Teaching) are different from the Distinct Teaching. Now, it is only clarifying that the Distinct Teaching is the profound path to the One Vehicle of Buddhism. Therefore, in the following verses, beautiful words are used to praise and describe it.

Three, the Tenet: Discriminating the initial arising of Bodhicitta, encompassing the virtues of Samantabhadra (普賢), possessing the causal and resultant measure equal to the Dharmadhatu (法界), is the tenet of this chapter.

Four, the Explanation of the Text: In this chapter, the teaching is divided into four parts: initially, 'asking questions'; then, 'explaining'; next, 'proving'; and finally, 'verses'. Now, the explanation part is further divided into two parts: initially, prose explanation; then, verse summary. The prose explanation is further divided into two parts: initially, this realm (referring to the Saha world); then, summarizing and connecting. The this realm part is further divided into two parts: initially, formal explanation; then, proving its establishment. The formal explanation is further divided into two parts: initially, asking questions; then, answering.

The answering part is divided into three parts: initially, generally praising the profoundness of the Dharma, causing people to generate a desire for it; second, comparing and measuring, manifesting its superiority, causing people to generate pure faith; third, discussing the matter as it stands, clarifying its profoundness, causing people to generate correct understanding. In the initial question part, it is Deva (天帝) asking the questions, because the Deva is in the heavens, so it manifests his meritorious virtues and freedom. Dharma-mati (法慧) Bodhisattva explains, saying that wisdom that conforms to the Dharma can exhaust the boundaries of meritorious virtues. The explanation part is divided into two parts: initially, praising its profoundness, causing people to generate faith; second, from 'although' onwards, formally explaining, causing people to generate understanding. It is also explained as: the former is arousing the desire for it, the latter is formally imparting the Dharma principles. It is also explained as: the former is manifesting the profoundness of the essence, the latter is elucidating the vastness of its function. It is also explained as: the former is manifesting the vastness and profundity of the meaning, the latter is elucidating the vastness of the teaching.

In the previous part, the first sentence is a general statement, and the following six sentences are separate explanations: one, one cannot know it oneself; two, others do not believe it when they hear it; three, thinking cannot understand it; four, words cannot explain it clearly; five, cultivating wisdom cannot penetrate it; six, wisdom born from karmic retribution cannot distinguish it. Therefore, it is said to be profound. It is also explained as: one, the vast measure of the teaching is difficult to know; two, the profound meaning is difficult to believe; three, thinking is difficult to understand; four, teaching according to the situation is difficult to speak; five, wanting to attain it is difficult to penetrate; six, the number is extremely large, so it is difficult to distinguish.

Second, in the part of comparing and measuring, manifesting its superiority, there are a total of eleven comparisons and measurements: one, comparing and measuring in terms of benefiting sentient beings (using metaphors); two, comparing and measuring in terms of walking through Buddha lands (using metaphors); three, using the calculation of kalpas of formation and destruction as a metaphor; four, being good at understanding the desires and preferences of sentient beings (using metaphors); five, being good at understanding the faculties of sentient beings (using metaphors); six, being good at understanding the hopes of sentient beings (using metaphors); seven, being good at understanding the expedient methods of sentient beings (using metaphors); eight, being good at understanding the minds of sentient beings (using metaphors); nine, being good at understanding the karmic appearances of sentient beings (using metaphors); ten, being good at understanding the afflictions of sentient beings (using metaphors); eleven, the merit of making offerings to the Buddha (using metaphors). The treatise summarizes it into six aspects, the first three...

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為三。次五為一。次二為一。后一為一。故為六也。釋有三門。一對前六甚深。二約菩薩菩提心相似。三約治六障。初中有二。先校量顯勝。后何以故下釋勝所由。前中有十重為二。初一別說后九通說。初中有四。一舉廣事二正徴問。三答顯廣。四辨超過。初中亦有四廣。一所供廣謂僧祇眾生等。二供事廣謂一切樂具。三供時廣謂一劫等。四利益廣令修五戒等。下九中亦四。初並舉九事。于中亦具四廣。準初知之。但增多等為異。二問三答四超過並可知耳。二釋顯勝中二。初何以故正徴責。徴責有二意。一云如前所說功德甚多。何因比此而非類。故釋云。初發心菩薩不為齊限爾所等故非比也。二云初心菩薩有何勝德而超過前位。釋云悉欲不斷佛種等故。是故過前也。下諸文皆準之。二佛子下釋成。釋成中二。先明不為齊限事故發心。顯前四廣非為廣也。二欲不斷佛種下明為無齊限事故發心。是故顯此超過彼也。此中有十二句。初一位過。是總以菩提心是佛種菩薩恒起名不斷。又菩薩化眾生立如來種中不令取小果亦名不斷。不同前五戒也。余句是別。一是心過。準下應云欲以慈悲心充滿十方界。翻前十僧祇界等。二行過。謂欲度一切眾生。翻前限局故云一切也。三知器相成壞過。是知所化處。謂知成壞差別。又知成即壞

【現代漢語翻譯】 現代漢語譯本 分為三個部分。首先是五，算作一個整體。其次是二，算作一個整體。最後是單獨的一個，算作一個整體。所以總共是六個方面。[解釋]有三個門徑：一是針對前面所說的六個甚深之處；二是依照菩薩的菩提心（bodhicitta，覺悟之心）的相似性；三是依照對治六種障礙。第一個門徑中又分為兩個部分：首先是比較衡量，彰顯殊勝；然後是『何以故』（為什麼）以下，解釋殊勝的原因。第一個部分中又有十重含義，分為兩個部分：首先是分別說明，然後是九個方面共同說明。第一個部分中又有四個『廣』（廣大）：一是所供養的廣大，指僧祇（asamkhya，無數）眾生等；二是供養事物的廣大，指一切快樂的器具；三是供養時間的廣大，指一劫（kalpa，極長的時間單位）等；四是利益的廣大，使眾生修持五戒等。下面的九個方面中也有四個『廣』，與第一個部分相似，可以參照理解。只是增加了『多』等差異。二是提問，三是回答，四是超過，都可以理解。 在解釋彰顯殊勝的部分，分為兩個部分：首先是『何以故』，正式提出疑問。提出疑問有兩個用意：一是說，像前面所說的功德非常多，為什麼拿來和這個相比卻不屬於同一類？所以解釋說，初發心的菩薩不爲了限定在某個數量等，所以不能相比。二是說，初心菩薩有什麼殊勝的功德而超過了前面的位次？解釋說，因為想要永遠不中斷佛種（Buddha-gotra，成佛的種子）等。所以超過了前面。下面的文章都可以參照這個思路。二是『佛子』以下，解釋成就。在解釋成就的部分，分為兩個部分：首先是說明不爲了限定在某個數量等而發心，彰顯前面的四個『廣』並非真正的廣大。二是『欲不斷佛種』以下，說明爲了沒有限定的數量等而發心。所以彰顯這個超過了那個。這裡面有十二句話。第一句是位次上的超過。總的來說，因為菩提心是佛種，菩薩恒常生起，所以叫做『不斷』。而且菩薩教化眾生，建立如來（Tathagata，佛的稱號之一）的種子，不讓他們只求小果，也叫做『不斷』。這和前面的五戒不同。其餘的句子是分別說明。一是心上的超過。參照下面的內容，應該說想要用慈悲心充滿十方界。推翻了前面十僧祇界等。二是行為上的超過。指想要度一切眾生。推翻了前面有限的範圍，所以說『一切』。三是知道器皿相的成壞的超過。是知道所教化的地方。指知道成壞的差別。而且知道成就是壞滅的開始。

【English Translation】 English version It is divided into three parts. First, five are taken as a whole. Second, two are taken as a whole. Finally, the single one is taken as a whole. Therefore, there are six aspects in total. [Explanation] There are three approaches: first, targeting the six profound aspects mentioned earlier; second, based on the similarity of the Bodhicitta (mind of enlightenment) of the Bodhisattva (an enlightened being); and third, based on counteracting the six obstacles. The first approach is further divided into two parts: first, comparing and measuring to highlight the superiority; and then, from 'Why is it so?' onwards, explaining the reason for the superiority. The first part has ten layers of meaning, divided into two parts: first, separate explanations, and then nine aspects explained together. The first part has four 'vastnesses': first, the vastness of what is offered, referring to asamkhya (innumerable) beings, etc.; second, the vastness of the things offered, referring to all joyful instruments; third, the vastness of the time of offering, referring to a kalpa (an extremely long unit of time), etc.; and fourth, the vastness of the benefits, enabling beings to practice the five precepts, etc. The following nine aspects also have four 'vastnesses', similar to the first part, which can be understood by reference. Only the addition of 'many' and other differences. Second is the question, third is the answer, and fourth is the surpassing, all of which can be understood. In the explanation highlighting the superiority, it is divided into two parts: first, 'Why is it so?', formally raising the question. There are two intentions in raising the question: first, saying that the merits mentioned earlier are very numerous, why is it that comparing them to this does not belong to the same category? Therefore, the explanation says that the Bodhisattva who initially aspires does not aim to be limited to a certain quantity, etc., so they cannot be compared. Second, asking what superior merits does the Bodhisattva with initial aspiration have that surpass the previous position? The explanation says that it is because they want to never interrupt the Buddha-gotra (Buddha-nature, the seed of Buddhahood), etc. Therefore, it surpasses the previous one. The following texts can all be understood in this way. Second, from 'Buddha-son' onwards, explaining the accomplishment. In the explanation of accomplishment, it is divided into two parts: first, explaining that the aspiration is not made to be limited to a certain quantity, etc., highlighting that the previous four 'vastnesses' are not truly vast. Second, from 'Wanting to never interrupt the Buddha-gotra' onwards, explaining that the aspiration is made for an unlimited quantity, etc. Therefore, it highlights that this surpasses that. There are twelve sentences here. The first sentence is the surpassing in position. Generally speaking, because Bodhicitta is the Buddha-seed, and the Bodhisattva constantly arises, it is called 'uninterrupted'. Moreover, the Bodhisattva teaches sentient beings, establishes the seed of the Tathagata (one of the titles of the Buddha), and does not allow them to seek only small fruits, which is also called 'uninterrupted'. This is different from the previous five precepts. The remaining sentences are separate explanations. First is the surpassing in mind. Referring to the following content, it should be said that one wants to fill the ten directions with a compassionate mind. Overturning the previous ten asamkhya worlds, etc. Second is the surpassing in action. Referring to wanting to liberate all sentient beings. Overturning the previous limited scope, so it is said 'all'. Third is the surpassing in knowing the formation and destruction of the vessel's appearance. It is knowing the place to be taught. Referring to knowing the difference between formation and destruction. Moreover, knowing that formation is the beginning of destruction.

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等。是佛一切智。是故廣也。四知器中眾生報類垢凈皆由業異。即是業力智也。五知前器體本凈是如理智也。六知所化生使習粗細是流盡智。謂知彼即空亦即成障等也。七是生死智通即天眼力也。八根力智。九他心智。十是三達智亦有宿命智。十一亦如理智。又此十一中。初二是大悲餘九是大智。智中第五及十一是佛地一切智。余是一切種智。並無分齊故是故超過也。

第二步剎校量喻中亦二。先明喻所不及。后何以故下釋顯勝相。前中喻相有一百重。初十重別說。餘者總說。釋中二。先徴責。后釋成。釋成中亦二。先明不為齊限事故顯前不及后。悉為下明無齊限故顯此過前。此中亦十二句。初二約悲心。初總標。后別釋。謂欲令度得果故云為也。次十約智。為成自在智故。于中初一總知。次八別顯。后一結意。又初一平漫普遍知。次八重重即入無礙知。此中一大小相即。二多少相即。三廣狹。四一多。五相入。六染凈。七帝網。八相生。此八中有二義。謂相即相入。此二各有二。謂同體異體。此二復有二義。得成即入。一約緣起門。二約真性門。初中亦二義。一約體。有空有義故得相即。二約用。有有力無力義故得相入。約緣。有待不待義故有同異二門也。約性亦二義。一不壞緣故相入。二緣相盡故相即。並

【現代漢語翻譯】 等。這是佛陀的一切智（sarvajna，無所不知的智慧）。因此說是『廣』。四、知曉器世間（vikalpa-buddhi，分別智）中眾生的報應種類、垢染與清凈，都由各自的業力不同所致，這就是業力智。五、知曉前述器世間的本體原本清凈，這是如理智（tathata-jnana，如實知見真如的智慧）。六、知曉所化度的眾生，其習氣有粗細之分，這是流盡智（asrava-ksaya-jnana，斷盡煩惱的智慧），即知曉那些習氣既是空性，也可能成為障礙等等。七、是生死智通，也就是天眼力（divyacaksu，能見眾生生死及未來世的智慧）。八、根力智（indriya-bala-jnana，知曉眾生根器和力量的智慧）。九、他心智（paracitta-jnana，知曉他人心念的智慧）。十、是三達智，也具有宿命智（purvanivasanusmrti-jnana，知曉過去世的智慧）。十一、也是如理智。此外，這十一項中，前兩項是大悲，其餘九項是大智。大智中的第五項和第十一項是佛地的一切智，其餘是一切種智（sarvakarajnata，通達一切事物和現象的智慧），沒有界限，因此說是『超過』。

第二步，剎土校量譬喻中也有兩方面。首先說明譬喻所不能及之處，然後用『何以故』來解釋，彰顯其殊勝之處。前面譬喻的相狀有一百重，先分別說明前十重，其餘則總括說明。解釋中分為兩部分，先是提問責難，然後解釋成就。解釋成就中也分為兩部分，先說明不以齊限為事，從而彰顯前者不及後者；『悉為』以下說明沒有齊限，從而彰顯此者超過前者。這裡也有十二句，前兩句是關於悲心，先總標，後分別解釋，即爲了使眾生得到度脫和果報，所以說是『為』。接下來十句是關於智慧，爲了成就自在智。其中，第一句是總知，接下來八句是分別彰顯，最後一句是總結。此外，第一句是平漫普遍地知曉，接下來八句是重重深入，即入于無礙之知。這其中包含八個方面：一、大小相即；二、多少相即；三、廣狹；四、一多；五、相入；六、染凈；七、帝網（Indra's net，比喻無限重疊和相互關聯的宇宙）；八、相生。這八個方面中有兩種含義，即相即和相入。這兩種含義各有兩種情況，即同體和異體。這兩種情況又有兩種含義，即得成和即入。一是從緣起門（pratityasamutpada，事物相互依存的法則）來說，二是從真性門（tathata，真如自性）來說。前者也有兩種含義，一是關於體，因為有空有的含義，所以能夠相即；二是關於用，因為有有力無力的含義，所以能夠相入。關於緣，因為有對待和不對待的含義，所以有同異二門。關於性也有兩種含義，一是不壞緣故相入，二是緣相盡故相即。並且

【English Translation】 Etc. This is the Omniscience (sarvajna) of the Buddha. Therefore, it is called 'extensive'. Fourth, knowing that the retribution, defilements, and purity of beings in the vessel-world (vikalpa-buddhi) are all due to the differences in their karma, this is the Wisdom of Karmic Power. Fifth, knowing that the essence of the aforementioned vessel-world is originally pure, this is the Wisdom of Suchness (tathata-jnana). Sixth, knowing that the beings to be transformed have coarse and subtle habits, this is the Wisdom of the Exhaustion of Outflows (asrava-ksaya-jnana), which means knowing that those habits are both emptiness and can become obstacles, etc. Seventh, it is the Wisdom of Birth and Death, which is the power of the Divine Eye (divyacaksu). Eighth, the Wisdom of Faculties and Powers (indriya-bala-jnana). Ninth, the Wisdom of Knowing Others' Minds (paracitta-jnana). Tenth, it is the Wisdom of the Three Clear Knowledges, and also possesses the Wisdom of Knowing Past Lives (purvanivasanusmrti-jnana). Eleventh, it is also the Wisdom of Suchness. Furthermore, among these eleven, the first two are Great Compassion, and the remaining nine are Great Wisdom. Among the wisdoms, the fifth and eleventh are the Omniscience of the Buddha-ground, and the rest are the Knowledge of All Aspects (sarvakarajnata), without limits, therefore it is called 'exceeding'.

In the second step, the analogy of comparing Buddha-fields also has two aspects. First, it clarifies what the analogy cannot reach, and then uses 'Why is it so?' to explain and highlight its superior aspects. The appearance of the previous analogy has one hundred layers, first explaining the first ten layers separately, and then summarizing the rest. The explanation is divided into two parts, first questioning and challenging, and then explaining and completing. The explanation and completion are also divided into two parts, first clarifying that it does not take limits as a matter, thus highlighting that the former is inferior to the latter; 'All for' and below clarify that there are no limits, thus highlighting that this one exceeds the former. Here there are also twelve sentences, the first two sentences are about compassion, first stating the general, and then explaining separately, that is, in order to enable beings to obtain liberation and fruition, so it is said 'for'. The next ten sentences are about wisdom, in order to achieve the Wisdom of Freedom. Among them, the first sentence is general knowledge, the next eight sentences are separately highlighted, and the last sentence is a summary. In addition, the first sentence is flat and universally knowing, and the next eight sentences are deeply penetrating, that is, entering into unobstructed knowledge. This includes eight aspects: one, large and small are identical; two, many and few are identical; three, broad and narrow; four, one and many; five, interpenetration; six, defilement and purity; seven, Indra's net; eight, interdependent arising. These eight aspects have two meanings, namely identity and interpenetration. These two meanings each have two situations, namely same entity and different entity. These two situations also have two meanings, namely attainment and entry. One is from the perspective of the gate of dependent origination (pratityasamutpada), and the other is from the perspective of the gate of true nature (tathata). The former also has two meanings, one is about the essence, because there is the meaning of emptiness and existence, so they can be identical; the other is about the function, because there is the meaning of powerful and powerless, so they can interpenetrate. Regarding conditions, because there is the meaning of dependent and independent, so there are two gates of sameness and difference. Regarding nature, there are also two meanings, one is that it does not destroy conditions, so they interpenetrate, and the other is that the conditions are exhausted, so they are identical. And

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圓融無礙自在之義。準上思之。

第三算劫校量喻。此中亦二。初明喻所不能及。后何以故下釋超過之相。初中亦二。先辨喻廣大。二對顯超過。前中初辨東方有十重倍倍可知。后類結九方亦各十也。二釋中先徴后釋。釋中二。初不為齊限知爾所等故是故過前也。后菩薩欲悉了知下明為知無齊限事故是故不可喻也。此中有十句。初一總知。次八別知。云何分別知耶。謂如是即入重重相攝自在無礙如是知耳。亦可初是平遍而知後重重即入無礙而知顯純熟之相。此八中。一長短相即者。長是大劫短是小劫。又娑婆界是短劫安樂界等是長劫。相即故無礙也。二一多相即。三約佛有無。如莊嚴劫及賢劫等。是有佛劫。如過星宿劫後有六萬二千劫。空過無有佛。以此二劫相即故也。四約佛多少者。如星宿劫中有八萬佛出。是一劫中無量佛也。如大通智勝佛出世時。梵王贊云或千劫等空過無有佛今始得見大通一佛。亦相即故云也。五異無異者。是純雜無礙。或過未名異現在名無異。過未入現現入過未故云也。六盡不盡者。是存滅無礙。如天人見劫盡此土常安穩等。七一念即無量劫。以積念成劫無別劫體故即念也。八有無相入者。推妄歸真。劫入無劫。依真起妄。無劫入劫。又初以事從理。后以理從事。故無礙也。結中初總結

【現代漢語翻譯】 現代漢語譯本： 圓融無礙自在的含義，參照上面的內容思考。

第三，用劫數來比較衡量。這裡也分為兩部分。首先說明比喻所不能達到的，然後從『何以故』開始解釋超過比喻的方面。第一部分也分為兩部分，先辨明比喻的廣大，再對比顯示超過之處。在前面辨明中，首先辨明東方有十重倍數可以知曉，然後總結說其他九方也各有十重倍數。第二部分解釋中，先提問后解釋。解釋中分為兩部分，首先，因為不以齊限來知曉那麼多等等，所以超過了前面的比喻。然後，『菩薩欲悉了知』以下說明爲了知曉沒有齊限的事情，所以不能用比喻來形容。這裡有十句。第一句總的知曉。其次八句分別知曉。如何分別知曉呢？就是像這樣進入重重相攝，自在無礙，像這樣知曉罷了。也可以說，第一句是普遍而知，後面重重進入是無礙而知，顯示出純熟的樣子。這八句中，一，長短相互即是，長是大劫，短是小劫。又，娑婆世界是短劫，安樂世界等是長劫。相互即是所以沒有障礙。二，一多相互即。三，從佛的有無來說，如莊嚴劫及賢劫等，是有佛的劫。如經過星宿劫後有六萬二千劫，空過沒有佛。用這兩個劫相互即是來說明。四，從佛的多少來說，如星宿劫中有八萬佛出世，是一個劫中有無量佛。如大通智勝佛出世時，梵王讚歎說或者千劫等空過沒有佛，現在才得見大通一佛。也是相互即是的原因。五，異無異，是純雜無礙。或者過去未來名為異，現在名為無異。過去未來進入現在，現在進入過去未來，所以這樣說。六，盡不盡，是存在和滅亡沒有障礙。如天人看見劫數將盡，此土常常安穩等等。七，一念就是無量劫。因為積累念頭成為劫數，沒有別的劫數本體，所以就是念頭。八，有無相互進入，推妄歸真，劫數進入無劫數。依靠真理生起虛妄，無劫數進入劫數。又，開始用事從理，後來用理從事，所以沒有障礙。總結中先總結

【English Translation】 English version: The meaning of perfect fusion without obstruction and freedom. Consider it based on the above.

Third, the analogy of comparing kalpas (aeons). This also has two parts. First, it explains what the analogy cannot reach. Then, starting with 'Why is it so?', it explains the aspect of surpassing the analogy. The first part also has two parts: first, it distinguishes the vastness of the analogy; second, it contrasts and reveals the surpassing. In the first distinction, it first distinguishes that the East has ten layers of multiples that can be known. Then, it concludes that the other nine directions also each have ten layers. In the second explanation, it first questions and then explains. The explanation has two parts: first, because it does not use fixed limits to know so much, etc., it surpasses the previous analogy. Then, 'If a Bodhisattva wishes to fully know...' below explains that in order to know things without fixed limits, it cannot be described by analogy. There are ten sentences here. The first sentence is a general knowing. The next eight sentences are separate knowing. How to separately know? It is like this, entering into the mutual containment of layers, freely without obstruction, knowing it like this. It can also be said that the first sentence is knowing universally, and the subsequent entering into layers is knowing without obstruction, revealing a state of pure maturity. Among these eight sentences: 1. Long and short are mutually identical. Long is a great kalpa, short is a small kalpa. Also, the Saha world (娑婆界) is a short kalpa, the Land of Bliss (安樂界) etc. are long kalpas. Because they are mutually identical, there is no obstruction. 2. One and many are mutually identical. 3. Regarding the presence or absence of Buddhas, such as the Adornment Kalpa (莊嚴劫) and the Fortunate Kalpa (賢劫) etc., are kalpas with Buddhas. Like after the Star Constellation Kalpa (星宿劫), there are sixty-two thousand kalpas that pass without a Buddha. These two kalpas are mutually identical to explain this. 4. Regarding the number of Buddhas, such as in the Star Constellation Kalpa (星宿劫) there are eighty thousand Buddhas appearing, which is countless Buddhas in one kalpa. Like when the Great Penetrating Wisdom Buddha (大通智勝佛) appeared in the world, Brahma praised, saying that thousands of kalpas etc. may pass without a Buddha, and now for the first time, the Great Penetrating One Buddha is seen. This is also because they are mutually identical. 5. Different and not different, is pure and mixed without obstruction. Or the past and future are called different, and the present is called not different. The past and future enter the present, and the present enters the past and future, so it is said like this. 6. Exhausted and not exhausted, is existence and extinction without obstruction. Like devas and humans seeing the kalpa coming to an end, this land is always stable, etc. 7. One thought is countless kalpas. Because accumulating thoughts becomes a kalpa, there is no separate kalpa entity, so it is just a thought. 8. Existence and non-existence mutually enter, pushing delusion back to truth, kalpas enter non-kalpas. Relying on truth to arise delusion, non-kalpas enter kalpas. Also, initially using phenomena to follow principle, later using principle to engage in phenomena, so there is no obstruction. In the conclusion, first summarize.

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所知。后結其本誓。是故功德等於佛果故不可說也。

第四知眾生欲樂校量中亦二。初明喻所不能及。十方各有十重。倍倍可知。后何以故下釋超過。于中初責勝所由。后釋勝所以。此中先不為齊限等明前不及。此後欲悉知下明過前之相。此中初一句是總。謂以如來一切眾生欲樂智力。知于眾生欲樂之海故云種種欲樂也。下別顯中有二。初約法別知。后一一眾生下約人通知。論名前為遍知后名微細知亦得。前是異相后是同相。前中有二十三句。一約眾生求心。別名無量欲。同期一果名即一欲。雖同期一果。然求行恒別故云不壞一切欲性。又以悕望之念無二。同是別境中欲數所攝。心法不殊故云即一。而所樂差別故云不壞等也。此約一眾生心前後欲樂多端而相即無礙耳。二樂欲繁多深廣如海。三異類眾生欲樂心海緣起無礙故相即也。又知一眾生善惡無記。一切眾生亦爾故云也。四於一眾生隨三際中。前後欲樂種種而知。一一眾生悲皆如是故云一切等也。五于中流類同者名相似。所樂異者名不相似。六約三乘欲別名一切。同歸一乘名即一欲。實即一乘名為一欲。權開三乘名一切欲。又約緣起無礙。通自他等位可知。七同佛果智。是十力中欲樂智力故也。八求三乘等名有上欲。求一乘名無上欲。九于所求處若是究竟名

【現代漢語翻譯】 現代漢語譯本 所知。後來他們結下根本誓願。因此，他們的功德等同於佛果，是不可言說的。

第四，在衡量眾生的慾望和喜好中，也分為兩部分。首先說明比喻無法企及。十方世界各有十重，倍增可知。然後，『后何以故下釋超過』解釋了超越的原因。其中，首先責問勝出的原因，然後解釋勝出的理由。這裡，先用不齊限等說明前面的不及。此後，『欲悉知下』說明超過前面的樣子。這裡，第一句是總括，意思是憑藉如來的一切眾生慾望喜好智力，瞭解眾生慾望喜好的海洋，所以說種種慾望喜好。下面分別顯示，其中有兩部分。首先，從法的角度分別瞭解。然後，『一一眾生下』從人的角度全部瞭解。論中前面稱為普遍瞭解，後面稱為細微瞭解也可以。前面是異相，後面是同相。前面有二十三句。一，從眾生求取的心來說，分別稱為無量欲。同期一個果位，名稱就是一欲。雖然同期一個果位，然而求取的行為始終不同，所以說不壞一切欲性。又因為希望的念頭沒有兩個，同是別境中的欲數所攝。心法沒有差別，所以說就是一。而所喜好的有差別，所以說不壞等等。這是說一個眾生心中前後慾望喜好多端而相互即是無礙的。二，喜好慾望繁多，深廣如海。三，不同種類的眾生慾望喜好心海緣起無礙，所以相互即是。又知道一個眾生的善惡無記，一切眾生也是如此，所以說也。四，對於一個眾生，隨著三際之中，前後慾望喜好種種而知。每一個眾生的悲憫都像這樣，所以說一切等等。五，其中，流類相同的人稱為相似，所喜好的不同的人稱為不相似。六，從三乘的慾望來說，分別稱為一切。同歸一乘，名稱就是一欲。實際上就是一乘，名稱是一欲。權宜開設三乘，名稱是一切欲。又從緣起無礙來說，貫通自身和他人的位置可以知道。七，同於佛果智，是十力中的慾望喜好智力，所以說也。八，求取三乘等等，名稱是有上欲。求取一乘，名稱是無上欲。九，對於所求之處，如果是究竟，名稱是

【English Translation】 English version what is known. Later, they made their fundamental vows. Therefore, their merits are equal to the Buddha-fruit, and are inexpressible.

Fourth, in measuring the desires and pleasures of sentient beings, there are also two parts. First, it is explained that metaphors cannot reach it. Each of the ten directions has ten layers, which can be known by multiplication. Then, '后何以故下釋超過' explains the reason for surpassing. Among them, first question the reason for winning, and then explain the reason for winning. Here, first use non-uniform limits to explain the previous inadequacy. After this, '欲悉知下' explains the appearance of surpassing the previous. Here, the first sentence is a summary, meaning that by relying on the Tathagata's wisdom and power of all sentient beings' desires and pleasures, one understands the ocean of sentient beings' desires and pleasures, so it is said that there are various desires and pleasures. The following shows separately, of which there are two parts. First, understand separately from the perspective of the Dharma. Then, '一一眾生下' fully understands from the perspective of people. In the argument, the former is called universal understanding, and the latter can also be called subtle understanding. The former is different appearance, and the latter is the same appearance. There are twenty-three sentences in the former. 1. From the perspective of the mind of sentient beings seeking, they are respectively called immeasurable desires. The same period of a fruit position is called one desire. Although the same period of a fruit position, the behavior of seeking is always different, so it is said that it does not destroy all desire nature. Also, because there are not two thoughts of hope, they are both included in the number of desires in the separate realm. There is no difference in the mind-dharma, so it is said that it is one. And what is liked is different, so it is said that it does not destroy, etc. This means that there are many kinds of desires and pleasures before and after a sentient being's mind, and they are mutually unobstructed. 2. There are many pleasures and desires, as deep and wide as the sea. 3. The arising of the mind-sea of desires and pleasures of different kinds of sentient beings is unobstructed, so they are mutually identical. Also know that one sentient being's good, evil, and non-remembered are the same for all sentient beings, so it is said also. 4. For one sentient being, knowing the various desires and pleasures before and after in the three periods. Every sentient being's compassion is like this, so it is said all etc. 5. Among them, those of the same kind are called similar, and those who like different things are called dissimilar. 6. From the perspective of the desires of the Three Vehicles, they are respectively called all. Returning to the One Vehicle, the name is one desire. In fact, it is the One Vehicle, and the name is one desire. Expediently opening the Three Vehicles, the name is all desires. Also, from the perspective of unobstructed arising, it can be known by connecting one's own position with that of others. 7. The same as the Buddha-fruit wisdom, it is the wisdom and power of desire and pleasure in the ten powers, so it is said also. 8. Seeking the Three Vehicles etc. is called superior desire. Seeking the One Vehicle is called unsurpassed desire. 9. For the place sought, if it is ultimate, the name is

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無餘欲。反上名有餘。十求理名等。求事名不等。十一托余心所是有所依。獨起欲數名無所依。又依境起欲名有依。知境唯心心智無寄名無依。十二同求名共。異求名不共十三欲在因位名有邊。至佛果位名無邊。以惑障盡故。十四順理名善欲。違理名不善。十五隨流名世。返流名出。十六求佛智德名大智欲。十七求佛斷德名凈欲。十八過凡小位名勝欲。十九求成菩薩諸地證智波若之慾。又論中釋。大智欲在種性位。凈欲是見位勝是修位。無礙智是八地已上無功用位。二十在佛果位。大智無礙圓明解脫。二十一染而不染名清凈欲。不染而染名不清凈。又若離世名利名凈。求世名利名不凈。二十二多求名廣。少求名狹。又大悲救生名廣專求自脫名狹。二十三求深名細求淺為粗。下約人辨欲同相中。初舉十數列名有八。此是減數十也。一因生死苦逼遂樂涅槃。謂因苦念樂。如囚求脫。二于善惡事中。因聞思惟而生欲樂故名方便欲。三于可意事求名悕望欲。四得已不捨名味著欲。五由宿因種子生名隨因生。又從思想生。經云欲欲知汝本但從思想生。我今不思汝。汝還不得生。六外托境生名隨緣生。又為善惡發化引生亦名隨緣生。七無法不求名盡欲。又求涅槃盡滅亦名盡欲。八廣求諸法名一切欲。又求無邊菩提亦名一切欲。下總

【現代漢語翻譯】 現代漢語譯本 無餘欲：反過來追求超越之名，是有餘。十種追求，若所求之理相同，則名為『等』；若所求之事不同，則名為『不等』。 十一、依託於心和心所（Citta-cetasika，心所是伴隨心生起的心理現象）而生起的慾望，是有所依；獨立生起的慾望，數量稀少，名為無所依。又，依賴於外境而生起的慾望，名為有依；了知外境唯是心識所現，心和智慧無所寄託，名為無依。 十二、相同的追求，名為『共』；不同的追求，名為『不共』。 十三、慾望處於因位（導致結果的原因階段），名為『有邊』；達到佛果位，名為『無邊』，因為惑障已經斷盡。 十四、順應真理的慾望，名為『善欲』；違背真理的慾望，名為『不善』。 十五、隨順世俗潮流，名為『世』；返回真理之流，名為『出』。 十六、追求佛的智慧功德，名為『大智欲』。 十七、追求佛的斷除煩惱功德，名為『凈欲』。 十八、超越凡夫和小乘的境界，名為『勝欲』。 十九、追求成就菩薩諸地（菩薩修行的不同階段）的證智（通過修行獲得的智慧），般若（Prajna，智慧）的慾望。又，論中解釋，『大智欲』在種性位（具有成佛潛質的階段），『凈欲』是見位（證悟真理的階段），『勝』是修位（修行的階段），『無礙智』是八地（菩薩八地）以上無功用位（無需刻意努力的階段）。 二十、在佛果位，有大智、無礙、圓明、解脫。 二十一、被染污而不被染污，名為『清凈欲』；不被染污而被染污，名為『不清凈』。又，如果遠離世間的名利，名為『凈』；追求世間的名利，名為『不凈』。 二十二、多方追求，名為『廣』；少量追求，名為『狹』。又，以大悲心救度眾生，名為『廣』；只求自己解脫，名為『狹』。 二十三、追求深奧的道理，名為『細』；追求淺顯的道理，名為『粗』。 以下從人的角度辨別慾望的共同之處。首先列舉十種數列，名為有八，這是減少了數量。一、因為生死之苦逼迫，遂求涅槃之樂，如同囚犯求得解脫。二、對於善惡之事，因為聽聞和思惟而生起慾望和快樂，所以名為『方便欲』。三、對於可意的事情，有所求，名為『悕望欲』。四、得到之後不捨棄，名為『味著欲』。五、由宿世的業力種子而生起，名為『隨因生』。又，從思想生起。《經》中說：『慾望啊慾望，要知道你的根本，只是從思想生起。我現在不思念你，你就不能再生起。』六、向外依託于外境而生起，名為『隨緣生』。又，爲了善惡而引發變化，也名為『隨緣生』。七、沒有法不追求，名為『盡欲』。又，追求涅槃，滅盡煩惱，也名為『盡欲』。八、廣泛地追求諸法，名為『一切欲』。又，追求無邊的菩提（Bodhi，覺悟），也名為『一切欲』。 以下總結。

【English Translation】 English version 'Desire without remainder': Reversely pursuing the name of transcendence is 'with remainder'. Among the ten pursuits, if the principles sought are the same, it is called 'equal'; if the matters sought are different, it is called 'unequal'. Eleven, desire that relies on the mind and mental factors (Citta-cetasika, mental factors are psychological phenomena that arise with the mind) is 'with reliance'; desire that arises independently, few in number, is called 'without reliance'. Furthermore, desire that arises depending on external objects is called 'with reliance'; knowing that external objects are merely manifestations of consciousness, and that the mind and wisdom have no attachment, is called 'without reliance'. Twelve, the same pursuit is called 'common'; different pursuits are called 'uncommon'. Thirteen, desire in the causal stage (the stage of causes leading to results) is called 'with boundary'; reaching the state of Buddhahood is called 'without boundary', because the obscurations of delusion have been completely eliminated. Fourteen, desire that accords with truth is called 'wholesome desire'; desire that violates truth is called 'unwholesome'. Fifteen, following the worldly currents is called 'worldly'; returning to the stream of truth is called 'transcendence'. Sixteen, seeking the wisdom and virtues of the Buddha is called 'desire for great wisdom'. Seventeen, seeking the virtues of the Buddha in eliminating afflictions is called 'pure desire'. Eighteen, surpassing the realms of ordinary beings and the Small Vehicle is called 'superior desire'. Nineteen, seeking to accomplish the wisdom of realization, Prajna (wisdom), of the Bodhisattva stages (different stages of Bodhisattva practice). Furthermore, the treatise explains that 'desire for great wisdom' is in the lineage stage (the stage of having the potential to become a Buddha), 'pure desire' is the stage of seeing (the stage of realizing the truth), 'superior' is the stage of cultivation (the stage of practice), and 'unobstructed wisdom' is the stage of non-effort above the eighth ground (the eighth Bodhisattva ground) (the stage of not needing to make deliberate efforts). Twenty, in the state of Buddhahood, there is great wisdom, unobstructedness, perfect clarity, and liberation. Twenty-one, being defiled without being defiled is called 'pure desire'; not being defiled but being defiled is called 'impure'. Furthermore, if one is detached from worldly fame and gain, it is called 'pure'; seeking worldly fame and gain is called 'impure'. Twenty-two, seeking in many ways is called 'broad'; seeking in small amounts is called 'narrow'. Furthermore, saving sentient beings with great compassion is called 'broad'; seeking only one's own liberation is called 'narrow'. Twenty-three, seeking profound principles is called 'subtle'; seeking shallow principles is called 'coarse'. The following distinguishes the commonalities of desires from the perspective of people. First, list ten numerical sequences, called having eight, which is reducing the quantity. One, because of the suffering of birth and death, one seeks the joy of Nirvana, like a prisoner seeking liberation. Two, regarding good and evil matters, because of hearing and thinking, desire and joy arise, so it is called 'expedient desire'. Three, regarding agreeable matters, having something to seek is called 'desire for hope'. Four, not abandoning after obtaining is called 'desire for savoring'. Five, arising from the seeds of past karma is called 'arising from causes'. Also, arising from thoughts. The Sutra says: 'Desire, oh desire, know your root, it only arises from thoughts. If I do not think of you now, you cannot arise again.' Six, relying externally on external objects to arise is called 'arising from conditions'. Also, for good and evil, initiating changes is also called 'arising from conditions'. Seven, there is no Dharma that is not sought, called 'exhausting desire'. Also, seeking Nirvana, extinguishing afflictions, is also called 'exhausting desire'. Eight, extensively seeking all Dharmas is called 'all desires'. Also, seeking boundless Bodhi (enlightenment) is also called 'all desires'. The following is a summary.

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結中。欲網者有三義。一難脫義。如世羅網魚鳥難脫。由種種欲網生死難出。此約染欲。二澇漉義。如世網澇漉。謂起凈欲漉諸有情令出生死苦海。下文云。智慧王所說欲為諸法本。應起清凈欲志求無上道。此約凈欲。三隱映義。如帝網差別。染凈等欲交涉無礙重重相入故云網也。此約欲體。

第五知根校量準例。亦應具顯為類同。故文中略辨。為求如來十力中種種諸根智力。

第六悕望與前欲何別。通即是一。于中分別。欲據始故根前說之。悕望就終故根后說之。

第七知方便者。造緣起行名方便。是發業方便故不同業。

第八知心意者為求如來他心智故。前明心法此辨心體。

第九知業者為求佛十力中業智力也。此上五門並略舉。類上欲門應知。

第十知煩惱校量中二。先明喻所不能及。后釋顯勝相。勝相中先徴后釋。釋中先不為齊限知故顯此過前。后悉欲分別下為無齊限流盡智力故明前所不及也。此中初句總。所謂下別顯。有十八句。略作十門分別。初二句約輕重分別。謂率略心起名輕煩惱。殷厚心起名重煩惱。又微起易止名輕。粗起難息名重。又正使為重殘習為輕。又本煩惱為重隨煩惱為輕。又隨中小隨輕。上中重。可知。二有二句。約使纏分別。使謂十使即五見及疑

貪瞋癡慢。纏謂十纏即無慚無愧睡悔慳嫉掉眠忿及覆。地持瑜伽說八纏除忿覆。何故除者。為有論師說。忿覆是使性。謂忿是瞋使性。覆是貪使性。為貪他利覆藏已過。使纏何別者。雜心云。根本名使。津液為纏垢。急縛名纏。輕縛名垢。又此中結即是九結可知。三有二句。約因果分別。一一眾生無量煩惱是貪瞋癡等所起果。煩惱覺觀是煩惱因由彼而生故。涅槃經說有八種覺觀。故云種種。一欲覺求可意事。二瞋覺念欲瞋他。三惱覺念欲惱他。四親里覺憶念親緣。五國土覺念世安危。六不死覺積財資養。七族姓覺念族高下。八輕侮覺侮是慢念自恃欺人。四有二句。約本末分別。亦是癡愛分別。謂無明是無明住地。依無明起是恒沙上煩惱。愛是欲色有三愛。是有愛住地相應是與愛相應之煩惱也。謂因愛生憂等。五有四句。約三不善根分別可知。六有二句。地起分別。初句是五住起。后句是五住地也。七約利鈍分別。我我所是利。慢是鈍。八約相生次第分別。邪念虛妄是心想見三倒。生煩惱是從三倒生四倒。九約諸見本末分別。謂六十二見皆依身見生。以彼為本故。十有二句。約過患分別。蓋謂五蓋即貪瞋睡眠掉悔及疑。覆蓋行人不得禪智故名蓋也。障謂二障即煩惱所知。以所知障亦得名煩惱故。下結中以煩惱難脫通名惑

【現代漢語翻譯】 現代漢語譯本 貪、瞋、癡、慢（指驕慢）。纏是指十纏，即無慚、無愧、睡眠、悔、慳吝、嫉妒、掉舉、昏沉、忿怒及覆藏。地持論和瑜伽師地論說八纏，去除了忿怒和覆藏。為什麼去除呢？因為有論師說，忿怒和覆藏是煩惱的『使』的性質。忿怒是瞋恚的『使』的性質，覆藏是貪慾的『使』的性質，爲了貪圖他人的利益而覆藏自己的過錯。『使』和『纏』有什麼區別呢？雜心論說，根本的叫做『使』，津液叫做『纏』，污垢。緊急的捆綁叫做『纏』，輕微的捆綁叫做『垢』。另外，這裡說的『結』就是九結，可以知道。三有兩句，從因果的角度來分別。每一個眾生無量的煩惱，是貪、瞋、癡等所產生的果。煩惱覺觀是煩惱的因，由它而產生煩惱。涅槃經說有八種覺觀，所以說是『種種』。一是欲覺，追求可意的事情。二是瞋覺，想念著要瞋恨他人。三是惱覺，想念著要惱害他人。四是親里覺，憶念親屬。五是國土覺，想念世間的安危。六是不死覺，積攢財富來資養自己。七是族姓覺，想念家族的高低。八是輕侮覺，輕侮是慢心，念著自己而輕視欺騙他人。四有兩句，從根本和末節的角度來分別。也是癡和愛的分別。無明是無明住地。依靠無明而生起的是恒河沙數般的上煩惱。愛是欲愛、色愛、有愛這三種愛。有愛住地相應的是與愛相應的煩惱。因為愛而產生憂愁等等。五有四句，從三種不善根的角度來分別，可以知道。六有兩句，從地和生起的角度來分別。前一句是五住地煩惱生起，后一句是五住地本身。七是從利和鈍的角度來分別。我、我所是利，慢是鈍。八是從相生的次第來分別。邪念虛妄是心想見三種顛倒。生煩惱是從三種顛倒生起四種顛倒。九是從諸見的根本和末節來分別。六十二見都是依靠身見而生起，因為身見是根本。十有兩句，從過患的角度來分別。蓋是指五蓋，即貪慾、瞋恚、睡眠、掉舉、後悔以及懷疑。覆蓋行人，使他們不能得到禪定和智慧，所以叫做蓋。障是指二障，即煩惱障和所知障。因為所知障也可以叫做煩惱。下面的結論中，用煩惱難以脫離，統稱為迷惑。

【English Translation】 English version Greed, hatred, ignorance, and pride. 'Entanglement' refers to the ten entanglements: lack of shame, lack of embarrassment, sleepiness, regret, stinginess, jealousy, restlessness, drowsiness, anger, and concealment. The Yogācārabhūmi-śāstra and the Compendium of Determinations say there are eight entanglements, excluding anger and concealment. Why are they excluded? Because some teachers say that anger and concealment are of the nature of 'anusaya' (latent tendencies). Anger is of the nature of the anusaya of hatred, and concealment is of the nature of the anusaya of greed, concealing one's faults in order to covet others' gains. What is the difference between 'anusaya' and 'entanglement'? The Abhidharmasamuccaya says that the root is called 'anusaya', the fluid is called 'entanglement', and impurities. Tight binding is called 'entanglement', and light binding is called 'impurity'. Furthermore, the 'fetters' mentioned here are the nine fetters, which can be understood. The two sentences about the three existences are distinguished from the perspective of cause and effect. The countless afflictions of each sentient being are the result of greed, hatred, ignorance, etc. Afflictive perception is the cause of affliction, because it gives rise to affliction. The Nirvana Sutra says that there are eight kinds of perception, so it is said to be 'various'. First, desire-perception, seeking desirable things. Second, hatred-perception, thinking of hating others. Third, harm-perception, thinking of harming others. Fourth, kinship-perception, remembering relatives. Fifth, country-perception, thinking of the safety and danger of the world. Sixth, immortality-perception, accumulating wealth to support oneself. Seventh, lineage-perception, thinking of the high and low status of the family. Eighth, contempt-perception, contempt is pride, thinking of oneself and despising and deceiving others. The two sentences about the four are distinguished from the perspective of root and branch. It is also a distinction between ignorance and love. Ignorance is the ground of ignorance. Arising from ignorance are afflictions like the sands of the Ganges. Love is the three kinds of love: desire-love, form-love, and existence-love. Existence-love corresponds to the ground of existence-love, and the corresponding afflictions are those associated with love. Because of love, sorrow and so on arise. The four sentences about the five can be understood from the perspective of the three unwholesome roots. The two sentences about the six are distinguished from the perspective of ground and arising. The first sentence is the arising of the five abodes of affliction, and the second sentence is the five abodes themselves. Seven is distinguished from the perspective of keenness and dullness. 'I' and 'mine' are keen, and pride is dull. Eight is distinguished from the perspective of the order of arising. Wrong thought and delusion are the three inversions of mind, thought, and view. Afflictions arise from the three inversions, giving rise to the four inversions. Nine is distinguished from the perspective of the root and branch of all views. All sixty-two views arise from the view of self, because the view of self is the root. Ten has two sentences, distinguished from the perspective of faults. 'Coverings' refer to the five coverings: greed, hatred, sleepiness, restlessness, regret, and doubt. They cover practitioners, preventing them from attaining samadhi and wisdom, so they are called coverings. 'Obstructions' refer to the two obstructions: afflictive obstruction and cognitive obstruction. Because cognitive obstruction can also be called affliction. In the conclusion below, the difficulty of escaping from afflictions is collectively called delusion.

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網。由委細了知一切煩惱是一切種智。皆欲斷令永盡。是大慈悲也。

第十一供養佛功德校量中二。初舉事校量明喻所不及。后何以故下釋顯超過。前中有十重。初一重別說餘九總說。前中四。初舉廣。二對問廣不。三答顯極廣。四校量顯勝。初中先舉東方后類餘九。前中有五。初一念見多佛多眾生。二自於多時。興多供。三勸前眾生同已供。四自起勝塔供。五勸他亦同起塔供。余文可知。

就釋顯超過中二。先徴后釋。徴問意云。且如東方一念即見無邊諸佛。以此念力經無量劫供。明佛等甚廣如東方余亦爾。即顯極廣。如一人既爾更復勸他一切眾生亦如是。況復倍倍過前。至第十明此功德分限難知。因何比此發心功德。乃至於不可說分中不及其一故云何以故也。下釋中。先明不為齊限故顯前劣此。后欲悉下為無齊限故顯此過前。此中過相雖復無量。太略而言有六種。一處過。謂盡欲供養十方無盡法界虛空等無盡世界處佛故。此通帝網等處故不同前。二時過。謂盡三世佛即通九世十世等無盡重重時也。三佛過。謂盡佛境界所有諸佛皆供養故非但如前。四供過。謂盡法界中有自他色心理事行等並以供養。非但如前。五心過。謂於前無盡佛境一一佛所各以無盡供事各經無盡時供心猶不盡是故過也。六行過。謂

【現代漢語翻譯】 網。因為能夠詳細瞭解一切煩惱，所以是一切種智（sarvajnana，指佛陀所具有的遍知一切的智慧）。都想要斷除，使之永遠滅盡，這是大慈悲的表現。

第十一部分，供養佛的功德校量，分為兩部分。首先，舉例說明校量，表明比喻無法企及。然後，在『何以故下』解釋，彰顯其超越之處。前面部分包含十重含義。最初一重單獨說明，其餘九重總括說明。前一部分又分為四個方面。首先，舉例說明其廣闊。第二，反問是否廣闊。第三，回答，彰顯其極其廣闊。第四，校量，彰顯其殊勝。最初一部分，先舉東方為例，然後類比其餘九方。前面部分包含五個方面。第一，一念之間見到眾多佛和眾多眾生。第二，自己在眾多時間裡，進行眾多供養。第三，勸前面的眾生和自己一起供養。第四，自己發起殊勝的塔供。第五，勸他人也一起發起塔供。其餘文句可以理解。

在解釋彰顯其超越之處，分為兩部分。先提問，后解釋。提問的意思是說，比如東方一念之間就能見到無邊的諸佛。用這種念力經過無量劫進行供養，表明佛等等非常廣闊，如同東方一樣，其餘各方也是如此。這就彰顯了極其廣闊。如果一個人是這樣，更進一步勸說其他一切眾生也這樣做。更何況倍倍超過前面。到第十重，說明這種功德的限度難以知曉。因為什麼要用這個來比擬發心的功德呢？乃至於在不可說的份量中，連其中的一分都比不上，所以說『何以故也』。下面的解釋中，首先說明不設定限度，所以彰顯前面的不如這個。然後，『欲悉下』，因為沒有限度，所以彰顯這個超過前面。這裡面超過的方面雖然有無量，但概括來說有六種。第一，處所超過。指的是盡力供養十方無盡法界虛空等無盡世界處的佛。這個貫通帝網（Indra's net，指帝釋天的宮殿，其上有無數寶珠，每一珠都反映其他所有的珠子，象徵宇宙萬物的相互關聯）等處所，所以和前面不同。第二，時間超過。指的是盡三世佛，也就是貫通九世十世等無盡重重的時間。第三，佛超過。指的是盡佛境界所有諸佛都供養，不僅僅像前面那樣。第四，供養超過。指的是盡法界中，有自己和他人，色法和心法，理和事，行為等等，都用來供養，不僅僅像前面那樣。第五，心超過。指的是在前面無盡的佛境中，每一尊佛那裡，都用無盡的供養，各自經過無盡的時間供養，心意仍然沒有窮盡，所以超過了。第六，行為超過。指的是

【English Translation】 Net. Because of thoroughly understanding all afflictions, it is sarvajnana (all-knowing wisdom of the Buddha). All want to cut off and make it forever exhausted, which is great compassion.

The eleventh section, 'Merit Comparison of Offering to the Buddha,' is divided into two parts. First, examples are given to illustrate the comparison, indicating that metaphors cannot reach it. Then, in 'What is the reason below,' it explains and highlights its transcendence. The previous part contains ten layers of meaning. The first layer is explained separately, and the remaining nine layers are summarized. The first part is further divided into four aspects. First, examples are given to illustrate its vastness. Second, a rhetorical question is asked about whether it is vast. Third, the answer highlights its extreme vastness. Fourth, a comparison highlights its superiority. In the first part, the East is taken as an example first, and then the other nine directions are analogized. The first part contains five aspects. First, in a single thought, one sees many Buddhas and many sentient beings. Second, one makes many offerings over a long period of time. Third, one encourages the sentient beings in front to make offerings together with oneself. Fourth, one initiates supreme stupa offerings. Fifth, one encourages others to initiate stupa offerings together. The remaining sentences can be understood.

In explaining and highlighting its transcendence, it is divided into two parts. First, a question is raised, and then an explanation is given. The meaning of the question is, for example, in the East, one can see boundless Buddhas in a single thought. Using this power of thought to make offerings for countless kalpas (aeons), it shows that the Buddhas, etc., are very vast, just like the East, and the other directions are also like this. This highlights extreme vastness. If one person is like this, then further encourage all other sentient beings to do the same. Moreover, it exceeds the previous ones many times over. By the tenth layer, it is explained that the limit of this merit is difficult to know. Why use this to compare with the merit of generating the mind of enlightenment? Even in an unspeakable amount, it cannot compare to even one part of it, so it says 'What is the reason?' In the explanation below, it first explains that no limit is set, so it highlights that the previous one is inferior to this one. Then, 'Desiring to know all below,' because there is no limit, it highlights that this one exceeds the previous one. Although there are countless aspects of exceeding here, there are six types in summary. First, the place exceeds. It refers to exerting effort to make offerings to Buddhas in endless worlds such as the ten directions, the endless Dharma Realm, and the void. This connects to places such as Indra's net (Indra's net, symbolizing the interconnectedness of all things in the universe), so it is different from the previous one. Second, time exceeds. It refers to exhausting the Buddhas of the three times, which is connecting to endless overlapping times such as the nine times and ten times. Third, the Buddhas exceed. It refers to offering to all Buddhas in the Buddha realm, not just like the previous one. Fourth, the offerings exceed. It refers to exhausting the Dharma Realm, with oneself and others, form and mind, principle and phenomena, actions, etc., all used to make offerings, not just like the previous one. Fifth, the mind exceeds. It refers to using endless offerings at each Buddha in the endless Buddha realm mentioned earlier, and offering for endless periods of time, the mind is still not exhausted, so it exceeds. Sixth, the actions exceed.

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了達能所三事平等圓融無礙故過也。問只可全比非等。豈可不可說分中不同一分耶。答此發心功德即同法界。不可分折故。縱不可說分中一分亦即遍法界。無問多少皆無比也。如常住僧穀米一斛亦遍十方僧乃至一合亦遍十方僧。以是不可分故。思之可知。

第三當相顯深中二。先標后釋。初中發是心已者。牒前諸喻所校量之心。即是標發心字。得知下標辨功德甚深。于中初攝因盡故深。二等佛果故深。此中是發徹后際之菩提。心是窮盡佛境也。前中初舉所知境。謂知三世佛功德智慧。二成深行。謂信向是十信。受持是十住。修習是十行十回。得證是初地已上。身證是十地滿已還。又內證為得證。相外彰故云身證。如小乘中以滅盡定為身證。此亦同也。又初是行證后位證。又初智相應後身相應。又可得證約因圓身證約果滿。二悉等諸佛功德者是等佛果故深也。二何以故下釋前二標。于中三。初釋因等。次釋果等。后結因分齊。初中先徴問。謂何以知初發心已即能證得三世諸佛大福智耶。下釋中二十句。顯謂同三世佛音所行路故云等也。于中初十一句外化德。后九句內自德。又前是悲德。后是智德。前中初一句是總。謂化眾生使發菩提心。紹繼佛種故云不斷也。后十句別顯。一起愍物心。二作救度意。三知所化住處

【現代漢語翻譯】 現代漢語譯本 了達能、所、三事（能指、所指、以及能所之間的關係）平等圓融，沒有障礙，所以超越了（通常的認知）。 問：只能說完全相比，而非相等。難道在不可分割的部分中，不能說有不同的一分嗎？ 答：此發心（菩提心）的功德，即等同於法界（宇宙萬物）。不可分割，所以即使在不可分割的部分中取一分，也遍及整個法界。無論多少，都無可比擬。例如，常住僧眾的穀米一斛，也遍及十方僧眾；乃至一合（小量），也遍及十方僧眾。因為它是不可分割的。仔細思考就能明白。

第三，當相顯深，分為二部分。先標示，后解釋。首先，『發是心已』，是承接前面各種比喻所衡量的心。即是標示『發心』二字。得知下文標明功德甚深。其中，一是攝因盡故深，二是等佛果故深。此處所發的是徹及未來際的菩提心，心是窮盡佛的境界。 前面，首先舉出所知的境界，即知三世諸佛的功德智慧。二是成就深行，即信向是十信，受持是十住，修習是十行十回向，得證是初地以上，身證是十地圓滿。又，內證為得證，相外彰顯，所以說『身證』。如同小乘中以滅盡定為身證，此處也是一樣。又，初是行證，后是位證。又，初是智相應，后是身相應。又，可得證是就因圓來說，身證是就果滿來說。『悉等諸佛功德者』，是等同佛果，所以深。 二、『何以故』以下，解釋前面的兩個標示。其中分為三部分。首先解釋因等，其次解釋果等，最後總結因的分際。首先解釋因等，先提出疑問，即『何以知初發心已，即能證得三世諸佛的大福智耶？』 下面的解釋中，有二十句，顯示與三世諸佛的音聲所行之路相同，所以說『等』。其中，前十一句是外化德，后九句是內自德。又，前面是悲德，後面是智德。前面，第一句是總說，即化度眾生，使他們發起菩提心，紹繼佛種，所以說『不斷』。後面十句是分別顯示。一是起愍物心（對眾生的憐憫之心），二是作救度意（立下救度眾生的意願），三是知所化住處（瞭解所要教化眾生所處的環境）

【English Translation】 English version Understanding that the three aspects of subject (knower), object (known), and their relationship are equal, perfectly integrated, and without obstruction, thus transcending (ordinary perception). Question: It can only be said to be fully comparable, not equal. In the indivisible, can't we say there is a different part? Answer: The merit of this Bodhicitta (awakened mind) is equivalent to the Dharmadhatu (universe and all phenomena). It cannot be divided, so even if we take a part from the indivisible, it pervades the entire Dharmadhatu. No matter how much or how little, it is incomparable. For example, one 'hu' (a unit of measurement) of rice from the Sangha (community of monks) also pervades the Sangha in the ten directions; even one 'ge' (a smaller unit) also pervades the Sangha in the ten directions. Because it is indivisible. Think about it and you will understand.

Third, revealing the profound through phenomena is divided into two parts. First, indicate, then explain. First, 'Having generated this mind' refers to the mind measured by the previous metaphors. It indicates the words 'generating the mind'. It is known that the following text marks the profound merit. Among them, one is profound because it encompasses all causes, and the other is profound because it is equal to the Buddha's fruit. What is generated here is the Bodhicitta that reaches the future, and the mind exhausts the realm of the Buddha. Earlier, first, the known realm is mentioned, that is, knowing the merits and wisdom of the Buddhas of the three times. Second, deep practice is achieved, that is, faith and inclination are the Ten Faiths, upholding is the Ten Dwellings, practicing is the Ten Practices and Ten Dedications, attainment is the First Ground and above, and body realization is the completion of the Ten Grounds. Also, inner realization is attainment, and the appearance is manifested externally, so it is called 'body realization'. It is the same as the extinction Samadhi being the body realization in the Hinayana. Also, the first is practice realization, and the latter is position realization. Also, the first is wisdom corresponding, and the latter is body corresponding. Also, attainable realization is about the perfection of the cause, and body realization is about the fulfillment of the fruit. 'All are equal to the merits of the Buddhas' means that it is equal to the Buddha's fruit, so it is profound. Second, 'Why is it so' below explains the previous two indications. It is divided into three parts. First, explain the equality of causes, second, explain the equality of fruits, and finally summarize the limits of causes. First, explain the equality of causes, first ask the question, that is, 'How do we know that having generated the initial mind, one can attain the great blessings and wisdom of the Buddhas of the three times?' In the following explanation, there are twenty sentences, showing that it is the same as the path traveled by the voices of the Buddhas of the three times, so it is said to be 'equal'. Among them, the first eleven sentences are external transformation virtues, and the last nine sentences are internal self-virtues. Also, the former is compassion virtue, and the latter is wisdom virtue. In the former, the first sentence is a summary, that is, transforming sentient beings, causing them to generate Bodhicitta, and continuing the Buddha's lineage, so it is said to be 'uninterrupted'. The last ten sentences are shown separately. One is to generate a mind of compassion for beings, two is to make the intention of saving beings, and three is to know the dwelling place of those to be transformed.

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。四知所化類別。謂善惡業起苦樂報故云垢凈起。亦是十力中業智力也。五起廣大意亦是令離業障。六知所化惑障輕重。亦是求流盡智力。亦是令斷煩惱障。七知輪轉相。亦是天眼智力。亦是令舍報障。八知根生熟。是起行所依即是諸根智力。九知心造修正明起行。亦是他心智力。十總結所知。亦是三達智力也。下九句求佛自利德中。初一是總餘八別。于中初二因果分別。初知菩提果。二知菩提因。謂凈法是也。次二理行分別。初知理法平等。二知智行清凈。次四體德分別。初三佛德。一十力。二無畏。三不共。后一佛體。謂實智平等故也。二釋果等中。先徴起后釋成。釋成中。初一句總。二別。三結。初中即是佛故者。有人釋。或云因中說果。或云解同佛境。或云約理平等。若約三乘教亦得如上說。今尋上下文。約一乘圓教始終相攝。圓融無礙。得始即是終。窮終方原始。一由陀羅尼門緣起相攝故。二由普賢菩提心遍該六位故。即因是果也。三由法性無始終故。發心入始即正是終故也。是故上文云初發心時便成正覺具足慧身不由他悟此之謂也。二別中有十五句。初五句約佛內德盈滿等。后十句約佛外化用普周等。初中一總四別。別中初二所依法等。一俗諦境。二真諦境。后二能依德等。一身。二智。二外用中初一總

【現代漢語翻譯】 現代漢語譯本 四知所化類別，是指善惡業會引發苦樂的報應，所以說『垢凈起』，這也屬於如來十力中的業智力（karma discernment power）。 五、發起廣大的意願，也是爲了使眾生脫離業障。 六、瞭解所教化對象的煩惱障礙的輕重程度，這屬於求盡煩惱的智慧力（wisdom of ending defilements），也是爲了使眾生斷除煩惱障。 七、瞭解（眾生）輪迴的各種形態，這屬於天眼智力（divine eye power），也是爲了使眾生捨棄果報障。 八、瞭解根性的成熟程度，這是發起修行的依據，也就是諸根智力（power of knowing faculties）。 九、瞭解心所造作的修正，從而明白發起修行，這是他心智力（power of knowing others' minds）。 十、總結所知的一切，這是三達智力（threefold wisdom）。 下面九句是探求佛的自利功德，第一句是總說，其餘八句是分別闡述。其中，前兩句分別說明因果。第一句是瞭解菩提果（enlightenment fruit），第二句是瞭解菩提因（enlightenment cause），也就是清凈的佛法。 接下來的兩句分別說明理和行。第一句是瞭解理法平等，第二句是瞭解智慧和行為的清凈。 再接下來的四句分別說明佛的體德。前三句是佛的三種功德：一是十力，二是無畏，三是不共法（unique qualities）。后一句是佛的本體，也就是實智平等。 二、在解釋『果』等內容時，先提出問題，然後解釋說明。在解釋說明中，第一句是總說，第二句是分別闡述，第三句是總結。第一句『即是佛故』，有人解釋說，或者是在因中說果，或者說是理解等同於佛的境界，或者說是從理上來說是平等的。如果按照三乘教法（Three Vehicles teachings）也可以如上解釋。現在根據上下文，按照一乘圓教（One Vehicle Perfect Teaching）始終相攝、圓融無礙的觀點來理解，得到開始就是終結，窮盡終結才能達到原始。一是由於陀羅尼門（dharani gate）的緣起相攝；二是由於普賢菩提心（Samantabhadra's Bodhicitta）遍及六個階段；所以說因就是果。三是由於法性（Dharmata）沒有始終，發心進入開始就正是終結。因此，上文說『初發心時便成正覺，具足慧身，不由他悟』，說的就是這個道理。 二、分別闡述中有十五句。前五句是關於佛的內在功德圓滿等。后十句是關於佛的外在教化普及等。前五句中，第一句是總說，后四句是分別闡述。分別闡述中，前兩句是所依據的法等。一是俗諦境（conventional truth），二是真諦境（ultimate truth）。后兩句是能依據的功德等。一是身，二是智。二、外在教化中，第一句是總說。

【English Translation】 English version The fourth is knowing the categories of those to be transformed. 'Defilement arising and purity arising' refers to the arising of suffering and happiness as retribution for good and evil karma, and this is also the Karma Discernment Power (karma jnana bala) among the Ten Powers of the Tathagata. Fifth, generating vast intention is also to liberate beings from karmic obstacles. Sixth, knowing the severity of the afflictions and obstacles of those to be taught is the Wisdom of Ending Defilements (āsravakṣaya-jñāna-bala), and it is also to enable beings to cut off affliction obstacles. Seventh, knowing the aspects of transmigration is the Divine Eye Power (divya-cakṣus-jñāna-bala), and it is also to enable beings to relinquish retribution obstacles. Eighth, knowing the maturity of faculties is the basis for initiating practice, which is the Power of Knowing Faculties (indriya-parāpara-jñāna-bala). Ninth, knowing the rectification created by the mind, thereby understanding the initiation of practice, is the Power of Knowing Others' Minds (cetaḥ-paryāya-jñāna-bala). Tenth, summarizing all that is known is the Threefold Wisdom (tisro vidyā). The following nine sentences explore the Buddha's virtues of self-benefit. The first sentence is a general statement, and the remaining eight are separate elaborations. Among them, the first two sentences separately explain cause and effect. The first sentence is knowing the Bodhi Fruit (enlightenment fruit), and the second sentence is knowing the Bodhi Cause (enlightenment cause), which is pure Dharma. The next two sentences separately explain principle and practice. The first sentence is knowing the equality of principle, and the second sentence is knowing the purity of wisdom and conduct. The next four sentences separately explain the Buddha's intrinsic virtues. The first three sentences are the Buddha's three virtues: first, the Ten Powers; second, Fearlessness; third, the Unique Qualities (āveṇika-dharmas). The last sentence is the Buddha's essence, which is true wisdom and equality. Second, in explaining 'fruit' and other content, first raise the question, then explain and clarify. In the explanation and clarification, the first sentence is a general statement, the second sentence is a separate elaboration, and the third sentence is a conclusion. The first sentence 'because it is the Buddha' is interpreted by some as either speaking of the fruit in the cause, or understanding it as equivalent to the Buddha's realm, or saying that it is equal in principle. If according to the Three Vehicles teachings, it can also be explained as above. Now, according to the context, understand it from the perspective of the One Vehicle Perfect Teaching (Ekayana Perfect Teaching), where beginning and end embrace each other, and there is perfect harmony without obstruction. Obtaining the beginning is the end, and exhausting the end is reaching the origin. First, it is due to the arising and embracing of the Dharani Gate (dharani gate); second, it is due to Samantabhadra's Bodhicitta (Samantabhadra's Bodhicitta) pervading the six stages; therefore, it is said that the cause is the fruit. Third, it is because Dharmata (Dharmata) has no beginning or end, and initiating the mind and entering the beginning is precisely the end. Therefore, the above text says 'When first initiating the mind, one attains perfect enlightenment, possessing a body of wisdom, without relying on others' enlightenment,' which is what it means. Second, there are fifteen sentences in the separate elaboration. The first five sentences are about the Buddha's inner virtues of fullness, etc. The last ten sentences are about the Buddha's external teaching and universalization, etc. In the first five sentences, the first sentence is a general statement, and the last four sentences are separate elaborations. In the separate elaborations, the first two sentences are the Dharma to be relied upon, etc. First, the Conventional Truth (saṃvṛti-satya); second, the Ultimate Truth (paramārtha-satya). The last two sentences are the virtues to be relied upon, etc. First, the body; second, wisdom. Second, in external teaching, the first sentence is a general statement.

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餘九別。別中初三化令出苦。一動令生信。二照令驚覺。三正令出苦。后五化令入法。一嚴化處。二現成佛。三現通令喜。四正令入法。五入法已護令不失。后一結外化智。又釋。此十五句中。初一總十四別。別中初五句是智正覺世間自在等。于中初二約法等。一所緣及分齊等。二理教等。下三三業等。謂所化約語業辨也。次四器世間自在等。于中。一動。二照。三除。四嚴。后五眾生世間自在等。一為現。二令欣。三授法。四護持。五得果。若不護恐墮二乘地故也。第三結因分齊中。不離三世之中三寶眾生染凈等法者。此有二義。一由菩薩得通三世之身。是故常遍三際無所不在故也。二由菩薩得即法界之身。豎含染凈橫遍三際故云不離。余文可知第二顯實證成中二。先顯實中。一動地。二雨供。三振音。四放光。二證成中二。先現身證。后舉益證。前中何故佛自證者。以初發心即攝佛因果此事難信故佛自證。又表因果同性故。又表勝進之因果攝成故。二舉益中。舉彼一切世界之中法慧所說。既有此益。明知。此法決定不虛。亦以此說難信受故致此證也。由此心藏攝德圓凈故名凈心如來。上來此一世界中說竟。

第二結通中二。先顯法普周無盡世界。後有十句。釋遍所由。謂何故此法遍於十方說處說人說法及證

【現代漢語翻譯】 現代漢語譯本： 還有九種不同的（教化方式）。在這些不同（的教化方式）中，最初的三種變化是爲了使眾生脫離苦難：第一，通過行動使眾生生起信心；第二，通過光明照耀使眾生驚醒覺悟；第三，通過正法使眾生脫離苦難。接下來的五種變化是爲了使眾生進入佛法：第一，莊嚴教化之處；第二，示現成佛；第三，示現神通使眾生歡喜；第四，以正法引導眾生進入佛法；第五，進入佛法后，護持他們不退失。最後一種是總結外在的教化智慧。 進一步解釋：在這十五句話中，第一句是總綱，後面的十四句是分別闡述。在這些分別闡述中，最初的五句是關於智慧、正覺、世間自在等等。其中，最初的兩句是關於法等等：第一，所緣（所觀的對象）以及分齊（範圍）等等；第二，理（道理）和教（教義）等等。下面的三句是關於三業（身、口、意）等等。所教化（的對象）是關於語業的辨別。 接下來四句是關於器世間自在等等。其中有：行動、照耀、去除、莊嚴。後面的五句是關於眾生世間自在等等：第一，爲了（眾生）示現；第二，使（眾生）欣喜；第三，授予佛法；第四，護持（眾生）；第五，（使眾生）獲得果位。如果不護持，恐怕（眾生）會墮入二乘（聲聞、緣覺）的境界。 第三，總結因的分齊中，不離三世（過去、現在、未來）之中的三寶（佛、法、僧）、眾生、染凈等等法。這有兩層含義：第一，由於菩薩獲得通達三世之身，因此常常遍及三際（過去、現在、未來），無所不在。第二，由於菩薩獲得即是法界之身，豎向包含染凈，橫向遍及三際，所以說不離。其餘的文字可以理解。 第二，顯現真實證成中有兩點：首先是顯現真實，包括：一，震動大地；二，降下供養；三，發出震動之音；四，放出光明。第二是證成，包括兩點：首先是示現自身來證，然後是舉出利益來證。在前面（示現自身來證）中，為什麼佛要親自證（明）呢？因為最初發心就攝取佛的因果，這件事難以令人相信，所以佛親自證（明）。又表明因果同性。又表明勝進的因果攝取成就。第二，舉出利益中，舉出彼一切世界之中法慧所說。既然有這樣的利益，就表明此法決定不虛。也因為這種說法難以令人相信和接受，所以才導致這樣的證明。由此心藏攝取功德圓滿清凈，所以名為凈心如來（Tathāgata）。以上是在這一個世界中說的內容。 第二，總結貫通中有兩點：首先是顯現佛法普遍周遍無盡的世界。後面有十句，解釋普遍的原因。即為什麼此法遍於十方，說法之處、說法之人、所說法以及證明。

【English Translation】 English version: There are also nine distinctions. Among these distinctions, the initial three transformations are to liberate beings from suffering: first, to generate faith through action; second, to awaken beings through illumination; third, to liberate beings from suffering through the correct Dharma. The following five transformations are to lead beings into the Dharma: first, to adorn the place of teaching; second, to manifest Buddhahood; third, to manifest supernatural powers to delight beings; fourth, to guide beings into the Dharma with the correct Dharma; fifth, after entering the Dharma, to protect them from falling away. The last one is to summarize the external wisdom of teaching. Further explanation: In these fifteen sentences, the first sentence is the general outline, and the following fourteen sentences are detailed explanations. Among these detailed explanations, the first five sentences are about wisdom, perfect enlightenment, worldly freedom, and so on. Among them, the first two sentences are about the Dharma and so on: first, the object of focus (what is observed) and the limits (scope), and so on; second, the principle (reason) and the teaching (doctrine), and so on. The following three sentences are about the three karmas (body, speech, and mind), and so on. What is being taught is about the discernment of speech karma. The next four sentences are about the freedom of the vessel world (physical world), and so on. Among them are: action, illumination, removal, adornment. The following five sentences are about the freedom of the sentient being world, and so on: first, to manifest for (beings); second, to make (beings) rejoice; third, to bestow the Dharma; fourth, to protect (beings); fifth, (to enable beings) to attain fruition. If they are not protected, it is feared that (beings) will fall into the realm of the Two Vehicles (Śrāvaka and Pratyekabuddha). Third, in summarizing the limits of the cause, it does not depart from the Three Times (past, present, future) within the Three Jewels (Buddha, Dharma, Sangha), sentient beings, defilement and purity, and so on. This has two meanings: first, because the Bodhisattva attains a body that penetrates the Three Times, therefore it is always pervasive throughout the three periods, omnipresent. Second, because the Bodhisattva attains a body that is identical to the Dharmadhatu (realm of Dharma), vertically containing defilement and purity, horizontally pervading the Three Times, therefore it is said not to depart. The remaining text can be understood. Second, there are two points in manifesting true accomplishment: first is manifesting the truth, including: one, shaking the earth; two, raining down offerings; three, emitting a vibrating sound; four, emitting light. Second is proving, including two points: first is manifesting oneself to prove, then citing benefits to prove. In the former (manifesting oneself to prove), why does the Buddha personally prove (it)? Because the initial aspiration encompasses the Buddha's cause and effect, this matter is difficult to believe, so the Buddha personally proves (it). It also shows that cause and effect are of the same nature. It also shows that the cause and effect of superior progress are encompassed and accomplished. Second, in citing benefits, it cites what Dharma Wisdom (Dharma-mati) speaks in all those worlds. Since there are such benefits, it shows that this Dharma is definitely not false. Also because this teaching is difficult to believe and accept, it leads to such proof. Because of this mind-store encompassing merit, complete and pure, it is called Pure Mind Tathāgata (Jingxin Rulai). The above is what was said in this one world. Second, there are two points in summarizing the connection: first is manifesting that the Dharma universally pervades endless worlds. There are ten sentences after that, explaining the reason for the pervasiveness. That is, why this Dharma pervades the ten directions, the place of teaching, the person teaching, what is being taught, and the proof.

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悉皆同耶。釋佛力等十句故也。一此舍那佛及一切佛各以現在威神之力同共加持故使然也。二諸佛本願之所攝持。三為欲顯示佛所得法。理數如此遍十方故。四明佛智光使普照故。五欲令解悟真理普遍故。六法界緣起相由法爾故須遍說。七為欣大法者示此稱性廣大之法令歡喜故。八佛德普周欲具贊故。九顯示十方一切諸佛同所得法。謂平等無差故也。十為令解知十方法界無二轍故。由是十義故說普遍所以說十。亦是式則顯無盡耳。上下諸文結通之義。並準此知之。上來此界他方總無盡世界一切處長行散說竟。

第二大段偈頌總持中二。先序說意。后正重頌。初中十句。一以十方無盡世界同說此法故須觀也。二欲令十方一切眾海悉同聞故。三為顯自心如空無偏局故。四觀成就眾生之法門故。五觀稱法性雖凈如空而因果不失故也。六慾令離惑。七得一乘解脫。八了達根海。九會緣入實。十現自無盡發心功德令眾見已而修學故。就正頌中總有二百四十一頌半分四。初一百六十三頌半逆頌前第三段當相之文。二有二十九頌頌前第二喻校量文。三有三十九頌頌前最初略顯甚深文。四有十頌結嘆顯勝。就初文中長分有二十七段。初六頌頌前欲令慈悲心充滿十方世界等文。二從欲悉分別知下七頌頌前欲悉知一切世界廣狹即入等

【現代漢語翻譯】 現代漢語譯本 『悉皆同耶』（是都相同嗎？）。因為要解釋佛陀的力量等十個方面的原因。一、這是毗盧遮那佛（Vairocana，報身佛）以及一切佛，各自以現在的威神之力共同加持，所以才這樣的。二、諸佛本來的願力所攝持。三、爲了顯示佛陀所證得的法，其理則和數量是這樣普遍於十方世界的。四、闡明佛陀的智慧之光能夠普遍照耀。五、想要使眾生理解和覺悟真理的普遍性。六、因為法界緣起，相互依存是自然而然的，所以必須普遍宣說。七、爲了讓欣求大法的人，看到這符合自性的廣大之法而感到歡喜。八、佛陀的功德普遍周遍，想要全面讚歎。九、顯示十方一切諸佛共同證得的法，是平等沒有差別的。十、爲了使眾生理解十方法界沒有兩種不同的途徑。由於這十個原因，所以說普遍，因此說了十個方面。這也是一種模式，顯示出無盡的意義。上下各處的經文總結貫通的意義，都可以參照這個來理解。以上，此界他方，總共無盡世界一切處的長行散說完畢。

第二大段，偈頌總持，分為二部分。首先是序說意旨，然後是正式的重頌。在序說意旨中，有十句。一、因為十方無盡世界共同宣說此法，所以必須觀照。二、想要讓十方一切眾生都能聽到。三、爲了顯示自心如虛空般沒有偏頗和侷限。四、觀照成就眾生的法門。五、觀照符合法性的實相，雖然清凈如虛空，但因果不會缺失。六、想要使眾生脫離迷惑。七、證得一乘的解脫。八、了達根性的深廣。九、會合因緣而入于實相。十、展現自身無盡的發心功德，讓眾生看到後學習。正式的重頌總共有二百四十一頌半，分為四部分。首先是一百六十三頌半，倒過來頌揚前面第三段當相之文。二、有二十九頌，頌揚前面第二段比喻校量之文。三、有三十九頌，頌揚前面最初略顯甚深之文。四、有十頌，總結讚歎，顯示殊勝。在最初的文中，長行分為二十七段。最初的六頌，頌揚前面『想要讓慈悲心充滿十方世界』等經文。二、從『欲悉分別知』（想要完全分別知曉）以下七頌，頌揚前面『想要完全知曉一切世界廣狹即入』等經文。

【English Translation】 English version 『Are they all the same?』 This is because of the ten aspects such as the Buddha's power. First, this is because Vairocana Buddha (Vairocana, the Reward Body Buddha) and all Buddhas, each using their present majestic and spiritual power, jointly bless, thus making it so. Second, it is upheld by the original vows of all Buddhas. Third, it is to reveal the Dharma attained by the Buddha, whose principles and numbers are thus universally present in the ten directions. Fourth, it clarifies that the light of the Buddha's wisdom can universally illuminate. Fifth, it is to enable beings to understand and awaken to the universality of truth. Sixth, because the arising of the Dharma realm is interdependent and natural, it must be universally proclaimed. Seventh, it is to make those who aspire to the Great Dharma rejoice upon seeing this vast Dharma that accords with their nature. Eighth, the Buddha's virtues are universally pervasive, and one wishes to fully praise them. Ninth, it reveals that the Dharma jointly attained by all Buddhas in the ten directions is equal and without difference. Tenth, it is to enable beings to understand that there are no two different paths in the ten directions of the Dharma realm. Because of these ten reasons, it is said to be universal, thus speaking of ten aspects. This is also a pattern, revealing endless meaning. The meaning of summarizing and connecting the texts above and below can be understood by referring to this. Above, the long and scattered explanations of this realm and other realms, in all endless worlds, are completed.

The second major section, the Gatha Summary, is divided into two parts. First is the introduction of the meaning, then the formal re-recitation. In the introduction of the meaning, there are ten sentences. First, because the endless worlds of the ten directions jointly proclaim this Dharma, it must be contemplated. Second, it is to enable all beings in the ten directions to hear it. Third, it is to reveal that one's own mind is like space, without bias or limitation. Fourth, contemplate the Dharma door of accomplishing beings. Fifth, contemplate the true nature that accords with the Dharma, although pure like space, the cause and effect will not be lost. Sixth, it is to enable beings to be free from delusion. Seventh, attain the liberation of the One Vehicle. Eighth, fully understand the depth and breadth of the roots. Ninth, unite causes and conditions and enter into reality. Tenth, manifest one's own endless merit of aspiration, so that beings can see it and learn from it. The formal re-recitation has a total of two hundred and forty-one and a half verses, divided into four parts. First, one hundred and sixty-three and a half verses, reciting in reverse the text of the third section on phenomena. Second, there are twenty-nine verses, reciting the text of the second section on metaphors and comparisons. Third, there are thirty-nine verses, reciting the text of the first section on briefly revealing the profound. Fourth, there are ten verses, concluding with praise, revealing the supreme. In the initial text, the long passage is divided into twenty-seven sections. The first six verses recite the previous text 'wanting to fill the ten directions with compassion'. Second, from 'wanting to fully distinguish and know' onwards, seven verses recite the previous text 'wanting to fully know the breadth and narrowness of all worlds and thus enter'.

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文。此中並顯作用益生等。三從欲令諸佛種下三頌頌前欲不斷佛種故等文。四從信心不可沮下二頌頌前悉得諸佛智慧光明文。五從悉能分別知下二頌頌前欲知眾生種種業種種心種種根性等文。六菩提心無量下六頌頌前欲得法界等三世諸佛平等智慧文。七從清凈無量心下二頌頌前供養一切佛文。八于諸甚深法下八頌頌前得佛智慧因緣文。謂智慧所因即是甚深三昧及從真如境所生也。此中並顯通慧作用故也。九從具足大悲心下九頌頌前度脫一切眾生等文。十從世界若成壞下三頌頌前知世界成壞等文。謂此成壞唯佛智境。今信佛無疑故亦了知。十一從盡于未來際下五頌半頌前休息一切世界眾生諸惡道苦。十二從菩薩放大光。下七頌頌前悉能普照一切世界。此中兼辨所照剎中問佛說法。十三從明凈利智慧下四頌頌前與三世諸佛正法等文。十四從清凈妙法身下十一頌頌前悉於一切世界示現成佛等文。十五一身悉充滿下八頌頌前得佛智慧等平等文。十六從一切諸世界下八頌頌前得如來一身無量身等文。十七從其心無所染下十頌頌前亦與三世佛境界等文。此是分齊境界有十種齊等。一離染等。二救生等。三智慧等。四相好等。五所知等。六證理等。七深定等。八行堅等。九心安等。十充滿等。十八從欲求道師慧下二頌舉德勸修。十九

【現代漢語翻譯】 現代漢語譯本： 文。此中並顯作用益生等。三從欲令諸佛種下三頌頌前欲不斷佛種故等文。四從信心不可沮下二頌頌前悉得諸佛智慧光明文。五從悉能分別知下二頌頌前欲知眾生種種業種種心種種根性等文。六菩提心無量下六頌頌前欲得法界等三世諸佛平等智慧文。七從清凈無量心下二頌頌前供養一切佛文。八于諸甚深法下八頌頌前得佛智慧因緣文。謂智慧所因即是甚深三昧及從真如境所生也。此中並顯通慧作用故也。九從具足大悲心下九頌頌前度脫一切眾生等文。十從世界若成壞下三頌頌前知世界成壞等文。謂此成壞唯佛智境。今信佛無疑故亦了知。十一從盡于未來際下五頌半頌前休息一切世界眾生諸惡道苦。十二從菩薩放大光。下七頌頌前悉能普照一切世界。此中兼辨所照剎中問佛說法。十三從明凈利智慧下四頌頌前與三世諸佛正法等文。十四從清凈妙法身下十一頌頌前悉於一切世界示現成佛等文。十五一身悉充滿下八頌頌前得佛智慧等平等文。十六從一切諸世界下八頌頌前得如來一身無量身等文。十七從其心無所染下十頌頌前亦與三世佛境界等文。此是分齊境界有十種齊等。一離染等。二救生等。三智慧等。四相好等。五所知等。六證理等。七深定等。八行堅等。九心安等。十充滿等。十八從欲求道師慧下二頌舉德勸修。十九 English version: Text. This also reveals the function of benefiting beings, etc. Three stanzas from 'Desiring to cause the Buddha seed...' below, praise the preceding text 'Therefore desiring to not cut off the Buddha seed, etc.' Four stanzas from 'Confidence cannot be destroyed...' below, praise the preceding text 'All obtain the wisdom and light of all Buddhas.' Five stanzas from 'All are able to distinguish and know...' below, praise the preceding text 'Desiring to know the various karmas, various minds, and various faculties of sentient beings, etc.' Six stanzas from 'The Bodhi mind is immeasurable...' below, praise the preceding text 'Desiring to obtain the equal wisdom of all Buddhas of the Dharma Realm and the three times.' Seven stanzas from 'With a pure and immeasurable mind...' below, praise the preceding text 'Offering to all Buddhas.' Eight stanzas from 'In all profound Dharmas...' below, praise the preceding text 'Obtaining the causes and conditions for Buddha's wisdom.' That is, the cause of wisdom is profound Samadhi and arising from the realm of Suchness (真如, True Thusness). This also reveals the function of penetrating wisdom. Nine stanzas from 'Possessing great compassionate mind...' below, praise the preceding text 'Liberating all sentient beings, etc.' Ten stanzas from 'If the world is formed or destroyed...' below, praise the preceding text 'Knowing the formation and destruction of the world, etc.' This formation and destruction is only the realm of Buddha's wisdom. Now, believing in the Buddha without doubt, one also understands. Eleven stanzas from 'Exhausting the future...' below, praise the preceding text 'Resting all sentient beings in all worlds from the suffering of the evil paths.' Twelve stanzas from 'Bodhisattvas emit great light...' below, praise the preceding text 'All are able to universally illuminate all worlds.' This also distinguishes the Buddhas speaking the Dharma in the illuminated lands. Thirteen stanzas from 'Clear, pure, sharp wisdom...' below, praise the preceding text 'Equal to the Dharma of the Buddhas of the three times, etc.' Fourteen stanzas from 'Pure and wonderful Dharma body...' below, praise the preceding text 'All appear as Buddhas in all worlds, etc.' Fifteen stanzas from 'One body completely fills...' below, praise the preceding text 'Obtaining the equality of Buddha's wisdom, etc.' Sixteen stanzas from 'All the worlds...' below, praise the preceding text 'Obtaining the Tathagata's (如來, Thus Come One) one body as immeasurable bodies, etc.' Seventeen stanzas from 'Their minds are not stained...' below, praise the preceding text 'Also equal to the realm of the Buddhas of the three times, etc.' These are the ten kinds of equality in the realm of division. 1. Equality in being free from defilement. 2. Equality in saving beings. 3. Equality in wisdom. 4. Equality in physical characteristics. 5. Equality in what is known. 6. Equality in realizing the truth. 7. Equality in profound concentration. 8. Equality in firm practice. 9. Equality in mental peace. 10. Equality in being all-pervading. Eighteen stanzas from 'Desiring to seek the teacher's wisdom...' below, praise the virtues and encourage cultivation. Nineteen

【English Translation】 English version: Text. This also reveals the function of benefiting beings, etc. Three stanzas from 'Desiring to cause the Buddha seed...' below, praise the preceding text 'Therefore desiring to not cut off the Buddha seed, etc.' Four stanzas from 'Confidence cannot be destroyed...' below, praise the preceding text 'All obtain the wisdom and light of all Buddhas.' Five stanzas from 'All are able to distinguish and know...' below, praise the preceding text 'Desiring to know the various karmas, various minds, and various faculties of sentient beings, etc.' Six stanzas from 'The Bodhi mind is immeasurable...' below, praise the preceding text 'Desiring to obtain the equal wisdom of all Buddhas of the Dharma Realm and the three times.' Seven stanzas from 'With a pure and immeasurable mind...' below, praise the preceding text 'Offering to all Buddhas.' Eight stanzas from 'In all profound Dharmas...' below, praise the preceding text 'Obtaining the causes and conditions for Buddha's wisdom.' That is, the cause of wisdom is profound Samadhi and arising from the realm of Suchness (真如, True Thusness). This also reveals the function of penetrating wisdom. Nine stanzas from 'Possessing great compassionate mind...' below, praise the preceding text 'Liberating all sentient beings, etc.' Ten stanzas from 'If the world is formed or destroyed...' below, praise the preceding text 'Knowing the formation and destruction of the world, etc.' This formation and destruction is only the realm of Buddha's wisdom. Now, believing in the Buddha without doubt, one also understands. Eleven stanzas from 'Exhausting the future...' below, praise the preceding text 'Resting all sentient beings in all worlds from the suffering of the evil paths.' Twelve stanzas from 'Bodhisattvas emit great light...' below, praise the preceding text 'All are able to universally illuminate all worlds.' This also distinguishes the Buddhas speaking the Dharma in the illuminated lands. Thirteen stanzas from 'Clear, pure, sharp wisdom...' below, praise the preceding text 'Equal to the Dharma of the Buddhas of the three times, etc.' Fourteen stanzas from 'Pure and wonderful Dharma body...' below, praise the preceding text 'All appear as Buddhas in all worlds, etc.' Fifteen stanzas from 'One body completely fills...' below, praise the preceding text 'Obtaining the equality of Buddha's wisdom, etc.' Sixteen stanzas from 'All the worlds...' below, praise the preceding text 'Obtaining the Tathagata's (如來, Thus Come One) one body as immeasurable bodies, etc.' Seventeen stanzas from 'Their minds are not stained...' below, praise the preceding text 'Also equal to the realm of the Buddhas of the three times, etc.' These are the ten kinds of equality in the realm of division. 1. Equality in being free from defilement. 2. Equality in saving beings. 3. Equality in wisdom. 4. Equality in physical characteristics. 5. Equality in what is known. 6. Equality in realizing the truth. 7. Equality in profound concentration. 8. Equality in firm practice. 9. Equality in mental peace. 10. Equality in being all-pervading. Eighteen stanzas from 'Desiring to seek the teacher's wisdom...' below, praise the virtues and encourage cultivation. Nineteen

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從菩薩摩訶薩下四頌顯說分齊。上二不頌前文。二十從善分別眾生下六頌頌前得三世諸佛智慧光明。謂照俗境常在真故。二十一從無量不可數下四頌頌前悉能嚴凈一切世界文。二十二從慧眼無障礙下八頌頌前與諸佛所化眾生皆悉同等。二十三悉能分別下四頌頌前知劫長短相即相入等文。二十四成就智慧力下十二頌通頌前初心所得佛十力智。二十五從一一毛孔中下九頌頌前悉能震動無量世界。謂入帝網等。二十六如是深法門下七頌頌前悉欲長養諸佛智慧文。二十七從菩薩摩訶薩下六頌頌前菩薩不離諸佛菩薩及二乘眾生等文。上來至此總是逆頌第三段。當相辨文竟。自下第二。有二十九頌頌前第二約喻校量文。于中初六頌頌第一益生喻。二從無量無有邊下二頌頌前第二步剎喻。三從去來現在劫下有四頌頌前第三算劫喻。四十方世界中下六偈頌前欲等五喻。謂一欲二悕望三根四方便五心法合可知。五一切眾生類下四頌頌前第九第十知業煩惱二喻。六十方諸世界下七頌頌前第十一供養諸佛。上來第二大段喻校量竟。第三三世人中尊下有三十九頌。頌前第一標嘆顯深文。于中分七。初有七頌頌前最初總句甚深之文。謂深徹佛果故。深超群有故。深同法性故。深用普遍故。深智遠知故。並如文可知。二常修妙下有七頌頌前第二難知

【現代漢語翻譯】 現代漢語譯本 從菩薩摩訶薩（偉大的菩薩）以下四頌，是爲了顯明分齊。前面的兩頌沒有頌揚前文。第二十頌，從『善分別眾生』以下六頌，頌揚前面所說的獲得三世諸佛智慧光明，意思是照耀世俗境界，常在於真如之中。第二十一頌，從『無量不可數』以下四頌，頌揚前面所說的能夠莊嚴清凈一切世界。第二十二頌，從『慧眼無障礙』以下八頌，頌揚前面所說的與諸佛所教化的眾生完全相同。第二十三頌，『悉能分別』以下四頌，頌揚前面所說的知劫（kalpa，時間單位）長短相即相入等。第二十四頌，『成就智慧力』以下十二頌，總頌前面初心所得的佛十力智。第二十五頌，從『一一毛孔中』以下九頌，頌揚前面所說的能夠震動無量世界，意思是進入帝網（Indra's net）等境界。第二十六頌，『如是深法門』以下七頌，頌揚前面所說的想要長養諸佛智慧。第二十七頌，從『菩薩摩訶薩』以下六頌，頌揚前面所說的菩薩不離諸佛菩薩以及二乘眾生等。以上到這裡都是逆頌第三段。當相辨文結束。 從下面開始第二部分，有二十九頌，頌揚前面第二部分約喻校量文。其中，最初六頌頌揚第一益生喻。第二，從『無量無有邊』以下兩頌，頌揚前面第二步剎喻。第三，從『去來現在劫』以下有四頌，頌揚前面第三算劫喻。第四，『十方世界中』以下六偈，頌揚前面欲等五喻，意思是欲、希望、根、方便、心法合在一起可以知道。第五，『一切眾生類』以下四頌，頌揚前面第九第十知業煩惱二喻。第六，『十方諸世界』以下七頌，頌揚前面第十一供養諸佛。以上第二大段，用比喻來衡量校量結束。 第三部分，『三世人中尊』以下有三十九頌，頌揚前面第一標嘆顯深文。其中分為七部分。最初有七頌，頌揚前面最初總句甚深之文，意思是深徹佛果，深超群有，深同法性，深用普遍，深智遠知，這些都可以從經文字身理解。第二，『常修妙』以下有七頌，頌揚前面第二難知。

【English Translation】 English version The following four verses, starting from Bodhisattva Mahasattva (Great Bodhisattva), are to clarify the distinctions. The preceding two verses do not praise the previous text. The twentieth verse, from 'Skillfully distinguishing sentient beings' onwards, praises the previously mentioned attainment of the wisdom and light of the Buddhas of the three times, meaning that it illuminates the mundane realm and always abides in Suchness (Tathata). The twenty-first verse, from 'Immeasurable and countless' onwards, praises the previously mentioned ability to adorn and purify all worlds. The twenty-second verse, from 'Wisdom eyes without obstruction' onwards, praises the previously mentioned complete equality with the sentient beings transformed by all the Buddhas. The twenty-third verse, 'Completely able to distinguish' onwards, praises the previously mentioned knowledge of the kalpas (aeon, unit of time), their lengths, mutual inclusion, and interpenetration. The twenty-fourth verse, 'Accomplishing the power of wisdom' onwards, generally praises the ten powers of wisdom of the Buddhas attained at the initial aspiration. The twenty-fifth verse, from 'In each and every pore' onwards, praises the previously mentioned ability to shake immeasurable worlds, meaning entering realms such as Indra's net. The twenty-sixth verse, 'Such profound Dharma gate' onwards, praises the previously mentioned desire to nourish the wisdom of all the Buddhas. The twenty-seventh verse, from 'Bodhisattva Mahasattva' onwards, praises the previously mentioned non-separation of Bodhisattvas from all Buddhas, Bodhisattvas, and the beings of the Two Vehicles. All the above is a reverse praise of the third section. The textual analysis of characteristics ends here. From here begins the second part, with twenty-nine verses, praising the previous second part, which measures and compares through analogies. Among them, the initial six verses praise the first analogy of benefiting beings. Second, from 'Immeasurable and without limit' onwards, two verses praise the previous second analogy of the Buddha-field. Third, from 'Past, future, and present kalpas' onwards, there are four verses, praising the previous third analogy of calculating kalpas. Fourth, 'In the worlds of the ten directions' onwards, six verses praise the previous five analogies of desire, meaning that desire, hope, roots, skillful means, and mental dharmas combined can be understood. Fifth, 'All kinds of sentient beings' onwards, four verses praise the previous ninth and tenth analogies of knowing karma and afflictions. Sixth, 'The worlds of the ten directions' onwards, seven verses praise the previous eleventh offering to all the Buddhas. The above second major section, measuring and comparing through analogies, ends here. The third part, 'The honored one among humans of the three times' onwards, has thirty-nine verses, praising the previous first section of marking, praising, and revealing the profound text. Among them, it is divided into seven parts. Initially, there are seven verses, praising the previous initial general statement of profound meaning, meaning profound penetration of the Buddha-fruit, profound transcendence of the multitude of existence, profound sameness with the Dharma-nature, profound universality of application, profound wisdom and far-reaching knowledge, all of which can be understood from the text itself. Second, 'Constantly cultivating the wonderful' onwards, there are seven verses, praising the previous second difficulty of knowing.

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甚深。于中初四句深廣難知。次二佛以深德加持難知。后一結德難知。謂德如虛空非算能知故名難知也。三初發菩提心下五頌頌前難信甚深。謂以初發心即成佛果無邊功德此難信受故也四一切辟支佛下八頌頌前難解甚深。謂令二乘三界所得安樂。乃在菩薩初發心中。此事難解。是故文中。初四頌標二位得樂。各二頌。后四釋彼二位得樂所由。亦各二頌可知。五無量智慧明下五頌頌前難說甚深。謂智深德廣業用數多言說難及故云稱讚不可盡也。六普觀一切法下四頌頌前難通甚深。謂心住平等為眾說法。二位相違令極相順。甚難通會故也。七無量妙功德下三頌頌前難分別甚深。謂此初心同佛位際限難分故也。第四大段欲得一切佛下十頌結嘆勸修。初二舉德勸修。次二顯德深廣。次四顯德用勝能。后二勸學究竟。

明法品第十四

四門同前。

初釋名者有四義。一后位行法垂明前位。此明即法也。二明是教法是義。三明是智法是境。此二法之明明之法。四智行離染當相名明。即明可軌是以稱法。又諸行煥照稱性為明。當體妙軌故亦云法。故云明法。不爾是闇即亦非法。

二來意者。前明當位體德。今辨勝用趣。后義次第故是故來也。又前明自分。今顯勝進。故次來也。

三宗趣者。明法不同

【現代漢語翻譯】 現代漢語譯本： 甚深。其中最初四句深廣難知。其次兩句佛以甚深功德加持難以知曉。最後一句總結功德難以知曉。意思是功德如虛空一般，無法通過計算得知，所以稱為難知。三，初發菩提心以下五頌讚頌前面所說的難以置信的甚深。意思是，以初發心就能成就佛果的無邊功德，這難以讓人信受。四，一切辟支佛以下八頌讚頌前面所說的難以理解的甚深。意思是，使二乘（聲聞乘和緣覺乘）在三界（欲界、色界、無色界）中獲得的安樂，都存在於菩薩的初發心中。這件事難以理解。因此，文中最初四頌標明兩種地位獲得安樂，各用兩頌。後面四頌解釋這兩種地位獲得安樂的原因，也各用兩頌，可以理解。五，無量智慧明以下五頌讚頌前面所說的難以言說的甚深。意思是，智慧深邃，功德廣大，作用繁多，言語難以企及，所以說稱讚不可窮盡。六，普觀一切法以下四頌讚頌前面所說的難以通達的甚深。意思是，心住在平等之中，為眾生說法，兩種地位相互違背，使它們極其順應，這非常難以通會。七，無量妙功德以下三頌讚頌前面所說的難以分別的甚深。意思是，這初發心與佛的果位，界限難以區分。第四大段，想要獲得一切佛以下十頌總結讚歎勸勉修行。最初兩句舉出功德勸勉修行。其次兩句顯示功德深廣。其次四句顯示功德的作用殊勝。最後兩句勸勉學習究竟。

明法品第十四

四門與前面相同。

最初解釋名稱有四種含義。一，后位行法垂示前位。這『明』就是法。二，『明』是教法，『法』是義理。三，『明』是智慧，『法』是境界。這兩種法，明明之法。四，智慧和行為遠離染污，當下的相就是『明』。即『明』可以作為準則，因此稱為『法』。而且，各種行為煥發光彩，稱合自性就是『明』。當體就是微妙的準則，所以也稱為『法』。所以說『明法』。否則就是黑暗，也就是非法。

二，說明來意。前面說明當位的體德，現在辨別殊勝的作用和趨向。按照義理的次第，所以接著而來。而且，前面說明自己的本分，現在顯示殊勝的進步，所以接著而來。

三，說明宗趣。『明法』不同。

【English Translation】 English version: Profoundly deep. Among them, the initial four lines are profoundly vast and difficult to know. The next two lines are difficult to know because the Buddhas bless them with profound virtues. The last line concludes that the virtues are difficult to know. It means that virtues are like empty space, which cannot be known by calculation, hence the name 'difficult to know'. Three, the following five verses from 'initial arising of Bodhicitta' praise the aforementioned unbelievable profundity. It means that with the initial arising of the mind, one can achieve the boundless merits of Buddhahood, which is difficult for people to believe and accept. Four, the following eight verses from 'all Pratyekabuddhas' praise the aforementioned incomprehensible profundity. It means that the happiness obtained by the two vehicles (Śrāvakayāna and Pratyekabuddhayāna) in the three realms (Kāmadhātu, Rūpadhātu, and Arūpadhātu) exists in the initial arising of the Bodhisattva's mind. This matter is difficult to understand. Therefore, the initial four verses in the text mark the happiness obtained by the two positions, each using two verses. The latter four verses explain the reasons for the happiness obtained by these two positions, also each using two verses, which can be understood. Five, the following five verses from 'immeasurable wisdom light' praise the aforementioned inexpressible profundity. It means that wisdom is profound, virtues are vast, and functions are numerous, making it difficult for words to reach, hence the saying 'praise cannot be exhausted'. Six, the following four verses from 'universally observing all dharmas' praise the aforementioned impenetrable profundity. It means that the mind dwells in equality, speaking the Dharma for sentient beings, the two positions contradict each other, making them extremely harmonious, which is very difficult to comprehend. Seven, the following three verses from 'immeasurable wonderful merits' praise the aforementioned indistinguishable profundity. It means that the boundary between this initial arising of the mind and the Buddha's position is difficult to distinguish. The fourth major section, the following ten verses from 'wanting to obtain all Buddhas' concludes with praise and encourages cultivation. The initial two lines cite virtues to encourage cultivation. The next two lines show the depth and breadth of virtues. The next four lines show the superior function of virtues. The last two lines encourage learning to the ultimate.

Chapter Fourteen: Clarifying the Dharma

The four doors are the same as before.

Initially, explaining the name has four meanings. One, the practice of Dharma in the later position reveals the former position. This 'clarifying' is the Dharma. Two, 'clarifying' is the teaching, and 'Dharma' is the meaning. Three, 'clarifying' is wisdom, and 'Dharma' is the realm. These two dharmas, the clarifying of Dharma. Four, wisdom and action are free from defilement, and the present appearance is called 'clarifying'. That is, 'clarifying' can be used as a criterion, hence it is called 'Dharma'. Moreover, various actions shine brightly, conforming to self-nature is 'clarifying'. The present entity is a subtle criterion, so it is also called 'Dharma'. Therefore, it is called 'Clarifying the Dharma'. Otherwise, it is darkness, which is not Dharma.

Two, explaining the intention. The previous explained the inherent virtues of the present position, now distinguishing the superior functions and tendencies. According to the order of meaning, it comes next. Moreover, the previous explained one's own duty, now showing superior progress, so it comes next.

Three, explaining the doctrine. 'Clarifying the Dharma' is different.

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有四種。一理法謂真如性。二行法謂六度等行。三教法謂十二分教。四果法謂菩提涅槃。今此正明行法兼明餘三故以為宗。又此四中依理起行依行成果。教說前三故唯四耳。

四釋文者。此文分三。初請分。二說分。三證信分。初中二。初長行后偈頌。前中二。初領前自分。后問后勝進。前中若非勤策照理之機無以堪受勝進轉增之法。又若非具此洞真凈行法無以能說。故進慧問法慧說也。頌中有八句。一總七別。別中一大誓自嚴二行乘果乘。三入于因位。離猶無也。謂至無生位道余處釋為初地位也。此在地前相攝故也。四背。五向。六同佛住。七定成果。二正問后勝進中二。先正問行法之體。后問依行所成之德。前中總有十一句。初六自利行。次四利他行。后一通結俱利究竟。前中彼菩薩者牒前發心具德之人。初句問修習何行令功德轉勝。問前品中雲甚深諸三昧無量陀羅尼諸佛自在力無量妙功德莊嚴初發心。又云即是佛等。何所少故更修習耶。答此圓教普賢行中大位有二門。各攝法界。前約自分。此辨勝進。前中亦具後後中亦具前。然前恒非后。后恒非前。謂具前之後非前。具后之前非后。故位分前後。攝義恒周故也。二問修習何行令如來歡喜。是故云何修習之言貫通下諸句準之。三問位地。四依位起行。五大

【現代漢語翻譯】 現代漢語譯本：有四種。第一是理法，指的是真如自性（Tathata，萬物本來的真實狀態）。第二是行法，指的是六度（Paramita，佈施、持戒、忍辱、精進、禪定、智慧）等修行。第三是教法，指的是十二分教（Dvadashanga-dharma，佛陀教法的十二種分類）。第四是果法，指的是菩提（Bodhi，覺悟）和涅槃（Nirvana，解脫）。現在這裡主要闡明行法，同時也闡明其餘三種，因此以此為宗旨。而且這四種之中，依理而起行，依行而成果。教法闡述前三種，所以只有這四種。

解釋經文分為四個部分。第一是請問部分。第二是解說部分。第三是作證取信部分。請問部分又分為兩個部分，首先是長行，然後是偈頌。長行部分又分為兩個部分，首先是領會前面的內容，然後是請問更高深的內容。前面的內容如果不是勤奮策勵、照見真理的根基，就無法堪受更高深、不斷增長的佛法。而且如果不是具備這種洞察真理的清凈修行，就無法解說。所以進慧請問，法慧解說。偈頌中有八句，一句是總說，七句是分別解說。分別解說中，第一是立下大誓願自我莊嚴，第二是修行乘和果乘。第三是進入因位，離開就等於沒有。指的是到達無生位（anutpāda，不生不滅的境界），道余處解釋為初地位。這是因為在地前相互攝持的緣故。第四是背離。第五是趨向。第六是與佛同住。第七是必定成就果位。第二是正式請問更高深的內容，分為兩個部分，首先是正式請問行法的本體，然後是請問依靠修行所成就的功德。前面部分總共有十一句，前六句是自利行，接著四句是利他行，最後一句是總結，共同利益究竟。前面部分，『彼菩薩者』是指前面發心具備功德的人。第一句是請問修習什麼行才能使功德更加殊勝。請問前面一品中說『甚深諸三昧（Samadhi，禪定），無量陀羅尼（Dharani，總持），諸佛自在力，無量妙功德莊嚴初發心』。又說『即是佛等』，還缺少什麼所以還要修習呢？回答說，圓教普賢行中，大位有兩個門，各自統攝法界。前面是關於自身的部分，這裡辨別更加殊勝的進境。前面也具備後面，後面也具備前面。然而前面始終不是後面，後面始終不是前面。指的是具備前面之後就不是前面，具備後面之前就不是後面。所以位有前後之分，統攝的意義始終周遍。第二句是請問修習什麼行才能使如來歡喜。所以說『云何修習』這句話貫穿下面的所有句子，依此準繩。第三句是請問位地。第四句是依位而起行。第五句是大

【English Translation】 English version: There are four types. First, the principle-dharma (Li-fa), which refers to the nature of Suchness (Tathata, the true state of all things). Second, the practice-dharma (Xing-fa), which refers to practices such as the Six Perfections (Paramita, generosity, discipline, patience, diligence, meditation, and wisdom). Third, the teaching-dharma (Jiao-fa), which refers to the Twelve Divisions of the Teachings (Dvadashanga-dharma, the twelve categories of the Buddha's teachings). Fourth, the fruit-dharma (Guo-fa), which refers to Bodhi (enlightenment) and Nirvana (liberation). Now, this primarily clarifies the practice-dharma, while also clarifying the other three, therefore taking this as its purpose. Moreover, among these four, practice arises based on principle, and fruit is achieved based on practice. The teaching-dharma explains the first three, so there are only these four.

Explaining the text is divided into four parts. First is the asking part. Second is the explaining part. Third is the witnessing and trusting part. The asking part is further divided into two parts, first the prose, then the verses. The prose part is further divided into two parts, first understanding the previous content, then asking about more profound content. If it were not for the foundation of diligent encouragement and seeing the truth, one would not be able to bear the more profound and ever-increasing Dharma. Moreover, if one did not possess this clear insight into pure practice, one would not be able to explain it. Therefore, Jin-hui asks, and Fa-hui explains. There are eight lines in the verses, one is a general statement, and seven are separate explanations. In the separate explanations, the first is to make a great vow to adorn oneself, the second is the practice vehicle and the fruit vehicle. The third is entering the causal position, leaving is equivalent to nothing. It refers to reaching the state of non-origination (anutpāda, the state of non-birth and non-death), which is explained elsewhere as the initial stage. This is because they mutually support each other before reaching the ground. The fourth is turning away. The fifth is turning towards. The sixth is dwelling with the Buddha. The seventh is definitely achieving the fruit. The second is formally asking about more profound content, divided into two parts, first formally asking about the essence of the practice-dharma, then asking about the merits achieved through practice. The first part has a total of eleven lines, the first six lines are for self-benefit practice, followed by four lines for benefiting others, and the last line is a summary, benefiting both ultimately. In the first part, 'that Bodhisattva' refers to the person who has previously made the aspiration and possesses merits. The first line asks what practice should be cultivated to make merit more outstanding. It asks, in the previous chapter it said 'profound Samadhi (meditation), immeasurable Dharani (total retention), the power of the Buddhas' self-mastery, immeasurable wonderful merits adorn the initial aspiration'. It also said 'is equivalent to the Buddha', what is still lacking that requires further practice? The answer is, in the perfect teaching of Samantabhadra's practice, there are two doors in the great position, each governing the Dharma realm. The previous is about one's own part, this distinguishes the more outstanding progress. The previous also possesses the latter, and the latter also possesses the previous. However, the previous is never the latter, and the latter is never the previous. It refers to not being the previous after possessing the previous, and not being the latter before possessing the latter. Therefore, there is a distinction between before and after in position, and the meaning of governing is always complete. The second line asks what practice should be cultivated to make the Tathagata happy. Therefore, the phrase 'how to cultivate' runs through all the following sentences, according to this standard. The third line asks about the position. The fourth line is to arise practice based on the position. The fifth line is great

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愿助成。六積德成藏。利他中初應物機化。二不廢自行。三赴欲度生。前生此熟為異。四化令趣菩提故。使三寶不絕成興隆耳。下一結俱利中。善根境結自利。方便結化行。二俱究竟故云不虛。善哉下乃至欲聞。此文有二意。望上則為結請勸說。望下即是希聞后問。二問所成德中。如諸菩薩所修功德者總舉所依之德。滅除已下明依德所成是所問法也。于中準下答總有十八句分二。初十七句明德備。后得善根力下明勝用。前中二。先十六句內德圓。後天王下外尊敬。前中二。先九句明自利德。后具足佛剎下七句問利他德。前中二。先有七句問因德。後莊嚴下二句問果德。前中二。先六句明行修具足。后菩薩一切下眾德圓備。前中有二。初四句是斷障行。謂先離無明住地是離惡因也。二伏魔。三制外道是離起惡緣。四離塵垢是離惡習也。二修善行有三。初修成福德。二超離惡果。謂離三惡八難也。三修具凈慧。此慧下文將為答也。故唯有六句。總是除二障成二嚴。行修具足故也。下德圓中有七。一攝十地。二具十度。三多三昧。四妙總持。五六通。六三明。七清凈法總結也。下果德中二。先依正三業果。后力無畏等攝眾德差別果。下利他中四。初一句應機現剎具足。二隨成就眾生下以正行攝生。于中初隨成行緣。二及諸菩

【現代漢語翻譯】 愿助成（希望能夠幫助成就）。六積德成藏（六種積聚功德成就寶藏）。利他中（在利他方面）：初應物機化（第一，應根據眾生的根機進行教化），二不廢自行（第二，不廢棄自身的修行），三赴欲度生（第三，應眾生的慾望而度化他們）。前生此熟為異（前世的生和此世的成熟有什麼不同？），四化令趣菩提故（第四，爲了教化眾生趨向菩提的緣故），使三寶不絕成興隆耳（使得佛法僧三寶不絕，得以興盛）。下一結俱利中（下面總結自利利他都圓滿）：善根境結自利（以善根和境界成就自利），方便結化行（以方便法成就教化眾生的行為）。二俱究竟故云不虛（自利利他二者都達到究竟，所以說不虛妄）。善哉下乃至欲聞（從『善哉』到『欲聞』）：此文有二意（這段文字有兩個含義），望上則為結請勸說（從前面的內容來看，是總結、祈請和勸說），望下即是希聞后問（從後面的內容來看，是希望聽聞後面的提問）。 二問所成德中（第二，提問所成就的功德中）：如諸菩薩所修功德者（就像諸位菩薩所修的功德），總舉所依之德（總的來說是所依靠的功德）。滅除已下明依德所成是所問法也（『滅除』以下說明依靠功德所成就的是所要提問的法）。于中準下答總有十八句分二（在其中，根據下面的回答總共有十八句，分為兩部分）：初十七句明德備（最初十七句說明功德完備），后得善根力下明勝用（後面『得善根力』以下說明殊勝的作用）。前中二（前面十七句又分為兩部分）：先十六句內德圓（先十六句說明內在的功德圓滿），後天王下外尊敬（後面『天王』以下說明外在的尊敬）。前中二（前面十六句又分為兩部分）：先九句明自利德（先九句說明自利的功德），后具足佛剎下七句問利他德（後面『具足佛剎』以下七句提問利他的功德）。前中二（前面九句又分為兩部分）：先有七句問因德（先有七句提問因地的功德），後莊嚴下二句問果德（後面『莊嚴』以下兩句提問果地的功德）。前中二（前面七句又分為兩部分）：先六句明行修具足（先六句說明修行圓滿具足），后菩薩一切下眾德圓備（後面『菩薩一切』以下說明各種功德圓滿具備）。 前中有二（前面六句又分為兩部分）：初四句是斷障行（最初四句是斷除障礙的修行），謂先離無明住地是離惡因也（首先遠離無明住地，這是遠離惡因）。二伏魔（第二，降伏魔），三制外道是離起惡緣（第三，制服外道，這是遠離產生惡的因緣），四離塵垢是離惡習也（第四，遠離塵垢，這是遠離惡的習氣）。二修善行有三（第二，修習善行有三種）：初修成福德（首先修成福德），二超離惡果（第二，超越並遠離惡果），謂離三惡八難也（也就是遠離三惡道和八難）。三修具凈慧（第三，修習具備清凈的智慧）。此慧下文將為答也（這種智慧下文將會回答），故唯有六句（所以只有六句）。總是除二障成二嚴（總的來說是去除兩種障礙，成就兩種莊嚴），行修具足故也（因為修行圓滿具足的緣故）。下德圓中有七（下面功德圓滿中有七種）：一攝十地（一，包含十地），二具十度（二，具備十度），三多三昧（三，具有多種三昧），四妙總持（四，具有微妙的總持），五六通（五，具有六神通），六三明（六，具有三明），七清凈法總結也（七，清凈法的總結）。下果德中二（下面果地的功德中有兩種）：先依正三業果（首先是依報和正報的三業果報），后力無畏等攝眾德差別果（後面是力量、無畏等包含各種功德的差別果報）。下利他中四（下面利他方面有四種）：初一句應機現剎具足（第一句是應眾生的根機示現剎土圓滿具足），二隨成就眾生下以正行攝生（第二，隨著成就眾生，用正行來攝受眾生）。于中初隨成行緣（在其中，首先是隨著成就修行的因緣），二及諸菩（第二，以及諸位菩薩）。

【English Translation】 Wishing to assist in accomplishment. Six accumulations of merit become a treasury. In benefiting others: First, responding to beings' capacities and transforming them; Second, not abandoning self-cultivation; Third, going to fulfill desires to liberate beings. What is the difference between previous lives and this life's maturation? Fourth, to transform and lead beings towards Bodhi, thus ensuring the Three Jewels (Buddha, Dharma, Sangha) are not severed and flourish. The following concludes with mutual benefit: The roots of goodness and the realm conclude with self-benefit; skillful means conclude with transformative actions. Because both are ultimately complete, it is said to be not in vain. From 'Excellent' down to 'desire to hear': This passage has two meanings. Looking back, it is a conclusion, request, and exhortation. Looking forward, it is a hope to hear the subsequent questions. Second, in the virtues accomplished by the questions: 'Like the merits cultivated by all Bodhisattvas,' generally referring to the virtues relied upon. 'Eliminating' below clarifies that relying on virtues to accomplish is the Dharma being questioned. Among them, according to the following answer, there are a total of eighteen sentences, divided into two parts: The first seventeen sentences clarify the completeness of virtues; the latter, from 'obtaining the power of good roots' down, clarifies the superior function. The former is divided into two parts: First, sixteen sentences clarify the perfection of inner virtues; the latter, from 'Heavenly Kings' down, clarifies external respect. The former is divided into two parts: First, nine sentences clarify the virtues of self-benefit; the latter, from 'possessing Buddha-lands' down, seven sentences question the virtues of benefiting others. The former is divided into two parts: First, seven sentences question the virtues of the cause; the latter, from 'adornment' down, two sentences question the virtues of the result. The former is divided into two parts: First, six sentences clarify the completeness of practice and cultivation; the latter, from 'all Bodhisattvas' down, clarifies the completeness of all virtues. The former is divided into two parts: The first four sentences are the practice of cutting off obstacles, meaning first, leaving the ground of ignorance, which is leaving the cause of evil; Second, subduing demons; Third, controlling external paths, which is leaving the conditions for arising evil; Fourth, leaving defilements, which is leaving evil habits. Second, cultivating good deeds has three aspects: First, cultivating and accomplishing blessings; Second, transcending and leaving evil results, which is leaving the three evil realms and the eight difficulties; Third, cultivating and possessing pure wisdom. This wisdom will be answered below, so there are only six sentences. In summary, it is removing two obstacles and accomplishing two adornments, because the practice and cultivation are complete. Below, the perfection of virtue has seven aspects: First, encompassing the ten grounds (Dashabhumika); Second, possessing the ten perfections (Paramitas); Third, having many Samadhis; Fourth, having wonderful Dharanis; Fifth, having the six supernormal powers (Abhijnas); Sixth, having the three kinds of knowledge (Vidya); Seventh, a summary of pure Dharma. Below, in the virtues of the result, there are two aspects: First, the results of the three karmas (actions of body, speech, and mind) based on the environment and oneself; the latter is the different results of various virtues, such as power and fearlessness. Below, in benefiting others, there are four aspects: The first sentence is responding to beings' capacities and manifesting Buddha-lands completely; Second, following the accomplishment of beings, using righteous conduct to gather beings. Among them, first, following the conditions for accomplishing practice; Second, and all Bodhi...

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薩下正結行法有五。一勝德。二所軌。三依法造修。四行能至果。五廣攝所緣及分齊。皆悉滿足。是總結也。三速成等者明行有辨果功能故云速成也。四成護法行有四。初句總明護法行。云何護耶。下三句別顯。一廣說教開示義。二不為異道所侵。三自具文義總持常說。頓說而無窮盡。上來內德圓。下明外敬護中有二。初總舉世間十王及佛法王守護。二別顯中三。先一切世間等顯前十王護。二常為下顯法王護。三一切菩薩下明同位護。行體德圓備竟下明勝用。謂依諸德有此勝用。于中四句。初增自無流法故云白法。即自成證行也。二能開等者以證法教人。三自具教行。四次第等教人教行。二偈頌中。四句成頌有十一頌。初一總請。下別頌。別中二。初一頌頌前文。二云何下正頌問後行法。于中初頌前十一種行法。二人雄下頌前依行所成德。于中初二句頌上善哉愿說文。次一頌半頌上行修離障。次二句頌眾德備。次一句略頌果德法。次隨其下三句頌上利他中行緣。次一切下一頌頌上護法行。后一頌上十王敬護。于中四。初智德無畏猶師子。二福德圓備如滿月。三斷德離染若蓮華。四凈果現前如最勝。此四亦是頌上善根力增白凈法等勝用文也。

第二答中二。初直說。後重頌。前中二。先嘆問許說。后以法正答。前

中二。先嘆問。后佛子下許說分齊。前中先嘆所問益。后嘆能問者德。前中先辯益。謂饒益增善因。安樂授樂果慧利令得出世法利。后哀愍下結意嘆能問中。先嘆自分德有五。一稱實慧。二不動而進故云大力。三無間修故云一心等。四位成就故云不退。五當位滿故超出世也。又初句明有解。后四明有行。又此等亦是釋進慧名可知。

下嘆勝進德。謂于問自在等如來也。

下正答中二。先答前十一問行法之體。后答彼依行所成之德。前中依問次第答之。答初句功德轉勝有二十句。初十始修。后十終成。又初是自分。后是勝進。前中已得發心之藏。牒前擬后也。應離癡等是總舉也。又涅槃經云。不放逸根深固難拔。因不放逸根固一切諸善根皆得增長。不放逸有二。一約事如論釋(云云)。二約理如法集經(云云)。下別中三。初標數。二列名。三結數。列中此中對治十種放逸。一破戒逸。二迷菩提逸。三失悲心逸。四懶墮逸。五樂諠雜逸。六樂世間逸。七樂劣善逸。八樂二乘逸。九染功德逸。十生絕分逸。如次十句對治應知。初者既得發心已要須持菩薩三聚凈戒。然持三種。一不作三業惡。二不為名利。三不起戒見。此是標中守護也。二者不于菩提起有無等見而發心。此是標中離癡也。三依言攝物故離諂曲。

【現代漢語翻譯】 現代漢語譯本： 中：首先讚歎提問，然後佛子（Buddha's disciple）答應講述分際。前面部分先讚歎所提問題帶來的益處，然後讚歎提問者的德行。在讚歎益處的部分，先辨明益處，即饒益能增長善因，安樂能帶來快樂的果報，智慧的利益能使人得出世間的法利。在後面的『哀愍』等句中，總結讚歎提問者的德行。先讚歎自身具有的五種德行：一是名副其實的智慧，二是雖不動搖但能前進，所以稱為大力，三是無間斷地修行，所以稱為一心等，四是果位成就，所以稱為不退，五是達到應有的果位，所以能超出世間。而且，第一句表明具有理解力，後面的四句表明具有實踐力。這些也都是解釋『進慧』這個名稱的含義，可以理解。

下面讚歎殊勝的精進德行，即在提問方面自在等同如來（Tathagata）。

下面正式回答問題，分為兩部分。先回答前面十一個問題，即修行之法的本體；然後回答依靠修行所成就的德行。在回答修行之法本體的部分，按照問題的順序依次回答。回答第一句『功德轉勝』有二十句，前十句是開始修行，后十句是最終成就。而且，前面是自身，後面是殊勝的精進。在前面部分，已經獲得了發心之藏，這是呼應前面，為後面做準備。『應離癡』等是總體的概括。而且，《涅槃經》（Nirvana Sutra）中說，不放逸的根基深固難以拔除，因為不放逸的根基穩固，所以一切善根都能增長。不放逸有兩種：一是就事相而言，如論中所解釋的；二是就理體而言，如《法集經》（Dharma Collection Sutra）中所說的。在下面的分別解釋中，分為三部分：一是標出數量，二是列出名稱，三是總結數量。在列出名稱的部分，這裡對治十種放逸：一是破戒的放逸，二是迷失菩提（Bodhi）的放逸，三是失去悲心的放逸，四是懶惰的放逸，五是喜歡喧雜的放逸，六是喜歡世間的放逸，七是喜歡低劣的善的放逸，八是喜歡二乘（Śrāvakayāna and Pratyekabuddhayāna）的放逸，九是染著功德的放逸，十是產生斷滅之見的放逸。應該知道，依次用十句話來對治。對於第一種放逸，既然已經獲得了發心，就必須要持守菩薩三聚凈戒。然後持守三種戒律：一是不作身口意三業的惡行，二是不爲了名利，三是不生起戒律的執見。這是在標出名稱的部分，守護戒律。對於第二種放逸，不應該對菩提生起有無等見而發心。這是在標出名稱的部分，遠離愚癡。第三，依靠言語來攝受眾生，所以要遠離諂媚虛偽。

【English Translation】 English version: Introduction: First, there is admiration for the questions, then the Buddha's disciple (Buddha's disciple) agrees to explain the distinctions. The first part praises the benefits of the questions asked, and then praises the virtues of the questioner. In the part praising the benefits, the benefits are first clarified, namely, that beneficence increases the causes of goodness, peace and happiness bring the fruit of joy, and the benefit of wisdom enables one to attain the benefits of transcending the world. In the following sentences such as 'compassion', the virtues of the questioner are summarized and praised. First, praise the five virtues possessed by oneself: first, wisdom that lives up to its name; second, although unmoving, it can advance, so it is called great power; third, continuous practice, so it is called single-mindedness, etc.; fourth, the attainment of the position, so it is called non-retrogression; fifth, reaching the appropriate position, so it can transcend the world. Moreover, the first sentence indicates understanding, and the following four sentences indicate practice. These are also explanations of the meaning of the name 'progressive wisdom', which can be understood.

Below, the excellent virtues of diligence are praised, that is, being free in asking questions like the Tathagata (Tathagata).

Below, the questions are formally answered, divided into two parts. First, answer the first eleven questions, that is, the essence of the practice of Dharma; then answer the virtues achieved by relying on practice. In the part answering the essence of the practice of Dharma, answer in order according to the questions. The answer to the first sentence 'merit increases' has twenty sentences, the first ten sentences are the beginning of practice, and the last ten sentences are the final achievement. Moreover, the former is oneself, and the latter is excellent diligence. In the former part, the treasury of generating the mind has been obtained, which echoes the previous and prepares for the latter. 'Should be free from delusion' etc. is a general summary. Moreover, the Nirvana Sutra (Nirvana Sutra) says that the root of non-negligence is deep and difficult to eradicate, because the root of non-negligence is firm, so all good roots can grow. There are two kinds of non-negligence: one is in terms of phenomena, as explained in the treatise; the other is in terms of principle, as stated in the Dharma Collection Sutra (Dharma Collection Sutra). In the following separate explanations, it is divided into three parts: first, the number is marked; second, the names are listed; and third, the number is summarized. In the part listing the names, here are the ten kinds of negligence to be treated: first, the negligence of breaking precepts; second, the negligence of losing Bodhi (Bodhi); third, the negligence of losing compassion; fourth, the negligence of laziness; fifth, the negligence of liking noise; sixth, the negligence of liking the world; seventh, the negligence of liking inferior goodness; eighth, the negligence of liking the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna); ninth, the negligence of being attached to merit; tenth, the negligence of generating annihilation views. It should be known that ten sentences are used to treat them in order. For the first kind of negligence, since the mind of enlightenment has been obtained, it is necessary to uphold the three pure precepts of the Bodhisattva. Then uphold the three kinds of precepts: first, do not commit evil deeds of body, speech, and mind; second, do not do it for fame and profit; third, do not generate attachment to precepts. This is to protect the precepts in the part of marking the names. For the second kind of negligence, one should not generate views of existence or non-existence towards Bodhi and generate the mind. This is to stay away from ignorance in the part of marking the names. Third, rely on language to gather sentient beings, so stay away from flattery and falsehood.

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四所作善根必使終成故云不退。此是標中精勤也。余皆不離此等三也。五者造業求生是凡夫行。菩薩離之常樂寂靜有二種。一約身有二。一所住靜。謂離家室喧擾等處。二能住靜。謂持凈戒離三業非。此以福舍罪離在家凡夫。二約心亦二。一所住謂真空妙境。二能住謂定慧之心。此以慧舍惑離出家凡夫。六厭背世樂。七專修出業。八雖求出舍二乘無悲救世之心。九雖修菩薩大悲功德而不見能所修故無污也。十知己身有四義。一知身從緣而有離我我所。二知己道行力若劣終不強對煩惱境界。三知力若強即須精苦作進修行。四定知已身有菩提種當得佛故。二勝進中。凈法者謂練治前行使純熟離染故云凈也。十中一正念凈。二舍離下離過凈。三安住下正行凈。四常樂下求法凈。五隨所下除疑凈。六具足下智慧凈。七心常下三昧凈。八聞好下解空凈。亦是向忍凈。九等視下勝想凈。十恭敬下報恩凈。亦是敬養凈。

第二答令如來歡喜有二十句。亦初十自分。后十勝進。前中初結前。不捨下生后。于中初句牒下初五句。二心無倚牒下第六。修甚深法牒下七八二句。于無諍等下牒下第九第十。是故總標下十行。稱可聖心故令如來歡喜。下別十中。初三修有行。初一勤勇行。次二于有中離過行。謂內身不惜外財不求。次三修空

【現代漢語翻譯】 現代漢語譯本： 四、所作的善根必定使其最終成就，所以說『不退』。這是在『標』中的精勤。其餘的都離不開這三種（精勤）。 五、造業求生是凡夫的行為。菩薩遠離這些，常樂於寂靜，這寂靜有兩種。一是就身而言，有兩種：一是所住的寂靜，指遠離家室喧鬧等處；二是能住的寂靜，指持守清凈戒律，遠離身口意三業的過失。這是用福德捨棄罪過，遠離在家凡夫。 二是就心而言，也有兩種：一是所住的寂靜，指真空妙境；二是能住的寂靜，指定慧之心。這是用智慧捨棄迷惑，遠離出家凡夫。 六、厭惡背離世俗的快樂。 七、專心修習出世間的行業。 八、雖然求出離，但捨棄了二乘（聲聞、緣覺）沒有悲心救世的心。 九、雖然修習菩薩的大悲功德，但不執著能修和所修，所以沒有污染。 十、瞭解自身有四種含義：一、瞭解身體是從因緣和合而生，沒有『我』和『我所』的執著；二、瞭解自己的道行力量如果弱小，終究不能勉強對抗煩惱境界；三、瞭解力量如果強大，就必須精進刻苦地修行；四、確定知道自身有菩提種子，將來一定能夠成佛。 二、勝進中，『凈法』是指鍛鍊和治理前面的行為，使其純熟，遠離染污，所以稱為『凈』。十種凈法中：一、正念凈；二、舍離，指舍離過失的凈；三、安住，指正行的凈；四、常樂，指求法的凈；五、隨所，指消除疑惑的凈；六、具足，指智慧的凈；七、心常，指三昧的凈；八、聞好，指了解空性的凈，也是向忍凈；九、等視，指殊勝想法的凈；十、恭敬，指報恩的凈，也是恭敬供養的凈。 第二，回答如何令如來歡喜有二十句，也分為前十分和后十分。前面十分中，開始一句總結前面，『不捨』一句引出後面。其中，第一句對應下面的前五句，『二心無倚』對應下面的第六句，『修甚深法』對應下面的第七、第八兩句，『于無諍等』對應下面的第九、第十句。所以總標下面的十行，稱合聖人的心意，所以令如來歡喜。下面的分別十句中，前三句修習有為之行，第一句是勤勇行，第二、第三句是在有為中遠離過失之行，指內心不吝惜，外在不貪求。第四、第五句修習空性。

【English Translation】 English version: Four, the good roots that are made will certainly lead to final accomplishment, therefore it is said 'non-retrogression'. This is diligence in the 'mark'. The rest cannot be separated from these three (diligences). Five, creating karma to seek rebirth is the action of ordinary people. Bodhisattvas stay away from these, and are always happy in tranquility, which has two aspects. One is in relation to the body, which has two aspects: first, the tranquility of the place of residence, referring to being away from the noise and disturbance of home; second, the tranquility of being able to reside, referring to upholding pure precepts and being away from the faults of the three karmas of body, speech, and mind. This is using merit to abandon sins, staying away from ordinary lay people. Second, in relation to the mind, there are also two aspects: first, the tranquility of the place of residence, referring to the wonderful realm of emptiness; second, the tranquility of being able to reside, referring to the mind of samadhi and wisdom. This is using wisdom to abandon delusion, staying away from ordinary monastic people. Six, detesting and turning away from worldly pleasures. Seven, focusing on cultivating the actions of transcending the world. Eight, although seeking liberation, abandoning the heart of compassion to save the world, which is absent in the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). Nine, although cultivating the great compassionate merits of a Bodhisattva, not being attached to the ability to cultivate and what is cultivated, therefore there is no defilement. Ten, knowing oneself has four meanings: first, knowing that the body arises from conditions, without attachment to 'I' and 'mine'; second, knowing that if one's strength of practice is weak, one should not force oneself to confront the realm of afflictions; third, knowing that if one's strength is strong, one must diligently and painstakingly cultivate; fourth, knowing for certain that one has the seed of Bodhi, and will certainly attain Buddhahood in the future. Two, in superior progress, 'pure dharma' refers to training and governing the previous actions, making them pure and free from defilement, therefore it is called 'pure'. Among the ten pure dharmas: one, pure right mindfulness; two, abandonment, referring to the purity of abandoning faults; three, abiding, referring to the purity of right conduct; four, constant joy, referring to the purity of seeking the dharma; five, according to what, referring to the purity of eliminating doubts; six, complete, referring to the purity of wisdom; seven, constant mind, referring to the purity of samadhi; eight, hearing good, referring to the purity of understanding emptiness, also the purity of forbearance towards acceptance; nine, equal view, referring to the purity of superior thought; ten, reverence, referring to the purity of repaying kindness, also the purity of reverent offering. Second, answering how to make the Tathagata happy has twenty sentences, also divided into the first ten and the last ten. In the first ten, the first sentence summarizes the previous, the sentence 'not abandoning' introduces the following. Among them, the first sentence corresponds to the first five sentences below, 'two minds without reliance' corresponds to the sixth sentence below, 'cultivating very profound dharma' corresponds to the seventh and eighth sentences below, 'in non-contention etc.' corresponds to the ninth and tenth sentences below. Therefore, the ten actions below are generally marked, which are in accordance with the mind of the saints, so they make the Tathagata happy. In the following ten separate sentences, the first three sentences cultivate conditioned actions, the first sentence is diligent action, the second and third sentences are actions of staying away from faults in conditioned existence, referring to not being stingy internally and not seeking externally. The fourth and fifth sentences cultivate emptiness.

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慧行。一加行修空。二正證照實。三后得分別而猶無倚。七常求菩提故名大愿。八勝相現前故云光明。九隨有離過故云善知損益(云云)。十以無著心造履諸法故云清凈也。下明勝進十法。修已成就故云安住。十中一對過不染。二證實舍相。三四慈悲攝物。五六行滿離染。餘四愿智具。一大愿具。二巧慧雙行。三思擇勝力。四達性無礙。故云無依止也。

第三答菩薩所住功德亦二十句。初十自分中。一起行心。二正行行。三智順理故超言。此上修始也。四近善友。五若不精勤雖近無益。六若不取意會法雖勤無益。又善取佛意者有三種。一約教。以二諦三性三量四理四悉檀四意四密六相六釋八聲五力等會取經意而受持之。二約義。謂言近意遠。雖說法相諸門意在真理超言之處。三約行。謂意在滅惑成德。非但口言故也。七若不依行會意亦何益。此上修次也。八成大誓二嚴。九因位成滿。十圓同果位。此上修終。勝進中二。先明觀解。后摩訶薩作是念下明依解起行。前中初結前生后。謂善成諸地名巧方便。又于地不著亦名巧便。成地之要。故云先應修習也。十中初八是所成地法。初一總。二是諸地證智。三施戒等行。四所依凈土。五所緣及分齊。六勝通及十自在等。七示現異身。八后智說法。此並諸地非一故皆云隨

【現代漢語翻譯】 現代漢語譯本： 慧行：一、加行修空（通過修行來理解空性）。二、正證照實（如實地證悟真理）。三、后得分別而猶無倚（證悟后雖有分別，但內心不執著）。七、常求菩提（覺悟）故名大愿（因為恒常尋求覺悟，所以稱為大愿）。八、勝相現前故云光明（殊勝的景象顯現，所以稱為光明）。九、隨有離過故云善知損益（隨著修行遠離過失，所以稱為善知損益）。十、以無著心造履諸法故云清凈也（以不執著的心去實踐一切法，所以稱為清凈）。下面說明勝進十法。修已成就故云安住（修習成就后，就稱為安住）。十法中，一對過不染（對於過失不被污染）。二、證實舍相（證悟真理，捨棄一切表象）。三四、慈悲攝物（以慈悲心攝受眾生）。五六、行滿離染（修行圓滿，遠離染污）。其餘四項是愿智具足：一大愿具（具足大愿）。二、巧慧雙行（巧妙的智慧並行）。三、思擇勝力（思維選擇的殊勝力量）。四、達性無礙（通達事物本性，沒有障礙），故云無依止也（所以說沒有依賴）。

第三，回答菩薩所住的功德，也有二十句。最初十句是自分中：一、起行心（發起修行的心）。二、正行行（真正地修行）。三、智順理故超言（智慧順應真理，超越言語）。這以上是修行的開始。四、近善友（親近善友）。五、若不精勤雖近無益（如果不精進勤奮，即使親近善友也沒有益處）。六、若不取意會法雖勤無益（如果不領會佛法的真意，即使勤奮修行也沒有益處）。又善於領會佛意的人有三種：一、約教（依據教義）。以二諦（世俗諦和勝義諦）、三性（遍計所執性、依他起性、圓成實性）、三量（現量、比量、非量）、四理（作用理、證成理、道理、正道理）、四悉檀（世界悉檀、各各為人悉檀、對治悉檀、第一義悉檀）、四意（平等意、別時意、別義意、人意）、四密（所說法秘密、所為義秘密、補特伽羅秘密、法秘密）、六相（總相、別相、同相、異相、成相、壞相）、六釋（持業釋、依主釋、帶數釋、有財釋、相違釋、鄰近釋）、八聲（美妙的八種聲音）、五力（信力、精進力、念力、定力、慧力）等來領會經文的含義並受持。二、約義（依據義理）。指言語接近，意義深遠。雖然說法相的各種門徑，但意義在於真理超越言語之處。三、約行（依據修行）。指意義在於滅除迷惑，成就德行，不是僅僅口頭說說而已。七、若不依行會意亦何益（如果不依據修行來領會佛意，又有什麼益處呢）。這以上是修行的次第。八、成大誓二嚴（成就大誓願的兩種莊嚴）。九、因位成滿（在因位的修行圓滿）。十、圓同果位（圓滿等同於果位）。這以上是修行的終結。勝進中二（勝進的兩種）。先說明觀解（觀察和理解），后摩訶薩作是念下明依解起行（後面說明依據理解而開始行動）。前面先總結前文，引出後文。指善於成就各個地（菩薩修行的不同階段）稱為巧方便（巧妙的方便）。又對於地不執著也稱為巧方便。成就地的要點，所以說先應該修習。十項中，前八項是所成就地的法。第一項是總說。第二項是各個地的證智（證悟的智慧）。第三項是佈施、持戒等行為。第四項是所依靠的凈土。第五項是所緣及分齊（所觀想的對象和界限）。第六項是殊勝的神通和十自在等。第七項是示現不同的身形。第八項是后得智說法（證悟后的智慧說法）。這些都因為各個地不是單一的，所以都說隨。

【English Translation】 English version: Wisdom Practice: 1. Preliminary practice of cultivating emptiness (understanding emptiness through practice). 2. Correctly realizing reality as it is. 3. After attainment, differentiating without attachment (having distinctions but no clinging in the mind). 7. Constantly seeking Bodhi (enlightenment), hence the name 'Great Vow'. 8. The appearance of excellent signs, hence the term 'Luminous'. 9. With the gradual departure from faults, hence the term 'Knowing Benefit and Harm'. 10. Engaging with all dharmas (phenomena) with a non-attached mind, hence the term 'Pure'. The following explains the ten advancing practices. Accomplishment through cultivation is called 'Abiding'. Among the ten, the first pair is undefiled by faults. The second confirms the abandonment of appearances. The third and fourth embrace beings with loving-kindness and compassion. The fifth and sixth fulfill practice and detach from defilement. The remaining four are the perfection of vows and wisdom: 1. Perfection of Great Vow. 2. Skillful wisdom acting in tandem. 3. Superior power of discernment. 4. Unobstructed understanding of nature, hence the term 'Without Reliance'.

Thirdly, answering the merits of a Bodhisattva's dwelling, there are also twenty sentences. The first ten are from one's own division: 1. Arousing the mind of practice. 2. Genuinely engaging in practice. 3. Wisdom accords with reason, thus transcending words. The above is the beginning of cultivation. 4. Approaching virtuous friends. 5. If not diligent, proximity is useless. 6. If one does not grasp the meaning of the Dharma, diligence is useless. Furthermore, there are three types of those who are good at understanding the Buddha's intent: 1. According to doctrine. Understanding and upholding the meaning of the scriptures with the Two Truths (conventional truth and ultimate truth), the Three Natures (imputed nature, dependent nature, perfected nature), the Three Valid Cognitions (direct perception, inference, non-valid cognition), the Four Reasons (causal reason, proving reason, logical reason, correct reason), the Four Siddhantas (worldly siddhanta, individual siddhanta, remedial siddhanta, ultimate siddhanta), the Four Intentions (equal intention, different time intention, different meaning intention, personal intention), the Four Secrets (secret of what is spoken, secret of what is done, secret of the individual, secret of the Dharma), the Six Characteristics (general characteristic, specific characteristic, similar characteristic, dissimilar characteristic, accomplishing characteristic, destroying characteristic), the Six Explanations (karmadharaya compound, tatpurusha compound, dvigu compound, bahuvrihi compound, avyayibhava compound, upasargapurva compound), the Eight Sounds (the eight beautiful sounds), the Five Powers (power of faith, power of diligence, power of mindfulness, power of concentration, power of wisdom). 2. According to meaning. Referring to words being close but meaning being far. Although speaking of various aspects of Dharma, the meaning lies in the truth that transcends words. 3. According to practice. Referring to the meaning lying in extinguishing delusion and accomplishing virtue, not merely speaking with the mouth. 7. If one does not rely on practice to understand the meaning, what is the benefit? The above is the sequence of cultivation. 8. Accomplishing the two adornments of the Great Vow. 9. Fulfillment in the causal stage. 10. Perfection equal to the fruition stage. The above is the end of cultivation. Among the advancing practices, there are two. First, explaining observation and understanding, then explaining acting based on understanding. The former first summarizes the previous text and introduces the following text. Referring to being good at accomplishing the various Bhumis (stages of a Bodhisattva's practice) is called skillful means. Furthermore, not being attached to the Bhumis is also called skillful means. The key to accomplishing the Bhumis, therefore it is said that one should first cultivate. Among the ten items, the first eight are the dharmas of the Bhumis to be accomplished. The first item is a general statement. The second item is the wisdom of realization of the various Bhumis. The third item is actions such as giving and upholding precepts. The fourth item is the pure land relied upon. The fifth item is the object of focus and its limits. The sixth item is the excellent supernormal powers and the ten freedoms, etc. The seventh item is manifesting different forms. The eighth item is teaching the Dharma with post-attainment wisdom. Because these are not singular to each Bhumi, they are all said to be 'according to'.

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其也。下明能成方便。謂雖分別而無著是方便也。由心造者釋無著所以。謂知心外無法故無所著。心造有三重。一轉識分別作。二本識隨薰作。三真心依持作。皆心作故不有。心作故不無。是故無著也。菩薩若能下結能成地。下明起行於中三。先標。二釋。三結。並可知。

第四答清凈行有二十句。初十自分中。謂十度純熟出障故。凈謂初施即無不捨。二戒即無毀犯等。皆明清凈相也。前六可知。七巧成諸行故是方便也。八大愿堅誓尊重如山。此同下尊重行。九由思擇力修習力說法除熱。如世涼池。十智度攝生令同佛法。后勝進中。以後過前故云轉勝。十中。初三宿成行。次三依緣行。后四悲智行。前中。一內有實德外感佛念。二由依護念更增勝善。三能同佛八相現粗隱細名密方便。又了達如來玄密之義。如王髻中珠等。又善解權密之教等故名安住也。次依緣中。一近善友謂身親近心依附。二依善友起正行。三生正解。謂攬別成總故非總。分總成別故非別。全奪俱盡雙融無礙。是故緣起俱非總別。后悲智行中。先一大悲。后三大智。于中。一實智。后二巧智。一成因巧。二向果巧第五答大愿滿有二十句。初自分中所求皆得名愿滿。一忍惱攝生。二嚴土為物。三于佛興供。四於法守護。通論護法有四重。一護理法

【現代漢語翻譯】 現代漢語譯本： 這是關於成就方便之道的說明。意思是說，雖然有分別，但沒有執著，這就是方便。『由心造者』解釋了為什麼沒有執著。因為知道心外沒有法，所以沒有執著。心造有三重含義：一是轉識分別造作；二是本識隨順熏習造作；三是真心依持造作。都是心所造作，所以不是實有；因為是心所造作，所以不是虛無。因此沒有執著。菩薩如果能夠…以下總結了能夠成就的果地。下面說明了修行，其中分為三部分：首先是標示，然後是解釋，最後是總結。這些都可以理解。 第四個問題回答關於清凈行，共有二十句。最初的十句屬於『自分中』，意思是說十度純熟，能夠脫離障礙，所以清凈。所謂清凈，比如初施就沒有任何不捨棄的；二戒就是沒有任何毀犯等等。都是說明清凈的相貌。前面的六句可以理解。第七句，巧妙地成就各種修行，所以是方便。第八句，大愿堅定，誓言尊重如山。這與下面的尊重行相同。第九句，通過思擇的力量、修習的力量、說法來消除熱惱，就像世間的清涼池。第十句，智慧度攝受眾生，使他們與佛法相同。後面的十句屬於『勝進中』，因為後面的超過前面的，所以說是『轉勝』。在這十句中，前三句是宿世成就的修行；中間三句是依緣而起的修行；後面四句是悲智的修行。在前三句中，一是內心有真實的功德，外在感得佛的憶念；二是通過依靠護念，更加增勝善法；三是能夠與佛的八相相同，顯現粗相，隱藏細相，名為秘密方便。又能了達如來玄妙秘密的含義，如王髻中的寶珠等。又能善於理解權巧和秘密的教法等，所以名為安住。中間依靠因緣的三句中，一是親近善友，即身體親近，內心依附；二是依靠善友發起正行；三是生起正解，即總攬別相而成就總相，所以不是總相；分總相而成就別相，所以不是別相。完全奪取，全部消盡，雙重融合，沒有障礙。因此緣起既不是總相也不是別相。後面悲智的修行中，先是大悲，后是三大智。其中，一是實智，后二是巧智。一是成就因的巧智，二是趨向果的巧智。第五個問題回答關於大愿圓滿，共有二十句。最初的『自分中』，所求都能得到，名為愿滿。一是忍受惱害來攝受眾生；二是莊嚴國土來利益眾生；三是對佛興起供養；四是對法進行守護。通論守護佛法有四重含義：一是護理佛法

【English Translation】 English version: This explains how to accomplish skillful means (upaya). It means that although there is discrimination, there is no attachment, and this is skillful means. 'Made by the mind' explains why there is no attachment. Because it is known that there is no dharma outside the mind, there is no attachment. 'Made by the mind' has three meanings: first, the transformation consciousness (vijnana) discriminates and creates; second, the fundamental consciousness (alaya-vijnana) follows the perfuming and creates; third, the true mind relies on and supports creation. All are made by the mind, so they are not real; because they are made by the mind, they are not unreal. Therefore, there is no attachment. If a Bodhisattva is able to... The following summarizes the ground that can be accomplished. The following explains the practice, which is divided into three parts: first, the indication; then, the explanation; and finally, the conclusion. These can all be understood. The fourth question answers about pure conduct (parisuddha-caryā), which has twenty sentences. The first ten sentences belong to 'svabhāva-madhya', which means that the ten perfections (paramitas) are pure and able to escape obstacles, so they are pure. So-called purity, such as the initial giving (dāna) has nothing that is not relinquished; the second precept (śīla) has no violations, etc. All are explanations of the appearance of purity. The first six sentences can be understood. The seventh sentence, skillfully accomplishing various practices, so it is skillful means. The eighth sentence, great vows are firm, and oaths are respected like mountains. This is the same as the respectful conduct below. The ninth sentence, through the power of reflection, the power of practice, and the power of teaching, eliminate heat and vexation, like a cool pond in the world. The tenth sentence, wisdom (prajna) embraces sentient beings, making them the same as the Buddha's Dharma. The last ten sentences belong to 'viśeṣa-gamana-madhya', because the latter surpasses the former, so it is said to be 'superior'. In these ten sentences, the first three sentences are practices accomplished in past lives; the middle three sentences are practices arising from conditions; and the last four sentences are practices of compassion and wisdom. In the first three sentences, first, the inner mind has real merit, and the outer mind senses the Buddha's remembrance; second, by relying on protection and remembrance, good dharmas are further increased; third, it is able to be the same as the Buddha's eight aspects, manifesting the coarse aspect and hiding the subtle aspect, called secret skillful means. It can also understand the profound and secret meaning of the Tathagata, such as the jewel in the king's topknot, etc. It can also be good at understanding the expedient and secret teachings, etc., so it is called abiding. In the middle three sentences relying on conditions, first, be close to good friends, that is, the body is close, and the mind relies on; second, rely on good friends to initiate correct practice; third, generate correct understanding, that is, encompassing the separate aspects to accomplish the total aspect, so it is not the total aspect; dividing the total aspect to accomplish the separate aspect, so it is not the separate aspect. Completely seizing, completely exhausting, doubly merging, without obstacles. Therefore, dependent origination is neither the total aspect nor the separate aspect. In the later practice of compassion and wisdom, first is great compassion, and then are the three great wisdoms. Among them, first is real wisdom, and the latter two are skillful wisdoms. One is the skillful wisdom of accomplishing the cause, and the other is the skillful wisdom of tending towards the result. The fifth question answers about the fulfillment of great vows, which has twenty sentences. The initial 'svabhāva-madhya', all that is sought can be obtained, called fulfillment of vows. First, endure vexation to embrace sentient beings; second, adorn the land to benefit sentient beings; third, offer to the Buddha; fourth, protect the Dharma. Generally speaking, there are four meanings of protecting the Dharma: first, taking care of the Dharma.

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。謂照理不雜無明等。二護行法。謂行不雜名利懈怠等。三護教法。謂如法說授廣宣流佈等。四護果用法。謂存護形像等。五令物身生凈土。六令物智入法門。七令他愿滿。八無足修行。謂行盡未來際。令如須臾不生厭倦。又愿劫隨心轉。九愿因究竟。十愿果圓凈。后勝進十中。一大誓嚴心不慮不成故無憂也。二仰念勝侶轉起彼愿。三悉愿往生者頓起諸行。四究竟等常起所行。上自利。五化令愿滿。六常化不倦。七處苦益生。八舍樂利物。九授以果法。十得果平等。上利他。

第六答得菩薩藏。初結前生后。總有十句。謂以蘊德成藏深廣無盡故無勝進。一見佛。二持法。即是持藏。三說法即辯藏。四悲普。五妙定。六勝用。七入證。八依證起通。謂以天眼見地伏藏及海中眾寶。並知眾寶出處價直等事。九佛加增德。十智達器界。

第七答隨其所應而化度之。先結前生后。謂稱機授法名隨應化。于中三。初知根機。二教離過。三教修善。初中亦三。初知眾生病患所宜。二知宿習因緣。三知現在心念。二教離過中三。先一句總次九句別。第八由觀自他平等不起慢於他也。第九心諂曲者多為名利喧心不直。菩薩知其非有故心靜也。三如是下結。三教修善中。初一句總下十三句別顯。于中初八自分法化。后五勝進

【現代漢語翻譯】 現代漢語譯本： 意思是說，觀照真理時，不與無明等煩惱混雜。二是守護修行的方法，即修行不摻雜名利、懈怠等。三是守護佛法，即如法宣說、傳授、廣泛傳播等。四是守護果報的運用，即儲存維護佛像等。五是使眾生的身心生於凈土。六是使眾生的智慧進入佛法之門。七是使他人的願望圓滿。八是無有止境地修行，即修行直至未來際，使人即使是短暫的時間也不生厭倦。並且願望能隨著心念而轉變。九是願望的因地達到究竟。十是願望的果報圓滿清凈。後面的勝進十愿中，一是大誓願堅定內心，不擔心不能成功，所以沒有憂慮。二是仰慕殊勝的同伴，從而生起那些願望。三是希望所有往生者都能立即發起各種修行。四是究竟平等，常常發起所修行的行為。以上是自利。五是教化眾生使願望圓滿。六是常常教化而不厭倦。七是在苦難中增長利益。八是捨棄安樂而利益眾生。九是傳授果報之法。十是獲得果報平等。以上是利他。

第六個回答是得到菩薩藏（Bodhisattva-pitaka，菩薩所修持的法門）。首先總結前文，引出後文。總共有十句。意思是說，因為蘊含的功德成就了藏，深廣無盡，所以沒有勝過它的。一是見到佛。二是受持佛法，這就是持藏。三是說法，這就是辯藏。四是悲心普及。五是微妙的禪定。六是殊勝的功用。七是進入證悟。八是依靠證悟而生起神通，即用天眼看到地下的伏藏以及海中的各種珍寶，並且知道各種珍寶的出處和價值等事情。九是佛陀加持增長功德。十是智慧通達器世間。

第七個回答是隨著眾生所適應的情況而教化度脫他們。首先總結前文，引出後文。意思是說，根據眾生的根機傳授佛法，叫做隨應化。其中分為三個方面。一是瞭解眾生的根機。二是教導眾生遠離過失。三是教導眾生修習善法。第一個方面又分為三個方面。一是瞭解眾生的病患和適宜的法門。二是瞭解眾生過去世的習氣因緣。三是瞭解眾生現在的念頭。第二個方面，教導眾生遠離過失，分為三個方面。第一句是總說，後面的九句是分別闡述。第八是由於觀察自己和他人平等，所以不生起對其他人的傲慢。第九是內心諂媚彎曲的人，大多爲了名利而喧鬧，內心不正直。菩薩知道他們並非真正擁有，所以內心平靜。第三，像這樣總結。第三個方面，教導眾生修習善法，第一句是總說，後面的十三句是分別顯現。其中前面的八句是自己分內的法化，後面的五句是勝進。

【English Translation】 English version: It means that when contemplating the truth, one does not mix with ignorance and other afflictions. Second is protecting the practice, meaning that the practice is not mixed with fame, gain, laziness, etc. Third is protecting the Dharma, meaning speaking, teaching, widely propagating, etc., according to the Dharma. Fourth is protecting the use of the fruits of practice, meaning preserving and maintaining Buddha images, etc. Fifth is to cause sentient beings' minds and bodies to be born in pure lands. Sixth is to cause sentient beings' wisdom to enter the gate of Dharma. Seventh is to fulfill the wishes of others. Eighth is to practice without end, meaning practicing until the future, so that one does not become weary even for a short time. And may wishes transform with thoughts. Ninth is to bring the cause of wishes to ultimate completion. Tenth is to make the fruits of wishes complete and pure. Among the subsequent ten superior vows, the first is that the great vow strengthens the mind, and there is no worry because one does not fear failure. Second is to admire superior companions, thereby giving rise to those vows. Third is to hope that all those who are reborn will immediately initiate various practices. Fourth is to ultimately and equally constantly initiate the practices. The above is for self-benefit. Fifth is to teach sentient beings to fulfill their wishes. Sixth is to constantly teach without weariness. Seventh is to increase benefits in suffering. Eighth is to abandon pleasure to benefit sentient beings. Ninth is to impart the Dharma of fruition. Tenth is to attain equal fruition. The above is for benefiting others.

The sixth answer is obtaining the Bodhisattva-pitaka (Bodhisattva-pitaka, the teachings practiced by Bodhisattvas). First, summarize the previous text and introduce the following text. There are ten sentences in total. It means that because the merits contained accomplish the pitaka, it is infinitely deep and vast, so there is nothing superior to it. First is seeing the Buddha. Second is upholding the Dharma, which is upholding the pitaka. Third is expounding the Dharma, which is the pitaka of eloquence. Fourth is universal compassion. Fifth is subtle samadhi. Sixth is superior function. Seventh is entering realization. Eighth is arising supernatural powers based on realization, that is, using the heavenly eye to see hidden treasures underground and various treasures in the sea, and knowing the origin and value of various treasures. Ninth is the Buddha's blessing to increase merit. Tenth is wisdom penetrating the world of vessels.

The seventh answer is to teach and liberate sentient beings according to what they are suited for. First, summarize the previous text and introduce the following text. It means that teaching the Dharma according to the sentient beings' capacities is called teaching accordingly. It is divided into three aspects. First is understanding the sentient beings' capacities. Second is teaching sentient beings to avoid faults. Third is teaching sentient beings to cultivate good deeds. The first aspect is further divided into three aspects. First is understanding the sentient beings' illnesses and suitable Dharma. Second is understanding the sentient beings' habits and karmic conditions from past lives. Third is understanding the sentient beings' current thoughts. The second aspect, teaching sentient beings to avoid faults, is divided into three aspects. The first sentence is a general statement, and the following nine sentences are separate elaborations. Eighth is that because one observes the equality of oneself and others, one does not arise arrogance towards others. Ninth is that those whose hearts are flattering and crooked mostly make noise for fame and gain, and their hearts are not upright. Bodhisattvas know that they do not truly possess, so their hearts are peaceful. Third, summarize like this. The third aspect, teaching sentient beings to cultivate good deeds, the first sentence is a general statement, and the following thirteen sentences are separate manifestations. Among them, the first eight sentences are the Dharma transformation within one's own capacity, and the last five sentences are superior advancement.

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法化。前中初二於法能說。一觀理等而不違事別。二折事壞而不礙理存。良以理事雖復相奪俱盡而不礙雙存故也。又釋。分別是說。謂于平等法上雖更以異門種種別說而皆不失本宗故云先後無違。此是本末無礙。二說緣起法無性名破壞。而亦不礙緣起法界無所散滅。此是成壞無礙。已下於人能益。三化令生信。信除疑故歡喜也。四化令生解。解實理名入。下教令起行。五福行趣果。下教慧行。六破相行。七入實行。八無著行法皆依心。二邊俱離故云無染。下明勝進化。九教以此無二平等之念念敬諸佛。此近佛身。十教自學軟音而無所著。十一於他異音而無差別。此二學佛語業。十二學佛法教。十三具足下修佛智慧。此二學佛意業。下結可知。

第八答不捨諸波羅蜜。先結前生后。此有二義。一雖常化物。而內心恒寂故云不捨自行。二為他行此。是故不捨自行。即是利他故云也。以十度中后四是第六中開出故但標六。又以後四嚴前六故云一切諸度具。莊嚴六於十中第二內。不倚戒以自高。又不執戒為有故令凈也。三中初安受苦忍。聞惡無憂等耐怨害忍。聞好無喜法思惟忍。未曾等雙結違。四中初勤修佛因。究竟下勤修佛果。五禪中一入定體。舍欲等是初禪。次第入是后三禪。此是事定入而不著故云無染。下明滅惑

【現代漢語翻譯】 現代漢語譯本：法化。前、中、初二者對於佛法能夠解說。一、觀察真理等同而不違背事相的差別。二、破除事相的執著而不妨礙真理的存在。這是因為真理和事相雖然相互對立，甚至完全消失，也不會妨礙它們同時存在。又解釋說，分別解說是指在平等的佛法之上，即使用不同的方式進行種種解說，也不會失去根本的宗旨，所以說先後沒有違背。這是本末無礙。二、宣說緣起法是無自性的，名為破壞，但也不會妨礙緣起法界無所散滅。這是成壞無礙。以下說明對於人能夠產生利益。三、教化眾生使他們生起信心。因為信心能夠消除疑惑，所以感到歡喜。四、教化眾生使他們產生理解。理解真實的道理名為入。下面教導眾生髮起行動。五、福德之行趨向果報。下面教導智慧之行。六、破除對相的執著之行。七、進入真實之行。八、沒有執著的行為，這些法都依賴於心，遠離兩種極端，所以說沒有染污。下面說明殊勝的進化。九、教導用這種無二平等的念頭來恭敬諸佛。這是接近佛身。十、教導自己學習柔和的聲音而不執著。十一、對於他人不同的聲音沒有差別對待。這兩種是學習佛的語業。十二、學習佛的法教。十三、具足下面修習佛的智慧。這兩種是學習佛的意業。下面總結可知。 第八，回答不捨棄諸波羅蜜（paramita，到彼岸）。先總結前面，產生後面。這裡有兩種含義。一、雖然經常教化眾生，但內心恒常寂靜，所以說不捨棄自身的修行。二、爲了他人而行此（波羅蜜），所以不捨棄自身的修行，也就是利益他人，所以這樣說。因為十度（dasa-paramita，十種到彼岸的方法）中，後面的四種是從第六種（般若波羅蜜，prajna-paramita，智慧到彼岸）中開出的，所以只標出六種。又因為後面的四種莊嚴前面的六種，所以說一切諸度都具足。莊嚴六度在十度中是第二層含義。不依靠戒律來抬高自己，也不執著戒律為實有，所以使戒律清凈。三（忍辱波羅蜜，ksanti-paramita，忍辱到彼岸）中，首先是安然接受痛苦的忍辱。聽到惡語沒有憂愁等是忍耐怨恨傷害的忍辱。聽到好話沒有歡喜是法思惟忍辱。未曾等雙重總結違背。四（精進波羅蜜，virya-paramita，精進到彼岸）中，首先是勤奮修習成佛的因。究竟下面是勤奮修習成佛的果。五（禪定波羅蜜，dhyana-paramita，禪定到彼岸）中，一是進入禪定的本體。捨棄慾望等是初禪。次第進入是后三禪。這是從事相上的禪定進入而不執著，所以說沒有染污。下面說明滅除迷惑。

【English Translation】 English version: Dharma transformation. The former, middle, and initial two are able to explain the Dharma. First, observing the truth equally without contradicting the differences in phenomena. Second, breaking the attachment to phenomena without hindering the existence of truth. This is because although truth and phenomena may oppose each other or even completely disappear, they do not hinder their simultaneous existence. Another explanation is that differentiated explanations refer to the fact that even if various explanations are given in different ways on the equal Dharma, they do not lose the fundamental purpose, so it is said that there is no contradiction between before and after. This is unobstructedness between the root and the branch. Second, proclaiming that the Dharma of dependent origination is without self-nature is called destruction, but it does not hinder the Dharma realm of dependent origination from being scattered and destroyed. This is unobstructedness between formation and destruction. The following explains the benefits that can be produced for people. Third, transform sentient beings to generate faith. Because faith can eliminate doubts, they feel joy. Fourth, transform sentient beings to generate understanding. Understanding the true principle is called entry. The following teaches sentient beings to initiate action. Fifth, the practice of merit leads to fruition. The following teaches the practice of wisdom. Sixth, the practice of breaking attachment to phenomena. Seventh, entering the practice of reality. Eighth, the practice of non-attachment, these Dharmas all rely on the mind, and are far away from the two extremes, so it is said that there is no defilement. The following explains the excellent evolution. Ninth, teach to use this non-dual equal thought to respectfully revere all Buddhas. This is close to the Buddha's body. Tenth, teach oneself to learn soft sounds without attachment. Eleventh, there is no discrimination towards other people's different sounds. These two are learning the Buddha's speech karma. Twelfth, learn the Buddha's Dharma teachings. Thirteenth, fully cultivate the Buddha's wisdom below. These two are learning the Buddha's mind karma. The following conclusion is knowable. Eighth, answering not abandoning the Paramitas (paramita, to the other shore). First, summarize the previous and generate the following. There are two meanings here. First, although constantly transforming sentient beings, the inner mind is always tranquil, so it is said that one does not abandon one's own practice. Second, practicing this (Paramita) for the sake of others, so one does not abandon one's own practice, which is to benefit others, so it is said. Because among the ten Paramitas (dasa-paramita, ten ways to the other shore), the last four are derived from the sixth (Prajna-paramita, wisdom to the other shore), so only six are marked. Also, because the last four adorn the first six, it is said that all the Paramitas are complete. Adorning the six Paramitas is the second meaning among the ten Paramitas. Do not rely on precepts to elevate oneself, nor cling to precepts as real, so that the precepts are purified. In the third (Ksanti-paramita, patience to the other shore), the first is the patience of peacefully accepting suffering. Hearing evil words without sorrow is the patience of enduring resentment and harm. Hearing good words without joy is the patience of Dharma contemplation. 'Never before' etc. doubly summarize the violations. In the fourth (Virya-paramita, diligence to the other shore), the first is diligently cultivating the cause of becoming a Buddha. 'Ultimately' below is diligently cultivating the fruit of becoming a Buddha. In the fifth (Dhyana-paramita, meditation to the other shore), one is entering the substance of Samadhi. Abandoning desires etc. is the first Dhyana. Entering in sequence is the last three Dhyanas. This is entering Samadhi from the perspective of phenomena without attachment, so it is said that there is no defilement. The following explains the elimination of delusion.

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出定。是理定。下明定用起通。二超次。謂於八九次第入。及超越入。此是上事用。三入一知多。四漸具智德。此二是理定用。六智度中。初求聞慧。次所聞等下明思慧。次入真等明修慧。上是加行智。次妙善等辨正證智。次具足等明後得智趣佛慧。七方便中有六種方便。皆以悲智相導巧無住著故。云方便。一悲示威儀。智離愛見。二悲現身。智無染。三悲外示童。智內具黠。四悲現縛脫。智巧不取。五悲智現嚴。六悲能入趣。智了所行。八愿中有十。一一皆愿盡彼原際。各云究竟。初化眾生愿。二凈佛土愿。三供養佛愿。四攝智慧愿。五修法界行。六大志愿。謂以志力修上行時盡來劫住謂若須臾。七修促愿。謂愿以長劫為促。上句但轉能見之心。此回所住之劫。是故上句有住字此無也。八成壞愿。謂愿解達世界成壞。一緣整合不作壞。二劫初成劫未壞。皆愿了達。九現凈土愿。十成正覺愿。九力度中有十義皆有堪能。不可屈伏故名力也。一一各初標名后釋義。初中釋。內離煩惱等是離過也。具凈等是成德也。此二成自行故名自專正。二釋中。謂以勝力正理他時無能壞者故也。此二總舉利他。三拔苦心滿。四與樂心齊悉能覆護一切。是力義也。此二利他心。五持力內蘊法義。六辨力外宜應機。此二利他德。七大行具嚴

【現代漢語翻譯】 現代漢語譯本 出定。這是理定（通過道理而獲得的禪定）。下面說明禪定的作用，體現在神通上。二、超越次第。指於八地、九地次第進入禪定，以及超越次第進入禪定。這是上乘的禪定作用。三、入一知多。四、逐漸具備智慧功德。這兩種是理定的作用。六、在六智度中，首先是求聞慧（通過聽聞佛法而獲得的智慧），其次是『所聞等』，說明思慧（通過思考佛法而獲得的智慧），再次是『入真等』，說明修慧（通過修行佛法而獲得的智慧）。上面是加行智（為獲得真實智慧而進行的努力）。其次是『妙善等』，辨別正證智（正確證悟的智慧）。其次是『具足等』，說明后得智（證悟后獲得的智慧），趨向佛的智慧。七、方便中有六種方便，都以悲智相互引導，巧妙地不執著，所以稱為方便。一、悲心顯現威儀，智慧遠離愛見。二、悲心顯現身形，智慧沒有染著。三、悲心外表像孩童，智慧內心具備聰慧。四、悲心顯現被束縛和解脫，智慧巧妙地不執取。五、悲智顯現莊嚴。六、悲心能夠進入趨向，智慧明瞭所行。八、愿中有十種，每一種都愿達到彼岸的盡頭，各自稱為究竟。首先是化度眾生的愿。二是清凈佛土的愿。三是供養佛的愿。四是攝取智慧的愿。五是修習法界行的愿。六是大志愿，指以意志力量修習上乘之行時，盡未來劫都安住於此，即使是很短的時間。七是修促愿，指愿以長劫為短促。上面一句只是轉變能見之心，這裡是迴轉所安住的劫數，所以上面一句有『住』字，這裡沒有。八是成壞愿，指愿瞭解通達世界成住壞空。一、因緣整合不作壞，二、劫初成劫未壞，都愿了達。九是顯現清凈佛土的愿。十是成就正覺的愿。九、力度中有十種意義，都具有堪能，不可屈服，所以稱為力。每一種都是先標明名稱，后解釋意義。初中釋，內心遠離煩惱等是遠離過失。具備清凈等是成就功德。這兩種成就自身修行，所以稱為自專正。二釋中，指以殊勝的力量和正理，他人無法破壞，所以這樣說。這兩種總括了利他。三、拔除痛苦的心圓滿。四、給予快樂的心齊備，能夠覆蓋保護一切，這是力的意義。這兩種是利他的心。五、持力，內心蘊藏法義。六、辨力，外在適宜應機。這兩種是利他的功德。七、大行具足莊嚴

【English Translation】 English version Emerging from Samadhi. This is 'Reason-Based Samadhi' (理定, lǐ dìng) [Samadhi attained through understanding principles]. The following explains the function of Samadhi, manifested as supernormal powers. Two, Transcending Sequence. This refers to entering Samadhi sequentially through the eighth and ninth grounds, as well as entering Samadhi by transcending the sequence. This is a superior function of Samadhi. Three, Entering One and Knowing Many. Four, Gradually Possessing Wisdom and Virtue. These two are functions of Reason-Based Samadhi. Six, Within the Six Perfections of Wisdom (六智度, liù zhì dù), first is Seeking-Hearing Wisdom (求聞慧, qiú wén huì) [wisdom gained through listening to the Dharma], next is 'What is Heard, etc.,' explaining Reflective Wisdom (思慧, sī huì) [wisdom gained through reflecting on the Dharma], and then 'Entering Truth, etc.,' explaining Cultivation Wisdom (修慧, xiū huì) [wisdom gained through cultivating the Dharma]. The above is Preparatory Wisdom (加行智, jiā xíng zhì) [effort made to gain true wisdom]. Next is 'Wonderfully Good, etc.,' distinguishing Correct Realization Wisdom (正證智, zhèng zhèng zhì) [wisdom of correct enlightenment]. Next is 'Complete, etc.,' explaining Subsequent Wisdom (后得智, hòu dé zhì) [wisdom gained after enlightenment], moving towards the wisdom of the Buddha. Seven, Within Expedient Means (方便, fāng biàn) there are six types of expedient means, all guided by compassion and wisdom, skillfully without attachment, hence called expedient means. One, Compassion Manifests Dignity, Wisdom is free from love and views. Two, Compassion Manifests Form, Wisdom is without defilement. Three, Compassion outwardly appears as a child, Wisdom inwardly possesses intelligence. Four, Compassion Manifests being bound and liberated, Wisdom skillfully does not grasp. Five, Compassion and Wisdom Manifest Adornment. Six, Compassion is able to enter and approach, Wisdom understands what is being done. Eight, Within Vows (愿, yuàn) there are ten types, each vowing to reach the end of the other shore, each called ultimate. First is the Vow to Transform Sentient Beings. Second is the Vow to Purify the Buddha Land. Third is the Vow to Make Offerings to the Buddha. Fourth is the Vow to Gather Wisdom. Fifth is the Vow to Cultivate the Dharma Realm Practice. Sixth is the Great Vow, referring to using the power of will to cultivate superior practices, abiding in this for the duration of future kalpas, even if it is a very short time. Seventh is the Shortening Vow, referring to vowing to shorten long kalpas. The above sentence only transforms the mind that can see, here it is turning the kalpas in which one abides, so the above sentence has the word 'abide' (住, zhù), this one does not. Eight is the Formation and Destruction Vow, referring to vowing to understand the formation, abiding, decay, and emptiness of the world. One, Conditions come together to form, not to destroy, Two, The beginning of a kalpa forms, the kalpa has not yet decayed, all vow to understand. Nine is the Vow to Manifest a Pure Land. Ten is the Vow to Achieve Perfect Enlightenment. Nine, Within the Powers (力度, lì dù) there are ten meanings, all possessing capability, unable to be subdued, hence called power. Each one first states the name, then explains the meaning. The initial explanation, inwardly being free from afflictions, etc., is being free from faults. Possessing purity, etc., is accomplishing merit. These two accomplish self-cultivation, hence called self-reliant and upright. The second explanation, referring to using superior power and correct principles, others are unable to destroy, hence this is said. These two summarize benefiting others. Three, The mind of removing suffering is complete. Four, The mind of giving happiness is complete, able to cover and protect everything, this is the meaning of power. These two are the mind of benefiting others. Five, Holding Power, inwardly containing the meaning of the Dharma. Six, Discriminating Power, outwardly suitable and responsive to the occasion. These two are the merits of benefiting others. Seven, Great Practice is fully adorned.

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力。八弘願不斷力。九因力多出。十果力普覆。十智度中。謂識病了根稱理授法故云智。亦有十句。于中初四知病輕重。次三知根欲。謂一知病者學位。二知其心中串習所行。即根行也。三知欲樂悕望。次三知法藥。初知境法。二知智法。三知境智無礙無邊法門。故云法界。

第九答所請眾生皆能度脫中三。先結前生后。二教化一切下十句正顯度脫。于中初一化出惡道。謂初句修善因后出苦果。二化出眾難。謂精進修出因。超難出八難果。次三教治三毒。但貪慾有二種。一貪色教不凈觀。二貪財教離欲觀。嗔亦二種。一嗔有情教慈心觀。二嗔無情教平等觀。以不稱意無情物與稱意物無二故云平等。愚癡亦二種。一頑無知教界分別觀。二邪見愚癡教因緣觀。以諸法從因緣生非自在等作故也。又以不信因果故教因緣觀也。次三教化令出三界。初教離欲恚等。舍欲界至初禪等。二教增上觀。舍色界增上至無色處。三教細微智。以照察細想令斷盡。證空超出三界。次二句化令入三乘中三。乘初教寂靜行有三義。一以彼二乘修離生死喧雜行故。二令修證入人空寂靜行故。三無餘涅槃名寂靜。修彼名行。二教以十力等。是超過凡小嚴顯大乘。三下釋所請度義。謂如初發心舉其本願。指本曰如。見生墮惡舉愿所為。大師子吼舉

【現代漢語翻譯】 現代漢語譯本 力（指如來十力）。八弘願不斷力。九因力多出。十果力普覆。十智度中，所謂識病了根，稱理授法，所以稱為智。也有十句。其中前四句是瞭解病情的輕重，接下來三句是瞭解根性和慾望。所謂一知病者，是瞭解其所處的學習階段（學位）。二知其心中串習所行，也就是根性和行為。三知其慾望和期望。接下來三句是了解法藥。首先是瞭解境法（客觀世界之法），二是瞭解智法（智慧之法），三是瞭解境智無礙無邊的法門，所以稱為法界（Dharmadhatu）。

第九個問題回答所請求的眾生皆能度脫，分為三部分。首先是總結前文，引出後文。二是教化一切，下面的十句正是顯示度脫。其中第一句是化出惡道，即第一句修善因，之後就能脫離苦果。二是化出各種苦難，即精進修行，脫離惡因，超越各種苦難，脫離八難（八種障礙修行的境況）的果報。接下來三句是教導對治三種毒害（貪嗔癡）。但貪慾有兩種，一是貪戀美色，教導修習不凈觀（Aśubha）；二是貪戀錢財，教導修習離欲觀。嗔恨也有兩種，一是嗔恨有情眾生，教導修習慈心觀（Maitrī）；二是嗔恨無情之物，教導修習平等觀（Samata），因為不如意的無情之物和如意之物沒有區別，所以稱為平等。愚癡也有兩種，一是頑固無知，教導修習界分別觀；二是邪見愚癡，教導修習因緣觀（Pratītyasamutpāda），因為諸法都是從因緣而生，不是自在天等所創造的。又因為不相信因果，所以教導修習因緣觀。接下來三句是教化眾生脫離三界（欲界、色界、無色界）。首先教導脫離慾望和嗔恨等，捨棄欲界，達到初禪等境界。二是教導增上觀，捨棄**增上，達到無色界。三是教導細微的智慧，用以照察細微的妄想，使其斷盡，證悟空性，超出三界。接下來兩句是教化眾生進入三乘（聲聞乘、緣覺乘、菩薩乘）之中。三乘的開始是教導寂靜行，有三種含義。一是二乘（聲聞乘和緣覺乘）修習遠離生死喧囂的修行方式。二是令修習者證入人空（Pudgala-śūnyatā）的寂靜行。三是無餘涅槃（Nirvāṇa）名為寂靜，修習此法門名為行。二是教導以十力（如來十力）等，是超越凡夫和小乘，彰顯大乘。三是解釋所請求的度脫的意義，即如初發心一樣，舉出其本願。指本願說『如』。見到眾生墮入惡道，舉出願力所為。大師子吼（Mahā-siṃhanāda）舉

【English Translation】 English version Power (referring to the Ten Powers of a Tathāgata). The power of the Eight Great Vows is unceasing. The ninth is the power of abundant causes. The tenth is the power of the pervasive effect. Among the Ten Perfections of Wisdom, 'wisdom' refers to recognizing the illness, understanding the root, and teaching the Dharma (law) accordingly. There are also ten phrases. The first four are about knowing the severity of the illness, and the next three are about knowing the root and desires. 'Knowing the illness' means knowing the stage of learning (degree) one is at. 'Knowing the habitual actions in their mind' means knowing their root and conduct. 'Knowing their desires and aspirations.' The next three are about knowing the Dharma medicine. First, knowing the objective Dharma (境法, the law of the objective world); second, knowing the wisdom Dharma (智法, the law of wisdom); third, knowing the unobstructed and boundless Dharma doors of objective wisdom, hence called Dharmadhatu (法界).

The ninth answer addresses the request that all beings can be liberated, in three parts. First, it summarizes the previous and introduces the following. Second, it teaches all, and the following ten phrases precisely show liberation. The first phrase is about transforming out of the evil paths, meaning that the first phrase cultivates good causes, and then one can escape the suffering results. Second, it transforms out of various difficulties, meaning that diligent practice escapes evil causes, transcends various difficulties, and escapes the consequences of the Eight Difficulties (八難, eight conditions that hinder practice). The next three phrases teach how to cure the three poisons (greed, hatred, and delusion). But greed has two types: one is greed for beauty, teaching the practice of Impurity Contemplation (Aśubha); the other is greed for wealth, teaching the practice of Detachment Contemplation. Hatred also has two types: one is hatred for sentient beings, teaching the practice of Loving-kindness Contemplation (Maitrī); the other is hatred for inanimate objects, teaching the practice of Equanimity Contemplation (Samata), because unpleasant inanimate objects are no different from pleasant objects, hence called equanimity. Delusion also has two types: one is stubborn ignorance, teaching the practice of Element Differentiation Contemplation; the other is wrong view ignorance, teaching the practice of Dependent Origination Contemplation (Pratītyasamutpāda), because all dharmas arise from causes and conditions, not created by Īśvara (自在天) or others. Also, because they do not believe in cause and effect, they are taught the practice of Dependent Origination Contemplation. The next three phrases teach beings to escape the Three Realms (Desire Realm, Form Realm, Formless Realm). First, teaching to abandon desires and hatred, abandoning the Desire Realm and reaching the First Dhyana (初禪) and other states. Second, teaching the practice of Higher Contemplation, abandoning ** and reaching the Formless Realm. Third, teaching subtle wisdom, using it to illuminate subtle delusions, causing them to be completely cut off, realizing emptiness, and transcending the Three Realms. The next two phrases teach beings to enter the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna). The beginning of the Three Vehicles is teaching the practice of Tranquility, with three meanings. First, the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) practice a way of life that is far from the noise and chaos of birth and death. Second, it enables practitioners to realize the tranquility of the emptiness of self (Pudgala-śūnyatā). Third, Nirvāṇa (涅槃) without remainder is called tranquility, and practicing this Dharma is called practice. Second, teaching with the Ten Powers (the Ten Powers of a Tathāgata), which transcends ordinary people and the Small Vehicle, highlighting the Great Vehicle. Third, explaining the meaning of the requested liberation, just like the initial aspiration, raising its original vow. Referring to the original vow, it says 'as'. Seeing beings fall into evil paths, it raises the purpose of the vow. The Great Lion's Roar (Mahā-siṃhanāda) raises

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其愿辭。誓言決定名師子吼。知病法濟正顯愿相。此中文意顯從初發心見眾生苦故以決定言請取一切眾生誓悉度之。具足下結意可知。

第十答興隆三寶中三。初標。次釋。后結。釋中初九別後一總。別中九句為三重。有釋云。初約教道。次約證道。后約不住道。今更釋。謂初中後分三也。且約佛寶。初教發菩提心。次已發菩提愿者贊彼大愿令不退轉。三令依愿起行使佛因圓故云下佛種等。因圓果發名生正覺牙。是故始終相繼令佛寶不斷。二約法寶者。初示深教法。次釋理法。三護持等明行法。又釋。初總示深法。次以法深難解故須解釋令解法流行。三法既行已即加守護不顧身命。是故令斯法寶廣行不絕。又釋。初契經。次是對法。后是毗尼。故須嚴護。三約僧寶者。初受持威儀教法。是僧行方便。次行六和敬。僧行成就成行不乖曰和。行和相導曰敬。謂三業慈為三。同戒同施亦云同舍。同見亦云同慧。故有六也。后善御大眾。心無惱。是僧德已成統攝綰御。是故能令僧寶常存。下總結可知。此中有三寶章。如別說。

第十一答所為境界不虛。于中初結前。從菩薩如是安住下生后。于中三。初總。次別。后結。總中三。初語業不空。二彼菩薩下身業不虛。謂所作不謬是也。三如是一切下意業。智慧迴向不

【現代漢語翻譯】 現代漢語譯本：他們的願望是辭別。誓言堅定，如雄獅怒吼。瞭解眾生的病苦，用佛法救濟，真實顯現所發的願望。這段話的中心意思是，從最初發菩提心時，見到眾生的苦難，因此以堅定的誓言，發願要救度一切眾生。'具足下結意可知'一句總結了這段話的含義，可以理解。 第十，回答興隆三寶的問題，分為三個部分。首先是標示，其次是解釋，最後是總結。解釋部分又分為九個小部分，最後是一個總括。九個小部分可以分為三重。有一種解釋是，第一重是關於教法，第二重是關於證悟之道，第三重是關於不住于道。現在我重新解釋，分為初、中、后三個部分。先從佛寶來說，最初是教導發起菩提心，其次是讚歎已經發起菩提愿的人，使他們不退轉。第三是讓他們依照願力修行，使佛的因圓滿，所以說'下佛種等'。因圓滿，果實生髮，名為生正覺牙。因此，始終相繼，使佛寶不斷絕。第二，關於法寶，首先是展示深奧的教法，其次是解釋理法，第三是護持等，說明行法。又一種解釋是，首先總的展示深奧的佛法，其次因為佛法深奧難以理解，所以需要解釋，使佛法流行。第三，佛法既然已經流行，就加以守護，不顧惜自身性命。因此，使法寶廣為流傳，永不絕斷。又一種解釋是，最初是契經，其次是對法，最後是毗尼，所以需要嚴格守護。第三，關於僧寶，首先是受持威儀教法，這是僧人修行的方便。其次是實行六和敬，僧人的修行成就，行為不違背稱為'和'，行為和諧互相引導稱為'敬'。所謂三業慈為三，同戒同施也稱為同舍，同見也稱為同慧，所以有六和敬。最後是善於管理大眾，心中沒有煩惱。這是僧人的德行已經成就，能夠統領和管理大眾。因此，能夠使僧寶長存。'下總結可知'一句總結了這段話的含義，可以理解。這裡有三寶章，如另有詳細說明。 第十一，回答所為境界不虛的問題。首先總結前面的內容。從'菩薩如是安住下生后'開始，分為三個部分。首先是總說，其次是分別說明，最後是總結。總說部分分為三個方面。首先是語業不空。第二，'彼菩薩下身業不虛'，意思是所作所為沒有謬誤。第三，'如是一切下意業'，智慧迴向不空。

【English Translation】 English version: Their wish is to take leave. The vow is firm, like a lion's roar. Knowing the suffering of beings, saving them with the Dharma, truly revealing the vows made. The central meaning of this passage is that from the initial arising of Bodhicitta (the mind of enlightenment), seeing the suffering of beings, therefore with a firm vow, one vows to save all beings. The phrase '具足下結意可知' (jù zú xià jié yì kě zhī) summarizes the meaning of this passage, which can be understood. Tenth, answering the question of prospering the Three Jewels (興隆三寶, xīng lóng sān bǎo), it is divided into three parts. First is the indication, second is the explanation, and third is the conclusion. The explanation part is further divided into nine small parts, and finally a summary. The nine small parts can be divided into three levels. One explanation is that the first level is about the teaching, the second level is about the path of realization, and the third level is about not dwelling in the path. Now I re-explain, dividing it into the beginning, middle, and end. First, regarding the Buddha Jewel (佛寶, fó bǎo), the initial teaching is to arouse Bodhicitta, the second is to praise those who have already aroused the Bodhi vow, so that they do not regress. The third is to let them practice according to their vows, so that the cause of the Buddha is complete, hence the saying '下佛種等' (xià fó zhǒng děng). When the cause is complete, the fruit sprouts, called the sprout of Right Enlightenment (生正覺牙, shēng zhèng jué yá). Therefore, continuously, the Buddha Jewel is not cut off. Second, regarding the Dharma Jewel (法寶, fǎ bǎo), the first is to show the profound teachings, the second is to explain the principle of Dharma, and the third is to protect, etc., explaining the practice of Dharma. Another explanation is that the first is to generally show the profound Dharma, and the second is because the Dharma is profound and difficult to understand, so it needs to be explained so that the Dharma can spread. Third, since the Dharma has spread, it is protected, regardless of one's own life. Therefore, the Dharma Jewel is widely spread and never cut off. Another explanation is that the first is the Sutras (契經, qì jīng), the second is the Abhidharma (對法, duì fǎ), and the third is the Vinaya (毗尼, pí ní), so it needs to be strictly protected. Third, regarding the Sangha Jewel (僧寶, sēng bǎo), the first is to uphold the teachings of demeanor, which is the convenience of the Sangha's practice. The second is to practice the Six Harmonies (六和敬, liù hé jìng), the Sangha's practice is accomplished, and the behavior that does not violate is called 'harmony' (和, hé), and the harmonious behavior that guides each other is called 'respect' (敬, jìng). The so-called three karmas of kindness are three, and the same precepts and the same giving are also called the same renunciation, and the same view is also called the same wisdom, so there are Six Harmonies. The last is to be good at managing the public, and there is no trouble in the heart. This is the accomplishment of the Sangha's virtue, which can lead and manage the public. Therefore, the Sangha Jewel can be preserved forever. The phrase '下總結可知' (xià zǒng jié kě zhī) summarizes the meaning of this passage, which can be understood. There is a chapter on the Three Jewels here, as described in detail elsewhere. Eleventh, answering the question of the realm of action being not in vain. First, summarize the previous content. Starting from '菩薩如是安住下生后' (pú sà rú shì ān zhù xià shēng hòu), it is divided into three parts. First is the general statement, second is the separate explanation, and third is the conclusion. The general statement is divided into three aspects. The first is that the karma of speech is not empty. Second, '彼菩薩下身業不虛' (bǐ pú sà xià shēn yè bù xū), meaning that what is done is not wrong. Third, '如是一切下意業' (rú shì yī qiè xià yì yè), the wisdom is not empty.

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虛。二別中三。初法。次喻。后合法中。初標。次列。后結。列中初五明自依正嚴。后五明法攝生嚴。前中初三三業即正報嚴。次二依報嚴。于中初明土離染。謂受用此土長道滅惑故也。后明土具凈德。謂常有光明故也。后五。一攝勝眾。二示神力令生信。三授聖教令生解。四化現成佛。謂涅槃者此非是圓寂之義。梵雲泥畔此名化也。是此所用故應云化地嚴。謂是現化處故也。五量機授法。余結可知。喻合亦可知。上來答初問竟。

第二答行所成德中有二十句。初滅愚癡是牒前問。具智慧故是答也。下諸句皆先舉問后顯答。二慈悲答降魔問。三慧功德力答制外道問。四入金剛定除心習垢答離塵垢問。上來離過行也。五于先佛所等答具足成一切德問。六凈慧滿足答能離惡道等問。上六總是行修具足。七次第方便智慧力答諸地等六種名眾德圓備。一地。二度。三定。四通。五明。六無畏。上來因圓。八白凈法力答佛依正三業之問。九智慧分別速解諸法等答得佛十力等問。前句明依正相好果。此句明功德差別果。此二總明果滿也。上來總是自利門竟。十願力神力智力答隨其佛剎問。十一隨應受化等答隨成就眾生等問。十二菩薩如是修行等答修行成佛問。十三于無量剎等答護持法藏問。十四成就四辯等答分別廣說問。十

【現代漢語翻譯】 現代漢語譯本 虛。二別中三。初法。次喻。后合法中。初標。次列。后結。列中初五明自依正嚴。后五明法攝生嚴。前中初三三業即正報嚴。次二依報嚴。于中初明土離染，謂受用此土長道滅惑故也。后明土具凈德，謂常有光明故也。后五。一攝勝眾。二示神力令生信。三授聖教令生解。四化現成佛，謂涅槃者此非是圓寂之義。梵雲泥畔（Nirvana），此名化也。是此所用故應云化地嚴，謂是現化處故也。五量機授法。余結可知。喻合亦可知。上來答初問竟。

第二答行所成德中有二十句。初滅愚癡是牒前問，具智慧故是答也。下諸句皆先舉問后顯答。二慈悲答降魔問。三慧功德力答制外道問。四入金剛定除心習垢答離塵垢問。上來離過行也。五于先佛所等答具足成一切德問。六凈慧滿足答能離惡道等問。上六總是行修具足。七次第方便智慧力答諸地等六種名眾德圓備。一地。二度。三定。四通。五明。六無畏。上來因圓。八白凈法力答佛依正三業之問。九智慧分別速解諸法等答得佛十力等問。前句明依正相好果，此句明功德差別果。此二總明果滿也。上來總是自利門竟。十願力神力智力答隨其佛剎問。十一隨應受化等答隨成就眾生等問。十二菩薩如是修行等答修行成佛問。十三于無量剎等答護持法藏問。十四成就四辯等答分別廣說問。十

【English Translation】 English version Void. There are three parts in the second distinction: first, the Dharma; second, the analogy; and third, the combination of the Dharma. In the combination, first is the heading, then the listing, and finally the conclusion. In the listing, the first five clarify the adornment of self, support, and proper reward. The latter five clarify the adornment of Dharma's ability to gather and transform beings. Among the former, the first three, the three karmas, are the adornment of the proper reward. The next two are the adornment of the support reward. Among these, the first clarifies that the land is free from defilement, meaning that by receiving and using this land, one can lengthen the path and extinguish delusions. The latter clarifies that the land possesses pure virtues, meaning that it constantly has light. The latter five are: first, gathering superior assemblies; second, demonstrating spiritual power to generate faith; third, bestowing holy teachings to generate understanding; fourth, transforming and manifesting Buddhahood, meaning that 'Nirvana' is not the meaning of complete extinction. The Sanskrit word is '泥畔 (Nirvana),' which means transformation. Because this is what is used here, it should be called the adornment of the transformed land, meaning that it is the place where transformation manifests. Fifth, measuring the capacity of beings and bestowing the Dharma. The remaining conclusions can be understood. The analogy and combination can also be understood. The above concludes the answer to the first question.

The second answer, regarding the virtues accomplished by practice, contains twenty sentences. The first, 'extinguishing ignorance,' is a reference to the previous question; 'possessing wisdom' is the answer. The following sentences all first raise the question and then reveal the answer. Second, compassion answers the question of subduing demons. Third, the power of wisdom and merit answers the question of controlling external paths. Fourth, entering the Vajra Samadhi and removing the defilements of mental habits answers the question of being free from dust and defilement. The above is the practice of being free from faults. Fifth, 'in the presence of past Buddhas,' etc., answers the question of fully accomplishing all virtues. Sixth, 'pure wisdom is fulfilled' answers the question of being able to be free from evil paths, etc. The above six are all about the complete fulfillment of practice and cultivation. Seventh, the power of sequential skillful means and wisdom answers the question of the complete preparation of various virtues with the six names of the stages, etc.: first, stage; second, perfection; third, samadhi; fourth, supernormal power; fifth, illumination; sixth, fearlessness. The above is the completion of the cause. Eighth, the power of pure white Dharma answers the question of the Buddha's support, proper reward, and three karmas. Ninth, 'wisdom distinguishes and quickly understands all Dharmas,' etc., answers the question of obtaining the Buddha's ten powers, etc. The previous sentence clarifies the result of the adornment of support and proper reward, and this sentence clarifies the result of the difference in merit. These two together clarify the fulfillment of the result. The above is all about the gate of self-benefit. Tenth, the power of vows, spiritual power, and wisdom answers the question of following their Buddha-fields. Eleventh, 'transforming beings according to their needs,' etc., answers the question of accomplishing sentient beings, etc. Twelfth, 'Bodhisattvas cultivate in this way,' etc., answers the question of cultivating and becoming a Buddha. Thirteenth, 'in immeasurable lands,' etc., answers the question of protecting and upholding the Dharma treasury. Fourteenth, 'accomplishing the four kinds of eloquence,' etc., answers the question of distinguishing and speaking widely. Ten

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五于大眾中無所畏等是牒問。具足增上般若是答魔不能壞問。十六次第分別等答攝持正法無窮盡問。十七具足大悲下答於一切世界悉能演說問。十八十王敬護略無答文。又此是行果故無答。又除佛無過等亦是通答耳。問十地滿后受職菩薩方云唯除如來余無能過。何故此中位是地前十住之處即有此言。答此是圓教普賢位相陀羅尼法。是故一位成滿之處即攝一切諸位皆盡。如下海幢比丘頂上佛說法處十住滿后即補處成佛更不言入十行等者同此說。此據初位為言。如下小相品中從地獄出即到十地無生忍后位至離垢三昧前等者。彼據終位而說。中間二答位準可知矣。十九一切世間恭敬等亦無答。同行果故。亦可同在後門內通。二十佛子下答得善根力增長白法等問。于中初總舉后釋成。前中初身業勝利。次以慈心下意業勝。后具足辯才下語業勝。下釋中有十一句。初六成自分因德。一成證智凈。二如證而巧說。三于教能念持。四如念能巧說。五于已得法能記持。六于未得法能推求。后五成勝進果德。一得佛外力用。二得佛內實智。三得佛巧說智。四正說深法。五成佛勝智。謂具理量及菩薩愿智等也。

第二偈頌中有二十偈。初十三頌前初段十一種行法。後有七偈頌后十八種行所成德。前中初四偈頌初二段。謂初一偈半頌所

【現代漢語翻譯】 現代漢語譯本 『五于大眾中無所畏等是牒問』，這是對『在大眾中無所畏懼』等問題的重複提問。 『具足增上般若是答魔不能壞問』，這是回答『具足增上智慧，魔不能破壞』的問題。 『十六次第分別等答攝持正法無窮盡問』，這是回答『按十六種次第分別，從而掌握正法，使其無窮無盡』的問題。 『十七具足大悲下答於一切世界悉能演說問』，這是回答『具足大悲心，能在一切世界演說佛法』的問題。 『十八十王敬護略無答文』，關於『十王敬護』，文中略去了回答。而且，這屬於修行之果，所以沒有回答。此外，『又除佛無過等』也可以看作是通用的回答。 問：『十地』圓滿后，接受職位的菩薩才能說『唯有如來才能超越，其餘無人能及』。為什麼這裡還在『十地』之前的『十住』階段，就有了這種說法？ 答：這是圓教普賢菩薩的境界，是陀羅尼法。因此，在一個位次圓滿成就的地方，就包含了所有位次。如下海幢比丘頭頂上佛說法之處，『十住』圓滿后就成為補處菩薩，成就佛果，不再說進入『十行』等階段，與此同理。這是根據最初的位次來說的。如下《小相品》中，從地獄出來就到達『十地』的『無生忍』之後，到達『離垢三昧』之前等等，那是根據最終的位次來說的。中間的兩種回答，位次可以類推得知。 『十九一切世間恭敬等亦無答』，關於『一切世間恭敬』等，也沒有回答。因為這屬於修行之果。也可以認為與後面的內容相通。 『二十佛子下答得善根力增長白法等問』，『佛子』以下是回答『獲得善根之力，增長清凈之法』等問題。其中，先總括，后解釋。前面部分，先是身業的勝利，然後是以慈心為代表的意業的殊勝，最後是具足辯才的語業的殊勝。下面的解釋有十一個方面。前六個成就自身因地的功德：一是成就證智清凈，二是如實證悟並巧妙宣說，三是對教法能夠憶念和保持，四是如憶念般巧妙宣說，五是對已得之法能夠記憶和保持，六是對未得之法能夠推求。 后五個成就殊勝增進的果地功德：一是得到佛的外在力量，二是得到佛的內在真實智慧，三是得到佛的巧妙宣說智慧，四是正確宣說甚深佛法，五是成就佛的殊勝智慧，即具備理智、度量以及菩薩的願力智慧等。 第二部分偈頌共有二十偈。最初的十三頌是關於前面第一段的十一種修行方法。後面的七偈頌是關於後面十八種修行所成就的功德。前面部分，最初的四偈頌是關於前兩段，即最初一偈半頌所...

【English Translation】 English version 『Five in the assembly without fear, etc., is a repeated question.』 This is a re-questioning of questions such as 『being fearless in the assembly.』 『Fully possessing increasing prajna is the answer to the question of not being destroyed by demons.』 This answers the question of 『fully possessing increasing wisdom, not being destroyed by demons.』 『Sixteen sequential distinctions, etc., answer the question of endlessly upholding the Dharma.』 This answers the question of 『distinguishing according to sixteen sequences, thereby grasping the Dharma and making it endless.』 『Seventeen, fully possessing great compassion, answers the question of being able to expound in all worlds.』 This answers the question of 『fully possessing great compassion, being able to expound the Dharma in all worlds.』 『Eighteen, the reverence and protection of the ten kings, has little answering text.』 Regarding 『the reverence and protection of the ten kings,』 the text omits the answer. Moreover, this belongs to the fruit of practice, so there is no answer. Furthermore, 『also, except for the Buddha, there is no fault, etc.』 can also be seen as a general answer. Question: 『After the Ten Grounds (Dasabhumika) are perfected, the Bodhisattva who receives the position can say, 「Only the Tathagata can surpass, and no one else can reach.」』 Why is it that here, still in the stage of the Ten Abodes (Dasavastha) before the Ten Grounds, there is this statement? Answer: This is the realm of the Perfect Teaching (圓教) Samantabhadra (普賢) Bodhisattva, it is the Dharani (陀羅尼) Dharma. Therefore, in a place where one position is perfectly accomplished, it includes all positions. As below, at the place where the Buddha expounds the Dharma on the head of the Sea Banner Bhikshu (海幢比丘), after the Ten Abodes are perfected, he becomes a replacement Bodhisattva (補處菩薩) and achieves Buddhahood, and it is no longer said that he enters the Ten Practices (十行), etc., the same is true here. This is according to the initial position. As below, in the 『Minor Marks Chapter,』 coming out of hell, one immediately reaches the 『Non-Arising Endurance』 (無生忍) after the Ten Grounds, reaching before the 『Stainless Samadhi』 (離垢三昧), etc., that is according to the final position. The positions of the two answers in between can be inferred. 『Nineteen, all worlds revere, etc., also has no answer.』 Regarding 『all worlds revere,』 etc., there is also no answer. Because this belongs to the fruit of practice. It can also be considered to be connected to the content behind. 『Twenty, the Buddha-son (佛子) below answers the question of obtaining the power of good roots, increasing pure Dharma, etc.』 『Buddha-son』 below answers the questions such as 『obtaining the power of good roots, increasing pure Dharma.』 Among them, first summarize, then explain. In the previous part, first is the victory of body karma, then the excellence of mind karma represented by loving-kindness, and finally the excellence of speech karma with complete eloquence. The following explanation has eleven aspects. The first six accomplish the merits of one's own causal ground: first, accomplishing the purity of realized wisdom; second, truly realizing and skillfully expounding; third, being able to remember and maintain the teachings; fourth, skillfully expounding as if remembering; fifth, being able to remember and maintain the Dharma already obtained; sixth, being able to seek and investigate the Dharma not yet obtained. The latter five accomplish the merits of the fruit ground of excellent advancement: first, obtaining the external power of the Buddha; second, obtaining the internal true wisdom of the Buddha; third, obtaining the skillful expounding wisdom of the Buddha; fourth, correctly expounding the profound Dharma; fifth, accomplishing the excellent wisdom of the Buddha, that is, possessing reason, measure, and the wisdom of the Bodhisattva's vows, etc. The second part of the verses has twenty verses in total. The initial thirteen verses are about the eleven kinds of practice methods in the first section above. The latter seven verses are about the merits achieved by the eighteen kinds of practice behind. In the previous part, the initial four verses are about the first two sections, that is, the initial one and a half verses...

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修轉勝。謂名初發心住為初地也。已得發心功德之藏故云長養也。次句頌滅放逸。次句頌離癡闇。次二句頌菩提心不忘等。下二句頌如來歡喜。次一偈重頌修勝。初三句頌不退轉。下一句頌離在家出家凡夫。余略不頌。后一偈重頌佛喜可知。次有二偈。頌次三段。謂初五句超頌第四清凈之行。次具足諸地一句卻頌第三所住。

功德下半頌第五大愿成滿。次半頌第六得菩薩藏。次一偈半頌第七隨其所應而化度之。次一偈頌第八不捨諸波羅蜜。次一頌第九隨所請眾生皆悉度脫。次一頌第十興隆三寶。次二頌菩薩所為不虛。自下七偈頌行所成德。于中初一偈半頌十八句中初九句因圓果滿文也。次二偈半頌護持正法及廣說等。次三偈頌第十八三業利益文。謂頌上于大眾中安諦威猛堅固甚深說法除惑故也。下明所說契理故如來隨喜所說合機故大眾奉行。此上第三會竟。

華嚴經探玄記卷第五 大正藏第 35 冊 No. 1733 華嚴經探玄記

華嚴經探玄記卷第六(盡此第四會)

魏國西寺沙門法藏述

佛升夜摩天宮自在品第十五

初釋名者有二。先會名約處名夜摩天會約法名十行會。準釋可知。二品名者。佛是化主。依體起用。赴機云升。應感何處。所謂夜摩。夜摩者若具云蘇

【現代漢語翻譯】 修轉勝。意思是說，名為初發心住的階段就是初地（Bhumi）。因為已經獲得了發心的功德寶藏，所以說是『長養』。下一句讚頌滅除放逸。再下一句讚頌遠離愚癡黑暗。接下來的兩句讚頌菩提心不忘失等等。下面的兩句讚頌如來歡喜。接下來的一偈再次讚頌修勝。最初的三句讚頌不退轉。下一句讚頌遠離在家、出家凡夫。其餘的略去不讚頌。後面的一偈再次讚頌佛喜，可以理解。接下來有兩偈。讚頌接下來的三段。意思是說，最初的五句超越讚頌第四清凈之行。接下來『具足諸地』一句卻讚頌第三所住。 『功德』下半部分讚頌第五大愿圓滿成就。接下來一半讚頌第六獲得菩薩藏。接下來一偈半讚頌第七隨其所應而化度之。接下來一偈讚頌第八不捨諸波羅蜜（Paramita）。接下來一頌讚頌第九隨所請眾生皆悉度脫。接下來一頌讚頌第十興隆三寶。接下來的兩頌讚頌菩薩所為不虛。從下面開始的七偈讚頌行所成就的功德。其中最初一偈半讚頌十八句中最初九句因圓果滿的文句。接下來的兩偈半讚頌護持正法及廣說等等。接下來的三偈讚頌第十八三業利益的文句。意思是說，讚頌上面在大眾中安諦（安忍）威猛堅固甚深說法，去除疑惑的緣故。下面說明所說契合真理，所以如來隨喜；所說契合根機，所以大眾奉行。以上是第三會結束。 《華嚴經探玄記》卷第五 《大正藏》第 35 冊 No. 1733 《華嚴經探玄記》 《華嚴經探玄記》卷第六（到此第四會結束） 魏國西寺沙門法藏 述 佛升夜摩天宮自在品第十五 最初解釋名稱有兩個方面。首先會合名稱，從處所名稱來說是夜摩天（Yamadeva）會，從法來說是十行會。按照解釋可以知道。第二解釋品名。佛是化主，依據本體而起作用。應合機緣而說升。應該感應什麼地方。所說的是夜摩。夜摩，如果完整地說就是蘇（Su）

【English Translation】 Modern Chinese translation: Cultivating and transforming to surpass. This means that the stage called 'Initial Resolve Abiding' is the first Bhumi (ground). Because one has already obtained the treasury of merits of initial resolve, it is called 'nourishing'. The next sentence praises the eradication of negligence. The sentence after that praises being free from ignorance and darkness. The following two sentences praise not forgetting the Bodhi-mind, and so on. The two sentences below praise the Tathagata's (Thus Come One's) joy. The following verse again praises cultivating to surpass. The first three sentences praise non-retrogression. The next sentence praises being apart from laypeople, renunciates, and ordinary people. The rest are omitted from praise. The verse at the end again praises the Buddha's joy, which can be understood. Next, there are two verses. Praising the next three sections. This means that the first five sentences transcend and praise the fourth pure conduct. The next sentence, 'endowed with all the Bhumis', praises the third abiding place. The latter half of 'Merit' praises the fulfillment of the fifth great vow. The next half praises obtaining the sixth Bodhisattva (Enlightening Being) treasury. The next one and a half verses praise the seventh, transforming beings according to their needs. The next verse praises the eighth, not abandoning the Paramitas (perfections). The next verse praises the ninth, liberating all beings who request it. The next verse praises the tenth, flourishing the Three Jewels (Buddha, Dharma, Sangha). The next two verses praise that what the Bodhisattva does is not in vain. The seven verses starting from below praise the virtues accomplished by practice. Among them, the first one and a half verses praise the first nine sentences of the eighteen sentences, which are the words of complete cause and fulfilled effect. The next two and a half verses praise upholding the Dharma and extensively expounding it, and so on. The next three verses praise the eighteenth, the benefits of the three karmas. This means that it praises the above, in the assembly, being secure (patient), majestic, firm, profound, and deeply expounding the Dharma, removing doubts. The following explains that what is said accords with the truth, so the Tathagata rejoices; what is said accords with the capacity of the audience, so the assembly practices it. The above is the end of the third assembly. Avatamsaka Sutra Tan Xuan Ji, Volume 5 Taisho Tripitaka, Volume 35, No. 1733, Avatamsaka Sutra Tan Xuan Ji Avatamsaka Sutra Tan Xuan Ji, Volume 6 (End of the Fourth Assembly) Commented on by Shramana Fazang of Xisi Temple in the Wei Kingdom Chapter 15: The Freedom of the Buddha Ascending to the Trayastrimsa Heaven Palace Initially, there are two aspects to explaining the name. First, combining the names, from the name of the place, it is the Trayastrimsa (Yamadeva) Heaven Assembly, and from the Dharma, it is the Ten Practices Assembly. It can be understood according to the explanation. Second, explaining the chapter name. The Buddha is the transformation master, arising from the substance and putting it into use. Responding to the opportunity, it is said to ascend. To what place should one respond? What is said is Trayastrimsa. Trayastrimsa, if said completely, is Su

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夜摩。蘇者此云善也。夜摩此云時也。謂此天無日月可知時節。故大集經云觀赤蓮華開是晝青蓮華開是夜。俱舍論釋名唱樂天。亦名多戲樂天。天者是凈義光明義。此天著樂全不念善。賴有孔雀王菩薩。及彼天主名牟修樓陀天王。每以開導。或實天失伴。悲泣告王。或化天墮水。怖令生厭故也。問前後俱是不離而升。應齊名自在。何故此會獨標自在。答不動升游。此空居天過前地居故稱自在。創越地居不同兜率故獨標名。又約行入玄過前解故。以自在表之。又以解行相接故。次忉利而至夜摩。俱是內凡不同前信。以感果在此錶行離相。故屆此空天。

二來意者亦二。初會來謂依解起行故。答前十行問故。是故來也。二品來者。謂明法是前會住極。昇天是此會由致。鄰接次第。是故須來。又明法解深起用入行。是故昇天。故須來也。此約法辨。

三宗趣中亦二。初會宗者。約人化主及助化。約法教事及義理。皆各體相用相融無礙。準前知之。但就行為異。二品宗者嚴處請佛如來赴感。是此所明。

四釋文者。此會有四品經。初二是序。后二正說。前中二。初是請佛序。后是贊佛序。又初是彼昇天。后菩薩集。以佛是化主故於先。菩薩是伴次居后。又初果后因。初能化后所化故也。初中科文。一釋同前

【現代漢語翻譯】 現代漢語譯本：夜摩（Yama），蘇者（Su Zhe）在這裡的意思是『善』。夜摩在這裡的意思是『時』。說這個天界沒有日月可以知道時節。所以《大集經》說，觀察赤蓮華開是白天，青蓮華開是夜晚。《俱舍論》解釋說，也叫唱樂天，也叫多戲樂天。天，是清凈和光明的含義。這個天界的人貪圖享樂完全不念善。幸虧有孔雀王菩薩，以及那位天主名叫牟修樓陀（Mouxiloutuo）天王，常常開導他們。或者有天人失去伴侶，悲傷哭泣告訴天王。或者變化的天人墮入水中，用恐怖來使他們生起厭離心。問：前後都是不離（兜率天）而上升，應該都叫自在天。為什麼這次法會單獨標明自在天？答：不動而升游，這個空居天超過之前的地居天，所以稱為自在天。初次超越地居天，不同於兜率天，所以單獨標明名稱。又從修行上來說，超過之前的理解，所以用自在來表示。又因為解和行相互連線，所以，緊接著忉利天而到夜摩天。都是內凡，不同於之前的信位。因為感果在這裡，表示行離相，所以到達這個空天。 二、來意也有兩種。初會來，是說依據理解而生起行動。回答之前的十行問題，所以前來。二品來，是說闡明佛法是前會住于極位的表現，昇天是這次法會的原因。鄰近相接，所以必須前來。又闡明佛法，理解深刻，起用入行，所以昇天。所以必須前來。這是從佛法上辨析。 三、宗趣中也有兩種。初會宗，從人（化主及助化）和法（教事及義理）來說，都是各自的體相用相融無礙。參照之前的內容理解。只是就行為來說有所不同。二品宗，莊嚴道場，請佛如來應感而來，是這裡所要闡明的。 四、解釋經文。這次法會有四品經。最初兩品是序分，後面兩品是正說。前面的兩品中，第一品是請佛序，第二品是贊佛序。又第一品是他們昇天，第二品是菩薩聚集。因為佛是化主，所以在前面。菩薩是伴侶，排在後面。又第一品是果，第二品是因。第一品是能化，第二品是所化。第一品中，科文的解釋和之前一樣。

【English Translation】 English version: Yama (Yama). Su Zhe here means 'good'. Yama here means 'time'. It is said that this heaven has no sun or moon to know the seasons. Therefore, the 'Mahasamghata Sutra' says, 'Observing the opening of the red lotus is day, and the opening of the blue lotus is night.' The 'Abhidharmakosha' explains that it is also called the Singing Heaven, and also called the Heaven of Many Delights. 'Heaven' means purity and light. The people of this heaven are greedy for pleasure and do not think of good at all. Fortunately, there is the Peacock King Bodhisattva, and that heavenly lord named King Mouxiloutuo, who often enlighten them. Or some heavenly beings lose their companions, and sadly cry and tell the heavenly king. Or transformed heavenly beings fall into the water, using terror to make them generate aversion. Question: Before and after are both ascending without leaving (Tushita Heaven), they should all be called Free Heaven. Why does this assembly specifically mark Free Heaven? Answer: Ascending and traveling without moving, this sky-dwelling heaven surpasses the previous earth-dwelling heaven, so it is called Free Heaven. The first transcendence of the earth-dwelling heaven is different from Tushita Heaven, so the name is specifically marked. Also, in terms of practice, it surpasses the previous understanding, so it is represented by freedom. Also, because understanding and practice are connected to each other, therefore, following Tavatimsa Heaven, it reaches Yama Heaven. All are inner ordinary beings, different from the previous stage of faith. Because the fruition is here, it indicates that practice is free from form, so it reaches this sky heaven. Second, there are also two intentions for coming. The first assembly comes, saying that it arises from understanding and gives rise to action. Answering the previous ten lines of questions, so they come. The second section comes, saying that clarifying the Dharma is the manifestation of the previous assembly residing in the ultimate position, and ascending to heaven is the reason for this assembly. Adjacent and connected, so it is necessary to come. Also, clarifying the Dharma, understanding deeply, putting it into practice, so ascending to heaven. So it is necessary to come. This is analyzed from the perspective of the Dharma. Third, there are also two types of tenets. The first assembly's tenet, from the perspective of people (the transforming master and the assisting transformation) and the Dharma (teaching matters and righteousness), all have their own body, appearance, and function that are integrated and unobstructed. Refer to the previous content for understanding. It's just that there is a difference in terms of behavior. The second section's tenet is to decorate the practice place and invite the Buddha Tathagata to come in response to the feeling, which is what is to be clarified here. Fourth, explain the scriptures. This assembly has four sections of scriptures. The first two sections are the introductory part, and the last two sections are the main discourse. In the previous two sections, the first section is the introduction to inviting the Buddha, and the second section is the introduction to praising the Buddha. Also, the first section is their ascension to heaven, and the second section is the gathering of Bodhisattvas. Because the Buddha is the transforming master, he is in the front. The Bodhisattvas are companions, ranked behind. Also, the first section is the fruit, and the second section is the cause. The first section is the one who can transform, and the second section is the one who is transformed. In the first section, the explanation of the subject matter is the same as before.

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會初說又釋有七。初十方覺樹法王同現。二十方諸佛各升夜摩。三十方天王各嚴座請佛。四十方諸佛受請升殿。五十方天王獲益嘆佛。六十方諸佛同升華座。七十方寶殿各皆廣博。何故皆於十方同辨。以圓教法門亙周法界凡一法起必一切俱現。是故將說此法。理非偏局故致十方無盡同說。即一說一切說等故。此中有三重無礙。一一即多故。一樹下佛即一切樹下也。二動即靜故。樹下之佛即昇天也。三動靜則一多故。是故一切處不動昇天也。此是十佛具德無礙圓融之相。非余宗所辨。思準之。文中前之二段同前會釋。就第三嚴請中有三。初遙睹勝緣。二嚴座表根。三請佛顯欲。嚴座中初總后別。前會一萬此中十萬者。表位增相。又前殿非寶此中寶嚴者顯行可貴具德之相。別中有二十三句。初七辨器世間莊嚴。次十萬天子七句顯眾生世間莊嚴。后十方如來下九句智正覺世間莊嚴。又釋。初七外事嚴。次六內報嚴。后十法門嚴法門。嚴中。初句因相。二果相。三德相。四定相。五愿相。六勝相。七法相。八用相。九妙相。十教相。三請佛中。初結前後正請。第四受請升殿顯機緣相契。先明此土。后類余方。第五天王獲益中。亦先辨此界。后類余方。前中先得定益。后發慧益。慧中先憶自善根。后嘆昔十佛顯今處勝。理實過去

【現代漢語翻譯】 現代漢語譯本： 本次集會最初的說法和解釋有七個方面。第一，十方（指東、西、南、北、東南、西南、東北、西北、上、下十個方向）的覺樹法王（指在菩提樹下成道的佛）同時顯現。第二，十方諸佛各自升到夜摩天（六慾天之一）。第三，十方天王各自莊嚴寶座，邀請佛陀。第四，十方諸佛接受邀請，升入寶殿。第五，十方天王獲得利益，讚歎佛陀。第六，十方諸佛一同升上蓮華座。第七，十方寶殿各自都廣大而博大。 為什麼都要在十方同時進行呢？因為圓教（圓滿的教法）的法門遍佈整個法界，凡是一個法生起，必定一切法同時顯現。因此，將要宣說此法，其理並非偏頗侷限，所以導致十方無盡的世界一同宣說。即一說一切說等等。這裡面有三重無礙：一是「一」即是「多」，所以一棵樹下的佛即是一切樹下的佛。二是「動」即是「靜」，所以樹下的佛即是昇天的佛。三是「動靜」則「一多」不二，所以一切處不動而昇天。這是十佛具足德行、無礙圓融的相狀，不是其他宗派所能辨明的。仔細思考並參照。 文中前面的兩段與前一次集會的解釋相同。就第三段莊嚴和邀請中，有三個方面：一是遙遠地看到殊勝的因緣。二是莊嚴寶座以表顯根機。三是邀請佛陀以顯示願望。莊嚴寶座中，先總說后別說。前一次集會是一萬，這次集會是十萬，表示果位的增進。而且前一次的殿不是寶殿，這次用寶物莊嚴，顯示行為的可貴，具足德行的相狀。別說中有二十三句。最初七句辨明器世間（眾生所依處的世界）的莊嚴。其次十萬天子的七句，顯示眾生世間的莊嚴。然後十方如來以下的九句，是智正覺世間（佛的智慧和覺悟所證的世界）的莊嚴。 又解釋說，最初七句是外在事物的莊嚴，其次六句是內在果報的莊嚴，最後十句是法門（通向證悟的途徑）的莊嚴。法門的莊嚴中，第一句是因相，第二句是果相，第三句是德相，第四句是定相，第五句是愿相，第六句是勝相，第七句是法相，第八句是用相，第九句是妙相，第十句是教相。在三次邀請佛陀中，首先總結前後，然後正式邀請。第四，接受邀請升入寶殿，顯示根機和因緣相互契合。先說明此土（指我們所居住的娑婆世界），然後類比其他方。第五，天王獲得利益中，也是先辨明此界，然後類比其他方。前面先得到禪定的利益，然後生髮智慧的利益。智慧中，先回憶自己的善根，然後讚歎過去十佛，顯示現在所處的殊勝。實際上過去已經如此。

【English Translation】 English version: The initial explanation and interpretation of this assembly have seven aspects. First, the Dharma Kings (referring to the Buddhas who attained enlightenment under the Bodhi tree) of the ten directions (referring to the ten directions of east, west, south, north, southeast, southwest, northeast, northwest, up, and down) appear simultaneously. Second, the Buddhas of the ten directions each ascend to the Yama Heaven (one of the six desire heavens). Third, the Heavenly Kings of the ten directions each adorn their seats and invite the Buddha. Fourth, the Buddhas of the ten directions accept the invitation and ascend to the palace. Fifth, the Heavenly Kings of the ten directions gain benefits and praise the Buddha. Sixth, the Buddhas of the ten directions ascend the lotus seat together. Seventh, the treasure palaces of the ten directions are each vast and expansive. Why must everything be done simultaneously in the ten directions? Because the Dharma gate of the Perfect Teaching (the complete teaching) pervades the entire Dharma Realm, and whenever one Dharma arises, all Dharmas appear simultaneously. Therefore, this Dharma is about to be expounded, and its principle is not biased or limited, which leads to the simultaneous exposition in the endless worlds of the ten directions. That is, one exposition is all expositions, and so on. There are three kinds of unobstructedness here: first, 'one' is 'many', so the Buddha under one tree is the Buddha under all trees. Second, 'movement' is 'stillness', so the Buddha under the tree is the Buddha ascending to heaven. Third, 'movement and stillness' are not two, so ascending to heaven without moving from all places. This is the aspect of the ten Buddhas possessing virtue, unobstructedness, and perfect fusion, which cannot be discerned by other schools. Think carefully and refer to it. The first two paragraphs in the text are the same as the explanation of the previous assembly. In the third paragraph of adornment and invitation, there are three aspects: first, remotely seeing the excellent causes and conditions. Second, adorning the seat to express the capacity of the roots. Third, inviting the Buddha to show the desire. In the adornment of the seat, first the general statement and then the specific statement. The previous assembly was ten thousand, and this assembly is one hundred thousand, indicating the advancement of the position. Moreover, the previous palace was not a treasure palace, and this time it is adorned with treasures, showing the preciousness of the behavior and the aspect of possessing virtue. There are twenty-three sentences in the specific statement. The first seven sentences discern the adornment of the vessel world (the world on which sentient beings depend). The next seven sentences of the hundred thousand Heavenly Sons show the adornment of the sentient being world. Then the nine sentences below the Tathagatas of the ten directions are the adornment of the world of wisdom and perfect enlightenment (the world attained by the Buddha's wisdom and enlightenment). It is also explained that the first seven sentences are the adornment of external things, the next six sentences are the adornment of internal retribution, and the last ten sentences are the adornment of the Dharma gate (the path to enlightenment). In the adornment of the Dharma gate, the first sentence is the aspect of cause, the second sentence is the aspect of effect, the third sentence is the aspect of virtue, the fourth sentence is the aspect of samadhi, the fifth sentence is the aspect of vow, the sixth sentence is the aspect of victory, the seventh sentence is the aspect of Dharma, the eighth sentence is the aspect of use, the ninth sentence is the aspect of subtlety, and the tenth sentence is the aspect of teaching. In the three invitations to the Buddha, first summarize the before and after, and then formally invite. Fourth, accepting the invitation to ascend to the palace shows that the capacity of the roots and the causes and conditions are in harmony with each other. First explain this land (referring to the Saha world we live in), and then analogize to other directions. Fifth, in the Heavenly King gaining benefits, also first discern this realm, and then analogize to other directions. In the front, first obtain the benefits of meditation, and then generate the benefits of wisdom. In wisdom, first recall one's own good roots, and then praise the past ten Buddhas, showing the excellence of the present place. In reality, it has been like this in the past.

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一切諸佛皆同於此說十行法。然今為表位相漸增故。於前會十佛向前次第舉此名稱佛等十佛嘆之。向後迦葉等向前諸餘佛。非不皆曾同於此處說十行法。第六升座。第七廣殿。並準前可知。

菩薩說偈品第十六

初釋名者。自體妙因。行集文斑。教則顯彰。故云菩薩說偈。

余義並來意及宗。並同前釋。

四釋文者。三義同前。初集眾內。先此界后類通。前中初顯所從來處。后佛神力下明菩薩集來。前中初份量遠近者顯位漸增故。前百此十萬等。余分齊同上準之。二正顯本處三世間相。世界同名慧者。用前解慧為行所依故也。佛名同眼者。錶行心見法明白故。又錶行諸度導引世間故也。菩薩同名林者。錶行法界之行成法界之德。德高方樹。行廣稱林。十度郁爾齊修萬行森然潛發。法況相似故名為林。余文可知。

第二放光中。足指是光出處。但足指有行住二力。前彰住此顯行。故別也。余同前釋。

第三偈贊中。十菩薩偈即為十段。初一總敘此會事理。后九別顯佛德義門。

先德林者標別說人。以是會主故先首說。承佛神力顯嘆說所依。普觀十方者四意。一地論云。顯無我慢無偏心故。二顯所說法遍十方故。三十方等化故。四十方夜摩同有此說。合會同時而方說故。十一

【現代漢語翻譯】 現代漢語譯本 一切諸佛都同樣宣說這十行法。然而現在爲了表明位次逐漸增進的緣故，所以在前面的法會上，十佛向前依次舉出名稱佛（Nāmadheyabuddha，名號佛）等十佛來讚歎他們。向後迦葉（Kāśyapa，飲光）等向前面的其他諸佛，並非不曾同樣在這裡宣說這十行法。第六升座，第七廣殿，都可參照前面的解釋來理解。

菩薩說偈品第十六

首先解釋名稱：自體是妙因，行為聚集的文采，教義則顯明彰著，所以叫做『菩薩說偈』。

其餘的意義、來意以及宗旨，都與前面的解釋相同。

四、解釋經文：三種意義與前面相同。最初聚集大眾，先是此界，然後是同類相通。前面（經文）中，首先顯示所從來的地方。後面『佛神力』以下，說明菩薩聚集而來的原因。前面（經文）中，首先區分遠近，這是因為顯示位次逐漸增進的緣故。前面是百，這裡是十萬等等。其餘的區分，與上面相同，參照理解。 二、正式顯示本處三世間相。世界同名慧者，是用前面的解釋，以智慧作為行為所依止的緣故。佛名同眼者，表示行為之心見到法明白的緣故。又表示行為的諸度導引世間的緣故。菩薩同名林者，表示行為法界的行為成就法界的功德。功德高才像樹木一樣，行為廣闊才稱為林。十度郁茂地一起修習，萬行森然地潛發。法的情況相似，所以名為林。其餘的經文可以理解。

第二、在放光中，足趾是光芒發出的地方。但是足趾有行、住兩種力量。前面彰顯住的力量，這裡彰顯行的力量，所以有所區別。其餘的與前面的解釋相同。

第三、在偈頌讚嘆中，十位菩薩的偈頌就是十段。第一段總述這次法會的事理，後面九段分別顯示佛的功德義理。

首先德林（Guṇavana，功德林）菩薩標明分別演說的人。因為他是這次法會的主持者，所以首先演說。承蒙佛的神力，顯示讚歎所依據的。普遍觀察十方有四種含義：一、《地論》說，顯示沒有我慢，沒有偏頗之心。二、顯示所說的法遍及十方。三、十方平等教化。四、十方夜摩天（Yāmadeva，焰摩天）同時都有這種說法，集合在一起同時演說。

【English Translation】 English version All Buddhas equally expound this teaching of the Ten Practices. However, now, in order to indicate the gradual increase in rank, in the previous assembly, the ten Buddhas, led by Nāmadheyabuddha (Name Buddha), were successively praised. The other Buddhas, such as Kāśyapa (Drinking Light), and other Buddhas before them, were not that they did not expound the Ten Practices in the same way here. The sixth ascending the seat and the seventh wide hall can be understood by referring to the previous explanations.

Chapter Sixteen: Verses Spoken by Bodhisattvas

First, explaining the name: the self-nature is the wonderful cause, the practices are the patterns of accumulation, and the teachings are clearly manifested, therefore it is called 'Verses Spoken by Bodhisattvas'.

The remaining meanings, purpose, and tenets are the same as the previous explanations.

Four, explaining the text: the three meanings are the same as before. First, gathering the assembly, first this realm, then similar beings communicate. In the previous (text), it first shows where it comes from. Below 'Buddha's divine power', it explains the reason for the gathering of Bodhisattvas. In the previous (text), it first distinguishes between near and far, because it shows the gradual increase in rank. The previous one was a hundred, this one is a hundred thousand, and so on. The remaining distinctions are the same as above, refer to them for understanding. Two, formally showing the three realms of the original place. The world is named Wisdom, because it uses the previous explanation, using wisdom as the basis for practice. The Buddha's name is the same as the eye, indicating that the mind of practice sees the Dharma clearly. It also indicates that the various perfections of practice guide the world. The Bodhisattva is named Forest, indicating that the practice of the Dharma realm achieves the merits of the Dharma realm. Merit is as high as a tree, and the breadth of practice is called a forest. The ten perfections are cultivated together luxuriantly, and the myriad practices are developed silently. The situation of the Dharma is similar, so it is called Forest. The remaining text can be understood.

Second, in the emitting of light, the toes are the place where the light emanates. However, the toes have two powers: walking and standing. The previous one highlights the power of standing, and this one highlights the power of walking, so there is a difference. The rest is the same as the previous explanation.

Third, in the verses of praise, the verses of the ten Bodhisattvas are ten sections. The first section summarizes the principles and affairs of this assembly, and the following nine sections separately show the merits and meanings of the Buddha.

First, Guṇavana (Merit Forest) Bodhisattva marks the person who speaks separately. Because he is the host of this assembly, he speaks first. Receiving the Buddha's divine power, he shows what the praise is based on. Universally observing the ten directions has four meanings: First, the Daśabhūmika Sūtra says, it shows that there is no arrogance and no partiality. Second, it shows that the Dharma spoken pervades the ten directions. Third, the ten directions are equally transformed. Fourth, the Yāmadeva (Flame Heaven) in the ten directions have this saying at the same time, gathering together to speak at the same time.

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行偈分二。初七總舉會中事。后四嘆佛自在德。前中初一頌此品放光事以近故先顯也。次二頌前品中事。于中初一半頌此界。下半頌類餘十方。次三頌此品中事即十方處通頌顯示。次一頌不離覺樹而至夜摩等。文人中是前一一閻浮也。道場是前菩提樹下也。下四嘆佛德中。初一嘆佛德深用廣。各半偈顯。次二釋前用廣。謂一應世離世。亦各半顯。二一多無礙。上半標下半釋。此即現一盧舍那身。一切樹王下現者是也。后一釋前德深。亦上半標下半釋。可知。

第二悟因果益故名慧林。十偈分二。初一標章。謂上半舉佛德難逢明值可慶。下半舉眾難遇顯值可欣。離垢大人是菩薩也。后九釋中。初一釋菩薩眾難遇所以。上半顯自智明。下半辨益物勝。后八釋佛德難逼所由。于中初六正顯佛德。后二約解校量。前中初一明佛為燈破闇。二六度圓照三勝德超情。四寂用益生。五見聞獲益。六因深果厚下明知解益中。初一寄對供佛校量解益。后一寄對廣施以彰迷損。

第三由悟殊勝法故名勝林。十偈分二。初四嘆佛光深廣。后六明照理見佛。前中初二舉喻。后二法說。前中八句。初句喻佛成佛之時。二喻佛心垢障盡。三喻佛身放凈光。謂日喻佛身也。四喻光普照。五喻光廣多。六喻不知邊。七喻智尚不知。八喻何況

【現代漢語翻譯】 現代漢語譯本：

《行偈》分為兩部分。前七首總括了法會中的事件，后四首讚歎佛的自在功德。在前面的部分中，第一首偈頌讚頌了此品（指《華嚴經》中的某一品）放光的事情，因為這件事發生在眼前，所以先加以顯明。接下來的兩首偈頌讚頌了前面品中的事情。其中，前一半偈頌讚頌了此世界（指娑婆世界），后一半偈頌讚頌了類似於其他十方世界的情況。再接下來的三首偈頌讚頌了此品中的事情，即普遍讚頌十方處所的顯現。最後一首偈頌讚頌佛不離菩提樹而到達夜摩天等處。文中的『人中』指的是前面所說的每一個閻浮提（Jambudvipa，指我們所居住的這個世界）。『道場』指的是前面的菩提樹下。後面的四首偈頌讚嘆佛的功德，第一首讚歎佛的功德深遠而作用廣大，分別用半偈來顯明。接下來的兩首解釋了前面所說的作用廣大，即佛一方面應世，一方面又超脫世俗，也分別用半偈來顯明。二和一的多寡沒有妨礙，上半部分標示，下半部分解釋。這就是顯現一個盧舍那（Locana，報身佛）身，一切樹王下所顯現的就是這個。最後一首解釋了前面所說的功德深遠，也是上半部分標示，下半部分解釋。這些都可以理解。

第二，《悟因果益》因此得名《慧林》。十首偈頌分為兩部分。第一首標明主旨，上半部分說明佛的功德難以遇到，表明值得慶幸；下半部分列舉了大眾難以遇到，表明值得欣喜。『離垢大人』指的是菩薩。後面的九首偈頌進行解釋，第一首解釋了菩薩大眾難以遇到的原因，上半部分顯明瞭自身的智慧光明，下半部分辨析了利益眾生的殊勝之處。後面的八首解釋了佛的功德難以企及的原因。其中，前六首正面顯明佛的功德，后兩首從理解的角度進行衡量。前面的六首中，第一首說明佛像燈一樣破除黑暗，第二首說明六度（Six Perfections，佈施、持戒、忍辱、精進、禪定、智慧）圓滿照耀，第三首說明殊勝的功德超越了情識，第四首說明寂靜的作用利益眾生，第五首說明見聞佛法可以獲得利益，第六首說明因地深厚，果報豐碩。在說明知解利益的部分中，第一首藉由對比供佛來衡量理解的利益，最後一首藉由對比廣施來彰顯迷惑的損害。

第三，由於領悟殊勝的佛法，因此得名《勝林》。十首偈頌分為兩部分，前四首讚歎佛光深遠廣大，后六首說明佛光照耀真理，使人見到佛。前面的四首中，前兩首用比喻，后兩首用佛法來解說。前面的兩首比喻共有八句，第一句比喻佛成佛的時候，第二句比喻佛的心垢障全部消除，第三句比喻佛身放出清凈的光芒，即用太陽比喻佛身，第四句比喻佛光普遍照耀，第五句比喻佛光廣大眾多，第六句比喻佛光沒有邊際，第七句比喻智慧尚且不能知曉，第八句比喻更何況……

【English Translation】 English version:

The 'Conduct Gathas' are divided into two parts. The first seven summarize the events of the assembly, and the last four praise the Buddha's self-existent virtues. In the first part, the first gatha praises the event of emitting light in this chapter (referring to a specific chapter in the Avatamsaka Sutra), because this event happened before our eyes, so it is first made manifest. The next two gathas praise the events in the previous chapters. Among them, the first half of the gatha praises this world (referring to the Saha world), and the second half praises situations similar to the other ten directions. The next three gathas praise the events in this chapter, that is, universally praising the manifestations of the ten directions. The last gatha praises the Buddha reaching Yama Heaven and other places without leaving the Bodhi tree. The 'among people' in the text refers to each Jambudvipa (the world we live in) mentioned earlier. 'Bodhimanda' refers to the Bodhi tree mentioned earlier. The last four gathas praise the Buddha's virtues. The first praises the Buddha's virtues as profound and vast in function, each manifested with half a gatha. The next two explain the vastness of the aforementioned function, that is, the Buddha responds to the world on the one hand and transcends the world on the other, also manifested with half a gatha each. The quantity of two and one does not hinder, the first half marks, and the second half explains. This is the manifestation of one Locana (Sambhogakaya Buddha) body, which is manifested under all the tree kings. The last one explains the aforementioned profound virtues, also marking in the first half and explaining in the second half. These can be understood.

Second, 'Enlightenment of Cause and Effect' is therefore named 'Wisdom Forest'. The ten gathas are divided into two parts. The first one marks the main idea, the first half explains that the Buddha's virtues are difficult to encounter, indicating that it is worth celebrating; the second half lists the difficulty of encountering the masses, indicating that it is worth rejoicing. 'Spotless Great Man' refers to the Bodhisattva. The following nine gathas explain, the first one explains the reason why it is difficult to encounter the Bodhisattva masses, the first half shows the light of one's own wisdom, and the second half distinguishes the superiority of benefiting beings. The following eight explain the reason why the Buddha's virtues are difficult to reach. Among them, the first six directly show the Buddha's virtues, and the last two measure from the perspective of understanding. Among the first six, the first explains that the Buddha is like a lamp that dispels darkness, the second explains that the Six Perfections (Dāna, Śīla, Kṣānti, Vīrya, Dhyāna, Prajñā) are fully illuminated, the third explains that the superior virtues transcend emotions, the fourth explains that the function of tranquility benefits beings, the fifth explains that seeing and hearing the Dharma can obtain benefits, and the sixth explains that the cause is deep and the fruit is rich. In the part explaining the benefits of knowledge and understanding, the first measures the benefits of understanding by comparing offering to the Buddha, and the last highlights the harm of confusion by comparing extensive giving.

Third, because of realizing the supreme Dharma, it is named 'Victory Forest'. The ten gathas are divided into two parts, the first four praise the Buddha's light as deep and vast, and the last six explain that the Buddha's light illuminates the truth, allowing people to see the Buddha. Among the first four, the first two use metaphors, and the last two use the Dharma to explain. The first two metaphors have eight sentences, the first sentence metaphorizes the time when the Buddha attained Buddhahood, the second sentence metaphorizes that all the defilements and obstacles of the Buddha's mind are eliminated, the third sentence metaphorizes that the Buddha's body emits pure light, that is, using the sun to metaphorize the Buddha's body, the fourth sentence metaphorizes that the Buddha's light universally illuminates, the fifth sentence metaphorizes that the Buddha's light is vast and numerous, the sixth sentence metaphorizes that the Buddha's light has no boundaries, the seventh sentence metaphorizes that wisdom cannot know, and the eighth sentence metaphorizes what more...

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愚癡等。下法說中。初一顯光廣大。后一顯光甚深。以同法性。下六中。初三離相。次一離性。后二釋疑。前中一離三世相。二離生滅相。下半明觀益。后諸偈皆準此。三離所有相。次一離性以從緣虛假。是故無性。無性故無所解也。次二釋疑顯無生。疑雲若緣起無性何因有生。釋云由所生故。所生即是妄想。以妄想依緣而起故名所生。由此妄想執故說有生。而實無生。此約所執性。又釋。所生是果。由待對此果說因能生果。既依他無生因。亦無待故不生也。此約緣起性。又釋。所言有生者是明如來藏隨緣義也。由所生者由能薰薰故。是故隨緣。能薰既虛。所薰不動。故亦無生。以彼能薰亦是心之所生故名所生也。此約圓成性。此偈是待所生泯能生。后偈類能。遣所生。故云所生觀亦如是也。

第四由信樂深理不懼惡趣故名無畏林。十偈分五。初二明聞信此佛所說法益。先辨所聞。此處者此華藏處也。又是此佛所說法處。上二句顯廣大。次句辨隨緣。下句顯不變。后一偈顯聞信此法利益也。二有二偈。明聞余方佛法有益。先明所聞。初半顯聞處廣也。次句所聞深也。下句聞不忘也。后偈彰利益。上半牒前所聞。次句用之求佛。下句明求必得。故云究竟等也。三有二偈。明聞信過去佛法有益。各上半舉所信。下半

【現代漢語翻譯】 現代漢語譯本：愚癡等等。在下法說中，第一個偈頌顯示光明廣大，第二個偈頌顯示光明甚深，因為它們具有相同的法性。在接下來的六個偈頌中，前三個偈頌是關於離相，下一個偈頌是關於離性，最後兩個偈頌是解釋疑惑。在前面的三個偈頌中，第一個是關於離三世相，第二個是關於離生滅相，下半部分闡明觀的益處。後面的偈頌都遵循這個模式。第三個偈頌是關於離所有相。下一個偈頌是關於離性，因為一切都是從因緣而生，是虛假的，所以沒有自性。因為沒有自性，所以沒有什麼可以理解的。接下來的兩個偈頌解釋疑惑，顯示無生。疑惑是：如果緣起沒有自性，那麼為什麼會有生？解釋是：因為有所生。所生就是妄想。因為妄想依賴因緣而生起，所以稱為所生。由於這種妄想執著，所以說有生，但實際上沒有生。這是從所執著的性質來說的。另一種解釋是：所生是結果。因為有這個結果，所以說因能生果。既然是依他而無生的因，也就沒有對待，所以不生。這是從緣起的性質來說的。還有一種解釋是：所說的有生，是說明如來藏隨緣的意義。因為有所生，所以能熏習，因此隨緣。能熏習是虛假的，所熏習是不動的，所以也沒有生。因為那個能熏習也是心所生的，所以稱為所生。這個偈頌是等待所生來泯滅能生。後面的偈頌類似於能生，遣除所生，所以說所生觀也是如此。 第四，因為對甚深道理的信樂，不懼怕惡趣，所以稱為無畏林。十個偈頌分為五個部分。前兩個偈頌說明聽聞和相信此佛所說法的益處。首先辨別所聽聞的內容。這裡指的是華藏世界。也是此佛所說法的地方。前面的兩句顯示廣大，下一句辨別隨緣，最後一句顯示不變。後面的一個偈頌顯示聽聞和相信此法的利益。第二部分有兩個偈頌，說明聽聞其他方佛法也有益處。首先說明所聽聞的內容。前半部分顯示聽聞的地方廣大，下一句顯示所聽聞的內容深刻，下句顯示聽聞后不會忘記。後面的偈頌彰顯利益。上半部分重複前面的所聽聞，下一句用它來求佛，下句說明求必得，所以說究竟等等。第三部分有兩個偈頌，說明聽聞和相信過去佛法有益處。每個偈頌的上半部分舉出所相信的內容，下半部分...

【English Translation】 English version: Ignorance, and so on. In the lower Dharma discourse, the first verse reveals the vastness of light, and the second verse reveals the profoundness of light, because they share the same Dharma-nature. In the following six verses, the first three are about detachment from characteristics (lakshana), the next one is about detachment from nature (svabhava), and the last two are explanations of doubts. In the preceding three verses, the first is about detachment from the characteristics of the three times (past, present, future), the second is about detachment from the characteristics of arising and ceasing, and the latter half clarifies the benefit of contemplation. The subsequent verses all follow this pattern. The third verse is about detachment from all characteristics of possession. The next verse is about detachment from nature, because everything arises from conditions (pratyaya) and is illusory, therefore there is no inherent nature (svabhava). Because there is no inherent nature, there is nothing to be understood. The following two verses explain doubts and reveal non-arising (anutpada). The doubt is: if dependent origination (pratītyasamutpāda) has no inherent nature, then why is there arising? The explanation is: because there is 'that which is produced' (utpāda). 'That which is produced' is delusion (bhrānti). Because delusion arises dependent on conditions, it is called 'that which is produced'. Due to this clinging to delusion, it is said that there is arising, but in reality, there is no arising. This is from the perspective of the nature of that which is clung to. Another explanation is: 'That which is produced' is the result (phala). Because of this result, it is said that the cause (hetu) can produce the result. Since it is a dependently originated and non-arising cause, there is no dependence, therefore it does not arise. This is from the perspective of the nature of dependent origination. Yet another explanation is: the so-called 'arising' is to explain the meaning of the Tathāgatagarbha (如來藏) following conditions. Because of 'that which is produced', there is the ability to perfume (vāsanā), therefore it follows conditions. Since the ability to perfume is illusory, that which is perfumed is unmoving, therefore there is also no arising. Because that which has the ability to perfume is also produced by the mind, it is called 'that which is produced'. This verse is waiting for 'that which is produced' to extinguish 'that which is able to produce'. The subsequent verse is similar to 'that which is able to produce', eliminating 'that which is produced', therefore it is said that the contemplation of 'that which is produced' is also like this. Fourth, because of faith and joy in the profound principle, and not fearing evil destinies, it is called the Forest of Fearlessness (abhaya-vana). The ten verses are divided into five parts. The first two verses explain the benefit of hearing and believing in the Dharma spoken by this Buddha. First, distinguish what is heard. 'Here' refers to the Flower Treasury World (Hua-zang shi-jie 華藏世界, lokadhātu). It is also the place where this Buddha speaks the Dharma. The preceding two lines reveal vastness, the next line distinguishes following conditions, and the last line reveals immutability. The following verse reveals the benefit of hearing and believing in this Dharma. The second part has two verses, explaining that hearing the Dharma of Buddhas in other directions is also beneficial. First, explain what is heard. The first half reveals that the place of hearing is vast, the next line reveals that what is heard is profound, and the following line reveals that one will not forget what is heard. The following verse highlights the benefits. The first half repeats what was heard earlier, the next line uses it to seek Buddhahood, and the following line explains that seeking will surely be attained, therefore it is said 'ultimately', and so on. The third part has two verses, explaining that hearing and believing in the Dharma of past Buddhas is beneficial. The first half of each verse cites what is believed, and the second half...

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明信益可知。四有二偈。聞信現在佛法有益。于中初句能信。次二句所信。佛下句所信法。后偈顯益。以得聞難故也。又釋。前偈上半明信現佛。下半明信益。謂彼由此信成等正覺等也。后偈顯法勝難聞也。五有二偈。總結上來一切佛法結勸修學。于中初偈勸持勸說。初句牒上法。次句勸持。次句勸說。下句嘆勝勸之。后偈勸持勸行。上半勸行由勸修行成二嚴也。次句勸持與前別者。前由持故能說此由持故能行。下句明修行利益。謂得菩提也。

第五離無漸分別故名慚愧林。十偈分二。前九別嘆佛法。后一雙結前二。前中初一嘆佛所證法。上半法勝。下半信益。后八嘆佛能證智有二。初一明證法周盡。上半明一切佛說自所證。次句明一佛慧證無不盡。是故難思也。后七明無證為證。于中初一標章。謂上半無證下半為證。謂上半中有五。一約智釋。謂此正證無分別智。不從世間分別智生。亦不從愚癡及色法等生。故攝論云。此智非智非非智。非智非是分別智。非非智非是色法。此中非智據愚癡也。二約境釋。謂所證理智但爲了因。非生因故。愚癡無智生了俱非故。皆云不生也。三約境智正會釋。謂智如境故非智。境如智故非無智。四約寂照釋。謂智即寂故非智。不失照故非無智。五約絕待釋。謂智相盡故非智。無

【現代漢語翻譯】 明信的利益是可以知道的。以下有兩段偈頌。聽聞並相信現在的佛法是有益處的。其中第一句是能信，接下來的兩句是所信的內容，'佛'字以下的句子是所信的法。後面的偈頌顯示了利益，因為能夠聽聞佛法是很難得的。另一種解釋是，前面的偈頌前半部分說明相信現在的佛，後半部分說明相信的利益，即因為這種相信而成就等正覺等等。後面的偈頌顯示了佛法的殊勝和難得聽聞。有五段偈頌，總結了以上所有佛法，並勸勉修學。其中第一段偈頌勸勉受持和勸說。第一句重複上面的法，第二句勸勉受持，第三句勸勉宣說，最後一句讚歎殊勝並勸勉。後面的偈頌勸勉受持和勸勉修行。前半部分勸勉修行，因為勸勉修行成就了智慧和慈悲兩種莊嚴。接下來的句子勸勉受持，與前面不同的是，前面是因為受持所以能夠宣說，這裡是因為受持所以能夠修行。最後一句說明修行的利益，即獲得菩提。 第五，因為遠離沒有逐漸和分別的緣故，名為慚愧林。十段偈頌分為兩部分。前面九段分別讚歎佛法，後面一段總結前面兩部分。在前面九段中，第一段讚歎佛所證的法。前半部分說明法的殊勝，後半部分說明相信的利益。後面的八段讚歎佛能夠證悟的智慧，分為兩部分。第一段說明證悟的法周遍而窮盡。前半部分說明一切佛都說自己所證悟的法，接下來的句子說明一佛的智慧證悟沒有不窮盡的，所以是難以思議的。後面的七段說明沒有證悟作為證悟。其中第一段標明主旨，即前半部分是沒有證悟，後半部分是作為證悟。前半部分中有五點。第一點從智慧的角度解釋，即這正是證悟沒有分別的智慧，不是從世間的分別智產生，也不是從愚癡以及色法等產生。所以《攝大乘論》說：'此智非智非非智，非智非是分別智，非非智非是色法。'這裡說'非智'是針對愚癡而言的。第二點從境界的角度解釋，即所證悟的理智只是爲了因，不是生因的緣故。愚癡沒有智慧，生和了都不具備，所以都說不產生。第三點從境界和智慧正確會合的角度解釋，即智慧如境界的緣故不是智慧，境界如智慧的緣故不是沒有智慧。第四點從寂靜和照了的角度解釋，即智慧就是寂靜的緣故不是智慧，不失去照了的緣故不是沒有智慧。第五點從絕待的角度解釋，即智慧的相狀窮盡的緣故不是智慧，沒有

【English Translation】 The benefits of clear faith are knowable. There are two verses. Hearing and believing in the present Buddha-dharma is beneficial. Among them, the first sentence is 'able to believe,' the next two sentences are what is believed, and the sentence after 'Buddha' is the dharma that is believed. The latter verse shows the benefit, because it is rare to hear the Dharma. Another explanation is that the first half of the previous verse explains believing in the present Buddha, and the second half explains the benefits of believing, that is, achieving complete and perfect enlightenment because of this belief, and so on. The latter verse shows the superiority and rarity of hearing the Dharma. There are five verses, summarizing all the above Buddha-dharma and encouraging study and practice. Among them, the first verse encourages upholding and preaching. The first sentence repeats the above Dharma, the second sentence encourages upholding, the third sentence encourages preaching, and the last sentence praises the superiority and encourages it. The latter verse encourages upholding and practicing. The first half encourages practice, because encouraging practice achieves the two adornments of wisdom and compassion. The next sentence encourages upholding, which is different from the previous one. The previous one is that because of upholding, one can preach; here, because of upholding, one can practice. The last sentence explains the benefits of practice, that is, attaining Bodhi (enlightenment). Fifth, because of being away from gradual and discriminating thoughts, it is called the Forest of Shame and Remorse. The ten verses are divided into two parts. The first nine verses separately praise the Buddha-dharma, and the last verse summarizes the previous two parts. In the first nine verses, the first verse praises the Dharma realized by the Buddha. The first half explains the superiority of the Dharma, and the second half explains the benefits of believing. The latter eight verses praise the wisdom that the Buddha can realize, divided into two parts. The first verse explains that the realized Dharma is pervasive and exhaustive. The first half explains that all Buddhas speak of the Dharma they have realized themselves, and the next sentence explains that the wisdom of one Buddha realizes everything without exception, so it is inconceivable. The latter seven verses explain that non-realization is taken as realization. Among them, the first verse states the main point, that is, the first half is non-realization, and the second half is taken as realization. There are five points in the first half. The first point explains from the perspective of wisdom, that is, this is precisely the wisdom of realizing non-discrimination, which does not arise from worldly discriminating wisdom, nor does it arise from ignorance and form, etc. Therefore, the Mahāyānasaṃgraha says: 'This wisdom is neither wisdom nor non-wisdom, neither wisdom nor discriminating wisdom, neither non-wisdom nor form.' Here, 'non-wisdom' refers to ignorance. The second point explains from the perspective of the object, that is, the rational wisdom realized is only for the sake of the cause, not the cause of production. Ignorance has no wisdom, and neither production nor completion is present, so it is said that it does not arise. The third point explains from the perspective of the correct union of object and wisdom, that is, wisdom is not wisdom because it is like the object, and there is no lack of wisdom because the object is like wisdom. The fourth point explains from the perspective of stillness and illumination, that is, wisdom is not wisdom because it is stillness, and there is no lack of wisdom because it does not lose illumination. The fifth point explains from the perspective of absoluteness, that is, wisdom is not wisdom because the characteristics of wisdom are exhausted, and there is no

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智可待故非無智也。下半中如此無智之智方能照法滅闇故為證也。后六偈中。初五釋上半章。后一釋下半章。五中皆上半舉喻。下半法合。初一愚智性別喻。二同成虛妄喻。三二性相乖喻。四愚智緣隔喻。五用無相成喻。此五皆顯愚智事別。俱不真故。迷悟斯絕智相盡也。后一釋妙智勝用。中上半舉喻。伽陀此云良藥。謂能除一切毒。下半法合可知。后一雙結中。上半結佛智勝。下半結上法勝。

第六勤觀理事而無分別故名精進林。十偈總嘆佛照無差別智。初一總餘九別。前中諸法性相無差別義。唯佛能知。然委細具知名分別知也。次句備知。下句深知。別中皆初喻后法。初一真妄交徹喻。謂依真起妄如金現色。非法是妄喻以金色。無體即真故性無別。又真心隨緣為法非法。心體不殊故性無別。是故楞伽云。如來藏作善不善因。又涅槃云。與不善俱名為無明。與善法俱說之為明。明與無明其性無二。無二之性即是實性。此之謂也。又維摩經不二法門品皆是此義也。二兩俱無實喻。謂眾生約內報喻法。非眾生約外器喻非法。皆無定性。俱不有。又釋。以眾生即無我故。眾生不真。無我不礙眾生故。非眾生亦不真。理事相奪故皆不真。經云。於我無我無二者是無我義。又以眾生即非故非相亦離。故皆不真也。法合可

【現代漢語翻譯】 現代漢語譯本： 『智可待故非無智也』，因為有可以期待的智慧，所以並非沒有智慧。下半部分說，正因為如此沒有分別的智慧，才能照亮佛法，滅除黑暗，所以是證悟的境界。後面的六個偈頌中，前五個解釋上半部分，后一個解釋下半部分。五個偈頌中，都是上半部分用比喻，下半部分用佛法來印證。第一個偈頌是愚蠢和智慧的區別的比喻，第二個是共同成就虛妄的比喻，第三個是兩種性質相互違背的比喻，第四個是愚蠢和智慧的因緣被隔斷的比喻，第五個是用無相成就的比喻。這五個偈頌都顯示了愚蠢和智慧的事情是不同的，都是不真實的，迷惑和覺悟的界限消失，智慧的相狀也消失了。后一個偈頌解釋了微妙智慧的殊勝作用，上半部分用比喻，『伽陀』（Gatha）在這裡的意思是良藥，指的是能夠去除一切毒素。下半部分用佛法來印證，意思可以理解。最後一個雙重總結中，上半部分總結了佛的智慧殊勝，下半部分總結了上面的佛法殊勝。

『第六勤觀理事而無分別故名精進林』，因為勤奮地觀察理和事，卻沒有分別，所以叫做精進林。十個偈頌總共讚歎了佛照無差別智。第一個偈頌是總說，其餘九個是分別說。前面說諸法的性質和相狀沒有差別的意義，只有佛才能知道。然而詳細地、全面地、深刻地知道，就是分別地知道。『次句備知』，下一句是『深知』。分別的偈頌中，都是先用比喻，後用法來印證。第一個偈頌是真妄交織的比喻，指的是依靠真如而生起虛妄，就像黃金顯現出各種顏色。非法是虛妄的比喻，用金色來比喻，沒有本體就是真如，所以性質沒有差別。而且真心隨順因緣而成為法和非法，心體沒有差別，所以性質沒有差別。所以《楞伽經》（Lankavatara Sutra）說，『如來藏（Tathagatagarbha）作善不善因』。而且《涅槃經》（Nirvana Sutra）說，『與不善俱名為無明，與善法俱說之為明，明與無明其性無二，無二之性即是實性』。說的就是這個意思。而且《維摩經》（Vimalakirti Sutra）不二法門品說的都是這個意思。第二個偈頌是兩者都沒有實體的比喻，指的是眾生從內在的果報來說是法，非眾生從外在的器物來說是非法，都沒有一定的性質，都沒有實體。又解釋說，因為眾生就是無我，所以眾生是不真實的，無我不妨礙眾生，所以非眾生也是不真實的。理和事相互對立，所以都是不真實的。《經》中說，『於我無我無二者是無我義』。而且因為眾生就是非，所以非相也離開了，所以都是不真實的。用佛法來印證，意思可以理解。

【English Translation】 English version: 'Because wisdom can be expected, it is not without wisdom.' The latter half says that it is precisely because of this wisdom without discrimination that it can illuminate the Dharma and extinguish darkness, so it is the state of enlightenment. In the following six Gathas, the first five explain the first half, and the last one explains the second half. In the five Gathas, the first half uses metaphors, and the second half uses the Dharma to confirm. The first Gatha is a metaphor for the difference between foolishness and wisdom, the second is a metaphor for jointly achieving delusion, the third is a metaphor for the contradiction between the two natures, the fourth is a metaphor for the severance of the causes and conditions of foolishness and wisdom, and the fifth is a metaphor for achieving with non-form. These five Gathas all show that the affairs of foolishness and wisdom are different, and they are all untrue, the boundary between delusion and enlightenment disappears, and the appearance of wisdom also disappears. The last Gatha explains the supreme function of subtle wisdom, the first half uses a metaphor, 'Gatha' here means good medicine, which refers to the ability to remove all toxins. The second half uses the Dharma to confirm, and the meaning can be understood. In the last double conclusion, the first half concludes that the Buddha's wisdom is supreme, and the second half concludes that the above Dharma is supreme.

'The sixth, diligently observing principle and phenomena without discrimination is called the Forest of Diligence,' because diligently observing principle and phenomena without discrimination is called the Forest of Diligence. The ten Gathas in total praise the Buddha's illumination of non-discriminating wisdom. The first Gatha is a general statement, and the remaining nine are separate statements. The previous statement that the nature and characteristics of all dharmas have no difference, only the Buddha can know. However, knowing in detail, comprehensively, and deeply is knowing separately. 'The next sentence knows comprehensively,' and the next sentence is 'knows deeply.' In the separate Gathas, the first is a metaphor, and the second is to confirm with the Dharma. The first Gatha is a metaphor for the interweaving of truth and falsehood, which refers to the arising of delusion based on true suchness, just like gold manifesting various colors. Non-dharma is a metaphor for delusion, using gold color as a metaphor, without substance is true suchness, so the nature has no difference. Moreover, the true mind follows conditions and becomes dharma and non-dharma, the mind body has no difference, so the nature has no difference. Therefore, the Lankavatara Sutra says, 'The Tathagatagarbha creates causes of good and non-good.' Moreover, the Nirvana Sutra says, 'Being with non-good is called ignorance, and being with good dharma is said to be brightness, brightness and ignorance have no difference in nature, and the nature of no difference is the true nature.' This is what it means. Moreover, the Vimalakirti Sutra's chapter on the non-dual Dharma gate speaks of this meaning. The second Gatha is a metaphor for both having no substance, which refers to sentient beings from the perspective of internal retribution being dharma, and non-sentient beings from the perspective of external objects being non-dharma, both have no fixed nature, and both have no substance. It is also explained that because sentient beings are non-self, sentient beings are not true, and non-self does not hinder sentient beings, so non-sentient beings are also not true. Principle and phenomena oppose each other, so both are not true. The Sutra says, 'Those who are non-dual in self and non-self are the meaning of non-self.' Moreover, because sentient beings are non-, the non-form is also separated, so both are not true. Using the Dharma to confirm, the meaning can be understood.

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知。三生無滅相喻。謂生法即無生。猶如無滅相。又此未來當相即無。猶如未來無過去相。四滅無生相喻。謂生法即不生。猶如已滅法。又過法即無過。猶如無現未。五法體離取喻。謂涅槃離相故不可取。約報煩惱滅處說余無餘。而實滅理無有差別。六性無差別喻。謂數法不殊法同空性。七隨緣成異喻。謂以十數為本。增至多十。智慧于上作百千等解故云差別。然于彼數皆是諸十故云皆是本數。況彼真理隨緣成異。求彼異法不異一真。略無法合。八體堅無壞喻。謂雖同有為而恒常湛然。九執異乖同喻。可知。

第七達世間空名力成就。林偈意明會染凈空。顯嘆真佛。十偈分二。前九會境。后一成行。前中初六約緣起性以顯無生。后三約所執性以顯無相。前中二。初四顯世法不生。后二類顯出世。前中初二生空。后二法空。前中初一偈半推末歸本。後半以本顯末。謂心隨薰變以作眾生。心既如幻不真。即心眾生寧容有實。下二中。初由不知世間虛故還復輪轉于空世間。後由不知世間苦故而常流轉于苦世間。此中世間非自作非他作。有四重。一約外道(云云)。下二類出世中。初標。謂翻此世間名為出世間。世間既空。寧有出世而可取耶。故云二俱非真。上半理實。下半情妄。后偈釋中。初三句釋顯世空。下句無世

【現代漢語翻譯】 知。三生無滅相喻。謂生法即無生。猶如無滅相。又此未來當相即無。猶如未來無過去相。四滅無生相喻。謂生法即不生。猶如已滅法。又過法即無過。猶如無現未。五法體離取喻。謂涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界）離相故不可取。約報煩惱滅處說余無餘。而實滅理無有差別。六性無差別喻。謂數法不殊法同空性。七隨緣成異喻。謂以十數為本。增至多十。智慧于上作百千等解故云差別。然于彼數皆是諸十故云皆是本數。況彼真理隨緣成異。求彼異法不異一真。略無法合。八體堅無壞喻。謂雖同有為而恒常湛然。九執異乖同喻。可知。

現代漢語譯本： 知曉。用三生（過去、現在、未來）沒有滅相來比喻。意思是說生法即是無生，就像沒有滅相一樣。而且這未來的當下的相也是沒有的，就像未來沒有過去相一樣。用四滅沒有生相來比喻。意思是說生法即是不生，就像已經滅掉的法一樣。而且過去的法即是沒有過去，就像沒有現在和未來一樣。用五法體遠離取捨來比喻。意思是說涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界）遠離一切相，所以不可取捨。依據報應和煩惱滅盡的地方來說有餘和無餘，但實際上滅的道理是沒有差別的。用六性沒有差別來比喻。意思是說數量的法沒有差別，都相同于空性。用七隨緣而成就差異來比喻。意思是說以十為根本，增加到多個十。智慧在上面做出成百上千等的理解，所以說有差別。然而對於那些數來說，都是各個十，所以說是根本的數。更何況那真理隨著因緣而成就差異。尋求那差異的法，不異於一真。簡略地用無法來合。用八體堅固沒有壞滅來比喻。意思是說雖然同樣是有為法，但恒常清澈明凈。用九執著差異而違背相同來比喻。可以知道。

第七達世間空名力成就。林偈意明會染凈空。顯嘆真佛。十偈分二。前九會境。后一成行。前中初六約緣起性以顯無生。后三約所執性以顯無相。前中二。初四顯世法不生。后二類顯出世。前中初二生空。后二法空。前中初一偈半推末歸本。後半以本顯末。謂心隨薰變以作眾生。心既如幻不真。即心眾生寧容有實。下二中。初由不知世間虛故還復輪轉于空世間。後由不知世間苦故而常流轉于苦世間。此中世間非自作非他作。有四重。一約外道(云云)。下二類出世中。初標。謂翻此世間名為出世間。世間既空。寧有出世而可取耶。故云二俱非真。上半理實。下半情妄。后偈釋中。初三句釋顯世空。下句無世

現代漢語譯本： 第七是通達世間皆空，名力得以成就。林偈的意思是明白領會染凈皆空，彰顯讚歎真佛。十首偈頌分為兩部分。前九首是領會境界，后一首是成就修行。前一部分中，前六首是依據緣起性來顯示無生，后三首是依據所執著的性來顯示無相。前一部分又分為兩部分。前四首是顯示世間法不生，后兩首是類比顯示出世間法。前一部分中，前兩首是生空，后兩首是法空。前一部分中，前一偈半是推究末端迴歸根本，後半部分是用根本來顯示末端。意思是說心隨著熏習而變化，從而造作眾生。心既然如幻不真，那麼由心所生的眾生怎麼可能有實體呢？下面的兩首偈頌中，第一首是由於不知道世間是虛假的，所以又再次在空虛的世間中輪迴。第二首是由於不知道世間是苦的，所以常常在痛苦的世間中流轉。這其中的世間不是自己造作的，也不是他人造作的，有四重含義。第一重是以外道的觀點來說（此處省略）。下面的兩類出世間法中，首先是標明。意思是說顛倒這個世間，就叫做「出世間」。世間既然是空的，哪裡有出世間可以執取呢？所以說兩者都不是真實的。上半部分是理性的真實，下半部分是情感的虛妄。後面的偈頌解釋中，前三句解釋顯示世間是空的，最後一句是沒有世間。

【English Translation】 Knowing. The analogy of the three lives without extinction means that the law of birth is non-birth, just like the absence of extinction. Moreover, the present appearance of the future is non-existent, just as the future has no past appearance. The analogy of the four extinctions without birth means that the law of birth is not born, just like the extinguished law. Furthermore, the past law is without past, just as there is no present or future. The analogy of the five dharmas being detached from grasping means that Nirvana (Buddhist term, referring to the state of liberation from the cycle of birth and death) is detached from all appearances and therefore cannot be grasped. According to the place where retribution and afflictions are extinguished, it is said that there is remainder and no remainder, but in reality, there is no difference in the principle of extinction. The analogy of the six natures being without difference means that the number of dharmas is not different, and all are the same as emptiness. The analogy of the seven becoming different according to conditions means that taking ten as the root, increasing to many tens. Wisdom makes hundreds of thousands of interpretations on top of it, so it is said to be different. However, for those numbers, they are all tens, so it is said to be the root number. Moreover, that truth becomes different according to conditions. Seeking that different law is not different from one truth. Briefly combine with no law. The analogy of the eight bodies being firm and indestructible means that although they are both conditioned dharmas, they are always clear and serene. The analogy of the nine attachments to differences contradicting sameness is knowable.

English version: Knowing. The analogy of the three lives without extinction means that the law of birth is non-birth, just like the absence of extinction. Moreover, the present appearance of the future is non-existent, just as the future has no past appearance. The analogy of the four extinctions without birth means that the law of birth is not born, just like the extinguished law. Furthermore, the past law is without past, just as there is no present or future. The analogy of the five dharmas being detached from grasping means that 'Nirvana' (Nirvana, Buddhist term, referring to the state of liberation from the cycle of birth and death) is detached from all appearances and therefore cannot be grasped. According to the place where retribution and afflictions are extinguished, it is said that there is remainder and no remainder, but in reality, there is no difference in the principle of extinction. The analogy of the six natures being without difference means that the number of dharmas is not different, and all are the same as emptiness. The analogy of the seven becoming different according to conditions means that taking ten as the root, increasing to many tens. Wisdom makes hundreds of thousands of interpretations on top of it, so it is said to be different. However, for those numbers, they are all tens, so it is said to be the root number. Moreover, that truth becomes different according to conditions. Seeking that different law is not different from one truth. Briefly combine with no law. The analogy of the eight bodies being firm and indestructible means that although they are both conditioned dharmas, they are always clear and serene. The analogy of the nine attachments to differences contradicting sameness is knowable.

The seventh is the accomplishment of the power of knowing the emptiness of the world. The meaning of the Lin Gatha is to clearly understand the emptiness of defilement and purity, and to manifest and praise the true Buddha. The ten Gathas are divided into two parts. The first nine are to understand the realm, and the last one is to accomplish practice. In the first part, the first six are based on the nature of dependent origination to show non-birth, and the last three are based on the nature of attachment to show non-appearance. The first part is divided into two parts. The first four are to show that the worldly dharma is not born, and the last two are to show the transcendental dharma by analogy. In the first part, the first two are the emptiness of beings, and the last two are the emptiness of dharmas. In the first part, the first one and a half Gathas are to trace the end back to the root, and the second half is to show the end with the root. It means that the mind changes with熏習, thus creating sentient beings. Since the mind is illusory and not true, how can the sentient beings born from the mind have substance? In the following two Gathas, the first one is because one does not know that the world is false, so one revolves again in the empty world. The second one is because one does not know that the world is suffering, so one often flows in the suffering world. The world in this is not made by oneself, nor is it made by others, and has four meanings. The first one is from the point of view of externalists (omitted here). In the following two categories of transcendental dharmas, the first is to mark. It means that reversing this world is called 'transcendental world'. Since the world is empty, where is the transcendental world to be grasped? Therefore, it is said that neither is true. The first half is rational truth, and the second half is emotional falsehood. In the following Gatha explanation, the first three sentences explain that the world is empty, and the last sentence is that there is no world.

English version: The seventh is the accomplishment of the power of knowing the emptiness of the world. The meaning of the Lin Gatha is to clearly understand the emptiness of defilement and purity, and to manifest and praise the true Buddha. The ten Gathas are divided into two parts. The first nine are to understand the realm, and the last one is to accomplish practice. In the first part, the first six are based on the nature of dependent origination to show non-birth, and the last three are based on the nature of attachment to show non-appearance. The first part is divided into two parts. The first four are to show that the worldly dharma is not born, and the last two are to show the transcendental dharma by analogy. In the first part, the first two are the emptiness of beings, and the last two are the emptiness of dharmas. In the first part, the first one and a half Gathas are to trace the end back to the root, and the second half is to show the end with the root. It means that the mind changes with '熏習', thus creating sentient beings. Since the mind is illusory and not true, how can the sentient beings born from the mind have substance? In the following two Gathas, the first one is because one does not know that the world is false, so one revolves again in the empty world. The second one is because one does not know that the world is suffering, so one often flows in the suffering world. The world in this is not made by oneself, nor is it made by others, and has four meanings. The first one is from the point of view of externalists (omitted here). In the following two categories of transcendental dharmas, the first is to mark. It means that reversing this world is called 'transcendental world'. Since the world is empty, where is the transcendental world to be grasped? Therefore, it is said that neither is true. The first half is rational truth, and the second half is emotional falsehood. In the following Gatha explanation, the first three sentences explain that the world is empty, and the last sentence is that there is no world.

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對故。出世亦不真。又準此文。但遮世名出。無別表示故亦空也。二約所執無相中亦二。初二世間空。后一類出世。前中初一徴情后一顯理。前中初句徴體。次句徴相。下二句明凡迷失。后偈中。上半明情執無。下半明理性顯。后類出世中。佛及法是出世。並約情計。俱無所有。下明成行。上半滅妄見真。下半明法佛常現。

第八照佛法身名堅固林。嘆佛法身體寂。十偈分二。初七顯法。后三成觀。前中初二標能所二章。先顯所嘆體寂。謂地生草木。然于地中求草木種實不可得。喻佛應機現有差別于佛求別意不可得。故下云無量身非佛等。后顯能嘆平等可見。下五廣釋中。先三偈釋前能嘆空。一明業非有。二以業類身身亦非有。三以業身類識識亦非有。下二偈釋前所嘆非有中。先明應機大用。后明體非若干。下三明行益中。一證見法身益。二破相歸真。三證實離相。

第九由觀心真如故名如來林。十偈分二。初六明心作凡。后四明心起聖。前中初四偈半舉喻。后一半法合。前中初二是畫師造畫喻。喻妄法依真。次二明畫心造畫喻。喻妄依心。後半明畫師不知畫心喻。喻緣起無知。此中意說。一切眾生皆依真緣起。本識之心隨名言有支我見等薰。有六道身現。緣起虛假不礙無不壞有。是故會攝有其二門。若

會緣從實即差別相盡唯一真如。若攝末歸本即六道異形唯心而轉。約初緣起不存。是真如門故。約後緣起不壞。是生滅門故。是故存壞無二。唯一緣起二門無礙。唯是一心故。起信論云。依一心法有二種門。一心真如門。二心生滅門。然此二門皆各總攝一切法此之謂也。今此文中畫亦二義。一依壁故唯平也。二依畫師巧心故似有高下也。初二偈明初門。謂初偈上半喻隨薰布異。次句顯異在妄情。下句相盡同真。四大喻真心也。彩色喻緣起虛相也。后偈上半明真妄不即。上句明能造非所造喻。攝妄之真不即妄。以性真故。下句明所造非能造喻。依真之妄不即真。以性虛故。下半明妄不離真。謂以虛徹真虛盡真現故云不離。是故不離不異不即思之。次二偈明畫像依畫心喻後生滅門。此畫師心喻本識等能變之心。畫色喻五蘊身所變之報。上半明能所不即。下半顯本末不離。謂以心本形末所以不即。心變為報是故不離。此明心能變境。心體非境。境從心變。境相非心。從心變故。境不離心。能變境故。心不離境。是故雖不即不離而要唯是識非唯境也。問前偈但明彩不離四大。不明四大不離彩。何故與此不同耶。答前明真不變妄。此顯心變于境。故不同也。后偈上半明畫師工巧心喻能變識。無住為本故難思也。下半顯所現畫色喻

【現代漢語翻譯】 現代漢語譯本 會緣從實，即差別相消失，只剩下唯一的真如（Tathata，如實）。如果將末端攝歸根本，那麼六道輪迴中不同的形態都只是唯心所現。從最初的緣起（Pratītyasamutpāda， dependent origination）來看，一切都不存在，這就是真如之門。從後來的緣起來看，一切都不會壞滅，這就是生滅之門。因此，存在和壞滅沒有區別，唯一的緣起二門是無礙的，因為它們都只是一個心。正如《起信論》所說：『依一心法，有二種門：一心真如門，二心生滅門。』 這兩個門各自總攝一切法，說的就是這個道理。現在這段文字中，畫也有兩種含義：一是依附於墻壁，所以只是平面的；二是依靠畫師巧妙的心思，所以看起來有高低起伏。最初的兩偈說明初門。第一偈的上半部分比喻隨順熏習而產生差異，下半部分說明差異在於虛妄的情感，當這些情感消失時，就與真如相同。四大（地、水、火、風）比喻真心，彩色比喻緣起虛幻的表象。後面的偈頌的上半部分說明真妄不相同，上句說明能造作的不是所造作的比喻，攝取虛妄的真不是虛妄，因為它的本性是真實的。下句說明所造作的不是能造作的比喻，依靠真而產生的虛妄不是真，因為它的本性是虛幻的。下半部分說明虛妄不離開真，意思是說，因為虛幻徹底顯現真，虛幻消失真就顯現，所以說不離開。因此，不離開、不相異、不即不離，要這樣思考。接下來的兩偈說明畫像依靠畫師的心，比喻後來的生滅門。這個畫師的心比喻本識等能變的心，畫的顏色比喻五蘊之身所變的果報。上半部分說明能和所不相同，下半部分顯示本和末不分離，意思是說，因為心是根本，形是末端，所以不相同。心變化為果報，所以不分離。這說明心能夠改變境界，心的本體不是境界，境界是從心變化而來，境界的相不是心。因為是從心變化而來，所以境界不離開心。因為能夠改變境界，所以心不離開境界。因此，雖然不即不離，但重要的是唯有識，而不是唯有境界。問：前面的偈頌只說明顏色不離開四大，沒有說明四大不離開顏色，為什麼和這裡不同呢？答：前面說明真不變為妄，這裡顯示心改變境界，所以不同。後面的偈頌的上半部分說明畫師的工巧心比喻能變的識，以無住為根本，所以難以思議。下半部分顯示所呈現的畫色比喻

【English Translation】 English version When causes align with reality, the distinctions disappear, leaving only the one True Thusness (Tathata). If the ends are gathered back to the origin, then the diverse forms in the six realms are merely transformations of the mind. Considering the initial arising of conditions (Pratītyasamutpāda), nothing exists; this is the gate of True Thusness. Considering the subsequent arising of conditions, nothing is destroyed; this is the gate of birth and death. Therefore, existence and destruction are not different; the two gates of the one arising of conditions are unobstructed, because they are all of one mind. As the Awakening of Faith states: 'Relying on the one-mind Dharma, there are two gates: the one-mind True Thusness gate and the one-mind birth-and-death gate.' These two gates each encompass all Dharmas; this is what it means. Now, in this passage, the painting also has two meanings: first, it relies on the wall, so it is only flat; second, it relies on the skillful mind of the painter, so it appears to have height and depth. The first two verses explain the initial gate. The first verse's first half uses the analogy of differences arising from conditioning, and the second half shows that the differences lie in deluded emotions; when these emotions disappear, they are the same as True Thusness. The four great elements (earth, water, fire, and wind) are analogous to the true mind, and the colors are analogous to the illusory appearances of conditioned arising. The second verse's first half explains that the true and the false are not identical; the first line explains that the creator is not the created, meaning that the true that absorbs the false is not the false, because its nature is true. The second line explains that the created is not the creator, meaning that the false that relies on the true is not the true, because its nature is illusory. The second half explains that the false does not leave the true, meaning that because the illusory thoroughly reveals the true, and when the illusory disappears, the true appears, it is said not to leave. Therefore, not leaving, not differing, not being identical, one should contemplate in this way. The next two verses explain that the painting relies on the painter's mind, analogous to the subsequent gate of birth and death. The painter's mind is analogous to the mind of the alaya-consciousness (storehouse consciousness) and other transforming minds, and the colors of the painting are analogous to the karmic retribution transformed by the five aggregates (skandhas). The first half explains that the creator and the created are not identical, and the second half shows that the origin and the end are not separate, meaning that because the mind is the origin and the form is the end, they are not identical. The mind transforms into karmic retribution, so they are not separate. This explains that the mind can transform the realm, the essence of the mind is not the realm, the realm is transformed from the mind, and the appearance of the realm is not the mind. Because it is transformed from the mind, the realm does not leave the mind. Because it can transform the realm, the mind does not leave the realm. Therefore, although not identical and not separate, it is important that it is only consciousness, not only the realm. Question: The previous verse only explained that colors do not leave the four great elements, and did not explain that the four great elements do not leave the colors; why is it different here? Answer: The previous verse explained that the true does not change into the false, and this verse shows that the mind changes the realm, so it is different. The second verse's first half explains that the painter's skillful mind is analogous to the transforming consciousness, which is rooted in non-abiding, so it is difficult to comprehend. The second half shows that the presented colors of the painting are analogous to

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所變相。各從心現無體可相知。後半畫師不知此畫皆從心現。喻諸眾生迷自心量。下一偈半法合可知。第二明心起佛中。如心佛亦爾。將凡類佛。如心造凡作佛亦爾。皆從心起。如佛眾生然。將佛類凡。下二句會以顯同。謂心作佛。心佛無別。心作凡夫。心凡無別。能所依同故云無別也。又釋。此是第二結勸修學中。初一偈融結本末。本末有三。一唯本謂真理以就性凈本覺名佛。二唯末謂所變眾生。三俱謂能變之心。以依真能變故。此三緣起融通無礙。隨一全攝余。性不異故云無差別也。次一舉益勸修。上半明佛已知。舉上勸下。次句勸下同上。下句結明知益。次一偈明身心不即不離。上半身心相別故不即。下半依心現身故不離。下一偈勸修。上半舉所求。下半勸依理觀。謂此會心入實則是如來。返此為去故也。又釋。亦是心變佛相而現故也。

第十知佛體用深廣故名智林十偈分三。初三嘆佛法身離相。次一明能嘆佛得大功德。后六嘆佛應現色聲。前中初一明離六塵相。謂初句離香味觸三塵故云不可取也。次句離色塵。次句離聲塵。下句離法塵。次一離量無量相。無量是多。有量是少。皆是妄計俱不可取。次一離言說相。有二義。一謂如八時不應說而說故自他無益。二不知法身非言說境。而謂如言而為他說則墮

【現代漢語翻譯】 現代漢語譯本 所變之相。各種現象都從內心顯現，沒有實體可以相互認知。後半部分說畫師不知道這些畫都是從內心顯現的。比喻眾生迷惑于自己的心量。下一偈的後半部分結合佛法就可以理解了。第二部分說明心生起于佛之中。如心與佛一樣。將凡夫比作佛，如心造就凡夫，造就佛也是一樣。都從心生起。如佛與眾生一樣，將佛比作凡夫。下面兩句會合以顯示相同。說心造就佛，心與佛沒有區別。心造就凡夫，心與凡夫沒有區別。能依和所依相同，所以說沒有區別。又解釋說，這是第二部分總結勸勉修學中，第一偈融合總結根本和末端。根本和末端有三種。一是唯有根本，指真理，就其性凈本覺而言，稱為佛（Buddha）。二是唯有末端，指所變的眾生。三是俱全，指能變的心。因為依靠真理才能變化，所以這三種緣起融通無礙。隨便哪一種都完全包含其餘的，因為性質沒有差異，所以說沒有差別。接下來一句舉出利益勸勉修學。前半部分說明佛（Buddha）已經知道，舉出上面來勸勉下面。下一句勸勉下面與上面相同。最後一句總結說明知道的利益。接下來一偈說明身心不即不離。前半部分身心有區別，所以不即。後半部分依靠心顯現身，所以不離。接下來一偈勸勉修行。前半部分舉出所求，後半部分勸勉依靠理來觀察。說此會心入實則就是如來（Tathagata）。反過來就是離去。又解釋說，也是心變化佛（Buddha）的形象而顯現的緣故。

第十，因為知道佛（Buddha）的體用深廣，所以稱為智林，十偈分為三部分。最初三偈讚歎佛（Buddha）的法身離相。接下來一偈說明能讚歎佛（Buddha）得到大的功德。最後六偈讚歎佛（Buddha）應現的色聲。前一部分中，第一偈說明遠離六塵相。說第一句遠離香味觸三種塵，所以說不可取。第二句遠離色塵。第三句遠離聲塵。最後一句遠離法塵。接下來一偈遠離量和無量相。無量是多，有量是少，都是虛妄的計較，都不可取。接下來一偈遠離言說相。有兩種含義。一是說如八時不應該說而說，所以對自己和他人都沒有益處。二是不知法身不是言說所能達到的境界，而認為如言語所說的那樣為他人說，那就墮落了。

【English Translation】 English version The appearances that are transformed. All phenomena arise from the mind, with no substance to be mutually recognized. The latter half says that the painter does not know that these paintings all arise from the mind. This is a metaphor for sentient beings being deluded by their own mind's capacity. The latter half of the next verse can be understood by combining it with the Dharma. The second part explains that the mind arises within the Buddha (Buddha). As the mind is to the Buddha (Buddha). Comparing ordinary beings to the Buddha (Buddha), as the mind creates ordinary beings, so too does it create the Buddha (Buddha). All arise from the mind. As the Buddha (Buddha) is to sentient beings, comparing the Buddha (Buddha) to ordinary beings. The following two lines converge to show sameness. Saying that the mind creates the Buddha (Buddha), there is no difference between the mind and the Buddha (Buddha). The mind creates ordinary beings, there is no difference between the mind and ordinary beings. The able and the dependent are the same, hence it is said there is no difference. Another explanation is that this is the first verse in the second part, which concludes and exhorts learning, merging and concluding the root and the branch. There are three aspects to the root and the branch. First, only the root, referring to the truth, which in terms of its pure nature and original enlightenment is called Buddha (Buddha). Second, only the branch, referring to the sentient beings that are transformed. Third, both, referring to the mind that is able to transform. Because it relies on the truth to be able to transform, these three causes and conditions merge and are unobstructed. Any one of them completely encompasses the others, because their nature is not different, hence it is said there is no difference. The next sentence raises the benefit to encourage learning. The first half explains that the Buddha (Buddha) already knows, raising the above to encourage the below. The next sentence encourages the below to be the same as the above. The last sentence concludes and explains the benefit of knowing. The next verse explains that the body and mind are neither identical nor separate. The first half says that the body and mind are different, so they are not identical. The second half says that the body appears relying on the mind, so they are not separate. The next verse encourages cultivation. The first half raises what is sought, the second half encourages relying on principle to contemplate. Saying that this meeting of the mind entering reality is the Tathagata (Tathagata). Reversing this is to leave. Another explanation is that it is also because the mind transforms the image of the Buddha (Buddha) and appears.

Tenth, because it knows the profound and vast substance and function of the Buddha (Buddha), it is called the Forest of Wisdom, and the ten verses are divided into three parts. The first three verses praise the Dharma body of the Buddha (Buddha) as being free from characteristics. The next verse explains that being able to praise the Buddha (Buddha) brings great merit. The last six verses praise the colors and sounds manifested by the Buddha (Buddha). In the first part, the first verse explains being far from the characteristics of the six dusts. Saying that the first sentence is far from the three dusts of smell, taste, and touch, so it is said to be unattainable. The second sentence is far from the dust of form. The third sentence is far from the dust of sound. The last sentence is far from the dust of Dharma. The next verse is far from the characteristics of quantity and infinity. Infinity is much, quantity is little, all are false calculations, and all are unattainable. The next verse is far from the characteristics of speech. There are two meanings. One is that if one speaks when one should not speak, such as at the eight times, then it is of no benefit to oneself or others. Second, not knowing that the Dharma body is not a realm that can be reached by speech, and thinking that one speaks to others as the words say, then one falls.

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有無。四謗等故欺誑自他。如下隨聲取義五過失等是也。上二偈明法身心行處滅。此偈明言語路絕故不可思議也。第二一偈明嘆佛所得功德可知。第三嘆佛應現德。六偈分二。初三明佛身相。謂無身現身身則無身。后三明佛語相。謂無聲現聲聲則無聲。前中一所現非真喻。謂如如意珠以黃衣映則作黃色。此有二義。一珠非黃而現黃。二所現之黃非實黃。佛身亦爾。機映而現。二義同喻。故下句答云佛亦如是也。如智慧莊嚴經廣說此喻應知。二能現離見喻。謂依空現色而空非可見。喻佛應機現色而佛非色不可見也。下一舉法合。謂佛地。大智有二義。一圓明義前喻顯之。二離相義后喻顯之。皆有應機現色。而非色故云莫能睹也。準此文。自受用身無色等粗功德明矣。佛地論(云云)。第二明佛言聲中。初一明非聲非不聲。各半偈顯以依詮會實。故云離聲不知也。次一嘆深勸學。莊嚴無上道趣實之益。遠離諸妄舍虛之益。后一明非說非不說。各半偈顯。可知。亦是佛地無說說在機緣明矣。

功德華聚菩薩十行品第十七

初釋名者。十度利潤體名功德。有莊感之功如華結果。眾行交飾如華聚。又德是行體。華是行用。聚是行相。菩薩是人。有彼德者則有財釋也。此是功德林之異名。如下金剛幢迴向品相似。十行

【現代漢語翻譯】 現代漢語譯本：有或無，因為有四種誹謗等等，所以欺騙自己和他人。例如，下面隨著聲音去理解意義的五種過失等等就是這種情況。上面的兩偈說明法身的心行之處寂滅。這偈說明言語之路斷絕，所以不可思議。第二偈說明讚歎佛所得到的功德是可以知道的。第三讚歎佛應現的功德。六偈分為兩部分。開始的三偈說明佛的身相，即無身而現身，身即是無身。後面的三偈說明佛的語相，即無聲而現聲，聲即是無聲。前面的偈中，所現的不是真實的譬喻，就像如意珠用黃色的衣服映照，就呈現出黃色。這有兩層含義：一是珠子本身不是黃色，卻顯現出黃色；二是所顯現的黃色不是真實的黃色。佛身也是這樣，因應根機而顯現。兩種含義都與譬喻相同。所以下句回答說，佛也是這樣。如《智慧莊嚴經》廣泛地解說這個譬喻，應該知道。第二，能顯現遠離見解的譬喻，即依靠空性顯現色相，而空性不是可以被看見的。比喻佛應機顯現色相，而佛不是色相，不可見。下面一句舉出法來合在一起，即佛地（Buddha-bhūmi）。大智（Mahā-prajñā）有兩種含義：一是圓滿光明的含義，前面的譬喻顯示了這一點；二是遠離相的含義，後面的譬喻顯示了這一點。都有應機顯現色相，而不是色相，所以說『莫能睹也』。按照這段文字，自受用身（Sva-saṃbhoga-kāya）沒有色相等等粗糙的功德，就明白了。《佛地論》（Buddha-bhūmi-vyākhyāna）這樣說。第二，說明佛的言語聲音中，開始一句說明非聲非不聲，各用半偈來顯示，因為依靠詮釋來領會真實，所以說『離聲不知也』。接下來一句讚歎深奧，勸勉學習，莊嚴無上道，趨向真實的利益，遠離各種虛妄，捨棄虛假的利益。后一句說明非說非不說，各用半偈來顯示，可以知道。這也是佛地沒有說說，在於機緣，就明白了。 功德華聚菩薩十行品第十七 開始解釋名稱，十度（dasa-pāramitā）利益身體稱為功德。具有莊嚴和感應的功用，像花開結果一樣。眾多行為交相輝映，像花聚集在一起。又，德是行的本體，華是行的作用，聚是行的相狀。菩薩（Bodhisattva）是人，具有那些德行的人，就有了財富的解釋。這是功德林（Guṇa-puñja-vana）的異名。如下面的《金剛幢迴向品》（Vajradhvaja-pratibhāna-parivarta）相似。十行（dasa-caryā)

【English Translation】 English version: 'Having or not having,' because of the four slanders and so on, deceiving oneself and others. For example, the five faults of interpreting meaning by following sounds, as mentioned below, are such cases. The above two verses explain the cessation of the Dharma-kāya's (Dharma-body) mind and actions. This verse explains that the path of language is cut off, so it is inconceivable. The second verse explains that the merits attained by the Buddha, which are praised, can be known. The third praises the merits of the Buddha's manifestations. The six verses are divided into two parts. The first three verses explain the Buddha's physical form, that is, having no form yet manifesting form, form being no form. The latter three verses explain the Buddha's verbal form, that is, having no sound yet manifesting sound, sound being no sound. In the preceding verse, what is manifested is not a true metaphor, like a Mani jewel reflecting yellow when illuminated by yellow cloth. This has two meanings: first, the jewel itself is not yellow but appears yellow; second, the yellow that appears is not real yellow. The Buddha's body is also like this, manifesting according to the capacity of beings. Both meanings are similar to the metaphor. Therefore, the following sentence answers, 'The Buddha is also like this.' As the Wisdom Adornment Sutra (Jñānālaṃkāra-sūtra) extensively explains this metaphor, it should be known. Second, the metaphor of being able to manifest while being free from views, that is, relying on emptiness to manifest form, while emptiness is not visible. It is a metaphor for the Buddha manifesting form according to the capacity of beings, while the Buddha is not form and cannot be seen. The following sentence cites the Dharma to combine, that is, the Buddha-bhūmi (Buddha-land). Mahā-prajñā (Great Wisdom) has two meanings: first, the meaning of perfect luminosity, which the preceding metaphor reveals; second, the meaning of being free from characteristics, which the latter metaphor reveals. Both have the manifestation of form according to the capacity of beings, but are not form, so it is said, 'None can behold.' According to this text, it is clear that the Sva-saṃbhoga-kāya (Enjoyment Body) has no coarse merits such as form. The Buddha-bhūmi-vyākhyāna (Treatise on the Stages of Buddhahood) says this. Chapter Seventeen: The Ten Practices of the Bodhisattva Guṇapuñja Beginning with the explanation of the name, the ten pāramitās (perfections) benefiting the body are called merits. Having the function of adornment and response, like flowers blooming and bearing fruit. Numerous actions interweave, like flowers gathered together. Also, virtue is the substance of action, flowers are the function of action, and gathering is the appearance of action. A Bodhisattva (enlightenment being) is a person, and those who possess those virtues have the explanation of wealth. This is another name for Guṇa-puñja-vana (Forest of Merits). Similar to the following Vajradhvaja-pratibhāna-parivarta (Chapter on the Display of the Diamond Banner). The ten caryās (practices).

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是位法則帶數立名。菩薩之十行亦依主受稱。人法題章。

二來意者。前序分既彰。正宗宜顯故也。又前眾既集。次正說授故次來也。

第三宗趣者有三。一明約三乘寄位法。二明別行法。三一乘普賢行位法。初中諸聖教散說多門統收有十。一因果二度中是因度位。二七阿僧祇中地前三內第二精進行僧祇攝。三地前四行中成破虛空器三昧行。四法身四德了因中成樂德了因種。五地前方便四人中是第三十行人也。此上並如梁攝論等說。六六慧中是第二思慧位。七六忍中是行忍。八六種姓中是性種性攝。此上並如本業經等說。九三持中是行方便持攝。如瑜伽地持說。十地前除四障中是第三伏除聲聞畏苦使得銀輪王報王三天下。第二明其別行者。仁王經第二性種性位有十心。謂觀身受心法不凈苦無常無我。三善根則施慈慧。三意止謂過去因忍現在因果忍未來果忍。已過我人知見眾生等想及外道倒想所不能壞。本業經亦同。又行有二種。一通謂信等十行。二別謂此十度。此中明別非通。別中復二。一因。二果。此中明因波羅蜜也。此並約三乘教中寄法顯行。第三就圓教明普賢行者。則此十行中具攝前後諸位中行。一切皆盡。是故此位滿際則至究竟位。如第十行滿云入因陀羅網法界自在成就如來無礙解脫為人中雄大

【現代漢語翻譯】 現代漢語譯本：這是依據菩薩在位法則而命名的。菩薩的十行也是依據主位而接受稱謂的。這是人法題章。

第二，說明來意。因為前面的序分已經彰顯，所以正宗分適宜顯現。又因為前面大眾已經聚集，接下來適宜正式講授，所以依次而來。

第三，說明宗趣，有三種。一是說明約三乘寄位法，二是說明別行法，三是說明一乘普賢行位法。初中，諸聖教分散述說多種門徑，統攝起來有十種。一是因果，二度中是因度位。二是七阿僧祇中，地前三內是第二精進行阿僧祇所攝。三是地前四行中，是成破虛空器三昧行。四是法身四德了因中，是成就樂德了因種。五是地前方便四人中，是第三十行人。以上都如《梁攝論》等所說。六是六慧中，是第二思慧位。七是六忍中，是行忍。八是六種姓中，是性種性所攝。以上都如《本業經》等所說。九是三持中，是行方便持所攝，如《瑜伽地持》所說。十是地前除四障中，是第三伏除聲聞畏苦，使得銀輪王報王三天下。

第二，說明其別行。在《仁王經》第二性種性位中有十心，即觀身、受、心、法的不凈、苦、無常、無我。三善根則是施、慈、慧。三意止是過去因忍、現在因果忍、未來果忍。已經超越了我人知見、眾生等想以及外道顛倒之想所不能破壞。在《本業經》中也相同。又有兩種行，一是通，即信等十行；二是別，即此十度。這裡說明的是別行而非通。別行中又分兩種，一是因，二是果。這裡說明的是因波羅蜜。這些都是依據三乘教中寄法顯行。

第三，就圓教說明普賢行，那麼這十行中就具足攝盡了前後諸位中的行。一切都包含在內。因此，此位圓滿之際就到達究竟位。如第十行圓滿時所說，進入因陀羅網法界，自在成就如來無礙解脫，成為人中雄大。

【English Translation】 English version: This is named according to the principle of the Bodhisattva's position. The Ten Practices of the Bodhisattva are also named according to the principal position. This is a chapter on the Dharma and the person.

Secondly, to explain the intention. Because the introductory section has already been revealed, the main section should be manifested. Also, because the assembly has already gathered, it is appropriate to formally teach next, so it comes in sequence.

Thirdly, to explain the purpose, there are three types. First, to explain the provisional positions of the Three Vehicles; second, to explain the distinct practices; and third, to explain the Universal Worthy's (普賢, Pǔxián) practices and positions of the One Vehicle. In the first, the various teachings of the sages are scattered and spoken of in many ways, but collectively there are ten types. First, cause and effect; in the two perfections (度, dù), it is the position of the cause perfection. Second, in the Seven Asamkhyas (阿僧祇, āsēngqí), the second diligent practice asamkhya is included in the first three before the ground (地, dì). Third, in the Four Practices before the Ground, it is the practice of the Samadhi (三昧, sānmèi) of forming and destroying the vessel of empty space. Fourth, in the causal cause of the Four Virtues of the Dharmakaya (法身, fǎshēn), it is the seed of the causal cause of achieving the virtue of bliss. Fifth, in the Four Persons of Expediency before the Ground, it is the thirtieth practitioner. The above are all as stated in the Treatise on the Summary of the Mahayana (梁攝論, Liáng Shèlùn), etc. Sixth, in the Six Wisdoms, it is the position of the second contemplative wisdom. Seventh, in the Six Forbearances, it is the forbearance of practice. Eighth, in the Six Lineages, it is included in the nature lineage. The above are all as stated in the Brahma Net Sutra (本業經, Běnyè Jīng), etc. Ninth, in the Three Holdings, it is included in the holding of expedient practice, as stated in the Yogacarabhumi-sastra (瑜伽地持, Yújiā Dìchí). Tenth, in the removal of the Four Obstacles before the Ground, it is the third subduing and removing of the fear of suffering of the Sravakas (聲聞, Shēngwén), enabling them to obtain the reward of the Silver Wheel King ruling over three thousand worlds.

Secondly, to explain its distinct practices. In the second nature lineage position of the Benevolent Kings Sutra (仁王經, Rénwáng Jīng), there are ten minds, namely, contemplating the impurity, suffering, impermanence, and non-self of the body, sensations, mind, and dharmas. The three good roots are giving, loving-kindness, and wisdom. The three cessations of thought are forbearance of past causes, forbearance of present causes and effects, and forbearance of future effects. It has already surpassed the views of self and others, the thoughts of beings, etc., and the inverted thoughts of external paths, which cannot be destroyed. The same is true in the Brahma Net Sutra. Also, there are two types of practices: one is common, namely the Ten Practices of faith, etc.; the other is distinct, namely these Ten Perfections (度, dù). Here, the distinct practices are explained, not the common ones. Among the distinct practices, there are two types: one is cause, and the other is effect. Here, the cause Paramita (波羅蜜, Bōluómì) is explained. These are all based on the provisional Dharma in the Three Vehicle teachings to reveal the practices.

Thirdly, to explain the practices of Universal Worthy according to the perfect teaching, then these Ten Practices fully encompass the practices in the preceding and following positions. Everything is included. Therefore, when this position is fulfilled, one reaches the ultimate position. As it is said when the Tenth Practice is fulfilled, one enters the Dharma Realm of the Net of Indra (因陀羅網, Yīntuóluówǎng), freely achieves the unobstructed liberation of the Tathagata (如來, Rúlái), and becomes a great hero among people.

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師子吼為法輪王轉無礙法輪等。解云此是究竟中菩薩猶非是佛。以果分當不可說故。

第四釋文者。此正說中有二品。初品明其所行。后品顯其所成。又初是約位階降行。后是通相始終行。又初是位。后是行。又初自分。后勝進就初品中七分同前。一三昧分。二加分。三起分。四本分。五說分。六證成分。七偈頌分。何故爾者。欲明依證起說故先入定。顯法殊勝故佛同加。說時將至故從定起。言不頓彰故略標本分。非略能具故后廣說。顯所說稱周故結證究竟。于所說法令易受持故有偈頌分。初中何故入定者有六意。同前釋。此中三。先舉入定人。謂行成功德如林說十故不異名入也。二顯非己力。謂推化歸佛故云承力也。三正明得定。謂潛神證契故云入也。菩薩者標人別法簡佛果。定善伏者舉能顯異。善有二義。一巧能義。二順理義。伏亦二義。一制伏義。二調伏義。初是約障巧能制伏。令永不起故。云善伏。二是約行修行順理。調伏之行故云善伏。三昧同前釋。

第二加分中三。初總顯能加。二釋加所為。三正辨加相。初中五。一明諸佛現身。二彰佛同名。三嘆此得定。四明由加得定。五彼佛自釋作加所因。初中。問此諸佛為當過萬佛剎塵之外一處並有爾許佛。為當散居耶。答是散居。云何散耶。且如東

【現代漢語翻譯】 現代漢語譯本 『師子吼』（Śīla-siṃha-nāda，如獅子吼般說法）是爲了『法輪王』（Dharmacakra-rāja，佛陀）轉動『無礙法輪』（apratighāta-dharmacakra，無阻礙的佛法之輪）等等。解釋說，這只是究竟位的菩薩，還不是佛。因為佛的果位是不可言說的。

第四部分是解釋經文。這部分主要講述兩個方面：第一部分闡明菩薩的修行，第二部分彰顯菩薩的成就。第一部分是根據菩薩的位階來講述修行，第二部分是貫通始終地講述修行。或者說，第一部分是講位，第二部分是講行。又或者說，第一部分是自利，第二部分是利他。在第一部分中，有七個部分與之前相同：一、三昧分（Samādhi-vibhanga，禪定分）；二、加分（Adhiṣṭhāna-vibhanga，加持分）；三、起分（Utthāna-vibhanga，出定分）；四、本分（Mūla-vibhanga，根本分）；五、說分（Kathana-vibhanga，演說分）；六、證成分（Sākṣātkriya-vibhanga，證成份）；七、偈頌分（Gāthā-vibhanga，偈頌分）。為什麼這樣安排呢？因為要說明依據禪定而起說，所以先入定。爲了彰顯佛法的殊勝，所以諸佛共同加持。因為說法的時間將要到來，所以從禪定中出來。因為言語不能一下子完全彰顯，所以略微標出根本分。因為簡略不能完全具備，所以後面廣為解說。爲了彰顯所說的法圓滿周到，所以總結證成究竟。爲了使所說的法容易接受和理解，所以有偈頌分。在第一部分中，為什麼入定有六種意義，與之前的解釋相同。這裡有三種：首先，舉出入定的人，說他的修行功德如林，所以不另外命名而直接說入定。第二，彰顯不是自己的力量，說是依靠佛的加持，所以說是『承力』。第三，正式說明得到禪定，說是潛神證契，所以說是『入』。『菩薩』（Bodhisattva）是標明人，區別于佛果。『定善伏』是舉出能，彰顯不同。『善』有兩種含義：一是巧妙能力，二是順應真理。『伏』也有兩種含義：一是制伏，二是調伏。第一種是針對障礙，用巧妙的能力制伏，使它永遠不生起，所以說是『善伏』。第二種是針對修行，修行順應真理，調伏自己的行為，所以說是『善伏』。『三昧』（Samādhi）與之前的解釋相同。

第二加分中包含三點：首先，總的顯示能加持者；其次，解釋加持所為；第三，正式辨別加持的相狀。首先，在總的顯示能加持者中包含五點：一、說明諸佛現身；二、彰顯諸佛同名；三、讚歎此人得定；四、說明由加持而得定；五、諸佛親自解釋作加持的原因。首先，在說明諸佛現身中，有人問：這些佛是在超過萬佛剎塵之外的一個地方同時出現這麼多佛，還是分散居住呢？回答是分散居住。又問：如何分散呢？比如東方……

【English Translation】 English version 'Lion's Roar' (Śīla-siṃha-nāda) is for the 'Dharma-wheel King' (Dharmacakra-rāja) to turn the 'Unobstructed Dharma Wheel' (apratighāta-dharmacakra), and so on. The explanation says that this is only a Bodhisattva in the ultimate position, not yet a Buddha. Because the fruit of Buddhahood is inexpressible.

The fourth part is the explanation of the text. This part mainly discusses two aspects: the first part clarifies the practice of the Bodhisattva, and the second part highlights the Bodhisattva's achievements. The first part discusses practice based on the Bodhisattva's position, and the second part discusses practice consistently from beginning to end. Alternatively, the first part is about position, and the second part is about practice. Or, the first part is for self-benefit, and the second part is for the benefit of others. In the first part, there are seven sections that are the same as before: 1. Samādhi-vibhanga (Concentration Division); 2. Adhiṣṭhāna-vibhanga (Blessing Division); 3. Utthāna-vibhanga (Emergence from Samadhi Division); 4. Mūla-vibhanga (Root Division); 5. Kathana-vibhanga (Explanation Division); 6. Sākṣātkriya-vibhanga (Realization Division); 7. Gāthā-vibhanga (Verse Division). Why is it arranged this way? Because it is to explain that the speech arises based on Samadhi, so first enter Samadhi. In order to highlight the excellence of the Dharma, the Buddhas jointly bless. Because the time for speaking the Dharma is approaching, emerge from Samadhi. Because words cannot fully manifest all at once, the root division is briefly indicated. Because brevity cannot fully encompass, it is explained extensively later. In order to highlight that the Dharma spoken is complete and thorough, the conclusion certifies the ultimate. In order to make the Dharma spoken easy to accept and understand, there is a verse division. In the first part, why are there six meanings for entering Samadhi, which are the same as the previous explanation. Here there are three: First, mention the person entering Samadhi, saying that his merits of practice are like a forest, so he is not named separately but directly said to enter Samadhi. Second, highlight that it is not one's own power, saying that it relies on the Buddha's blessing, so it is said to be 'relying on power'. Third, formally explain obtaining Samadhi, saying that it is a hidden spirit certifying the agreement, so it is said to be 'entering'. 'Bodhisattva' (Bodhisattva) is to mark the person, distinguishing them from the fruit of Buddhahood. 'Fixed Good Subduing' is to raise the ability, highlighting the difference. 'Good' has two meanings: one is skillful ability, and the other is conforming to truth. 'Subduing' also has two meanings: one is subduing, and the other is taming. The first is aimed at obstacles, using skillful ability to subdue them, so that they never arise, so it is said to be 'Good Subduing'. The second is aimed at practice, practicing in accordance with truth, taming one's own behavior, so it is said to be 'Good Subduing'. 'Samadhi' (Samādhi) is the same as the previous explanation.

The second blessing division contains three points: First, generally show the blesser; second, explain the purpose of blessing; third, formally distinguish the appearance of blessing. First, in the general display of the blesser, there are five points: 1. Explain the manifestation of the Buddhas; 2. Highlight the common name of the Buddhas; 3. Praise this person's attainment of Samadhi; 4. Explain that Samadhi is attained by blessing; 5. The Buddhas personally explain the reason for blessing. First, in explaining the manifestation of the Buddhas, someone asks: Are these Buddhas appearing simultaneously in one place beyond a million Buddha-lands, or are they residing separately? The answer is that they are residing separately. Then ask: How are they separated? For example, in the East...

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方過萬佛世界塵數剎外有一功德林佛。從此向東復過萬佛世界塵數剎外復有一功德林佛。如是向東展轉數至萬佛世界。塵數諸佛各各相去。數亦同前。如東方餘九方亦爾。又多佛加者增長大眾敬人重法心故。又顯諸佛聚力同說故。二佛名同者四意同前。一令功德林增踴悅故。二彼佛同得此法故。三顯此位中具因果二德故。四於此門為能加佛。法爾皆得功德林名。以法力故。三嘆此得定中。乃能者是希越之辭。顯能入此希有之定。何故爾者。以功德林默入斯定。眾既不知所入是何。無心渴仰不得為說。須佛嘆顯起眾欲樂。四由加得定者。謂彼他方諸佛自說彰已作加令其得定。五釋自作加所由中有三句。初由盧舍那本願力故是故作加。何者地論釋。舍那過去曾見有一盧舍那佛加菩薩說此十行法能加佛同名功德林。因則發願。愿我成佛亦有斯事。今如本成。是故加也。二云亦是舍那現在威力相感同加。是故加耳。三云又諸菩薩善根之力應聞此法感佛同加故也。又前說十住則云以法慧善根力故。今云諸菩薩者顯前劣此勝故多也。又前顯自利增。此顯利他廣。又是文綺互影略。理實齊有。第二明加所為中。初句是總。謂欲令汝廣說普賢十行法界前後諸位及諸因行。無不此至。無不此收故。云甚深。甚深有九種。一養果深。謂長本

【現代漢語翻譯】 現代漢語譯本 在方過萬佛世界（形容極多的世界）塵數（形容極多）的剎土（佛土）之外，有一尊佛名為功德林佛（Buddha adorned with merits）。從這位佛向東，再經過萬佛世界塵數剎土之外，又有一尊功德林佛。像這樣向東輾轉計數，直到萬佛世界，塵數諸佛各自相距的距離，數量也和前面一樣。像東方這樣，其餘九方也是如此。另外，多佛加持的原因是爲了增長大眾敬重人和重視佛法的意念。也顯示諸佛聚集力量共同宣說佛法。兩尊佛名稱相同的原因有四點：一是令功德林更加歡喜踴躍；二是那些佛也同樣得到了這種法；三是顯示這個位次中具足了因和果兩種功德；四是在這個法門中，作為能加持的佛，自然都能得到功德林這個名稱，這是因為佛法的力量。讚歎這位佛在禪定中，『乃能』是超越尋常的措辭，顯示能夠進入這種稀有的禪定。為什麼這樣說呢？因為功德林默默地進入這種禪定，大眾不知道他進入的是什麼禪定，沒有渴求仰慕的心，所以不能為他們宣說，需要佛來讚歎顯揚，引起大眾的欲求和喜樂。由於加持而得入禪定，是指其他方世界的諸佛自己宣說，彰顯已經作了加持，使他得以入定。解釋自作加持的原因有三句。首先，由於盧舍那（Vairocana）的本願力，所以作加持。地論解釋說，舍那過去曾經見到有一尊盧舍那佛加持菩薩宣說這十行法，能夠加持佛同名功德林，因此發願，愿我成佛時也有這樣的事。現在如願成就，所以加持。第二句說，也是舍那現在的威力相互感應而共同加持，所以加持。第三句說，又是諸菩薩善根的力量，應該聽聞這種法，感應佛共同加持的緣故。前面說十住的時候說『以法慧善根力故』，現在說『諸菩薩』，顯示前面不如這裡殊勝眾多。前面顯示自利增長，這裡顯示利他廣泛。這是文辭綺麗，互相映襯，省略了部分內容，實際上道理是相同的。第二部分說明加持所要達成的目的，第一句是總說，想要讓你廣泛宣說普賢（Samantabhadra）的十行法，法界前後各個位次以及各種因行，沒有不包含在這裡的，沒有不被它收攝的，所以說『甚深』。甚深有九種，一是養育果報深遠，指增長根本。

【English Translation】 English version Beyond the number of lands equal to the dust particles in myriad Buddha worlds, there exists a Buddha named Gōngdé Lín Buddha (Buddha adorned with merits). From this Buddha, eastward again, beyond the number of lands equal to the dust particles in myriad Buddha worlds, there is another Gōngdé Lín Buddha. Continuing eastward in this manner, counting up to myriad Buddha worlds, the distance between each of the Buddhas, in terms of number, is the same as before. Just as it is in the east, so it is in the other nine directions. Furthermore, the reason for the Buddhas' blessings is to increase the reverence of the masses for people and their respect for the Dharma. It also demonstrates the collective power of the Buddhas speaking the Dharma together. The reason why two Buddhas share the same name is fourfold: first, to make Gōngdé Lín even more joyful and elated; second, those Buddhas have also attained this Dharma; third, to show that this position is complete with both the merits of cause and effect; fourth, in this Dharma gate, as the Buddhas who can bestow blessings, they naturally all attain the name Gōngdé Lín, due to the power of the Dharma. Praising this Buddha in meditation, 'Nai Neng' (able to) is a term of exceeding rarity, showing the ability to enter this rare state of meditation. Why is this so? Because Gōngdé Lín silently entered this meditation, the masses do not know what meditation he has entered, and without a heart of longing and admiration, it cannot be explained to them. It requires the Buddha to praise and reveal it, arousing the desires and joy of the masses. Attaining meditation through blessings refers to the Buddhas of other worlds themselves declaring and manifesting that they have already bestowed blessings, enabling him to enter meditation. Explaining the reasons for self-bestowed blessings, there are three sentences. First, due to the original vow power of Vairocana (Lúshěna), therefore blessings are bestowed. The Treatise on the Stages of the Earth explains that in the past, Śākyamuni saw a Vairocana Buddha blessing a Bodhisattva, expounding these ten practices, which can bless a Buddha with the same name, Gōngdé Lín, and therefore made a vow, wishing that when I become a Buddha, I will also have such an event. Now, as the original vow is fulfilled, therefore blessings are bestowed. The second sentence says that it is also the present power of Śākyamuni interacting and jointly bestowing blessings, therefore blessings are bestowed. The third sentence says that it is also due to the power of the good roots of the Bodhisattvas, who should hear this Dharma, responding to the Buddhas jointly bestowing blessings. Previously, when speaking of the ten abodes, it was said 'due to the power of Dharma wisdom and good roots,' now saying 'the Bodhisattvas' shows that the former is inferior to the latter in terms of superiority and number. The former shows the increase of self-benefit, while the latter shows the breadth of benefiting others. This is ornate language, mutually reflecting, omitting some content, but in reality, the principles are the same. The second part explains the purpose of the blessings, the first sentence is a general statement, wanting you to widely expound the ten practices of Samantabhadra (Pǔxián), the various positions before and after the Dharma realm, and the various causal practices, none of which are not included here, none of which are not encompassed by it, therefore it is said 'profound.' Profound has nine types, one is the profound nurturing of karmic retribution, referring to the growth of the root.

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有之因令成果故。此約自智。二照性深。謂分折眾生性類差別故。又知性種異故。又于眾生如來藏性開示解釋故云分別。又知一眾生則具一切法門及一切眾生。以性融通而分別故。如下文第八行中雲不離一眾生著多眾生不離多眾生著一眾生不增眾生界不損眾生界。乃至云菩薩深解眾生界法界無二無二法中無增無損無生無滅法性真實。如是等此約所知。三除障深。謂障約煩惱礙約所知。種現正習無不盡故云離一切等也。若依三乘此中寄伏聲聞畏苦黑障現行。四入法深。謂證入真理境不礙心故云無礙。下偈云悉入諸法界隨順到彼岸究竟得自在法日之所行也。又亦能入帝網法界相即相入圓融自在無礙之境。下文云入因陀羅網法界自在成就如來無礙解脫此之謂也。五巧便深。謂巧以一法攝一切法。又巧以一行一位各攝一切。一身赴一切有無俱不滯。如是多門善巧故云成就一切方便。下云窮盡諸佛方便大海故也。六成果深。謂能成就種智果故。前養據始此成約終。是如量智種別而知故。七理智深。謂如理智覺一切法皆同一性故也。八知根深。謂善知眾生根器差別。又知生熟不同。又知同一如性。又知一根則一切根等。如諸根海說。九聞持深。謂成十種大陀羅尼。如下第九行中說。下一句結。謂廣說如上。總別十種甚深之法是何位

【現代漢語翻譯】 現代漢語譯本 有之因令成果故。』這是指自智。二、照性深。』意思是能分辨眾生性類差別。又知性種不同。又于眾生如來藏性開示解釋，所以說『分別』。又知一眾生則具一切法門及一切眾生，因為自性融通而能分別。如下文第八行中所說：『不離一眾生著多眾生，不離多眾生著一眾生，不增眾生界，不損眾生界。』乃至說『菩薩深解眾生界法界無二，無二法中無增無損無生無滅，法性真實。』等等，這是指所知。三、除障深。』意思是障礙指煩惱，礙指所知。種、現、正、習無不盡除，所以說『離一切』等等。如果依據三乘，這裡寄伏聲聞畏苦黑障現行。四、入法深。』意思是證入真理之境不礙於心，所以說『無礙』。下偈說：『悉入諸法界，隨順到彼岸，究竟得自在，法日之所行也。』又亦能入帝網（Indra's net）法界相即相入圓融自在無礙之境。下文說『入因陀羅網（Indra's net）法界自在成就如來無礙解脫』，說的就是這個。五、巧便深。』意思是巧妙地以一法攝一切法。又巧妙地以一行一位各攝一切。一身赴一切，有無俱不滯。像這樣多種善巧，所以說『成就一切方便』。下文說『窮盡諸佛方便大海』也是這個意思。六、成果深。』意思是能成就種智果。前面養據始，這裡成就約終。是如量智種別而知。七、理智深。』意思是如理智覺一切法皆同一性。八、知根深。』意思是善於瞭解眾生根器差別。又知生熟不同。又知同一如性。又知一根則一切根等。如諸根海所說。九、聞持深。』意思是成就十種大陀羅尼（dharani）。如下第九行中所說。下一句是總結。意思是廣泛地述說如上，總別十種甚深之法是何位？ English version 'Having the cause to bring about the result.' This refers to self-wisdom. 'Second, profound in illuminating nature.' This means being able to distinguish the differences in the nature and categories of sentient beings. Also, knowing the differences in the seeds of nature. Furthermore, because the Tathagatagarbha (Tathagatagarbha) nature of sentient beings is revealed and explained, it is called 'distinguishing.' Also, knowing that one sentient being possesses all Dharma doors and all sentient beings, because the self-nature is interconnected and can be distinguished. As stated in the eighth line below: 'Not leaving one sentient being attached to many sentient beings, not leaving many sentient beings attached to one sentient being, not increasing the realm of sentient beings, not decreasing the realm of sentient beings.' And even saying, 'Bodhisattvas deeply understand that the realm of sentient beings and the Dharma realm are not two, in the non-dual Dharma there is no increase, no decrease, no birth, no death, the Dharma nature is real.' And so on, this refers to what is known. 'Third, profound in removing obstacles.' This means that obstacles refer to afflictions, and hindrances refer to what is known. The seeds, present manifestations, correctness, and habits are all completely eliminated, so it is said 'leaving all' and so on. If based on the Three Vehicles, here the Hearers (Sravakas) who fear suffering and the dark obstacles are temporarily subdued and manifest. 'Fourth, profound in entering the Dharma.' This means that realizing the realm of truth does not hinder the mind, so it is said 'unobstructed.' The verse below says: 'Completely entering all Dharma realms, following and reaching the other shore, ultimately attaining freedom, the path of the Dharma sun.' Also, one can enter the realm of Indra's net (Indra's net), where the Dharma realms are identical, interpenetrating, perfectly harmonious, free, and unobstructed. The text below says, 'Entering the Dharma realm of Indra's net (Indra's net), freely accomplishing the unobstructed liberation of the Tathagata,' which is what this refers to. 'Fifth, profound in skillful means.' This means skillfully encompassing all Dharmas with one Dharma. Also, skillfully encompassing everything with one practice and one position. One body goes to everything, without being attached to existence or non-existence. With such various skillful means, it is said 'accomplishing all expedient means.' The text below says 'exhausting the ocean of all Buddhas' expedient means,' which is also what this means. 'Sixth, profound in results.' This means being able to accomplish the fruit of the seed wisdom. The previous nurturing was based on the beginning, and this accomplishment is based on the end. It is knowing the different kinds of wisdom according to measure. 'Seventh, profound in principle and wisdom.' This means that the wisdom that accords with principle realizes that all Dharmas have the same nature. 'Eighth, profound in knowing the roots.' This means being good at understanding the differences in the faculties of sentient beings. Also, knowing the differences between the ripe and the unripe. Also, knowing that they have the same suchness. Also, knowing that one root is equal to all roots. As the ocean of roots says. 'Ninth, profound in hearing and retaining.' This means accomplishing the ten great dharanis (dharani). As stated in the ninth line below. The next sentence is a conclusion. It means extensively describing as above, what is the position of the ten kinds of profound Dharmas, both general and specific?

【English Translation】 'Having the cause to bring about the result.' This refers to self-wisdom. 'Second, profound in illuminating nature.' This means being able to distinguish the differences in the nature and categories of sentient beings. Also, knowing the differences in the seeds of nature. Furthermore, because the Tathagatagarbha (Tathagatagarbha) nature of sentient beings is revealed and explained, it is called 'distinguishing.' Also, knowing that one sentient being possesses all Dharma doors and all sentient beings, because the self-nature is interconnected and can be distinguished. As stated in the eighth line below: 'Not leaving one sentient being attached to many sentient beings, not leaving many sentient beings attached to one sentient being, not increasing the realm of sentient beings, not decreasing the realm of sentient beings.' And even saying, 'Bodhisattvas deeply understand that the realm of sentient beings and the Dharma realm are not two, in the non-dual Dharma there is no increase, no decrease, no birth, no death, the Dharma nature is real.' And so on, this refers to what is known. 'Third, profound in removing obstacles.' This means that obstacles refer to afflictions, and hindrances refer to what is known. The seeds, present manifestations, correctness, and habits are all completely eliminated, so it is said 'leaving all' and so on. If based on the Three Vehicles, here the Hearers (Sravakas) who fear suffering and the dark obstacles are temporarily subdued and manifest. 'Fourth, profound in entering the Dharma.' This means that realizing the realm of truth does not hinder the mind, so it is said 'unobstructed.' The verse below says: 'Completely entering all Dharma realms, following and reaching the other shore, ultimately attaining freedom, the path of the Dharma sun.' Also, one can enter the realm of Indra's net (Indra's net), where the Dharma realms are identical, interpenetrating, perfectly harmonious, free, and unobstructed. The text below says, 'Entering the Dharma realm of Indra's net (Indra's net), freely accomplishing the unobstructed liberation of the Tathagata,' which is what this refers to. 'Fifth, profound in skillful means.' This means skillfully encompassing all Dharmas with one Dharma. Also, skillfully encompassing everything with one practice and one position. One body goes to everything, without being attached to existence or non-existence. With such various skillful means, it is said 'accomplishing all expedient means.' The text below says 'exhausting the ocean of all Buddhas' expedient means,' which is also what this means. 'Sixth, profound in results.' This means being able to accomplish the fruit of the seed wisdom. The previous nurturing was based on the beginning, and this accomplishment is based on the end. It is knowing the different kinds of wisdom according to measure. 'Seventh, profound in principle and wisdom.' This means that the wisdom that accords with principle realizes that all Dharmas have the same nature. 'Eighth, profound in knowing the roots.' This means being good at understanding the differences in the faculties of sentient beings. Also, knowing the differences between the ripe and the unripe. Also, knowing that they have the same suchness. Also, knowing that one root is equal to all roots. As the ocean of roots says. 'Ninth, profound in hearing and retaining.' This means accomplishing the ten great dharanis (dharani). As stated in the ninth line below. The next sentence is a conclusion. It means extensively describing as above, what is the position of the ten kinds of profound Dharmas, both general and specific?

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法。所謂菩薩十行是也。

第三加相中三。初一句告說是口業加。二意加中二。先加后釋。此並當時有事無說。結集者如事而結之。前中十句。初一總餘九別。問何故此中與法前與智耶。答所與是一。但前會為成解見理增故名為智。此中為成行軌範增故名為法。總中謂起說自在名無障礙。又與無礙辯令說無滯礙故也。下別中。一於法不疑情無異緣故云安住。又與無畏智令說時心安不懼他壞。二解發自中故云無師。又與同佛智令對眾說同佛無師故也。三見法分明故云無癡。不雜無明故。又令說時無所知障礙故也。四見法次第故云不亂。又不雜余乘及世間章句等。五所解真正故云清凈。又智體無過。六所解廣多故云無量。又是稱法界法門。七所解深勝故云最勝。又與果法相應。八令說時不慢不諂不懈不貪故云無垢。九所得不忘故云不退。又言無退失。又無退于理。又無退屈故也。下釋偏加所由並身加及起分。並同前釋。

第四本分中二。先行體後行相。體中行業不思者標體顯德。謂此普賢圓融之行具德超情名不思議。此行不思總有十種。一廣大故。謂以一切身於一切處遍一切時念念頓修稱法界行。是故此行名不思議。二甚深故。謂此廣大行則是思數皆無自性。則同真如。而彼行相宛然不失。是性起之行故亦不

【現代漢語翻譯】 現代漢語譯本：法。這裡所說的就是菩薩十行。

第三加相中分為三部分。第一句說明這是口業的加持。第二意加中又分為兩部分。先是加持，后是解釋。這些都是當時發生的事情，但沒有詳細的解說，結集者只是按照實際情況記錄下來。前面的十句中，第一句是總說，其餘九句是分別說明。問：為什麼這裡是『與法』，而前面是『與智』呢？答：所給予的本質是一樣的，但前一個場合是爲了成就理解、見理而增加智慧，所以稱為『智』。這裡是爲了成就行為的規範而增加法，所以稱為『法』。總說中，能夠自在地開始說法，稱為『無障礙』。又給予無礙辯才，使說法沒有滯礙。下面的分別說明中：一、對於法沒有疑惑，沒有其他的緣故，所以說『安住』。又給予無畏的智慧，使說法時內心安定，不害怕他人破壞。二、能夠自己開解和闡發，所以說『無師』。又給予與佛相同的智慧，使面對大眾說法時，如同佛一樣無需依賴老師。三、見法分明，所以說『無癡』，不夾雜無明。又使說法時沒有所知上的障礙。四、見法有次第，所以說『不亂』，又不夾雜其他乘的教義以及世間的章句等。五、所理解的是真正正確的，所以說『清凈』。又智慧的本體沒有過失。六、所理解的廣博眾多，所以說『無量』，又是與法界相應的法門。七、所理解的深奧殊勝，所以說『最勝』，又是與果法相應。八、使說法時沒有傲慢、沒有諂媚、沒有懈怠、沒有貪婪，所以說『無垢』。九、所獲得的不會忘記，所以說『不退』，又指言語沒有退失，又指沒有退失真理，又指沒有退縮。

下面的解釋說明了偏加的原因，以及身加和起分，都與前面的解釋相同。

第四本分中分為兩部分。先是行之體，后是行之相。體中，行業不可思議，這是標明其體性，彰顯其功德。意思是說，這種普賢菩薩圓融的行為，具備的功德超越了情識的範圍，所以稱為不可思議。這種行有十種不可思議之處。一、廣大，指的是以一切身，在一切處，在一切時，唸唸頓修與法界相應的行為。因此，這種行為稱為不可思議。二、甚深，指的是這種廣大的行為，實際上是思慮和計數都無法把握其自性的，與真如相同。但其行為的相狀卻宛然存在，沒有缺失。這是自性生起的行為，所以也是不可思議的。

【English Translation】 English version: Dharma. What is being referred to here are the Ten Practices of a Bodhisattva.

The third 'Adding Aspects' is divided into three parts. The first sentence explains that this is the empowerment of oral karma. The second 'Intentional Addition' is further divided into two parts: first the empowerment, then the explanation. These were all events that occurred at the time, but without detailed explanation; the compilers simply recorded them according to the actual circumstances. In the preceding ten sentences, the first is a general statement, and the remaining nine are specific explanations. Question: Why is it 'giving Dharma' here, while it was 'giving Wisdom' earlier? Answer: What is being given is the same in essence, but the former occasion was to increase wisdom in order to achieve understanding and see the truth, so it is called 'Wisdom'. Here, it is to increase Dharma in order to achieve the norms of conduct, so it is called 'Dharma'. In the general statement, being able to begin speaking freely is called 'Unobstructed'. Also, giving unobstructed eloquence so that speaking has no hindrance. In the specific explanations below: 1. There is no doubt about the Dharma, and there is no other cause, so it is said to be 'Abiding'. Also, giving fearless wisdom, so that the mind is stable when speaking, and not afraid of others destroying it. 2. Being able to explain and expound oneself, so it is said to be 'Without a Teacher'. Also, giving the same wisdom as the Buddha, so that when speaking to the public, it is like the Buddha, without relying on a teacher. 3. Seeing the Dharma clearly, so it is said to be 'Without Ignorance' (Avidya), not mixed with ignorance. Also, so that there is no obstacle in knowledge when speaking. 4. Seeing the Dharma in order, so it is said to be 'Not Confused', and not mixed with the teachings of other vehicles or worldly chapters and sentences. 5. What is understood is truly correct, so it is said to be 'Pure'. Also, the essence of wisdom has no faults. 6. What is understood is vast and numerous, so it is said to be 'Immeasurable', and it is a Dharma gate corresponding to the Dharmadhatu (法界). 7. What is understood is profound and supreme, so it is said to be 'Most Supreme', and it corresponds to the Dharma of Fruition. 8. Making it so that there is no arrogance, no flattery, no laziness, and no greed when speaking, so it is said to be 'Without Defilement'. 9. What is obtained will not be forgotten, so it is said to be 'Non-retrogressing', also referring to words not being lost, also referring to not regressing from the truth, and also referring to not shrinking back.

The following explanation clarifies the reasons for the partial addition, as well as the body addition and the arising division, which are the same as the previous explanation.

The fourth 'Original Division' is divided into two parts: first the substance of the practice, then the characteristics of the practice. In the substance, the practice is inconceivable, which marks its essence and reveals its merits. It means that this perfect and harmonious practice of Samantabhadra (普賢) possesses merits that transcend the scope of emotional consciousness, so it is called inconceivable. This practice has ten inconceivable aspects: 1. Vastness, referring to using all bodies, in all places, at all times, instantly cultivating practices corresponding to the Dharmadhatu (法界) in every moment. Therefore, this practice is called inconceivable. 2. Profundity, referring to this vast practice actually being such that thoughts and calculations cannot grasp its self-nature, being the same as Suchness (真如). However, the characteristics of the practice are clearly present and not lost. This is a practice arising from self-nature, so it is also inconceivable.

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思。三殊勝故。謂超過余乘非下點陣圖度故亦不思。四攝位故。謂此在地前能攝一切前後諸位名不思。五證理故。謂此行能證不思之理名不思議。六斷障故。謂此行能頓斷難斷不思之障故。七利他故。謂此行能一念廣利盡窮眾生界故不思議。八圓融故。謂一行則一切行一切行則一行難定量故名不思議。九重成故。謂此所作如因陀羅網重重無盡故不思議。十成果故。謂能成佛不思之果故亦不思也。所以辨十欲顯無盡。如下偈中大龍所行等準知。此約圓教辨。若約三乘則不得作如此釋。以此猶是有漏位故。廣如法界究竟如空者顯前不思之相。然法界有十。如下說。今舉二門以釋此行。謂行寬名廣。行深曰大。此廣此大皆稱性成。故曰如法界。虛空亦有十義。如下第八地虛空身處說。今亦舉二義。一行能破相證入畢竟法性虛空故云究竟如空。二行能出生無量愛果如依空現色色無盡故云究竟如空。下釋中先徴后釋。以此行是三世諸佛之所行故是故如此也。又釋。前行業當觀相善決定。不思當真實善。法界當勝善。如空當因善。學三世等當不怯弱。余同前會釋。

二行相中先標數顯要。謂三世諸佛同共說故。二列名。此十行之義略作十門分別。一釋名。二體性。三建立。四種類。五修相。六定位。七行相。八所依身。九所離

【現代漢語翻譯】 現代漢語譯本：思。因為有三種殊勝的緣故。一是超過其他乘，不是下位所能測度的，所以稱為『不思』。二是四攝位，指此行在地上之前能攝受一切前後諸位，名為『不思』。三是證理，指此行能證悟不可思議之理，名為『不思議』。四是斷障，指此行能頓斷難以斷除的不可思議之障礙。五是利他，指此行能在一念之間廣泛利益無盡的眾生界，所以稱為『不思議』。六是圓融，指一行即一切行，一切行即一行，難以衡量，所以名為『不思議』。七是重成，指此行所作如同因陀羅網（Indra's net，帝釋天的宮殿，其網由無數寶珠結成，每一寶珠都反映其他所有的寶珠）般重重無盡，所以稱為『不思議』。八是成果，指此行能成就佛陀不可思議之果，所以也稱為『不思議』。之所以辨別這十種，是爲了顯示其無盡的功德。如下面的偈頌中『大龍所行』等可以參照理解。這是從圓教的角度來辨析。如果從三乘的角度來看，則不能這樣解釋，因為這仍然是有漏位。『廣如法界，究竟如空』，是顯示前面不可思議之相。然而法界有十種，如下面所說。現在舉出兩門來解釋此行，即行的寬廣稱為『廣』，行的深邃稱為『大』。此廣此大都稱合自性而成，所以說『如法界』。虛空也有十種含義，如下面第八地『虛空身』處所說。現在也舉出兩種含義：一是此行能破除一切相，證入畢竟法性的虛空，所以說『究竟如空』。二是此行能出生無量愛果，如同依靠虛空顯現無盡一樣，所以說『究竟如空』。下面的解釋中先提問后解釋，因為此行是三世諸佛所修行的，所以是這樣的。又解釋說，前面的行業應當觀想其相，善加決定；不思議應當真實為善；法界應當是殊勝的善；如空應當是根本的善；學習三世等應當不怯弱。其餘的與前面的會釋相同。

二、行相中，先標出數量以顯示其重要性，即三世諸佛共同宣說。其次列出名稱。這十行的意義略作十個方面來分別：一是解釋名稱，二是體性，三是建立，四是種類，五是修行之相，六是定位，七是行相，八是所依之身，九是所離。

【English Translation】 English version: Thought. Because of the three kinds of superiorities. First, it surpasses other vehicles and cannot be measured by lower positions, so it is called 'inconceivable'. Second, it is the position of the Four Sangrahas (catuḥ-saṃgrahavastu, 四攝事), referring to this practice before reaching the ground (bhumi, 地), which can encompass all previous and subsequent positions, and is called 'inconceivable'. Third, it is the realization of truth, referring to this practice's ability to realize the inconceivable truth, called 'inconceivable'. Fourth, it is the cutting off of obstacles, referring to this practice's ability to instantly cut off the difficult-to-remove and inconceivable obstacles. Fifth, it is benefiting others, referring to this practice's ability to broadly benefit the endless realm of sentient beings in a single thought, so it is called 'inconceivable'. Sixth, it is perfect fusion, referring to one practice being all practices, and all practices being one practice, difficult to measure, so it is called 'inconceivable'. Seventh, it is repeated formation, referring to the actions of this practice being like Indra's net (Indra's net, 帝釋天的宮殿，其網由無數寶珠結成，每一寶珠都反映其他所有的寶珠), endlessly repeated, so it is called 'inconceivable'. Eighth, it is the achievement of results, referring to this practice's ability to achieve the inconceivable fruit of Buddhahood, so it is also called 'inconceivable'. The reason for distinguishing these ten is to reveal their endless merits. The 'great dragon's conduct' in the following verses can be referred to for understanding. This is analyzed from the perspective of the Perfect Teaching (Round Teaching, Yuan Jiao, 圓教). If viewed from the perspective of the Three Vehicles, it cannot be explained in this way, because it is still a position with outflows (asrava, 有漏). 'Vast as the Dharma Realm, ultimately like space', reveals the aforementioned aspect of inconceivability. However, the Dharma Realm has ten aspects, as mentioned below. Now, two aspects are presented to explain this practice, namely, the breadth of the practice is called 'vast', and the depth of the practice is called 'great'. This vastness and greatness are both in accordance with self-nature, so it is said 'like the Dharma Realm'. Space also has ten meanings, as mentioned below in the eighth ground's 'space body' section. Now, two meanings are also presented: first, this practice can break all forms and realize the ultimate Dharma-nature space, so it is said 'ultimately like space'. Second, this practice can give birth to immeasurable fruits of love, just as endless things appear relying on space, so it is said 'ultimately like space'. In the following explanation, the question is asked first, then the explanation is given, because this practice is practiced by the Buddhas of the three times, so it is like this. It is also explained that the previous practices should contemplate their forms and make good decisions; inconceivability should be truly good; the Dharma Realm should be supremely good; like space should be the fundamental good; learning the three times etc. should not be timid. The rest is the same as the previous explanation.

Second, in the aspects of practice, first, the number is marked to show its importance, that is, the Buddhas of the three times jointly proclaim it. Secondly, the names are listed. The meaning of these ten practices is briefly distinguished in ten aspects: first, explaining the name; second, the nature; third, the establishment; fourth, the types; fifth, the aspects of practice; sixth, the positioning; seventh, the aspects of practice; eighth, the body relied upon; ninth, what is abandoned.

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障。十所得果。

初釋名者有二。施戒等十從行體為名。歡喜等十約行用為目。今辨后名。于中總名如品初釋。二別名者施悅自他名為歡喜。歡喜則行名歡喜行。此約自喜。是持業釋。又亦歡喜之行名歡喜行。此約令他歡喜。成自行故依主釋也。二凈持三聚雙益自他。三忍力息除自他恚恨。四精勤修攝勝德無盡。五止觀雙運癡亂斯絕。六般若照理善現朗然。又觀法實相般若現前。七巧起勝行於空不滯。又以無著之心起諸所行。八無礙大愿攝勝善根深可尊重。九深達根器善於法化。十言行相應不空受稱。又此十中得名有三。謂第八從德立名。第三第五第七約離過受稱。余並從功能為目。可知。二體性有二。先總后別。總中有三門。一約所依。以善伏三昧為體。以依此定證十行體然後說故。地論云此三昧者是法體故。二約本。以本分中行業不可思等為性。此是思數廣大等十義如前釋。以是廣說之本故為體也。三統收。約境二諦雙融。約行悲智無礙。復心境圓融。無礙法界具無邊德以為體性。思之可見。二別辨體性者各如下釋文處辨(余門待別作)。

第五說分中釋十行有二分。一果分同性海平等不可說故此中不論。二因分約緣隨說有四重。一唯約比位行。如仁王經及本業經等說。二唯明自體普賢行。如下普賢

【現代漢語翻譯】 障。十所得果。

初釋名者有二。施戒等十從行體為名。歡喜等十約行用為目。今辨后名。于中總名如品初釋。二別名者施悅自他名為歡喜。歡喜則行名歡喜行。此約自喜。是持業釋。又亦歡喜之行名歡喜行。此約令他歡喜。成自行故依主釋也。二凈持三聚雙益自他。三忍力息除自他恚恨。四精勤修攝勝德無盡。五止觀雙運癡亂斯絕。六般若照理善現朗然。又觀法實相般若（Prajna，智慧）現前。七巧起勝行於空不滯。又以無著之心起諸所行。八無礙大愿攝勝善根深可尊重。九深達根器善於法化。十言行相應不空受稱。又此十中得名有三。謂第八從德立名。第三第五第七約離過受稱。余並從功能為目。可知。二體性有二。先總后別。總中有三門。一約所依。以善伏三昧為體。以依此定證十行體然後說故。地論云此三昧者是法體故。二約本。以本分中行業不可思等為性。此是思數廣大等十義如前釋。以是廣說之本故為體也。三統收。約境二諦雙融。約行悲智無礙。復心境圓融。無礙法界具無邊德以為體性。思之可見。二別辨體性者各如下釋文處辨(余門待別作)。

第五說分中釋十行有二分。一果分同性海平等不可說故此中不論。二因分約緣隨說有四重。一唯約比位行。如仁王經及本業經等說。二唯明自體普賢（Samantabhadra，普賢菩薩）行。如下普賢

【English Translation】 Obstacles. The ten results obtained.

Firstly, regarding the explanation of the names, there are two aspects. The ten, such as giving and precepts, are named according to the substance of the practice. The ten, such as joy, are named according to the function of the practice. Now, we will distinguish the latter names. Among them, the general name is explained as in the beginning of the chapter. Secondly, regarding the specific names, giving pleasure to oneself and others is called 'joy'. 'Joyful conduct' means conduct with joy. This refers to joy for oneself, which is a possessive compound. Also, the conduct of joy is called 'joyful conduct'. This refers to causing joy to others. Because it perfects self-benefit, it is a dependent compound. Secondly, purely upholding the three aggregates benefits both oneself and others. Thirdly, the power of patience eliminates anger and hatred in oneself and others. Fourthly, diligent cultivation gathers endless superior virtues. Fifthly, the dual practice of cessation and contemplation completely eliminates delusion and confusion. Sixthly, prajna (Prajna, wisdom) illuminates the principle, and good manifestation is clear and bright. Moreover, when contemplating the true nature of phenomena, prajna (Prajna, wisdom) appears. Seventhly, skillfully initiating superior practices without being attached to emptiness. Also, initiating all practices with a mind free from attachment. Eighthly, unobstructed great vows gather superior roots of goodness, which are deeply respectable. Ninthly, deeply understanding the faculties and being skilled in Dharma transformation. Tenthly, words and actions correspond, and one does not receive praise in vain. Furthermore, among these ten, there are three that are named. The eighth is named based on virtue. The third, fifth, and seventh are named based on being free from faults. The rest are named based on function. This can be understood. Secondly, there are two aspects to the essence: first general, then specific. In the general aspect, there are three doors. First, regarding the basis, it takes good subduing samadhi as its essence. Because it is based on this samadhi that the substance of the ten practices is realized and then spoken. The Treatise on the Grounds says that this samadhi is the substance of the Dharma. Secondly, regarding the origin, it takes the inconceivable activities in the original part as its nature. This refers to the ten meanings such as the vastness of thought, as explained earlier. Because it is the basis for extensive explanation, it is taken as the essence. Thirdly, comprehensive collection. Regarding the realm, the two truths are mutually integrated. Regarding practice, compassion and wisdom are unobstructed. Furthermore, the mind and realm are perfectly integrated. The unobstructed Dharma realm possesses boundless virtues as its essence. This can be seen through contemplation. Secondly, the specific identification of the essence is explained in each of the following explanatory texts (other aspects will be done separately).

Fifthly, in the section on explanation, there are two parts to explaining the ten practices. The first part, the result part, is not discussed here because it is the same as the nature sea, equal and inexpressible. The second part, the cause part, has four levels of explanation based on conditions. First, it only discusses the practice in comparison to positions, as described in the Renwang Sutra and the Benye Sutra. Secondly, it only clarifies the Samantabhadra (Samantabhadra, Universal Worthy Bodhisattva) practice itself, as in the following Samantabhadra

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行品說。此不依位。三以自體行從位而說。即如此中長行所說。四會攝位相從於自體圓融之行。如下偈中說。今說分中唯辨后二。文中有二。初明此一世界十行。后如此下明十方界中十行。以此一說則一切說故合為一部。前中有二。初正辨十行。后動地等顯說益相。前中別釋十行。即為十段釋初行中作六門。

一辨體性有三。一約隨相亦三。一以無貪善根。二彼俱思。三兼取三業無表。假實通論此三為性。此約初教。二約性或以真如為性故。起信論云知法性體無慳貪隨順修行檀波羅蜜。此顯順同法性之中無貪之功德故也。此約終教。三約實準下文于施門中所攝無盡圓融法界為性。此約圓教。

二明種類者。施有三種。謂財法無畏。財中亦三。謂外內俱。外中二。一無過之物隨索便施。二有失之具。謂刀杖罥網毒藥等皆不應施。增不善故。二內中亦二。一約自破慳心於彼有益則便施與。仍亦有二。一施身力等。二施支節等。二若自慳已破于彼或雖有安樂無饒益。或俱無等於余有情有廣利樂則不應施與。或天魔等故欲損害菩薩而不與無犯。以救彼惡業故。此上並如瑜伽等說。或初心菩薩未能耐苦。且許而未與是亦無犯。故十住論令說偈安慰彼乞者。言我初發道心善根未成就愿我速成就后必當相與故也。三俱中

【現代漢語翻譯】 現代漢語譯本： 行品說到這裡，並沒有按照位次來解說。第三種是以自體行為從位次的角度來說，就像這裡長行文所說的。第四種是會合攝取位次，從自體圓融之行的角度來說，如下面的偈頌所說。現在所說的分中，只辨別后兩種。文中有兩部分，首先闡明這一個世界的十行，然後是『如此下』闡明十方世界的十行。用這一個世界的解說，就可以涵蓋一切世界的解說，合起來成為一部完整的論述。前面一部分又分為兩部分，首先是正式辨析十行，然後是動地等現象，顯示解說的利益。在前面的部分中，分別解釋十行，分為十段。在解釋初行中，分為六個方面。

一、辨別體性，有三種。一、從隨相的角度來說，也有三種。一是以無貪善根為體性。二、是無貪善根和思心所共同為體性。三、兼取身口意三業的無表色。從假和實兩個方面來說，這三種都可以作為體性。這是從初教的角度來說。二、從性宗的角度來說，可以以真如為體性。《起信論》說：『知法性體無慳貪，隨順修行檀波羅蜜（Dānapāramitā，佈施波羅蜜）。』這顯示了順同法性之中，沒有貪婪的功德。這是從終教的角度來說。三、從實教的角度來說，按照下文在佈施門中所攝的無盡圓融法界為體性。這是從圓教的角度來說。

二、說明種類，佈施有三種，即財施、法施、無畏施。財施中也有三種，即外財施、內財施、內外財施。外財施中有兩種，一是沒有過失的物品，隨對方所求就佈施。二是有過失的器具，如刀杖、罥網、毒藥等，都不應該佈施，因為會增長不善。內財施中也有兩種，一是破除自己慳吝的心，如果對對方有利益，就佈施給他。這裡面也有兩種，一是佈施身力等，二是佈施肢節等。二是如果自己慳吝的心已經破除，但對於對方，或許雖然有安樂卻沒有饒益，或者兩者都沒有，但對於其他有情有廣泛的利益，就不應該佈施給他。或者對於天魔等，他們故意想要損害菩薩，不佈施給他們也沒有罪過，因為是爲了救護他們不造惡業。以上這些都如《瑜伽師地論》等所說。或者對於初發心的菩薩，未能忍受痛苦，暫時答應而不給予，也沒有罪過。所以《十住毗婆沙論》讓他們說偈安慰乞討者，說：『我初發菩提心，善根尚未成就，愿我速疾成就，之後必定佈施給你。』內外財施中

【English Translation】 English version: The chapter on Practice (行品) speaks of this without relying on the stages (位). The third explains practice of the self-nature (自體行) from the perspective of the stages, just as the long prose section here describes. The fourth integrates the stages, viewing them from the perspective of the perfect and harmonious practice of the self-nature, as described in the verses below. The current section only distinguishes between the latter two. The text has two parts: first, it clarifies the ten practices in this one world; then, beginning with '如此下' (thus below), it clarifies the ten practices in the ten directions. Explaining this one world encompasses all explanations, forming a complete treatise. The first part has two sections: first, it formally analyzes the ten practices; then, the earth shaking and other phenomena reveal the benefits of the explanation. In the first section, the ten practices are explained separately, divided into ten segments. In explaining the first practice, six aspects are presented.

1. Discriminating the Essence (體性): There are three aspects. 1. Regarding the characteristics (隨相), there are also three: 1) Taking the root of good without greed (無貪善根) as the essence. 2) Taking both that and mental activity (思) as the essence. 3) Also including the non-manifestation (無表) of the three karmas (三業). Generally speaking, in terms of both provisional and real, these three are the essence. This is from the perspective of the initial teaching (初教). 2. Regarding the nature (性), one can take Suchness (真如) as the essence. The Awakening of Faith (起信論) says: 'Knowing that the nature of Dharma (法性) is without stinginess, one accordingly cultivates the Dānapāramitā (檀波羅蜜, Perfection of Giving).' This reveals that within the conformity to the Dharma-nature, there is the merit of being without greed. This is from the perspective of the final teaching (終教). 3. Regarding the reality (實), according to the text below, the inexhaustible, perfect, and harmonious Dharma-realm (法界) encompassed within the gate of giving is the essence. This is from the perspective of the perfect teaching (圓教).

2. Explaining the Types (種類): There are three types of giving: giving of wealth (財施), giving of Dharma (法施), and giving of fearlessness (無畏施). Within the giving of wealth, there are also three: external wealth (外財), internal wealth (內財), and both (俱). Within external wealth, there are two: 1) Giving items without fault (無過之物) according to what is requested. 2) Implements with faults (有失之具), such as knives, staves, snares, nets, poisons, etc., should not be given, because they increase unwholesomeness. Within internal wealth, there are also two: 1) Breaking one's own stinginess (慳心), if it benefits the recipient, then give it. There are also two aspects here: 1) Giving bodily strength, etc. 2) Giving limbs, etc. 2) If one's own stinginess has already been broken, but for the recipient, perhaps although there is comfort, there is no benefit, or neither exists, but for other sentient beings there is broad benefit, then it should not be given. Or, for devas, demons, etc., who intentionally want to harm the Bodhisattva, not giving to them is not a transgression, because it is to save them from creating evil karma. The above is as described in the Yogācārabhūmi-śāstra (瑜伽師地論) and other texts. Or, for a Bodhisattva who has just generated the aspiration (初心菩薩), unable to endure suffering, temporarily promising but not giving is also not a transgression. Therefore, the Daśabhūmika-vibhāṣā (十住毗婆沙論) instructs them to say a verse to comfort the beggar, saying: 'I have initially generated the Bodhi-mind (菩提心), my roots of good have not yet been accomplished; I vow that I will quickly accomplish them, and afterwards I will certainly give to you.' Within both external and internal wealth

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亦二。一身及王位依正同舍。故云內外施。如十藏說。二吐食及發抓皆亦內外施。如瑜伽等說。二法施至下第十回向于彼當辨。三無畏施者。或以財施濟危。或施法存軀。或施二免苦。皆則無畏施也。或俱非。謂于怨不酬等。或救拔苦厄。總說有二類。一根緣相應者救之。二作業受報二種定者暫時舍之。又此施種類瑜伽地持九門。十藏離世間各十門。第六回向一百二十門並如彼等說。

三收攝者有二。一約三檀攝六度行。謂財施攝初。無畏攝二。由持戒故應殺不殺。由忍故應酬不酬故。法施攝三。謂勤說一心說不倒說故。由方便等四助前六故。是故十行總在初攝也。二隻一財施亦則十度及萬行等如下第七地中說。應知之。

四因果者有三。一隨分果謂大財等(云云)。二位果謂地前因地上果(云云)。三得佛果。佛性論第二云。舍有二種。一由昔舍物施他今即損於貪愛。二由昔舍法施人今則輕滅無明。由此舍故貪愛無明並稍輕薄。以是因緣得解脫果。又成佛果大功德聚等。如賢首品說。

五秘密行者。商主天子經云。又復問文殊師利汝寧慳耶。答言我實為慳。又問何故。答若心不捨是即名慳。又問云何不捨名慳。答我常不捨諸佛法眾而不捨一切眾生。以是義故說我為慳。

六釋文中三。謂標

【現代漢語翻譯】 現代漢語譯本： 還有第二種，即自身和王位，依報和正報一同捨棄，所以稱為內外施，如《十藏經》所說。第二種是吐出的食物和頭髮指甲等，也屬於內外施，如《瑜伽師地論》等所說。第二種法施，到下面第十回向時再辨析。第三種無畏施，或者用財物救濟危難，或者用佛法保全性命，或者施予兩者以免除痛苦，都屬於無畏施。或者兩者都不是，比如對於怨恨不報復等。或者救拔困苦厄難。總的來說有兩類，一是根機和因緣相應的就救助，二是作業受報兩種情況已定的，就暫時捨棄。此外，這種施捨的種類，《瑜伽師地論》、《地持經》各有九門，《十藏經》、《離世間經》各有十門，第六回向有一百二十門，都如那些經論所說。

第三，收攝有二種。一是將三種佈施收攝為六度萬行，即財施收攝佈施度，無畏施收攝持戒度，因為持戒的緣故應該殺的不殺，收攝忍辱度，因為忍辱的緣故應該報復的不報復。法施收攝精進、禪定、智慧三度，因為勤奮演說、一心演說、如實演說。方便等四度輔助前面的六度，所以十度萬行總在佈施中收攝。二是僅僅一種財施，也包含十度萬行等，如下面第七地中將會說到，應當知曉。

第四，因果有三種。一是隨分果，即獲得巨大的財富等。二是位果，即地前是因，地上是果。三是獲得佛果。《佛性論》第二卷說，舍有二種，一是由於過去捨棄財物佈施給他人，現在就能減少貪愛；二是由於過去捨棄佛法佈施給人，現在就能減輕無明。由於這種捨棄，貪愛和無明都稍微減輕，因此得到解脫果。又成就佛果，獲得大功德聚集等，如《賢首品》所說。

第五，秘密行。商主天子經云：『又問文殊師利，你寧願慳吝嗎？』回答說：『我確實是慳吝。』又問：『為什麼？』回答說：『如果內心不捨棄，就叫做慳吝。』又問：『什麼是不捨叫做慳吝？』回答說：『我常常不捨棄諸佛法眾，也不捨棄一切眾生。因為這個緣故，說我是慳吝。』

第六，解釋文中有三，即標示。

【English Translation】 English version: Furthermore, there is a second kind, which is the simultaneous abandonment of oneself and the kingdom, the dependent and the principal rewards. Therefore, it is called internal and external giving, as stated in the Ten Treasures Sutra (Shi Zang Jing). The second is the discarded food, hair, and nails, which also belong to internal and external giving, as stated in the Yogacarabhumi-sastra (Yu伽師地論) and others. The second, Dharma giving, will be discussed later in the tenth dedication. The third, fearlessness giving, is either using wealth to relieve danger, or using Dharma to preserve life, or giving both to avoid suffering, all of which are fearlessness giving. Or neither, such as not retaliating against resentment. Or rescuing from distress and calamity. Generally speaking, there are two categories: one is to rescue those whose roots and conditions are corresponding, and the other is to temporarily abandon those whose karma and retribution are determined. In addition, the types of giving are nine gates in the Yogacarabhumi-sastra (Yu伽師地論) and Bodhisattvabhumi (地持經), and ten gates each in the Ten Treasures Sutra (Shi Zang Jing) and Sutra on the Extinction of the World (離世間經), and one hundred and twenty gates in the sixth dedication, all as stated in those sutras and treatises.

Third, there are two kinds of gathering. One is to gather the three kinds of giving into the six perfections and myriad practices, that is, wealth giving gathers the perfection of giving, fearlessness giving gathers the perfection of morality, because of upholding the precepts, one should not kill what should be killed, gathers the perfection of patience, because of patience, one should not retaliate what should be retaliated. Dharma giving gathers the three perfections of diligence, meditation, and wisdom, because of diligently speaking, wholeheartedly speaking, and truthfully speaking. The four perfections of skillful means, etc., assist the previous six perfections, so the ten perfections and myriad practices are all gathered in giving. The second is that even just one wealth giving also includes the ten perfections and myriad practices, etc., as will be said in the seventh ground below, it should be known.

Fourth, there are three kinds of cause and effect. One is the partial fruit, which is obtaining great wealth, etc. Two is the positional fruit, which is the cause before the ground and the fruit on the ground. Three is obtaining the Buddha fruit. The second volume of the Treatise on Buddha-nature (佛性論) says, 'Giving has two kinds, one is that because in the past one gave away wealth to others, now one can reduce greed and love; two is that because in the past one gave away Dharma to others, now one can lighten ignorance. Because of this giving, greed and love and ignorance are both slightly reduced, therefore one obtains the fruit of liberation.' Also, one achieves the Buddha fruit, obtains great merit accumulation, etc., as stated in the Chapter on the Leader (賢首品).

Fifth, secret practice. The Sutra of the Merchant Prince (商主天子經) says, 'Again asked Manjusri (文殊師利), are you willing to be stingy?' He replied, 'I am indeed stingy.' Again asked, 'Why?' He replied, 'If the mind does not give up, it is called stinginess.' Again asked, 'What is not giving up called stinginess?' He replied, 'I always do not give up the Buddhas, the Dharma, and the Sangha, nor do I give up all sentient beings. For this reason, I am said to be stingy.'

Sixth, there are three in the explanation of the text, namely, marking.

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釋結。釋中二。先明財施。后觀察下明法施。前中北臺意法師云。先明行體。后從菩薩修歡喜行時下凈治此行。又釋分三。初明行順理自慶歡喜。二菩薩修下遂物求心令他生喜。三從離諸我想下明離三輪以成檀度。初中先釋后結。釋中三。初正行施行。二簡其所離。三顯其所求。前中三。初施主者。對法論第八云。為大施主者此顯數數施義。由串習成性。數數能施故為主也。舍離一切釋顯主義。則是解脫舍舒手施也。二等心等者。是論中無偏黨施義。三者行成大喜故云無悔。二所離者是對法中無染意樂也。于中四句。一不望未來資財之報。二不求現在名聞。三不期當來人天勝處。四不悕現在利養。三所求者既不求報等為何事耶。下十句顯其意。一救現貧苦。二攝令向道。三益令修行出離之行。上三是以施物攝生。四學習諸佛本昔所行。是自分始。五正憶。是自分終。六勝進始。七是勝進終。上四是隨物而行。八弘顯。此行令他施習。九兼行而說。令他受學。十結傳授意。上三以行益物。

第二對緣行施生眾生喜中二。初總以標舉。二隨方下別顯其相。于中有二。先明修施方便。後於唸唸下正明成行。方便中貧處者是依止苦田。愿生者是依止愿。對法雲依止愿修。謂由依止本願力于波羅蜜多修習正行。豪貴者是對

【現代漢語翻譯】 現代漢語譯本： 解釋『釋結』（解釋結論）。『釋中二』（解釋中間部分分為兩部分）。首先闡明財施（以財物佈施），然後觀察下文闡明法施（以佛法佈施）。前面的部分，北臺意法師說，先闡明行為的本體，然後從『菩薩修歡喜行時』開始，凈化這種行為。又解釋分為三部分。首先闡明行為順應道理，自然慶幸歡喜。第二，『菩薩修』以下，順應事物，追求內心，使他人產生歡喜。第三，從『離諸我想』以下，闡明脫離三輪（施者、受者、施物）以成就檀度（佈施的圓滿）。最初的部分，先解釋后總結。解釋中分為三部分。首先是正式施行佈施的行為。第二是簡擇所要遠離的。第三是顯示所要追求的。前面的部分分為三部分。首先是施主，對法論第八說，『為大施主者』，這顯示了多次佈施的意義。由於串習成為習性，多次能夠佈施，所以成為施主。『舍離一切』顯示了施主的意義，就是解脫，捨棄，伸出手來佈施。第二，『等心等』，是論中無偏袒的佈施的意義。第三，因為行為成就而產生大歡喜，所以說沒有後悔。第二，所要遠離的是對法中的無染意樂。其中有四句話。一，不希望未來資財的報應。二，不追求現在的名聞。三，不期望將來人天（人和天神）的殊勝之處。四，不貪圖現在的利益供養。第三，所要追求的是既然不求報應等，那是爲了什麼事呢？下面的十句話顯示了它的意義。一，救濟現在的貧困痛苦。二，攝受引導他們走向正道。三，使他們修行出離輪迴之行。上面三句是以施捨財物來攝受眾生。四，學習諸佛（一切覺悟者）過去所行的。這是從自身開始。五，正確憶念。這是自身結束。六，殊勝精進的開始。七，是殊勝精進的結束。上面四句是隨順事物而行。八，弘揚這種行為，使他人學習佈施。九，兼顧行為而說，使他人接受學習。十，總結傳授的意義。上面三句是以行為利益事物。 第二，對緣行施，使眾生歡喜，分為兩部分。首先總的標舉。第二，『隨方』以下，分別顯示它的相狀。其中有兩部分。首先闡明修習佈施的方便。然後在『唸唸』以下，正式闡明成就這種行為。方便中，『貧處者』是依靠苦田（值得同情的人）。『愿生者』是依靠愿。對法論說，依靠愿修習，就是依靠本願力，對於波羅蜜多（到達彼岸的方法）修習正確的行為。『豪貴者』是對……

【English Translation】 English version: Explanation of 『Shi Jie』 (釋結, Explaining the Conclusion). 『Shi Zhong Er』 (釋中二, Explaining the Middle Part in Two Sections). First, elucidating Caishe (財施, Material Giving), then observing the following text to elucidate Fashe (法施, Dharma Giving). In the preceding part, Yifa Master of North Platform said, first elucidating the substance of the practice, then starting from 『When Bodhisattvas cultivate the Joyful Practice,』 purifying this practice. Furthermore, the explanation is divided into three parts. First, elucidating that the practice accords with reason, naturally rejoicing and being joyful. Second, from 『Bodhisattvas cultivate』 onwards, conforming to things, pursuing the mind, causing others to generate joy. Third, from 『Departing from all notions of self』 onwards, elucidating the detachment from the three wheels (giver, receiver, and gift) to accomplish Danadu (檀度, the perfection of giving). In the initial part, first explaining then summarizing. The explanation is divided into three parts. First, the formal act of performing giving. Second, selecting what to abandon. Third, revealing what to seek. The preceding part is divided into three parts. First, the giver. The eighth volume of the Abhidharma-samuccaya (對法論) says, 『Those who are great givers,』 this reveals the meaning of giving repeatedly. Because of habituation becoming a nature, being able to give repeatedly, therefore becoming a giver. 『Relinquishing everything』 reveals the meaning of the giver, which is liberation, abandoning, extending a hand to give. Second, 『Equal mind, etc.,』 is the meaning of impartial giving in the treatise. Third, because the act is accomplished, great joy arises, therefore it is said there is no regret. Second, what to abandon is the undefiled intention in the Abhidharma. Within this, there are four sentences. One, not hoping for future rewards of wealth. Two, not seeking present fame. Three, not expecting future superior states in the realms of humans and gods (人天, humans and devas). Four, not coveting present benefits and offerings. Third, what to seek is, since not seeking rewards, etc., what is it for? The following ten sentences reveal its meaning. One, relieving present poverty and suffering. Two, gathering and guiding them towards the right path. Three, enabling them to cultivate the practice of liberation from Samsara. The above three sentences are using the giving of material things to gather sentient beings. Four, learning what all Buddhas (諸佛, all enlightened beings) practiced in the past. This is starting from oneself. Five, correct recollection. This is the end of oneself. Six, the beginning of superior progress. Seven, is the end of superior progress. The above four sentences are acting in accordance with things. Eight, propagating this practice, causing others to learn giving. Nine, speaking with consideration for the act, causing others to accept and learn. Ten, summarizing the meaning of transmission. The above three sentences are benefiting things through action. Second, acting with regard to conditions and giving, causing sentient beings to rejoice, divided into two parts. First, a general statement. Second, from 『Following the direction』 onwards, separately revealing its characteristics. Within this, there are two parts. First, elucidating the means of cultivating giving. Then, from 『Moment to moment』 onwards, formally elucidating the accomplishment of this act. Within the means, 『Those in poverty』 are relying on the field of suffering (苦田, those deserving of compassion). 『Those wishing to be born』 are relying on vows. The Abhidharma-samuccaya says, relying on vows to cultivate, which is relying on the power of original vows, cultivating the correct practice with regard to Paramita (波羅蜜多, the way to the other shore). 『The wealthy and noble』 are regarding…

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法依止報修。由勝自體力于波羅蜜多修習正行。財無盡者是依止大財修成施行。二于念下正明施行中。依對法論第十二中。菩薩依止六種意樂修波羅蜜多。一無厭意樂者。謂諸菩薩於一有情一剎那頃。假使殑伽沙等世界滿中七寶以用佈施。又以殑伽沙等身命佈施。如是經殑伽沙等大劫。如於一有情所如是乃至於一切有情界如是施時皆令彼于阿耨多羅三藐三菩提速得成就修行。如是差別施時。菩薩意樂猶不厭足。是名菩薩于施波羅蜜多無厭意樂。二廣大意樂。謂乃至菩提施無暫息等。三歡喜意樂。謂遇受施者等。四恩德意樂。謂見受施者于已有恩以助我菩提故。五無染意樂。謂雖于有情興大施福而不希報恩當來異熟。六善好意樂。謂廣施之果皆施有情。又以此福共諸有情迴向菩提。具說如彼論文。此文有四。初明無厭意樂及廣大意樂。無財曰貧。空盡曰寠。二從不以求索下明歡喜意樂。三作如是念下明恩德意樂。謂生我福故名福田。起我行故名善友。我今應下結報其恩。四從我於三世下明善好意樂。于中三。初用行成果以濟眾生。二施福與生令先成佛。三然後自得可知。第三明離三輪著成波羅蜜。于中二。初觀解破執。后如是觀時下觀成舍相。又釋。初通離二執。后別泯三輪前中先七句明離人執。于中福伽羅者此云數取

趣。謂數數取諸趣故。舊翻名人是也。依瑜伽第八十三有八名。一我者於五蘊起我我所見現前行故。二有情者謂諸賢聖如實了知。唯有此性更無餘故。又復于彼有愛著故。三意生者謂此是意種類性故。四摩納縛迦者謂依止於意或高或下故。五養育者謂能增長諸有業故。能作一切士夫用故。六補特伽羅者謂能數數往取諸趣。無厭足故。七命者謂壽和合現存活故。八生者謂具生等所有法故。依大般若有十三名。八同瑜伽。更加五種。一作者。二受者。三見者。四知者。五士夫(更檢三本)般若論中釋。二法界下七句明離法執。一謂眾生界空與法界無別。二體空無取故云離欲。三性無定實。四相無所有。五不能自住。六非可依據。七緣成離作。二觀成舍相中九句。初三見三事空。莊嚴論云。施有三礙。謂我相他相施相。著此三相佈施是世間檀非波羅蜜。以於世間中不動不出故。離此三著名出世波羅蜜。以世間中能動出故。四不見生福之田。五不見所生福業。六不見因施得異熟果。七不見得等流果。八不見得佛地大果。九不見於菩薩地中所得小果。

第二法施中二。初念傷物苦。二起意饒益。前中謂觀三世眾生。一無明所覆。二四住所纏。此具苦因。三受深苦果。四明闕正濟。謂不得佛三堅之法故也。我當下起意饒益。

【現代漢語翻譯】 現代漢語譯本 趣。指的是眾生不斷地在各個趣（gati，輪迴的去處）中輪迴。舊譯為『名人』是也。根據《瑜伽師地論》第八十三卷，有八個名稱：一、我者（ātman），因為在五蘊（pañca-skandha）上產生我及我所的見解，並且這種見解持續活動。二、有情者（sattva），指的是賢聖如實了知，只有這種性質，沒有其他的。又因為對它有愛著。三、意生者（manomaya），因為這是意的種類和性質。四、摩納縛迦（manavaka），指的是依賴於意，或高或下。五、養育者，指的是能夠增長各種有漏業（karma），能夠作為一切士夫（puruṣa，補特伽羅的另一種翻譯）的作用。六、補特伽羅（pudgala，意為『人』或『個體』），指的是能夠不斷地往取諸趣，沒有厭足。七、命者（jīva），指的是壽命和合，現存活著。八、生者（jāti），指的是具有生等所有法。根據《大般若經》，有十三個名稱，八個與《瑜伽師地論》相同，另外加上五種：一、作者（kāraka）。二、受者（vedaka）。三、見者（draṣṭṛ）。四、知者（jñātṛ）。五、士夫（puruṣa）。（再檢查三個版本）《般若論》中解釋，二、法界下七句說明遠離法執：一、指的是眾生界（sattvadhātu）空，與法界（dharmadhātu）沒有區別。二、體性空無，所以稱為離欲。三、自性沒有定實。四、相狀沒有所有。五、不能自己安住。六、不是可以依據的。七、因緣和合而成，遠離造作。二、觀成舍相中九句。最初三句見三事空。《莊嚴論》說：『佈施有三種障礙，即我相（ātma-saṃjñā）、他相（para-saṃjñā）、施相（dāna-saṃjñā）。執著這三種相的佈施是世間佈施，不是波羅蜜（pāramitā，意為『到彼岸』）。因為在世間中不動不出。』遠離這三種執著，稱為出世波羅蜜，因為在世間中能夠動出。四、不見生福之田。五、不見所生福業。六、不見因佈施而得到異熟果（vipāka-phala）。七、不見得到等流果（niṣyanda-phala）。八、不見得到佛地大果。九、不見於菩薩地中所得到的小果。 第二法施中有二。首先是念及眾生受苦，其次是生起利益眾生的意願。前者指的是觀察三世眾生：一、被無明（avidyā）所覆蓋。二、被四種住所（四種執著）所纏縛，這具備了苦的因。三、承受深重的苦果。四、缺乏正確的救濟，指的是沒有得到佛的三堅之法。我當下生起利益眾生的意願。

【English Translation】 English version 'Gati' refers to sentient beings repeatedly transmigrating through various gatis (destinations of rebirth). The old translation is 'name-man'. According to the eighty-third chapter of the Yogācārabhūmi-śāstra, there are eight names: 1. Ātman (self), because the view of self and what belongs to self arises on the five skandhas (aggregates), and this view is constantly active. 2. Sattva (sentient being), refers to the wise and holy who truly understand that this is the only nature, and there is no other. Also, because there is attachment to it. 3. Manomaya (mind-made), because this is the kind and nature of mind. 4. Manavaka, refers to relying on the mind, whether high or low. 5. Nourisher, refers to being able to increase various contaminated karmas, and being able to serve the purpose of all puruṣas (individuals). 6. Pudgala (person or individual), refers to being able to repeatedly go and take various gatis, without satisfaction. 7. Jīva (life), refers to the combination of lifespan, existing alive. 8. Jāti (birth), refers to possessing all dharmas such as birth. According to the Mahāprajñāpāramitā-sūtra, there are thirteen names, eight of which are the same as in the Yogācārabhūmi-śāstra, with five additional ones: 1. Kāraka (agent). 2. Vedaka (experiencer). 3. Draṣṭṛ (seer). 4. Jñātṛ (knower). 5. Puruṣa (person). (Check three more versions) The Prajñāpāramitā-śāstra explains that the seven sentences under 'Two, the Dharmadhātu' clarify detachment from dharma attachment: 1. Refers to the sattvadhātu (realm of sentient beings) being empty and not different from the dharmadhātu (realm of phenomena). 2. The nature is empty and without grasping, so it is called detachment from desire. 3. The nature is not fixed and real. 4. The characteristics are without anything. 5. Cannot abide on its own. 6. Cannot be relied upon. 7. Arises from conditioned causes and is detached from creation. The nine sentences in 'Two, Observing Accomplishment and Abandoning Characteristics'. The first three sentences see the emptiness of three things. The Śūraṅgama Sūtra says: 'Giving has three obstacles, namely ātma-saṃjñā (perception of self), para-saṃjñā (perception of others), and dāna-saṃjñā (perception of giving). Giving that is attached to these three perceptions is worldly giving, not pāramitā (perfection). Because it does not move or go out in the world.' Being detached from these three attachments is called transcendent pāramitā, because it can move and go out in the world. 4. Does not see the field of generating merit. 5. Does not see the meritorious deeds generated. 6. Does not see the vipāka-phala (result of maturation) obtained from giving. 7. Does not see the niṣyanda-phala (result of outflow) obtained. 8. Does not see the great result of attaining Buddhahood. 9. Does not see the small result obtained in the bodhisattva grounds. In the second, Dharma giving, there are two aspects. First, contemplating the suffering of sentient beings, and second, generating the intention to benefit sentient beings. The former refers to observing sentient beings in the three times: 1. Covered by avidyā (ignorance). 2. Entangled by the four abodes (four attachments), which possess the cause of suffering. 3. Enduring profound suffering. 4. Lacking proper salvation, which refers to not obtaining the three firm dharmas of the Buddha. I will immediately generate the intention to benefit sentient beings.

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于中先自修佛因化他同習。二自當成佛令他同得。令凈對前苦因。順滅對前苦果。下結可知。

第二饒益中亦作六門。一體性者三門。一隨相門。謂于思上假立無表。亦有三事。一思。二無表。三身語表業。故論云菩薩戒以三業善為性。二約本亦以真如為性。起信論云。知法性體凈無染隨順修行戒波羅蜜。三約實以無盡法界為體(云云)。二種類者有十類差別。一依梵網等經有菩薩三歸戒。二依善生經五戒。是在家菩薩戒。三依文殊問經八戒名世間菩薩戒。四亦依彼經十戒。謂即沙彌所持者名出家菩薩戒。五依方等經二十四戒亦在家菩薩受。六依瓔珞梵網十無盡戒通在家出家菩薩所受。七依瑜伽地持四波羅夷戒。觀此戒相多分似是出家所受。亦兼在家。八善戒經及重樓戒經等八重戒。謂聲聞四重上加瑜伽中四重。故為八。此文局為出家菩薩受。以先受五戒十戒具戒方得受菩薩戒。如四重樓閣漸次成等故也。九依梁攝論戒學云如毗奈耶瞿沙毗佛略經說。菩薩戒有十萬種差別。十依華嚴經有十十等無盡戒品。如十藏品及離世間說。

三攝行中。依瑜伽論。七眾所持解脫戒是菩薩律儀戒攝。六度十地等是攝善法戒收。四攝四無量等是饒益有情戒攝。又有攝義。如對法論第十二中說。

四得果者亦三。初隨

【現代漢語翻譯】 現代漢語譯本： 首先，自己修習成佛的因，教化他人一同修習。其次，自己應當成就佛果，令他人一同獲得。使清凈對應之前的苦因，順應寂滅對應之前的苦果。下面的結論可以推知。 第二，在饒益有情中也分為六個方面。一體性方面有三個方面。一是隨相門，即在思慮之上假立無表業，也有三件事：一是思慮，二是無表業，三是身語表業。所以《瑜伽師地論》說，菩薩戒以身、語、意三業的善為體性。二是約本，也以真如為體性。《大乘起信論》說：『知法性體凈無染，隨順修行戒波羅蜜。』三是約實，以無盡法界為體。 二是種類方面，有十類差別。一是依據《梵網經》等經典，有菩薩三歸戒。二是依據《善生經》，五戒是在家菩薩戒。三是依據《文殊師利問經》，八戒名為世間菩薩戒。四是也依據該經，十戒，即沙彌所持的戒律，名為出家菩薩戒。五是依據《方等經》，二十四戒也是在家菩薩所受。六是依據《瓔珞經》、《梵網經》，十無盡戒是通於在家、出家菩薩所受。七是依據《瑜伽師地論》、《菩薩地持經》，四波羅夷戒。觀察此戒相，大部分像是出家所受，也兼顧在家。八是《善戒經》及《重樓戒經》等的八重戒，即聲聞四重戒上加上《瑜伽師地論》中的四重戒，所以為八重戒。此文侷限於出家菩薩受持，因為先受五戒、十戒、具足戒，才能受菩薩戒，如同四重樓閣，漸次建成等。九是依據《梁攝論》戒學，說如《毗奈耶瞿沙毗佛略經》所說，菩薩戒有十萬種差別。十是依據《華嚴經》，有十十等無盡戒品，如《十藏品》及《離世間品》所說。 三是攝行中。依據《瑜伽師地論》，七眾所持的解脫戒是菩薩律儀戒所攝。六度、十地等是攝善法戒所收。四攝、四無量心等是饒益有情戒所攝。還有攝義，如《對法論》第十二中所說。 四是得果方面也有三個方面。首先是隨...

【English Translation】 English version: First, cultivate the causes for Buddhahood oneself and transform others to practice together. Second, one should attain Buddhahood oneself and enable others to attain it together. To make purity correspond to the previous causes of suffering, and to make accordance with extinction correspond to the previous results of suffering. The conclusion below can be inferred. Second, in benefiting sentient beings, there are also six aspects. In terms of the nature of the entity, there are three aspects. First, the aspect of following characteristics, which is to provisionally establish non-revealing karma on thought, there are also three things: first, thought; second, non-revealing karma; third, physical and verbal revealing karma. Therefore, the Yogacarabhumi-sastra says that the Bodhisattva precepts take the goodness of the three karmas of body, speech, and mind as their nature. Second, in terms of the origin, it also takes Tathata (真如) as its nature. The Awakening of Faith in the Mahayana says: 'Knowing that the nature of Dharma is pure and undefiled, one cultivates the sila-paramita (戒波羅蜜) in accordance with it.' Third, in terms of reality, it takes the endless Dharmadhatu (法界) as its entity. Second, in terms of categories, there are ten types of differences. First, according to the Brahma Net Sutra (梵網經) and other scriptures, there are the Bodhisattva Three Refuges precepts. Second, according to the Upasaka Sila Sutra (善生經), the Five Precepts are the precepts for lay Bodhisattvas. Third, according to the Manjusri Questions Sutra (文殊師利問經), the Eight Precepts are called the worldly Bodhisattva precepts. Fourth, also according to that sutra, the Ten Precepts, which are those held by Sramaneras (沙彌), are called the monastic Bodhisattva precepts. Fifth, according to the Vimalakirti Nirdesa Sutra (方等經), the Twenty-four Precepts are also received by lay Bodhisattvas. Sixth, according to the Inrakasutra (瓔珞經) and the Brahma Net Sutra, the Ten Inexhaustible Precepts are received by both lay and monastic Bodhisattvas. Seventh, according to the Yogacarabhumi-sastra and the Bodhisattvabhumi-sastra (菩薩地持經), the Four Parajika (波羅夷) Precepts. Observing the characteristics of these precepts, most of them seem to be received by monastics, but they also include lay people. Eighth, the Eight Heavy Precepts of the Good Precepts Sutra (善戒經) and the Chonglou Precepts Sutra (重樓戒經), which are the four heavy precepts of the Sravakas (聲聞) plus the four heavy precepts in the Yogacarabhumi-sastra, so there are eight. This text is limited to monastic Bodhisattvas, because one must first receive the Five Precepts, the Ten Precepts, and the Full Precepts before receiving the Bodhisattva precepts, just like a four-story pavilion that is gradually built. Ninth, according to the She Lun (攝論) precepts of the Liang Dynasty, as the Vinaya Ghosavibuddha Sutra (毗奈耶瞿沙毗佛略經) says, there are 100,000 kinds of differences in the Bodhisattva precepts. Tenth, according to the Avatamsaka Sutra (華嚴經), there are the Ten Tens and other inexhaustible precepts, as described in the Ten Storehouses Chapter (十藏品) and the Leaving the World Chapter (離世間品). Third, in the gathering of practices. According to the Yogacarabhumi-sastra, the liberation precepts held by the seven assemblies are gathered by the Bodhisattva's ethical precepts. The Six Paramitas (度), the Ten Bhumis (地), etc., are collected by the precepts of gathering good dharmas. The Four Sangrahavastus (攝), the Four Immeasurables (四無量心), etc., are gathered by the precepts of benefiting sentient beings. There is also the meaning of gathering, as described in the twelfth chapter of the Abhidharmasamuccaya (對法論). Fourth, in terms of attaining the result, there are also three aspects. First, following...

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位得果。攝論名大生攝。故謂即由戒所得勝利勝善趣攝。二由此資糧當得地上所得勝報及自性戒。三得無上菩提果。謂由律儀戒得斷德法身果。由攝善戒得智德報身果。由益眾生戒得化身恩德果。

五秘密中菩薩亦破戒。如商主天子經云。又復問云如我惟忖文殊所說。汝於今者亦是破戒。答言我亦破戒。問何故。答若人破戒彼墮三惡道。我故思惟墮于惡道成就眾生。以是義故稱我為破戒。

六釋文中三。謂標釋結。釋中二。先略辨離過以明行體。二菩薩如是下對緣廣顯堅固行用。初中亦三。先舉凈戒行。謂自持凈戒不染六塵。說此化人成二利行。下顯二意。先明所離。后但堅持下明其所為。其所為中盡不為求世間勝報為何事耶。為有四種。一為離生死大過患故。煩惱等是苦因。悲苦等是苦果。此是律儀戒所離。二下於眾生不違悲願故云不負。謂稱本弘誓而救拔。故此攝眾生戒所成。三上順佛意故令歡喜。此是攝善法戒所成。此上是因圓。四為菩提果滿故也。第二對緣廣顯中有三。先明難持能持。則律儀戒。二從作是念眾生長夜下明難救能救。則攝生戒。三從我當舍離下明難作能作。即攝善戒。前中有六。一非其境逼。二爾時菩薩下深見其過。三是故下明心堅同佛。四不違方便而內心逾堅。五不為下釋顯堅

【現代漢語翻譯】 現代漢語譯本： 位得果（獲得果位）。《攝論》（《瑜伽師地論·攝抉擇分》）名為大生攝（包含廣泛）。因此說，這是由戒律所得的勝利，屬於殊勝善趣的範疇。第二，憑藉這些資糧，應當獲得地上所得的殊勝果報以及自性戒（本性清凈的戒律）。第三，獲得無上菩提果（證得無上正等正覺的果位）。也就是說，由律儀戒（防止惡行的戒律）獲得斷德法身果（斷除煩惱，證得法身之果）。由攝善戒（包含一切善行的戒律）獲得智德報身果（獲得智慧功德，證得報身之果）。由饒益有情戒（利益眾生的戒律）獲得化身恩德果（證得化身，成就利益眾生的恩德）。

五、在秘密（密教）中，菩薩也可能破戒。如《商主天子經》（一部大乘經典）所說：『又問：如我揣測文殊菩薩所說，你現在也是破戒之人。』回答說：『我也是破戒之人。』問：『為什麼？』回答說：『如果有人破戒，他會墮入三惡道（地獄、餓鬼、畜生）。我卻思惟墮入惡道，從而成就眾生。』因為這個緣故，稱我為破戒。

六、釋文中分為三部分：標（標示）、釋（解釋）、結（總結）。解釋中分為兩部分：首先，簡要辨別遠離過失，以闡明行體（修行的本質）。第二，『菩薩如是』以下，針對因緣廣泛地顯示堅固的修行作用。最初的部分也分為三部分：首先，舉出凈戒行（清凈戒律的行為）。即自己持守清凈戒律，不被六塵（色、聲、香、味、觸、法）所染污。說明這位化身之人成就了自利利他的行為。下面顯示兩種意圖：首先，闡明所要遠離的。然後，『但堅持』以下，闡明其所作為。其所作為中，難道不是爲了不求世間的殊勝果報嗎？爲了四種目的：第一，爲了遠離生死的大過患。煩惱等是痛苦的根源，悲苦等是痛苦的結果。這是律儀戒所要遠離的。第二，『下於眾生不違悲願故云不負』，即不違背悲心誓願，因此說『不負』。也就是說，稱合原本的弘大誓願而救拔眾生，因此這是攝眾生戒所成就的。第三，『上順佛意故令歡喜』，即順應佛的意願，使佛歡喜。這是攝善法戒所成就的。以上是因圓（修行圓滿）。第四，爲了菩提果滿（證得圓滿菩提之果）。第二部分，針對因緣廣泛顯示中，分為三部分：首先，闡明難以持守而能夠持守，這是律儀戒。第二，從『作是念眾生長夜』以下，闡明難以救度而能夠救度，這是攝眾生戒。第三，從『我當舍離』以下，闡明難以做到而能夠做到，這是攝善戒。前面的部分中，有六個方面：第一，不是因為環境所迫。第二，『爾時菩薩』以下，深刻地看到其中的過失。第三，『是故』以下，闡明內心堅定如同佛。第四，不違背方便之法，而內心更加堅定。第五，『不為』以下，解釋顯示堅定。

【English Translation】 English version: Attaining the fruit (of enlightenment). The Śāstra (Yogācārabhūmi-śāstra's Compendium of Determinations) is named Mahāsaṃgraha (Great Collection, implying comprehensiveness). Therefore, it is said that this is the victory obtained through precepts, belonging to the category of excellent good destinies. Second, relying on these accumulations of merit, one should attain the superior rewards obtained on the grounds (of the Bodhisattva path) and the svabhāva-śīla (precepts of intrinsic purity). Third, attaining the unsurpassed fruit of bodhi (enlightenment). That is to say, through the prātimokṣa-śīla (precepts of moral discipline, preventing evil deeds), one obtains the fruit of the dānta-dharma-kāya (body of dharma characterized by cessation of afflictions). Through the kuśala-dharma-saṃgraha-śīla (precepts of gathering wholesome dharmas), one obtains the fruit of the jñāna-saṃbhoga-kāya (body of enjoyment characterized by wisdom). Through the sattvārtha-kriyā-śīla (precepts of benefiting sentient beings), one obtains the fruit of the nirmāṇa-kāya (body of emanation) characterized by kindness.

Five, in secret (guhya, referring to esoteric practices), a bodhisattva may also break precepts. As stated in the Merchant's Son Heavenly Being Sutra (a Mahayana scripture): 'Again, it was asked: As I surmise from what Mañjuśrī (Bodhisattva of Wisdom) said, you are also a precept-breaker now.' He replied: 'I am also a precept-breaker.' Asked: 'Why?' He replied: 'If someone breaks precepts, they will fall into the three evil destinies (hell, hungry ghost, animal). I, however, contemplate falling into the evil destinies in order to accomplish sentient beings.' For this reason, I am called a precept-breaker.

Six, the commentary is divided into three parts: lakṣaṇa (indication), vyākhyā (explanation), and niścaya (conclusion). The explanation is divided into two parts: First, briefly distinguishing the separation from faults to clarify the ātmabhāva (nature of practice). Second, from 'Bodhisattvas thus' onwards, broadly revealing the steadfast function of practice in relation to conditions. The initial part is also divided into three parts: First, citing the practice of pure precepts. That is, oneself upholding pure precepts, not being defiled by the six sense objects (ṣaḍ-viṣaya, i.e., form, sound, smell, taste, touch, and dharma). Explaining that this transformed person accomplishes the actions of benefiting oneself and others. Below, revealing two intentions: First, clarifying what is to be abandoned. Then, from 'But upholding' onwards, clarifying what one does. Among what one does, is it not for not seeking superior rewards in the world? It is for four purposes: First, to be free from the great faults of birth and death. Afflictions, etc., are the cause of suffering, and sorrow, etc., are the result of suffering. This is what the prātimokṣa-śīla aims to abandon. Second, 'Below, not violating the vows of compassion towards sentient beings, hence called not failing', that is, not violating the vows of compassion, hence it is said 'not failing'. That is to say, acting in accordance with the original great vows to rescue sentient beings, therefore this is accomplished by the sattvārtha-kriyā-śīla. Third, 'Above, pleasing the Buddha's intention, hence causing joy', that is, complying with the Buddha's intention, causing the Buddha to rejoice. This is accomplished by the kuśala-dharma-saṃgraha-śīla. The above is the perfection of cause. Fourth, for the perfection of the fruit of bodhi. In the second part, broadly revealing in relation to conditions, it is divided into three parts: First, clarifying that which is difficult to uphold but can be upheld, this is the prātimokṣa-śīla. Second, from 'Thinking thus, sentient beings for a long night' onwards, clarifying that which is difficult to save but can be saved, this is the sattvārtha-kriyā-śīla. Third, from 'I shall abandon' onwards, clarifying that which is difficult to do but can be done, this is the kuśala-dharma-saṃgraha-śīla. In the preceding part, there are six aspects: First, not being compelled by circumstances. Second, from 'At that time, the Bodhisattva' onwards, deeply seeing the faults within. Third, from 'Therefore' onwards, clarifying that the mind is firm like the Buddha. Fourth, not violating the expedient means, while the mind is even firmer. Fifth, from 'Not for' onwards, explaining and revealing firmness.

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相。于中先順釋。寧舍下返釋。六自見佛下舉輕況重。謂從自昔初發心來名見佛來。中間至今未曾起想。是舉輕也。何況從事是況重也。謂想尚不起況有形事。下返結其無。二明攝生戒中三。初念眾生為欲所縛。二我今下建志標其所作饒益。三觀一切佛下依標順理以法正益。前中五句。一未得思求名憶念。二創見纏染名貪著。三得已深味名愛樂。四久處不捨名常流。五於後不厭名永沒莫能出也。二標意作益中二。先標所作。后何以下釋顯其意。前中三。先立地前凈戒。二令得地上不退。三成菩提涅槃果。下釋中。先徴意他人有惡于已何急。下釋。此是我業。謂令眾生立於凈戒乃至涅槃。是諸菩薩家業法爾。是故應作。三世諸佛本在因時亦同作此。安人凈戒乃至涅槃故云離諸非行。下傷已不及行之太晚。由我無知昔來不作。今始方為。猶恨遲耳。三依標順益中亦三。初總明得平等法為說除倒。二不離眾生下辨釋倒相。即是平等。三悟一切法下明觀解之益。第二中眾生是依他緣起性。顛倒是妄想所執性。謂依似執實。不離生有倒依執似起。不離倒有生。二倒能起生倒內無生。生能起倒生內無倒。三倒從生起而非生。生從倒有而非倒。四即生非倒。倒非內。離生無倒。倒非外。五生亦爾。相依相奪俱非內外。空無所有下類余

一切法。皆是虛妄不實。三觀益中。先自知之益。未度下化他益。于中九句。一令度苦。二令脫集。三授與戒學。四與定學。五與慧學。六令離粗惑。七細習亦盡故云清凈。八令得涅槃。九得菩提。第三攝善戒中五。一起願心修善上順故令佛喜。二出所喜事成就佛因安住佛果。三成觀解謂覺眾生平等了法亦空。四遠離染障。于中離惡是舍業障余是煩惱。五成就凈德。初句是因。悉得下成果。初得教智。后空慧是證智。

第三無恚恨行即是忍度。亦作五門。

一體性者。瑜伽論云。忍有三種。一耐怨害忍。以無恚善根相應慧數為體緣眾生為境。二安受苦忍。以精進相應慧數為體緣法為境。三法思勝解忍。以定慧二數為體緣無法為境。以正智入觀境智同如故。又通論四法為體。初無嗔。次勤。后慧並思。是三業通前故也。又起信論知法性體無嗔離惱故隨順修行忍波羅蜜。

二修忍方便者約初忍。莊嚴論云。由三思五想即能忍受。三思者。一思他毀我是我自業。若報即重自造苦苦不由於他。二思彼我俱行苦。以彼無知于苦加苦。我今有知云何復爾。三思聲聞自利尚不以苦加人菩薩利他豈得以苦加物。五想者。一修本親想。一切眾生久來無非親屬故。二修法想。打罵者不可得故。三修無常想。眾生性是死法

【現代漢語翻譯】 現代漢語譯本： 一切法，都是虛妄不真實的。通過三觀（三種觀察方法）的修習，可以獲得益處。首先是自己覺知的益處，然後是沒有度化自己就去度化他人的益處。其中包含九個方面：一是使眾生脫離痛苦（令度苦），二是使眾生脫離煩惱的積聚（令脫集），三是授予眾生戒律的學習（授與戒學），四是授予眾生禪定的學習（與定學），五是授予眾生智慧的學習（與慧學），六是使眾生遠離粗重的迷惑（令離粗惑），七是細微的習氣也完全斷盡，所以稱為清凈（細習亦盡故云清凈），八是使眾生獲得涅槃（令得涅槃），九是使眾生獲得菩提（令得菩提）。第三，在攝善戒中包含五個方面：一是發起願心修習善行，向上順應，使佛歡喜（起願心修善上順故令佛喜），二是顯現佛所歡喜的事，成就佛的因，安住于佛的果位（出所喜事成就佛因安住佛果），三是成就觀想的理解，即覺悟眾生平等，明瞭諸法也是空性的（成觀解謂覺眾生平等了法亦空），四是遠離染污和障礙。其中，遠離惡行是捨棄業障，其餘是捨棄煩惱（遠離染障。于中離惡是舍業障余是煩惱），五是成就清凈的功德。第一句是因，『悉得』以下是成果。最初獲得教智，後面的空慧是證智（成就凈德。初句是因。悉得下成果。初得教智。后空慧是證智）。

第三，無恚恨行就是忍辱波羅蜜（忍度），也可以分為五個方面來闡述：

一、體性：瑜伽論中說，忍有三種：一是耐怨害忍，以沒有嗔恨的善根相應的智慧為體性，以眾生為所緣境；二是安受苦忍，以精進相應的智慧為體性，以法為所緣境；三是法思勝解忍，以禪定和智慧兩種為體性，以無法為所緣境。因為以正智進入觀想境界，能觀的智慧和所觀的境界相同一如。又從通論的角度來說，四法為體性，最初是無嗔，其次是精勤，最後是智慧和思擇。這是身口意三業貫通前述三種忍辱。又《起信論》說，了知法性本體沒有嗔恨和惱怒，所以隨順修行忍辱波羅蜜（體性者。瑜伽論云。忍有三種。一耐怨害忍。以無恚善根相應慧數為體緣眾生為境。二安受苦忍。以精進相應慧數為體緣法為境。三法思勝解忍。以定慧二數為體緣無法為境。以正智入觀境智同如故。又通論四法為體。初無嗔。次勤。后慧並思。是三業通前故也。又起信論知法性體無嗔離惱故隨順修行忍波羅蜜）。

二、修忍方便：就最初的忍辱而言，《莊嚴論》中說，通過三種思和五種想就能忍受。三種思是：一是思惟他人譭謗我是我自己的業報，如果是業報，那就是沉重的，是自己造的苦，苦不是由他人造成的（思他毀我是我自業。若報即重自造苦苦不由於他）。二是思惟他和我都正在承受痛苦，因為他沒有智慧，所以在痛苦上又增加痛苦，我現在有智慧，怎麼能像他一樣呢（思彼我俱行苦。以彼無知于苦加苦。我今有知云何復爾）。三是思惟聲聞乘人爲了自己的利益尚且不把痛苦加於他人，菩薩爲了利益他人，怎麼能把痛苦加於眾生呢（思聲聞自利尚不以苦加人菩薩利他豈得以苦加物）。五種想是：一是修習本親想，一切眾生長久以來沒有不是自己親屬的（修本親想。一切眾生久來無非親屬故）。二是修習法想，打罵的人和被打罵的對象都是不可得的（修法想。打罵者不可得故）。三是修習無常想，眾生的本性就是會死亡的（修無常想。眾生性是死法）。

【English Translation】 English version: All dharmas are unreal and untrue. Through the practice of the Three Contemplations, benefits can be obtained. First, there is the benefit of self-awareness, and then there is the benefit of benefiting others without having liberated oneself first. This includes nine aspects: first, to liberate beings from suffering (令度苦); second, to liberate beings from the accumulation of afflictions (令脫集); third, to impart the learning of precepts to beings (授與戒學); fourth, to impart the learning of meditation to beings (與定學); fifth, to impart the learning of wisdom to beings (與慧學); sixth, to enable beings to be free from coarse delusions (令離粗惑); seventh, even subtle habits are completely exhausted, therefore it is called purity (細習亦盡故云清凈); eighth, to enable beings to attain Nirvana (令得涅槃); ninth, to enable beings to attain Bodhi (令得菩提). Third, the Samvara Precepts (攝善戒) include five aspects: first, to arouse the aspiration to cultivate good deeds, to accord with the higher realms, and to make the Buddha happy (起願心修善上順故令佛喜); second, to manifest the things that the Buddha delights in, to accomplish the cause of Buddhahood, and to abide in the fruit of Buddhahood (出所喜事成就佛因安住佛果); third, to accomplish the understanding of contemplation, that is, to realize the equality of beings and to understand that all dharmas are empty (成觀解謂覺眾生平等了法亦空); fourth, to be free from defilements and obstacles. Among them, being free from evil deeds is to abandon karmic obstacles, and the rest is to abandon afflictions (遠離染障. 于中離惡是舍業障余是煩惱); fifth, to accomplish pure virtues. The first sentence is the cause, and '悉得' (all obtained) below is the result. Initially, one obtains doctrinal wisdom, and the subsequent wisdom of emptiness is the wisdom of realization (成就凈德. 初句是因. 悉得下成果. 初得教智. 后空慧是證智).

Third, the practice of non-resentment and non-hatred is the Perfection of Patience (忍度), which can also be explained in five aspects:

1. Nature: The Yogacarabhumi-sastra states that there are three types of patience: first, enduring harm from enemies, which takes the wisdom corresponding to the root of non-anger as its nature and sentient beings as its object; second, enduring suffering, which takes the wisdom corresponding to diligence as its nature and dharmas as its object; third, the patience of understanding and liberation through contemplation of dharmas, which takes both meditation and wisdom as its nature and the absence of dharmas as its object. Because one enters the realm of contemplation with correct wisdom, the wisdom that contemplates and the realm that is contemplated are the same. Furthermore, generally speaking, four dharmas are the nature: first, non-anger; second, diligence; and finally, wisdom and contemplation. These are the three karmas of body, speech, and mind that connect the previous three types of patience. Moreover, the Awakening of Faith states that knowing the nature of dharma is free from anger and vexation, therefore one practices the Perfection of Patience in accordance with it (體性者. 瑜伽論云. 忍有三種. 一耐怨害忍. 以無恚善根相應慧數為體緣眾生為境. 二安受苦忍. 以精進相應慧數為體緣法為境. 三法思勝解忍. 以定慧二數為體緣無法為境. 以正智入觀境智同如故. 又通論四法為體. 初無嗔. 次勤. 后慧並思. 是三業通前故也. 又起信論知法性體無嗔離惱故隨順修行忍波羅蜜).

2. Methods for Cultivating Patience: Regarding the initial patience, the Sutra of Adornment states that one can endure through three thoughts and five contemplations. The three thoughts are: first, to think that others' slander of me is my own karmic retribution; if it is retribution, then it is heavy, and it is suffering created by myself, not caused by others (思他毀我是我自業. 若報即重自造苦苦不由於他). Second, to think that both he and I are currently experiencing suffering, because he has no wisdom, he adds suffering to suffering; now I have wisdom, how can I be like him (思彼我俱行苦. 以彼無知于苦加苦. 我今有知云何復爾). Third, to think that even Sravakas (聲聞) do not add suffering to others for their own benefit, how can Bodhisattvas (菩薩) add suffering to beings for the benefit of others (思聲聞自利尚不以苦加人菩薩利他豈得以苦加物). The five contemplations are: first, to cultivate the thought of being related, all beings have been related to me for a long time (修本親想. 一切眾生久來無非親屬故). Second, to cultivate the thought of dharma, the one who hits and scolds and the one who is hit and scolded are unattainable (修法想. 打罵者不可得故). Third, to cultivate the thought of impermanence, the nature of beings is to die (修無常想. 眾生性是死法).

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尚不應嗔。況加害。故四修苦想。眾生不離三苦。止應令離不應加。故五修攝取想。本願令樂不令苦故。又智論云。若被毀害但思對治法不應起瞋。如遭風雨但求遮法而不嗔之。廣如智論有多門辨。

三種類者。或唯一。謂忍度。或二。智論云一眾生忍二法忍。或三。如前。或五。謂信忍等。或十如下十忍品及離世間品說。

四秘密者。商主經云。又問文殊汝有嗔恚心耶。答言如是。又問何故。答寧不嗔心。是不愛耶。答言如是。文殊言。我于煩惱二乘無有愛念。以是義故我有嗔心。余門如別說(云云)。

五釋文中。釋內初標行顯意。二菩薩成就下對緣辨相。前中初一句總以標舉。謙卑下別顯。先顯自行。后教人。前中先約三業性有忍想。謂自謙敬他是心忍相。和顏是身忍相。愛語是口忍相。下約離三毒現成忍相。初約離嗔。謂不自害等。自有苦事不能安忍。自刑害等。違安苦忍行。于怨不加名不害他。此是耐怨忍雙辨前二故云俱也。智論有二忍。一于違能忍。二于順能忍。上是違忍。二約離貪。于順能忍。謂不為名利起慢自高傲他及俱並可知。三約離癡。不言自是離慢也。不虛是他離諂也。雙離不俱也。又于所作自不言是。于所愛處不言是彼是。二俱舍不言兩是。此是法思忍相。又釋。約三業

【現代漢語翻譯】 現代漢語譯本：不應該嗔怒，更何況是去加害別人。因此要修習四種苦想：眾生無法脫離三種苦難，我們應該幫助他們脫離苦難，而不是增加他們的痛苦。所以要修習五種攝取想：本來的願望是讓眾生快樂而不是痛苦。另外，《大智度論》中說，如果受到譭謗或傷害，應該思考對治的方法，而不應該生起嗔恨。就像遇到風雨，應該尋求遮蔽的方法，而不是嗔恨風雨。更詳細的解釋在《大智度論》中有多種方式辨析。

三種類別：或者只有一種，即忍辱波羅蜜。或者有兩種，《大智度論》中說，一是眾生忍，二是法忍。或者有三種，如前面所說。或者有五種，即信忍等。或者有十種，如下面的《十忍品》和《離世間品》所說。

四種秘密：《商主經》中說，又問文殊菩薩：『您有嗔恚心嗎？』文殊菩薩回答說：『是的。』又問：『為什麼？』回答說：『難道沒有嗔恚心，就是不愛嗎？』回答說：『是的。』文殊菩殊薩說：『我對於煩惱和二乘人沒有愛念，因為這個緣故，我才有嗔心。』其他方面的解釋如其他經典所說。

五、解釋文句中，解釋的開始先標明修行，顯示意義。『二菩薩成就』以下，針對因緣辨別相狀。前面部分，第一句總的標舉。『謙卑』以下，分別顯示。先顯示自身的修行，然後教導他人。前面部分，先從身口意三業的性質上具有忍辱的想法。所謂自己謙虛恭敬他人，是心忍的相狀。和顏悅色是身忍的相狀。愛語是口忍的相狀。下面從遠離身口意三毒，現在成就忍辱的相狀。先從遠離嗔恨開始，即不自我傷害等。自己有痛苦的事情不能安忍，就自殘傷害等，違背了安忍痛苦的修行。對於怨恨不加以傷害，叫做不害他。這是耐怨忍，同時辨別了前面兩種，所以說『俱也』。《大智度論》中有兩種忍，一是對違逆境能夠忍受，二是對順境能夠忍受。上面說的是違忍。二是從遠離貪婪來說，是對順境能夠忍受。即不因為名利而生起傲慢，抬高自己，傲慢他人，以及兩者都有的情況，可以知道。三是從遠離愚癡來說，不說自己是對的，是遠離了傲慢。不虛偽，是遠離了諂媚。同時遠離了不真實的情況。又對於所做的事情，自己不說自己是對的。對於所喜愛的地方，不說這是我的，那是他的。兩種情況都不說『是』。這是法思忍的相狀。又解釋說，從身口意三業來說。

【English Translation】 English version: One should not be angry, let alone inflict harm. Therefore, cultivate the four contemplations on suffering: sentient beings cannot escape the three sufferings, and we should help them escape suffering, not increase their suffering. Therefore, cultivate the five contemplations on embracing: the original vow is to bring joy to sentient beings, not suffering. Furthermore, the Mahaprajnaparamita-sastra says that if one is slandered or harmed, one should contemplate the methods of counteracting it, and not give rise to anger. Just as when encountering wind and rain, one should seek shelter, not be angry at the wind and rain. More detailed explanations can be found in the Mahaprajnaparamita-sastra in various ways.

The three categories: or there is only one, which is the ksanti-paramita (perfection of patience). Or there are two, as the Mahaprajnaparamita-sastra says, one is the patience with sentient beings, and the other is the patience with the Dharma. Or there are three, as mentioned earlier. Or there are five, such as the patience of faith, etc. Or there are ten, as mentioned in the Ten Patience Chapter and the World-Departure Chapter below.

The four secrets: The Merchant Chief Sutra says, 'Again, Manjusri (Bodhisattva of wisdom) was asked: 'Do you have anger?' Manjusri replied: 'Yes.' Again he was asked: 'Why?' He replied: 'Is it not that not having anger is not loving?' He replied: 'Yes.' Manjusri said: 'I have no love for afflictions and arhats (enlightened beings who have attained nirvana but have not achieved complete Buddhahood), therefore I have anger.' Other explanations are as explained in other sutras.

Five, in the explanation of the text, the explanation begins by marking the practice, showing the meaning. 'The two Bodhisattvas achieve' below, distinguishing the characteristics according to conditions. In the previous part, the first sentence generally marks it. 'Humility' below, shows separately. First shows one's own practice, then teaches others. In the previous part, first from the nature of the three karmas (body, speech, and mind) having the idea of patience. So-called being humble and respectful to others is the characteristic of mind patience. A kind face is the characteristic of body patience. Loving speech is the characteristic of speech patience. Below, from being away from the three poisons (greed, hatred, and delusion), now achieving the characteristics of patience. Starting from being away from anger, that is, not harming oneself, etc. If one cannot endure one's own suffering, then one mutilates oneself, etc., violating the practice of enduring suffering. Not inflicting harm on resentment is called not harming others. This is enduring resentment, and at the same time distinguishing the previous two, so it is said 'both'. The Mahaprajnaparamita-sastra has two kinds of patience, one is being able to endure adversity, and the other is being able to endure favorable circumstances. The above is about enduring adversity. Two is from being away from greed, which is being able to endure favorable circumstances. That is, not arising arrogance because of fame and profit, raising oneself up, being arrogant to others, and the situation where both are present, can be known. Three is from being away from delusion, not saying that oneself is right, is being away from arrogance. Not being false is being away from flattery. At the same time being away from untrue situations. Also, regarding what is done, one does not say that oneself is right. Regarding what is loved, one does not say this is mine, that is his. Neither situation says 'is'. This is the characteristic of Dharma contemplation patience. Also explaining, from the three karmas of body, speech, and mind.

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。初由和顏故不害。次由謙卑故不舉。後由愛語故不是也。二教他化亦是顯意。為欲教人斷惡先自修忍。于中先教離過。二以大忍下成治行。謂具三忍治三毒等故云大忍。二對緣辨忍行相。謂難忍能忍。于中有二。先廣舉害辱。二于辱能忍。前中四。一多眾生。二多罵辱。三多傷害。四經多劫。此難忍也。二安心能忍。于中亦四。一深見嗔過忍。二思往勵今忍。三身苦俱空忍。四同佛攝生忍。初中遭苦生恚。反舉不忍。下彰其過有八句。初七失自行過。于中。一不自調心過。二不護身口過。此二無戒失。三明無慧由瞋覆心不見法理名不明瞭。四由瞋暄心令不寂靜。此障修定方便。五障修正定。六行虛非實過。上是妨善失。七增惡過。謂由自愛身不受他侵故致瞋惱以增惡業。下明失利他過。何能令喜明無始善。而得度脫明無終利。第二思往自勵中。謂自思于往昔因護此身心。起諍造惡受苦無窮。今若不忍更重增苦。多劫無憩。以此自勵令心喜忍。又釋。由我有此身心為苦因故。令他得有所惱害事。苦本在已。何不自責。故涅槃經云。因手刀杖及以我身故得名打。我今不應橫瞋於他。乃是我身自招此咎。譬如因的則有箭中。我亦如是。有身有打。以此自勵。又釋。我于往昔未曾不有凡愚身心。或由惡業于地獄等處尚無量劫

【現代漢語翻譯】 現代漢語譯本 最初因為態度溫和，所以沒有受到傷害。 其次因為謙虛卑下，所以沒有被冒犯。 後來因為善於言辭，所以沒有發生爭執。 『二教他化』也是顯現的意義。爲了教導他人斷除惡行，首先要自己修習忍辱。其中，首先教導遠離過失。 其次，以大忍成就治理行為。因為具備三種忍辱，能夠治理貪嗔癡等三種毒害，所以稱為『大忍』。 二、針對因緣辨別忍辱的行相，即難以忍受和能夠忍受。其中分為兩部分：首先廣泛列舉傷害和侮辱；其次是對於侮辱能夠忍受。前者分為四點：一、來自眾多眾生的傷害；二、來自眾多的謾罵侮辱；三、來自眾多的身體傷害；四、經歷漫長的時間。這些都是難以忍受的。 二、安心而能夠忍受。其中也分為四點：一、深刻認識嗔恚的過患而忍受；二、思考過去，勉勵現在而忍受；三、認識到身心皆空而忍受；四、以如同佛陀一樣的方式來攝受眾生而忍受。 最初，遇到痛苦產生嗔恚，反過來列舉不能忍受的過失，下面闡明其過失有八句。最初七句是自身行為的過失。其中：一、不能調伏自己的心；二、不能守護自己的身口。這兩點是無戒的過失。三、說明沒有智慧，因為嗔恚矇蔽了心，看不見法理，所以稱為『不明瞭』。四、因為嗔恚擾亂心，使之不能寂靜。這障礙了修習禪定的方便。五、障礙修正定。六、行為虛假不真實。以上是妨礙善行的過失。七、增長惡業的過失。因為愛惜自己的身體，不願受到他人的侵犯，所以導致嗔惱，從而增長惡業。下面說明失去利益他人的過失。『何能令喜』，說明沒有開始的善行。『而得度脫』，說明沒有最終的利益。第二，思考過去，自我勉勵。意思是自己思考過去因為守護這個身心，引起爭端，造作惡業，遭受無盡的痛苦。現在如果不能忍受，將會更加增加痛苦，多劫沒有止息。用這個來勉勵自己，使內心歡喜忍耐。又解釋說，因為我有這個身心作為痛苦的根源，才使他人能夠有所惱害。痛苦的根源在於自己，為什麼不責備自己呢？所以《涅槃經》說：『因為手、刀、棍杖以及我的身體，才有了被打的名稱。我現在不應該無緣無故地嗔恨他人，而是我的身體自己招致了這個災禍。』譬如因為有了靶子，才會有箭射中。我也是這樣，因為有了身體，才有了被打。用這個來勉勵自己。又解釋說，我在過去未曾沒有凡夫愚癡的身心，或者因為惡業在地獄等處經歷了無量劫

【English Translation】 English version Initially, there was no harm because of a gentle demeanor. Secondly, there was no offense because of humility and lowliness. Later, there was no dispute because of loving speech. 『Teaching and transforming others』 is also a manifest meaning. In order to teach people to cut off evil deeds, one must first cultivate forbearance oneself. Among them, the first teaching is to stay away from faults. Secondly, to achieve governance through great forbearance. Because one possesses three types of forbearance, one can govern the three poisons of greed, hatred, and delusion, hence it is called 『Great Forbearance.』 Two, to distinguish the characteristics of forbearance in relation to conditions, namely, what is difficult to endure and what can be endured. This is divided into two parts: first, a broad enumeration of harm and insult; second, the ability to endure insult. The former is divided into four points: one, harm from many beings; two, many insults and abuses; three, many physical injuries; four, experiencing long periods of time. These are difficult to endure. Two, to be able to endure with peace of mind. This is also divided into four points: one, to endure by deeply recognizing the faults of anger; two, to endure by reflecting on the past and encouraging the present; three, to endure by recognizing that body and mind are empty; four, to endure by embracing sentient beings in the same way as the Buddha. Initially, encountering suffering generates anger, and conversely, the faults of not being able to endure are listed. Below, it is explained that there are eight sentences of faults. The first seven sentences are faults of one's own actions. Among them: one, not being able to tame one's own mind; two, not being able to guard one's own body and speech. These two points are the faults of lacking precepts. Three, it is explained that there is no wisdom because anger obscures the mind and one cannot see the principles of Dharma, hence it is called 『unclear.』 Four, because anger disturbs the mind, making it unable to be tranquil. This hinders the means of cultivating meditation. Five, it hinders the correction of right samadhi. Six, actions are false and unreal. The above are the faults of hindering good deeds. Seven, the fault of increasing evil karma. Because one cherishes one's own body and does not want to be violated by others, it leads to anger, thereby increasing evil karma. Below, it explains the fault of losing the benefit of helping others. 『How can one bring joy,』 indicating that there is no beginning of good deeds. 『And attain liberation,』 indicating that there is no ultimate benefit. Second, reflecting on the past and encouraging oneself. It means reflecting on the past, because of protecting this body and mind, causing disputes, creating evil karma, and suffering endless pain. If one cannot endure now, it will further increase suffering, with no cessation for many kalpas. Use this to encourage oneself, making the mind joyful and patient. It is also explained that because I have this body and mind as the source of suffering, others are able to cause harm. The root of suffering lies in oneself, why not blame oneself? Therefore, the Nirvana Sutra says: 『Because of the hand, knife, stick, and my body, there is the name of being beaten. I should not hate others for no reason now, but my body has brought this calamity upon itself.』 For example, because there is a target, there will be an arrow hitting it. I am also like this, because there is a body, there is being beaten. Use this to encourage oneself. It is also explained that in the past, I have never been without the body and mind of a foolish ordinary person, or because of evil karma, I have experienced countless kalpas in places such as hell

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虛受大苦無一饒益。況今受此小苦成就菩薩大忍之行。以此自勵。故生歡喜。對前門忍說此為重。勸心不退勵心令進。由見此益於辱喜受名心歡喜。調心離忿。攝不造惡故云調攝。下釋調攝意。先徴后釋。為令自他住無上法故此亦是安受苦忍。第三身苦俱空忍中。對前二門說為復更思也。思益經云。諸法念念滅其性常不住。于中無罵辱亦無有恭敬。若節節解身其心常不動。知心不在內亦復不在外身怨及刀杖皆從四大起。于地水火風未曾有傷損。此中初是生空。無真實下明法空。此自觀也。諸法空下明利他。方欲為他說空。豈得自迷不忍。是故下結可知。此亦法思惟忍也。第四同佛攝生忍中。先有七句念眾生苦。后一句欲同佛救護。前七中。一愍其有惡。二益令修善。三安其樂果。四不令著樂故云攝取。五速令至佛故云不捨。此令至地前。六令得地上不退。七令得究竟菩提果也。下明同佛行。謂諸佛因時修行此法我今亦同方于眾生作大饒益。何容不忍反加惱害。故云佛所行等也。

第四無盡行即是精進波羅蜜作四門。

一以勤思二法為體。依起信論知法性等。

二種類者。依瑜伽有三種精進。一被甲精進是始修。二加行精進是次修。三無厭足精進是修究竟。以三業策勤為性。依此文及下離世間品俱說

十種精進。

三秘密者。商主經云。問文殊汝有懈怠。答言有。又問何故。答夫懈怠者不以身口意發修諸行。我今如是。亦不發行亦不欲行不捨不取。以是義故我名懈怠。

四釋文。釋內有二。先標行顯意。后從菩薩成就如是精進下對緣辨相。又亦前是當位行體。后是難行能行凈治此行。前中二。先標行。后菩薩復作是念下顯意。前行中二。先行體。二彼菩薩下明離過。前中初句總餘九別。別中過凡名勝。二越小名最。三修善行極名第一。四化他行極名大。五離過行極名妙。六上能過下名上。七下不能加名無上。八下不能齊名無等。九過下同上名無等等。二離過行中離大小煩惱。通有十種。如文(云云)。上是被甲精進亦名勤勇精進。二顯意中。初不欲惱生顯其所離。后正顯所為。此中有二十句分三。初三為斷惑。次七為知所化攝生。后十為知法理。初中初句伏離現行。次句正害種子。后句離殘習氣知所化中。初一總餘六別。別中初二知染過。一知苦報轉。二知惑集因。后四知受法之器。一樂欲多門。二分齊差別。三根有利鈍。四心所念異。三為知法中。初句總餘九別。別中初四為知佛理法。一知如來藏具恒沙功德不空實性。二知如來藏在染當相平等。三約因位前後三際不殊。四在果凈位亦無生平等。又

【現代漢語翻譯】 現代漢語譯本 十種精進。

三秘密者。《商主經》云：問文殊（Manjushri，菩薩名）汝有懈怠。答言有。又問何故。答夫懈怠者，不以身口意發修諸行。我今如是，亦不發行，亦不欲行，不捨不取。以是義故，我名懈怠。

四釋文。釋內有二。先標行顯意。后從菩薩成就如是精進下對緣辨相。又亦前是當位行體。后是難行能行凈治此行。前中二。先標行。后菩薩復作是念下顯意。前行中二。先行體。二彼菩薩下明離過。前中初句總餘九別。別中過凡名勝。二越小名最。三修善行極名第一。四化他行極名大。五離過行極名妙。六上能過下名上。七下不能加名無上。八下不能齊名無等。九過下同上名無等等。二離過行中離大小煩惱。通有十種。如文（云云）。上是被甲精進，亦名勤勇精進。二顯意中。初不欲惱生顯其所離。后正顯所為。此中有二十句分三。初三為斷惑。次七為知所化攝生。后十為知法理。初中初句伏離現行。次句正害種子。后句離殘習氣知所化中。初一總餘六別。別中初二知染過。一知苦報轉。二知惑集因。后四知受法之器。一樂欲多門。二分齊差別。三根有利鈍。四心所念異。三為知法中。初句總餘九別。別中初四為知佛理法。一知如來藏（Tathagatagarbha，如來法身）具恒沙功德不空實性。二知如來藏在染當相平等。三約因位前後三際不殊。四在果凈位亦無生平等。又

【English Translation】 English version Ten kinds of diligence.

Regarding the three secrets: The Shambhu Sutra says: 'Asked Manjushri (Manjushri, name of a Bodhisattva), do you have laziness?' He replied, 'Yes.' Asked again, 'Why?' He answered, 'Those who are lazy do not cultivate various practices with body, speech, and mind. I am like that now, neither initiating practice, nor desiring to practice, neither abandoning nor grasping. For this reason, I am called lazy.'

Four explanations of the text. There are two aspects to the explanation: first, to indicate the practice and reveal the meaning; then, from 'Bodhisattvas accomplish such diligence,' to distinguish the characteristics based on conditions. Furthermore, the former is the essence of practice in the present position, while the latter is the difficult practice, the ability to practice, and the purification of this practice. The former is divided into two: first, to indicate the practice; then, from 'Bodhisattvas again think thus,' to reveal the meaning. The former practice is divided into two: first, the essence of the practice; second, 'Those Bodhisattvas,' to clarify the separation from faults. In the former, the first sentence summarizes the remaining nine distinctions. Among the distinctions, surpassing the ordinary is called superior; second, exceeding the small is called supreme; third, the extreme of cultivating good deeds is called first; fourth, the extreme of transforming others is called great; fifth, the extreme of separating from faults is called wonderful; sixth, the superior being able to surpass the inferior is called superior; seventh, the inferior not being able to add to it is called unsurpassed; eighth, the inferior not being able to equal it is called unequaled; ninth, surpassing the inferior and being the same as the superior is called unequaled. Second, in separating from faults, there is separation from major and minor afflictions. There are ten kinds in total, as in the text (etc.). The above is armored diligence, also called diligent and courageous diligence. Second, in revealing the meaning, first, not wanting afflictions to arise reveals what is being separated from; then, it directly reveals what is being done. There are twenty sentences here, divided into three: the first three are for cutting off delusions; the next seven are for knowing those to be transformed and gathering beings; the last ten are for knowing the principles of the Dharma. In the first, the first sentence subdues and separates from present actions; the second sentence directly harms the seeds; the last sentence separates from residual habits. In knowing those to be transformed, the first is a summary, and the remaining six are distinctions. Among the distinctions, the first two are knowing the faults of defilement: first, knowing the transformation of suffering retribution; second, knowing the cause of the accumulation of delusions. The last four are knowing the vessels for receiving the Dharma: first, many doors of joyful desire; second, differences in boundaries; third, sharpness and dullness of faculties; fourth, differences in the thoughts of the mind. Third, in knowing the Dharma, the first sentence is a summary, and the remaining nine are distinctions. Among the distinctions, the first four are for knowing the principles of the Buddha's Dharma: first, knowing that the Tathagatagarbha (Tathagatagarbha, the Womb of the Thus Come One) possesses countless merits like the sands of the Ganges, and is not empty and is of true nature; second, knowing that the Tathagatagarbha is equal in its appearance in defilement; third, regarding the causal position, the three periods of past, present, and future are not different; fourth, in the pure position of the result, there is also no birth and is equal. Also

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此三亦是三種佛性。初約自性住。次約引出。后至得果。又初是地論中自性無生。次數差別無生。三佛果作業無生。次二為證果法。初句標。下句釋。謂以一巧智門廣攝佛果之法。次二欲知佛果大用法。一知佛無盡神通德。二知佛權實智慧德。方便是權也。后一句知佛教法。又亦得。初四約加行。次二約正體。后三約后得。又此二十句中。初三約自利。后約利他利他中。初七知所化器。次九知化法藥。后一正以法授機。可知。第二對緣難行顯行堅固。于中有二。初假舉重苦以要問。顯行。先二問后兩答。二假以塵海令數要顯。亦先問后答。答中二。初令他免苦利。后自他成果益。此上亦是攝論中難壞精進。瑜伽中無厭足精進。

第五離癡亂行即是禪波羅蜜亦作四門。

一以別境中定為體。起信論知法性等。

二種類者。依瑜伽亦有三種。一現法樂住靜慮謂八定等。二饒益有情靜慮謂依此起四攝攝有情等。三引神通功德靜慮謂能引十八變等。又下文有十種以顯無盡。

三秘密者。商主經文殊言我有亂心。何以故夫亂心者無有住處。我于聖中心得解脫。成就一切諸眾生故無有住處。以是義故稱我亂心。

四釋文。釋內由修觀離癡習止息亂。梁攝論云。諸菩薩于諸位中常修二行。一不顛倒。

{ "translations": [ "現代漢語譯本：", "這三種也是三種佛性（Buddha-nature）。第一種是就自性住（inherently abiding nature）而言，第二種是就引出（eliciting）而言，最後一種是達到得果（attaining the fruit）而言。又，第一種是《地論》（Dilun）中所說的自性無生（non-origination of inherent nature），第二種是次數差別無生（non-origination with differences in frequency），第三種是佛果作業無生（non-origination in the activities of the Buddha-fruit）。第二種和第三種是證果之法。第一句是標示，下面的句子是解釋。意思是說，用一個巧妙的智慧之門廣泛地攝取佛果之法。接下來的兩句是想要了解佛果的大用法。第一是瞭解佛的無盡神通功德，第二是瞭解佛的權實智慧功德。方便是權巧。最後一句是瞭解佛教法。又，也可以這樣理解，前四句是就加行（preparatory practice）而言，接下來的兩句是就正體（actual body）而言，最後的三個是就后得（subsequent attainment）而言。又，這二十句中，前三句是就自利（self-benefit）而言，後面的是就利他（benefiting others）而言。在利他中，前七句是瞭解所化之器（vessels to be transformed），接下來的九句是瞭解化法之藥（medicines of transformative teachings），最後一句是正確地以法授予根機。可以這樣理解。第二，針對對緣難行（difficult practices in relation to conditions）顯行堅固（manifesting steadfastness in practice），其中有兩點。第一是假設舉出重大的苦難來重要地提問，以彰顯修行。先是兩個提問，然後是兩個回答。第二是假設用塵土和大海來令其計數，以重要地彰顯。也是先提問后回答。回答中有兩點。第一是令他人免除痛苦的利益，第二是自他成就果實的利益。以上也是《攝大乘論》（She Dasheng Lun）中的難壞精進（indestructible diligence）和《瑜伽師地論》（Yogashcharyabhumi-shastra）中的無厭足精進（tireless diligence）。", "", "第五，離癡亂行（practice of abandoning delusion and confusion）就是禪波羅蜜（Dhyana Paramita），也可以分為四門：", "", "第一，以別境中定（samadhi in specific objects）為體。如《起信論》（Awakening of Faith）中所說的知法性等。", "", "第二，種類方面。依據《瑜伽師地論》（Yogashcharyabhumi-shastra），也有三種。一是現法樂住靜慮（present-life blissful abiding contemplation），如八定等。二是饒益有情靜慮（contemplation that benefits sentient beings），如依此而起的四攝（four means of attraction）來攝受有情等。三是引神通功德靜慮（contemplation that elicits supernormal powers and merits），如能引出十八變等。另外，下文有十種來彰顯無盡。", "", "第三，秘密方面。《商主經》（Shangzhu Jing）中文殊菩薩（Manjushri）說：『我有亂心。』為什麼呢？因為亂心沒有住處。我在聖心中得到解脫，成就一切眾生，所以沒有住處。因為這個緣故，稱我為亂心。", "", "第四，解釋經文。解釋內在通過修觀（cultivating insight）來遠離癡習（habits of delusion），通過止息（cessation）來平息混亂。《梁攝論》（Liang She Lun）中說：諸菩薩在各個位次中常常修習兩種行為。一是不顛倒（non-inverted）。", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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二不散亂是此行也。文中三。初是現法樂住禪。二是菩薩成就寂靜下引生功德禪。三菩薩聞此下利益眾生禪。初中二。先總后別。前中十一句。初二句標二章。謂初句標離亂后句標離癡。次八句曆法通辨。相從為四。初一約所受持。次二約流轉受身。此是悲願留惑受身故不癡亂。下六地云死有二種作。一以不知故。令後生相續者是約凡夫說也。又大集經云。凡夫受胎。男于母生愛女于父生愛。是故入胎癡亂也。又在胎內情識分明出時苦逼。遂即昏亂。菩薩異彼。入出俱無癡亂等也。又瑜伽第二云四種入胎。一正知入而不正知住出。謂輪王二正知入住不正知出。謂獨覺。三俱能正知。謂菩薩。四俱不正知。謂所餘有情。次三約修道起行可知。后二約覺離魔事。以修止觀時多為魔邪鬼等惱亂是故辨之。如起信疏中(云云)。下一句結多劫修也。第二別辨中二。先明離癡。后明離亂。前中初牒前。于無下顯后。于中先由離癡闇聞法不忘。二何以下釋成。前中三。初總。二所謂下別。后菩薩聞此下結。別中十七句法。一體深。二相妙。此二理法。三具德。四多德。此二行法。五教法。六因法。七果法。八欲愿法。九處世離染法。十巧分別於世法。此二智法。十一所知普遍名廣法。十二所知多門名無量。十三明瞭剖折法。十四真

【現代漢語翻譯】 現代漢語譯本 『二不散亂』（專注不渙散）是這種修行的目標。本文分為三個部分：首先是『現法樂住禪』（在當下獲得快樂的禪定），第二是菩薩成就寂靜后引發功德的禪定，第三是菩薩聽聞佛法后利益眾生的禪定。 第一部分（現法樂住禪）分為兩部分：先總說，后別說。總說部分有十一句話。前兩句標明兩個要點：第一句標明遠離散亂，第二句標明遠離愚癡。接下來的八句歷數各種情況進行普遍辨析，可以分為四組：第一組是關於所受持的；第二組是關於流轉受身的。菩薩因為悲願而保留惑業來受身，所以不會愚癡散亂。下文第六地提到死亡有兩種情況：一種是因為無知而導致後世相續，這是針對凡夫說的。另外，《大集經》中說，凡夫受胎時，男子對母親產生愛意，女子對父親產生愛意，因此入胎時是愚癡散亂的。而且在胎內，情識分明，但出生時受到痛苦逼迫，隨即昏亂。菩薩與此不同，入胎和出胎都沒有愚癡散亂等情況。另外，《瑜伽師地論》第二卷中說，入胎有四種情況：一是正知入胎，但不能正知住胎和出胎，這是指轉輪王；二是正知入胎和住胎，但不能正知出胎，這是指獨覺；三是都能正知，這是指菩薩；四是都不能正知，這是指其餘有情。第三組是關於修道起行的，容易理解。最後一組是關於覺悟並遠離魔事的。因為修習止觀時，經常受到魔邪鬼等的惱亂，所以要辨別這些。如《起信疏》中所說（此處省略）。最後一句總結了多劫修行的成果。 第二部分（別說）分為兩部分：先說明遠離愚癡，后說明遠離散亂。在說明遠離愚癡的部分，首先照應前文，然後用『于無下』（對於沒有…）來顯示後文。其中，首先是因為遠離愚癡和黑暗，所以聽聞佛法不會忘記；然後用『何以下』（為什麼…）來解釋和成就。前一部分分為三個部分：首先是總說，然後用『所謂下』（所謂…）來分別說明，最後菩薩聽聞佛法後進行總結。分別說明的部分有十七句法：一是體深，二是相妙，這兩種是理法；三是具德，四是多德，這兩種是行法；五是教法，六是因法，七是果法，八是欲愿法，九是處世離染法，十是巧妙分別於世法，這兩種是智法；十一是所知普遍名為廣法，十二是所知多門名為無量，十三是明瞭剖析法，十四是真 English version 『Non-distraction』 (absence of scattering) is the goal of this practice. This text is divided into three parts: first, 『present-moment blissful abiding in meditation』 (experiencing joy in the present through meditation); second, the meditation through which a Bodhisattva, having achieved tranquility, generates merit; and third, the meditation through which a Bodhisattva benefits sentient beings after hearing the Dharma. The first part (present-moment blissful abiding in meditation) is divided into two parts: a general explanation followed by a specific explanation. The general explanation consists of eleven sentences. The first two sentences mark two key points: the first sentence marks the absence of scattering, and the second sentence marks the absence of delusion. The following eight sentences enumerate various situations for universal analysis, which can be divided into four groups: the first group is about what is upheld; the second group is about the cycle of rebirth. Because of their compassionate vows, Bodhisattvas retain karmic defilements to take rebirth, so they are not deluded or scattered. The sixth ground below mentions that there are two kinds of death: one is due to ignorance, which leads to the continuation of future lives; this is said in reference to ordinary beings. Furthermore, the Mahasamghata Sutra says that when ordinary beings are conceived, a man develops love for his mother, and a woman develops love for her father; therefore, entering the womb is a state of delusion and scattering. Moreover, in the womb, consciousness is clear, but at the time of birth, it is oppressed by suffering and immediately becomes confused. Bodhisattvas are different from this; both entering and leaving the womb, they are without delusion, scattering, and so on. In addition, the second volume of the Yogacarabhumi-sastra says that there are four kinds of entering the womb: first, entering with correct knowledge, but not being able to abide or leave with correct knowledge; this refers to a Chakravartin king; second, entering and abiding with correct knowledge, but not being able to leave with correct knowledge; this refers to a Pratyekabuddha; third, being able to know correctly in all three stages; this refers to a Bodhisattva; fourth, not being able to know correctly in any of the three stages; this refers to other sentient beings. The third group is about cultivating the path and arising in practice, which is easy to understand. The last group is about awakening and staying away from demonic events. Because when practicing shamatha-vipassana, one is often disturbed by demons, evil spirits, and so on, it is necessary to distinguish these. As the Awakening of Faith Commentary says (omitted here). The last sentence summarizes the results of cultivation over many kalpas. The second part (specific explanation) is divided into two parts: first, explaining the absence of delusion, and second, explaining the absence of scattering. In the part explaining the absence of delusion, first, it echoes the previous text, and then uses 『于無下』 (with regard to the absence of…) to reveal the following text. Among them, first, because of the absence of delusion and darkness, one will not forget the Dharma after hearing it; then, 『何以下』 (why…) is used to explain and accomplish it. The first part is divided into three parts: first, a general explanation, then 『所謂下』 (so-called…) is used to explain separately, and finally, the Bodhisattva summarizes after hearing the Dharma. The separate explanation part has seventeen sentences of Dharma: first, the essence is profound; second, the characteristics are wonderful; these two are principles of Dharma; third, possessing virtues; fourth, possessing many virtues; these two are practices of Dharma; fifth, the Dharma of teachings; sixth, the Dharma of causes; seventh, the Dharma of effects; eighth, the Dharma of desires and vows; ninth, the Dharma of being in the world and being free from defilement; tenth, the Dharma of skillfully distinguishing worldly Dharmas; these two are Dharmas of wisdom; eleventh, what is known universally is called vast Dharma; twelfth, what is known through many doors is called immeasurable; thirteenth, the Dharma of clearly dissecting; fourteenth, the true

【English Translation】 English version 『Non-distraction』 (absence of scattering) is the goal of this practice. This text is divided into three parts: first, 『present-moment blissful abiding in meditation』 (experiencing joy in the present through meditation); second, the meditation through which a Bodhisattva, having achieved tranquility, generates merit; and third, the meditation through which a Bodhisattva benefits sentient beings after hearing the Dharma. The first part (present-moment blissful abiding in meditation) is divided into two parts: a general explanation followed by a specific explanation. The general explanation consists of eleven sentences. The first two sentences mark two key points: the first sentence marks the absence of scattering, and the second sentence marks the absence of delusion. The following eight sentences enumerate various situations for universal analysis, which can be divided into four groups: the first group is about what is upheld; the second group is about the cycle of rebirth. Because of their compassionate vows, Bodhisattvas retain karmic defilements to take rebirth, so they are not deluded or scattered. The sixth ground below mentions that there are two kinds of death: one is due to ignorance, which leads to the continuation of future lives; this is said in reference to ordinary beings. Furthermore, the Mahasamghata Sutra says that when ordinary beings are conceived, a man develops love for his mother, and a woman develops love for her father; therefore, entering the womb is a state of delusion and scattering. Moreover, in the womb, consciousness is clear, but at the time of birth, it is oppressed by suffering and immediately becomes confused. Bodhisattvas are different from this; both entering and leaving the womb, they are without delusion, scattering, and so on. In addition, the second volume of the Yogacarabhumi-sastra says that there are four kinds of entering the womb: first, entering with correct knowledge, but not being able to abide or leave with correct knowledge; this refers to a Chakravartin king; second, entering and abiding with correct knowledge, but not being able to leave with correct knowledge; this refers to a Pratyekabuddha; third, being able to know correctly in all three stages; this refers to a Bodhisattva; fourth, not being able to know correctly in any of the three stages; this refers to other sentient beings. The third group is about cultivating the path and arising in practice, which is easy to understand. The last group is about awakening and staying away from demonic events. Because when practicing shamatha-vipassana, one is often disturbed by demons, evil spirits, and so on, it is necessary to distinguish these. As the Awakening of Faith Commentary says (omitted here). The last sentence summarizes the results of cultivation over many kalpas. The second part (specific explanation) is divided into two parts: first, explaining the absence of delusion, and second, explaining the absence of scattering. In the part explaining the absence of delusion, first, it echoes the previous text, and then uses 『于無下』 (with regard to the absence of…) to reveal the following text. Among them, first, because of the absence of delusion and darkness, one will not forget the Dharma after hearing it; then, 『何以下』 (why…) is used to explain and accomplish it. The first part is divided into three parts: first, a general explanation, then 『所謂下』 (so-called…) is used to explain separately, and finally, the Bodhisattva summarizes after hearing the Dharma. The separate explanation part has seventeen sentences of Dharma: first, the essence is profound; second, the characteristics are wonderful; these two are principles of Dharma; third, possessing virtues; fourth, possessing many virtues; these two are practices of Dharma; fifth, the Dharma of teachings; sixth, the Dharma of causes; seventh, the Dharma of effects; eighth, the Dharma of desires and vows; ninth, the Dharma of being in the world and being free from defilement; tenth, the Dharma of skillfully distinguishing worldly Dharmas; these two are Dharmas of wisdom; eleventh, what is known universally is called vast Dharma; twelfth, what is known through many doors is called immeasurable; thirteenth, the Dharma of clearly dissecting; fourteenth, the true

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通名共。十五俗別不共。十六因位所知有限量法。十七果位所知無分限法。下結。由離癡闇雖聞多法經久不忘。下釋中。先徴。后釋有四句。一不惱他定。二常護正法。三修善不歇。四智慧常行故不忘也。二釋不亂中二。初聞多聲由無宿障。是故不亂。后如是等下聞廣大聲由善觀察是故不亂。前中三。先聞六聲。次明十二不亂。后無四障。釋十二中。初八自行不亂。后四利他不亂。前中一知聲體空故念不亂。然菩薩於六塵境悉能不亂。以高大聲是動亂中強是故偏舉。二正定不廢。三所緣不錯。四入理不錯。五檀等常行。六本心不忘。謂習菩提愿。七唸佛定。八證真理下明利他。一將起化智。二正成化事。三化所成益。四觀化事空。雖聞彼聲不廢此等。本所常行故云不亂也。下釋成所由中由無四障。謂前二不行惑業兩障。后二尊人重法。故得如是。不為亂也。第二廣聲不亂中二。先總明廣聲不能亂。二釋不亂所由有三。初尋思方便觀。先觀聲相生滅不停。次觀彼性亦不可得。后觀能聞緣會為聞亦無聞者。二聞好惡下明如實離染觀。三知一切下明正證法性觀。于中先明相盡與法性等。后明性顯此聲非直不能壞亂菩薩正念乃與菩薩作入法性境反成長道緣非是亂心境。如幻三昧經中。假以大地為鼓。須彌為槌。于須菩提耳邊一

劫打鼓亦不能令微念心亂。何以故。入空定故。第二引功德中引成六種功德漸次增長。初明離亂得定。二離癡引智。三定增攝伴。四智增長悲。五定圓無間。六智滿當果。第三益眾生定中三。初益令離亂。二於一切下益令離癡此令成因。三究竟下益令得果。

第六善現行即般若波羅蜜。

一以別境中慧法為性。

二種類者。唯識論云有三。一生空慧。二法空慧。三俱空慧。瑜伽亦三。加行。正體。后得。又有四慧。一能證智。二后得智。三利他智。四俱生慧。下文十慧以顯無盡。如彼應知。又智論云。若無般若五度如盲。是以慧眼道余令得成波羅蜜。

三秘密者。商主經云。文殊言我是無智。何以故。夫無智慧者不畏生死不悕煩惱共迷惑眾生同處娛樂。我亦于生死煩惱中不畏不悕。共迷惑眾生一處安住。同彼娛樂為成就故。是故稱我無有智慧。

四釋文內有三。初牒前起后。二無所依下正明行相。三是菩薩住此下彰行益用。初中四句。初二合標。謂無所有三業體空。無所示現三業用空。后二開釋。謂開染凈。無縛染空。無脫凈空。釋前體空。下句開釋用空。由此體用染凈俱空名為寂滅身口意業。欲依此起觀照達深理故先牒舉。二顯行中四。先明加行智。推相入實觀。二不生不滅下明正

【現代漢語翻譯】 現代漢語譯本：即使敲打劫（Kalpa，極長的時間單位）的鼓，也不能使（菩薩）微細的念頭產生混亂。為什麼呢？因為他們已進入空定（Śūnyatā-samādhi，證悟空性的禪定）的緣故。第二部分，『引功德中引成六種功德漸次增長』，闡述了六種功德逐漸增長的過程。首先說明遠離混亂而獲得禪定；第二，遠離愚癡而引發智慧；第三，禪定增長而攝受同伴；第四，智慧增長而生起慈悲；第五，禪定圓滿而沒有間斷；第六，智慧圓滿而證得果位。第三部分，『益眾生定中三』，闡述了利益眾生的禪定中的三個方面。首先是使眾生遠離混亂；第二，在『於一切下益令離癡』中，闡述了使眾生遠離愚癡，這是成就（佛果）的因；第三，在『究竟下益令得果』中，闡述了使眾生最終獲得果位。

第六，善現行（Suvyaktācāra，清晰的修行）即是般若波羅蜜（Prajñāpāramitā，智慧的完美）。

一、以別境（Visesa，特定的境界）中的慧法（Prajñā-dharma，智慧的法）為自性。

二、種類方面，《唯識論》（Vijñāptimātratāsiddhi，唯識的成就）中說有三種：一是生空慧（Pudgala-śūnyatā-prajñā，證悟人無我的智慧），二是法空慧（Dharma-śūnyatā-prajñā，證悟法無我的智慧），三是俱空慧（Ubhayā-śūnyatā-prajñā，證悟人法皆空的智慧）。《瑜伽師地論》（Yogācārabhūmi-śāstra，瑜伽行者的修行階段）中也有三種：加行位（Prayoga-mārga，準備階段），正體位（Mukhyavasthu，主要階段），后得位（Prsthalabdha，獲得之後的階段）。又有四種智慧：一、能證智（Adhigama-jñāna，能夠證悟真理的智慧），二、后得智（Prsthalabdha-jñāna，證悟后獲得的智慧），三、利他智（Parārtha-jñāna，利益他人的智慧），四、俱生慧（Sahaja-prajñā，與生俱來的智慧）。下文的十慧（Daśa-prajñā，十種智慧）是爲了顯示智慧的無盡。應該像那樣去理解。另外，《大智度論》（Mahāprajñāpāramitopadeśa，對般若波羅蜜多的偉大論述）中說，如果沒有般若（Prajñā，智慧），那麼其餘的五度（Pañca-pāramitā，五種波羅蜜）就像盲人一樣。因此，用智慧之眼引導其餘的（五度）才能成就波羅蜜（Pāramitā，完美）。

三、秘密方面，《商主經》（Sadhuvanika Sutra，商人的經典）中說，文殊（Mañjuśrī，文殊菩薩）說：『我是沒有智慧的。』為什麼呢？因為沒有智慧的人不畏懼生死，不貪求煩惱，與迷惑的眾生一同娛樂。我也在生死煩惱中不畏懼不貪求，與迷惑的眾生一同安住，與他們一同娛樂，爲了成就（眾生）的緣故。因此，稱我為沒有智慧。

四、解釋經文的內容有三個方面。首先是承接前面的內容，引出後面的內容。第二，在『無所依下正明行相』中，正式闡明修行的狀態。第三，在『是菩薩住此下彰行益用』中，彰顯修行的利益和作用。在第一個方面中，有四句話。首先是前兩句合起來標示，意思是無所有（Akiñcanya，一無所有）的三業（Tri-karma，身語意三業）的體性是空性的，無所示現（Anidarśana，沒有顯現）的三業的作用是空性的。后兩句是分開解釋，意思是分開來說染凈（Samala-nirmala，染污和清凈）。沒有束縛，染污是空性的；沒有解脫，清凈是空性的。解釋前面的體性是空性的。下一句解釋作用是空性的。由此，體性和作用，染污和清凈都是空性的，這被稱為寂滅（Śānta，寂靜）的身口意業。想要依此生起觀照，通達深刻的道理，所以先承接並舉出（前面的內容）。第二，在顯現修行的狀態中，有四個方面。首先闡明加行智（Prayoga-jñāna，準備階段的智慧），通過推究現象進入實相的觀照。第二，在『不生不滅下明正』中，闡明真正的（智慧）。

【English Translation】 English version: Even the beating of a Kalpa (an extremely long unit of time) drum cannot disturb the subtle thoughts of (a Bodhisattva). Why? Because they have entered into Śūnyatā-samādhi (the samadhi of realizing emptiness). The second part, '引功德中引成六種功德漸次增長' (Introducing the merits, it introduces the gradual increase of six kinds of merits), elaborates on the process of the gradual increase of six kinds of merits. First, it explains obtaining samadhi by being away from chaos; second, it induces wisdom by being away from ignorance; third, samadhi increases and gathers companions; fourth, wisdom increases and gives rise to compassion; fifth, samadhi is complete and without interruption; sixth, wisdom is complete and attains the fruit. The third part, '益眾生定中三' (Benefiting sentient beings in samadhi, there are three aspects), elaborates on the three aspects of samadhi that benefit sentient beings. First, it is to enable sentient beings to be away from chaos; second, in '於一切下益令離癡' (Benefiting to make them away from ignorance), it elaborates on enabling sentient beings to be away from ignorance, which is the cause of achieving (Buddhahood); third, in '究竟下益令得果' (Ultimately benefiting to make them attain the fruit), it elaborates on enabling sentient beings to ultimately attain the fruit.

Sixth, Suvyaktācāra (clear conduct) is Prajñāpāramitā (the perfection of wisdom).

1. It takes the Prajñā-dharma (wisdom-dharma) in Visesa (specific realms) as its nature.

2. In terms of types, the Vijñāptimātratāsiddhi (Establishment of Consciousness-Only) says there are three: first, Pudgala-śūnyatā-prajñā (wisdom of realizing the emptiness of persons), second, Dharma-śūnyatā-prajñā (wisdom of realizing the emptiness of dharmas), and third, Ubhayā-śūnyatā-prajñā (wisdom of realizing the emptiness of both persons and dharmas). The Yogācārabhūmi-śāstra (Treatise on the Stages of Yoga Practice) also has three: Prayoga-mārga (stage of preparation), Mukhyavasthu (main stage), and Prsthalabdha (stage after attainment). There are also four kinds of wisdom: first, Adhigama-jñāna (wisdom of attainment), second, Prsthalabdha-jñāna (wisdom attained after realization), third, Parārtha-jñāna (wisdom for the benefit of others), and fourth, Sahaja-prajñā (innate wisdom). The ten wisdoms (Daśa-prajñā) mentioned below are to show the inexhaustibility of wisdom. It should be understood as such. In addition, the Mahāprajñāpāramitopadeśa (Great Treatise on the Perfection of Wisdom) says that without Prajñā (wisdom), the remaining five Pāramitās (perfections) are like the blind. Therefore, guiding the remaining (five perfections) with the eye of wisdom can achieve Pāramitā (perfection).

3. In terms of secrets, the Sadhuvanika Sutra (Merchant Scripture) says that Mañjuśrī (Manjushri Bodhisattva) said: 'I have no wisdom.' Why? Because those without wisdom do not fear birth and death, do not crave afflictions, and enjoy themselves with deluded beings. I also do not fear or crave birth and death, and I dwell with deluded beings, enjoying myself with them, for the sake of accomplishing (sentient beings). Therefore, I am called without wisdom.

4. There are three aspects to explaining the content of the sutra. First, it connects the previous content and introduces the following content. Second, in '無所依下正明行相' (Below 'without reliance' it formally clarifies the state of practice), it formally clarifies the state of practice. Third, in '是菩薩住此下彰行益用' (Below 'this Bodhisattva dwells here' it manifests the benefits and effects of practice), it manifests the benefits and effects of practice. In the first aspect, there are four sentences. First, the first two sentences are combined to indicate, meaning that the nature of the Tri-karma (three karmas of body, speech, and mind) of Akiñcanya (nothingness) is emptiness, and the function of the Tri-karma (three karmas of body, speech, and mind) of Anidarśana (non-manifestation) is emptiness. The latter two sentences are explained separately, meaning that they are separated to talk about Samala-nirmala (defilement and purity). Without bondage, defilement is emptiness; without liberation, purity is emptiness. Explaining that the previous nature is emptiness. The next sentence explains that the function is emptiness. Therefore, the nature and function, defilement and purity are all emptiness, which is called Śānta (quiescent) body, speech, and mind karma. Wanting to generate contemplation based on this and understand profound principles, so first connect and bring up (the previous content). Second, in manifesting the state of practice, there are four aspects. First, it clarifies Prayoga-jñāna (wisdom of preparation stage), contemplating by investigating phenomena to enter the reality. Second, in '不生不滅下明正' (Below 'non-arising and non-ceasing' it clarifies the true (wisdom)).

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體智。相盡證實觀。三菩薩作如是念下明後得智。依實起相實無礙觀。四以大悲隨相攝化觀。由是即實之相故唯相亦無過。前中初三句明唯識無相觀。謂觀所取相空。始無所依終無所住。何以知境空無依住。以隨心住故。此明正住唯識觀。此即依識遣妄境也。辨中邊論云。依識有所得境無所得生。舊論云。由依唯識故境無體義成此之謂也。次明識體無生觀。無量心等者觀能取心性同一切所取法性同無性相等猶同也。此是依無塵以遣識。辨中邊論云。依境無所得識無所得生。舊論云。以塵無有故本識則不生。此之謂也。示現無相相者印前所取空。謂無相之相現前故也。深無底者印能取識空。以識空為本。識盡故無底也。如如性者雙印二空。謂心如境如。同一真性。雖于如中無相可起名離業報。然此加行能起正證故云善方便出生離生。離生則是證位。謂總結前加行有起證功能。自下第二明正證智。謂境智相如之理不為生滅所遷故云不生滅。泯同真理故云涅槃等。此明不有。不有即是不無故云非有說有。有無既絕言猶無起故云言語道斷。簡證異比。謂世智有依住。此中無倚故云離一切等也。自下顯證益有五句。一增善益。由證真故令先所起善極倍增長故云長養等也。初剎那無流智起則更受薰成令其增益故也。二明斷障益。謂

【現代漢語翻譯】 現代漢語譯本 體智（指對事物本體和現象的認知）。相盡證實觀（通過對現象的徹底觀察來驗證本體）。三菩薩作如是念下明後得智（三位菩薩這樣思考，是爲了闡明后得智）。依實起相實無礙觀（依據真實本體而產生的現象，實際上是無障礙的）。四以大悲隨相攝化觀（以大慈悲心，隨著現象來攝受和教化）。由此，即使是現象本身，也沒有過失，因為它們源於真實本體。 前中初三句明唯識無相觀（前面三句闡明了唯識宗的無相觀）。謂觀所取相空（即觀察所認知的對象是空性的）。始無所依終無所住（開始沒有依賴，最終也沒有停留）。何以知境空無依住（為什麼知道所認知的對象是空性，沒有依賴和停留呢）？以隨心住故（因為它們隨著心而存在）。此明正住唯識觀（這闡明了安住于唯識的正確觀察）。此即依識遣妄境也（這就是依靠唯識來去除虛妄的境界）。 辨中邊論云（《辨中邊論》中說）：『依識有所得境無所得生（依靠意識而產生對對象的認知，但對像本身並沒有實在的產生）』。舊論云（舊的論典中說）：『由依唯識故境無體義成（因為依靠唯識，所以對像沒有實體的道理才能成立）』。此之謂也（就是這個意思）。次明識體無生觀（接下來闡明意識本體無生的觀察）。無量心等者觀能取心性同一切所取法性同無性相等猶同也（無量心等，是觀察能認知的心性和一切被認知的法性相同，都具有無自性的平等性）。此是依無塵以遣識（這是依靠沒有塵埃的境界來去除意識）。 辨中邊論云（《辨中邊論》中說）：『依境無所得識無所得生（依靠對對像沒有實在性的認知，意識也就沒有實在的產生）』。舊論云（舊的論典中說）：『以塵無有故本識則不生（因為塵埃不存在，所以根本識也不會產生）』。此之謂也（就是這個意思）。示現無相相者印前所取空（顯示沒有現象的現象，是爲了印證前面所說的被認知對象是空性的）。謂無相之相現前故也（即沒有現象的現象顯現出來）。深無底者印能取識空（深不見底，是爲了印證能認知的意識是空性的）。以識空為本（以意識的空性為根本）。識盡故無底也（因為意識窮盡，所以深不見底）。 如如性者雙印二空（如如性，是同時印證兩者都是空性的）。謂心如境如（即心是如，境也是如）。同一真性（同一個真性）。雖于如中無相可起名離業報（雖然在如性中沒有現象可以產生，這被稱為脫離業報）。然此加行能起正證故云善方便出生離生（然而這種修行能夠產生正確的證悟，所以說是善巧方便出生了脫離生死）。離生則是證位（脫離生死就是證悟的果位）。謂總結前加行有起證功能（即總結前面的修行具有產生證悟的功能）。自下第二明正證智（下面第二部分闡明正確的證悟智慧）。 謂境智相如之理不為生滅所遷故云不生滅（即對像和智慧的相狀如如不動的道理，不會被生滅所改變，所以說是不生不滅）。泯同真理故云涅槃等（泯滅差別，與真理相同，所以說是涅槃等）。此明不有（這闡明了不是有）。不有即是不無故云非有說有（不是有，也就是不是沒有，所以說不是有，但也可以說是存在）。有無既絕言猶無起故云言語道斷（有和無都斷絕了，言語也無法產生，所以說是言語道斷）。簡證異比（簡要說明證悟與世俗認知的不同）。謂世智有依住（即世俗的智慧有依賴和停留）。此中無倚故云離一切等也（而證悟中沒有依賴，所以說是脫離一切等）。自下顯證益有五句（下面顯示證悟的利益，有五句）。 一增善益（第一是增長善的利益）。由證真故令先所起善極倍增長故云長養等也（因為證悟了真理，所以使先前產生的善極大地增長，所以說是長養等）。初剎那無流智起則更受薰成令其增益故也（最初一剎那的無漏智慧產生，就會不斷受到熏習而增長）。二明斷障益（第二是闡明斷除障礙的利益）。謂（即）

【English Translation】 English version Intelligence and Wisdom (referring to the cognition of both the essence and phenomena of things). 'Observing the Exhaustion of Appearances to Verify Reality' (verifying the essence through the thorough observation of phenomena). 'The Three Bodhisattvas Think Thus, Explaining the Wisdom Gained After Enlightenment' (the three Bodhisattvas think in this way to elucidate the wisdom attained after enlightenment). 'Relying on Reality to Arise Appearances, the Observation of Reality Without Obstruction' (the appearances that arise based on the true essence are actually without obstruction). 'Four, Using Great Compassion to Subdue and Transform According to Appearances' (using great compassion to subdue and transform according to appearances). Therefore, even the appearances themselves are without fault, because they originate from the true essence. The first three sentences in the preceding section clarify the Consciousness-Only School's view of non-appearance. 'Observing that the Perceived Appearance is Empty' (that is, observing that the object of cognition is emptiness). 'Initially Without Reliance, Ultimately Without Abiding' (initially without dependence, and ultimately without dwelling). 'How Do We Know that the Object is Empty, Without Reliance or Abiding?' (Why do we know that the object of cognition is emptiness, without reliance or abiding?) 'Because It Dwells According to the Mind' (because they exist according to the mind). This clarifies the correct observation of dwelling in Consciousness-Only. This is relying on consciousness to dispel illusory realms. The Discrimination between the Middle and the Extremes states: 'Relying on Consciousness, Something is Obtained; the Realm of No-Obtaining Arises' (relying on consciousness, the cognition of objects arises, but the objects themselves do not truly arise). The old commentary states: 'Because of Relying on Consciousness-Only, the Meaning of the Object Having No Substance is Established' (because of relying on Consciousness-Only, the principle that objects have no substance can be established). This is what it means. Next, it clarifies the observation of the non-arising of the essence of consciousness. 'Immeasurable Minds, etc., Observe that the Nature of the Cognizing Mind is the Same as the Nature of All Cognized Dharmas, the Same as the Equality of No-Self-Nature' (Immeasurable Minds, etc., observe that the nature of the cognizing mind and the nature of all cognized dharmas are the same, both having the equality of no-self-nature). This is relying on the absence of defilement to dispel consciousness. The Discrimination between the Middle and the Extremes states: 'Relying on the Realm of No-Obtaining, the Consciousness of No-Obtaining Arises' (relying on the cognition of the non-substantiality of objects, consciousness does not truly arise). The old commentary states: 'Because Defilement Does Not Exist, the Fundamental Consciousness Does Not Arise' (because defilement does not exist, the fundamental consciousness will not arise). This is what it means. 'Showing the Appearance of No-Appearance' is to confirm that the previously perceived object is empty. That is, the appearance of no-appearance manifests. 'Deep Without Bottom' is to confirm that the cognizing consciousness is empty. Taking the emptiness of consciousness as the foundation. Because consciousness is exhausted, it is bottomless. The Nature of Suchness simultaneously confirms that both are empty. That is, the mind is such, and the realm is also such. The same true nature. Although no appearance can arise in suchness, this is called being free from karmic retribution. However, this practice can produce correct enlightenment, so it is said that skillful means give birth to liberation from birth and death. Liberation from birth is the state of enlightenment. That is, summarizing the previous practice has the function of producing enlightenment. The second part below clarifies the correct wisdom of enlightenment. That is, the principle that the appearance of the object and wisdom are unchanging is not altered by birth and death, so it is said to be unborn and undying. Annihilating differences and being the same as the truth is called Nirvana, etc. This clarifies that it is not existence. Not existence is not non-existence, so it is said to be not existence, but it can also be said to exist. Since existence and non-existence are cut off, language cannot arise, so it is said that the path of language is cut off. Briefly explain the difference between enlightenment and worldly cognition. That is, worldly wisdom has reliance and dwelling. But there is no reliance in enlightenment, so it is said to be free from everything, etc. The following shows the benefits of enlightenment, with five sentences. First, the benefit of increasing goodness. Because of realizing the truth, the previously generated goodness is greatly increased, so it is said to be nourishing, etc. The arising of the first moment of undefiled wisdom will be constantly influenced and increased. Second, clarify the benefit of cutting off obstacles. Namely,

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順證名入。舍妄名離。斷煩惱障種名無縛。害所知障種名無著。三證真益。謂證昔未證之真理。四超位益。謂過世間也。五起智益。謂由此證理能起后智分別世法。第三明後得智中二。初明以理會事方便思求。二菩薩解如是下明理事無礙彰如實正解。先總次別。別中八句。初解世寂滅知妄體空。二解佛深法知真離相。三染凈雙融故等無別。四即染恒凈世入佛法。五不染而染佛法入世。六染凈門別故不雜。謂全體即凈而不失染。舉體則染而不失凈。是謂染凈不二而二。七釋不雜義。以世法虛故不待壞不礙存。以不待壞故未曾不即佛法。以不礙存故未曾雜于佛法。故云世法不壞。八以佛法真故不可破不礙隨。不礙隨故未曾不則世法。不可破故未曾雜世法。故云佛法真實等也。又釋。佛法雖入世間不為世法所壞。何以故。以真實法界不可壞故。問若爾何以不言世法入佛法世法亦不壞耶。答以世法入佛法可有壞盡故不論也。以真妄不齊故如此也。所以如此蹂蹋染凈為欲常於世間攝化而恒住涅槃故。下大悲攝生而不乖觀理者是此法也。第四大悲觀中有五。初安住三世等明依理起悲。二建攝生志。三以己愍物四自誡不捨。五對緣正救。第二中五句。一我不成生誰成者化令成善。二調離惡業。三寂滅煩惱。四喜得因成。五凈得果滿。

【現代漢語翻譯】 現代漢語譯本 順證名入（順應真如本性而證入）。舍妄名離（捨棄虛妄分別而得解脫）。斷煩惱障種名無縛（斷除煩惱障的種子，名為無縛）。害所知障種名無著（破除所知障的種子，名為無著）。 三證真益（三種證得真理的利益），謂證昔未證之真理（即證悟過去未曾證悟的真理）。四超位益（四種超越世間的利益），謂過世間也（即超越世間）。五起智益（五種生起智慧的利益），謂由此證理能起后智分別世法（即通過證悟真理，能夠生起后得智，從而分辨世間萬法）。 第三明後得智中二（第三部分闡明后得智，分為兩部分）。初明以理會事方便思求（首先闡明以真理來理解世事，方便地進行思考）。二菩薩解如是下明理事無礙彰如實正解（其次，菩薩理解了這些道理，闡明了理與事之間沒有障礙，彰顯瞭如實的正解）。先總次別（先總說，後分別闡述）。別中八句（分別闡述中有八句）。初解世寂滅知妄體空（第一句解釋世間寂滅，明白虛妄的本體是空性的）。二解佛深法知真離相（第二句解釋佛法的深奧，明白真如是離一切相的）。三染凈雙融故等無別（第三句說明染與凈相互融合，所以平等而沒有差別）。四即染恒凈世入佛法（第四句說明在染污中恒常清凈，世間法融入佛法）。五不染而染佛法入世（第五句說明不被染污而示現染污，佛法融入世間）。六染凈門別故不雜（第六句說明染與凈的門徑不同，所以不會混雜，即全體是清凈的，但不失去染污的顯現；舉體是染污的，但不失去清凈的本質，這就是染凈不二而二）。七釋不雜義（第七句解釋不混雜的含義，因為世間法是虛妄的，所以不需要破壞就能存在，不妨礙它的存在；因為它不需要破壞，所以未曾不是佛法；因為它不妨礙存在，所以未曾混雜于佛法，所以說世間法不壞）。八以佛法真故不可破不礙隨（第八句說明因為佛法是真實的，所以不可破壞，不妨礙隨順世間；不妨礙隨順世間，所以未曾不是世間法；不可破壞，所以未曾混雜於世間法，所以說佛法真實等等）。 又釋（又一種解釋）。佛法雖入世間不為世法所壞（佛法雖然進入世間，但不會被世間法所破壞）。何以故（為什麼呢）？以真實法界不可壞故（因為真實的法界是不可破壞的）。問若爾何以不言世法入佛法世法亦不壞耶（問：如果這樣，為什麼不說世間法進入佛法，世間法也不會被破壞呢）？答以世法入佛法可有壞盡故不論也（答：因為世間法進入佛法，可能會被壞滅，所以不這樣說）。以真妄不齊故如此也（因為真與妄是不一致的，所以是這樣的）。所以如此蹂蹋染凈為欲常於世間攝化而恒住涅槃故（之所以這樣對待染與凈，是爲了常常在世間攝受教化眾生，而恒常安住在涅槃中）。下大悲攝生而不乖觀理者是此法也（下面所說的大悲攝受眾生而不違背觀照真理，就是這個法）。 第四大悲觀中有五（第四部分大悲觀有五點）。初安住三世等明依理起悲（首先安住在過去、現在、未來三世，闡明依真理而生起慈悲）。二建攝生志（第二建立攝受眾生的志願）。三以己愍物（第三以自身來憐憫眾生）。四自誡不捨（第四自我告誡不要捨棄眾生）。五對緣正救（第五針對不同的因緣，正確地救度眾生）。 第二中五句（第二點中有五句）。一我不成生誰成者化令成善（第一句，如果我不成就眾生，誰來成就他們呢？要教化他們成就善業）。二調離惡業（第二句，調伏眾生，使他們遠離惡業）。三寂滅煩惱（第三句，使眾生寂滅煩惱）。四喜得因成（第四句，歡喜地看到眾生得到成就善因的機會）。五凈得果滿（第五句，清凈地得到圓滿的果報）。

【English Translation】 English version Entering in accordance with the truth is called 'entering'. Abandoning delusion is called 'separation'. Severing the seeds of the afflictive obscurations is called 'unbound'. Harming the seeds of the cognitive obscurations is called 'unattached'. Three benefits of verifying the truth: namely, verifying the truth that was not previously verified. Four benefits of transcending positions: namely, surpassing the world. Five benefits of arising wisdom: namely, by verifying this truth, one can generate subsequent wisdom to distinguish worldly dharmas. The third section explains the subsequent wisdom, in two parts. The first part explains how to understand affairs through reason and conveniently seek through contemplation. The second part, 'Bodhisattvas understand thus...', explains that there is no obstruction between principle and phenomena, revealing the true and correct understanding. First, a general explanation, then a specific explanation. There are eight sentences in the specific explanation. The first sentence explains that the world is quiescent, knowing that the nature of delusion is empty. The second sentence explains the profound dharma of the Buddha, knowing that the truth is apart from all characteristics. The third sentence explains that defilement and purity are both integrated, so they are equal and without difference. The fourth sentence explains that in defilement there is constant purity, and the world enters the Buddha-dharma. The fifth sentence explains that without being defiled, defilement is manifested, and the Buddha-dharma enters the world. The sixth sentence explains that the gates of defilement and purity are different, so they are not mixed, meaning that the whole is pure without losing the manifestation of defilement; the whole is defiled without losing the essence of purity. This is called defilement and purity being not two but two. The seventh sentence explains the meaning of not being mixed, because worldly dharmas are illusory, so they can exist without needing to be destroyed, and they do not hinder their existence; because they do not need to be destroyed, they have never not been Buddha-dharma; because they do not hinder existence, they have never been mixed with Buddha-dharma, so it is said that worldly dharmas are not destroyed. The eighth sentence explains that because the Buddha-dharma is true, it cannot be broken and does not hinder following the world; because it does not hinder following the world, it has never not been worldly dharma; because it cannot be broken, it has never been mixed with worldly dharma, so it is said that the Buddha-dharma is true, etc. Another explanation: Although the Buddha-dharma enters the world, it is not destroyed by worldly dharmas. Why? Because the true realm of dharma is indestructible. Question: If so, why not say that when worldly dharmas enter the Buddha-dharma, worldly dharmas are also not destroyed? Answer: Because when worldly dharmas enter the Buddha-dharma, they may be destroyed, so it is not said that way. It is like this because truth and delusion are not the same. The reason for treating defilement and purity in this way is to constantly gather and transform beings in the world and constantly abide in nirvana. The following, 'Great compassion gathers beings without contradicting the contemplation of truth,' is this dharma. The fourth section, the contemplation of great compassion, has five points. First, abiding in the three times, etc., explains that compassion arises based on truth. Second, establishing the aspiration to gather beings. Third, pitying beings with oneself. Fourth, admonishing oneself not to abandon beings. Fifth, correctly saving beings according to different conditions. The second point has five sentences. First, 'If I do not accomplish beings, who will accomplish them? Transform them to accomplish good.' Second, 'Subdue and separate them from evil karma.' Third, 'Pacify their afflictions.' Fourth, 'Joyfully see them obtain the opportunity to accomplish good causes.' Fifth, 'Purely obtain the fulfillment of the fruit.'

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三以己愍物中。是一句顯己所解。后正愍物苦有二。先明具諸重苦。二不離三障下無解脫樂。前中法喻合。法中見生。受苦是現苦。趣危徑是當苦。此是苦果。煩惱纏是苦因。合法中。恩愛系是苦因。在生死等是苦果。此四惡趣義(云云)。其閻羅王依諸聖教說有五種。一是地獄趣攝。如瑜伽第二說。二是鬼趣攝。如瑜伽菩薩地說。更有經文未見。三非二趣攝。如此經文別有閻羅王趣故四是變化作。如觀佛三昧經第五說及二十唯識論等說。五是菩薩作。如瑜伽第七十七云。炎魔名法王。為作益為作損應言唯作益。故知是菩薩也。又正法念經中。閻羅王為罪人說偈言。汝得人身不修道如至寶所空手歸。汝今自作還自受。叫喚苦者欲何為。問此王為斷中有眾生。為斷本有眾生。答斷本有眾生。以中有不在地獄中故。無解脫樂。中初明有障。謂不離煩惱業苦為三障。下明無脫。文有三對。一無脫因。謂癡闇是有障。不見真明是無治。二無解脫果。謂無窮生死是有障。不得脫亦無治。三成前二。謂初明有障。不睹正道明無治。

第四自誡中。眾生有是重苦。若不先化彼而自先成不應道理。第五正攝生中三句。成善調惡度令解脫。

第三大段行益。以此般若行勝餘行故。是故前諸行后皆無此益。如文可知。

第七無著行以無住心集諸善根。又以悲智相導巧無住著無著之行。無著則行則方便度也。以後得智悲為體。種類者有二。唯識論云。一回向方便。二拔濟方便。下文有十種可知。

釋內有三。初自分行中修無著行。二菩薩于諸佛國下勝進行中修。三於一念下明成滿行中修。前中二。初明大智行彰自利無著。二菩薩如是觀真下明大悲行顯利他無著。前中三。先見凈不染。二睹穢不嫌。三雙釋前二。初中二。先別釋。后此菩薩下牒結。前中十四句。初四成凈土行。于唸唸中是無間修也。于中一觀嚴剎無著。二詣佛供無著。三造修巧無著。謂無所行是無著也。四所成業無著。謂思是業體泯以入真名無思法住是無著也。二于唸唸下十句明法身行。于中初三見佛寶無著。次二於法寶無著。初一聞法處。后一正聞法。次三于僧寶無著。一見僧處。二見聲聞僧。三見菩薩僧。上八於三寶境修無著行。下二于自己行修無著行。一于攝法行中修。二造修正行中修。二牒結中二。初牒前凈土行。二見佛下牒前法身行。下結以成嚴。謂以此等法嚴彼凈土。結別成總顯初句也。二于染無著中唯一句者。以凈法順求易著難捨故約多門。三釋中先徴問。一切世人愛凈憎穢。菩薩何故不如是耶。下釋中。初對問總釋。觀染凈法寂滅平等故。無憎

【現代漢語翻譯】 現代漢語譯本 第七，無著行，以不住著的心聚集各種善根。又以慈悲和智慧相互引導，巧妙地不住著，這就是無著之行。無著之行就是方便度。以證得后的智慧和慈悲為本體。種類有兩種。《唯識論》說：一是迴向方便，二是拔濟方便。下文有十種可以瞭解。

解釋這段經文分為三個部分。首先，在『自分行』中修習無著行。其次，在『菩薩于諸佛國』之後，在『勝進行』中修習。第三，在『於一念』之後，在『明成滿行』中修習。在第一部分中，分為兩點。首先，闡明大智慧之行，彰顯自利無著。其次，『菩薩如是觀真』之後，闡明大慈悲之行，彰顯利他無著。在前一部分中，分為三點。首先，見到清凈而不染著。其次，見到污穢而不嫌棄。第三，雙重解釋前兩點。在第一點中，分為兩點。首先，分別解釋。之後，『此菩薩』之後，總結。在第一點中，有十四句。最初四句成就凈土之行。在念念之中是無間斷地修習。其中，一是觀察莊嚴的剎土而不著迷。二是前往佛所供養而不著迷。三是創造和修習巧妙而不著迷，即無所行就是無著。四是所成就的業力不著迷，即認為思是業的本體，泯滅它而進入真如，名為無思法住，這就是無著。二是『于唸唸』之後，十句闡明法身之行。其中，最初三句是見到佛寶而不著迷。其次兩句是對法寶不著迷。第一句是聽聞佛法之處。后一句是正確地聽聞佛法。其次三句是對僧寶不著迷。一是見到僧眾之處。二是見到聲聞僧。三是見到菩薩僧。以上八句是在三寶的境界中修習無著行。以下兩句是在自己的修行中修習無著行。一是在攝法行中修習。二是在創造和修正行中修習。二是在總結中分為兩點。首先，總結前面的凈土之行。二是『見佛』之後，總結前面的法身之行。下面總結以成就莊嚴，即用這些法來莊嚴那個凈土，總結分別成就總體的意思，彰顯第一句的含義。二是在染污中不著迷只有一句，因為清凈的法順應追求，容易執著，難以捨棄，所以從多個方面來說明。

第三部分解釋中，首先提出疑問：一切世人都喜愛清凈而憎恨污穢，菩薩為什麼不這樣呢？下面的解釋中，首先針對提問進行總體解釋：因為觀察染污和清凈的法都是寂滅平等的，所以沒有憎恨。

【English Translation】 English version Seventh, the practice of non-attachment (Wu Zhu Xing), accumulating all kinds of good roots with a mind free from attachment. Furthermore, skillfully guiding each other with compassion and wisdom, without dwelling on anything, this is the practice of non-attachment. The practice of non-attachment is the means of liberation (Upaya Paramita). It takes the wisdom and compassion attained after enlightenment as its essence. There are two types. The Yogacarabhumi-sastra says: one is the means of dedication (Huixiang Fangbian), and the other is the means of deliverance (Bajii Fangbian). There are ten types mentioned below that can be understood.

The explanation of this sutra is divided into three parts. First, in the 'Self-Division Practice' (Zi Fen Xing), cultivate the practice of non-attachment. Second, after 'Bodhisattvas in the Buddha Lands' (Pusa Yu Zhu Foguo), cultivate in the 'Superior Progressive Practice' (Sheng Jing Xing). Third, after 'In a Single Thought' (Yu Yi Nian), cultivate in the 'Manifestation of Complete Practice' (Ming Chengman Xing). In the first part, it is divided into two points. First, elucidate the practice of great wisdom, highlighting the non-attachment of self-benefit. Second, after 'Bodhisattvas thus contemplate the truth' (Pusa Rushi Guan Zhen), elucidate the practice of great compassion, highlighting the non-attachment of benefiting others. In the first part, it is divided into three points. First, seeing purity without being tainted. Second, seeing defilement without aversion. Third, double explanation of the first two points. In the first point, it is divided into two points. First, explain separately. After that, after 'This Bodhisattva' (Ci Pusa), summarize. In the first point, there are fourteen sentences. The first four sentences accomplish the practice of pure land. In every thought, it is continuous cultivation. Among them, one is observing the adorned Buddha-land (Ksetra) without attachment. Two is going to the Buddha to make offerings without attachment. Three is creating and cultivating skillfully without attachment, that is, non-action is non-attachment. Four is not being attached to the karma that has been accomplished, that is, thinking that thought is the essence of karma, annihilating it and entering Suchness (Tathata), called abiding in the Dharma of no-thought, which is non-attachment. Two is after 'In every thought' (Yu Nian Nian), ten sentences explain the practice of Dharmakaya. Among them, the first three sentences are seeing the Buddha Jewel without attachment. The next two sentences are not attached to the Dharma Jewel. The first sentence is the place to hear the Dharma. The latter sentence is to hear the Dharma correctly. The next three sentences are not attached to the Sangha Jewel. One is seeing the place of the Sangha. Two is seeing the Sravaka Sangha. Three is seeing the Bodhisattva Sangha. The above eight sentences are cultivating the practice of non-attachment in the realm of the Three Jewels. The following two sentences are cultivating the practice of non-attachment in one's own practice. One is to cultivate in the practice of gathering the Dharma. Two is to cultivate in the practice of creation and correction. Two is divided into two points in the summary. First, summarize the previous practice of pure land. Two is after 'Seeing the Buddha' (Jian Fo), summarize the previous practice of Dharmakaya. The following summarizes to accomplish adornment, that is, using these Dharmas to adorn that pure land, summarizing the meaning of achieving the whole separately, highlighting the meaning of the first sentence. Two is that there is only one sentence about not being attached to defilement, because the pure Dharma conforms to pursuit, it is easy to be attached to, and difficult to abandon, so it is explained from many aspects.

In the third part of the explanation, first ask the question: All people love purity and hate defilement, why don't Bodhisattvas do this? In the following explanation, first give a general explanation to the question: Because observing the Dharma of defilement and purity is both quiescent and equal, there is no hatred.

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愛下別顯六對法。並相待相奪。各無自性故不憎愛也。第二大悲行中。初牒前入后。謂牒前觀法性智。便則順入眾生性中。以同性故。是故化生而常無著。下正顯相有七。一于所化無著。二于化法不著。三于化心無著。謂大悲同果住佛所住。四于化教無著。謂隨方言異故云種種語等。五于化處無著。謂六道等是眾生所居。又是化行無著。謂以二乘等是所化行處故云道。六于起化所依無著。謂依三昧起化他事。七于游剎無著。此等並於諸行及事令智圓轉而無滯著。第二勝進行中三。先自成勝行。二得受記已下大悲攝化。三不著身下大智照理以顯無著。初中九句。一悟實教。於前所游諸佛國處以無著心領解佛說盡理之教故云實教。二尋教得旨故於道無礙。三依教立行故云於法已立。四因修行成故云具菩薩行。五行成不動故云住菩薩心。六依心成德故云成寂解脫。七德成離相故云不念著所行。八離相入證故云住凈道。九證成攝果故云受記。受記義如下離世間品中具說。二大悲行中二。先念眾生無善有惡。二爾時菩薩下興悲濟度。又前是大悲增長。二是大悲隨逐。前中二。初明由癡愛故流轉生死。謂不知苦無見滅。闇無信不斷集。心不真者遠離道。此上癡過也。常行染者是愛過。流轉者由前癡愛集業故苦果相續。二不見佛下明

【現代漢語翻譯】 現代漢語譯本： 愛下別顯六對法（六對法：佛教術語，指六種相對的概念）。並相待相奪（相互依存，相互否定）。各無自性（各自沒有獨立的實體）故不憎愛也（所以不產生憎恨和愛戀）。 第二大悲行中（在第二大悲行中）。初牒前入后（首先承接前面的內容，然後進入後面的內容）。謂牒前觀法性智（意思是承接前面觀察法性的智慧）。便則順入眾生性中（就能夠順利進入眾生的本性中）。以同性故（因為具有相同的本性）。是故化生而常無著（因此，教化眾生而常常沒有執著）。 下正顯相有七（下面正式顯現的相有七種）。一于所化無著（對於所教化的人沒有執著）。二于化法不著（對於教化的方法不執著）。三于化心無著（對於教化的心沒有執著）。謂大悲同果住佛所住（意思是說，大悲心與佛的果位相同，安住在佛所安住的地方）。四于化教無著（對於教化的教義沒有執著）。謂隨方言異故云種種語等（意思是說，隨著地方語言的不同，所以說有種種語言等等）。五于化處無著（對於教化的處所沒有執著）。謂六道等是眾生所居（意思是說，六道等等是眾生所居住的地方）。又是化行無著（又是對於教化的行為沒有執著）。謂以二乘等是所化行處故云道（意思是說，用二乘等等作為所教化的行為處所，所以稱為道）。六于起化所依無著（對於發起教化所依賴的事物沒有執著）。謂依三昧起化他事（意思是說，依靠三昧發起教化他人的事情）。七于游剎無著（對於遊歷佛剎沒有執著）。此等並於諸行及事令智圓轉而無滯著（這些都是在各種行為和事情中，使智慧圓滿運轉而沒有停滯和執著）。 第二勝進行中三（第二勝進行分為三個部分）。先自成勝行（首先是自身成就殊勝的修行）。二得受記已下大悲攝化（第二部分是從得到授記之後，用大悲心來攝受和教化眾生）。三不著身下大智照理以顯無著（第三部分是不執著于身體，用大智慧來照亮真理，從而顯示沒有執著）。 初中九句（第一部分中有九句話）。一悟實教（領悟真實的教義）。於前所游諸佛國處以無著心領解佛說盡理之教故云實教（在之前所遊歷的各個佛國，用沒有執著的心領悟理解佛所說的窮盡真理的教義，所以稱為實教）。二尋教得旨故於道無礙（探尋教義而得到要旨，所以在道上沒有障礙）。三依教立行故云於法已立（依靠教義建立修行，所以說在法上已經確立）。四因修行成故云具菩薩行（因為修行而成就，所以說具備菩薩的修行）。五行成不動故云住菩薩心（修行成就而不動搖，所以說安住在菩薩的心境）。六依心成德故云成寂解脫（依靠心境成就德行，所以說成就寂靜的解脫）。七德成離相故云不念著所行（德行成就而遠離表相，所以說不思念執著所修行的）。八離相入證故云住凈道（遠離表相而進入證悟，所以說安住在清凈的道上）。九證成攝果故云受記（證悟成就而攝受果報，所以說得到授記）。受記義如下離世間品中具說（授記的意義在下面的《離世間品》中有詳細說明）。 二大悲行中二（第二大悲行分為兩個部分）。先念眾生無善有惡（首先是考慮到眾生沒有善行而有惡行）。二爾時菩薩下興悲濟度（第二部分是那時菩薩生起悲心來救濟和度化眾生）。又前是大悲增長（前面是使大悲心增長）。二是大悲隨逐（第二部分是大悲心隨順眾生）。 前中二（前面分為兩個部分）。初明由癡愛故流轉生死（首先說明由於愚癡和貪愛而流轉于生死之中）。謂不知苦無見滅（意思是說，不知道苦，沒有見到滅）。闇無信不斷集（愚昧而沒有信心，不能斷除積聚）。心不真者遠離道（心不真誠的人遠離道）。此上癡過也（以上是愚癡的過錯）。常行染者是愛過（常常行染污的事情是貪愛的過錯）。流轉者由前癡愛集業故苦果相續（流轉是因為之前的愚癡和貪愛積聚業力，所以苦果相續不斷）。二不見佛下明（第二部分是從『不見佛』開始說明）。

【English Translation】 English version: The six opposing dharmas are manifested through love and attachment. They are interdependent and mutually negating. Because each lacks inherent existence (svabhava), there is no basis for hatred or love. In the second section on Great Compassionate Conduct, it begins by referencing the previous section and then transitioning to the next. It refers back to the wisdom of observing the nature of reality (dharmata). This allows one to smoothly enter into the nature of sentient beings, because they share the same nature. Therefore, one teaches and transforms beings without attachment. The following are the seven aspects of correct manifestation: 1. No attachment to those being transformed. 2. No attachment to the methods of transformation. 3. No attachment to the mind of transformation, meaning that great compassion shares the same result as the Buddha's abode, residing where the Buddha resides. 4. No attachment to the teachings of transformation, meaning that various languages are used according to regional differences. 5. No attachment to the places of transformation, meaning that the six realms are where sentient beings dwell. Also, no attachment to the conduct of transformation, meaning that the Two Vehicles (Shravakayana and Pratyekabuddhayana) are the places where transformation is practiced, hence the term 'path'. 6. No attachment to the basis upon which transformation arises, meaning that one relies on samadhi to initiate the transformation of others. 7. No attachment to traveling through Buddha-fields (Buddha-kshetra). All of these enable wisdom to circulate fully in all actions and matters without stagnation or attachment. The second section on Superior Conduct has three parts: First, accomplishing superior conduct oneself. Second, from receiving the prediction (vyakarana) onwards, embracing and transforming beings with great compassion. Third, from not being attached to the body onwards, illuminating the principle with great wisdom to reveal non-attachment. The first part has nine phrases: 1. Realizing the true teaching. In all the Buddha-lands previously visited, one understands the Buddha's teachings, which exhaustively reveal the truth, with a mind free from attachment, hence the term 'true teaching'. 2. Seeking the teaching and obtaining its essence, therefore there is no obstruction on the path. 3. Establishing practice based on the teaching, hence it is said that one is 'established in the Dharma'. 4. Because of accomplishing practice, it is said that one 'possesses the conduct of a Bodhisattva'. 5. Because conduct is accomplished and unmoving, it is said that one 'dwells in the mind of a Bodhisattva'. 6. Because virtue is accomplished based on the mind, it is said that one 'achieves tranquil liberation'. 7. Because virtue is accomplished and free from characteristics, it is said that one 'does not think of or cling to what is practiced'. 8. Because one enters realization by being free from characteristics, it is said that one 'dwells in the pure path'. 9. Because realization is accomplished and embraces the result, it is said that one 'receives the prediction'. The meaning of receiving the prediction is fully explained in the 'Leaving the World' chapter below. The second section on Great Compassionate Conduct has two parts: First, contemplating that sentient beings have no good but have evil. Second, from 'At that time, the Bodhisattva' onwards, arising compassion to relieve and liberate. Also, the former is the increase of great compassion, and the latter is great compassion following sentient beings. The former has two parts: First, explaining that due to ignorance (avidya) and attachment (trishna), one transmigrates in samsara. It means not knowing suffering (duhkha) and not seeing cessation (nirodha). Being ignorant and without faith, one cannot cut off accumulation (samudaya). Those whose minds are not genuine are far from the path. This above is the fault of ignorance. Those who constantly engage in defilement are at fault of attachment. Transmigration is due to the accumulation of karma from previous ignorance and attachment, hence the suffering results continue. Second, from 'Not seeing the Buddha' onwards, it explains...

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由邪見慢故受種種苦。于中二。初由障故不遇正人法。是故起邪見。二不求下明由慢故謗正人法入魔邪境。于中初不求善友。二聞空生怖者拒聞正法。三不正思故謗。四棄捨等明倒修行。下明由此邪慢著有受苦。二爾時菩薩見下結悲心增長不著自善。二大悲隨逐中三。先起化心。次顯無著。后成化行。前中初總顯意。謂為多眾生各經多劫各無暫離不去如毫端。明大悲心隨逐眾生如犢逐母等。二別顯悲深。謂多處各多時為化一生。多生亦爾。唸唸不絕明無間修。下一一毫處具等明起化行。是長時修也。第三大智照理以明無著所由。于中先有十句直辨無著。后何以故下釋成所由。釋中先徴問。何故菩薩一切不著。下釋中約八喻顯。一謂總釋。以觀一切緣起法界非有為有猶如幻故。是故不著下次第遣疑。疑雲世間幻火不成燒用。佛今出世廣益眾生。豈同彼耶。釋云如電亦有照闇等用。豈是實有。然電有三義。一忽有義。二照闇義。三速滅義。佛果三義。一即寂起用。是忽有義。二即用恒寂。是速滅義。三寂用無礙廣益眾生。是照闇義。此顯上于佛不著。三疑雲。若佛如電何以菩薩起行往求因既不虛果寧不實。釋云菩薩行如夢安得是實。然夢亦三義。一體無義。二現實義。令夢者見有故。三有用義。與覺為緣故。如夢中因走遂

【現代漢語翻譯】 現代漢語譯本 由於邪見和傲慢的緣故，遭受種種痛苦。這其中分為兩部分。首先，由於被障礙，不能遇到正直的人和正法，因此產生邪見。其次，不虛心求教，由於傲慢的緣故誹謗正直的人和正法，陷入邪魔的境地。其中，首先是不尋求善友；其次，聽到『空』就產生恐懼，拒絕聽聞正法；再次，由於不正思維而誹謗；最後，捨棄等等，表明顛倒修行。下面說明由於這種邪見和傲慢，執著于『有』而遭受痛苦。 第二，這時菩薩見到（眾生）墮落，悲憫之心增長，不執著于自身的善行。 二、大悲心相隨，其中分為三部分。首先，生起化度之心；其次，彰顯無所執著；最後，成就化度之行。在第一部分中，首先總的顯示意圖，即爲了眾多眾生，各自經歷眾多劫數，各自沒有片刻的離開，不去（救度他們），如同毫毛的末端（那樣微小的地方），表明大悲心跟隨眾生，如同小牛跟隨母親一樣。 二、分別顯示悲心的深切。即在多處，各自在多時，爲了化度一生，多生也是如此。唸唸不絕，表明無間斷地修行。下面，每一毫毛處都具備等等，表明生起化度之行，這是長時間的修行啊。 第三，以大智慧照見真理，以此來表明無所執著的原因。其中，先有十句直接辨明無所執著。後面『何以故』以下解釋成就的原因。解釋中，先提出疑問：『為什麼菩薩對一切都不執著？』下面解釋中，用八個比喻來顯示。一、總的解釋，因為觀察一切緣起法界，非有為有，猶如幻象一樣，因此不執著。下面依次消除疑問。疑問說：『世間的幻火不能成就燒的作用，佛現在出世，廣泛利益眾生，難道和它一樣嗎？』解釋說：『如同閃電也有照亮黑暗等作用，難道是真實存在的嗎？』然而閃電有三種含義：一、忽然出現；二、照亮黑暗；三、迅速消失。佛果也有三種含義：一、即寂靜而起作用，是忽然出現；二、即用而恒常寂靜，是迅速消失；三、寂靜和作用沒有阻礙，廣泛利益眾生，是照亮黑暗。』這顯示了上面對於佛不執著。 三、疑問說：『如果佛像閃電一樣，為什麼菩薩發起修行前往求取，因既然不是虛假的，果難道不是真實的嗎？』解釋說：『菩薩的修行像夢一樣，怎麼能是真實的呢？』然而夢也有三種含義：一、本體是空的；二、顯現實相，讓做夢的人看到有；三、有作用，與覺悟結緣。例如夢中奔跑追逐。

【English Translation】 English version Due to wrong views and arrogance, one suffers various kinds of pain. This can be divided into two parts. First, due to being obstructed, one cannot encounter righteous people and the correct Dharma (teachings), thus giving rise to wrong views. Second, one does not humbly seek guidance, and due to arrogance, one slanders righteous people and the correct Dharma, falling into the realm of demons and evil. Among these, the first is not seeking good friends; the second is being afraid upon hearing of 'emptiness' (śūnyatā), refusing to listen to the correct Dharma; the third is slandering due to incorrect thinking; and the last is abandoning, etc., indicating inverted practice. The following explains that due to this wrong view and arrogance, one is attached to 'existence' and suffers. Second, at this time, the Bodhisattva sees (sentient beings) falling and the heart of compassion increases, not being attached to one's own good deeds. Two, great compassion follows, which is divided into three parts. First, the mind of transformation (of sentient beings) arises; second, non-attachment is manifested; and third, the act of transformation is accomplished. In the first part, the intention is generally shown, that is, for the sake of many sentient beings, each experiencing many kalpas (eons), each without a moment of separation, not going (to save them), like the tip of a hair (such a tiny place), indicating that the great compassion follows sentient beings, like a calf following its mother. Two, the depth of compassion is shown separately. That is, in many places, each at many times, in order to transform one life, many lives are also like this. The continuous thought shows uninterrupted practice. Below, each hair pore possesses, etc., indicates the arising of the act of transformation, which is a long-term practice. Third, great wisdom illuminates the truth, thereby showing the reason for non-attachment. Among these, there are first ten sentences that directly clarify non-attachment. After 'Why is that?' below explains the reason for accomplishment. In the explanation, first ask the question: 'Why is the Bodhisattva not attached to everything?' In the explanation below, eight metaphors are used to show. One, the general explanation, because observing all conditioned arising (pratītyasamutpāda) of the Dharma realm (dharmadhātu), non-existent as existent, like an illusion (māyā), therefore not attached. The following sequentially eliminates doubts. The doubt says: 'The illusory fire in the world cannot accomplish the function of burning. The Buddha (Buddha) now appears in the world, widely benefiting sentient beings, is it the same as it?' The explanation says: 'Like lightning, it also has the function of illuminating darkness, etc., is it really existent?' However, lightning has three meanings: one, suddenly appearing; two, illuminating darkness; three, quickly disappearing. The fruit of Buddhahood also has three meanings: one, that is, stillness arises to function, is suddenly appearing; two, that is, function is constantly still, is quickly disappearing; three, stillness and function are unobstructed, widely benefiting sentient beings, is illuminating darkness.' This shows the above non-attachment to the Buddha. Three, the doubt says: 'If the Buddha is like lightning, why does the Bodhisattva initiate practice and go to seek, since the cause is not false, is the result not real?' The explanation says: 'The Bodhisattva's practice is like a dream, how can it be real?' However, a dream also has three meanings: one, the essence is empty; two, manifesting reality, allowing the dreamer to see existence; three, having function, forming a connection with awakening. For example, running and chasing in a dream.

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便驚覺返顧無來不走望自身本不動。菩薩既未成佛。于自心大夢未究竟悟。是故修行亦有三義。一證理故空。二無明未盡故實。三能成佛果故用。謂于無明夢內勤勇多劫。豁然大悟佛果現前。返望夢中都無所作。順顧本性具德宛然。如下第八地中夢度河喻知之。由此釋上文于菩薩行無著。四疑雲。若菩薩行如夢無所有何故經說此是菩薩行此是二乘行。釋云所聞法如響。響亦三義。一以聲谷等緣成義。二無本義。三言詮義。聖教亦三。一機感佛應。二當體無本。三稱根詮示。是故此教是不說說也。此等釋上于自行無著。五疑雲。向說果行等可狹是空。世界事廣。此應為實。釋云如化。化亦三義。一神力持起。二非眾生數。三有眾生用。世界亦同。一自識變起。二性相無實。三盛貯有情。此顯上文觀凈穢國心無所著。六疑雲。若土如化不有何故彼因有善惡差別。釋云業報起如摩㝹摩化身。古德釋云。此名重化之身。謂化上更起化。是故因果俱化故也。今更問三藏師。摩㝹摩此云意生。或云意成。即意生身也。彼身更起化故復云化身。此亦三義。一兩化俱非有。二兩相現宛然。三有因果生酬之用。業果三義同此準知。是故即有是不有也。七疑雲。若業果俱空者眾生報類由何差別。釋云由心畫故畫像亦三義。一平泯義以同壁故

【現代漢語翻譯】 便驚覺返顧，發覺既沒有來也沒有走，望向自身，發現根本沒有動。菩薩既然還未成佛，對於自心的大夢還未徹底覺悟，因此修行也有三重意義：一是證悟真理，故為空；二是無明尚未斷盡，故為實；三是能成就佛果，故為用。譬如在無明大夢之中勤奮勇猛地經歷多劫，一旦豁然大悟，佛果便會現前，回頭看夢中一切都無所作為，順應本性，具足功德，宛然存在，如下面第八地菩薩以夢中度河為比喻所說的那樣。由此解釋上文菩薩行無所執著。四問：如果菩薩的修行如夢一般，什麼都沒有，為什麼經典上說這是菩薩的修行，那是二乘（聲聞、緣覺）的修行？回答說：所聽聞的佛法如同迴響。迴響也有三重意義：一是由聲音、山谷等因緣和合而成；二是本身沒有實體；三是可以通過言語表達。聖教也有三重意義：一是因應眾生的根機而有佛的感應；二是其本體並無實在；三是依眾生的根器而進行詮釋。因此，這種教導是『不說話的說』。這些解釋了上文對於自身修行不執著。五問：前面說果報、修行等可以理解為空，但世界廣大，這應該是真實的吧？回答說：如同幻化。幻化也有三重意義：一是通過神力變現出來；二是不屬於眾生之列；三是有眾生的作用。世界也是如此：一是自識變現出來；二是其自性和現象並無實體；三是盛載著有情眾生。這顯示了上文所說的，觀察清凈國土和不清凈國土，內心都沒有執著。六問：如果國土如幻化般不存在，為什麼其中的善惡因果會有差別？回答說：業報的生起如同摩㝹摩（Manomaya，意生身）的化身。古德解釋說：這叫做重化之身，即在幻化之上再次幻化。因此，因和果都是幻化的緣故。現在再問三藏法師，摩㝹摩，這裡翻譯為意生，或者意成，就是意生身。那個身體再次幻化，所以又說是化身。這也有三重意義：一是兩次幻化都不是真實存在；二是兩次的現象都清晰顯現；三是有因果生起和酬償的作用。業果的三重意義與此相同，可以參照理解。因此，就是『有』也是『不有』。七問：如果業果都是空性的，那麼眾生的果報種類由什麼來區分呢？回答說：由心來描繪，如同繪畫。繪畫也有三重意義：一是平坦泯滅，因為它與墻壁相同。

【English Translation】 Then suddenly awakened and looked back, realizing there was neither coming nor going, looking at oneself, finding that one had never moved. Since a Bodhisattva has not yet become a Buddha, and has not completely awakened from the great dream of their own mind, therefore, practice also has three meanings: first, to realize the truth, hence it is emptiness; second, because ignorance is not yet exhausted, hence it is reality; third, it can achieve Buddhahood, hence it is function. For example, diligently and bravely experiencing many kalpas within the dream of ignorance, once suddenly awakened, the fruit of Buddhahood will appear, looking back at the dream, there is nothing that has been done, following the original nature, complete with virtues, just as the eighth-ground Bodhisattva uses the analogy of crossing a river in a dream. This explains the above text that the Bodhisattva's practice is without attachment. Fourth question: If the Bodhisattva's practice is like a dream, and there is nothing, why do the scriptures say that this is the Bodhisattva's practice, and that is the practice of the Two Vehicles (Śrāvaka and Pratyekabuddha)? The answer is: the Dharma heard is like an echo. An echo also has three meanings: first, it is formed by the combination of sound, valley, and other conditions; second, it has no inherent substance; third, it can be expressed through language. The Holy Teaching also has three meanings: first, it is the Buddha's response to the potential of sentient beings; second, its essence has no reality; third, it is explained according to the capacity of sentient beings. Therefore, this teaching is 'speaking without speaking'. These explain the above text about not being attached to one's own practice. Fifth question: Earlier it was said that retribution, practice, etc., can be understood as emptiness, but the world is vast, shouldn't this be real? The answer is: like an illusion. An illusion also has three meanings: first, it is manifested through divine power; second, it does not belong to the category of sentient beings; third, it has the function for sentient beings. The world is also like this: first, it is transformed from one's own consciousness; second, its nature and phenomena have no reality; third, it contains sentient beings. This shows what was said above, observing pure lands and impure lands, the mind has no attachment. Sixth question: If the land is like an illusion and does not exist, why are there differences in good and evil causes and effects within it? The answer is: the arising of karmic retribution is like the manifestation body of Manomaya (意生身, mind-made body). Ancient masters explained: This is called a double-transformation body, that is, a transformation on top of a transformation. Therefore, both cause and effect are illusory. Now ask the Tripitaka Master again, Manomaya, here translated as mind-born, or mind-made, is the mind-made body. That body transforms again, so it is also called a transformation body. This also has three meanings: first, both transformations are not real; second, both phenomena appear clearly; third, there is the function of cause and effect arising and being requited. The three meanings of karmic results are the same as this, and can be understood by analogy. Therefore, it is 'being' and also 'not being'. Seventh question: If karmic results are all empty, then what distinguishes the types of retribution for sentient beings? The answer is: it is drawn by the mind, like a painting. Painting also has three meanings: first, it is flat and obliterated, because it is the same as the wall.

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。二有高下義以畫工不失故。三無礙義平高無礙故。眾生亦爾。于真如平壁心畫成像。一是空義泯同真故。二有義業果不失故心隨薰變故。三無礙義謂空有無礙。則是全空相宛然相顯無所有是故攝化不廢。恒無所化故不著也。八疑雲。若眾生如此何故菩薩赴機說法。釋云所說法如實際。謂即此言說常同實際。非謂無言方為同彼。向來四門釋上利他行中無著義。第三就究竟滿足行中明無著者。于中三。先自行。二化他。三釋成。前中三。先行廣一念是時速。二滿十方是處廣。三行大。四如法界顯行勝。五如空彰行廣。謂由照見法性而成此稱性之行。二明解廣。謂解知諸佛證理決定所有方便。三釋成前二以顯無著。謂由了知自己之心迅速一念能遍十方世界。頓成解行如前成就。又知己心性隨緣而起即亦無起理事無礙不一定住故云迴轉迅速。由此故能稱法而起大行。二大悲利他行中。先行。后乃至下明無著。前中五句。初睹勝生喜。二起大慈下自他不憂。三未成下標其化意。謂成善調惡。四遠離下明起其化行。五若聞下在有正化。謂一言音不同。二造業各異。三諸方法則名施設。四攝眾差別故云和合。五趣向不同故云流轉。六所修各別名諸行。七分齊差別亦是所緣。八得位亦殊。九趣果不等。十我當下起愿正化。三雙釋可知

【現代漢語翻譯】 現代漢語譯本 二、有高下之義，因為畫工沒有失誤的緣故。 三、無礙之義，平高之間沒有阻礙的緣故。眾生也是如此，在真如（萬物的本性）的平坦墻壁上，用心繪畫出各種形象。一是空義（空性的意義），泯滅相同于真如的緣故。二是有義（存在的意義），業果不會喪失的緣故，心隨順熏習而變化的緣故。三是無礙義（無礙的意義），指空與有之間沒有阻礙。這就是全空之相宛然顯現，一無所有，因此攝受教化不會停止，永遠沒有被教化者，所以不執著。 八、疑問：如果眾生是這樣，為什麼菩薩要應機說法？ 回答：所說的法如實際（真理的實際狀態），就是說這些言語始終與實際相同，不是說沒有言語才與實際相同。以上四門解釋了利他行中的無著義。 第三、就究竟滿足行中說明無著。其中分為三部分：首先是自行，二是化他，三是解釋成就。前面的自行中分為三部分：一是行之廣，一念之間是時之速；二是滿十方是處之廣；三是行之大；四是如法界顯示行之殊勝；五是如虛空彰顯行之廣大。這是因為照見法性而成就這種稱合本性的行為。 二、說明理解之廣，指了解諸佛證悟真理后所決定的所有方便法門。 三、解釋成就前兩點以顯示無著，指由於了知自己的心迅速一念就能遍及十方世界，立刻成就理解和行為，如前所述。又知道自己的心性隨緣而起，也就是沒有生起，事理之間沒有阻礙，不一定停留在某處，所以說迴轉迅速。因此能夠稱合法性而發起廣大的行為。 二、大悲利他行中，先是行為，後文『乃至下』說明無著。前面的五句：第一句是看到殊勝的眾生而歡喜；第二句是『起大慈下』，自己和他人都沒有憂愁；第三句是『未成下』，標明其教化的意圖，指成就善良、調伏邪惡；第四句是『遠離下』，說明發起教化的行為；第五句是『若聞下』，在於正確地教化，指一個言語聲音不同，二、造作的業各不相同，三、諸多的方法法則稱為施設，四、攝受眾生的差別所以說是和合，五、趣向不同所以說是流轉，六、所修習的各不相同稱為諸行，七、分界差別也是所緣，八、得到的果位也不同，九、趣向的果報也不相同，十、『我當下』，發起誓願正確地教化。 三、雙重解釋，可以知道。

【English Translation】 English version Second, there is the meaning of high and low, because the painter does not make mistakes. Third, there is the meaning of unobstructedness, because there is no obstruction between flatness and height. Sentient beings are also like this, using their minds to paint images on the flat wall of Suchness (the true nature of all things). First, there is the meaning of emptiness, because it merges and becomes the same as Suchness. Second, there is the meaning of existence, because the karmic consequences are not lost, as the mind changes according to the influence of karma. Third, there is the meaning of unobstructedness, referring to the lack of obstruction between emptiness and existence. This is the complete manifestation of emptiness, yet it appears vividly, being devoid of anything. Therefore, the act of embracing and transforming does not cease, and there is always no one to be transformed, so there is no attachment. Eighth, the question: If sentient beings are like this, why do Bodhisattvas preach according to the occasion? The answer: The Dharma preached is like actuality (the actual state of truth), meaning that these words are always the same as actuality, not that the absence of words is the same as it. The above four doors explain the meaning of non-attachment in the altruistic practice. Third, regarding the non-attachment in the ultimate fulfillment practice. It is divided into three parts: first, self-cultivation; second, transforming others; and third, explaining the accomplishment. The previous self-cultivation is divided into three parts: first, the breadth of practice, with a single thought being the speed of time; second, filling the ten directions being the breadth of space; third, the greatness of practice; fourth, the manifestation of the excellence of practice like the Dharma realm; and fifth, the manifestation of the vastness of practice like the void. This is because of realizing the Dharma nature and accomplishing this practice that accords with the nature. Second, explaining the breadth of understanding, referring to understanding all the expedient methods determined by the Buddhas after realizing the truth. Third, explaining the accomplishment of the previous two points to show non-attachment, referring to knowing that one's own mind can quickly pervade the ten directions in a single thought, and immediately accomplish understanding and practice, as mentioned before. Also knowing that one's own mind-nature arises according to conditions, which means there is no arising, and there is no obstruction between principle and phenomena, and it does not necessarily stay in one place, so it is said to return quickly. Therefore, one can accord with the Dharma-nature and initiate great practice. Second, in the altruistic practice of great compassion, first there is action, and later the text 'and so on below' explains non-attachment. The previous five sentences: the first sentence is joy at seeing excellent sentient beings; the second sentence is 'arising great compassion below', where neither oneself nor others have worries; the third sentence is 'not yet accomplished below', marking the intention of transformation, referring to accomplishing goodness and subduing evil; the fourth sentence is 'far away below', explaining the act of initiating transformation; the fifth sentence is 'if hearing below', is in correct transformation, referring to one language sound being different, second, the karma created being different, third, the many methods and rules being called establishments, fourth, the differences in embracing sentient beings so it is said to be harmony, fifth, the different directions so it is said to be flowing, sixth, the different things cultivated being called practices, seventh, the differences in boundaries also being what is conditioned, eighth, the positions attained also being different, ninth, the fruits towards which one goes also being not the same, tenth, 'I now', initiating the vow to correctly transform. Third, the double explanation can be known.

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第八尊重行作五門。

初釋名。菩薩願行深廣高勝可貴立名。

二體性者。以大愿為行體。然是后得智故。瑜伽第四十九云。悕求後後地智殊勝性名愿波羅蜜多。又以信欲勝解三法為性。又起信論(云云)。

三種類者。唯識論云愿有二種。一求菩提愿。二利樂他愿。或四弘五愿。如瑜伽說。或十愿如下說。

四功能者。由此大愿通遍諸行。由資令高勝。從此功能名尊重行。

五釋文辨相內有二。先明自分行。后彼菩薩下顯勝進行。前中有三。初明行起所依。謂諸善根。善是順理義。根是增上義。生長義。于中九句。初一總餘八別。別中。一起行心堅。二高出情表。三行深難測。四生德廣多。五證寂難動。六行妙無對。七取捨心息。八廣行同佛。具此諸義故名尊重。第二正顯行相。于中有四。一內心堅謂起願行二念。二外緣勝謂逆順二緣。魔是逆緣亦能成行。三行成尊重謂凈苦二行。四愿成不退。第三此菩薩下明行成利益。于中安住尊重行已者結此自分行已成也。唸唸下正明二利。先自利中於患轉離於德轉增。理實通增一切行愿。約愿顯者以此是愿度位故也。下明利他。由此菩薩內具實德。令外見聞皆不虛也。第二勝進行中三。初修成尊重心行。二依心修成尊重慧行。三依

慧修成尊重悲行。初中亦三。先明修無礙心行。二菩薩如是下明修無盡心行。三而菩薩下雙結二行。初中二。先依理起化明無礙行。二于眾生數下明理事混融無礙之行。初中法喻合。問既不趣生死不趣涅槃應言不住。此二中流雲何偏言不住生死中流。答遠法師釋云。前不趣二處是離有也。不住中者是離無也。謂生死無處名斷中流。不住此無故云不住中流。今更釋如東流水。不住南岸。不住北岸。亦得說言不斷北岸中流。以中無別體約岸分故。若爾南岸亦得。何以不言涅槃中流。釋以所度眾生在此岸故。是故偏就生死而論。約彼亦得。問何以離岸無別中耶。答如於一切眾生以如水之如來藏為彼岸以如波之妄心為此岸。以即波之水非動故彼岸非此以即水之波非靜故此岸非彼。由此義故兩岸俱存。又以非動之水即波故彼非彼岸。非靜之波則水故此非此岸。非此非彼是謂中流。是故菩薩居中未嘗不即則。凡小在岸未嘗不即中。依此義故。菩薩是能化終是不能。眾生是所化終亦無化。以中邊相即能所圓融無礙思之。二理事混融中作二釋。一約相。二就實。前中初句是總通於一切。心無所著下別顯中。先直辨有五對十句。一上云無著者非是於一眾生無著余皆有著。亦非是多離一蓋。以一切俱不著故也。二益以修善不增。化令斷惡不

損。此望因位未成果說。三善滿果起不生。惑障永盡不滅。又功德果滿不生。住大涅槃不滅。此望初成果說。四縱皆成果。生界不盡果位不長。此望已成果后說。五雖如上說無增損等然此化事成益不虛。化事雖復不虛然不違前說。故亦無二。此都結前也。下釋中二。初中徴問。現化眾生有增有損。何故乃言無二。釋以生界同法界是故無增損生。滅等無倚著。釋前不著一多等。后釋中。先徴問。設同法界豈得無二。釋以法界無二故令生界亦無增損等二也。二約實釋者。初句顯菩薩自心無染。以有著之智不能照此無礙法故。下顯無礙相。初五對中分三。初二為一。會事令融。一多無礙。初標后釋。著猶置也。謂於一眾生置多眾生於一不增于多不損。于多置一返上可知。眾生界者是如來藏也。以性通相融故得事隨理而無礙。次二為一。明事已同理起盡無礙。亦一標一釋可知。后一雙結前二。明理事無礙。謂同真理而不失事故云不虛。現事相而即真。是故無二。下釋中二。先釋事同理。后釋以理攝事。不增不減經云。眾生界法界無二無別。即此法身以惑污故流轉五道名為眾生。又云。法身則眾生眾生則法身。法身眾生義一名異。又云。若有言眾生界法界有二有別者。我說彼人名一闡提也。第二菩薩如是下依無盡心修無盡德。于

【現代漢語翻譯】 損（指減少）。這是從因位（指修行尚未完成的階段）的角度來說，果位沒有增加。 三善圓滿，果報生起，不再有生死，煩惱和障礙永遠斷盡，不會消滅。又功德圓滿，果報生起，不再有生死，安住于大涅槃，不會消滅。這是從初次證得果位的角度來說。 四、即使都已證得果位，眾生的境界沒有窮盡，果位也不會增長。這是從已經證得果位之後來說。 五、雖然如上面所說，沒有增減等變化，然而這種教化之事成就利益並非虛假。教化之事雖然並非虛假，然而不違背前面的說法，所以也沒有矛盾。這都是總結前面的內容。 下面解釋中間部分，分為兩部分。首先是提問：現在所教化的眾生有增加有減少，為什麼說沒有矛盾呢？ 回答說：因為眾生的境界與法界相同，所以沒有增加減少，生死等現象也沒有依賴和執著。這是解釋前面不執著於一和多等概念。 後面是解釋中間部分。首先是提問：如果與法界相同，怎麼會沒有矛盾呢？ 回答說：因為法界沒有矛盾，所以眾生的境界也沒有增加減少等矛盾。第二部分是從實相的角度來解釋。第一句顯示菩薩的自心沒有污染，因為有執著的智慧不能照見這種無礙的法。 下面顯示無礙的相狀。最初的五對中分為三部分。最初的兩對為一部分，會合事相使其融合，一和多沒有障礙。首先是標示，然後是解釋。執著就是放置的意思。意思是說，在一個眾生中放置多個眾生，對於一個不會增加，對於多個不會減少。在多個眾生中放置一個，反過來思考就可以知道。 眾生界就是如來藏。因為體性相通，事相融合，所以事相隨著真理而沒有障礙。接下來的兩對為一部分，說明事相已經與真理相同，生起和消滅沒有障礙。也是先標示，然後解釋，就可以知道。 最後的一對是總結前面的兩對，說明理和事沒有障礙。意思是說，與真理相同而不失去事相，所以說並非虛假。顯現事相而就是真理，所以沒有矛盾。 下面解釋中間部分，分為兩部分。首先解釋事相與真理相同，然後解釋用真理來攝持事相。《不增不減經》說：『眾生界和法界沒有差異，沒有區別。』就是說，這個法身因為被迷惑污染，所以在五道中流轉，稱為眾生。又說：『法身就是眾生，眾生就是法身。』法身和眾生的意義相同，只是名稱不同。又說：『如果有人說眾生界和法界有差異，有區別，我說這個人名叫一闡提（斷善根的人）。』 第二，菩薩像這樣，依靠無盡的心修無盡的德行，于...

【English Translation】 Loss (referring to reduction). This is said from the perspective of the causal stage (referring to the stage where practice is not yet complete), where the fruition is not increased. When the three kinds of goodness are fulfilled, the fruition arises, and there is no more birth and death. Afflictions and obstacles are forever cut off and will not be extinguished. Furthermore, when merits are fulfilled, the fruition arises, and there is no more birth and death. One abides in great Nirvana and will not be extinguished. This is said from the perspective of initially attaining fruition. Fourth, even if all have attained fruition, the realm of sentient beings is not exhausted, and the fruition will not increase. This is said from the perspective of after having already attained fruition. Fifth, although as mentioned above, there are no increases or decreases, the transformative activities that bring benefit are not false. Although the transformative activities are not false, they do not contradict the previous statements, so there is no contradiction. This is all summarizing the previous content. The following explains the middle section, divided into two parts. First is the question: The sentient beings being transformed now are increasing and decreasing, so why is it said that there is no contradiction? The answer is: Because the realm of sentient beings is the same as the Dharmadhatu (realm of reality), there is no increase or decrease, and phenomena such as birth and death have no reliance or attachment. This explains the previous non-attachment to concepts such as one and many. The following is the explanation of the middle section. First is the question: If it is the same as the Dharmadhatu, how can there be no contradiction? The answer is: Because the Dharmadhatu has no contradiction, the realm of sentient beings also has no contradictions such as increase or decrease. The second part is to explain from the perspective of reality. The first sentence shows that the Bodhisattva's own mind is not defiled, because wisdom with attachment cannot illuminate this unobstructed Dharma. The following shows the characteristics of unobstructedness. The initial five pairs are divided into three parts. The first two pairs are one part, bringing together phenomena to make them merge, and there is no obstruction between one and many. First is the indication, then the explanation. Attachment means placing. It means that placing multiple sentient beings in one sentient being, there is no increase for one, and no decrease for many. Placing one in many, one can understand by thinking in reverse. The realm of sentient beings is the Tathagatagarbha (Buddha-nature). Because the nature is interconnected and phenomena merge, phenomena follow the truth without obstruction. The next two pairs are one part, explaining that phenomena are already the same as the truth, and arising and ceasing have no obstruction. It is also first indicated, then explained, and one can understand. The last pair summarizes the previous two pairs, explaining that principle and phenomena have no obstruction. It means that it is the same as the truth without losing phenomena, so it is said to be not false. Manifesting phenomena is the truth, so there is no contradiction. The following explains the middle section, divided into two parts. First, it explains that phenomena are the same as the truth, and then it explains using the truth to encompass phenomena. The Anunatva Apurnatva Sutra says: 'The realm of sentient beings and the Dharmadhatu have no difference, no distinction.' It means that this Dharmakaya (Dharma body), because it is defiled by delusion, circulates in the five paths and is called sentient beings. It also says: 'The Dharmakaya is sentient beings, and sentient beings are the Dharmakaya.' The meaning of Dharmakaya and sentient beings is the same, only the names are different. It also says: 'If someone says that the realm of sentient beings and the Dharmadhatu have differences, have distinctions, I say that person is called an Icchantika (one who has cut off roots of goodness).' Second, the Bodhisattva, in this way, relies on the inexhaustible mind to cultivate inexhaustible virtues, in...

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中二。先直顯后釋成。前中先依理起行后勝德自嚴。初顯福勝。善能分別下明慧深。以照法原際名到彼岸。二悉分別下明外化普應。初身業普現。次意業無染。后語業廣說。二釋成中法喻合。法中謂雖於一切法離諸欲際而不斷自行之道不捨化他之行。是故依寂起行行德無盡。令前二利德相殊勝故也。言功德無盡者德廣也。入凈法界者證深也。閤中二利可知。三雙結者謂融前二心為一行故。是故形奪兩相俱泯。于中五對十句。初對約行修。謂究竟是無礙心行。以入理息求故非究竟。是無盡心行以生德無窮故。以生德則入理入理恒生德是故雙非。下並準此。二約斷惑。謂照惑性空無可斷離。異本末照故非不離。三約證理。謂由理無相非是可依。則由照此無依之理。令智圓明非是不依。四約所成。謂證理之時約染空無可舍故非世間。凈非斯有故非佛法。又無染可厭無凈可欣。五約位非凡少。謂得果是二乘四果等。自下第二依心修成尊重慧行。于中初句牒前起后。謂成就重心是牒前心也。修習菩薩行者正明依前修習智慧之行。于中二。初明照行入理智。二譬如虛空下理行雙融智。前中初明化行無教。二自行無念。前中初五對十句。正顯可知。二何故下釋成。于中無受無轉者。無正法可領受。無邪惑可轉滅。又不納異緣故無受。

【現代漢語翻譯】 現代漢語譯本 中二。先直接顯示，然後解釋成就。前面、中間、後面，先依據真理髮起行動，然後殊勝的功德自然莊嚴。最初顯示福德殊勝。『善能分別』以下說明智慧深邃，以照亮法的本源，達到彼岸的境界。『二悉分別』以下說明向外教化普遍應機。最初是身業普遍顯現，其次是意業沒有染污，最後是語業廣泛宣說。第二，在解釋成就中，以法和比喻相結合。在法中說，雖然對於一切法遠離各種慾望的邊際，卻不斷自行之道，不捨棄化他之行。因此，依據寂靜發起行動，行動的功德沒有窮盡，使前面的自利和他利的功德相貌殊勝。說『功德無盡』，是說功德廣大。『入凈法界』，是說證悟深刻。結合中，自利和他利可以理解。第三，雙重總結，是說融合前面的兩種心為一種行動。因此，形式和奪取兩種相都泯滅。其中有五對十句。最初的對，是關於行動的修習。說究竟是無礙的心行。因為進入真理而停止追求，所以不是究竟。是無盡的心行，因為產生功德沒有窮盡。因為產生功德就進入真理，進入真理恒常產生功德，所以雙重否定。以下都依此準則。第二，關於斷除迷惑。說照見迷惑的自性是空，沒有什麼可以斷除和遠離。因為照見根本和末端不同，所以不是不遠離。第三，關於證悟真理。說由於真理沒有相，不是可以依靠的。那麼，由於照見這沒有依靠的真理，使智慧圓滿光明，不是不依靠。第四，關於所成就的。說證悟真理的時候，關於染污和空，沒有什麼可以捨棄，所以不是世間。清凈不是這裡所有的，所以不是佛法。又沒有染污可以厭惡，沒有清凈可以欣喜。第五，關於地位，不是凡夫和少數人。說得到果位是二乘的四果等。從下面開始，第二，依據心修習成就尊重智慧的行動。其中第一句，承接前面，開啟後面。說成就重心，是承接前面的心。『修習菩薩行』，正是說明依據前面修習智慧的行動。其中分為二。最初說明教化行動沒有教條。第二，自行沒有念頭。前面，最初的五對十句，正確地顯示，可以理解。第二，『何故』以下解釋成就。其中『無受無轉』，是沒有正法可以領受，沒有邪惡迷惑可以轉變消滅。又不接納不同的因緣，所以沒有領受。

【English Translation】 English version Middle Two. First directly display, then explain the accomplishment. Front, middle, and back, first initiate action based on truth, and then superior merits naturally adorn. Initially, it shows the superiority of blessings. 'Skillfully distinguishing' below explains the profound wisdom, illuminating the origin of the Dharma to reach the other shore. 'Twofold distinguishing' below explains the universal response of outward teaching. Initially, it is the universal manifestation of body karma, then the intention karma is without defilement, and finally, the speech karma is widely spoken. Second, in explaining the accomplishment, combine Dharma and metaphor. In the Dharma, it says that although one is far from the boundaries of various desires in all Dharmas, one continues the path of self-cultivation and does not abandon the practice of transforming others. Therefore, initiating action based on tranquility, the merits of action are inexhaustible, making the merits of the previous self-benefit and other-benefit superior in appearance. Saying 'merits are inexhaustible' means that the merits are vast. 'Entering the pure Dharma realm' means that the realization is profound. In combination, self-benefit and other-benefit can be understood. Third, the double conclusion means merging the previous two minds into one action. Therefore, both form and seizure disappear. Among them, there are five pairs and ten sentences. The initial pair is about the cultivation of action. Saying that ultimate is the unobstructed mind action. Because entering the truth and stopping the pursuit, it is not ultimate. It is an inexhaustible mind action because the production of merit is endless. Because producing merit enters the truth, entering the truth constantly produces merit, so it is doubly negative. The following are based on this principle. Second, about cutting off delusion. Saying that seeing the nature of delusion as empty, there is nothing to cut off and stay away from. Because seeing the root and the end are different, it is not not staying away. Third, about realizing the truth. Saying that because the truth has no form, it is not something to rely on. Then, by illuminating this truth without reliance, making wisdom complete and bright, it is not not relying on. Fourth, about what is accomplished. Saying that when realizing the truth, about defilement and emptiness, there is nothing to abandon, so it is not the world. Purity is not all here, so it is not the Buddha Dharma. Also, there is no defilement to be disgusted with, and no purity to be delighted in. Fifth, about the position, it is not ordinary people and a few people. Saying that obtaining the fruit position is the four fruits of the Two Vehicles, etc. Starting from below, second, based on the mind, cultivate and accomplish the action of respecting wisdom. Among them, the first sentence connects the previous and opens the latter. Saying that accomplishing the center of gravity is connecting the previous mind. 'Cultivating the Bodhisattva practice' is precisely explaining the action of cultivating wisdom based on the previous. Among them, it is divided into two. Initially, it explains that the teaching action has no dogma. Second, self-cultivation has no thoughts. Previously, the initial five pairs and ten sentences, correctly displayed, can be understood. Second, 'Why' below explains the accomplishment. Among them, 'no receiving and no turning' means that there is no right Dharma to receive, and no evil delusion to transform and eliminate. Also, not accepting different causes and conditions, so there is no receiving.

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正行堅住故無轉。又于上五對二乘等法而能不受。于不教正理而能不轉。秤理起行而無退歇故云不退也。二自行無念中二。先正顯后釋成。前中行是寂滅時者牒前也。不念等正顯無念。此同八地無功用行故無念也。不為十法動念。謂三時三科三位。內是正報。外是依報。內外具二。又根境識三亦得。后一就位結。以此位中雖修大愿而亦無念。下釋中二。先釋何以無念者。以了達諸法平等之中無有智行而能趣向所緣所成故無念也。后釋何以無曏者。以能向所向無二故無二亦離。故云無不二也。又此亦是釋前起后。謂理行不二釋前也。雖合而無二然能所宛然。故云無不二。此起後文也。二理行雙融智中二。初正明理行無礙。二此菩薩下明功成德立。前中二。初法喻標起。謂無差別顯行同于理行相泯也。非不成等明理同於行行功存也。此二是一行準喻中只非無此無差別之虛空。非謂有餘物。是則法中非不成此無差別之正覺。非謂無別約理成等約行。此明以無成為成思之。下釋中。先釋無行之行。后釋行即無行。又初明理不違行行攬理而成功。后明行不違理理泯行而歸寂。先釋初義。謂攬理之行雖萬行而恒寂。此是八地之行也。于中初一句正顯真理不違正行。下彰即理之行相。先自利行。二調伏下利他行。不壞因果結二行。謂

【現代漢語翻譯】 現代漢語譯本 『正行堅住故無轉』，是因為菩薩的正行堅定安住，所以不會動搖。而且，對於聲聞、緣覺等二乘之法能夠不接受，對於不符合正理的教義能夠不轉變。以佛法真理為準繩而修行，不會退卻停歇，所以說『不退』。 『二自行無念中二。先正顯后釋成。前中行是寂滅時者牒前也。不念等正顯無念。此同八地無功用行故無念也。不為十法動念。謂三時三科三位。內是正報。外是依報。內外具二。又根境識三亦得。后一就位結。以此位中雖修大愿而亦無念。下釋中二。先釋何以無念者。以了達諸法平等之中無有智行而能趣向所緣所成故無念也。后釋何以無曏者。以能向所向無二故無二亦離。故云無不二也。又此亦是釋前起后。謂理行不二釋前也。雖合而無二然能所宛然。故云無不二。此起後文也。』——第二部分是關於自行無念的討論，分為兩部分：首先正面闡述，然後解釋成就。前面提到『行是寂滅時』，這是呼應前文。『不念』等詞語正是爲了闡明無念的境界。這與八地菩薩的無功用行相同，所以達到無念。不會因為十種法而動念，這十種法包括三時（過去、現在、未來）、三科（五蘊、十二處、十八界）、三位（欲界、色界、無色界）。內部是正報（眾生的身心），外部是依報（眾生所處的環境），內外都具備這兩種。此外，還可以從根、境、識三個方面來理解。最後一句是就菩薩的果位進行總結，即使在這個果位中修習廣大的誓願，也同樣處於無念的狀態。下面的解釋分為兩部分：首先解釋為什麼會無念，因為已經了達諸法平等，沒有智慧和行為能夠趨向所緣和所成，所以達到無念。然後解釋為什麼沒有趨向，因為能趨向和所趨向沒有分別，所以超越了二元對立，因此說『無不二』。這也可以理解為承上啟下的解釋，即理與行不二，這是對前文的解釋。雖然理與行合一，但能與所仍然分明，所以說『無不二』，這引出了後面的內容。 『二理行雙融智中二。初正明理行無礙。二此菩薩下明功成德立。前中二。初法喻標起。謂無差別顯行同于理行相泯也。非不成等明理同於行行功存也。此二是一行準喻中只非無此無差別之虛空。非謂有餘物。是則法中非不成此無差別之正覺。非謂無別約理成等約行。此明以無成為成思之。下釋中。先釋無行之行。后釋行即無行。又初明理不違行行攬理而成功。后明行不違理理泯行而歸寂。先釋初義。謂攬理之行雖萬行而恒寂。此是八地之行也。于中初一句正顯真理不違正行。下彰即理之行相。先自利行。二調伏下利他行。不壞因果結二行。謂』——第二部分是關於理行雙融的智慧，分為兩部分：首先正面闡明理與行之間沒有障礙，然後從『此菩薩』開始說明功德成就。前一部分又分為兩部分：首先用比喻來標明主旨，即『無差別』，表明修行與真理相同，行為與理性相互泯滅。『非不成』等詞語表明真理與修行相同，修行的功用仍然存在。這兩者是一個整體。用比喻來說，就像虛空一樣，並非沒有這種無差別的虛空，但也不是說有其他的東西存在。那麼，在佛法中，並非不能成就這種無差別的正覺，但也不是說沒有差別，這是從理上來說的。成就與修行是相關的，這表明要以無成為成。下面的解釋中，首先解釋無行之行，然後解釋行即無行。此外，首先闡明真理不違背修行，修行包含真理而成就功德；然後闡明修行不違背真理，真理泯滅修行而歸於寂靜。首先解釋第一個含義，即包含真理的修行，即使有萬種修行，也始終處於寂靜之中，這是八地菩薩的修行。其中，第一句正面闡明真理不違背正行，下面彰顯即理之行相，首先是自利行，然後從『調伏』開始是利他行。『不壞因果』總結了兩種修行，即 English version 'Because the Right Practice is Firmly Established, there is no Regression.' This is because the Bodhisattva's right practice is firmly established, so it will not waver. Moreover, they can refrain from accepting the teachings of the Sravakas (聲聞, those who hear the Buddha's teachings) and Pratyekabuddhas (緣覺, those who attain enlightenment on their own), and they can avoid deviating from the principles of correct reasoning. They practice according to the truth of Dharma (佛法), without retreating or stopping, hence it is said 'no regression'. 『The second part discusses self-practice without thought, divided into two parts: first, a direct explanation, then an explanation of accomplishment. The previous mention of 'practice is the time of stillness' echoes the earlier text. Terms like 'no thought' are precisely to clarify the state of no-thought. This is similar to the effortless practice of the Eighth Ground Bodhisattva (八地菩薩), hence achieving no-thought. They are not moved by the ten dharmas, which include the three times (past, present, future), the three categories (five aggregates (五蘊), twelve entrances (十二處), eighteen realms (十八界)), and the three realms (desire realm, form realm, formless realm). Internally, there is the proper reward (正報, the body and mind of sentient beings), and externally, there is the dependent reward (依報, the environment in which sentient beings live), both internally and externally possessing these two. Furthermore, it can be understood from the three aspects of root, object, and consciousness. The last sentence summarizes the Bodhisattva's state, even in this state, while practicing vast vows, they are still in a state of no-thought. The following explanation is divided into two parts: first, explaining why there is no-thought, because they have realized the equality of all dharmas, there is no wisdom or action that can lead to the object and accomplishment, hence achieving no-thought. Then, explaining why there is no direction, because the one who directs and the one who is directed are not separate, thus transcending duality, therefore it is said 'no non-duality'. This can also be understood as an explanation that connects the preceding and following, that is, principle and practice are non-dual, which is an explanation of the preceding text. Although principle and practice are united, the subject and object are still distinct, so it is said 'no non-duality', which introduces the following content.' 『The second part discusses the wisdom of the fusion of principle and practice, divided into two parts: first, a direct explanation that there is no obstacle between principle and practice, then starting from 'this Bodhisattva', explaining the accomplishment of merit and virtue. The first part is further divided into two parts: first, using a metaphor to mark the main point, that is, 'no difference', indicating that practice is the same as truth, and action and reason annihilate each other. Terms such as 'not non-accomplishment' indicate that truth is the same as practice, and the function of practice still exists. These two are a whole. Metaphorically speaking, like space, it is not that there is no such undifferentiated space, but it is not to say that there are other things. Then, in the Dharma (佛法), it is not that one cannot achieve this undifferentiated perfect enlightenment (正覺), but it is not to say that there is no difference, this is from the perspective of principle. Accomplishment is related to practice, which indicates that one should achieve accomplishment through non-accomplishment. In the following explanation, first explain the practice of no-practice, then explain that practice is no-practice. Furthermore, first clarify that truth does not violate practice, practice includes truth and achieves merit; then clarify that practice does not violate truth, truth annihilates practice and returns to stillness. First explain the first meaning, that is, the practice that includes truth, even if there are ten thousand practices, it is always in stillness, this is the practice of the Eighth Ground Bodhisattva (八地菩薩). Among them, the first sentence directly clarifies that truth does not violate right practice, and the following highlights the aspect of practice that is truth, first is self-benefiting practice, then starting from 'taming', it is other-benefiting practice. 'Not destroying cause and effect' summarizes the two practices, that is,

【English Translation】 English version 'Because the Right Practice is Firmly Established, there is no Regression.' This is because the Bodhisattva's right practice is firmly established, so it will not waver. Moreover, they can refrain from accepting the teachings of the Sravakas (聲聞, those who hear the Buddha's teachings) and Pratyekabuddhas (緣覺, those who attain enlightenment on their own), and they can avoid deviating from the principles of correct reasoning. They practice according to the truth of Dharma (佛法), without retreating or stopping, hence it is said 'no regression'. 『The second part discusses self-practice without thought, divided into two parts: first, a direct explanation, then an explanation of accomplishment. The previous mention of 'practice is the time of stillness' echoes the earlier text. Terms like 'no thought' are precisely to clarify the state of no-thought. This is similar to the effortless practice of the Eighth Ground Bodhisattva (八地菩薩), hence achieving no-thought. They are not moved by the ten dharmas, which include the three times (past, present, future), the three categories (five aggregates (五蘊), twelve entrances (十二處), eighteen realms (十八界)), and the three realms (desire realm, form realm, formless realm). Internally, there is the proper reward (正報, the body and mind of sentient beings), and externally, there is the dependent reward (依報, the environment in which sentient beings live), both internally and externally possessing these two. Furthermore, it can be understood from the three aspects of root, object, and consciousness. The last sentence summarizes the Bodhisattva's state, even in this state, while practicing vast vows, they are still in a state of no-thought. The following explanation is divided into two parts: first, explaining why there is no-thought, because they have realized the equality of all dharmas, there is no wisdom or action that can lead to the object and accomplishment, hence achieving no-thought. Then, explaining why there is no direction, because the one who directs and the one who is directed are not separate, thus transcending duality, therefore it is said 'no non-duality'. This can also be understood as an explanation that connects the preceding and following, that is, principle and practice are non-dual, which is an explanation of the preceding text. Although principle and practice are united, the subject and object are still distinct, so it is said 'no non-duality', which introduces the following content.』 『The second part discusses the wisdom of the fusion of principle and practice, divided into two parts: first, a direct explanation that there is no obstacle between principle and practice, then starting from 'this Bodhisattva', explaining the accomplishment of merit and virtue. The first part is further divided into two parts: first, using a metaphor to mark the main point, that is, 'no difference', indicating that practice is the same as truth, and action and reason annihilate each other. Terms such as 'not non-accomplishment' indicate that truth is the same as practice, and the function of practice still exists. These two are a whole. Metaphorically speaking, like space, it is not that there is no such undifferentiated space, but it is not to say that there are other things. Then, in the Dharma (佛法), it is not that one cannot achieve this undifferentiated perfect enlightenment (正覺), but it is not to say that there is no difference, this is from the perspective of principle. Accomplishment is related to practice, which indicates that one should achieve accomplishment through non-accomplishment. In the following explanation, first explain the practice of no-practice, then explain that practice is no-practice. Furthermore, first clarify that truth does not violate practice, practice includes truth and achieves merit; then clarify that practice does not violate truth, truth annihilates practice and returns to stillness. First explain the first meaning, that is, the practice that includes truth, even if there are ten thousand practices, it is always in stillness, this is the practice of the Eighth Ground Bodhisattva (八地菩薩). Among them, the first sentence directly clarifies that truth does not violate right practice, and the following highlights the aspect of practice that is truth, first is self-benefiting practice, then starting from 'taming', it is other-benefiting practice. 'Not destroying cause and effect' summarizes the two practices, that is,

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不礙存故不待壞故也。下釋行不違理可知。二明功成德立中有二。初于佛能等。謂三世如來皆同成此無礙之行。今亦得彼是故同也。此是總。下別辨。初顯內本覺故云不斷佛性。二行雖即理而造修恒起故云不壞正法。是故等佛。二於法能興。初句總。辯才下別顯有三。初興法之辯無染。二安住下明興法之智無畏。三不捨下明興法之行無著。第三依慧修習尊重悲行。于中初明牒前起后。菩薩如是成就尊重智慧者牒前所成深智慧也。修菩薩行者依彼修此大悲行也。下正顯中二。先總標悲行之意。謂先化令出障教化成。下化令住道。又前令出惡難得人天益。后令出生死得解脫益。二如是教下以事考心顯成悲行。于中有二。初明心無異求。二但欲調伏下唯為益生。前中先直辨后釋。前中先惡人后善人。謂設彼惡人各有明慧善友滿世間。我終不為名利等故競化為修。又釋。菩薩終不于邪見惡人舍化。以彼不顧恩不得名利故。于明慧善人而攝化。以彼顧恩得名利故。云我不為善人得名利處修菩薩行。下釋無異求。一縷是利中極少。一愛言是名中極少。少尚不為。況多也。二唯為益生中。亦先直辨。為他調者授三學。凈者令斷惑。度者令得果。下釋中先徴。何以不求己安但為益生。釋云一切諸佛法如是者舉佛類己。下彰己同佛。于中

【現代漢語翻譯】 現代漢語譯本 不礙存在，所以不需要等待壞滅。下面解釋『行不違理』，可以理解。第二部分說明功德成就，分為兩點。首先，佛陀能夠平等對待一切，指的是三世如來（過去、現在、未來諸佛）都同樣成就這種無礙的修行。現在我也得到了那種境界，所以說是相同的。這是總的說明。下面分別辨析。首先，顯現內在的本覺，所以說『不斷佛性』。其次，修行雖然就是理，但造作和修習恒常生起，所以說『不壞正法』。因此，（菩薩）與佛平等。第二，法能夠興盛。第一句是總說。『辯才』以下分別顯示，有三點。第一，興盛佛法的辯才沒有染著。第二，『安住』以下說明興盛佛法的智慧沒有畏懼。第三，『不捨』以下說明興盛佛法的行為沒有執著。第三部分是依靠智慧修習，尊重和悲憫的行為。其中，首先說明承接前文，開啟後文。『菩薩如是成就尊重智慧者』，是承接前面所成就的深刻智慧。『修菩薩行者』，是依靠那種智慧修習這種大悲行。下面正式顯現，分為兩點。首先，總標悲憫行為的意義，就是先教化眾生脫離障礙，教化成就。下面教化眾生安住于正道。前面是讓眾生脫離惡難，得到人天福報的利益。後面是讓眾生脫離生死，得到解脫的利益。第二，『如是教』以下用事例來考察內心，顯示成就悲憫行為。其中分為兩點。首先，說明內心沒有其他的追求。第二，『但欲調伏』以下說明只是爲了利益眾生。前面一部分先直接辨析，然後解釋。前面一部分先說惡人，后說善人。意思是，假設那些惡人各自有明智和智慧的善友充滿世間，我終究不會爲了名利等原因去爭著教化他們。又解釋說，菩薩終究不會捨棄對邪見惡人的教化，因為他們不顧恩情，不能得到名利。對於明智和智慧的善人，才攝受和教化他們，因為他們顧念恩情，能夠得到名利。說『我不為善人得到名利之處修菩薩行』。下面解釋沒有其他的追求。一縷絲線是利益中極少的，一句愛語是名聲中極少的，極少尚且不為，何況更多呢。第二部分，只是爲了利益眾生，也先直接辨析。為他人調伏，是傳授三學（戒、定、慧）。凈化他人，是讓他們斷除迷惑。度化他人，是讓他們得到果位。下面解釋，先提問，為什麼不追求自己的安樂，只是爲了利益眾生？解釋說，『一切諸佛法如是者』，是用諸佛來比類自己。下面彰顯自己與佛相同。其中， 于中

【English Translation】 English version It does not hinder existence, therefore there is no need to wait for destruction. The following explanation of 'conduct not violating principle' can be understood. The second part explains the accomplishment of merit and virtue, divided into two points. First, the Buddhas are able to treat everything equally, referring to the Tathagatas (Buddhas of the past, present, and future) who all equally accomplish this unobstructed practice. Now I have also attained that state, so it is said to be the same. This is a general explanation. The following separately analyzes. First, manifesting the inner original awareness, therefore it is said 'uninterrupted Buddha-nature'. Second, although practice is principle, creation and cultivation constantly arise, therefore it is said 'not destroying the true Dharma'. Therefore, (the Bodhisattva) is equal to the Buddha. Second, the Dharma is able to flourish. The first sentence is a general statement. 'Eloquence' below separately reveals, there are three points. First, the eloquence of flourishing the Dharma has no attachment. Second, 'abiding' below explains that the wisdom of flourishing the Dharma has no fear. Third, 'not abandoning' below explains that the conduct of flourishing the Dharma has no clinging. The third part is relying on wisdom to cultivate, respecting and compassionate actions. Among them, first explain connecting the previous text and initiating the following text. 'Bodhisattvas who thus accomplish respectful wisdom' is connecting the profound wisdom accomplished earlier. 'Those who cultivate Bodhisattva practices' is relying on that wisdom to cultivate this great compassionate practice. The following formally reveals, divided into two points. First, generally marking the meaning of compassionate action, which is to first teach sentient beings to escape obstacles, and to accomplish teaching. The following teaches sentient beings to abide in the right path. The former is to let sentient beings escape evil difficulties and obtain the benefits of human and heavenly blessings. The latter is to let sentient beings escape birth and death and obtain the benefits of liberation. Second, 'such teaching' below uses examples to examine the mind, showing the accomplishment of compassionate action. Among them, divided into two points. First, explain that the mind has no other pursuits. Second, 'but desiring to subdue' below explains that it is only for the benefit of sentient beings. The first part first directly analyzes, and then explains. The first part first speaks of evil people, and then speaks of good people. The meaning is, assuming that those evil people each have wise and intelligent good friends filling the world, I will ultimately not compete to teach them for the sake of fame and profit. It is also explained that Bodhisattvas will ultimately not abandon the teaching of heretical evil people, because they do not care about kindness and cannot obtain fame and profit. For wise and intelligent good people, they are accepted and taught, because they care about kindness and can obtain fame and profit. Saying 'I do not cultivate Bodhisattva practices in places where good people obtain fame and profit'. The following explains that there are no other pursuits. A thread of silk is the least of benefits, a loving word is the least of fame, even the least is not done, let alone more. The second part, only for the benefit of sentient beings, also first directly analyzes. Subduing others is imparting the three learnings (discipline, concentration, wisdom). Purifying others is letting them cut off delusions. Liberating others is letting them obtain fruition. The following explains, first asking, why not pursue one's own peace and happiness, but only for the benefit of sentient beings? Explaining, 'all Buddha-dharmas are like this' is using the Buddhas to compare oneself. The following highlights that oneself is the same as the Buddha. Among them, Among them

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初化心同。二欲令下化益同。

第九善法行中作七門。

一以得善巧智力說法為機故名也。

二來意者。大愿漸凈增成力度。又(云云)。

三體性者。又依攝論以後得智大悲無邊智慧為體。

四業用者。依攝論有二種。一思擇力。能伏一切正行等所對治障令不起。二修習力。能令一切善行堅固決定。

五種類者。或二力如前。又有十種如前後說。

六差別者。此位同第九地無礙辯力故也。以約圓教此位滿后則便成佛不待余故。文內顯之可見。

七釋文中四。一標。二辨。三結。四嘆。第二辨相中二。先自分行。后勝進行。前中初總顯其相有三句。初以法益機。謂能以凈法除生熱惱名清涼法池。二弘揚正法。謂以持辯弘顯正法名守護。三弘法之益。謂以十身多劫宣化不絕名佛種不斷。是故智論云。令般若流行世間則是佛種不斷此之謂也。此等亦是略顯善法行名。下別辨中有四。一持成就。二說成就。三問答成就。四語益成就。初中由持法不忘方能演說。故先明之。十中皆初明持體后顯業用。由持法分明故云清凈。依此說法故無障礙。此是總句餘九是別。初四持起四辯。五由行入佛境。諸佛為說一切智甘露之法灌其心頂。持此不忘說稱物機故令歡喜。六由內自證法故

【現代漢語翻譯】 現代漢語譯本 初發菩提心相同，二者希望使下化眾生的利益也相同。

在第九善法行中，分為七個方面來闡述：

一、以獲得善巧智慧的力量說法作為根本，因此得名。

二、來意是：大愿逐漸清凈，增長成就力度。還有（如前所述）。

三、體性是：依據《攝大乘論》，以後得智（指證悟后所獲得的智慧）和大悲心以及無邊智慧為體性。

四、業用是：依據《攝大乘論》，有兩種。一是思擇力（指能正確選擇和判斷的能力），能降伏一切正行等所對治的障礙，使之不起作用。二是修習力（指通過修行而獲得的力量），能使一切善行堅固決定。

五、種類是：或者說兩種力量如前所述。又有十種，如前後文所說。

六、差別是：此位（指善法行）同於第九地（指菩薩修行階位的第九地）的無礙辯才力。以圓教（指天臺宗的教義）來說，此位圓滿后就成佛，不需要等待其他階段。文中的顯現可以看出來。

七、解釋文中分為四個部分：一、標示。二、辨析。三、總結。四、讚歎。第二部分辨析相狀中分為兩個部分：先是自分行（指自身修行的行為），后是勝進行（指殊勝的修行行為）。前面部分首先總的顯示其相狀，有三句話。首先以佛法利益眾生，說能以清凈的佛法去除眾生的熱惱，名為清涼法池。二是弘揚正法，說以持戒和辯才弘揚顯現正法，名為守護。三是弘揚佛法的利益，說以十身（指佛的十種化身）在多劫中宣講教化不絕，名為佛種不斷。所以《大智度論》說，使般若（prajna)(指智慧)在世間流行，就是佛種不斷，說的就是這個意思。這些也是簡略地顯示善法行的名稱。下面分別辨析中有四個方面：一、持成就。二、說成就。三、問答成就。四、語益成就。首先，由於持法不忘才能演說，所以先說明持法。十個方面都首先說明持法的體性，然後顯示其業用。由於持法分明，所以說清凈。依據此法說法，所以沒有障礙。這是總的句子，其餘九個是分別的。最初的四個是持法而生起的四種辯才。第五個是由修行進入佛的境界，諸佛為他宣說一切智（sarvajna)(指佛的智慧)的甘露之法，灌注在他的心頂，他持此不忘，說法稱合衆生的根機，所以使眾生歡喜。第六個是由內在自己證得佛法的緣故。

【English Translation】 English version The initial aspiration for enlightenment is the same, and both desire to make the benefit of subduing and transforming sentient beings the same.

In the Ninth Good Dharma Practice, it is divided into seven aspects to elaborate:

1. It is named because it takes the power of skillful wisdom to preach the Dharma as its foundation.

2. The intention is: the great vow gradually becomes pure, increasing and accomplishing strength. Also (as mentioned before).

3. The essence is: according to the 'Mahāyānasaṃgraha' (Compendium of Mahayana), the wisdom attained after enlightenment (post-attainment wisdom), great compassion, and boundless intelligence are its essence.

4. The function is: according to the 'Mahāyānasaṃgraha', there are two types. First, the power of discernment (the ability to correctly choose and judge), which can subdue all obstacles that are counteracted by correct practices, etc., preventing them from arising. Second, the power of cultivation (the power gained through practice), which can make all good deeds firm and decisive.

5. The types are: or two powers as mentioned before. There are also ten types, as mentioned before and after.

6. The difference is: this position (referring to Good Dharma Practice) is the same as the unobstructed eloquence of the Ninth Ground (referring to the ninth stage of a Bodhisattva's practice). In terms of the Perfect Teaching (referring to the Tiantai school's teachings), after this position is fulfilled, one becomes a Buddha without waiting for other stages. It can be seen in the manifestation in the text.

7. The explanation in the text is divided into four parts: 1. Marking. 2. Discriminating. 3. Concluding. 4. Praising. The second part, discriminating the characteristics, is divided into two parts: first, self-practice (referring to one's own practice), and then superior practice (referring to excellent practice). The first part first generally shows its characteristics, with three sentences. First, benefiting sentient beings with the Dharma, saying that being able to remove the heat and vexation of sentient beings with the pure Dharma is called the Cool Dharma Pool. Second, propagating the correct Dharma, saying that propagating and manifesting the correct Dharma with upholding precepts and eloquence is called protection. Third, the benefit of propagating the Dharma, saying that preaching and teaching continuously with ten bodies (referring to the ten manifestations of the Buddha) for many kalpas (aeons) is called the unbroken Buddha-seed. Therefore, the 'Mahāprajñāpāramitāupadeśa' (Great Treatise on the Perfection of Wisdom) says that causing prajna (wisdom) to circulate in the world is the unbroken Buddha-seed, which is what it means. These are also brief manifestations of the name of Good Dharma Practice. Below, there are four aspects in the separate analysis: 1. Upholding accomplishment. 2. Speaking accomplishment. 3. Question and answer accomplishment. 4. Word benefit accomplishment. First, because one can only speak if one upholds the Dharma without forgetting, the upholding of the Dharma is explained first. All ten aspects first explain the essence of upholding the Dharma, and then show its function. Because upholding the Dharma is clear, it is said to be pure. Because one speaks according to this Dharma, there is no obstacle. This is the general sentence, and the remaining nine are separate. The first four are the four kinds of eloquence that arise from upholding the Dharma. The fifth is entering the realm of the Buddha through practice, and the Buddhas preach the nectar of all-knowing wisdom (sarvajna) to him, pouring it on the crown of his head. He upholds this without forgetting, and his preaching is in accordance with the faculties of sentient beings, so he makes sentient beings happy. The sixth is because of the inner self-realization of the Dharma.

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起同證之辯無盡。七由入同理之辯故說文義廣多無盡。八由善正方言故。能異異言論名無量辯。與前何別。前據語圓義足故名正語。又是當義之語故別於此也。九能現身同佛。嘆不可盡。下顯業用可知。第二隨所應化下明說成就中二。初正顯說相。二隨所應於一一下明開化無礙。前中初明所應之機三句。一隨多所化熟機。二各各以彼所解言音。三各隨彼根宜聞差別。下正為宣說。說稱化心名不違悲。二開化無礙中。初多音開化無有障礙。二設有下以一音開化無礙自在。又前是一多。后是多一。此二無礙是一圓音。第三爾時下明問答成就者。有四義微細過前說成就。一前但云世界未顯微細處自在。初假舉此中一毛頭一念中有無量眾。二一念類余念乃至盡過未劫。三異語異問。四菩薩無怯畏言。設一切眾生問尚一言答。況此少眾況以多言。此明智力辯才有餘自在。此在地前。得此自在者是圓教中普賢位也。若余宗未得如此。如瑜伽等說。第四語益成就者。顯上所說言具義利五句。初句總。二言具深慧。三能成福藏謂受持生福。四照理周備。五能成果智。第二勝進行中二。初總標。后如此下別釋。前中初牒前。謂自分行成故云安住。同下初地中安住地分。次標二利兩章。二釋中二。先略。后佛子下廣。前中先釋自凈。前自分

【現代漢語翻譯】 現代漢語譯本 發起共同證悟的辯論，永無止境。七、由於進入共同真理的辯論，所以說文章義理廣大眾多，永無止境。八、由於善於正確使用各地方言，能夠用不同的語言進行辯論，名稱為無量辯。這與前面有什麼區別？前面是根據語言圓滿、義理充足，所以稱為正語，又是符合真義的語言，因此與此不同。九、能夠現身與佛相同，讚歎不盡。下面顯示事業作用，可以知曉。 第二，隨所應化，下面說明成就之中分為二。首先，正式顯示宣說的相狀。其次，隨所應於一一，下面說明開化沒有障礙。前面之中，首先說明所應的根機，分為三句。一、隨著多數所化成熟的根機。二、各自用他們所理解的語言聲音。三、各自隨著他們的根器，聽聞不同的差別。下面正式為他們宣說。宣說符合化導之心，稱為不違背慈悲。 二、開化沒有障礙之中。首先，用多種聲音開化沒有障礙。其次，假設下面用一種聲音開化沒有障礙，自在無礙。又，前面是一多，後面是多一。這二者沒有障礙，是一個圓滿的聲音。第三，爾時下面說明問答成就的人。有四種義理微細，超過前面的宣說成就。一、前面只是說世界，沒有顯示微細之處的自在。首先，假設舉出這其中一毛頭、一念之中有無量眾生。二、一念類似於其餘的念頭，乃至窮盡過去未來劫。三、不同的語言，不同的問題。四、菩薩沒有怯懦畏懼的言語。假設一切眾生提問，尚且用一句話回答，何況是這少數的眾生，何況是用多種語言。這說明智慧力量、辯才都有餘，自在無礙。這在地上菩薩之前，得到這種自在的人，是圓教中的普賢菩薩的果位。如果其餘宗派沒有得到如此，如《瑜伽師地論》等所說。 第四，語益成就的人。顯示上面所說的語言具備義利，分為五句。第一句是總說。二、語言具備深刻的智慧。三、能夠成就福德寶藏，是指受持佛法產生福德。四、照亮真理周全完備。五、能夠成就果地的智慧。第二，殊勝進行之中分為二。首先是總標，後面如此下面分別解釋。前面之中，首先是承接前面所說的。說自己分內的修行成就，所以說安住。同下面初地菩薩之中安住于地分的功德。其次標明自利利他兩方面。二、解釋之中分為二。先是簡略的解釋，後面佛子下面是詳細的解釋。前面之中，先解釋自凈。前面自己分內的修行

【English Translation】 English version Initiating endless debates on shared realization. Seven, because of entering into debates on shared truth, therefore the texts and meanings are vast and numerous, without end. Eight, because of being skilled in correctly using various local dialects, one can debate using different languages, named immeasurable eloquence. How is this different from the previous one? The previous one is based on language being complete and meaning being sufficient, therefore it is called 'Right Speech,' and it is also speech that conforms to the true meaning, thus it is different from this one. Nine, one can manifest a body identical to the Buddha, praising it endlessly. Below, the activities and functions are revealed, which can be understood. Second, according to what should be transformed, below explains the accomplishment, divided into two. First, formally reveals the aspect of preaching. Second, according to what should be, one by one, below explains that opening and transforming has no obstruction. In the previous part, first explains the potential of those to be transformed, divided into three sentences. One, according to the potential of the majority to be transformed and ripened. Two, each uses the language and sounds that they understand. Three, each according to their capacity, hears different distinctions. Below, formally preaches to them. Preaching conforms to the heart of transformation, called not violating compassion. Two, in opening and transforming without obstruction. First, using multiple sounds to open and transform without obstruction. Second, supposing below, using one sound to open and transform without obstruction, freely and unhindered. Also, the previous one is one-to-many, the latter is many-to-one. These two without obstruction are a complete and perfect sound. Third, at that time, below explains those who accomplish questioning and answering. There are four subtle meanings, surpassing the previous accomplishment of preaching. One, the previous one only mentioned the world, not revealing the freedom in subtle places. First, suppose we mention that within one hair tip, one thought, there are immeasurable beings. Two, one thought is similar to other thoughts, even exhausting past and future kalpas (aeons). Three, different languages, different questions. Four, the Bodhisattva has no timid or fearful words. Supposing all beings ask questions, one would still answer with one sentence, let alone these few beings, let alone using multiple languages. This explains that wisdom power and eloquence are abundant, freely and unhindered. This is before the ground of the Bodhisattva, those who attain this freedom are the stage of Samantabhadra (Universal Virtue) in the perfect teaching. If other schools have not attained this, as said in the Yogacarabhumi-sastra (Treatise on the Stages of Yoga Practice), etc. Fourth, those who accomplish the benefit of speech. Reveals that the speech mentioned above possesses meaningful benefits, divided into five sentences. The first sentence is a general statement. Two, the language possesses profound wisdom. Three, it can accomplish a treasury of merit, referring to generating merit by upholding the Dharma. Four, illuminating the truth is thorough and complete. Five, it can accomplish the wisdom of the fruition stage. Second, in superior progress, divided into two. First is a general statement, later, 'like this' below explains separately. In the previous part, first is inheriting what was said before. Saying that one's own practice is accomplished, therefore it is said to abide. 'Same' below, in the first ground Bodhisattva, abiding in the merits of the ground. Next, indicate the two aspects of benefiting oneself and benefiting others. Two, in the explanation, divided into two. First is a brief explanation, later 'Buddhist disciples' below is a detailed explanation. In the previous part, first explains self-purification. The previous one's own practice

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中但言於三千界現佛三業。今顯過彼故云如三千乃至不可稱數世界。身口可知。於一切法無礙明意業凈。作佛事者明此三業所作。下釋益。他謂以前自凈之三業能作化他事。二廣釋中二。先廣前自凈。后摩訶薩下廣前利他。前中初標數。二別釋十身作五門。

一辨體性者。以凈法界及根本智並后得智三法為體。如文可見。又總唯境智為性。又境智雙融唯一法界為性。

二釋相者。一一身皆先標后釋。初中理無不證故入無邊法界。世無不超故滅一切世。世滅理現為法界身。二理無能滯故向未來世。無不生故一切趣生。前則超世令盡此則遍世同生。三雖遍趣同生然住寂不動故云不生。四雖即生不生然彼趣中身恒不滅。此不異不生而不滅者言不及故言語道斷。五彼離言身無有實狀。以則是真如故。又釋以真如為身。然真離相故云不實。以是理性真實故是故離實也。六離癡者體出妄染。隨應者凈用無礙。如日出云照用自在。七雖起應用常無來去離死。此等釋成。準此定出分段生死。八非但用無來去。亦乃體無變壞。亦是緣不能阻。九非直不為四相所遷。亦乃妙絕三際。不可以已未等言而取故。十無相不礙相。通名身者皆有依止義故也。

三相攝者有二門。一約三身。謂此中法界不實不壞一相此四是法身。不

【現代漢語翻譯】 現代漢語譯本： 前面只是說在三千大千世界（一個包含無數個小世界的宇宙）顯現佛的三業（身、口、意）。現在顯示超過那個範圍，所以說如三千乃至不可稱數的世界。身和口可以理解。對於一切法沒有障礙，表明意業清凈。『作佛事者』說明這三業所做的事情。下面解釋利益。其他人認為以前自身清凈的三業能夠做化度他人的事情。第二部分廣泛解釋，分為兩部分。先廣泛解釋前面的自身清凈，然後『摩訶薩』（偉大的菩薩）之後廣泛解釋前面的利益他人。前面一部分先標出數量，第二部分分別解釋十身，分為五門。

一、辨別體性：以清凈法界（宇宙的真實本質）及根本智（直接認識真理的智慧）並后得智（從根本智中獲得的智慧）三種法為體。如文中所見。又總的來說，唯以境（認識的對象）和智（能認識的主體）為體性。又境智雙融，唯一法界為體性。

二、解釋相狀：每一個身都先標出，然後解釋。第一，理體沒有不能證得的，所以進入無邊法界。世間沒有不能超越的，所以滅盡一切世間。世間滅盡，理體顯現，就是法界身。第二，理體沒有能夠阻礙的，所以面向未來世。沒有不生的，所以一切趣（眾生輪迴的六道）都生。前面是超越世間令其滅盡，這裡是遍及世間一同生。第三，雖然遍及各趣一同生，然而安住于寂靜不動，所以說不生。第四，雖然即生即不生，然而在那個趣中，身恒常不滅。這不異於不生而不滅，是因為言語無法表達，言語之道斷絕。第五，那個離開言語的身沒有真實的形狀。因為那就是真如（事物的真實本性）。又解釋說以真如為身。然而真如離開相狀，所以說不真實。因為這是理性的真實，所以是離實的。第六，離開愚癡的人，其體性脫離虛妄的染污。隨順相應的，其清凈的功用沒有障礙。如同太陽從雲中出來，照耀的功用自在。第七，雖然發起功用，常常沒有來去，遠離死亡。這些都是解釋成就。據此必定脫離分段生死（輪迴中的生死）。第八，不僅僅是功用沒有來去，而且體性也沒有變壞。也是因緣不能阻礙的。第九，不僅僅不被四相（生、住、異、滅）所遷移，而且妙絕於過去、現在、未來三際。不可以用已、未等言語來理解。第十，無相不妨礙相。統稱為身，都有依止的意義。

三、相攝：有兩門。一、約三身（法身、報身、應身）。這裡面法界、不實、不壞、一相這四者是法身。

【English Translation】 English version: Previously, it only spoke of the manifestation of the Buddha's three karmas (body, speech, and mind) in the three thousand great chiliocosms (a universe containing countless small worlds). Now, it shows beyond that range, so it says 'like three thousand, even countless worlds.' Body and speech are understandable. There is no obstruction to all dharmas, indicating the purity of mind karma. 'Those who perform Buddha-deeds' explain what these three karmas do. The following explains the benefits. Others believe that the previously self-purified three karmas can do the work of transforming others. The second part is a broad explanation, divided into two parts. First, broadly explain the previous self-purification, and then after 'Mahasattva' (great Bodhisattva), broadly explain the previous benefit to others. The first part first marks the number, and the second part separately explains the ten bodies, divided into five sections.

1. Discriminating the Essence: Taking the pure Dharmadhatu (the true nature of the universe) and Fundamental Wisdom (direct knowledge of truth) and Subsequent Wisdom (wisdom gained from Fundamental Wisdom) as the essence. As seen in the text. Also, in general, only taking the object (the object of cognition) and wisdom (the subject capable of cognition) as the nature. Also, the object and wisdom are doubly integrated, and the only Dharmadhatu is the nature.

2. Explaining the Characteristics: Each body is first marked and then explained. First, there is nothing that the principle cannot prove, so it enters the boundless Dharmadhatu. There is nothing in the world that cannot be transcended, so it extinguishes all worlds. When the world is extinguished, the principle appears, which is the Dharmadhatu body. Second, there is nothing that can hinder the principle, so it faces the future world. There is nothing that is not born, so all destinies (the six realms of sentient beings' reincarnation) are born. The former is to transcend the world and make it extinct, and here it is to pervade the world and be born together. Third, although it pervades all destinies and is born together, it abides in stillness and does not move, so it is said to be unborn. Fourth, although it is both born and unborn, in that destiny, the body is constantly not extinguished. This is no different from being unborn and unextinguished, because words cannot express it, and the path of words is cut off. Fifth, that body that is separated from words has no real shape. Because that is Suchness (the true nature of things). It is also explained that Suchness is the body. However, Suchness is separated from characteristics, so it is said to be unreal. Because this is the reality of reason, it is therefore separated from reality. Sixth, those who are free from delusion, their nature is free from false defilement. Following the corresponding, its pure function is unobstructed. It is like the sun coming out of the clouds, and the function of shining is free. Seventh, although it initiates function, it often has no coming and going, and is far from death. These are all explanations of achievement. According to this, it must be free from segmented life and death (birth and death in reincarnation). Eighth, not only is the function without coming and going, but also the nature is not changed or destroyed. It is also that causes and conditions cannot hinder it. Ninth, not only is it not moved by the four characteristics (birth, dwelling, change, and extinction), but it is also wonderfully separated from the three times of past, present, and future. It cannot be understood by words such as past and future. Tenth, no-form does not hinder form. Generally called body, they all have the meaning of reliance.

3. Mutual Inclusion: There are two sections. 1. About the three bodies (Dharmakaya, Sambhogakaya, Nirmanakaya). Here, Dharmadhatu, unreality, indestructibility, and one aspect are the Dharmakaya.

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生不滅無來無去無相此四是實報身。未來離妄此二是化身。二約十身三。初約下離世間品說十身(云云)。

二約勝天王經十身(云云)。三約法集經十身(云云)。四得處者有四位。一或唯地上得。如勝天王及法集經十身。此約三乘辨。二或唯地前得。如此所說。三或通二得。如下離世間十身。四或非地前非地上得。如三身十佛等果位得故。五定分齊者。若三乘中菩薩。地前必是分段之身。地上方有變易身。除迴心二乘地前亦有。是故此十非彼所攝。若一乘中有二說。若攝方便言地前地上俱有變易。以一一位終至佛地故。若就自教言俱是分段。以白凈寶網轉輪聖王得普見肉眼等是十地菩薩故。如下文說。又如善財童子以分段身至普賢位。然並是即法門之分段故非過患也。第二廣前益他者。先牒前起后。謂依此十身化導眾生。句別有十。一生善。二離苦。三住樂。此上世益。四示其出路。五令其趣入。六令解俗諦。七令得真諦。八令其斷惑。九令成因位。十示果令向。

四嘆中。初作清涼池總嘆也。得佛法底釋能作法池所由也。又初結嘆前自分。后結嘆勝進也。

第十真實行中亦作七門。

一釋名者依言依行。成德稱言行不虛故云真實。真實即行。持業得名。

二次第者。行力轉勝增

【現代漢語翻譯】 現代漢語譯本：『生不滅無來無去無相』這四種是實報身（真實報酬之身）。『未來離妄』這兩種是化身（爲了教化而示現的身）。這兩種化身大約對應於十身中的三種。最初的四種對應于《離世間品》中所說的十身（此處省略詳細內容）。 第二種是根據《勝天王經》所說的十身（此處省略詳細內容）。第三種是根據《法集經》所說的十身（此處省略詳細內容）。第四種是關於獲得這些身位的處所，有四種情況：一是或者只能在地上（菩薩的果位）獲得，例如《勝天王經》和《法集經》中的十身。這是從三乘（聲聞乘、緣覺乘、菩薩乘）的角度來辨別的。二是或者只能在地上之前獲得，就像這裡所說的。三是或者地上和地上之前都可以獲得，如下面的《離世間品》中的十身。四是或者不是在地上之前也不是在地上獲得，例如三身（法身、報身、應身）和十佛等，因為它們是在果位上獲得的。 第五是關於確定的界限：如果在三乘中的菩薩，在地上之前必定是分段之身（有生有死的凡夫之身），只有在地上才會有變易身（轉變之身）。除了迴心向大乘的二乘人，在地上之前也可能有變易身。因此，這裡的十身不包括他們。如果在一乘（佛乘）中有兩種說法：如果從方便的角度來說，地上之前和地上都有變易身，因為每一位最終都會到達佛地。如果就自教（自身的教義）來說，都是分段之身，因為白凈寶網轉輪聖王獲得普見肉眼等，是十地菩薩的境界。如下文所說。又如善財童子以分段身到達普賢菩薩的果位，但這都是即法門的分段，所以不是過失。第二部分是廣泛地利益他人，首先承接前面的內容，然後引出後面的內容，即依靠這十身來化導眾生。每一句都有十種含義：一是產生善，二是脫離苦，三是安住于快樂，這是在上世利益眾生。四是為他們指出出路，五是讓他們趣入正道，六是讓他們瞭解世俗諦（世間的真理），七是讓他們獲得真諦（出世間的真理），八是讓他們斷除迷惑，九是讓他們成就因位（修行的階段），十是展示果位讓他們嚮往。 第四部分是讚歎，首先以清涼池來總括讚歎，這是因為領悟了佛法的精髓才能成為法池的緣由。另外，首先總結讚歎前面的部分，然後總結讚歎勝進（更殊勝的進步）。 第十是真實行，也分為七個方面： 一是解釋名稱，依靠言語和行為，成就德行，所說的和所做的不虛假，所以稱為真實。真實就是行，持業釋（一種解釋複合詞的方法）得到這個名稱。 二是次第，行為的力量逐漸增強。

【English Translation】 English version: 'Birthlessness, extinctionlessness, non-coming, non-going, non-form' – these four are the true reward body (Satya-sambhogakāya). 'Future separation from delusion' – these two are the transformation body (Nirmāṇakāya). These two transformation bodies roughly correspond to three of the ten bodies. The initial four correspond to the ten bodies mentioned in the 『Leaving the World』 chapter (details omitted here). The second is based on the ten bodies mentioned in the 『King of Supreme Heavens Sutra』 (details omitted here). The third is based on the ten bodies mentioned in the 『Dharma Collection Sutra』 (details omitted here). The fourth concerns the places where these bodies are attained, and there are four situations: one, they can only be attained on the ground (the stage of a Bodhisattva), such as the ten bodies in the 『King of Supreme Heavens Sutra』 and the 『Dharma Collection Sutra』. This is distinguished from the perspective of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna). Two, they can only be attained before reaching the ground, as mentioned here. Three, they can be attained both before and on the ground, such as the ten bodies in the 『Leaving the World』 chapter below. Four, they are attained neither before nor on the ground, such as the Trikāya (Dharmakāya, Sambhogakāya, Nirmāṇakāya) and the ten Buddhas, because they are attained at the stage of fruition. Fifth, regarding the definite boundaries: if a Bodhisattva in the Three Vehicles, before reaching the ground, definitely has a body of coarse existence (with birth and death, the body of an ordinary person), and only on the ground will they have a body of subtle existence (a body of transformation). Except for those of the Two Vehicles who turn their minds towards the Mahāyāna, they may also have a body of subtle existence before reaching the ground. Therefore, these ten bodies here do not include them. If in the One Vehicle (Buddhayāna) there are two views: if speaking from the perspective of skillful means, both before and on the ground there are bodies of subtle existence, because each position eventually reaches the Buddha-ground. If speaking from the perspective of its own teachings, they are all bodies of coarse existence, because the White Net Jewel Wheel-Turning Sage King attains the all-seeing flesh eye, etc., which is the realm of a tenth-ground Bodhisattva. As mentioned below. Furthermore, like Sudhana (Śreṣṭhidāraka) reaching the position of Samantabhadra with a body of coarse existence, but this is all a coarse existence within the Dharma-gate, so it is not a fault. The second part is to broadly benefit others, first connecting to the previous content, and then introducing the following content, that is, relying on these ten bodies to guide sentient beings. Each sentence has ten meanings: one, to generate goodness; two, to escape suffering; three, to abide in happiness – this is benefiting sentient beings in the past life. Four, to point out the way out for them; five, to lead them to enter the right path; six, to let them understand the mundane truth (the truth of the world); seven, to let them attain the ultimate truth (the truth beyond the world); eight, to let them cut off delusions; nine, to let them achieve the stage of cause (the stage of practice); ten, to show the fruition and let them aspire to it. The fourth part is praise, first using the cool and clear pond to generally praise, this is because understanding the essence of the Buddha-dharma is the reason for being able to become a Dharma-pond. In addition, first summarize and praise the previous part, and then summarize and praise the superior progress. The tenth is true practice, which is also divided into seven aspects: One is to explain the name, relying on speech and action, accomplishing virtue, what is said and what is done are not false, so it is called true. True is practice, the possessive compound (a method of explaining compound words) obtains this name. Two is the order, the power of practice gradually increases.

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入實智。

三體性者。以後得智用為性。兼以大悲等。

四業用者。依梁攝論不住生死涅槃是智用。利益凡聖是智所成事。

五種類者有二。一照物機智。二授法藥智。又有十智如下說。

六所成者。以此位同下第十地滿足相故智波羅蜜增上。余行無不皆具。是故此位行滿已入普賢無邊境界故。下文云。入因陀羅網法界自在成就如來無礙解脫等也。

七釋文中亦四。標釋結嘆。釋中三。初舉本誓言。二此菩薩下依言成行三得一切法下行成德立。又初即言實。二行實。三益實。初中亦三。初總標舉。二略釋。三此菩薩成就下舉事廣釋。初中如說能行者。謂行稱初誓而成。顯先言實也。如行能說者。言稱終成之行。顯後言實也。由此始終實言無二故名第一誠諦之語。然此始終二誠實言總有三類。一約自行。如菩薩初誓言舍眼。若有乞至如言而施。有問其故答。為菩提。此言何證。便發誓言事若不虛令眼平復。表非妄語。眼隨言平復。此則初言能起行。後言能增行。二約利他行。如菩薩初誓度眾生如言救度。縱自行滿亦不就果。要稱本誓以盡生界。此亦初言能起。後言能滿。三約因果。謂如菩薩初發誠言。要修萬行當成佛果。如言行滿後果成佛。師子吼言。我獨尊等。此即初言辨因。後言顯

果。下云人中雄大師子吼等。是此門也。上三義中。於此行內。義通具三。文唯后二可知。二略釋中二句。初釋如說能行。謂如言起行故云實語。證入諸佛平等實性起入理行也。善根齊等起緣事行也。二釋如行能說。謂雖成廣善而不乖化志。不失先言故無二語。以終不改始故名無二。此即初能行故實。后終不改故無二也。此並三世諸佛同行順佛果智故云隨順等也。三廣釋中二。初行德雖高而不捨本誓。二何以故下釋不捨意。初中先成十力智顯德尊高。后而不捨下明不捨本誓救攝眾生。菩薩之行十力之義如凈行品處已釋。凈名經云。雖得佛道轉於法輪入于涅槃而不捨于菩薩之道是菩薩行。下釋意中三。初反釋。謂舉失。違誓自誡不應。二我當下順釋。謂酬遂本願以理自開。三何以下轉釋。謂憶本念今令心勇悍。于中二。先憶本謂言發自里。豈還自食。此恐違本誓失。二是故下念今謂由非他所請而能廢自為他。是故令自德成殊勝。今若舍救便乖此德。此恐違現德失。由前起后故云是故也。又釋我于眾生是有勝德堪為救度。若舍不救則違此德。于中六句。皆初標后釋。一無著故勝。二能調故上。三解空離闇。四愿滿已得。五具德能變。六佛念能攝。上來成立本誓。顯不可違。

自下第二依本誓言而成所化。于中三句。

【現代漢語翻譯】 現代漢語譯本 果。下文說的『人中雄』、『大師子吼』等，就是指這個法門。上面三種含義，在這個『行』（實踐）中，意義上是貫通具備這三種含義的，但文句上只能看出后兩種含義。第二部分，略釋中的兩句，第一句解釋了『如說能行』，意思是按照所說的去做，所以說是『實語』（真實之語）。證入諸佛平等的真實自性，發起契合真理的實踐。善根齊等，發起緣事之行。第二句解釋了『如行能說』，意思是雖然成就了廣大的善行，但不違背教化的心願，不忘記先前的承諾，所以沒有虛妄之語。因為始終不改變最初的誓言，所以稱為『無二』。這也就是最初能夠實踐所以真實，後來始終不改變所以『無二』。這些都是三世諸佛共同遵循的，順應佛的果地智慧，所以說是『隨順』等等。第三部分，廣釋中分為兩點。第一點是說修行功德雖然高尚，但不捨棄最初的誓願。第二點是『何以故下』，解釋不捨棄誓願的原因。第一點中，先成就十力智，彰顯功德的尊貴高尚。後文『而不捨下』，說明不捨棄最初的誓願，救度攝受眾生。菩薩的修行和十力的含義，已經在《凈行品》中解釋過了。《維摩詰經》說：『雖然證得了佛道，轉動法輪，進入涅槃，但不捨棄菩薩的道，這就是菩薩的修行。』下文解釋原因，分為三點。第一點是反面解釋，也就是舉出違背誓言的過失，以此自我告誡不應該違背誓言。第二點是『我當下』，順著解釋，也就是爲了酬報和實現最初的願望，以真理來開導自己。第三點是『何以下』，轉而解釋，也就是回憶最初的誓願，使現在的心勇猛剛強。其中分為兩點。先是回憶最初的誓願，說自己發出的誓言，難道還能自己吞回去嗎？這是擔心違背最初的誓願而造成的過失。二是『是故下』，想到現在的情況，因為不是他人請求，而是自己主動發願要為他人付出，所以使自己的功德成就殊勝。現在如果捨棄救度眾生，就違背了這種功德。這是擔心違背現在的功德而造成的過失。因為前面是原因，後面是結果，所以說是『是故』。又解釋說，『我』對於眾生是有殊勝的功德，堪能救度他們。如果捨棄而不救度，就違背了這種功德。其中六句，都是先標示，后解釋。一是因為沒有執著所以殊勝。二是因為能夠調伏眾生所以高尚。三是因為理解空性，遠離愚昧。四是因為願望圓滿，已經得到。五是因為具備功德，能夠變化。六是因為佛的憶念能夠攝受。以上是成立最初的誓願，彰顯不可違背。 下面第二部分是依靠最初的誓言，來成就所要教化的人。其中分為三句。

【English Translation】 English version The 『fruit』. The 『lion among men』, 『great lion』s roar』, etc., mentioned below, refer to this Dharma gate. Among the above three meanings, this practice encompasses all three in terms of meaning, though only the latter two are evident in the text. In the second part, the two sentences in the brief explanation: the first explains 『acting as spoken』, meaning acting according to what is said, hence 『true speech』. It is to realize the equal true nature of all Buddhas, initiating practice that aligns with the truth. Good roots being equal initiates practice related to events. The second explains 『speaking as acted』, meaning although vast good deeds are accomplished, the aspiration to transform is not violated, and the initial promise is not forgotten, hence there is no false speech. Because the beginning is never changed, it is called 『non-dual』. This means that initially, one can act, hence it is true; later, one never changes, hence it is 『non-dual』. These are all followed by the Buddhas of the three times, in accordance with the wisdom of the Buddha's fruition, hence 『following』 and so on. The third part, the extensive explanation, is divided into two points. The first is that although the merit of practice is high, the original vow is not abandoned. The second is 『Why below』, explaining the reason for not abandoning the vow. In the first point, the ten powers of wisdom are first accomplished, revealing the nobility of merit. Later, 『but not abandoning below』 clarifies not abandoning the original vow, saving and gathering sentient beings. The practice of Bodhisattvas and the meaning of the ten powers have already been explained in the 『Pure Conduct Chapter』. The Vimalakirti Sutra says: 『Although one attains Buddhahood, turns the wheel of Dharma, and enters Nirvana, one does not abandon the path of the Bodhisattva; this is the practice of the Bodhisattva.』 The following explains the reason, divided into three points. The first is a reverse explanation, which is to point out the fault of violating the vow, thereby self-admonishing that one should not violate the vow. The second is 『I now』, explaining in accordance, which is to repay and fulfill the original vow, enlightening oneself with truth. The third is 『Why below』, explaining in transition, which is to recall the original vow, making the present mind courageous and strong. Among them, it is divided into two points. First, recall the original vow, saying, can the vow I made be swallowed back? This is the fear of violating the original vow and causing fault. Second, 『Therefore below』, thinking of the present situation, because it is not requested by others, but one's own initiative to dedicate oneself to others, therefore making one's own merit achieve excellence. If one abandons saving sentient beings now, one would violate this merit. This is the fear of violating the present merit and causing fault. Because the former is the cause and the latter is the result, it is said 『therefore』. It is also explained that 『I』 have excellent merit for sentient beings, capable of saving them. If one abandons and does not save, one would violate this merit. Among the six sentences, all are first marked and then explained. First, because there is no attachment, it is excellent. Second, because one can tame sentient beings, it is noble. Third, because one understands emptiness, one is far from ignorance. Fourth, because the vow is fulfilled, it has been obtained. Fifth, because one possesses merit, one can transform. Sixth, because the Buddha's mindfulness can gather. The above is to establish the original vow, showing that it cannot be violated. The second part below relies on the original vow to accomplish those to be transformed. It is divided into three sentences.

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初由前不捨得此度生無上智慧。二隨一切下正明救度。三隨其等明成滿本願。謂如言所作無不究竟故云滿足已也。

自下第三行成德立者。謂此位滿成就普賢法界圓明自在之德。于中有二。先成因滿足。后摩訶薩住大悲下明成果德備。以德滿菩薩具此因果二用故。前中三。先標二利。二釋顯成滿。三此菩薩義身下結德無盡。前中得自在智標自行滿也。令眾生凈者標利他圓也。二別釋中二。先顯前自在亦二。一明身無不至等空法界。無量無礙者明一處現即一切處現故也。無依者明身起無本故得自在。二明身無不容內含一切。謂三世間等悉身內現。由此法界之身豎含三位橫該九世。是故未來諸佛亦于中現。二此菩薩下顯前令眾生凈。于中三。先知化器。二隨其下現身說法。亦是化自身內之眾生。三于化不著。謂以諸幻法化夢眾生。是故雖化恒是無化。三結德無盡中二。先由前外化滿顯量智無盡。二入諸三昧下由因行圓顯理智無二。眾生依二者舉凡顯聖。上來因德竟。同等覺位也。智度論第四十。複次十住菩薩與佛無有差別。如遍吉文殊師利觀世音等。具足佛十力功德等而不作佛。為廣度眾生故。乃至云。是諸菩薩于余菩薩為大比于佛不能遍知。如月光雖大於日即不現。解云。彼約十地名十住。是第十地。同此第十行

【現代漢語翻譯】 現代漢語譯本 初，由於先前不捨得以此來度化眾生，獲得無上智慧。 第二，隨順一切下根之人，正是爲了明白救度眾生。 第三，隨順他們的根器，明白成就本來的誓願。也就是說，如同所說的那樣，沒有不究竟的，所以說滿足了。

從下面開始，第三行是成就德行和確立地位。意思是說，這個位階圓滿成就了普賢（Samantabhadra）法界圓明自在的德行。其中有兩點：首先是成就因的滿足，然後是摩訶薩（Mahāsattva）安住在大悲之下，闡明成果德行的完備。因為德行圓滿的菩薩具備因和果兩種作用。前面的內容分為三點：首先標明自利和利他兩種利益；其次解釋並彰顯成就圓滿；第三，這位菩薩的義身之下，總結德行沒有窮盡。前面的內容中，獲得自在智慧，標明了自行圓滿。令眾生清凈，標明了利他圓滿。第二，分別解釋中分為兩點：首先彰顯前面的自在，也分為兩點：第一，闡明身體無處不到，等同虛空法界。無量無礙，闡明一處顯現即一切處顯現。無所依，闡明身體的生起沒有根本，所以得到自在。第二，闡明身體無所不容，內含一切。也就是說，三世間等都於身體內顯現。由此法界之身，豎向包含三世，橫向包含九世。所以，未來諸佛也于其中顯現。第二，這位菩薩之下，彰顯前面的令眾生清凈。其中分為三點：首先，知道可以被教化的根器；其次，隨順他們的根器，現身說法，也是教化自身內的眾生；第三，對於教化不執著。也就是說，用各種幻化的方法來教化如夢一般的眾生。所以，雖然教化，恒常是沒有教化。第三，總結德行沒有窮盡，分為兩點：首先，由於前面的外在教化圓滿，彰顯了量智沒有窮盡；第二，進入各種三昧（Samādhi）之下，由於因行圓滿，彰顯了理智沒有二致。眾生依靠二者，舉出凡夫和聖人。以上是因德的終結，等同於等覺的位階。智度論第四十說：『再次，十住菩薩與佛沒有差別，如同遍吉（Samantabhadra）、文殊師利（Mañjuśrī）、觀世音（Avalokiteśvara）等，具足佛的十力功德等，但不成佛，爲了廣泛地度化眾生。』乃至說：『這些菩薩對於其他菩薩來說是大，但對於佛來說不能遍知，如同月光雖然大於太陽，但太陽出現時就不顯現。』解釋說：『那裡所說的十地，名為十住，是第十地，等同於此處的第十行。』

【English Translation】 English version Initially, it was due to previously being unwilling to relinquish this to liberate sentient beings and attain supreme wisdom. Secondly, following all those of lower capacity is precisely to clearly liberate sentient beings. Thirdly, following their capacities, understanding the fulfillment of original vows. That is to say, as stated, there is nothing that is not ultimately achieved, hence it is said to be fulfilled.

From below, the third line is about accomplishing virtue and establishing position. It means that this stage fully accomplishes the virtue of Samantabhadra's (普賢) Dharma realm's perfect clarity and freedom. There are two points within this: first, the fulfillment of the cause is accomplished; then, the Mahāsattva (摩訶薩) dwells under great compassion, elucidating the completeness of the fruit of virtue. Because a Bodhisattva with complete virtue possesses both the function of cause and effect. The preceding content is divided into three points: first, it marks both self-benefit and benefiting others; second, it explains and manifests the accomplishment of perfection; third, under this Bodhisattva's body of meaning, it concludes that virtue is inexhaustible. In the preceding content, obtaining free wisdom marks the completion of self-practice. Causing sentient beings to be pure marks the perfection of benefiting others. Second, the separate explanation is divided into two points: first, it manifests the preceding freedom, also divided into two points: first, it elucidates that the body is omnipresent, equal to the Dharma realm of emptiness. Immeasurable and unobstructed, elucidating that manifestation in one place is manifestation in all places. Without reliance, elucidating that the arising of the body has no root, hence obtaining freedom. Second, it elucidates that the body is all-encompassing, containing everything within. That is to say, the three worlds, etc., all manifest within the body. Therefore, this Dharma realm body vertically contains the three times and horizontally encompasses the nine worlds. Therefore, future Buddhas also manifest within it. Second, under this Bodhisattva, it manifests the preceding causing sentient beings to be pure. Within this, it is divided into three points: first, knowing the capacity to be transformed; second, following their capacities, manifesting the body and expounding the Dharma, also transforming the sentient beings within oneself; third, not being attached to transformation. That is to say, using various illusory methods to transform dream-like sentient beings. Therefore, although transforming, it is always without transformation. Third, concluding that virtue is inexhaustible, it is divided into two points: first, due to the preceding external transformation being complete, it manifests that the wisdom of measure is inexhaustible; second, entering various Samādhis (三昧) below, due to the perfection of causal practice, it manifests that principle and wisdom are not different. Sentient beings rely on the two, citing ordinary people and sages. The above is the end of the virtue of cause, equal to the stage of Equal Enlightenment. The Mahāprajñāpāramitopadeśa (智度論) Chapter 40 says: 'Again, the Bodhisattvas of the Ten Abodes are no different from the Buddhas, like Samantabhadra (遍吉), Mañjuśrī (文殊師利), Avalokiteśvara (觀世音), etc., possessing the Buddha's Ten Powers and virtues, etc., but not becoming Buddhas, in order to widely liberate sentient beings.' And even says: 'These Bodhisattvas are great compared to other Bodhisattvas, but cannot be fully known compared to the Buddha, just as moonlight is greater than the sun, but does not appear when the sun appears.' The explanation says: 'The Ten Grounds mentioned there are called the Ten Abodes, which is the Tenth Ground, equivalent to the Tenth Practice here.'

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中業用也。第二同果德用中。初牒前起后。得佛下正顯所成。此同妙覺位。文中通成如來十種功德智。一得佛圓明十力智。二入帝網法界智。三成佛無礙解脫智。謂不思議解脫如不思議品說有十種。四成人雄無畏智。謂吼其實德故也。五得轉大法輪智。謂法王宣法故。六成佛無礙智。顯無微細礙無明。七絕生死下成佛無垢智。顯無微細著無明。亦顯變易盡處也。八廣益眾生智。九興護正法智。十無功攝化智。謂能盡同古佛攝化方便。下結及嘆可知。上來正說竟。

自下第二明說別益有二。初動地者生信功德。二雨供等者是敬重功德有四。一雨供。二作樂奏十行曲。三天光。四天音贊十行德。上來總是一世界中說十行竟。

自下第二大段明十方無盡世界所說十行。供等亦爾。與此合同。結成一部。謂一十行即一切十行故也。上來一說一切說總明說分竟。

自下第六明證成分。于中二。初明此處證。后明一切處證。前中四。初明菩薩來集。二嘆此所說。三各舉證事。四是故下述意成證。問既由行法圓融令彼菩薩世界諸佛同名功德。何故此處佛及世界不名功德。答此經中凡是所證皆悉同是盧舍那佛。世界同是華藏娑婆。其說法菩薩即從法受名。凡是能證必同法名。以主伴異故。若此處望彼此為能證。即此

名同彼彼名同此。是此經中䂓例宏致之所爾也。上來十方各十萬剎同說十行。總屬於此一主之伴。猶自非是十方主攝。是故后更結於十方。明一切處同證。上來一證一切證總明證說竟第七重頌分中二。先敘意后正頌。前中句別有十。一觀十方顯同說。二觀眷屬令樂聞下正顯說意。三為令紹果。四為令凈因。五愿堅。六行續。此上自分。七勝進攝佛。此上自德。下明利他。八說十行眾生善根差別令物習學。九量器授法。十總結。此等並約因門而說故俱名種。又是性種之位故也。正重頌中。七言五言梵本無別。俱以四句為頌。總有百一偈耳。此中偈頌與前長行文勢不同。略論五例。一前即約位始終佈列而說。今即會融前說令無始終。是故一一行中具一切行也。二前約別行此明普行。以普別無礙二文互顯。三前唯約因此通果行。以因果圓融為此行門法界故也。四前約同教攝彼中根。今顯別教被斯上達。以同別無礙為一圓教故也。五前約不雜辯才此約任放辯才。說不待次。言辭不斷故也。文中有二。初有五偈嘆佛功德令人愿求。二十方一切下頌菩薩行令人習學。顯此位中具因果二行故。又為由佛加說故。先嘆佛由行所說故。后頌行。前中二。初二頌嘆舍那佛。此化主故。于中初一嘆佛無垢無掛礙智。次二句嘆佛勝德廣大。后二

【現代漢語翻譯】 現代漢語譯本 『名同彼彼名同此』，這是此經中規則條例宏大精微之處。上面十方各個十萬佛剎共同宣說十行（菩薩的十種修行階位），總歸屬於此一位主要教主的輔佐。但這還不是十方諸佛共同攝受的範圍。因此，後面更總結於十方諸佛，表明一切處共同證悟。上面『一證一切證』總共說明證悟完畢。第七重頌分中分為二部分：先敘述意義，然後正式頌揚。前面敘述意義的部分，句子分別有十種含義：一、觀察十方，顯示共同宣說；二、觀察眷屬，使他們樂於聽聞，下面正式顯示宣說的意義；三、爲了使他們繼承佛果；四、爲了使他們清凈因地；五、願力堅定；六、修行持續。這以上是自分（自利）的部分。七、殊勝精進，攝受諸佛，這以上是自德（自身功德）。下面說明利他：八、宣說十行眾生善根的差別，使眾生學習；九、衡量根器，傳授佛法；十、總結。這些都是就因地法門而說的，所以都稱為『種』，又是性種的位次。正式的重頌中，七言和五言在梵文原本中沒有區別，都以四句為一頌，總共有百零一偈。這裡的偈頌與前面的長行文勢不同，簡略地說有五種情況：一、前面是按照位次的始終排列而說，現在是會歸融合前面的說法，使沒有始終，所以每一行中都具備一切行。二、前面是就個別行來說，這裡是說明普遍行，以普遍和個別無礙，兩種文體互相顯發。三、前面只是就因地來說，這裡是通於果地之行，因為因果圓融，是此行門法界的緣故。四、前面是就同教（三乘共教）攝受那些中等根器的人，現在是顯示別教（菩薩藏教）被這些上等根器的人所證達，以同教和別教無礙，成為一圓教的緣故。五、前面是不雜亂的辯才，這裡是隨任放縱的辯才，宣說不等待次第，言辭不斷絕的緣故。文中分為兩部分：開始有五偈讚歎佛的功德，使人願意祈求。『十方一切下』頌揚菩薩的修行，使人學習。顯示這個位次中具備因地和果地兩種修行，又因為由佛加持宣說，所以先讚歎佛，因為由修行所宣說，所以後頌揚修行。前面部分分為兩部分：開始兩頌讚嘆盧舍那佛（此化身之主），其中第一頌讚嘆佛沒有垢染沒有掛礙的智慧，第二句讚歎佛的殊勝功德廣大，後面兩句

【English Translation】 English version 'The names are the same as those over there, the names are the same as these here.' This is the grand and subtle principle within this sutra. Above, in each of the ten directions, in a hundred thousand Buddha-lands, they jointly expound the Ten Practices (the ten stages of practice for Bodhisattvas), all belonging to the retinue of this one principal teacher. However, this is still not within the scope of the joint reception of the Buddhas of the ten directions. Therefore, later it is further concluded with the Buddhas of the ten directions, indicating that enlightenment is jointly realized everywhere. The above 'one realization is all realizations' completely explains the completion of enlightenment. The seventh section of repeated verses is divided into two parts: first, narrating the meaning, and then formally praising. In the part narrating the meaning, the sentences each have ten meanings: 1. Observing the ten directions, showing joint exposition; 2. Observing the retinue, making them happy to listen, below formally showing the meaning of the exposition; 3. In order to make them inherit the Buddha-fruit; 4. In order to make them purify the causal ground; 5. Vow power is firm; 6. Practice continues. The above is the part of self-benefit. 7. Supreme progress, embracing the Buddhas, the above is self-virtue (one's own merit). Below explains benefiting others: 8. Explaining the differences in the good roots of sentient beings in the Ten Practices, making sentient beings learn; 9. Measuring the capacity, transmitting the Dharma; 10. Conclusion. These are all spoken in terms of the causal ground Dharma-door, so they are all called 'seeds', and it is also the position of the nature-seed. In the formal repeated verses, there is no distinction between seven-character and five-character verses in the original Sanskrit, all using four lines as a verse, totaling one hundred and one verses. The verses here are different from the previous prose in terms of literary style, briefly speaking, there are five situations: 1. The former is arranged and spoken according to the beginning and end of the positions, now it is converging and integrating the previous statements, so that there is no beginning and end, so each practice contains all practices. 2. The former is about individual practices, this is explaining universal practice, with universal and individual unobstructed, the two literary styles mutually revealing. 3. The former is only about the causal ground, this is connected to the practice of the fruit ground, because cause and effect are perfectly integrated, it is the Dharma-realm of this practice door. 4. The former is about the common teaching (the Three Vehicles common teaching) receiving those of medium capacity, now it is showing that the separate teaching (the Bodhisattva-pitaka teaching) is attained by those of superior capacity, with the common teaching and the separate teaching unobstructed, becoming one perfect teaching. 5. The former is undistracted eloquence, here is unrestrained eloquence, speaking without waiting for order, the words are uninterrupted. The text is divided into two parts: at the beginning there are five verses praising the Buddha's merits, making people willing to pray. 'The ten directions all below' praises the practice of Bodhisattvas, making people learn. Showing that this position contains both causal ground and fruit ground practices, and because it is spoken by the Buddha's blessing, so first praise the Buddha, because it is spoken by practice, so later praise practice. The former part is divided into two parts: the beginning two verses praise Vairocana Buddha (the master of this incarnation), of which the first verse praises the Buddha's wisdom without defilement and without hindrance, the second sentence praises the Buddha's supreme merits as vast, the last two sentences

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句嘆佛證行圓凈。二嘆十方佛。以是助加故。于中初一顯二嚴果滿。謂解真惠深。無等福勝。速究滿果。次一真悲廣益。后一顯智斷德齊。第二頌菩薩行中三。初七言六偈頌前本分中行業不思。廣如法界。究竟如空。二句句廣分別下頌前說分十行差別。末後四偈結嘆顯勝。前六偈中顯六種行業皆不思議。初一見佛離妄行。二見理成德行。三無功廣大行。四寂用無礙行。五愿堅尊勝行。六攝位多門行。各一頌顯可知。二頌前十行中。初一總說十行。下別顯中。初六偈頌歡喜行。于中初三無畏施。一離害益生。二濟苦令安。三語意受惱。次二法施。一究義。二說教。后一財施。百福者。涅槃經說。下中上上中上上五品心中各修十善。即為五十。始修五十。終修亦爾。故有百福。百福嚴一相也。第二善入下五偈頌饒益行。于中初一頌律儀戒。謂過不能動。次二頌攝善法戒。一順法行。二離二行。次一偈半攝眾生戒。一化處。半化行。下半總結三聚。第三智慧不可量下四偈頌無恚恨行。于中初一法思勝解忍。次二安受苦忍。謂自修行時有苦堪耐。一忍心苦。謂上半舉所修。心無怠明心安忍。二忍身苦。亦上半舉所修。身行無礙明身安忍。次一他不益忍。上半舉所忍境。菩薩悉救舉益翻損正明能忍。第四修習佛法下五偈頌無盡行

。于中初二加行精進。一頌前勤修精進等十句。二頌前欲悉知眾生根欲性等故修行精進。次一被甲精進頌前為眾生受地獄苦等。后二無厭足精進。一智光遍益物。后一神力常益生故無足也。第五善解下二偈頌離癡亂行。于中一現法樂住禪。上半加行。頌前分別世間色法。經論等。下半住定。明慧彰離癡。不動顯離亂。后一引功德禪。無盡地者頌前聞受正法乃至多劫不退忘等。第六無量下二偈頌善現行。前加行正體略不頌。后得智中。一大智自行頌前而亦不捨菩提心等。二大悲利他頌前不捨化眾生增大慈等。第七佛甘露下四偈頌無著行。于中初一頌前受真記。以方便度此中滿足故云究竟也。次一頌前悲念眾生等。后二頌前于語言道心無著。第八安住下八偈頌尊重行。于中初一頌前深解法界住無相住。次一頌前于無量劫行菩薩道不計眾苦而生憂惱等。次二以普眼見佛亦是頌前與三世佛等。次一延促解脫是不思議解脫亦得。頌前非究竟非不究竟等。次一頌前若有眾生恭敬見聞皆得住不退轉等。次一頌前心常愛樂諸佛妙法。后一頌前不離一眾生著多眾生等。第九具足智下三偈頌善法行。于中初一頌持成就清涼法池等也。次一頌說及問答成就等。后一依定現身頌前金色身及十身等。第十究竟下四十六偈頌前真實行。于中分五。初

三總頌。初一忍智過盡。次二身土無礙。一如意通。一幻通。次二有七偈。頌前言行相應。于中初三偈頌所成十力智。次一頌正言行不虛。下三偈頌入三出佛性及善根等。三深入智海下有十二偈。頌前依誓起行如言攝生。上文略此中廣。于中初三授眼雨法。次二堅信知心化。次不思下四偈顯三業自在化。次二知根授法。后一結嘆顯勝。四彼智無與等下九偈頌前所成因滿之德。于中初四二嚴兩利滿。后五三業二用極。一身。二意。三語。四身用。五語用。如次應知。是上文此菩薩義身味身不可窮盡也。五修習佛解脫下十五偈頌前所成佛果德。于中二。初七偈別頌上文。后八通頌彼德。前中初一頌前成如來無礙解脫人雄無畏等。次一頌絕生死流入智慧海饒益眾生等。次三八相恒寂頌前窮盡諸佛方便大海。次一頌前觀不二地等。次一頌前護三世諸佛正法。下通頌此行德。于中八偈。初四二利成滿德。先三自利中。初一偈嘆色根勝。偏嘆眼耳及身是通性故不論鼻舌。次二嘆心勝。一慧。一定。又初嘆通嘆智。后一嘆定嘆慧。下一利他。次一切知見下四偈三業殊勝德。一生處勝。二言辯勝。三身光勝。四應機勝。第三四偈總結十行。嘆以顯勝可知。

十無盡藏品第十八

釋名者。標人別法故云菩薩之十藏。非是人法

【現代漢語翻譯】 現代漢語譯本 三總頌。首先，忍智達到圓滿。其次，身與國土之間沒有任何阻礙。一是如意神通，二是幻化神通。接下來有七個偈頌，讚揚之前的言行一致。其中，前三個偈頌讚揚成就的十力智（Tathāgata-balas，如來十力）。接著一個偈頌讚揚言行真實不虛。後面的三個偈頌讚揚進入三昧、顯現佛性以及善根等等。三、深入智慧之海下有十二個偈頌，讚揚之前依據誓願發起行動，如所說的那樣攝受眾生。前面的經文對此有所省略，這裡則詳細闡述。其中，最初三個偈頌是關於授眼雨法（眼根清凈，如雨般普降佛法）。接著兩個偈頌是關於堅定信念，瞭解眾生的心意並進行教化。接著，『不可思』以下的四個偈頌，彰顯身、口、意三業的自在變化。再接著兩個偈頌是關於瞭解眾生的根器並傳授相應的佛法。最後一個偈頌是總結讚歎，彰顯殊勝之處。四、『彼智無與等』以下的九個偈頌，讚揚之前所成就的因地圓滿之德。其中，最初四個偈頌是關於二嚴（莊嚴自身、莊嚴佛土）和兩利（利益自身、利益眾生）的圓滿。後面的五個偈頌是關於三業（身、口、意）和二用（自身受用、利他受用）的極致。一身，二意，三語，四身用，五語用，應當依次瞭解。這是上文所說的菩薩的義身和味身，是無法窮盡的。五、『修習佛解脫』以下的十五個偈頌，讚揚之前所成就的佛果之德。其中分為兩部分。最初七個偈頌分別讚揚上文的內容。後面的八個偈頌則總括地讚揚這些功德。在前面的七個偈頌中，第一個偈頌讚揚之前成就的如來無礙解脫，人中雄獅，無所畏懼等等。第二個偈頌讚揚斷絕生死，流入智慧之海，饒益眾生等等。接著三個偈頌讚揚八相成道，恒常寂滅，讚揚之前窮盡諸佛方便的大海。接著一個偈頌讚揚之前觀照不二之地等等。接著一個偈頌讚揚之前守護三世諸佛的正法。下面的總頌則讚揚這種行持的功德。其中有八個偈頌。最初四個偈頌是關於二利（自利、利他）成就圓滿的功德。先說三個自利方面，第一個偈頌讚嘆色根的殊勝，偏重讚歎眼、耳和身，因為它們是共通的性質，所以不談鼻和舌。接著兩個偈頌讚嘆心識的殊勝，一是智慧，二是禪定。又，最初是讚歎神通，讚歎智慧，後面是讚歎禪定，讚歎智慧。下面是利他。接著，『一切知見』以下的四個偈頌是關於三業殊勝的功德。一生處殊勝，二言辯殊勝，三身光殊勝，四應機殊勝。第三和第四個偈頌總結了十行，用讚歎來彰顯殊勝之處，這是可以理解的。 十無盡藏品第十八 解釋名稱：標明菩薩的人格和特殊的法，所以稱為菩薩的十藏（ten inexhaustible treasuries of a Bodhisattva）。並非指人或法本身。

【English Translation】 English version The Three General Eulogies. First, the forbearance and wisdom are exhausted. Second, there is no hindrance between body and land. One is the wish-fulfilling spiritual power (ṛddhi), and the other is the illusionary spiritual power. Next, there are seven verses, praising the correspondence between previous words and actions. Among them, the first three verses praise the ten powers of wisdom (Tathāgata-balas) that have been achieved. The next verse praises the truthfulness of words and actions. The following three verses praise entering the three samādhis, revealing the Buddha-nature, and good roots, etc. Three, below 'Deeply entering the sea of wisdom' there are twelve verses, praising the previous arising of actions based on vows, and gathering sentient beings as spoken. The above text is brief, while this section is extensive. Among them, the first three are about bestowing the eye and raining the Dharma (Dharma-megha). The next two are about firm faith and knowing the minds of sentient beings to transform them. Next, the four verses below 'Inconceivable' reveal the freedom of the three karmas (tri-kāya). The next two are about knowing the roots of sentient beings and bestowing the Dharma accordingly. The last one concludes with praise, revealing the superiority. Four, the nine verses below 'That wisdom is unparalleled' praise the merits of the previous cause being fulfilled. Among them, the first four are about the fulfillment of the two adornments (self and land) and the two benefits (self and others). The last five are about the ultimate of the three karmas (body, speech, and mind) and the two uses (self-benefit and other-benefit). One is body, two is mind, three is speech, four is the use of body, and five is the use of speech, which should be understood in order. This is the inexhaustible meaning-body and taste-body of the Bodhisattva mentioned above. Five, the fifteen verses below 'Cultivating the Buddha's liberation' praise the merits of the Buddha-fruit achieved previously. Among them, there are two parts. The first seven verses separately praise the above text. The last eight verses generally praise those merits. In the first seven verses, the first verse praises the previously achieved Tathāgata's unobstructed liberation, the lion among men, fearlessness, etc. The next verse praises cutting off the flow of birth and death, entering the sea of wisdom, benefiting sentient beings, etc. The next three verses praise the constant stillness of the eight aspects of enlightenment, praising the previous exhaustion of the ocean of skillful means of all Buddhas. The next verse praises the previous contemplation of the non-dual ground, etc. The next verse praises the previous protection of the Dharma of the Buddhas of the three times. The following general praise praises the merits of this practice. Among them, there are eight verses. The first four verses are about the merits of the complete fulfillment of the two benefits (self and others). First, in the three aspects of self-benefit, the first verse praises the superiority of the sense organs, especially praising the eyes, ears, and body, because they are common in nature, so the nose and tongue are not discussed. The next two verses praise the superiority of the mind, one is wisdom, and the other is samādhi. Also, the first praises spiritual powers and wisdom, and the latter praises samādhi and wisdom. Below is benefiting others. Next, the four verses below 'All knowing and seeing' are about the superior merits of the three karmas. One is the superiority of the place of birth, two is the superiority of eloquence, three is the superiority of the light of the body, and four is the superiority of responding to the occasion. The third and fourth verses summarize the ten practices, using praise to reveal the superiority, which can be understood. Chapter Eighteen: The Ten Inexhaustible Treasuries Explanation of the name: It indicates the personality and special Dharma of the Bodhisattva, so it is called the ten treasuries of a Bodhisattva. It does not refer to the person or Dharma itself.

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合目。謂此十種是諸菩薩所行之法。菩薩之十藏。依主立名。一週圓數依則說十。含攝蘊積出生名藏。此一一藏內含法界體非限分故云無盡。二一一各攝一切行相故云無盡。三一一皆能出生果德無有窮竭故云無盡。無盡即藏。持業釋。約十帶數。菩薩依主。三釋可知。

二來意者有五義。一為答普光十藏問故。二前明正位今依位起行故也。同上梵行品。三前明約位別行此辨始終通行。四前行位成立今辨凈治彼行。同十地等信等十行。五前自分究竟今勝進趣后。同上明法品。準問應在迴向后。今此辨者但藏有二義。約蘊攝義。在十行后。約出生義在迴向后。義通二處。問答互顯。

三宗中作二門。先通辨藏義。或一同一法界藏。或二謂大小。或三謂契經等並三乘等。或四加雜藏。或五謂名相等。或六謂大小各三。或九謂獨覺亦三。或十如下離世間品。或無盡如此品。二別顯此宗者。此中正十種行法該始括終。具足普賢法界行德為此品宗。

四釋文中。通文及義總作六門。一舉數。二釋名。三體性。四攝行。五釋相。六結嘆。

初中功德林說者以是會主故。又表此行法眾德建立故。三世同說者謂佛出雖異同說十藏顯此十種法界之行。如大王路三世無易。故云同說。

二釋名者。總名如前。

【現代漢語翻譯】 現代漢語譯本 合目（閉上眼睛）。這十種是諸位菩薩所修行的法門，是菩薩的十種寶藏。這是依主立名（根據主體來命名）。一週圓滿之數，所以說十。含攝、蘊積、出生，所以名為『藏』。這每一個藏都包含法界的本體，沒有界限和分割，所以說是『無盡』。第一，每一個藏都包含一切行相，所以說是『無盡』。第二，每一個藏都能出生果德，沒有窮盡，所以說是『無盡』。『無盡』即是『藏』，這是持業釋（一種梵文語法）。大約有十種帶數（與數字相關的意義）。菩薩是依主（所依賴的主體）。這三種解釋都可以理解。 二、說明來意有五種意義：第一，爲了回答普光（Puguang）提出的關於十藏的問題。第二，前面闡明了正位，現在依據這個位置開始修行。與前面的《梵行品》相同。第三，前面說明了根據位置的不同而進行的修行，這裡辨別了從始至終普遍適用的修行。第四，前面成立了行位，現在辨別如何清凈和治理這些修行。與《十地經》等中的信等十行相同。第五，前面是自己部分的究竟，現在是勝過之前的進步。與前面的《明法品》相同。按照提問的內容，應該在迴向之後。現在這裡辨別的原因是『藏』有兩種含義：從蘊含攝取的意義上說，在十行之後；從出生的意義上說，在迴向之後。意義貫通兩個方面，問答相互顯明。 三、在宗中分為兩個方面。首先，普遍辨別『藏』的含義。或者說，一是同一法界藏。或者說，二是大和小。或者說，三是契經等以及三乘等。或者說，四是加上雜藏。或者說，五是名相等。或者說，六是大小各有三種。或者說，九是獨覺也有三種。或者說，十如下面的《離世間品》。或者說是無盡，就像這一品。第二，分別顯示這個宗的特點。這裡正是十種行法，涵蓋了從始至終的修行，具備了普賢（Samantabhadra）的法界行德，是這一品的宗旨。 四、在解釋文章中，從整體上將文章和意義分為六個方面：一、列舉數字。二、解釋名稱。三、體性。四、攝行。五、解釋相狀。六、總結讚歎。 最初，功德林（Gongdelin）這樣說，因為他是這次法會的主持者。也表明這種行法具有眾多功德。三世共同宣說，指的是雖然佛陀出世的時間不同，但都宣說十藏，這表明這十種是法界的修行。就像大王的道路，三世都不會改變。所以說是共同宣說。 二、解釋名稱。總的名稱如前所述。

【English Translation】 English version Heming the eyes (closing the eyes). These ten are the practices of all Bodhisattvas, the ten treasures of Bodhisattvas. This is a possessive compound (named according to the subject). A week is a complete number, so it is said to be ten. Containing, accumulating, and giving birth are called 'treasures'. Each of these treasures contains the essence of the Dharma realm, without limits or divisions, so it is said to be 'inexhaustible'. First, each treasure contains all aspects of practice, so it is said to be 'inexhaustible'. Second, each treasure can give birth to virtuous results without end, so it is said to be 'inexhaustible'. 'Inexhaustible' is 'treasure', which is a determinative compound (a type of Sanskrit grammar). Approximately there are ten numerical meanings (meanings related to numbers). Bodhisattva is the possessor (the subject being relied upon). These three explanations can be understood. Second, there are five meanings to explain the intention: First, to answer the question about the ten treasures raised by Puguang (Puguang). Second, the previous section clarified the correct position, and now practice begins based on this position. The same as the previous 'Brahmacarya Chapter'. Third, the previous section explained the practice based on different positions, and this section distinguishes the practice that is universally applicable from beginning to end. Fourth, the previous section established the stages of practice, and now it distinguishes how to purify and govern these practices. The same as the ten practices of faith, etc., in the 'Ten Bhumi Sutra', etc. Fifth, the previous section was the ultimate of one's own part, and now it is surpassing the previous progress. The same as the previous 'Chapter on Illuminating the Dharma'. According to the content of the question, it should be after the dedication of merit. The reason for distinguishing it here is that 'treasure' has two meanings: in terms of the meaning of containing and gathering, it is after the ten practices; in terms of the meaning of giving birth, it is after the dedication of merit. The meaning connects both aspects, and the questions and answers mutually illuminate each other. Third, in the doctrine, it is divided into two aspects. First, universally distinguish the meaning of 'treasure'. Or, one is the same Dharma realm treasure. Or, two are large and small. Or, three are the sutras, etc., and the three vehicles, etc. Or, four is adding miscellaneous treasures. Or, five are names and appearances, etc. Or, six are that large and small each have three. Or, nine are that Pratyekabuddhas also have three. Or, ten are like the following 'Leaving the World Chapter'. Or, it is inexhaustible, like this chapter. Second, separately show the characteristics of this doctrine. Here are precisely ten kinds of practices, covering the practice from beginning to end, possessing the Dharma realm virtues of Samantabhadra (Samantabhadra), which is the purpose of this chapter. Fourth, in explaining the text, the text and meaning are divided into six aspects as a whole: First, listing the numbers. Second, explaining the names. Third, the essence. Fourth, the practices included. Fifth, explaining the characteristics. Sixth, concluding with praise. Initially, Gongdelin (Gongdelin) said this because he was the host of this Dharma assembly. It also shows that this practice has many merits. The three worlds jointly proclaim, referring to the fact that although the time of the Buddha's appearance is different, they all proclaim the ten treasures, which shows that these ten are the practices of the Dharma realm. Just like the road of the great king, the three worlds will not change. So it is said to be jointly proclaimed. Second, explaining the names. The general name is as mentioned before.

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別中信者于實德能深忍樂欲心凈為性。對治不信樂善為業。由此含攝出生諸德。故名為藏。則持業釋也。下並同此。二防非名戒。三業善為性。止惡作善為業。三慚者依自法力崇重賢善為性。對治無慚止息惡行為業。四愧者依世間力輕拒暴惡為性。對治無愧止息惡行為業。五餐教廣多聞慧為性。聰敏為業。六輟已惠人無貪思為性。破慳為業。七慧者于所觀境簡擇為性。斷疑為業。八念者于曾習境令心明記不妄為性。定依為業。九持者任持所記念慧為性。經久不忘為業。十辯者巧宣所持以慧為性。應機為業。此上十中信慚愧念慧。此五各當體得名。餘五功能受稱。謂戒施行用立名。聞持辯智用為目。

三體性中有二門。一約相。謂信慚愧是善十一中三法各當自體為性。念慧是別境五中二法亦當自體為性。戒以三業善思及表無表為性。施以無貪相應思為性。依智論持以定慧為性。聞辨二種俱以慧用為性。二約融通。謂總是一法界之行。隨義說十。一是法界性自澄凈義如清水珠。二法界性自離過義。三四俱是法界效能滅過義。五法界攝德廣多義。六法界自性放舍義。七法界自性開覺義。八法界自性明照義。九法界自體任持義。十法界隨緣應機義。是故一法界為性。

四攝行者作七門。一約二利分別。別論前九為

【現代漢語翻譯】 現代漢語譯本：『信』（Śrāddha，信仰）以對真實功德的深刻忍耐和喜悅的清凈心為自性，對治不信和不樂善，以此包含和產生各種功德，所以稱為『藏』，這是持業釋。下面都與此相同。『戒』（Śīla，戒律）是防止過失的名稱，以善業為自性，止息惡行，行持善業為作用。『慚』（Hrī，慚愧）依靠自身和佛法的力量，崇尚和尊重賢善為自性，對治無慚，止息惡行為作用。『愧』（Apatrāpya，羞愧）依靠世間的力量，輕視和拒絕粗暴邪惡為自性，對治無愧，止息惡行為作用。『餐教廣多聞』（Bahuśruta，博學多聞）以智慧為自性，聰敏為作用。『輟已惠人』（Tyāga，佈施）以無貪的思念為自性，破除慳吝為作用。『慧』（Prajñā，智慧）對於所觀察的境界，以簡擇為自性，斷除疑惑為作用。『念』（Smṛti，正念）對於曾經學習過的境界，使心明記不忘為自性，以禪定為所依。『持』（Dhāraṇī，總持）以任持所記憶的正念和智慧為自性，經歷長久也不忘失為作用。『辯』（Pratibhāna，辯才）巧妙地宣說所持有的內容，以智慧為自性，隨機應變為作用。以上十種中，信、慚、愧、念、慧這五種各自以本體得名，其餘五種以功能受稱，即戒、施以行用立名，聞、持、辯以智用為目標。 三、體性中有二門：一、約相，即信、慚、愧是善十一法中的三種法，各自以自體為自性。念、慧是別境五法中的兩種法，也各自以自體為自性。戒以三業善思以及表無表為自性。施以無貪相應的思為自性。依據《智度論》，持以定慧為自性。聞、辯兩種都以慧用為自性。二、約融通，即總的來說是一法界的行，隨著意義而說為十種。一是法界性自澄凈的意義，如清水珠。二是法界性自遠離過失的意義。三和四都是法界效能滅除過失的意義。五是法界攝德廣多的意義。六是法界自性放舍的意義。七是法界自性開覺的意義。八是法界自性明照的意義。九是法界自體任持的意義。十是法界隨緣應機的意義。所以，以一法界為自性。 四、攝行者作七門：一、約二利分別，分別來說，前九種為...

【English Translation】 English version: 『Śrāddha』 (Faith) has as its nature a deep endurance of true merit and a pure mind of joyful desire, counteracting disbelief and lack of delight in goodness. It encompasses and gives rise to various merits, hence it is called 『Treasury』. This is a possessive compound. The following are the same. 『Śīla』 (Precepts) is the name for preventing faults, with good karma as its nature, ceasing evil deeds and practicing good deeds as its function. 『Hrī』 (Shame) relies on one's own strength and the power of the Dharma, respecting and valuing the virtuous and good as its nature, counteracting shamelessness, and ceasing evil deeds as its function. 『Apatrāpya』 (Embarrassment) relies on the power of the world, despising and rejecting violent evil as its nature, counteracting shamelessness, and ceasing evil deeds as its function. 『Bahuśruta』 (Extensive learning) has wisdom as its nature, and intelligence as its function. 『Tyāga』 (Generosity) has the thought of non-greed as its nature, and breaking stinginess as its function. 『Prajñā』 (Wisdom) has discernment as its nature in relation to the objects being observed, and cutting off doubt as its function. 『Smṛti』 (Mindfulness) has as its nature the clear and unforgetting remembrance of previously learned objects, and takes meditation as its basis. 『Dhāraṇī』 (Retention) has as its nature the retention of remembered mindfulness and wisdom, and its function is not forgetting for a long time. 『Pratibhāna』 (Eloquence) skillfully proclaims what is held, with wisdom as its nature, and responding appropriately to the occasion as its function. Among the above ten, faith, shame, embarrassment, mindfulness, and wisdom, these five each gain their name from their own substance. The remaining five are named according to their function, namely precepts and generosity are named by their practice, and learning, retention, and eloquence are aimed at by wisdom. Three, in the nature of the substance, there are two aspects: One, regarding characteristics, faith, shame, and embarrassment are three of the eleven wholesome dharmas, each with its own substance as its nature. Mindfulness and wisdom are two of the five specific object dharmas, also each with its own substance as its nature. Precepts have as their nature the good thoughts of the three karmas, as well as manifest and unmanifest actions. Generosity has as its nature the thought associated with non-greed. According to the Mahāprajñāpāramitāśāstra, retention has meditation and wisdom as its nature. Learning and eloquence both have the function of wisdom as their nature. Two, regarding integration, generally speaking, it is the practice of the one Dharma Realm, described as ten according to meaning. First, the meaning of the Dharma Realm's nature being self-clarifying, like a clear water pearl. Second, the meaning of the Dharma Realm's nature being self-separated from faults. Three and four are both the meaning of the Dharma Realm's ability to extinguish faults. Fifth, the meaning of the Dharma Realm encompassing virtues extensively. Sixth, the meaning of the Dharma Realm's nature being self-releasing. Seventh, the meaning of the Dharma Realm's nature being self-awakening. Eighth, the meaning of the Dharma Realm's nature being self-illuminating. Ninth, the meaning of the Dharma Realm's substance being self-sustaining. Tenth, the meaning of the Dharma Realm responding appropriately to conditions. Therefore, the nature is the one Dharma Realm. Four, the Bodhisattva's conduct is made of seven aspects: One, regarding the distinction between the two benefits, separately speaking, the first nine are...

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自利后一為利他。通論皆具二行。二約本末分別。初一是行本故上云信為道元功德母等。余並依成故是末也。三約正助分別。慧正余助。四約資導分別。慧為能導余為所導。余是能資慧是所資。五約財守分別。前七則是七聖財由念持守護使不損失。由辨販致令得增長。六約行相分別。初四離過行。一是本。二防未起過。三四殄已起過。餘六修善行。聞是修始。施慧修次。六度皆修。舉初舉后。中間可知。后三修終。初二自熟。后一化他。七約生起次第分別。信為入法之初。是故先辨。依信起行離過為先。故次明戒。戒或有犯深生慚愧莊嚴戒行令其光潔故云有二白法能救眾生過。既防離將增善品要以博聞為首。為求所聞要必舍自內外。既忘私為法必正慧現前。正慧既現必須溫念增明。正念既明必須憶持令久。持既不忘。要須辯說於他令二利行圓方為究竟。

五釋相中釋此十藏則為十段。

就初信中四。謂標釋結嘆釋中二。先明修相。后成就如是無量下明修成。前中三。初明對法起信。二明由信故聞法不怖。三何以下釋不怖所以。又釋初信理法。次信教法。后信果法。初中信十法。于中初三信所執無相。空謂情有理無名空。空無空相名無相。無相故無所愿求。次三信依他無生。一緣起無作。二如幻不實。三無

【現代漢語翻譯】 現代漢語譯本 自利之後才有利他。總的來說，兩者都具備。二是從本末上分別。最初的『一』是行為的根本，所以上面說『信為道元功德母』等等。其餘的都依賴於此而成就，所以是末。三是從正助上分別。智慧是正，其餘是助。四是從資導上分別。智慧是能引導的，其餘是被引導的。其餘是能資助的，智慧是被資助的。五是從財守上分別。前面的七項是七聖財，通過憶念和持有來守護，使其不損失。通過辨別和販賣，使其增長。六是從行為的形態上分別。最初的四項是遠離過失的行為。『一』是根本。『二』是防止未發生的過失。『三』和『四』是消除已經發生的過失。其餘的六項是修習善行的行為。聽聞是修習的開始。佈施和智慧是修習的次第。六度都包含在修習之中。舉出開始和結尾，中間的可以推知。後面的三項是修習的終結。最初的兩項是自身成熟。最後一項是教化他人。七是從生起的次第上分別。信是進入佛法的開始，所以首先辨明。依靠信心而生起行為，遠離過失是首要的，所以其次說明戒。如果犯了戒，要深深地生起慚愧心，莊嚴戒行，使其光潔，所以說有二種白法能夠救度眾生的過失。既然防止和遠離了過失，將要增長善品，要以博聞為首。爲了尋求所聽聞的，一定要捨棄自身內外。既然忘記了私慾而爲了佛法，必定有正慧現前。正慧既然現前，必須溫習和憶念，使其更加明晰。正念既然明晰，必須憶持，使其長久。憶持既然不忘記，必須要向他人辯說，使自利利他的行為圓滿，才算究竟。

五、解釋相：解釋這十藏，就分為十段。

就最初的信心中，分為四部分。包括標示、解釋、總結、讚歎。解釋中分為兩部分。先說明修習的相狀。『如是無量』以下說明修習的成就。前面又分為三部分。首先說明對佛法生起信心。其次說明因為有信心，所以聽聞佛法不怖畏。『何以』以下解釋不怖畏的原因。又解釋最初的信理法，其次信教法，最後信果法。最初的信十法中，最初的三項是相信所執著的沒有自性。空，是指情識上有，道理上沒有，名稱為空。空沒有空的相狀，名為無相（Anatta）。因為無相，所以沒有所愿求。其次的三項是相信依他起性沒有生滅。一是緣起無作（Paticcasamuppada），二是如幻不實（Maya），三是無。

【English Translation】 English version After benefiting oneself, one can benefit others. Generally speaking, both are present. Secondly, they are distinguished from the root and the branch. The initial 'one' is the root of the practice, so it is said above that 'faith is the source of the path, the mother of merit,' and so on. The rest depend on this for accomplishment, so they are the branches. Thirdly, they are distinguished from the primary and the auxiliary. Wisdom is primary, and the rest are auxiliary. Fourthly, they are distinguished from support and guidance. Wisdom is what guides, and the rest are what are guided. The rest are what support, and wisdom is what is supported. Fifthly, they are distinguished from wealth and protection. The first seven are the seven noble treasures, which are protected by mindfulness and retention so that they are not lost. Through discernment and trade, they are made to grow. Sixthly, they are distinguished from the aspects of practice. The first four are practices of avoiding faults. 'One' is the root. 'Two' is preventing faults that have not yet arisen. 'Three' and 'Four' are eliminating faults that have already arisen. The remaining six are practices of cultivating good deeds. Hearing is the beginning of cultivation. Giving and wisdom are the order of cultivation. All six perfections are included in cultivation. The beginning and the end are mentioned, and the middle can be inferred. The last three are the end of cultivation. The first two are for self-maturation. The last one is for transforming others. Seventhly, they are distinguished from the order of arising. Faith is the beginning of entering the Dharma, so it is first clarified. Relying on faith to arise practice, avoiding faults is paramount, so next, precepts are explained. If one violates the precepts, one should deeply generate shame and remorse, adorning the precepts so that they are pure and bright, so it is said that there are two white dharmas that can save sentient beings from faults. Since one prevents and avoids faults, one will increase good qualities, and broad learning is the most important. In order to seek what is heard, one must abandon oneself, both internally and externally. Since one forgets selfishness and is for the Dharma, one will surely have right wisdom manifest. Since right wisdom has manifested, one must review and remember it, making it clearer. Since right mindfulness is clear, one must retain it, making it last long. Since retention does not forget, one must explain it to others, making the practice of benefiting oneself and others complete, which is the ultimate.

1. Explanation of the Aspects: Explaining these ten treasuries is divided into ten sections.

Regarding the initial faith, it is divided into four parts: indication, explanation, conclusion, and praise. The explanation is divided into two parts: first, explaining the appearance of practice; second, explaining the accomplishment of practice from 'such immeasurable' onwards. The former is further divided into three parts: first, explaining the arising of faith in the Dharma; second, explaining that because of faith, one is not afraid of hearing the Dharma; third, explaining the reason for not being afraid from 'why' onwards. It also explains the initial faith in the Dharma of principle, then faith in the Dharma of teaching, and finally faith in the Dharma of result. Among the initial ten dharmas of faith, the first three are believing that what is clung to has no self-nature. Emptiness (Sunyata) refers to having existence in consciousness but not in principle, and is named emptiness. Emptiness has no aspect of emptiness and is named no-characteristic (Animitta). Because of no-characteristic, there is no seeking. The next three are believing that dependent arising has no arising. First, dependent arising is uncreated (Paticcasamuppada); second, like illusion, it is unreal (Maya); third, it is no.

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體自守。后四信圓成無性。一性德無量。二勝故無上。三深不可到。四常不可生。又初一切法中量不可得。上亦不可得上。文云上相不可得故號為無上此之謂也。二由信故聞法不怖。于中十句。初二于勝上法不怖。次四廣多法不怖。何者所化。謂眾生界。以何法化。謂法界。何處化。謂盡空界。化置何處。謂涅槃界。后四寬遠法不怖。謂三世入劫為十世也。此十中不思有二義。一則無所有而說有故非可有。無所能思議。二此等十法並無邊無盡非餘位智慧知故云不思。亦由二信故聞之不驚。一由信達三性三無性理故聞初門不驚。二由仰信佛智平等無量無邊此既佛智所知我亦隨信。此聞後門而不驚也。初義如前顯。后義釋中彰故也。三釋中先徴后釋。釋中初一句顯信佛心堅。次句明前十法是佛智所知。故云佛如是知也。彼境廣大佛云何知。良以佛智亦如彼境無盡無邊故。彼既佛知。菩薩信佛故不驚也。十方下釋佛智是可信所由。先大用不虛故可信。二彼諸佛下明體無增損故可信。于中有十不。此文顯佛智非生滅法同無為也。第二修成相中二。初一句總乘如來乘趣于佛果。二別顯中。先成行體有八句。一稱所信故無邊。二體堅不退。三所信不雜故名不亂。四緣不能沮。五深信離相。六信從慧起。涅槃云從聞思生也。又有慧之

【現代漢語翻譯】 現代漢語譯本 體性堅定，安住于自性之中。之後四種信心圓滿成就，皆是無自性的體現：一、自性功德無量；二、殊勝的緣故至高無上；三、深奧而不可企及；四、恒常而不生不滅。此外，最初在一切法中，『量』是不可得的，『上』也是不可得的。經文中說，因為『上相』不可得，所以稱為『無上』，說的就是這個道理。二、由於信心的緣故，聽聞佛法而不感到恐懼。其中包含十句：最初兩句是不畏懼殊勝的佛法；接著四句是不畏懼廣大的佛法。所要教化的是什麼？是眾生界（Sattvaloka）。用什麼佛法來教化？是法界（Dharmadhatu）。在什麼地方教化？是盡虛空界（Akasadhatu）。教化安置在哪裡？是涅槃界（Nirvana）。最後四句是不畏懼寬廣深遠的佛法，所謂三世納入一劫，即為十世。這十種情況中，『不可思議』有兩種含義：一是本來空無所有，卻說成『有』，所以不是真實的存在，無法用思議來理解。二是這十種佛法都是無邊無盡的，不是其他位次的智慧所能瞭解的，所以說『不可思議』。也因為兩種信心的緣故，聽聞佛法而不感到驚異。一是由於相信通達三自性（Trisvabhava）和三無自性（Trisvabhava-nihsvabhava）的道理，所以聽聞最初的法門而不驚異。二是由於仰信佛陀的智慧平等、無量無邊，既然這是佛陀智慧所瞭解的，我也隨順信受，所以聽聞後面的法門而不驚異。最初的含義如前文所闡述，後面的含義在解釋中會更加明顯。三、解釋中先提出問題，然後進行解釋。解釋中，第一句顯示了信佛之心的堅定。第二句說明前面的十種佛法是佛陀智慧所瞭解的，所以說『佛陀是這樣瞭解的』。那個境界如此廣大，佛陀是如何瞭解的呢？因為佛陀的智慧也像那個境界一樣，無盡無邊。既然那是佛陀所瞭解的，菩薩（Bodhisattva）相信佛陀，所以不感到驚異。『十方』以下解釋了佛陀的智慧是值得相信的原因。首先，佛陀的大用不虛妄，所以值得相信。其次，『彼諸佛』以下說明佛陀的體性沒有增減，所以值得相信。其中有十種『不』。這段文字顯示了佛陀的智慧不是生滅法，而是與無為法（Asamskrta）相同。第二，修成相中包含兩點：第一句總括了乘坐如來乘（Tathagata-yana）趣向佛果（Buddha-phala）。第二，分別顯示中，首先成就行體，包含八句：一、因為稱合所信的，所以是無邊的。二、體性堅定而不退轉。三、所信的不雜亂，所以稱為『不亂』。四、因緣不能阻礙。五、深信而遠離相。六、信心從智慧生起，《涅槃經》（Nirvana Sutra）中說，『從聽聞和思惟而生』。還有智慧的

【English Translation】 English version The essence is firm, abiding in its own nature. Afterwards, the four kinds of faith are perfectly accomplished, all being manifestations of no-self-nature: 1. The merits of self-nature are immeasurable; 2. Because of its superiority, it is supreme; 3. It is profound and unattainable; 4. It is constant and neither arises nor ceases. Furthermore, initially, in all dharmas, 'measure' is unattainable, and 'supreme' is also unattainable. The scripture says that because the 'supreme characteristic' is unattainable, it is called 'supreme,' which is what it means. 2. Because of faith, one is not afraid of hearing the Dharma. It contains ten sentences: The first two sentences are not afraid of the superior Dharma; the next four sentences are not afraid of the vast Dharma. What is to be transformed? It is the realm of sentient beings (Sattvaloka). What Dharma is used to transform? It is the Dharmadhatu. Where is the transformation carried out? It is the endless space realm (Akasadhatu). Where is the transformation placed? It is the Nirvana realm. The last four sentences are not afraid of the broad and far-reaching Dharma, that is, incorporating the three times into one kalpa, which is ten times. Among these ten situations, 'inconceivable' has two meanings: one is that it is originally empty and non-existent, but it is said to be 'existent,' so it is not a real existence and cannot be understood by thought. The second is that these ten dharmas are all boundless and endless, and cannot be understood by the wisdom of other positions, so they are called 'inconceivable.' Also, because of two kinds of faith, one is not surprised to hear the Dharma. One is because of believing and understanding the principles of the three self-natures (Trisvabhava) and the three no-self-natures (Trisvabhava-nihsvabhava), so one is not surprised to hear the initial Dharma gate. The second is because of reverently believing that the Buddha's wisdom is equal, immeasurable, and boundless. Since this is what the Buddha's wisdom understands, I also follow and accept it, so I am not surprised to hear the subsequent Dharma gates. The initial meaning is explained in the previous text, and the subsequent meaning will be more obvious in the explanation. 3. In the explanation, first raise the question, and then explain it. In the explanation, the first sentence shows the firmness of the mind of faith in the Buddha. The second sentence explains that the previous ten dharmas are understood by the Buddha's wisdom, so it is said that 'the Buddha understands it in this way.' That realm is so vast, how does the Buddha understand it? Because the Buddha's wisdom is also like that realm, endless and boundless. Since that is what the Buddha understands, the Bodhisattva believes in the Buddha, so he is not surprised. 'The ten directions' below explain the reasons why the Buddha's wisdom is trustworthy. First, the Buddha's great function is not false, so it is trustworthy. Second, 'Those Buddhas' below explain that the Buddha's essence has no increase or decrease, so it is trustworthy. There are ten 'nots' in it. This passage shows that the Buddha's wisdom is not a dharma of arising and ceasing, but is the same as the unconditioned dharma (Asamskrta). Second, there are two points in the aspect of cultivation and accomplishment: The first sentence summarizes riding the Tathagata-yana towards the Buddha-phala. Second, in the separate display, first accomplish the body of practice, including eight sentences: 1. Because it matches what is believed, it is boundless. 2. The essence is firm and does not retreat. 3. What is believed is not mixed, so it is called 'not confused.' 4. Conditions cannot hinder. 5. Deep faith and detachment from characteristics. 6. Faith arises from wisdom. The Nirvana Sutra says, 'It arises from hearing and thinking.' There is also the wisdom of

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信名有根。無慧而信長無明。無信而慧長邪見。信慧具足方得入法故。梁攝論第十一云。由菩薩自證施故行施。不由信他故行施。前信有根故成信。后信無根故不成信。七順同古聖。八家業法爾下顯行功能有四句。一能護法。二能增因。三能順果。四德從佛生。三是名結。四住此嘆有二利可知。

第二戒藏中三。謂標釋結。釋內二。先開十章。后一一牒章廣釋。光統云。初一攝眾生戒。次八攝善法戒。后一律儀戒。又第二中不受外道烏雞鹿狗戒等。第四中以先不犯故后無疑悔。準此文。似故犯一切戒人往昔曾作五逆罪來。是彼惡習也。又涅槃經云。何故持戒。為不悔故。何故不悔。為歡喜故。何故歡喜。為悅樂故。乃至為得大涅槃故。第五中不食蘇鹽等為更造立。又斷谷服氣等法外立制等。第七中若以斷常見持戒。即是雜無明故名犯戒。第八中邪命或四種。一方口食。二仰口食。三維口食。四下口食。又十住論第二云。誰名五邪命法。一矯異。二自親。三激動。四抑揚。五因利求利。矯異者。有人貪求利養故。若作阿練若。著衲衣若常乞食若一坐食若常坐若中后不飲漿。受如是等頭陀行作是念。作是行得供養恭敬。我作是行或亦得之。為利養故改易威儀名為矯異。二自親者。有人貪利養至檀越家語言。如我父母

【現代漢語翻譯】 現代漢語譯本 『信』這個概念是有根基的。沒有智慧的『信』會增長無明（avidyā），沒有『信』的智慧會增長邪見（mithyā-dṛṣṭi）。只有『信』和智慧都具備，才能進入佛法。梁攝論第十一卷說：由於菩薩自己證悟了佈施，所以才去行佈施，而不是因為相信別人才去佈施。之前的『信』是有根基的，所以能成就『信』，之後的『信』沒有根基，所以不能成就『信』。七順同於古代聖賢。八家業法爾下顯示行持的功能有四句：一、能守護佛法；二、能增長善因；三、能順應善果；四、功德從佛陀產生。三是名為總結。四住於此讚歎有兩種利益可以瞭解。

第二，在戒藏中分為三部分，即標示、解釋和總結。解釋部分又分為兩部分：先列出十章，然後逐一解釋每一章。光統法師說：第一章是攝眾生戒（sattva-samvara-śīla），第二到第八章是攝善法戒（kuśala-dharma-saṃgraha-śīla），最後一章是律儀戒（prātimokṣa-saṃvara-śīla）。另外，在第二章中，不接受外道的烏雞鹿狗戒等。在第四章中，因為之前沒有犯戒，所以之後沒有疑悔。根據這段文字，似乎故意犯一切戒的人，往昔曾經造作五逆罪（pañcānantarya），這是他們的惡習。又，《涅槃經》（Mahāparinirvāṇa Sūtra）說：為什麼持戒？爲了不後悔。為什麼不後悔？爲了歡喜。為什麼歡喜？爲了悅樂，乃至爲了獲得大涅槃（mahāparinirvāṇa）。第五章中，不吃酥油、鹽等是爲了重新造立。又，斷谷服氣等法，是外道設立的制度等。第七章中，如果以斷見（uccheda-dṛṣṭi）或常見（śāśvata-dṛṣṭi）來持戒，那就是雜有無明，所以名為犯戒。第八章中，邪命（ājīvika）有四種：一、方口食；二、仰口食；三、維口食；四、下口食。又，《十住論》（Daśabhūmika Sūtra）第二卷說：誰名為五邪命法？一、矯異；二、自親；三、激動；四、抑揚；五、因利求利。矯異是指，有人貪求利養，所以如果做阿練若（āraṇyaka），穿衲衣（kāṣāya），如果經常乞食（piṇḍapāta），如果一坐食，如果常坐，如果中午後不飲漿。接受像這樣的頭陀行（dhūta-guṇa），並這樣想：做這樣的行為可以得到供養恭敬。我做這樣的行為或許也能得到。爲了利養而改變威儀，名為矯異。二、自親是指，有人貪圖利養到檀越（dānapati）家說，像我的父母。

【English Translation】 English version 『Faith』 has roots. Faith without wisdom increases ignorance (avidyā). Wisdom without faith increases wrong views (mithyā-dṛṣṭi). Only when faith and wisdom are both complete can one enter the Dharma. The eleventh chapter of the Liang She Lun says: Because the Bodhisattva personally realizes giving, they practice giving, not because they believe others. The former faith has roots, so it becomes faith. The latter faith has no roots, so it does not become faith. The seven accord with the ancient sages. The following eight lines, 『family business is naturally so,』 reveal that the function of practice has four aspects: 1. It can protect the Dharma; 2. It can increase causes; 3. It can accord with results; 4. Merit arises from the Buddha. The third is called the conclusion. The fourth, 『dwelling here,』 praises that there are two benefits that can be understood.

Secondly, within the Śīla-skandha (aggregate of moral conduct), there are three parts: namely, indication, explanation, and conclusion. The explanation is divided into two parts: first, listing ten chapters, and then explaining each chapter in detail. Guangtong said: The first chapter is the sattva-samvara-śīla (precept of embracing all beings), the next eight chapters are the kuśala-dharma-saṃgraha-śīla (precept of accumulating good dharmas), and the last chapter is the prātimokṣa-saṃvara-śīla (precept of disciplinary restraint). Furthermore, in the second chapter, one does not accept the heretical precepts of chickens, deer, dogs, etc. In the fourth chapter, because one has not violated the precepts before, one has no doubts or regrets afterward. According to this text, it seems that those who deliberately violate all the precepts have committed the five heinous crimes (pañcānantarya) in the past; this is their bad habit. Also, the Nirvana Sutra (Mahāparinirvāṇa Sūtra) says: Why observe the precepts? For the sake of not regretting. Why not regret? For the sake of joy. Why joy? For the sake of pleasure, and even for the sake of attaining great Nirvana (mahāparinirvāṇa). In the fifth chapter, not eating ghee, salt, etc., is for the sake of re-establishing. Also, the practice of cutting off grains and consuming air, etc., are systems established by external paths. In the seventh chapter, if one observes the precepts with the view of annihilation (uccheda-dṛṣṭi) or the view of permanence (śāśvata-dṛṣṭi), then it is mixed with ignorance, so it is called violating the precepts. In the eighth chapter, there are four kinds of wrong livelihood (ājīvika): 1. Fang kou shi; 2. Yang kou shi; 3. Wei kou shi; 4. Xia kou shi. Also, the second chapter of the Ten Stages Sutra (Daśabhūmika Sūtra) says: Who is called the five wrong livelihood dharmas? 1. Pretending to be different; 2. Praising oneself; 3. Agitation; 4. Depreciation; 5. Seeking profit for the sake of profit. Pretending to be different means that someone, greedy for profit and offerings, if they practice āraṇyaka (forest dwelling), wear kāṣāya (patched robes), if they often practice piṇḍapāta (begging for food), if they eat in one sitting, if they always sit, if they do not drink juice after noon. Accepting such dhūta-guṇa (ascetic practices) and thinking: Doing such actions can obtain offerings and respect. I may also obtain them by doing such actions. Changing one's demeanor for the sake of profit is called pretending to be different. Two, praising oneself means that someone, greedy for profit and offerings, goes to the house of the dānapati (patron) and says, like my parents.

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兄弟姊妹親戚無異。若有所須我能相與。若有所作我為作。我不計遠近能來問訊。我住此者正相為耳。為求供養貪著檀越能以口辭牽引人心。如是等名自親。三激動者。有人不計貪罪。欲得財物作得物想如是言。是缽好若衣好。若戶鉤好。若尼師檀好。若我得者即能受用。又言隨意能施。此人難得。又至檀越家作是言。汝家羹飯餅肉香美衣服復好。當供養我。我以親舊必當見與。如是示現貪相是名激動。四抑揚者。有人貪利養故語檀越言。汝極慳惜尚不能與父母兄弟姊妹妻子親戚。誰能得汝物者。檀越愧恥俯仰施與。又至余家作是言。汝有福德受人身不空。阿羅漢常入出汝家。汝與坐起語言。作是念相。檀越或生是心。更無餘人入出我家。必謂我是。是名抑揚。五因利求利者。有人以衣若缽僧伽梨若尼師檀等資生之物持示人言。若王王等及余貴人與我是物作是念。檀越或能生心。彼諸王貴人尚能供養。況我不與是人。因以此利更求餘利故名因利求利。第九中。諸法無行經云。若見破戒人不說其過惡。應當念彼人。久久亦得道。問涅槃云。見破戒者應當擯默呵嘖舉處。當知是人得福無量。此文何故將護不呵。豈為攝生。答彼據慈心呵令悔過。以根熟故。此約護彼。恐更增噁心。根未熟故。余文可知。

三四二藏慚

【現代漢語翻譯】 現代漢語譯本 兄弟姐妹親戚之間沒有差別。如果他們有什麼需要的，我能夠幫助他們。如果他們有什麼要做的，我為他們去做。我不計較路途遙遠，能夠前去問候。我住在這裡，正是爲了互相幫助。有些人爲了尋求供養，貪戀施主，能用花言巧語牽引人心。這些都叫做'自親'。 三種'激動'的行為：有些人不顧貪婪的罪過，想要得到財物，就產生得到物品的想法，這樣說：'這個缽很好，這件衣服很好，這個戶鉤很好，這個尼師檀（Niśīdana，坐具）很好。如果我能得到，就能受用。' 又說：'可以隨意佈施，這樣的人很難得。' 又到施主家這樣說：'你家的羹飯餅肉香美，衣服也很好，應當供養我。我因為是親戚朋友，你必定會給我。' 這樣示現貪婪的樣子，叫做'激動'。 四種'抑揚'的行為：有些人因為貪圖利養，對施主說：'你極其吝嗇，尚且不能給父母兄弟姐妹妻子親戚，誰能得到你的東西呢？' 施主感到慚愧羞恥，於是就施捨給他。又到其他人家這樣說：'你很有福德，得到人身沒有白費。阿羅漢（Arhat，證悟者）經常出入你家。你與他們一起坐臥、說話。' 這樣做出令人產生聯想的樣子。施主或許會產生這樣的想法：'再沒有其他人出入我家，必定說的是我。' 這叫做'抑揚'。 五種'因利求利'的行為：有些人拿著衣服、缽、僧伽梨（Saṃghāṭī，袈裟）或尼師檀（Niśīdana，坐具）等生活用品，向人展示說：'如果國王、大臣等以及其他貴人給我這些東西，' 施主或許會產生這樣的想法：'那些國王貴人尚且能夠供養，何況我不給這個人呢？' 因為用這個利益，再去尋求其他的利益，所以叫做'因利求利'。 第九中，《諸法無行經》說：'如果見到破戒的人，不要說他的過錯。應當想著這個人，久而久之也能得道。' 問：《涅槃經》說：'見到破戒的人，應當擯棄、沉默、呵斥、責備、揭發他的罪行。應當知道這樣做的人，得到的福報是無量的。' 這兩段經文為什麼一個要將護，一個要呵斥呢？難道是爲了攝受眾生？答：前者是根據慈悲心，呵斥他，讓他悔過，因為他的根機已經成熟。後者是顧及保護他，恐怕他更加增加噁心，因為他的根機尚未成熟。其餘的經文可以類推得知。 三四二藏慚

【English Translation】 English version Brothers, sisters, and relatives are no different. If they have any needs, I can help them. If they have anything to do, I will do it for them. I do not mind the distance and can come to inquire. I live here precisely to help each other. Some people, in order to seek offerings, are greedy for donors and can use eloquent words to attract people's hearts. These are all called 'self-intimacy'. Three types of 'agitation': Some people, regardless of the sin of greed, want to obtain wealth and have the idea of obtaining items, saying: 'This bowl is good, this robe is good, this door hook is good, this Niśīdana (sitting cloth) is good. If I can get it, I can use it.' They also say: 'It is rare to find someone who can give alms at will.' They also go to the donor's house and say: 'Your soup, rice, cakes, and meat are fragrant and delicious, and your clothes are also very good. You should offer them to me. Because I am a relative and friend, you will definitely give them to me.' Showing such a greedy appearance is called 'agitation'. Four types of 'exaggeration': Some people, because of greed for profit and offerings, say to the donor: 'You are extremely stingy and cannot even give to your parents, siblings, wife, and relatives. Who can get your things?' The donor feels ashamed and embarrassed, so he gives to him. They also go to other people's houses and say: 'You have great blessings, and it is not in vain that you have obtained a human body. Arhats (enlightened beings) often come in and out of your house. You sit, lie down, and talk with them.' They make such suggestive appearances. The donor may have such thoughts: 'No one else comes in and out of my house, so it must be me they are talking about.' This is called 'exaggeration'. Five types of 'seeking profit through profit': Some people take clothes, bowls, Saṃghāṭī (robes), or Niśīdana (sitting cloths) and other necessities of life and show them to people, saying: 'If the king, ministers, and other nobles give me these things,' the donor may have such thoughts: 'Those kings and nobles can still make offerings, so why shouldn't I give to this person?' Because they use this benefit to seek other benefits, it is called 'seeking profit through profit'. In the ninth section, the Zhū Fǎ Wú Xíng Jīng (Sutra of the Absence of Conduct in All Dharmas) says: 'If you see someone who has broken the precepts, do not speak of their faults. You should think of this person, and in time, they will also attain the Way.' Question: The Nirvana Sutra says: 'If you see someone who has broken the precepts, you should expel them, remain silent, scold them, rebuke them, and expose their crimes. You should know that the person who does this will receive immeasurable blessings.' Why do these two passages of scripture protect and scold? Is it to gather sentient beings? Answer: The former is based on compassion, scolding him to repent because his roots are mature. The latter is to protect him, fearing that he will increase his evil thoughts because his roots are not yet mature. The rest of the scriptures can be inferred. Three, four, two, treasury, shame.

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愧者。涅槃云。慚者羞天。愧者羞人。慚者自不作惡。愧者不教他作惡。慚者內自羞恥。愧者發露向人。又俱舍論云。無慚者若善人所呵于中不見怖是名無慚。無羞者于功德及有功德人不尊重。無敬畏心名無羞。無羞者是無愧。經部說。觀自身由過失不恥名無羞。觀他身由過失不恥名無慚。又瑜伽對法唯識(云云)。慚藏釋中三。初念昔自他無慚之過。于中先自後他也。六親者謂父母兄弟妻子為六。二自惟下舉過自誡。三是故下正修慚行。愧藏中三義。同慚可知。

第五多聞藏釋內二。先所學之法后摩訶薩下明其學意。前中亦二。先開十章后次第釋。十中初四約十二緣生(檢瑜伽)。理實出世間亦有無取五蘊。今是取蘊擔苦積集。故是世間。又約小乘亦得。又五分法身翻前五蘊。故為出世。又理實有為更通餘位。今取三界及眾生並是惑業之所為。故是有為。于無為法中。一開合者。或唯說三。謂虛空擇滅非擇滅。此約小乘。或說四。加真如。如掌珍論說。或說六。加不動。是第四禪及滅定如百法論等說。此二約初教初說。或說八。于真如中開善法真如不善法真如無記法真如。如瑜伽對法說。此約初教終說。四中擇滅有二義。一滅惑障名擇滅。滅定障名不動及滅定。是故總攝在擇滅中也。八中欲漸展一切法悉真如

【現代漢語翻譯】 現代漢語譯本 愧，如《涅槃經》（Nirvana Sutra）所說：『慚者羞於天，愧者羞於人。慚者自己不做惡事，愧者不教他人做惡事。慚者內心感到羞恥，愧者向人坦白自己的過錯。』又如《俱舍論》（Abhidharmakośabhāṣya）所說：『無慚者，對於善人所呵斥的事情，心中沒有畏懼，這叫做無慚。無羞者，對於功德以及有功德的人不尊重，沒有敬畏之心，這叫做無羞。無羞者就是無愧。』經部（Sautrāntika）說：『觀察自身因過失而不感到羞恥，叫做無羞；觀察他人因過失而不感到羞恥，叫做無慚。』又如《瑜伽師地論》（Yogācārabhūmi-śāstra）、《對法論》（Abhidharma）、《唯識論》（Vijñānavāda）等所說。（此處省略具體內容） 在『慚藏』的解釋中有三個方面。首先是憶念過去自己或他人無慚的過失，其中先是自己，然後是他人。『六親』指的是父母、兄弟、妻子等六種親屬。第二是自己反省，列舉過失以告誡自己。第三是因此而真正地修習慚愧之行。『愧藏』中的三個含義與『慚』相似，可以參照理解。 第五是『多聞藏』的解釋，分為兩個部分。首先是所學習的佛法，然後是『摩訶薩』（Mahāsattva，大菩薩）以下闡明其學習的意圖。在第一部分中也分為兩個方面。首先是開啟十章，然後依次解釋。十章中前四章是關於『十二緣起』（Dvādaśāṅga-pratītyasamutpāda，十二因緣）的（可參考《瑜伽師地論》）。 實際上，出世間法也有無取的五蘊（pañca-skandha）。現在這裡指的是取蘊，它承擔痛苦並積聚煩惱，因此屬於世間法。此外，從小乘（Hinayana）的角度也可以解釋。另外，五分法身（pañca-dharma-kāya）是五蘊的轉化，因此是出世間法。實際上，有為法（saṃskṛta-dharma）可以涵蓋更多的層次。現在這裡指的是三界（trayo dhātavaḥ）和眾生，它們都是惑業所造作的，因此是有為法。 在無為法（asaṃskṛta-dharma）中，一開合指的是，或者只說三種，即虛空（ākāśa）、擇滅（pratisaṃkhyā-nirodha）、非擇滅（apratisaṃkhyā-nirodha），這是從小乘的角度來說的。或者說四種，加上真如（tathatā），如《掌珍論》（Hastavālaprakaraṇa）所說。或者說六種，加上不動（āniñjya），即第四禪（caturtha-dhyāna）和滅盡定（nirodha-samāpatti），如《百法明門論》（Śata-dharma-prakāśa-mukha-śāstra）等所說。這兩種說法是關於初教的最初說法。或者說八種，在真如中開出善法真如、不善法真如、無記法真如，如《瑜伽師地論》、《對法論》所說。這是關於初教的最終說法。四種中的擇滅有兩種含義。一是滅除惑障，名為擇滅；滅除定障，名為不動和滅盡定。因此，總攝於擇滅之中。八種中，逐漸擴充套件，一切法都是真如。

【English Translation】 English version 'Shame.' The Nirvana Sutra says: 'The ashamed are ashamed before Heaven; the guilty are ashamed before people. The ashamed do not commit evil themselves; the guilty do not teach others to commit evil. The ashamed feel shame inwardly; the guilty reveal their faults to others.' Also, the Abhidharmakośabhāṣya says: 'The shameless do not see fear in what is condemned by virtuous people; this is called shamelessness. The unashamed do not respect merit or those who possess merit; they have no reverence; this is called unashamedness.' The Sautrāntika school says: 'Observing one's own faults without shame is called unashamedness; observing the faults of others without shame is called shamelessness.' Also, the Yogācārabhūmi-śāstra, Abhidharma, and Vijñānavāda (etc.). (Specific content omitted here) In the explanation of 'Treasury of Shame,' there are three aspects. First, recalling the past faults of oneself or others without shame, first oneself, then others. 'Six relatives' refers to the six kinds of relatives such as parents, siblings, and spouse. Second, self-reflection, listing faults to admonish oneself. Third, therefore, truly cultivating the practice of shame and remorse. The three meanings in 'Treasury of Guilt' are similar to 'Shame' and can be understood by reference. Fifth is the explanation of the 'Treasury of Profound Learning,' which is divided into two parts. First, the Dharma that is learned, and then, below 'Mahāsattva' (great Bodhisattva), clarifying the intention of learning. In the first part, there are also two aspects. First, opening ten chapters, and then explaining them in order. The first four of the ten chapters are about the 'Twelve Links of Dependent Origination' (Dvādaśāṅga-pratītyasamutpāda) (refer to the Yogācārabhūmi-śāstra). In reality, even in supramundane Dharma, there are unappropriated five aggregates (pañca-skandha). Now, this refers to the appropriated aggregates, which bear suffering and accumulate afflictions, therefore belonging to mundane Dharma. In addition, it can also be explained from the perspective of the Hinayana. Furthermore, the fivefold Dharma-body (pañca-dharma-kāya) is the transformation of the five aggregates, therefore it is supramundane Dharma. In reality, conditioned Dharma (saṃskṛta-dharma) can cover more levels. Now, this refers to the three realms (trayo dhātavaḥ) and sentient beings, which are all created by delusion and karma, therefore they are conditioned Dharma. In unconditioned Dharma (asaṃskṛta-dharma), 'one opening and closing' refers to either only speaking of three, namely space (ākāśa), cessation through discrimination (pratisaṃkhyā-nirodha), and cessation not through discrimination (apratisaṃkhyā-nirodha), which is from the perspective of the Hinayana. Or speaking of four, adding Suchness (tathatā), as stated in the Hastavālaprakaraṇa. Or speaking of six, adding immovability (āniñjya), that is, the fourth dhyana (caturtha-dhyāna) and cessation attainment (nirodha-samāpatti), as stated in the Śata-dharma-prakāśa-mukha-śāstra, etc. These two statements are about the initial teachings. Or speaking of eight, opening good Dharma Suchness, unwholesome Dharma Suchness, and neutral Dharma Suchness within Suchness, as stated in the Yogācārabhūmi-śāstra and Abhidharma. This is about the final statement of the initial teachings. Among the four, cessation through discrimination has two meanings. One is the elimination of afflictive obstacles, called cessation through discrimination; the elimination of samādhi obstacles, called immovability and cessation attainment. Therefore, it is all encompassed within cessation through discrimination. Among the eight, gradually expanding, all Dharmas are Suchness.

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故。開善等三性詮門顯示。二假實者。唯真如無為是實。余並是假。以于如上假建立故。如佛地論說(云云)。又真如中亦二。一安立是相分故。二非安立非識現故。初假后實。三轉異義者如此文六無為。一事無處名虛空。二性凈之果名涅槃。三無間道數斷結所得名數緣滅。四餘緣不起名非數緣。五十二因緣是無為者。依俱舍論僧祇部犢子部並說十二因緣是無為法。以如來出世若不出世此法常住故。經部師破如彼說。又遠法師引涅槃經釋。就人論三世流轉是其有為。廢人談法法相常定。故曰無為。如十二因緣陰界入等一切皆然。如涅槃經說。今釋。以此緣起各無自性各無造作故名無為。涅槃云。十二因緣則是佛性。又大品云。菩薩觀十二因緣猶如虛空不可盡等。六法界者是如來藏體。實不生滅故是無為。又於一真如義立此六。一無相義。二所證義。三惑盡義。四性凈義。五隨緣義。六不變義。亦是為因義。有記中四諦等者。約順理善有可記錄故。上來多是小乘法。下無記中虛妄法不可記錄故也。智論說十四難。此中十六種。俱舍論有外道名郁胝歌。此云能說。問佛世間有邊無邊等四。此約始終為問。常無常等四約斷常問。所以不答者。若彼執我為世間已我無故答不應理。若執一切生死名世間四答亦不應理。若世間常住

【現代漢語翻譯】 現代漢語譯本 因此，開善等三性詮門（對三性進行解釋的門徑）顯示：二假實（兩種真實）是指，只有真如（Tathata，事物的真實本性）無為（Asamskrta，非造作）是真實的，其餘都是虛假的。因為它們都是在真如的基礎上建立的。如《佛地論》（Buddhabhumi Sutra）所說（此處省略）。又真如中也有兩種：一是安立（設立）的，是相分（Nimitta-bhaga，現象部分）的緣故；二是非安立的，因為不是由識（Vijnana，意識）顯現的緣故。前者是假的，後者是真實的。三轉異義（三種轉變意義）是指，如此文中的六無為（六種非造作）：一是事物無處可名為空虛，稱為虛空（Akasa）；二是本性清凈的果，稱為涅槃（Nirvana）；三是無間道（Anantarya-marga，無間斷的道路）的數斷結（Samkhyanirodha，通過計數而斷除煩惱）所得，稱為數緣滅（Samkhyanirodha-nirodha）；四是其餘因緣不起，稱為非數緣（Asamkhyanirodha-nirodha）；五是十二因緣（Dvadasanga-pratityasamutpada）是無為的，依據俱舍論（Abhidharmakosa）僧祇部（Samghika）和犢子部（Vatsiputriya）的說法，十二因緣是無為法，因為如來（Tathagata，佛）出世與否，此法都常住不變。經部師（Sautrantika）對此進行駁斥，如他們所說。又遠法師引用《涅槃經》（Nirvana Sutra）解釋說，就人而言，三世（過去、現在、未來）流轉是有為（Samskrta，造作），拋開人來談論法，法相（Dharma-laksana，法的特徵）常定，所以說是無為。如十二因緣、陰（Skandha，蘊）、界（Ayatana，處）、入（Dhatu，界）等一切都是如此。如《涅槃經》所說。現在解釋，以此緣起（Pratityasamutpada，緣起）各自沒有自性（Svabhava，自性），各自沒有造作，所以稱為無為。《涅槃經》說，十二因緣就是佛性（Buddha-dhatu，成佛的潛能）。又《大品般若經》（Mahaprajnaparamita Sutra）說，菩薩（Bodhisattva，覺悟的眾生）觀察十二因緣，猶如虛空，不可窮盡等。六法界（Dharmadhatu，法界）是如來藏（Tathagatagarbha，如來藏）的本體，實際上不生不滅，所以是無為。又在一真如（Eka-tathata，唯一的真如）的意義上建立這六種：一無相義（無相的意義），二所證義（所證悟的意義），三惑盡義（煩惱止息的意義），四性凈義（本性清凈的意義），五隨緣義（隨順因緣的意義），六不變義（不變的意義），也是作為原因的意義。有記（有記錄）中的四諦（Catvari-arya-satyani，四聖諦）等，是就順應道理的善，可以記錄的緣故。以上大多是小乘法（Hinayana，小乘）。下面的無記（無記錄）中，虛妄法（Mithya-dharma，虛假的法）不可記錄的緣故。智論（Mahaprajnaparamita-sastra）說十四難（十四個難以回答的問題），此中十六種。俱舍論中有外道（Tirthika，外道）名叫郁胝歌（Ucchega），這裡稱為能說。問佛（Buddha，覺悟者）世間有邊無邊等四，這是就始終來提問。常無常等四是就斷常來提問。所以不回答的原因是，如果他們執著我（Atman，自我）為世間，我已經不存在，回答就不合道理。如果執著一切生死（Samsara，輪迴）名為世間，四種回答也不合道理。如果世間常住（Nitya，永恒）

【English Translation】 English version Therefore, the three-nature exposition gate (the gateway to explaining the three natures) of Kaisan and others reveals: The two realities (two kinds of reality) refer to the fact that only Tathata (the true nature of things), which is Asamskrta (unconditioned), is real, and the rest are false. Because they are all established on the basis of Tathata. As stated in the Buddhabhumi Sutra (omitted here). Furthermore, there are also two types within Tathata: one is established, which is due to being the Nimitta-bhaga (phenomenal aspect); the other is unestablished, because it is not manifested by Vijnana (consciousness). The former is false, and the latter is real. The three meanings of transformation (three kinds of transformed meanings) refer to the six Asamskrtas (six unconditioned dharmas) in this text: first, a thing with no place to be named is emptiness, called Akasa (space); second, the fruit of pure nature is called Nirvana (liberation); third, the Samkhyanirodha (cessation through counting) obtained through the Anantarya-marga (path of immediate consequence), is called Samkhyanirodha-nirodha (cessation through counting); fourth, the non-arising of other conditions is called Asamkhyanirodha-nirodha (cessation without counting); fifth, the Dvadasanga-pratityasamutpada (twelve links of dependent origination) is Asamskrta, according to the Abhidharmakosa, Samghika, and Vatsiputriya schools, the twelve links of dependent origination are unconditioned dharmas, because whether the Tathagata (Buddha) appears in the world or not, this dharma remains constant. The Sautrantika school refutes this, as they say. Furthermore, Dharma Master Yuan quoted the Nirvana Sutra to explain that, in terms of people, the flow of the three times (past, present, and future) is Samskrta (conditioned), but if we set aside people and talk about dharma, the Dharma-laksana (characteristics of dharma) is constant, so it is called Asamskrta. Such as the twelve links of dependent origination, Skandha (aggregates), Ayatana (sense bases), Dhatu (elements), etc., are all like this. As stated in the Nirvana Sutra. Now explaining, because these Pratityasamutpada (dependent origination) each have no Svabhava (self-nature) and each have no creation, they are called Asamskrta. The Nirvana Sutra says that the twelve links of dependent origination are the Buddha-dhatu (Buddha-nature). Furthermore, the Mahaprajnaparamita Sutra says that the Bodhisattva (enlightened being) observes the twelve links of dependent origination as if they were space, inexhaustible, etc. The Dharmadhatu (dharma realm) is the essence of the Tathagatagarbha (womb of the Tathagata), which is actually neither born nor destroyed, so it is Asamskrta. Furthermore, these six are established on the meaning of Eka-tathata (one true suchness): first, the meaning of no form; second, the meaning of what is realized; third, the meaning of the exhaustion of delusion; fourth, the meaning of pure nature; fifth, the meaning of following conditions; sixth, the meaning of immutability, which is also the meaning of being a cause. The Catvari-arya-satyani (four noble truths) etc. in the recorded (having records) are because they accord with reason and are good, and can be recorded. Most of the above is Hinayana (small vehicle) dharma. In the unrecorded (no records) below, Mithya-dharma (false dharmas) cannot be recorded. The Mahaprajnaparamita-sastra says fourteen difficult questions, of which there are sixteen here. In the Abhidharmakosa, there is a Tirthika (non-Buddhist) named Ucchega, here called 'able to speak'. Asking the Buddha (enlightened one) whether the world has boundaries or is boundless, etc., these four questions are asked in terms of beginning and end. The four questions of permanence and impermanence, etc., are asked in terms of annihilation and permanence. The reason for not answering is that if they cling to the Atman (self) as the world, and I no longer exist, the answer would be unreasonable. If they cling to all Samsara (birth and death) as the world, the four answers would also be unreasonable. If the world is Nitya (eternal)

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者無一人得涅槃若非常住即一切皆斷滅自然涅槃。若具二必定一分不得涅槃一分自然涅槃。若非常非非常者應非得涅槃非非得涅槃。問若自得涅槃有何失。答若自然得者由涅槃至。得隨屬道故如尼干雀握不可定答也。如來有異死等四問此約縛解問。以外執梵王及已師已得解脫名如來。由觀問人意故佛不答。以彼執已解脫我名如來。既執有我故佛不答。余檢智論第二第十七瑜伽俱舍舍利弗阿毗曇並正疏總計會具作之。第三四句中如去不如去等四中。如來者如從前來。向後亦爾。故云如來。非是佛。四句何別。有人計神我與陰一陰滅我亦滅。若言還如來時去此語不受。二計我與陰異陰滅我不滅。若言不如來時去此亦不受。三計我體常如虛空。說有來去俱不受。四執我有粗細說無來去亦不受。謂粗我與陰一。同滅故如去。細我與陰異。不同滅故不如去。不受。第四四句中。我是體眾生是用。由我有眾生。依體有用。二反此。三雙存。四雙反。余文可知。大況上來所學之法並小乘及外道等法為知故。為欲因此攝眾生故下明學意可知。

第六施藏中。釋內先列十門。后一一次第釋。一一各三。標釋結。初中由久宿習乃至自食。亦有施心。謂舍所極要命受中夭。附近死邊名最後難。又諸施中最在後故。內施中少壯輪王者明難

【現代漢語翻譯】 現代漢語譯本 若沒有一個人能夠獲得涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界），如果一切都不是常住的，那麼一切都將斷滅，自然而然地進入涅槃。如果兼具常住和斷滅兩種特性，必定有一部分無法獲得涅槃，而另一部分則自然進入涅槃。如果既不是常住也不是非常住，那麼應該既不能獲得涅槃，也不是不能獲得涅槃。 問：如果自己能夠獲得涅槃，會有什麼過失？ 答：如果涅槃是自然而然獲得的，那麼涅槃就會到來。獲得涅槃是跟隨道路而來的，就像尼干雀（Nigantha Nataputta，耆那教創始人）的握持一樣，無法確定地回答。如來（Tathagata，佛的稱號之一）有異死等四種問題，這是關於束縛和解脫的提問。因為外道執著于梵天（Brahma，印度教中的創造神）以及他們的老師已經獲得解脫，所以稱他們為如來。由於觀察提問者的意圖，佛陀沒有回答。因為他們執著于已經解脫的『我』，並稱之為如來，既然執著于有『我』，所以佛陀沒有回答。其餘的可以查閱《大智度論》第二卷、第十七卷，《瑜伽師地論》、《俱舍論》、《舍利弗阿毗曇》以及《正疏》，總計會聚在一起進行研究。 第三種四句中，如『去』、『不如去』等四種情況中，『如來』是指像從前來一樣，向後也是如此，所以稱為『如來』，而不是指佛。這四句有什麼區別呢？有人認為神我（Atman，指永恒不變的自我）與五蘊（Skandha，構成個體的五種要素）是一體的，五蘊滅亡，我也滅亡。如果說還如來時『去』，這種說法是不能接受的。第二種認為我與五蘊是不同的，五蘊滅亡，我並不滅亡。如果說不如來時『去』，這種說法也是不能接受的。第三種認為我的本體常如虛空，說有來去都不接受。第四種執著於我有粗細之分，說沒有來去也不接受。認為粗『我』與五蘊是一體的，一同滅亡，所以說『如去』。細『我』與五蘊是不同的，不同時滅亡，所以說『不如去』。這些說法都是不能接受的。 第四種四句中，『我』是本體，眾生是作用。因為有『我』，所以有眾生，本體決定作用。第二種則相反。第三種是兩者都存在。第四種是兩者都否定。其餘的文字可以理解。大概是說，將以上所學的法，包括小乘（Hinayana，佛教的一個派別）以及外道（非佛教的宗教）等的法，是爲了知曉，爲了因此攝受眾生，下面說明學習的意圖是可以理解的。 第六施藏中，解釋內部，先列出十個門類，然後依次解釋，每一個門類各有三個部分：標（標題）、釋（解釋）、結（結論）。最初的部分中，由於長久的習氣，乃至自己食用，也有佈施的心。所謂捨棄極其重要的生命，在壽命未盡時夭折，靠近死亡邊緣，稱為最後之難。而且各種佈施中，這是最靠後的。內施中，少壯的輪王（Chakravartin，擁有統治世界的理想君主）表明了這種困難。

【English Translation】 English version If no one can attain Nirvana (the state of liberation from the cycle of birth and death), and if everything is not permanent, then everything will be annihilated, naturally entering Nirvana. If it possesses both permanence and annihilation, then certainly a portion will not be able to attain Nirvana, while another portion will naturally enter Nirvana. If it is neither permanent nor non-permanent, then it should be neither able to attain Nirvana nor unable to attain Nirvana. Question: If one attains Nirvana by oneself, what fault is there? Answer: If Nirvana is attained naturally, then Nirvana will come. Attaining Nirvana follows the path, like the grasp of Nigantha Nataputta (founder of Jainism), which cannot be answered definitively. The Tathagata (one of the titles of the Buddha) has four questions regarding different deaths, etc.; these are questions about bondage and liberation. Because externalists cling to Brahma (the creator god in Hinduism) and their teachers as having already attained liberation, they are called Tathagatas. Because the Buddha observed the questioner's intention, he did not answer. Because they cling to the 'self' as already liberated and call it Tathagata, since they cling to the existence of a 'self,' the Buddha did not answer. The rest can be found in the Mahaprajnaparamita-sastra (Great Treatise on the Perfection of Wisdom), Volume 2, Volume 17, the Yogacarabhumi-sastra (Treatise on the Stages of Yoga Practice), the Abhidharmakosa (Treasury of Higher Knowledge), the Sariputra Abhidharma Sastra, and the Zheng Shu (Correct Commentary), which should be gathered together for study. In the third set of four phrases, such as 'goes,' 'does not go,' etc., 'Tathagata' refers to being like coming from the front, and also being like going to the back, so it is called 'Tathagata,' not referring to the Buddha. What is the difference between these four phrases? Some believe that the Atman (the eternal, unchanging self) is one with the five Skandhas (the five aggregates that constitute an individual), and when the Skandhas perish, the self also perishes. If it is said that when the Tathagata returns, he 'goes,' this statement is unacceptable. The second believes that the self is different from the Skandhas, and when the Skandhas perish, the self does not perish. If it is said that when the Tathagata does not return, he 'goes,' this statement is also unacceptable. The third believes that the essence of the self is always like empty space, and does not accept the idea of coming or going. The fourth clings to the idea that the self has coarse and subtle aspects, and does not accept the idea of coming or going. They believe that the coarse 'self' is one with the Skandhas and perishes together, so it is said to 'go.' The subtle 'self' is different from the Skandhas and does not perish at the same time, so it is said to 'not go.' These statements are unacceptable. In the fourth set of four phrases, the 'self' is the substance, and sentient beings are the function. Because there is a 'self,' there are sentient beings; the substance determines the function. The second is the opposite. The third is that both exist. The fourth is that both are negated. The rest of the text can be understood. It is generally said that the teachings learned above, including the teachings of the Hinayana (a school of Buddhism) and externalist religions (non-Buddhist religions), are for the sake of knowing, and for the sake of gathering sentient beings; the intention of learning explained below can be understood. In the sixth treasury of giving, the internal explanation first lists ten categories, and then explains them in order, each category having three parts: label (title), explanation, and conclusion. In the initial part, due to long-standing habits, even when eating oneself, there is a mind of giving. The so-called abandoning of extremely important life, dying prematurely before the end of one's lifespan, being close to the edge of death, is called the final difficulty. Moreover, among all kinds of giving, this is the last. In internal giving, the young and strong Chakravartin (an ideal monarch who rules the world) demonstrates this difficulty.

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舍能捨故。內外施依瑜伽剪髮剔吐等為內外。此中通依及正。唯除妻子。一切施中並有妻子故別也。七過去施中。初舉所貪境。二聞已下以理正觀。于中先直觀空不失方便。后況其謝滅。三菩薩下正成舍行。此三世施但舍自貪心。與無貪善根相應故。入此中收。又通論四句。一舍而非施。如三世施。二施而非舍。如自食施身蟲等。三亦施亦舍。如前門。四非施非舍。如信藏等。未來現在亦各三義。同上可知。現在所貪中凈法內但舉二乘者。以佛菩薩現在緣成非不求故不同過未謝及未至無緣起故。是故不同前。第十中四。初乞至。二菩薩喜。三觀身過患。四開意成施。謂縱是好物我尚應舍。況此惡物。又縱無所益我尚應施。況復令我得三堅法身財自在。

第七慧藏釋中三。初明照法成慧。二菩薩成下明慧成益相。三顯無盡義。初中二。先明慧自照法。后明為他正說。前中初總舉所知。二釋成能知深妙。前中以四諦歷知十法。謂五蘊無明愛及三乘。五蘊約染果。癡愛約因。此七皆當相是苦。緣成是集。無性即滅。顯滅為道。以為詮門顯滅故。又是菩薩巧回成道具用。故如論諸惑成觀分生死為涅槃。后三約凈。聲聞是人。四諦為法。所行道品為集。所成果為涅槃。十二緣是緣覺法。無邊法界是菩薩法。又釋知聲聞即是

【現代漢語翻譯】 現代漢語譯本 捨棄所能捨棄之物。內外施，如依止瑜伽、剪髮、吐痰等，區分為內施和外施。此處普遍依止以及正施，唯獨不包括妻子。一切佈施中都包含妻子，因此需要特別說明。七種過去施中，首先列舉所貪戀的境界，其次從『聞已下』開始，以理智進行正確的觀察。其中，先直接觀空，不失去方便，然後推及到其消逝滅亡。第三，『菩薩下』正式成就捨棄的行為。這三種世間施捨只是捨棄自身的貪心，與無貪的善根相應，因此歸入其中。又通論四句：一是捨棄而非佈施，如三世施；二是佈施而非捨棄，如自己食用、佈施身體中的蟲子等；三是既是佈施又是捨棄，如前面的例子；四是非佈施非捨棄，如信藏等。未來和現在的施捨也各有三種含義，與上述類似，可以類推得知。現在所貪戀的清凈法中，只列舉二乘（聲聞乘和緣覺乘）的原因是，佛和菩薩現在因緣成熟，並非不求，因此不同於過去已謝和未來未至，沒有因緣生起。所以與前面不同。第十中分為四個部分：一是乞討至，二是菩薩歡喜，三是觀察身體的過患，四是開啟意念成就佈施。意思是即使是好的東西，我也應該捨棄，更何況是這些不好的東西。又即使沒有利益，我也應該佈施，更何況能讓我得到三堅法身財自在。 第七慧藏的解釋分為三個部分：一是闡明照法成就智慧，二是『菩薩成下』闡明智慧成就的利益相，三是彰顯無盡的意義。第一部分分為兩點：先闡明智慧自身照亮法，后闡明為他人正確解說。前一點分為兩點：先總括所知，二是解釋成就能夠知曉深妙。前一點以四諦歷知十法，即五蘊（色、受、想、行、識），無明（avidya），愛（trsna）以及三乘（聲聞乘、緣覺乘、菩薩乘）。五蘊是關於染污的果報，癡愛是關於染污的因。這七者都當相是苦（duhkha），因緣和合是集（samudaya），無自性即是滅（nirodha），彰顯滅即是道（marga）。因為以詮釋門來彰顯滅，所以又是菩薩巧妙地迴轉成就道具的功用。所以如《論》所說，諸惑成就觀，分生死為涅槃。后三者是關於清凈的。聲聞（sravaka）是人，四諦是法，所行道品是集，所成果是涅槃（nirvana）。十二因緣是緣覺（pratyekabuddha）法，無邊法界是菩薩法。又解釋說，知曉聲聞即是...

【English Translation】 English version Abandoning what can be abandoned. Internal and external giving, such as relying on yoga, cutting hair, spitting, etc., are distinguished as internal and external. Here, universal reliance and correct giving are included, except for wives. All giving includes wives, so it needs special explanation. In the seven past givings, first, the objects of greed are listed; second, starting from 'Having heard,' correct observation is made with reason. Among them, first directly contemplate emptiness without losing the means, and then extend it to its disappearance and extinction. Third, 'Bodhisattva below' formally accomplishes the act of abandonment. These three worldly givings only abandon one's own greed and correspond to the root of good without greed, so they are included in it. Also, generally speaking, there are four sentences: one is abandoning but not giving, such as the three worldly givings; two is giving but not abandoning, such as eating oneself, giving to the worms in the body, etc.; three is both giving and abandoning, such as the previous example; four is neither giving nor abandoning, such as the treasure of faith, etc. The future and present givings also have three meanings each, similar to the above, which can be inferred. Among the pure dharmas that are currently coveted, the reason for only listing the Two Vehicles (Sravaka Vehicle and Pratyekabuddha Vehicle) is that the conditions for Buddhas and Bodhisattvas are now ripe, and they are not not seeking, so they are different from the past that has passed and the future that has not arrived, and there is no arising of conditions. Therefore, it is different from the previous one. The tenth is divided into four parts: one is begging to, two is the Bodhisattva's joy, three is observing the faults of the body, and four is opening the mind to accomplish giving. It means that even if it is a good thing, I should abandon it, let alone these bad things. Also, even if there is no benefit, I should give, let alone let me obtain the three firm Dharma bodies, wealth, and freedom. The explanation of the seventh Wisdom Treasury is divided into three parts: one is to clarify that illuminating the Dharma accomplishes wisdom, two is 'Bodhisattva below' clarifies the benefit aspect of wisdom accomplishment, and three is to highlight the meaning of inexhaustibility. The first part is divided into two points: first, clarify that wisdom itself illuminates the Dharma, and second, clarify that it is correctly explained for others. The first point is divided into two points: first, summarize what is known, and second, explain the accomplishment of being able to know the profound and subtle. The first point uses the Four Noble Truths to know the ten dharmas, namely the five skandhas (rupa, vedana, samjna, samskara, vijnana), ignorance (avidya), craving (trsna), and the Three Vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle). The five skandhas are about the defiled result, and ignorance and craving are about the defiled cause. These seven are all suffering (duhkha) in their own right, the combination of conditions is accumulation (samudaya), no self-nature is cessation (nirodha), and manifesting cessation is the path (marga). Because it manifests cessation with the gate of interpretation, it is also the Bodhisattva's skillful turning to accomplish the function of the tool. Therefore, as the Treatise says, the delusions accomplish contemplation, dividing samsara into nirvana. The latter three are about purity. Sravaka (sravaka) is a person, the Four Noble Truths are the Dharma, the path practiced is accumulation, and the fruit achieved is nirvana (nirvana). The Twelve Links of Dependent Origination are the Pratyekabuddha (pratyekabuddha) Dharma, and the boundless Dharma realm is the Bodhisattva Dharma. It is also explained that knowing the Sravaka is...

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知苦。以聲聞苦是已知故但舉其位。二是彼所行法則道諦。三彼惑習等未盡即是集諦。已有斷故法后說之。涅槃是滅。緣覺菩薩準可見。二釋能知中。初問意。知有二種。一隨相知如小乘人。二稱理知如菩薩人。今但言知於此二中是何知。故云云何知也。下釋。是稱理。知有六句。一總舉因起。二非我下二句顯無二我。上句明相不實。下句體空無。三不取下三句明對法離染。不取堅固對前上句。不取所有對前下句。三知一切下釋不取所由。二為他說中。初句標。二云何下釋。釋中三。初總。二何等下別。於前十法略舉九門。以即同如故不可壞也。三何以故下出所由。先徴現見色等是可破壞。何以言不壞。釋以從緣起自他共言皆不到故色心俱離也。二菩薩成就下慧成益中二句。一少功廣達。二自悟非他。三顯無盡義。中十句內。初三自分。于中先二自利后一利他。后七勝進。于中。初四自利后三利他。

第八念藏釋中三。初對境明念。二菩薩下顯念勝相。三菩薩作是下彰念益相。初中有十。一念過去一生至多。二念過去一劫至多。三念一佛至無量。四念一佛授記至無量。五念一佛出世至無量。六念從一佛受經至無量。十二部經如別章。七念一會一時說法至無量。八念一法器根至無量。九念一所治煩惱乃至無量。十

【現代漢語翻譯】 現代漢語譯本 知苦（Dukkha，痛苦）。因為聲聞（Śrāvaka，小乘弟子）已經知道了苦諦，所以只提到了他們的果位。二是他們所修行的法則，即道諦（Mārga，通往解脫的道路）。三是他們的煩惱習氣等還沒有斷盡，這就是集諦（Samudaya，苦的根源）。因為已經斷除了一部分，所以在法之後才說。緣覺（Pratyekabuddha，獨覺）菩薩（Bodhisattva，菩薩）的情況可以類推得知。二、解釋『能知』。首先提問的意圖是：知有兩種，一是隨順表相而知，如小乘人；二是符合真理而知，如菩薩人。現在只說『知』，那麼這兩種知是哪一種知呢？所以說『云何知也』（如何知呢？）。下面解釋：是符合真理的知。知有六句：一、總括因緣生起。二、『非我』下兩句顯示沒有二種我。上句說明表相不真實，下句說明本體是空無。三、『不取』下三句說明對於法要遠離執著。『不取堅固』對應前面的上句，『不取所有』對應前面的下句。三、『知一切』下解釋不執取的緣由。二、『為他說』中，第一句是標示，第二句『云何』下是解釋。解釋中分為三部分：首先是總說，其次是『何等』下是分別說明。在前面的十法中，簡略地舉出九門，因為『即同如』，所以不可破壞。三、『何以故』下說明理由。首先提出疑問：現在所見的色等是可破壞的，為什麼說不可破壞呢？解釋說，因為是從因緣生起，自己、他人、共同的言說都不能達到，所以色和心都是分離的。二、『菩薩成就』下是智慧成就的利益，分為兩句：一是少功而廣達，二是自己領悟而不是他人告知。三、顯示沒有窮盡的意義。中間的十句中，前三句是自身的部分，其中先是兩句自利，后一句是利他。后七句是勝進，其中先是四句自利，后三句是利他。 第八念藏的解釋分為三部分：首先是對境說明念，其次是『菩薩』下顯示唸的殊勝相，三是『菩薩作是』下彰顯唸的利益相。第一部分中有十種：一、念過去一生乃至多生。二、念過去一劫乃至多劫。三、念一佛乃至無量佛。四、念一佛授記乃至無量。五、念一佛出世乃至無量。六、念從一佛受經乃至無量。十二部經如別的章節所說。七、念一會一時說法乃至無量。八、念一法器根性乃至無量。九、念一所對治的煩惱乃至無量。十、念一…

【English Translation】 English version Knowing suffering (Dukkha). Because the Śrāvakas (Disciples of the Hearers) already know the Truth of Suffering, only their position is mentioned. Second, it is the Dharma of their practice, namely the Truth of the Path (Mārga, the path to liberation). Third, their afflictions and habits have not been completely exhausted, which is the Truth of the Origin of Suffering (Samudaya, the root of suffering). Because some have already been cut off, it is mentioned after the Dharma. The same can be seen for Pratyekabuddhas (Solitary Realizers) and Bodhisattvas (Enlightenment Beings). Second, explaining 'knowing'. The intention of the initial question is: there are two kinds of knowing, one is knowing according to appearances, like the Śrāvakas; the other is knowing according to principle, like the Bodhisattvas. Now only 'knowing' is mentioned, so which of these two kinds of knowing is it? Therefore, it is said, 'How to know?' The following explains: it is knowing according to principle. There are six sentences about knowing: first, a general summary of the arising of causes and conditions. Second, the two sentences under 'non-self' show that there are no two selves. The first sentence clarifies that appearances are not real, and the second sentence clarifies that the essence is empty. Third, the three sentences under 'not grasping' clarify that one should be detached from the Dharma. 'Not grasping firmness' corresponds to the previous first sentence, and 'not grasping possession' corresponds to the previous second sentence. Third, 'knowing everything' explains the reason for not grasping. Second, in 'speaking for others', the first sentence is a marker, and the second sentence under 'how' is an explanation. The explanation is divided into three parts: first, a general statement; second, under 'what', a separate explanation. In the previous ten Dharmas, nine doors are briefly mentioned, because 'identical and thus', they cannot be destroyed. Third, 'why' explains the reason. First, the question is raised: the seen forms etc. are destructible, so why is it said that they are indestructible? The explanation is that because they arise from causes and conditions, self, others, and common speech cannot reach them, so form and mind are separate. Second, 'Bodhisattva achieves' is the benefit of wisdom achievement, divided into two sentences: one is little effort and wide reach, and the other is self-realization rather than being told by others. Third, it shows the meaning of no end. In the middle ten sentences, the first three sentences are one's own part, of which the first two sentences are for self-benefit, and the last sentence is for the benefit of others. The last seven sentences are progressive, of which the first four sentences are for self-benefit, and the last three sentences are for the benefit of others. The explanation of the eighth mindfulness treasury is divided into three parts: first, explaining mindfulness in relation to the object; second, 'Bodhisattva' shows the excellent aspect of mindfulness; and third, 'Bodhisattva does this' shows the benefits of mindfulness. There are ten types in the first part: first, mindfulness of the past one life to many lives. Second, mindfulness of the past one kalpa to many kalpas. Third, mindfulness of one Buddha to immeasurable Buddhas. Fourth, mindfulness of one Buddha's prediction to immeasurable. Fifth, mindfulness of one Buddha's appearance in the world to immeasurable. Sixth, mindfulness of receiving scriptures from one Buddha to immeasurable. The twelve divisions of scriptures are as described in separate chapters. Seventh, mindfulness of one assembly at one time of Dharma teaching to immeasurable. Eighth, mindfulness of one Dharma vessel's roots to immeasurable. Ninth, mindfulness of one affliction to be treated to immeasurable. Tenth, mindfulness of one...

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念一三昧乃至無量。二顯念勝相十句。一妙念者妙過餘人。二凈念者所記分明。三不濁念者不雜闇障。四遍凈念者於法悉明。五離塵念者于所念事不生貪染。六離種種塵念者不生余結。七離垢念者不計我能。八光曜念者廣照無極。九樂念者樂修不息。十無礙念者發意即知不待思量。三彰念益中四句。一世苦不亂。二根凈不染。三念堅不壞。四持法不錯。

第九持藏釋內十一法。一一品經乃至無量。二佛名。三界名。四劫名。五佛記。六一部經至多。七會名。八說法。九根。十煩惱。十一三昧。下結嘆中。唯佛境者顯因深徹果故也。

第十辨藏中亦四。標釋結嘆。釋中二。先舉辨體謂后得甚深智故。二顯辯功能有二。先自分。二此菩薩下勝進。自分中初廣說不違典是總顯。下別辨。于中二。先明說自在說前所持十法也。二何以故下釋自在所由。二勝進中二。初總顯謂法光辨演深法。二以廣長下別辨。于中二。先無礙說有四句。一明說益。二善入下於教自在。三入普照下於義自在。四不捨下明不失自行。后何以下釋無礙所由。謂此位即是究竟位故成此滿空法界清凈法身。是無垢真身故云凈也。嘆中十句。一無量者多門故。二無分齊者一一皆無邊故。三多門無間。四和雜不壞。五自體無斷。六不為緣斷以非是可

【現代漢語翻譯】 現代漢語譯本 念一三昧（Samadhi，專注）乃至無量。二、顯念勝相十句：一、妙念者，妙過餘人。二、凈念者，所記分明。三、不濁念者，不雜闇障。四、遍凈念者，於法悉明。五、離塵念者，于所念事不生貪染。六、離種種塵念者，不生余結。七、離垢念者，不計我能。八、光曜念者，廣照無極。九、樂念者，樂修不息。十、無礙念者，發意即知，不待思量。三、彰念益中四句：一、世苦不亂。二、根凈不染。三、念堅不壞。四、持法不錯。

第九、持藏釋內十一法：一、一品經乃至無量。二、佛名（Buddha's name）。三、界名（Realm's name）。四、劫名（Kalpa's name）。五、佛記（Buddha's prophecy）。六、一部經至多。七、會名（Assembly's name）。八、說法（Dharma teaching）。九、根（Root）。十、煩惱（Klesha）。十一、三昧（Samadhi）。下、結嘆中：唯佛境者，顯因深徹果故也。

第十、辨藏中亦四：標、釋、結、嘆。釋中二：先舉辨體，謂后得甚深智故。二、顯辯功能有二：先自分，二、此菩薩（Bodhisattva）下勝進。自分中，初廣說不違典是總顯，下別辨。于中二：先明說自在，說前所持十法也。二、何以故下釋自在所由。二、勝進中二：初總顯，謂法光辨演深法。二、以廣長下別辨。于中二：先無礙說有四句：一、明說益。二、善入下於教自在。三、入普照下於義自在。四、不捨下明不失自行。后、何以下釋無礙所由，謂此位即是究竟位故，成此滿空法界清凈法身，是無垢真身故云凈也。嘆中十句：一、無量者，多門故。二、無分齊者，一一皆無邊故。三、多門無間。四、和雜不壞。五、自體無斷。六、不為緣斷，以非是可

【English Translation】 English version Concentration on one Samadhi (三昧, concentration) extends to immeasurable levels. Second, ten phrases reveal the superior aspects of mindfulness: 1. 'Subtle mindfulness' surpasses others. 2. 'Pure mindfulness' ensures clear recollection. 3. 'Unclouded mindfulness' is free from darkness and obstacles. 4. 'Universally pure mindfulness' brings complete clarity regarding the Dharma. 5. 'Mindfulness free from defilement' prevents greed and attachment to the object of contemplation. 6. 'Mindfulness free from various defilements' prevents the arising of further bonds. 7. 'Mindfulness free from impurities' does not rely on self-ability. 8. 'Radiant mindfulness' illuminates limitlessly. 9. 'Joyful mindfulness' delights in continuous practice. 10. 'Unobstructed mindfulness' allows immediate understanding without deliberation. Third, four phrases highlight the benefits of mindfulness: 1. Not disturbed by worldly suffering. 2. Roots are pure and undefiled. 3. Mindfulness is firm and indestructible. 4. Upholding the Dharma without error.

Ninth, the 'Holding Treasury' explains eleven aspects: 1. One chapter of scripture to immeasurable amounts. 2. Buddha's name (佛名). 3. Realm's name (界名). 4. Kalpa's name (劫名). 5. Buddha's prophecy (佛記). 6. One scripture at most. 7. Assembly's name (會名). 8. Dharma teaching (說法). 9. Root (根). 10. Affliction (煩惱). 11. Samadhi (三昧). Concluding with praise: 'Only the Buddha's realm' signifies the profound cause thoroughly realizing the result.

Tenth, the 'Discrimination Treasury' also has four parts: introduction, explanation, conclusion, and praise. The explanation has two parts: first, it introduces the nature of discrimination, referring to the subsequently attained profound wisdom. Second, it reveals the function of discrimination, which has two aspects: first, self-discrimination; second, the Bodhisattva's (菩薩) advancement. In self-discrimination, the initial broad explanation that it does not contradict the scriptures is a general revelation, followed by specific discrimination. Within this, there are two aspects: first, clearly explaining the freedom to speak, which is to speak of the ten dharmas previously held. Second, 'Why?' explains the reason for this freedom. In the advancement, there are two aspects: first, a general revelation, referring to the Dharma light illuminating profound dharmas. Second, 'With vast length' provides specific discrimination. Within this, there are two aspects: first, unobstructed speech has four phrases: 1. Clearly explaining the benefits. 2. 'Skillfully entering' signifies freedom in teaching. 3. 'Entering universal illumination' signifies freedom in meaning. 4. 'Not abandoning' signifies not losing self-practice. Afterward, 'Why?' explains the reason for unobstructedness, stating that this position is the ultimate position, thus forming this pure Dharma body that fills the empty Dharma realm, which is a flawless true body, hence the term 'pure'. Ten phrases in praise: 1. 'Immeasurable' because of many doors. 2. 'Without boundaries' because each is boundless. 3. Many doors without interruption. 4. Harmonious and uncorrupted. 5. Self-nature without cessation. 6. Not interrupted by conditions because it is not

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斷法故。七言無怯憚。八懸遠甚深。九廓然無底。十攝法釋成。

第六結嘆十藏。初一句結。下嘆勝。嘆勝中。初一句結嘆謂令眾生得菩提故。下十門別顯。別釋唯有七句。各標釋。一嘆行利。二行常。三行廣。四行巧。五行多。六行堅。七行入理。是名下總結嘆也。此後應有證成及偈頌等。文不足。或是略故耳。上來總第四會竟。

華嚴經探玄記卷第六 大正藏第 35 冊 No. 1733 華嚴經探玄記

華嚴經探玄記卷第七(盡第五回向)

魏國西寺沙門法藏述

如來升兜率天一切寶殿品第十九

自下明第五會。四門同上。

釋名中。會名者。約處名兜率天會。約主名金剛幢會。約法名十回向會。品名者。如來明佛法界身。升是赴機起用。兜率是所赴之所。三義題名。又赴此喜足天者表世間行滿故也。一切寶者表攝行多門。可貴交飾故也。

二來意者。初會來為答前十回向問故。又前明解行。今起大愿。若不起愿恐證無為。故次來也。又回前解行向于真證故也。二品來者將欲說法先辨所依處故明也。又前會既終赴后之始故先辨此。

三宗趣者。先會宗亦有人法主伴教義。各體相用準前可知。又以大愿迴向無盡之行為此會宗。至下當辨。品宗者。

【現代漢語翻譯】 現代漢語譯本： 斷絕邪法之故。七、言語沒有怯懦和畏懼。八、深奧玄遠到極點。九、空曠寂靜沒有邊底。十、總攝一切法並加以解釋闡明。

第六，總結讚歎十藏。第一句是總結。下面是讚歎它的殊勝。在讚歎殊勝中，第一句是總結讚歎，說爲了使眾生得到菩提的緣故。下面用十個方面分別顯示。分別解釋只有七句，各自標明解釋。一、讚歎行為利益眾生。二、行為恒常不變。三、行為廣大無邊。四、行為巧妙方便。五、行為眾多。六、行為堅定不移。七、行為深入真理。這叫做下面的總結讚歎。這之後應該有證成和偈頌等，但文字不足，或許是省略的緣故吧。以上是總的第四會結束。

《華嚴經探玄記》卷第六 大正藏第 35 冊 No. 1733 《華嚴經探玄記》

《華嚴經探玄記》卷第七（盡第五回向）

魏國西寺沙門法藏（Fazang）述

《如來升兜率天一切寶殿品》第十九

下面闡明第五會。四門與前面相同。

在解釋名稱中，會的名稱，從處所來說，叫做兜率天會（Tushita Heaven Assembly）；從主尊來說，叫做金剛幢會（Vajradhvaja Assembly）；從法來說，叫做十回向會（Ten Dedications Assembly）。品的名稱，如來（Tathagata）是闡明佛法界身。升，是應機起用。兜率（Tushita）是所前往的地方。這三種意義來命名。又，前往此喜足天（Narayana Heaven）表示世間修行圓滿的緣故。一切寶，表示攝持修行眾多法門，可貴而相互輝映的緣故。

二、說明來此的用意。初會來此是爲了回答前面的十回向的提問。而且前面闡明瞭解和行，現在發起大愿。如果不發起大愿，恐怕會證入無為。所以接著而來。又，是把前面的解和行迴向于真正的證悟的緣故。二品來此，是將要說法，先辨明所依之處的緣故。而且前一會既然結束，前往後一會的開始，所以先辨明此處。

三、說明宗趣。前一會的宗旨也有人、法、主伴、教義。各自的體、相、用，可以參照前面來了解。又以大愿迴向無盡的行為此會的宗旨，到下面會辨明。品的宗旨是。

【English Translation】 English version: It is because of severing from wrong doctrines. 7. Words are without timidity or fear. 8. It is extremely profound and far-reaching. 9. It is vast and boundless without a bottom. 10. It encompasses all Dharmas and explains them clearly.

Sixth, concluding with praise of the Ten Treasuries. The first sentence is the conclusion. The following praises its excellence. Within the praise of excellence, the first sentence concludes the praise, saying it is for the sake of enabling sentient beings to attain Bodhi. The following uses ten aspects to separately reveal. The separate explanations only have seven sentences, each marking the explanation. 1. Praising the benefit of practice in benefiting sentient beings. 2. Practice is constant and unchanging. 3. Practice is vast and boundless. 4. Practice is skillful and expedient. 5. Practice is numerous. 6. Practice is firm and unyielding. 7. Practice deeply enters into the truth. This is called the concluding praise below. After this, there should be evidence and verses, but the text is insufficient, perhaps due to omission. The above is the end of the overall Fourth Assembly.

Avatamsaka Sutra Tan Xuan Ji, Volume 6 Taisho Tripitaka Volume 35, No. 1733, Avatamsaka Sutra Tan Xuan Ji

Avatamsaka Sutra Tan Xuan Ji, Volume 7 (End of the Fifth Dedication)

Narrated by Shramana Fazang (Fazang) of Xisi Temple in the Wei Kingdom

Chapter 19: The Tathagata Ascends to the Tushita Heaven All-Treasure Palace

Below, the Fifth Assembly is explained. The four aspects are the same as before.

In explaining the name, the name of the assembly, from the perspective of the place, is called the Tushita Heaven Assembly; from the perspective of the main figure, it is called the Vajradhvaja Assembly; from the perspective of the Dharma, it is called the Ten Dedications Assembly. The name of the chapter, the Tathagata (Tathagata) clarifies the Dharma Realm Body. Ascending is responding to the opportunity to arise and function. Tushita (Tushita) is the place to go to. These three meanings are used to name it. Moreover, going to this Narayana Heaven indicates that worldly practice is fulfilled. 'All-Treasure' indicates that it encompasses numerous Dharma gates of practice, which are precious and mutually illuminating.

Second, explaining the intention of coming here. The initial assembly came here to answer the questions of the previous Ten Dedications. Moreover, the previous explained understanding and practice, and now initiates great vows. If great vows are not initiated, there is a fear of realizing non-action. Therefore, it comes next. Moreover, it is because the previous understanding and practice are dedicated to true realization. The two chapters come here because, in order to explain the Dharma, it is necessary to first clarify the place of reliance. Moreover, since the previous assembly has ended, it is the beginning of going to the next assembly, so it is necessary to first clarify this place.

Third, explaining the purpose and principle. The purpose and principle of the previous assembly also include person, Dharma, main figure and companions, teachings and meanings. Their respective essence, characteristics, and function can be understood by referring to the previous. Moreover, the great vows dedicated to endless practice are the purpose and principle of this assembly, which will be clarified below. The purpose and principle of the chapter is.

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謂天王嚴稱法界之器殿為能感。如來以遍法界之身云爲能應。感應契而無動。無動寂而繁興。緣起具德為此品宗。

四釋文者。此會三品。初二序分。后一正說。何故無後進趣者。以攝前解行總為趣地方便迴向當體自是勝進。是故無也。此經上下此例有四。一約行滿入位之際。如賢首信滿總為入住方便。二約比滿入證之際。如此迴向品初僧祇滿總為入地方便。三約功用滿入無功用之際。如第八地初總攝前七地為方便。此二僧祇滿。四約因位成滿之際。如第十地初攝前九地為入方便。此約三祇滿處攝也。余同位相接即別有方便故非一例。就前序中二品二序差別同前辨異。

初品中有七。初本會圓現。二不動升此。三天王嚴處。四迎佛設供。五睹佛勝德。六天王敬請。七受請成益。初謂前十方覺樹普光忉利夜摩等說法之會並皆未散升此。所說與彼同時。是故橫遍十方豎通八會。同時前後無礙而說。余義同前說。

第三嚴處中二。先明一方嚴。二結會十方嚴。前中二。初遙見佛者明睹勝緣。二即于下顯嚴勝座。于中先總顯后以無量下別辨。前中以此座是實德所成是故有十三種圓滿相。一自相謂寶座具德故。二因相謂宿善所生故。三不壞相佛護念故。四勝相多因所生故。五真凈相佛凈法起故。六共相眾生共

【現代漢語翻譯】 現代漢語譯本： 天王嚴稱法界之器殿為『能感』，如來以遍法界之身云爲『能應』。感應契合而無動搖，無動搖的寂靜中繁榮興盛。緣起具足功德，是此品的主旨。 四、解釋經文：此次法會包含三品，前兩品是序分，后一品是正說。為什麼沒有後續的『進趣品』呢？因為之前的解和行已經總攝為趣入地方便，迴向當體自然就是殊勝的進趣，所以沒有。此經上下，這種例子有四種：一是約行持圓滿進入位次之際，如賢首菩薩的信滿，總攝為入住方便；二是約比量圓滿進入證悟之際，如此迴向品初的僧祇圓滿，總攝為入地方便；三是約功用圓滿進入無功用之際，如第八地初，總攝前七地為方便；這是二僧祇圓滿。四是約因位成就圓滿之際，如第十地初，總攝前九地為入方便。這是約三祇圓滿處總攝。其餘同位相接，即另有方便，故不是同一例子。就前面的序分中兩品，二序的差別，與前面辨析的相同。 初品中有七個部分：一是本會圓滿顯現，二是不動而上升到這裡，三是天王莊嚴處所，四是迎接佛陀設供養，五是目睹佛陀殊勝功德，六是天王恭敬祈請，七是接受祈請成就利益。最初是指前十方覺樹、普光、忉利天（Trayastrimsa，三十三天）、夜摩天（Yama，欲界第三天）等說法之會，都未曾散去而上升到這裡。所說的法與那些法會同時進行。因此，橫遍十方，豎通八會，同時前後沒有障礙地說法。其餘的意義與前面所說相同。 第三、莊嚴處所中分為二：先說明一方的莊嚴，二是總結十方的莊嚴。在前面一部分中又分為二：一是遙見佛陀，說明目睹殊勝因緣；二是就在下面顯現莊嚴殊勝的寶座。其中先總的顯示，然後以『無量』以下分別辨析。在前面一部分中，因為這個寶座是真實功德所成就，所以有十三種圓滿相。一是自相，指寶座具足功德；二是因相，指宿世善根所生；三是不壞相，佛陀護念；四是勝相，多種因緣所生；五是真凈相，佛陀清凈法所生；六是共相，眾生共同感得。

【English Translation】 English version: The Heavenly King solemnly declares the Dharma Realm's vessel-palace as 'that which can be sensed (Neng Gan),' and the Tathagata (Tathāgata, 如來) uses the body-cloud pervading the Dharma Realm as 'that which can respond (Neng Ying).' The sensing and responding are perfectly aligned without movement, and in the stillness of no movement, prosperity flourishes. The arising of conditions (Pratītyasamutpāda, 緣起) with complete virtues is the theme of this chapter. Four, Explaining the Text: This assembly contains three chapters. The first two are the introductory part, and the last one is the main discourse. Why is there no subsequent 'Progress Chapter'? Because the previous understanding and practice have been summarized as the convenience of approaching the place, and the dedication (Parināmanā, 迴向) of the essence itself is naturally a superior progress, so there is none. Throughout this sutra, there are four such examples: One is about the time when practice is completed and one enters a position, such as the completion of faith of the Worthy Leader (賢首菩薩), which is summarized as the convenience of entering the position; two is about the time when comparison is completed and one enters realization, such as the completion of asamkhya kalpas (僧祇) at the beginning of this Dedication Chapter, which is summarized as the convenience of entering the place; three is about the time when effort is completed and one enters non-effort, such as the beginning of the Eighth Ground, which summarizes the previous seven grounds as convenience; this is the completion of two asamkhya kalpas. Four is about the time when the cause position is completed, such as the beginning of the Tenth Ground, which summarizes the previous nine grounds as the convenience of entering. This is about the summary at the place of the completion of three asamkhya kalpas. The rest, where the same positions are connected, have separate conveniences, so they are not the same example. Regarding the two chapters in the previous introduction, the differences between the two introductions are the same as the previous analysis. The first chapter has seven parts: One is the complete manifestation of the original assembly, two is the unmoving ascent to this place, three is the Heavenly King's adorned place, four is welcoming the Buddha and making offerings, five is witnessing the Buddha's supreme virtues, six is the Heavenly King's respectful request, and seven is accepting the request and achieving benefits. The first refers to the assemblies where the Dharma was preached at the Bodhi trees (覺樹), Universal Light (普光), Trayastrimsa Heaven (忉利天), Yama Heaven (夜摩天), etc., in the ten directions, which had not dispersed but ascended to this place. The Dharma preached is simultaneous with those assemblies. Therefore, it pervades the ten directions horizontally and connects the eight assemblies vertically, preaching simultaneously without any hindrance in time. The remaining meanings are the same as what was said before. Third, the adorned place is divided into two: First, it explains the adornment of one direction, and second, it summarizes the adornment of the ten directions. In the first part, it is further divided into two: One is seeing the Buddha from afar, explaining the witnessing of supreme causes; two is the manifestation of the adorned and supreme throne below. Among them, it first shows the general appearance, and then analyzes it separately from 'immeasurable' onwards. In the first part, because this throne is made of true virtues, it has thirteen kinds of perfect aspects. One is the self-aspect, referring to the throne possessing virtues; two is the cause-aspect, referring to being born from past good roots; three is the indestructible aspect, protected by the Buddha's mindfulness; four is the supreme aspect, born from many causes; five is the true and pure aspect, born from the Buddha's pure Dharma; six is the common aspect, commonly perceived by sentient beings.

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嚴同受用故。七具德相。八離惡相。九微妙相觀無厭故。十出世相。十一無染相。十二同相謂相同在世間緣整合故。十三無盡相謂眾生見不能盡。亦是甚深相唯佛境故。第二別顯中。初一句標。二所謂下正顯。于中有二。先辨器世間莊嚴。后百萬諸天神下辨眾生世間莊嚴。此中亦分有智正覺義。前中亦二。先外事嚴。后從百萬億神力下明內法嚴。前中二。先色相嚴。后百萬億天蓋幢一切寶鈴下音聲嚴。前中四。初雜事嚴有五十二種。第二百萬億大海月下別事嚴。于中寶有二十一種香王十七種雲雨二十一種。第三百萬億天寶幢下重明雜嚴有二十九種。第四天雜寶衣下重明別事嚴。于中衣幢各十種。第二音聲嚴中有四十二句分二。先樂音有十種。后妙音下明法音。于中二。先總嘆三寶功德。后別嘆十住菩薩功德。前中三。初十句嘆佛寶功德。二嘆一切菩薩下四句嘆菩薩僧寶功德。三嘆深法下八句嘆法寶成益功德。二別嘆十住功德。以是正位攝因行故可知。外嚴竟。第二內法嚴者。亦是上來莊嚴。今辨嚴已出生勝德顯座德用。于中三十一句分三。初十三句出信進念定慧等雜行。凈解脫是不思解脫也。二有十一句十度行。于中末句結十度可知。三普入下七句明出三業大用。此是師子座三業以依正無礙故。器世間嚴竟。第二眾生

【現代漢語翻譯】 現代漢語譯本 因其能使一切眾生共同受益。七、具足功德之相（七具德相）：具備一切功德的相。八、遠離罪惡之相（離惡相）：遠離一切罪惡的相。九、微妙之相（微妙相）：其微妙之處，觀看不厭倦。十、出世之相（出世相）：超越世俗的相。十一、無染之相（無染相）：沒有被任何事物染污的相。十二、相同之相（同相）：指（諸佛）在世間因緣和合而成的相是相同的。十三、無盡之相（無盡相）：指眾生無法完全瞭解的相，也是甚深之相，唯有佛才能完全瞭解。 第二部分，分別顯示（莊嚴），首先一句是總標。『二所謂下正顯』是正式的顯示。其中分為兩部分。先辨別器世間的莊嚴，后『百萬諸天神下』辨別眾生世間的莊嚴。這其中也包含有智慧正覺的意義。前面（辨別器世間莊嚴）中也分為兩部分。先是外在事物的莊嚴，后從『百萬億神力下』說明內在佛法的莊嚴。前面（外在事物莊嚴）中又分為兩部分。先是色相的莊嚴，后『百萬億天蓋幢一切寶鈴下』是音聲的莊嚴。前面（色相莊嚴）中分為四部分。第一是雜事的莊嚴，有五十二種。第二『百萬億大海月下』是別事的莊嚴。其中寶物有二十一種，香王有十七種，雲雨有二十一種。第三『百萬億天寶幢下』再次說明雜事的莊嚴，有二十九種。第四『天雜寶衣下』再次說明別事的莊嚴。其中衣和幢各有十種。 第二部分，音聲的莊嚴中，有四十二句，分為兩部分。先是樂音，有十種。后『妙音下』說明佛法的聲音。其中分為兩部分。先是總贊三寶的功德，後分別讚歎十住菩薩的功德。前面（總贊三寶功德）中分為三部分。首先十句讚歎佛寶的功德，其次『嘆一切菩薩下』四句讚歎菩薩僧寶的功德，再次『嘆深法下』八句讚歎法寶成就利益的功德。第二部分，分別讚歎十住菩薩的功德。因為這是正位，包含著因行的緣故，可以理解。 外在的莊嚴完畢。第二部分，內在佛法的莊嚴，也是上面所說的莊嚴。現在辨別莊嚴已經出生殊勝的功德，顯示座位的功用。其中三十一句分為三部分。首先十三句說明信、進、念、定、慧等雜行。『凈解脫』是不思議解脫。其次有十一句說明十度行（十度：佈施、持戒、忍辱、精進、禪定、智慧、方便、愿、力、智）。其中最後一句總結了十度，可以理解。再次『普入下』七句說明出生三業（三業：身、口、意）的大用。這是師子座的三業，因為依報和正報沒有障礙的緣故。器世間的莊嚴完畢。第二部分，眾生（世間莊嚴）

【English Translation】 English version Because it benefits all beings equally. Seventh, the aspect of possessing all virtues (Qi Ju De Xiang). Eighth, the aspect of being free from evil (Li E Xiang). Ninth, the subtle aspect (Wei Miao Xiang): Its subtlety is such that one never tires of beholding it. Tenth, the aspect of being transcendent (Chu Shi Xiang). Eleventh, the aspect of being unblemished (Wu Ran Xiang). Twelfth, the aspect of sameness (Tong Xiang): referring to the sameness of the conditions in the world. Thirteenth, the aspect of being inexhaustible (Wu Jin Xiang): referring to the aspect that beings cannot fully comprehend, and is a profound aspect that only the Buddha can fully understand. The second part, separately displaying (the adornments), begins with a general statement. 'Er Suo Wei Xia Zheng Xian' is the formal display. It is divided into two parts. First, distinguishing the adornments of the vessel world, and then 'Bai Wan Zhu Tian Shen Xia' distinguishing the adornments of the sentient beings' world. This also includes the meaning of wisdom and right enlightenment. The previous (distinguishing the adornments of the vessel world) is also divided into two parts. First, the adornments of external things, and then from 'Bai Wan Yi Shen Li Xia' explaining the adornments of the inner Dharma. The previous (adornments of external things) is divided into two parts. First, the adornments of form, and then 'Bai Wan Yi Tian Gai Chuang Yi Qie Bao Ling Xia' the adornments of sound. The previous (adornments of form) is divided into four parts. First, the adornments of miscellaneous things, with fifty-two kinds. Second, 'Bai Wan Yi Da Hai Yue Xia' the adornments of separate things. Among them, there are twenty-one kinds of treasures, seventeen kinds of fragrant kings, and twenty-one kinds of clouds and rain. Third, 'Bai Wan Yi Tian Bao Chuang Xia' again explaining the adornments of miscellaneous things, with twenty-nine kinds. Fourth, 'Tian Za Bao Yi Xia' again explaining the adornments of separate things. Among them, there are ten kinds of clothes and banners each. In the second part, the adornments of sound, there are forty-two sentences, divided into two parts. First, the sounds of music, with ten kinds. Then 'Miao Yin Xia' explaining the sounds of the Dharma. It is divided into two parts. First, generally praising the merits of the Three Jewels (San Bao), and then separately praising the merits of the Ten Abodes Bodhisattvas (Shi Zhu Pu Sa). The previous (generally praising the merits of the Three Jewels) is divided into three parts. First, ten sentences praising the merits of the Buddha Jewel (Fo Bao), second, 'Tan Yi Qie Pu Sa Xia' four sentences praising the merits of the Bodhisattva Sangha Jewel (Pu Sa Seng Bao), and third, 'Tan Shen Fa Xia' eight sentences praising the merits of the Dharma Jewel (Fa Bao) in achieving benefits. The second part, separately praising the merits of the Ten Abodes Bodhisattvas. Because this is the correct position, containing the causes of practice, it can be understood. The external adornments are completed. The second part, the adornments of the inner Dharma, is also the adornment mentioned above. Now distinguishing that the adornments have given rise to excellent merits, displaying the function of the seat. Among them, thirty-one sentences are divided into three parts. First, thirteen sentences explaining the miscellaneous practices of faith, diligence, mindfulness, concentration, wisdom, etc. 'Jing Jie Tuo' is inconceivable liberation. Second, there are eleven sentences explaining the practice of the Ten Perfections (Shi Du: generosity, morality, patience, diligence, concentration, wisdom, skillful means, vows, power, and knowledge). Among them, the last sentence summarizes the Ten Perfections, which can be understood. Again, 'Pu Ru Xia' seven sentences explaining the great function of the Three Karmas (San Ye: body, speech, and mind). These are the Three Karmas of the Lion Throne, because the dependent and the principal are without obstruction. The adornments of the vessel world are completed. The second part, the sentient beings (world adornments).

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世間莊嚴中亦二。先有五十八眾外相嚴。后出菩薩凈愿下內法嚴。前中二。先四十四顯人天眾嚴。后十四辨菩薩眾嚴。前中。先十五欲界人天八部等。后二十九色界天等然余處說於四禪中各有三天。此各四者。皆一是總餘三是別故也。謂初禪中梵眷屬天。二禪中光天。三禪中凈天。四禪密身天。此各是總故不同也。又四禪中少密身余處說名福愛天。無量密身是稱福生天。密果是果寶天。亦名廣果。以第四禪天身行斷無出入息故俱名密也。次五凈居天。后更云百萬億種種天者應是無色界天。既不顯名。或通一切也。第二菩薩眾中。初十依本位名顯德用。后四以天名說。此上並是海印中法界自在差別實德。以人法無礙依正混融故致然也。第二內法者。亦是上來莊嚴。今是嚴已成德堪為勝用。有二十句法門行相可知。上來一方嚴座竟。第二如此世界結通十方無盡世界敷座。可知。上來十方天王嚴主伴座竟。

第四迎佛興供中二。先出迎興自分供。二佛神力下設勝進供。前中二。初諸天興天供。于中先雨十種供。后從身出衆總合觀禮。二不可數下明菩薩興出世間供。第二勝進供中亦二。先諸天興天供。后菩薩興出世供。前中四。初佛力令天睹希自慶。二阿僧祇下衣盛華等詣佛奉散供養。三億那由下於佛行處莊嚴虛空。于

【現代漢語翻譯】 現代漢語譯本 世間的莊嚴也有兩種。首先是五十八種眾生的外相莊嚴，然後是菩薩清凈誓願所生的內在佛法莊嚴。前者又分為兩種，先是四十四種顯現人天眾生的莊嚴，后是十四種辨明菩薩眾生的莊嚴。前者之中，先是十五種欲界人天八部等等，后是二十九種天等等。然而其他地方說在四禪天中各有三天，這裡各說四天，都是一個總稱，其餘三個是別稱的緣故。也就是初禪中的梵眷屬天，二禪中的光天，三禪中的凈天，四禪中的密身天。這些各自是總稱，所以不同。另外，四禪天中的少密身天，其他地方說名叫福愛天，無量密身天被稱為福生天，密果天是果寶天，也叫廣果天。因為第四禪天身行斷絕，沒有出入息，所以都叫密。其次是五凈居天，後面又說百萬億種種天，應該是無天。既然沒有顯明名稱，或許是通指一切天。第二菩薩眾中，最初十種是依據本位名稱來顯現功德作用，后四種是以天名來說明。以上都是海印三昧中法界自在差別的真實功德，因為人法無礙，依正混融，所以才這樣。 第二內在佛法，也是上面所說的莊嚴，現在是莊嚴已經成就功德，堪能作為殊勝的功用。有二十句法門行相可以瞭解。上面是一方莊嚴座完畢。第二是如此世界連線貫通十方無盡世界鋪設座位，可以瞭解。上面是十方天王莊嚴主伴座位完畢。 第四迎接佛陀興起供養分為兩部分。首先是迎接佛陀興起自身應做的供養，其次是佛陀神力加持下設定殊勝增上的供養。前者分為兩部分，首先是諸天興起天界的供養，其中先是降下十種供養，然後從自身發出大眾總合觀禮。其次是不可計數以下說明菩薩興起出世間的供養。第二殊勝增上的供養也分為兩部分，先是諸天興起天界的供養，后是菩薩興起出世間的供養。前者分為四部分，首先是佛陀神力令天人看到希有之事而自我慶幸，其次是阿僧祇以下的天人以衣服盛滿鮮花等前往佛陀處奉獻散花供養，再次是億那由他以下的天人在佛陀行經之處莊嚴虛空。

【English Translation】 English version The adornments in the world are also of two kinds. First, there are the external adornments of the fifty-eight kinds of beings. Then, there are the internal Dharma adornments arising from the pure vows of the Bodhisattvas. The former is further divided into two: first, the forty-four kinds of adornments manifesting the beings of humans and Devas (gods); second, the fourteen kinds of adornments distinguishing the Bodhisattva beings. Among the former, first are the fifteen kinds of beings such as humans, Devas, and the eight classes of beings in the Desire Realm; then, the twenty-nine kinds of **Devas, etc. However, other places say that in each of the Four Dhyana Heavens (four meditative heavens) there are three heavens. Here, each is said to have four heavens, all because one is a general term, and the other three are specific terms. That is, the Brahma Parishadya Heaven (heaven of Brahma's retinue) in the First Dhyana, the Abhasvara Heaven (heaven of light) in the Second Dhyana, the Subhakrtsna Heaven (heaven of pure beauty) in the Third Dhyana, and the Brhatphala Heaven (heaven of great reward) in the Fourth Dhyana. These are each general terms, so they are different. In addition, the Parittabhasa Heaven (heaven of limited light) in the Fourth Dhyana is called Sukhabhasa Heaven (heaven of happy light) in other places, the Apramanabhasa Heaven (heaven of immeasurable light) is called Sukhotpatti Heaven (heaven of happy birth), and the Asanjnasattva Heaven (heaven of non-perception) is called Vrihatphala Heaven (heaven of great reward), also called Brhatphala (great fruit). Because the physical activities are ceased and there is no inhalation or exhalation in the Fourth Dhyana Heavens, they are all called 'secret'. Next are the Five Pure Abodes (five heavens of pure abode), and later it is said that the millions of billions of various heavens should be the Avriha Heaven (heaven of no vexation). Since the name is not explicitly mentioned, it may refer to all heavens in general. Among the second group of Bodhisattvas, the first ten are based on the names of their original positions to manifest their virtues and functions, and the last four are described by the names of the heavens. All of the above are the true virtues of the free and distinct Dharmadhatu (realm of dharma) in the Samudramudra Samadhi (ocean seal samadhi), because there is no obstruction between humans and Dharma, and the dependent and the principal are mixed and fused, so it is like this. The second, the internal Dharma, is also the adornment mentioned above. Now, the adornment has already achieved merit and is capable of being a supreme function. There are twenty phrases of Dharma gates whose characteristics can be understood. The adornment of the seat in one direction is now complete. Secondly, it can be understood that this world connects and interpenetrates the countless worlds of the ten directions to spread the seats. The adornment of the seats of the Ten Directional Heavenly Kings (guardian deities) and their retinues is now complete. The fourth, welcoming the Buddha and offering, is divided into two parts. First, welcoming the Buddha and offering what one should do oneself. Second, setting up superior and progressive offerings under the blessing of the Buddha's divine power. The former is divided into two parts. First, the Devas (gods) raise heavenly offerings, in which first ten kinds of offerings are rained down, and then the masses emerge from their bodies to pay homage. Second, the uncountable number below explains that the Bodhisattvas raise transcendental offerings. The second, superior and progressive offerings, are also divided into two parts. First, the Devas raise heavenly offerings, and then the Bodhisattvas raise transcendental offerings. The former is divided into four parts. First, the Buddha's power causes the Devas to see rare things and rejoice in themselves. Second, the Devas from Asamkhya (innumerable) and below go to the Buddha's place with clothes full of flowers, etc., to offer and scatter flowers. Third, the Devas from billions of Nayutas (large numbers) and below adorn the void where the Buddha walks.

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中十種。初一總餘九別。別中一一各初起勝心后興妙供可知。四無數億下從身出供在路供佛。八句可知。二菩薩興出世供中三。初從意業出供。二從身業出供。三語業嘆佛。初中二。先總顯供事。后一切寶蓋下別明供佛。前中二。先標。謂離三界標供分齊。從真法生標供所因。下釋中先釋分齊。以離惑故慈普故智深故唯佛能知故離三界也。下釋所因。從四因生故名真實法生。一堅信是加行智。二不思善是正證智。三變化是后得智。四真法是所證理。既從此起還稱性平等故以無行法印之所印定。下別辨供佛中九種。一一中各有五義。一舉供事。二遍法界明稱真性。三用供佛。四過天顯勝。五出因。又亦初四是上總中分齊。后一是上所因。于高座供中心境等佛者明證理同佛也。依此起座令座亦同佛境也。以此菩薩並是普賢極位因果同等故。余準可知。二身業供中從身出八事云供可知。三無量菩薩下語業供養嘆佛法身無邊功德可知。

第五睹佛勝德中二。初大眾睹佛法界身云。二爾時如來下明佛現此身云之意。前中亦二。初見法界身無邊德用。二爾時諸天見如來身下明見佛身光妙用無盡。前中然此所現所見佛法界身豈有限量。今且依下結文分為十門。于中二。先顯十門之德。后如是正念下結十門之名。前中辨此十門即

為十段。然望后結少不次第。從初至清凈善根來超明第十見佛示現不可思議自在神力門。于中先舉能見人。后顯所見佛身。無量者正顯法界無限量之身。顯前一切世界菩提樹下無不現也。不思神足者顯前不離覺樹昇天等也。文中有四。初妙用益生。二週遍下德普利物。三成就下用深令敬。四隨所下應機成濟。二顯現如來下卻辨第一大眾如是正念如來門。于中二。先明如來現自勝德。謂大福大智大定及體遍。二令一切下廣益眾生。于中三。初益地前。二悉能下益地上。三一切法雲下益令果滿。三以正覺下明第二觀察正覺門。于中二。先明自覺成滿。謂初覺俗諦境。後於不退下覺真諦境。二教化一切下明覺他成滿。四示現色身下明第三入智慧淵門。于中色身是起智所依。下顯智相有四。初觀眾生智。二善解下明知佛十力等智。三住一切下知法門智。四悉能下明成智淵海。五如來日下明第四入功德海門。于中有四功德。一寂用無礙德。謂照機日不沒恒住佛寂滅。二於我我所下明大行無染德。三在大眾下明大智無著德。四以大悲下明大悲攝化德。于中初舉化事。悉善分別下明化意。謂為眾生分別菩薩智信等行令成正覺彼方出佛大慈之心顯佛之悲。不爾豈在佛慈心內。六佛身無量下明第七正知如來門。于中初辨如來身語二業。二

【現代漢語翻譯】 現代漢語譯本 為十段。然而希望後面的章節稍微有些不按順序。從最初到『清凈善根』，再到『超明第十見佛示現不可思議自在神力門』。其中先提出能見到佛的人，然後顯現所見到的佛身。『無量』正是顯現法界無盡之身，顯現之前一切世界菩提樹下無不顯現。『不思神足』顯現之前不離開覺悟之樹而昇天等等。文中分為四個部分。第一，奇妙的作用使眾生受益。第二，周遍的德行普遍利益萬物。第三，成就的作用深刻令人敬佩。第四，隨著眾生的根器而成就救濟。 第二，『顯現如來』，接下來辨析第一大眾『如是正念如來門』。其中分為兩部分。首先闡明如來顯現自身的殊勝功德，即大福、大智、大定以及本體的周遍。第二，『令一切』，廣泛利益眾生。其中分為三部分。首先，利益地上菩薩之前的眾生。第二，『悉能』，利益地上菩薩。第三，『一切法雲』，利益眾生使果位圓滿。 第三，『以正覺』，闡明第二『觀察正覺門』。其中分為兩部分。首先闡明自覺成就圓滿，即最初覺悟世俗諦的境界，然後在『不退』之後覺悟真諦的境界。第二，『教化一切』，闡明覺他成就圓滿。 第四，『示現色身』，闡明第三『入智慧淵門』。其中色身是生起智慧所依賴的基礎。接下來顯現智慧的相狀，分為四個方面。首先，觀察眾生智。第二，『善解』，闡明了知佛的十力等智慧。第三，『住一切』，了知法門智。第四，『悉能』，闡明成就智慧的深淵。 第五，『如來日』，闡明第四『入功德海門』。其中有四種功德。第一，寂靜作用無礙的功德，即照耀眾生的機緣，如太陽般不沒落，恒常安住于佛的寂滅境界。第二，『於我我所』，闡明大行沒有染著的功德。第三，『在大眾』，闡明大智沒有執著的功德。第四，『以大悲』，闡明大悲攝受教化的功德。其中首先舉出教化的事業，『悉善分別』，闡明教化的意圖，即爲了眾生分別菩薩的智慧、信心等修行，使他們成就正覺，這才能顯現佛的大慈之心，顯現佛的悲憫。否則怎麼能說是在佛的慈悲心中呢？ 第六，『佛身無量』，闡明第七『正知如來門』。其中首先辨析如來的身語二業。第二

【English Translation】 English version Divided into ten sections. However, it is hoped that the later sections will be slightly out of order. From the beginning to 'Pure Good Roots', and then to 'Transcendent Tenth Seeing Buddha Manifesting Inconceivable Unrestrained Divine Power Gate'. Among them, first, the person who can see the Buddha is mentioned, and then the Buddha's body that is seen is manifested. 'Immeasurable' is precisely the manifestation of the endless body of the Dharma Realm, manifesting that everything under the Bodhi tree in all previous worlds is manifested. 'Inconceivable Divine Feet' manifests ascending to the heavens without leaving the tree of enlightenment, etc. The text is divided into four parts. First, the wonderful function benefits sentient beings. Second, pervasive virtue universally benefits all things. Third, the accomplished function is profound and inspires reverence. Fourth, it achieves salvation according to the capacity of sentient beings. Second, 'Manifesting the Tathagata', next analyzing the first assembly's 'Thus Right Mindfulness of the Tathagata Gate'. It is divided into two parts. First, it clarifies that the Tathagata manifests his own superior merits, namely great blessings, great wisdom, great samadhi, and the pervasiveness of the essence. Second, 'Enabling all', broadly benefiting sentient beings. It is divided into three parts. First, benefiting sentient beings before the bodhisattva grounds. Second, 'All able', benefiting bodhisattvas on the grounds. Third, 'All Dharma Clouds', benefiting sentient beings to complete the fruition. Third, 'With Right Enlightenment', clarifying the second 'Observing Right Enlightenment Gate'. It is divided into two parts. First, it clarifies that self-enlightenment is accomplished and complete, namely initially awakening to the realm of conventional truth, and then awakening to the realm of ultimate truth after 'Non-retrogression'. Second, 'Teaching all', clarifying that enlightening others is accomplished and complete. Fourth, 'Manifesting the Physical Body', clarifying the third 'Entering the Abyss of Wisdom Gate'. Among them, the physical body is the foundation upon which the arising of wisdom depends. Next, the characteristics of wisdom are manifested, divided into four aspects. First, observing the wisdom of sentient beings. Second, 'Well understanding', clarifying the wisdom of knowing the ten powers of the Buddha, etc. Third, 'Dwelling in all', knowing the wisdom of the Dharma gates. Fourth, 'All able', clarifying the accomplishment of the abyss of wisdom. Fifth, 'Tathagata Sun', clarifying the fourth 'Entering the Ocean of Merit Gate'. Among them, there are four kinds of merits. First, the merit of unobstructed tranquil function, namely illuminating the opportunities of sentient beings, like the sun not setting, constantly abiding in the tranquil realm of the Buddha. Second, 'In me and mine', clarifying the merit of great practice without defilement. Third, 'In the assembly', clarifying the merit of great wisdom without attachment. Fourth, 'With great compassion', clarifying the merit of great compassion embracing and transforming. Among them, first, the activities of teaching are mentioned, 'All well distinguishing', clarifying the intention of teaching, namely for sentient beings to distinguish the wisdom, faith, and other practices of bodhisattvas, enabling them to achieve right enlightenment, which can manifest the great compassionate heart of the Buddha, manifesting the Buddha's compassion. Otherwise, how can it be said to be within the compassionate heart of the Buddha? Sixth, 'Buddha Body Immeasurable', clarifying the seventh 'Right Knowing the Tathagata Gate'. Among them, first, the two karmas of the Tathagata's body and speech are analyzed. Second

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于去來下明如來意業。于中二。初照三際以攝生。后普于下遍十方而化物。七佛智慧月下明第五至虛空慧門。下文云。菩薩清涼月游於畢竟空。此中顯佛月游空故也。于中二。初明照空無礙慧。先照真。次慧心下照俗。后一切世間下會俗顯真。二順眾生下益物無著慧。于中三。初現身含受益。解了下明無著。二隨順下拔苦離染益。未曾下無著。三正觀下令成善利益。永離下無著。八放光明網下明第八觀察如來凈業相好門。于中二。初佛光照現。二令一切眾下明眾尋光見佛十方凈業相好。此中二。初見佛自相業。謂先見佛於十方剎所現相好。后菩薩所行下見佛凈業。謂先見自利凈業。善分別下利他凈業。二成就下見佛能成他相好。謂先能成。后皆令成就下所成。九自在法王下卻明第六知眾生福田門。于中二。先總顯后別顯。總中初照現如來福田勝相。后釋顯勝義。以依智緣生故勝也。二別中顯如來十種功德為世福田。一身智遍世德。二無礙天繒下勝福臨機德。此二是田體狀以為田生福義在世間故皆云世間。自下明益物成德。顯田勝用。三無上導師下明導師巧引德。無畏乘是導師游處也。四一切世下明醫王善療德。初治惑障。次善能下令離苦報。后隨其下令離惡業。五隨其所應現佛下隨應現身方增善德。六一切眾生下覺迷

【現代漢語翻譯】 現代漢語譯本 關於『于去來下明如來意業』（關於如來意業的闡明，從過去、現在、未來三個時間維度進行觀察），其中分為兩部分。第一部分是『初照三際以攝生』（首先照亮過去、現在、未來三際，以此來攝受眾生），第二部分是『后普于下遍十方而化物』（然後普遍地在十方世界教化眾生）。 『七佛智慧月下明第五至虛空慧門』（第七佛的智慧如明月，照亮第五層直到虛空智慧之門）。下文說：『菩薩清涼月游於畢竟空』（菩薩如清涼的月亮，遊走于究竟空性之中）。這裡顯示了佛的智慧之月遊走于空性之中。 其中分為兩部分。第一部分是『初明照空無礙慧』（首先闡明照亮空性而無任何阻礙的智慧）。先是『先照真』（首先照亮真諦），然後『次慧心下照俗』（然後以智慧之心照亮世俗），最後『后一切世間下會俗顯真』（最後在一切世間會合世俗，從而彰顯真諦）。第二部分是『二順眾生下益物無著慧』（第二部分是順應眾生，利益萬物而無所執著的智慧）。 其中分為三部分。第一部分是『初現身含受益。解了下明無著』（首先示現佛身，其中包含著利益眾生的功德。通過理解來闡明無著）。第二部分是『二隨順下拔苦離染益。未曾下無著』（第二部分是隨順眾生，幫助他們拔除痛苦，遠離污染，從而獲得利益。從未曾執著）。第三部分是『三正觀下令成善利益。永離下無著』（第三部分是通過正確的觀察，使眾生獲得善良的利益。永遠遠離執著）。 『八放光明網下明第八觀察如來凈業相好門』（第八部分是放出光明之網，闡明第八種觀察如來清凈業和相好之門）。其中分為兩部分。第一部分是『初佛光照現』（首先是佛光照耀顯現），第二部分是『二令一切眾下明眾尋光見佛十方凈業相好』（第二部分是讓一切眾生通過追尋佛光，見到佛在十方世界的清凈業和相好）。 這部分分為兩部分。第一部分是『初見佛自相業。謂先見佛於十方剎所現相好。后菩薩所行下見佛凈業』（首先見到佛的自相業，也就是首先見到佛在十方剎土所顯現的相好，然後通過菩薩的修行，見到佛的清凈業）。第二部分是『謂先見自利凈業。善分別下利他凈業』（也就是首先見到自利的清凈業，然後通過善巧的分別，見到利他的清凈業）。第二部分是『二成就下見佛能成他相好。謂先能成。后皆令成就下所成』（第二部分是見到佛能夠成就他人的相好，也就是首先能夠成就，然後使一切眾生都能夠成就）。 『九自在法王下卻明第六知眾生福田門』（第九部分是自在法王，闡明第六種瞭解眾生福田之門）。其中分為兩部分。首先是『先總顯后別顯』（首先是總體的顯現，然後是分別的顯現）。在總體顯現中，首先是『總中初照現如來福田勝相』（首先照耀顯現如來福田殊勝的相），然後是『后釋顯勝義。以依智緣生故勝也』（然後解釋顯明殊勝的意義，因為依靠智慧和因緣而生，所以殊勝）。 第二部分是『二別中顯如來十種功德為世福田』（第二部分是分別顯現如來的十種功德，作為世間的福田）。第一種是『一身智遍世德』（身和智慧遍及世間的功德）。第二種是『二無礙天繒下勝福臨機德。此二是田體狀以為田生福義在世間故皆云世間』（第二種是無礙的天繒，殊勝的福報降臨的功德。這兩種是福田的體狀，因為福田產生福報的意義在於世間，所以都稱為世間）。 從下面開始闡明利益眾產生就功德，彰顯福田殊勝的作用。第三種是『三無上導師下明導師巧引德。無畏乘是導師游處也』（第三種是無上的導師，闡明導師巧妙引導的功德。無畏的乘是導師遊歷的地方）。第四種是『四一切世下明醫王善療德。初治惑障。次善能下令離苦報。后隨其下令離惡業』（第四種是一切世間的醫王，闡明善於療治的功德。首先是治療迷惑的障礙，然後是善於使眾生遠離痛苦的果報，最後是隨順眾生，使他們遠離惡業）。 第五種是『五隨其所應現佛下隨應現身方增善德』（第五種是隨順眾生所應，顯現佛身，從而增加善的功德）。第六種是『六一切眾生下覺迷』（第六種是使一切眾生覺悟迷途）。

English version Regarding 'Yu Qu Lai Xia Ming Rulai Yi Ye' (Clarification of the Tathagata's Intentional Karma, observed from the three dimensions of past, present, and future), it is divided into two parts. The first part is 'Chu Zhao San Ji Yi She Sheng' (First, illuminate the three junctures of past, present, and future to embrace sentient beings), and the second part is 'Hou Pu Yu Xia Bian Shi Fang Er Hua Wu' (Then universally transform beings in the ten directions). 'Qi Fo Zhi Hui Yue Xia Ming Di Wu Zhi Xu Kong Hui Men' (The wisdom of the Seventh Buddha is like a bright moon, illuminating the fifth level up to the Gate of Void Wisdom). The following text says: 'Pusa Qingliang Yue You Yu Bi Jing Kong' (The Bodhisattva is like a cool and clear moon, wandering in the ultimate emptiness). This shows that the Buddha's wisdom-moon wanders in emptiness. It is divided into two parts. The first part is 'Chu Ming Zhao Kong Wu Ai Hui' (First, clarify the wisdom of illuminating emptiness without any hindrance). First is 'Xian Zhao Zhen' (First illuminate the truth), then 'Ci Hui Xin Xia Zhao Su' (Then illuminate the mundane with the heart of wisdom), and finally 'Hou Yi Qie Shi Jian Xia Hui Su Xian Zhen' (Finally, in all the world, converge the mundane to reveal the truth). The second part is 'Er Shun Zhong Sheng Xia Yi Wu Wu Zhu Hui' (The second part is to accord with sentient beings, benefit all things without attachment). It is divided into three parts. The first part is 'Chu Xian Shen Han Shou Yi. Jie Liao Xia Ming Wu Zhu' (First, manifest the Buddha-body, which contains the merit of benefiting sentient beings. Explain non-attachment through understanding). The second part is 'Er Sui Shun Xia Ba Ku Li Ran Yi. Wei Ceng Xia Wu Zhu' (The second part is to accord with sentient beings, help them remove suffering, and stay away from defilement, thereby obtaining benefits. Never attached). The third part is 'San Zheng Guan Xia Ling Cheng Shan Li Yi. Yong Li Xia Wu Zhu' (The third part is to enable sentient beings to obtain good benefits through correct observation. Forever free from attachment). 'Ba Fang Guang Ming Wang Xia Ming Di Ba Guan Cha Rulai Jing Ye Xiang Hao Men' (The eighth part is to emit a net of light, clarifying the eighth gate of observing the Tathagata's pure karma and auspicious marks). It is divided into two parts. The first part is 'Chu Fo Guang Zhao Xian' (First, the Buddha's light shines and manifests), and the second part is 'Er Ling Yi Qie Zhong Xia Ming Zhong Xun Guang Jian Fo Shi Fang Jing Ye Xiang Hao' (The second part is to let all sentient beings see the Buddha's pure karma and auspicious marks in the ten directions by following the Buddha's light). This part is divided into two parts. The first part is 'Chu Jian Fo Zi Xiang Ye. Wei Xian Jian Fo Yu Shi Fang Cha Suo Xian Xiang Hao. Hou Pusa Suo Xing Xia Jian Fo Jing Ye' (First, see the Buddha's self-nature karma, that is, first see the auspicious marks manifested by the Buddha in the ten directions, and then see the Buddha's pure karma through the practice of the Bodhisattva). The second part is 'Wei Xian Jian Zi Li Jing Ye. Shan Fen Bie Xia Li Ta Jing Ye' (That is, first see the pure karma of self-benefit, and then see the pure karma of benefiting others through skillful distinction). The second part is 'Er Cheng Jiu Xia Jian Fo Neng Cheng Ta Xiang Hao. Wei Xian Neng Cheng. Hou Jie Ling Cheng Jiu Xia Suo Cheng' (The second part is to see that the Buddha can accomplish the auspicious marks of others, that is, first be able to accomplish, and then enable all sentient beings to accomplish). 'Jiu Zi Zai Fa Wang Xia Que Ming Di Liu Zhi Zhong Sheng Fu Tian Men' (The ninth part is the Self-Existent Dharma King, clarifying the sixth gate of understanding the field of merit for sentient beings). It is divided into two parts. First is 'Xian Zong Xian Hou Bie Xian' (First is the overall manifestation, then the separate manifestation). In the overall manifestation, first is 'Zong Zhong Chu Zhao Xian Rulai Fu Tian Sheng Xiang' (First, illuminate and manifest the auspicious marks of the Tathagata's field of merit), and then 'Hou Shi Xian Sheng Yi. Yi Yi Zhi Yuan Sheng Gu Sheng Ye' (Then explain and clarify the auspicious meaning, because it is auspicious because it depends on wisdom and conditions). The second part is 'Er Bie Zhong Xian Rulai Shi Zhong Gong De Wei Shi Fu Tian' (The second part is to separately manifest the ten kinds of merits of the Tathagata as the field of merit in the world). The first is 'Yi Shen Zhi Bian Shi De' (The merit of body and wisdom pervading the world). The second is 'Er Wu Ai Tian Zeng Xia Sheng Fu Lin Ji De. Ci Er Shi Tian Ti Zhuang Yi Wei Tian Sheng Fu Yi Zai Shi Jian Gu Jie Yun Shi Jian' (The second is the merit of the unobstructed heavenly banner, and the auspicious blessings that descend. These two are the form of the field of merit, because the meaning of the field of merit producing blessings lies in the world, so they are all called the world). From below, it begins to clarify the merit of benefiting sentient beings and accomplishing merit, highlighting the auspicious function of the field of merit. The third is 'San Wu Shang Dao Shi Xia Ming Dao Shi Qiao Yin De. Wu Wei Cheng Shi Dao Shi You Chu Ye' (The third is the supreme guide, clarifying the merit of the guide's skillful guidance. The fearless vehicle is the place where the guide travels). The fourth is 'Si Yi Qie Shi Xia Ming Yi Wang Shan Liao De. Chu Zhi Huo Zhang. Ci Shan Neng Xia Ling Li Ku Bao. Hou Sui Qi Xia Ling Li E Ye' (The fourth is the king of medicine in all the world, clarifying the merit of being good at healing. First, it is to cure the obstacles of confusion, then it is good at enabling sentient beings to stay away from the retribution of suffering, and finally it is to follow sentient beings and enable them to stay away from evil karma). The fifth is 'Wu Sui Qi Suo Ying Xian Fo Xia Sui Ying Xian Shen Fang Zeng Shan De' (The fifth is to manifest the Buddha-body according to what sentient beings should have, thereby increasing the merit of goodness). The sixth is 'Liu Yi Qie Zhong Sheng Xia Jue Mi' (The sixth is to make all sentient beings awaken from delusion).

【English Translation】 Modern Chinese Translation Regarding 'regarding 'Yu Qu Lai Xia Ming Rulai Yi Ye' (于去來下明如來意業)' (Clarification of the Tathagata's Intentional Karma, observed from the three dimensions of past, present, and future), it is divided into two parts. The first part is 'Chu Zhao San Ji Yi She Sheng' (初照三際以攝生)' (First, illuminate the three junctures of past, present, and future to embrace sentient beings), and the second part is 'Hou Pu Yu Xia Bian Shi Fang Er Hua Wu' (後普於下遍十方而化物)' (Then universally transform beings in the ten directions). 'Qi Fo Zhi Hui Yue Xia Ming Di Wu Zhi Xu Kong Hui Men' (七佛智慧月下明第五至虛空慧門)' (The wisdom of the Seventh Buddha is like a bright moon, illuminating the fifth level up to the Gate of Void Wisdom). The following text says: 'Pusa Qingliang Yue You Yu Bi Jing Kong' (菩薩清涼月游於畢竟空)' (The Bodhisattva is like a cool and clear moon, wandering in the ultimate emptiness). This shows that the Buddha's wisdom-moon wanders in emptiness. It is divided into two parts. The first part is 'Chu Ming Zhao Kong Wu Ai Hui' (初明照空無礙慧)' (First, clarify the wisdom of illuminating emptiness without any hindrance). First is 'Xian Zhao Zhen' (先照真)' (First illuminate the truth), then 'Ci Hui Xin Xia Zhao Su' (次慧心下照俗)' (Then illuminate the mundane with the heart of wisdom), and finally 'Hou Yi Qie Shi Jian Xia Hui Su Xian Zhen' (後一切世間下會俗顯真)' (Finally, in all the world, converge the mundane to reveal the truth). The second part is 'Er Shun Zhong Sheng Xia Yi Wu Wu Zhu Hui' (二順眾生下益物無著慧)' (The second part is to accord with sentient beings, benefit all things without attachment). It is divided into three parts. The first part is 'Chu Xian Shen Han Shou Yi. Jie Liao Xia Ming Wu Zhu' (初現身含受益。解了下明無著)' (First, manifest the Buddha-body, which contains the merit of benefiting sentient beings. Explain non-attachment through understanding). The second part is 'Er Sui Shun Xia Ba Ku Li Ran Yi. Wei Ceng Xia Wu Zhu' (二隨順下拔苦離染益。未曾下無著)' (The second part is to accord with sentient beings, help them remove suffering, and stay away from defilement, thereby obtaining benefits. Never attached). The third part is 'San Zheng Guan Xia Ling Cheng Shan Li Yi. Yong Li Xia Wu Zhu' (三正觀下令成善利益。永離下無著)' (The third part is to enable sentient beings to obtain good benefits through correct observation. Forever free from attachment). 'Ba Fang Guang Ming Wang Xia Ming Di Ba Guan Cha Rulai Jing Ye Xiang Hao Men' (八放光明網下明第八觀察如來淨業相好門)' (The eighth part is to emit a net of light, clarifying the eighth gate of observing the Tathagata's pure karma and auspicious marks). It is divided into two parts. The first part is 'Chu Fo Guang Zhao Xian' (初佛光照現)' (First, the Buddha's light shines and manifests), and the second part is 'Er Ling Yi Qie Zhong Xia Ming Zhong Xun Guang Jian Fo Shi Fang Jing Ye Xiang Hao' (二令一切眾下明眾尋光見佛十方淨業相好)' (The second part is to let all sentient beings see the Buddha's pure karma and auspicious marks in the ten directions by following the Buddha's light). This part is divided into two parts. The first part is 'Chu Jian Fo Zi Xiang Ye. Wei Xian Jian Fo Yu Shi Fang Cha Suo Xian Xiang Hao. Hou Pusa Suo Xing Xia Jian Fo Jing Ye' (初見佛自相業。謂先見佛於十方剎所現相好。後菩薩所行下見佛淨業)' (First, see the Buddha's self-nature karma, that is, first see the auspicious marks manifested by the Buddha in the ten directions, and then see the Buddha's pure karma through the practice of the Bodhisattva). The second part is 'Wei Xian Jian Zi Li Jing Ye. Shan Fen Bie Xia Li Ta Jing Ye' (謂先見自利淨業。善分別下利他淨業)' (That is, first see the pure karma of self-benefit, and then see the pure karma of benefiting others through skillful distinction). The second part is 'Er Cheng Jiu Xia Jian Fo Neng Cheng Ta Xiang Hao. Wei Xian Neng Cheng. Hou Jie Ling Cheng Jiu Xia Suo Cheng' (二成就下見佛能成他相好。謂先能成。後皆令成就下所成)' (The second part is to see that the Buddha can accomplish the auspicious marks of others, that is, first be able to accomplish, and then enable all sentient beings to accomplish). 'Jiu Zi Zai Fa Wang Xia Que Ming Di Liu Zhi Zhong Sheng Fu Tian Men' (九自在法王下卻明第六知眾生福田門)' (The ninth part is the Self-Existent Dharma King, clarifying the sixth gate of understanding the field of merit for sentient beings). It is divided into two parts. First is 'Xian Zong Xian Hou Bie Xian' (先總顯後別顯)' (First is the overall manifestation, then the separate manifestation). In the overall manifestation, first is 'Zong Zhong Chu Zhao Xian Rulai Fu Tian Sheng Xiang' (總中初照現如來福田勝相)' (First, illuminate and manifest the auspicious marks of the Tathagata's field of merit), and then 'Hou Shi Xian Sheng Yi. Yi Yi Zhi Yuan Sheng Gu Sheng Ye' (後釋顯勝義。以依智緣生故勝也)' (Then explain and clarify the auspicious meaning, because it is auspicious because it depends on wisdom and conditions). The second part is 'Er Bie Zhong Xian Rulai Shi Zhong Gong De Wei Shi Fu Tian' (二別中顯如來十種功德為世福田)' (The second part is to separately manifest the ten kinds of merits of the Tathagata as the field of merit in the world). The first is 'Yi Shen Zhi Bian Shi De' (一身智遍世德)' (The merit of body and wisdom pervading the world). The second is 'Er Wu Ai Tian Zeng Xia Sheng Fu Lin Ji De. Ci Er Shi Tian Ti Zhuang Yi Wei Tian Sheng Fu Yi Zai Shi Jian Gu Jie Yun Shi Jian' (二無礙天繒下勝福臨機德。此二是田體狀以為田生福義在世間故皆雲世間)' (The second is the merit of the unobstructed heavenly banner, and the auspicious blessings that descend. These two are the form of the field of merit, because the meaning of the field of merit producing blessings lies in the world, so they are all called the world). From below, it begins to clarify the merit of benefiting sentient beings and accomplishing merit, highlighting the auspicious function of the field of merit. The third is 'San Wu Shang Dao Shi Xia Ming Dao Shi Qiao Yin De. Wu Wei Cheng Shi Dao Shi You Chu Ye' (三無上導師下明導師巧引德。無畏乘是導師游處也)' (The third is the supreme guide, clarifying the merit of the guide's skillful guidance. The fearless vehicle is the place where the guide travels). The fourth is 'Si Yi Qie Shi Xia Ming Yi Wang Shan Liao De. Chu Zhi Huo Zhang. Ci Shan Neng Xia Ling Li Ku Bao. Hou Sui Qi Xia Ling Li E Ye' (四一切世下明醫王善療德。初治惑障。次善能下令離苦報。後隨其下令離惡業)' (The fourth is the king of medicine in all the world, clarifying the merit of being good at healing. First, it is to cure the obstacles of confusion, then it is good at enabling sentient beings to stay away from the retribution of suffering, and finally it is to follow sentient beings and enable them to stay away from evil karma). The fifth is 'Wu Sui Qi Suo Ying Xian Fo Xia Sui Ying Xian Shen Fang Zeng Shan De' (五隨其所應現佛下隨應現身方增善德)' (The fifth is to manifest the Buddha-body according to what sentient beings should have, thereby increasing the merit of goodness). The sixth is 'Liu Yi Qie Zhong Sheng Xia Jue Mi' (六一切眾生下覺迷)' (The sixth is to make all sentient beings awaken from delusion).

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安怖德。七如來最勝下智王開曉德。八無量功德下因圓果凈德。于中初句標果。業行下顯因圓。謂因時於世所修業行但能感示世間之報。及慧到岸成佛之時令前行等皆悉清凈以出染故。九能滿下能滿世愿德。十示世下能為世友德。是故名佛為勝福田。十光明清凈下卻明第九正知法身普照十方門。于中七。初照除行障。六弊中舉初也。二悉令下凈其行愿。三等觀下破染生凈德。于等觀等佛智普照也。起凈業令修對治。降魔殄染緣。滅惑除染因。生力是所成德。謂十力也。四一切世間下破癡授智。前破四住此滅無明。初破癡法施下授智。五如來智下令離怨滿愿。六最勝下為緣生善。初總。少修下別。謂以佛田勝故少修供養獲大功德置眾生無盡智地。是故德大顯上果報無量。智地顯上具足清凈。七喜德除難。謂善由心起。心既見佛生喜。喜心中生善廣大。是故除三惡八難也。上來十門別辨竟。自下第二總結名。但此佛德既圓融無礙同一法界之身。是故此結皆有通別。如是正念如來者。通論總具上諸功德名為如來。明此大眾于如是如來專心住想名如是正念。別論此結上第二門。二者通論上諸功德總名正覺。以無不照察故。明眾於此攝慮照達故名如是觀察正覺。別論此結上第三門。三者通論上佛諸德無不總是智慧之淵。以明照無

【現代漢語翻譯】 現代漢語譯本 安怖德（未知含義）。七如來最勝下智王開曉德（七如來最勝下智王開曉之德）。八無量功德下因圓果凈德（無量功德，下為因圓滿，果清凈之德）。其中第一句標明結果。『業行下』顯示因圓。意思是說，在因地時於世間所修的行業，只能感得世間的果報。及至智慧到達彼岸成佛之時，令之前的行業等都全部清凈，因為已經脫離了染污。九『能滿下』，能滿足世間願望之德。十『示世下』，能成為世間朋友之德。因此稱佛為殊勝的福田。十光明清凈下，接下來闡明第九正知法身普照十方之門。其中有七點。第一，照除行障。『六弊中舉初也』，在六種弊端中舉出最初的弊端。第二，『悉令下』，清凈其行愿。第三，『等觀下』，破除染污，生出清凈之德。在等觀等等中，佛智普照。生起清凈的行業，令修習對治之法。降伏魔眾，消滅染污的因緣。滅除迷惑，去除染污的根本原因。『生力』是所成就之德，指的是十力。第四，『一切世間下』，破除愚癡，授予智慧。前面破除四住地煩惱，這裡滅除無明。首先破除愚癡，『法施下』授予智慧。第五，『如來智下』，使眾生遠離怨恨，滿足願望。第六，『最勝下』，爲了因緣生善。首先是總說。『少修下』是分別說明。意思是說，因為佛田殊勝的緣故，稍微修習供養就能獲得大的功德，安置眾生於無盡的智慧之地。因此德行廣大，顯示上面的果報無量。智慧之地顯示上面具足清凈。第七，喜德除難。意思是說，善由心生起。心既然見到佛就生起歡喜。歡喜心中生出的善廣大。因此能去除三惡道和八難。上面十個方面分別辨析完畢。從下面開始第二部分，總結名稱。但是佛的德行既然圓融無礙，與法界之身相同。因此這裡的總結都有共通和特別之處。『如是正念如來者』，通論來說，總括具備上面所有的功德，名為如來。說明此大眾對於這樣的如來專心安住于觀想，名為『如是正念』。別論來說，這裡總結的是上面的第二門。二者，通論來說，上面佛的各種功德總名為正覺。因為沒有不照察到的。說明大眾對於此攝取思慮，照亮通達，所以名為『如是觀察正覺』。別論來說，這裡總結的是上面的第三門。三者，通論來說，上面佛的各種德行沒有不是智慧的淵源的。因為光明照耀沒有

【English Translation】 English version An Bu De (unknown meaning). Seven Tathagatas' Supreme Lower Wisdom King's Enlightenment Virtue (the virtue of the Seven Tathagatas' Supreme Lower Wisdom King's Enlightenment). Eight Immeasurable Merits, Lower Cause Perfected, Fruit Pure Virtue (immeasurable merits, the lower being the cause perfected, the fruit pure virtue). Among them, the first sentence marks the result. 'Ye Xing Xia' shows the cause perfected. It means that the industries cultivated in the world during the causal stage can only induce worldly rewards. And when wisdom reaches the other shore and becomes a Buddha, it makes the previous industries and so on all pure, because they have been separated from defilement. Nine 'Neng Man Xia', the virtue of being able to fulfill worldly wishes. Ten 'Shi Shi Xia', the virtue of being able to become a friend of the world. Therefore, the Buddha is called a supreme field of merit. Ten Light Purity Xia, next elucidates the ninth Right Knowledge Dharmakaya universally illuminating the ten directions gate. Among them, there are seven points. First, illuminate and remove the obstacles of practice. 'Liu Bi Zhong Ju Chu Ye', in the six disadvantages, the initial disadvantage is cited. Second, 'Xi Ling Xia', purify its vows of practice. Third, 'Deng Guan Xia', break through defilement and generate the virtue of purity. In Deng Guan and so on, the Buddha's wisdom universally illuminates. Generate pure karma, so that the practice of counteracting methods. Subdue the demons, eliminate the causes of defilement. Eliminate confusion, remove the root cause of defilement. 'Sheng Li' is the virtue achieved, referring to the ten powers. Fourth, 'Yi Qie Shi Jian Xia', break through ignorance and impart wisdom. The front breaks through the four abodes of affliction, and here eliminates ignorance. First break through ignorance, 'Fa Shi Xia' imparts wisdom. Fifth, 'Ru Lai Zhi Xia', makes sentient beings away from resentment and fulfill their wishes. Sixth, 'Zui Sheng Xia', for the sake of conditioned arising of goodness. The first is a general statement. 'Shao Xiu Xia' is a separate explanation. It means that because the Buddha field is supreme, slightly cultivating offerings can obtain great merit, and place sentient beings in the endless land of wisdom. Therefore, virtue is vast, showing that the above rewards are immeasurable. The land of wisdom shows that the above is fully pure. Seventh, the virtue of joy removes difficulties. It means that goodness arises from the heart. Since the heart sees the Buddha, it generates joy. The goodness generated in the joyful heart is vast. Therefore, it can remove the three evil paths and the eight difficulties. The above ten aspects have been analyzed separately. Starting from below, the second part summarizes the name. However, since the Buddha's virtue is perfectly integrated and unobstructed, and is the same as the Dharmakaya. Therefore, the conclusions here have both common and special aspects. 'Ru Shi Zheng Nian Ru Lai Zhe', generally speaking, it encompasses all the above merits and is called Tathagata. It explains that this assembly focuses on dwelling in contemplation of such a Tathagata, and is called 'Ru Shi Zheng Nian'. Specifically speaking, this concludes the second gate above. Secondly, generally speaking, the various merits of the Buddha above are collectively called Right Enlightenment. Because there is nothing that is not illuminated. It explains that the masses take this to capture thoughts and illuminate and understand, so it is called 'Ru Shi Guan Cha Zheng Jue'. Specifically speaking, this concludes the third gate above. Thirdly, generally speaking, none of the various virtues of the Buddha above are not the source of wisdom. Because the light shines without

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底故。明眾於此智契相應名如是入也。別論此結上第四門。四者通論上佛諸德總是功德大海明此眾智契合名入也。別論此結上第五門。五者通論上佛諸德總名虛空智慧。以鑑照名慧則慧稱性一味無限無礙名空。明此眾智達到其際名如是至也。別論此門超結上第七門也。六者通論具上諸德之佛名為眾生福田。以此堪能生勝福故。眾了達此名如是知。別論超結上第九門。七者通論具上諸德名為如來。以皆從證理而成故眾知可解。別論卻結上第六門。八者通論上德無不皆是佛果凈業之相好。眾觀可知。別論此結上第八門。九者通論上德無不皆是大功德法而成佛身。無不明照普遍十方。眾知可解。別論超結上第十門。十者通論上德無不皆是如來不思議自在神力。別論卻結上第一門。又此上十門應以六相融攝取之理方顯耳。自下第二明眾見佛身光明妙用。于中有三。初見佛毛孔出光用有十句。初本餘九末是光中事。並法門可知。二爾時諸天覆見下明見佛從身出光用。三又睹自在下見佛神力益物用。就身光中有二。先見出雜色光。后又佛身下出妙寶光。前中七句。一光照法界。二示現下光現說法。三顯現阿僧祇下光現奇嚴。無盡中生者釋不窮盡義也。四悉普照下現光中剎內佛出益生。五顯現下現多化身。六普照無量下照窮法界。七

【現代漢語翻譯】 底故（原因）。明眾於此智契相應名如是入也（明白大眾與此智慧相契合，就叫做『如是入』）。別論此結上第四門（從另一個角度來說，這是總結了前面的第四個方面）。 四者通論上佛諸德總是功德大海（總的來說，上面所說的佛的各種功德，就像功德的大海一樣），明此眾智契合名入也（明白大眾與此智慧相契合，就叫做『入』）。別論此結上第五門（從另一個角度來說，這是總結了前面的第五個方面）。 五者通論上佛諸德總名虛空智慧（總的來說，上面所說的佛的各種功德，可以總稱為虛空智慧），以鑑照名慧則慧稱性一味無限無礙名空（用來鑑別照亮就叫做慧，慧的本性是同一的、無限的、沒有阻礙的，就叫做空）。明此眾智達到其際名如是至也（明白大眾的智慧達到了這種境界，就叫做『如是至』）。別論此門超結上第七門也（從另一個角度來說，這一方面超越並總結了前面的第七個方面）。 六者通論具上諸德之佛名為眾生福田（總的來說，具備上面各種功德的佛，可以稱為眾生的福田），以此堪能生勝福故（因為佛能夠讓眾生獲得殊勝的福報）。眾了達此名如是知（大眾瞭解並通達這一點，就叫做『如是知』）。別論超結上第九門（從另一個角度來說，這一方面超越並總結了前面的第九個方面）。 七者通論具上諸德名為如來（總的來說，具備上面各種功德的，可以稱為如來），以皆從證理而成故眾知可解（因為這些功德都是通過證悟真理而獲得的，所以大眾可以理解）。別論卻結上第六門（從另一個角度來說，這是反過來總結了前面的第六個方面）。 八者通論上德無不皆是佛果凈業之相好（總的來說，上面的各種功德，無一不是佛果清凈業力的美好體現），眾觀可知（大眾觀察就可以知道）。別論此結上第八門（從另一個角度來說，這是總結了前面的第八個方面）。 九者通論上德無不皆是大功德法而成佛身（總的來說，上面的各種功德，無一不是通過大功德法成就佛身），無不明照普遍十方（沒有哪一樣不是光明照耀、普遍十方的）。眾知可解（大眾知道並且可以理解）。別論超結上第十門（從另一個角度來說，這一方面超越並總結了前面的第十個方面）。 十者通論上德無不皆是如來不思議自在神力（總的來說，上面的各種功德，無一不是如來不可思議的自在神力）。別論卻結上第一門（從另一個角度來說，這是反過來總結了前面的第一個方面）。又此上十門應以六相融攝取之理方顯耳（而且這上面的十個方面，應該用六相圓融的道理來理解，才能顯現它的真義）。 自下第二明眾見佛身光明妙用（下面第二部分，說明大眾看到佛身的光明和奇妙作用）。于中有三（其中有三個方面）。初見佛毛孔出光用有十句（首先是看到佛的毛孔發出光芒，有十句話來描述）。初本餘九末是光中事（第一句是根本，其餘九句是光芒中的景象）。並法門可知（這些都和佛法相關，可以理解）。 二爾時諸天覆見下明見佛從身出光用（第二，『爾時諸天覆見』以下，說明看到佛從身上發出光芒的作用）。三又睹自在下見佛神力益物用（第三，『又睹自在』以下，看到佛的神力利益萬物的作用）。就身光中有二（關於佛身的光芒，有兩個方面）。先見出雜色光（首先是看到發出各種顏色的光芒）。后又佛身下出妙寶光（然後是『又佛身』以下，發出奇妙的寶光）。前中七句（關於各種顏色的光芒，有七句話來描述）。 一光照法界（光芒照亮整個法界）。二示現下光現說法（第二，光芒中顯現說法）。三顯現阿僧祇下光現奇嚴（第三，『顯現阿僧祇』以下，光芒顯現出奇妙莊嚴的景象）。無盡中生者釋不窮盡義也（『無盡中生』，解釋為無窮無盡的意思）。四悉普照下現光中剎內佛出益生（第四，『悉普照』以下，顯現光芒照耀的剎土內，有佛出現利益眾生）。五顯現下現多化身（第五，顯現出許多化身）。六普照無量下照窮法界（第六，『普照無量』以下，光芒普照無量世界，照亮整個法界）。七

【English Translation】 底故 (dǐ gù) (reason). 明眾於此智契相應名如是入也 (míng zhòng yú cǐ zhì qì xiāng yìng míng rú shì rù yě) (Understanding that the assembly's wisdom aligns with this, is called 'Thus Entering'). 別論此結上第四門 (bié lùn cǐ jié shàng dì sì mén) (From another perspective, this summarizes the fourth aspect mentioned earlier). 四者通論上佛諸德總是功德大海 (sì zhě tōng lùn shàng fó zhū dé zǒng shì gōng dé dà hǎi) (Generally speaking, the virtues of the Buddha mentioned above are like an ocean of merit), 明此眾智契合名入也 (míng cǐ zhòng zhì qì hé míng rù yě) (Understanding that the assembly's wisdom aligns with this, is called 'Entering'). 別論此結上第五門 (bié lùn cǐ jié shàng dì wǔ mén) (From another perspective, this summarizes the fifth aspect mentioned earlier). 五者通論上佛諸德總名虛空智慧 (wǔ zhě tōng lùn shàng fó zhū dé zǒng míng xū kōng zhì huì) (Generally speaking, the virtues of the Buddha mentioned above can be collectively called 'Void-like Wisdom'), 以鑒照名慧則慧稱性一味無限無礙名空 (yǐ jiàn zhào míng huì zé huì chēng xìng yī wèi wú xiàn wú ài míng kōng) (That which discerns and illuminates is called wisdom; wisdom's nature is uniform, infinite, and unobstructed, which is called voidness). 明此眾智達到其際名如是至也 (míng cǐ zhòng zhì dá dào qí jì míng rú shì zhì yě) (Understanding that the assembly's wisdom reaches this state, is called 'Thus Arriving'). 別論此門超結上第七門也 (bié lùn cǐ mén chāo jié shàng dì qī mén yě) (From another perspective, this aspect transcends and summarizes the seventh aspect mentioned earlier). 六者通論具上諸德之佛名為眾生福田 (liù zhě tōng lùn jù shàng zhū dé zhī fó míng wéi zhòng shēng fú tián) (Generally speaking, a Buddha who possesses the above virtues can be called a 'field of merit' for sentient beings), 以此堪能生勝福故 (yǐ cǐ kān néng shēng shèng fú gù) (Because the Buddha is capable of generating supreme blessings for sentient beings). 眾了達此名如是知 (zhòng liǎo dá cǐ míng rú shì zhī) (When the assembly understands and comprehends this, it is called 'Thus Knowing'). 別論超結上第九門 (bié lùn chāo jié shàng dì jiǔ mén) (From another perspective, this aspect transcends and summarizes the ninth aspect mentioned earlier). 七者通論具上諸德名為如來 (qī zhě tōng lùn jù shàng zhū dé míng wéi rú lái) (Generally speaking, one who possesses the above virtues is called 'Tathagata' (rú lái)), 以皆從證理而成故眾知可解 (yǐ jiē cóng zhèng lǐ ér chéng gù zhòng zhī kě jiě) (Because these virtues are all attained through the realization of truth, the assembly can understand). 別論卻結上第六門 (bié lùn què jié shàng dì liù mén) (From another perspective, this conversely summarizes the sixth aspect mentioned earlier). 八者通論上德無不皆是佛果淨業之相好 (bā zhě tōng lùn shàng dé wú bù jiē shì fó guǒ jìng yè zhī xiàng hǎo) (Generally speaking, all the above virtues are manifestations of the pure karma of the Buddha's fruition), 眾觀可知 (zhòng guān kě zhī) (The assembly can understand through observation). 別論此結上第八門 (bié lùn cǐ jié shàng dì bā mén) (From another perspective, this summarizes the eighth aspect mentioned earlier). 九者通論上德無不皆是大功德法而成佛身 (jiǔ zhě tōng lùn shàng dé wú bù jiē shì dà gōng dé fǎ ér chéng fó shēn) (Generally speaking, all the above virtues are the result of great meritorious deeds and the Dharma, which constitute the Buddha's body), 無不明照普遍十方 (wú bù míng zhào pǔ biàn shí fāng) (There is nothing that does not brightly illuminate and pervade the ten directions). 眾知可解 (zhòng zhī kě jiě) (The assembly knows and can understand). 別論超結上第十門 (bié lùn chāo jié shàng dì shí mén) (From another perspective, this aspect transcends and summarizes the tenth aspect mentioned earlier). 十者通論上德無不皆是如來不思議自在神力 (shí zhě tōng lùn shàng dé wú bù jiē shì rú lái bù sī yì zì zài shén lì) (Generally speaking, all the above virtues are the inconceivable, free, and supernatural power of the Tathagata). 別論卻結上第一門 (bié lùn què jié shàng dì yī mén) (From another perspective, this conversely summarizes the first aspect mentioned earlier). 又此上十門應以六相融攝取之理方顯耳 (yòu cǐ shàng shí mén yìng yǐ liù xiàng róng shè qǔ zhī lǐ fāng xiǎn ěr) (Moreover, these ten aspects should be understood through the principle of the six characteristics of interpenetration to reveal their true meaning). 自下第二明眾見佛身光明妙用 (zì xià dì èr míng zhòng jiàn fó shēn guāng míng miào yòng) (The second part below explains how the assembly sees the light and wonderful functions of the Buddha's body). 于中有三 (yú zhōng yǒu sān) (There are three aspects within this). 初見佛毛孔出光用有十句 (chū jiàn fó máo kǒng chū guāng yòng yǒu shí jù) (First, seeing the light emanating from the Buddha's pores is described in ten sentences). 初本餘九末是光中事 (chū běn yú jiǔ mò shì guāng zhōng shì) (The first sentence is the foundation, and the remaining nine describe the events within the light). 並法門可知 (bìng fǎ mén kě zhī) (These are all related to the Dharma and can be understood). 二爾時諸天復見下明見佛從身出光用 (èr ěr shí zhū tiān fù jiàn xià míng jiàn fó cóng shēn chū guāng yòng) (Second, 'At that time, the devas again saw...' below explains the function of the light emanating from the Buddha's body). 三又睹自在下見佛神力益物用 (sān yòu dǔ zì zài xià jiàn fó shén lì yì wù yòng) (Third, 'Again, seeing the self-existent...' below sees the Buddha's supernatural power benefiting beings). 就身光中有二 (jiù shēn guāng zhōng yǒu èr) (Regarding the light from the body, there are two aspects). 先見出雜色光 (xiān jiàn chū zá sè guāng) (First, seeing the emanation of various colored lights). 后又佛身下出妙寶光 (hòu yòu fó shēn xià chū miào bǎo guāng) (Then, 'Again, from the Buddha's body...' below, the emanation of wonderful jewel-like light). 前中七句 (qián zhōng qī jù) (Regarding the various colored lights, there are seven sentences). 一光照法界 (yī guāng zhào fǎ jiè) (The light illuminates the entire Dharma realm). 二示現下光現說法 (èr shì xiàn xià guāng xiàn shuō fǎ) (Second, the light manifests the Dharma being preached). 三顯現阿僧祇下光現奇嚴 (sān xiǎn xiàn ā sēng qí xià guāng xiàn qí yán) (Third, 'Manifesting asamkhya...' below, the light manifests wondrous adornments). 無盡中生者釋不窮盡義也 (wú jìn zhōng shēng zhě shì bù qióng jìn yì yě) ('Born from the inexhaustible' is explained as the meaning of being endless). 四悉普照下現光中剎內佛出益生 (sì xī pǔ zhào xià xiàn guāng zhōng chà nèi fó chū yì shēng) (Fourth, 'Universally illuminating...' below, the light manifests Buddhas appearing within the Buddha-fields to benefit beings). 五顯現下現多化身 (wǔ xiǎn xiàn xià xiàn duō huà shēn) (Fifth, manifesting many transformation bodies). 六普照無量下照窮法界 (liù pǔ zhào wú liàng xià zhào qióng fǎ jiè) (Sixth, 'Universally illuminating the immeasurable...' below, illuminating the entire Dharma realm). 七

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持一切下明光起意。下出光因。謂平等真如是佛所住從彼生也。二身出妙寶光中有二。先出光辨因有三。一功德二大愿。三不放逸。后出生無量顯光用。三明見佛神力益生中二。初通益眾生。二於一切下廣益菩薩。上來大眾觀佛法界身云竟。自下第二明佛現此身云之意。于中有二。一現此身云爲益眾生令隨正行。二如來顯現下為令眾生知佛無邊自在勝德。前中大悲普覆明佛現德之心。智慧莊嚴顯所示現德。謂牒舉上文所現之德以皆是大智莊嚴顯故也。欲令下正顯所為。于中三。先隨位漸次益。有六句。即是信等六位之益於果位中得深法是大涅槃。具慧光是大菩提。余可知。二滿足下隨行漸次益。于中亦六。一求果心堅。二不壞法性下於法觀解。三滿足下依解起行。四成就清凈下行成入證。五具足修下明證滿德備名普賢行。六成就如來下因圓得果。三遠離下隨義差別益。于中三。一令遠邪魔得正智愿。二令常見佛得大智斷。三令常依佛得法入眾。二令眾知佛無邊德中現如是等類無數凈善。總牒上文所現之德。以皆是佛凈善根相故。調眾生總舉其意。云何現德而為調生。謂悉令知佛功德海。正顯所為有二。初別辨后總結。別中五。一令知佛德備。二如來下用廣。三本所下果極。四成就法王下智圓。五成就最勝下德深。謂體

【現代漢語翻譯】 現代漢語譯本 持一切下明光起意：以下解釋光明產生的原因，即平等真如（Tathata，事物的真實本性）是佛所安住之處，光明由此而生。 二身出妙寶光中有二：佛身放出奇妙寶光，其中包含兩層含義。首先解釋光明，辨明原因，有三個方面：一是功德（merit），二是大愿（great vows），三是不放逸（non-negligence）。然後說明光明出生，顯示無量光明的作用。 三明見佛神力益生中二：通過光明看見佛的神力，利益眾生，其中包含兩層含義。首先是普遍利益眾生，其次是在『一切下』廣泛利益菩薩（Bodhisattva，為救度眾生而修行的人）。 上來大眾觀佛法界身云竟：以上是大眾觀察佛法界身云的結束。 自下第二明佛現此身云之意：以下第二部分說明佛顯現這種身云的意義，其中包含兩層含義。一是顯現這種身云是爲了利益眾生，使他們遵循正道修行。二是『如來顯現下』是爲了讓眾生了解佛無邊自在的殊勝功德。 前中大悲普覆明佛現德之心：前面部分用大悲心普遍覆蓋，說明佛顯現功德的本心。智慧莊嚴顯所示現德：用智慧莊嚴來顯示所呈現的功德，即概括上文所呈現的功德，因為這些都是大智莊嚴所顯現的。 欲令下正顯所為：『欲令』以下正式闡明佛顯現功德的目的，其中包含三個方面。首先是隨順眾生的根基，逐步利益他們，有六句話，即是信（faith）等六個階段的利益，在果位（fruition）中獲得深奧的佛法，即是大涅槃（Mahaparinirvana，徹底的解脫）。具慧光是大菩提（Mahabodhi，偉大的覺悟），其餘可以類推。 二滿足下隨行漸次益：其次是隨著修行的進展，逐步利益他們，其中也有六個方面。一是求果之心堅定。二是不壞法性下於法觀解：二是不破壞諸法的本性，從而對佛法進行觀察和理解。三是滿足下依解起行：三是滿足於對佛法的理解，並依此開始修行。四是成就清凈下行成入證：四是成就清凈的修行，修行圓滿，進入證悟。五是具足修下明證滿德備名普賢行：五是具備圓滿的修行，說明證悟圓滿，功德具備，名為普賢行（Samantabhadra's practice）。六是成就如來下因圓得果：六是修行圓滿，最終獲得佛果。 三遠離下隨義差別益：第三是隨著意義的差別，利益眾生，其中包含三個方面。一是使眾生遠離邪魔，獲得正智的願望。二是使眾生常常見到佛，獲得大智慧的斷除煩惱。三是使眾生常常依靠佛，得以進入佛法僧三寶的僧團。 二令眾知佛無邊德中現如是等類無數凈善：第二是讓眾生了解佛無邊的功德，顯現如此等等無數清凈善良的事物。總牒上文所現之德：總括上文所顯現的功德，因為這些都是佛清凈善根的相。 調眾生總舉其意：調伏眾生，總括其意義。云何現德而為調生：如何顯現功德來調伏眾生？謂悉令知佛功德海：即是讓眾生完全瞭解佛的功德如大海一般。 正顯所為有二：正式闡明佛顯現功德的目的，包含兩個方面。首先是分別辨明，然後是總結。別中五：分別辨明中包含五個方面。一是令知佛德備：一是讓眾生了解佛的功德完備。二是如來下用廣：二是如來的作用廣大。三是本所下果極：三是根本所達到的果位極其殊勝。四是成就法王下智圓：四是成就法王，智慧圓滿。五是成就最勝下德深：五是成就最殊勝的功德，功德深厚，指的是本體。

【English Translation】 English version Holding All Underneath, the Meaning of Light Arises: The following explains the cause of the arising of light, namely, the equality of Suchness (Tathata, the true nature of things) is where the Buddha dwells, and from there the light arises. Two Bodies Emit Wonderful Treasure Light, Containing Two Aspects: The Buddha's body emits wonderful treasure light, which contains two layers of meaning. First, explain the light and clarify the cause, with three aspects: first, merit; second, great vows; third, non-negligence. Then explain the birth of light, showing the function of immeasurable light. Three Clear Seeing of the Buddha's Divine Power Benefiting Sentient Beings, Containing Two Aspects: Seeing the Buddha's divine power through the light, benefiting sentient beings, which contains two layers of meaning. First, universally benefit sentient beings; second, extensively benefit Bodhisattvas (those who practice to save sentient beings) 'underneath everything'. The Above Ends the Assembly's Observation of the Buddha's Dharma Realm Body Cloud: The above is the end of the assembly's observation of the Buddha's Dharma Realm Body Cloud. From Below, the Second Explains the Meaning of the Buddha Manifesting This Body Cloud: The second part below explains the meaning of the Buddha manifesting this body cloud, which contains two layers of meaning. First, manifesting this body cloud is to benefit sentient beings, so that they follow the right path of practice. Second, 'the Tathagata manifests below' is to let sentient beings understand the Buddha's boundless, free, and supreme merits. In the Foregoing, Great Compassion Universally Covers, Explaining the Buddha's Mind of Manifesting Merits: The previous part uses great compassion to universally cover, explaining the Buddha's original intention of manifesting merits. Wisdom Adornment Manifests the Shown Merits: Using wisdom adornment to show the presented merits, that is, summarizing the merits presented in the previous text, because these are all manifested by the adornment of great wisdom. Desiring to Let Below, Correctly Explains the Purpose: 'Desiring to let' below formally clarifies the purpose of the Buddha manifesting merits, which contains three aspects. First, according to the foundation of sentient beings, gradually benefit them, with six sentences, which are the benefits of the six stages such as faith, obtaining profound Dharma in the fruition stage, which is the Great Nirvana (Mahaparinirvana, complete liberation). Possessing the light of wisdom is the Great Bodhi (Mahabodhi, great enlightenment), and the rest can be inferred. Second, Satisfying Below, Gradually Benefits According to Practice: Second, with the progress of practice, gradually benefit them, which also has six aspects. First, the mind of seeking fruition is firm. Second, Not Destroying the Nature of Dharma Below, Observing and Understanding the Dharma: Second, not destroying the nature of all dharmas, thereby observing and understanding the Dharma. Third, Satisfying Below, Arising Practice Based on Understanding: Third, being satisfied with the understanding of the Dharma and starting to practice accordingly. Fourth, Accomplishing Purity Below, Practice Accomplished Entering Realization: Fourth, accomplishing pure practice, practice is complete, entering realization. Fifth, Possessing Complete Practice Below, Explaining Realization is Complete, Merits are Fully Equipped, Named Samantabhadra's Practice: Fifth, possessing complete practice, explaining that realization is complete, merits are fully equipped, named Samantabhadra's practice. Sixth, Accomplishing the Tathagata Below, Cause is Complete Obtaining Fruition: Sixth, practice is complete, and finally obtaining Buddhahood. Third, Separating Below, Benefits According to the Difference in Meaning: Third, according to the difference in meaning, benefiting sentient beings, which contains three aspects. First, the wish to enable sentient beings to stay away from evil demons and obtain correct wisdom. Second, to enable sentient beings to often see the Buddha and obtain great wisdom to cut off afflictions. Third, to enable sentient beings to always rely on the Buddha and be able to enter the Sangha of the Three Jewels. Second, Letting Sentient Beings Know the Buddha's Boundless Merits, Manifesting Such Kinds of Countless Pure Goodness: Second, letting sentient beings understand the Buddha's boundless merits, manifesting such and so on countless pure and good things. Summarizing the Merits Manifested in the Previous Text: Summarizing the merits manifested in the previous text, because these are all aspects of the Buddha's pure good roots. Taming Sentient Beings, Summarizing Its Meaning: Taming sentient beings, summarizing its meaning. How to Manifest Merits to Tame Sentient Beings: How to manifest merits to tame sentient beings? That is, to let sentient beings fully understand that the Buddha's merits are like the sea. Correctly Explaining the Purpose Contains Two Aspects: Formally clarifying the purpose of the Buddha manifesting merits, containing two aspects. First, distinguish and clarify separately, then summarize. Five in Distinguishing Separately: Distinguishing separately contains five aspects. First, to let sentient beings know that the Buddha's merits are complete. Second, the Tathagata's Function is Vast Below: Second, the Tathagata's function is vast. Third, the Fruition Reached by the Root is Extremely Supreme Below: Third, the fruition reached by the root is extremely supreme. Fourth, Accomplishing the Dharma King Below, Wisdom is Complete: Fourth, accomplishing the Dharma King, wisdom is complete. Fifth, Accomplishing the Most Supreme Below, Merits are Profound: Fifth, accomplishing the most supreme merits, the merits are profound, referring to the essence.

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凈德齊。相嚴麗也。二於一切劫下結德無盡。以別說難周故總通結。

第六天王敬請中。善來者明佛具法界德不動而來故巧應機來故順理而來也。

第七佛受請成益中有二。初升殿益。后爾時世尊下升座益。前中二。先受請升殿。后爾時下明其益相。前中二。先升此界殿無邊相海是佛相莊嚴。令天王喜等正明受請意。即升殿等明機緣契合也。二如此下結會十方升殿圓滿。二益相中三。初嚴處益十句可知。二爾時下明天王得定益。于中初不亂正念正明得定。下依定增善。增善有四。一進心。二喜心。三菩提心。四總持。三令天王憶自宿善嘆佛。顯處益中二。先此界謂嘆前夜摩十佛之前十如來寄顯漸深遠過前故也。理實通於一切諸佛。后結十方。第二升座益中二。先此界升。后十方升。前中二。先升座。后益相。益相中。先法益謂初現同三世佛之身。二應機說法。三明法身無著。下明事益及結並可知。

兜率天宮菩薩雲集贊佛品第二十

初釋名者。明如來將說妙法必英徒影赴電速云臻遍滿虛空集於法界各以妙偈嘆佛實德故以為名。又天宮是處。菩薩顯人。雲集是身業自在。贊佛是語業功德。約身語處用以題名。

余來意及宗並同前釋。但加嘆菩薩德及光益為異。

四釋文中四。一集

【現代漢語翻譯】 現代漢語譯本： 『凈德齊。相嚴麗也。』意思是清凈的功德圓滿，佛的相好莊嚴美麗。『二於一切劫下結德無盡。以別說難周故總通結。』意思是說，在一切劫數中積累的功德是無盡的，因為分別解說難以周全，所以總括起來作總結。

『第六天王敬請中。善來者明佛具法界德不動而來故巧應機來故順理而來也。』意思是第六天王恭敬邀請佛陀，『善來』表明佛陀具備法界的功德，雖然沒有動身卻能應機而來，順應真理而來。

『第七佛受請成益中有二。初升殿益。后爾時世尊下升座益。前中二。先受請升殿。后爾時下明其益相。前中二。先升此界殿無邊相海是佛相莊嚴。令天王喜等正明受請意。即升殿等明機緣契合也。二如此下結會十方升殿圓滿。二益相中三。初嚴處益十句可知。二爾時下明天王得定益。于中初不亂正念正明得定。下依定增善。增善有四。一進心。二喜心。三菩提心。四總持。三令天王憶自宿善嘆佛。顯處益中二。先此界謂嘆前夜摩十佛之前十如來寄顯漸深遠過前故也。理實通於一切諸佛。后結十方。第二升座益中二。先此界升。后十方升。前中二。先升座。后益相。益相中。先法益謂初現同三世佛之身。二應機說法。三明法身無著。下明事益及結並可知。』意思是佛陀接受邀請併成就利益，這其中有兩方面：一是升殿的利益，二是『爾時世尊』下文所說的升座的利益。前者又分為兩部分：先是接受邀請升殿，然後是『爾時』以下說明其中的利益。升殿又分為兩部分：先是升到此界的殿堂，這殿堂有無邊的相好，是佛陀相好的莊嚴，使天王歡喜，這正是接受邀請的意義。『即升殿』等說明機緣的契合。然後是總結十方升殿的圓滿。升殿的利益有三方面：一是莊嚴處所的利益，十句經文可以明白。二是『爾時』以下說明天王獲得禪定的利益，其中首先是不亂的正念，這正是獲得禪定的表現。然後是依靠禪定增長善根，增長善根有四方面：一是精進心，二是歡喜心，三是菩提心（bodhicitta），四是總持（dharani）。三是使天王回憶起自己過去的善行，讚歎佛陀。顯示處所的利益分為兩部分：先是此界，讚歎之前的夜摩天十佛之前的十如來，寄託顯示逐漸深遠超過之前的境界。實際上這個道理是通於一切諸佛的。然後是總結十方。第二是升座的利益，分為兩部分：先是此界升座，然後是十方升座。前者又分為兩部分：先是升座，然後是利益的相狀。利益的相狀中，先是法益，即首先顯現與三世佛相同的身相，二是應機說法，三是闡明法身沒有執著。下文說明事相的利益以及總結，都可以明白。

『兜率天宮菩薩雲集贊佛品第二十』

『初釋名者。明如來將說妙法必英徒影赴電速云臻遍滿虛空集於法界各以妙偈嘆佛實德故以為名。又天宮是處。菩薩顯人。雲集是身業自在。贊佛是語業功德。約身語處用以題名。』意思是解釋品名，說明如來將要宣說妙法，必定有傑出的弟子像影子一樣迅速趕來，像閃電一樣聚集，遍滿虛空，聚集在法界，各自用美妙的偈頌讚嘆佛陀真實的功德，因此命名為『兜率天宮菩薩雲集贊佛品』。天宮是處所，菩薩顯示人物，雲集是身業的自在，贊佛是語業的功德，根據身、語、處來命名。

『余來意及宗並同前釋。但加嘆菩薩德及光益為異。』意思是其餘的來意和宗旨都與前面的解釋相同，只是增加了讚歎菩薩的功德以及光明利益的不同。

『四釋文中四。一集』意思是解釋文中的四個部分，第一是聚集。

【English Translation】 English version: 'Pure Virtue is Complete. Forms are dignified and beautiful.' means that the pure merits are complete, and the Buddha's forms are dignified and beautiful. 'Secondly, the merits accumulated in all kalpas are endless. Because it is difficult to explain each separately, it is summarized generally.' means that the merits accumulated in all kalpas are endless. Because it is difficult to explain each separately, it is summarized generally.

'In the Sixth Heavenly King's respectful invitation, 'Welcome' indicates that the Buddha possesses the virtues of the Dharma Realm, and comes skillfully in response to the opportunity without moving, and comes in accordance with the truth.' means that the Sixth Heavenly King respectfully invites the Buddha. 'Welcome' indicates that the Buddha possesses the virtues of the Dharma Realm, and comes skillfully in response to the opportunity without moving, and comes in accordance with the truth.

'Seventh, there are two benefits of the Buddha accepting the invitation: first, the benefit of ascending the palace; second, the benefit of ascending the seat under 'At that time, the World Honored One'. The former has two parts: first, accepting the invitation to ascend the palace; then, 'At that time' below explains the benefits. Ascending the palace has two parts: first, ascending the palace of this realm, which has boundless forms and seas, which is the adornment of the Buddha's forms, making the Heavenly King happy, which is the meaning of accepting the invitation. 'Immediately ascending the palace' etc. indicates the matching of opportunities. Secondly, the conclusion is that the ascending of the palace in the ten directions is complete. There are three benefits: first, the benefit of the solemn place, which can be understood from the ten sentences. Secondly, 'At that time' below explains the benefit of the Heavenly King attaining samadhi. Among them, the first is not disturbing the right mindfulness, which is the manifestation of attaining samadhi. Then, relying on samadhi to increase goodness. There are four ways to increase goodness: first, advancing the mind; second, joyful mind; third, bodhicitta (bodhicitta); fourth, dharani (dharani). Thirdly, it makes the Heavenly King recall his past good deeds and praise the Buddha. Displaying the benefits of the place is divided into two parts: first, this realm refers to praising the ten Tathagatas before the ten Buddhas of Yama, entrusting the display of gradually deepening and surpassing the previous realm. In fact, this principle applies to all Buddhas. Then, conclude the ten directions. Second, the benefit of ascending the seat is divided into two parts: first, ascending the seat in this realm; then, ascending the seat in the ten directions. The former is divided into two parts: first, ascending the seat; then, the appearance of benefits. Among the benefits, first is the Dharma benefit, which means first manifesting the same body as the Buddhas of the three worlds, second is teaching the Dharma according to the opportunity, and third is clarifying that the Dharma body has no attachment. The following explains the benefits of events and the conclusion, which can be understood.' means that the Buddha accepts the invitation and achieves benefits, which includes two aspects: one is the benefit of ascending the palace, and the other is the benefit of ascending the seat mentioned below 'At that time, the World Honored One'. The former is divided into two parts: first, accepting the invitation to ascend the palace, and then 'At that time' below explains the benefits. Ascending the palace is divided into two parts: first, ascending to the palace of this realm, which has boundless forms and seas, which is the adornment of the Buddha's forms, making the Heavenly King happy, which is the meaning of accepting the invitation. 'Immediately ascending the palace' etc. indicates the matching of opportunities. Then, the conclusion is that the ascending of the palace in the ten directions is complete. There are three benefits of ascending the palace: first, the benefit of the solemn place, which can be understood from the ten sentences. Secondly, 'At that time' below explains the benefit of the Heavenly King attaining samadhi, among which the first is not disturbing the right mindfulness, which is the manifestation of attaining samadhi. Then, relying on samadhi to increase goodness. There are four ways to increase goodness: first, advancing the mind; second, joyful mind; third, bodhicitta; fourth, dharani. Thirdly, it makes the Heavenly King recall his past good deeds and praise the Buddha. Displaying the benefits of the place is divided into two parts: first, this realm refers to praising the ten Tathagatas before the ten Buddhas of Yama, entrusting the display of gradually deepening and surpassing the previous realm. In fact, this principle applies to all Buddhas. Then, conclude the ten directions. Second, the benefit of ascending the seat is divided into two parts: first, ascending the seat in this realm; then, ascending the seat in the ten directions. The former is divided into two parts: first, ascending the seat; then, the appearance of benefits. Among the benefits, first is the Dharma benefit, which means first manifesting the same body as the Buddhas of the three worlds, second is teaching the Dharma according to the opportunity, and third is clarifying that the Dharma body has no attachment. The following explains the benefits of events and the conclusion, which can be understood.

'Chapter Twenty: Bodhisattvas Gather in Tushita Heaven Palace to Praise the Buddha'

'The first explanation of the name clarifies that when the Tathagata is about to speak the wonderful Dharma, outstanding disciples will surely rush like shadows, gather like lightning, fill the void, gather in the Dharma Realm, and praise the Buddha's true merits with wonderful verses, hence the name 'Chapter on Bodhisattvas Gathering in Tushita Heaven Palace to Praise the Buddha'. The heavenly palace is the place, the bodhisattvas show the people, the gathering is the freedom of body karma, and praising the Buddha is the merit of speech karma. The name is based on body, speech, and place.' means explaining the name of the chapter, explaining that when the Tathagata is about to speak the wonderful Dharma, outstanding disciples will surely rush like shadows, gather like lightning, fill the void, gather in the Dharma Realm, and praise the Buddha's true merits with wonderful verses, hence the name 'Chapter on Bodhisattvas Gathering in Tushita Heaven Palace to Praise the Buddha'. The heavenly palace is the place, the bodhisattvas show the people, the gathering is the freedom of body karma, and praising the Buddha is the merit of speech karma. The name is based on body, speech, and place.

'The remaining intention and purpose are the same as the previous explanation, but the difference is that the merits and light benefits of praising the bodhisattvas are added.' means that the remaining intention and purpose are the same as the previous explanation, but the difference is that the merits and light benefits of praising the bodhisattvas are added.

'The four explanations in the text are four. One is gathering.' means explaining the four parts of the text, the first is gathering.

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眾。二放光。三嘆眾。四嘆佛。

初集眾內。先此界集后十方集。前中三。初舉本位。二一一菩薩下明集來。三以正直下顯德。初中佛力顯集所因方等顯份量。國名堅固者表顯所依行成難壞故也。佛與菩薩同名幢者表迴向善巧因果獨出攝伏故也。寶網覆身表德備也。放光用廣也。三嘆德中二。初嘆其行德。于中二。先自行后一切眾生下利他行。謂十地已還等一切眾生同時於此菩薩身唸唸觀見。別別法門皆新新引攝。故云觀無厭足。二此菩薩下顯所得法門。于中初總。后所謂下別有十種法門。一身遍游。二智見理。三多身遍。四入果用。五得果智。六巧便光。七廣辨。八深持。九見法界。十盡虛空。應以六相融攝思準。

第二放光中兩膝放者過前足指錶行漸勝故也。又膝有屈申進趣用表回因向果進升之相故也。于中四。一出處。二光數。三所照。四緣見。謂因時同行果時感會故見也。

第三嘆眾德中二。先別嘆。后總結。前中二。先明所樂謂佛不思議解脫用也。二明所得於中有五。一得法界身。二得無礙下明得法界心。于中有四。一三昧心。二無著心。三無礙心。四離垢心。寶心是證心故能離垢也。三得佛無量下顯得佛力。初標。決定下釋顯也。四得諸下明得佛證。初標入深下釋。謂入深智是能證底

【現代漢語翻譯】 現代漢語譯本 眾（聽眾）。二放光。三嘆眾。四嘆佛。

初集眾內，先此界集后十方集。前中三。初舉本位，二一一菩薩下明集來，三以正直下顯德。初中佛力顯集所因，方等顯份量。國名堅固者，表顯所依行成難壞故也。佛與菩薩同名幢者，表迴向善巧因果獨出攝伏故也。寶網覆身，表德備也。放光用廣也。三嘆德中二。初嘆其行德。于中二。先自行，后一切眾生下利他行。謂十地已還等一切眾生，同時於此菩薩身唸唸觀見，別別法門皆新新引攝。故云觀無厭足。二此菩薩下顯所得法門。于中初總。后所謂下別有十種法門。一身遍游，二智見理，三多身遍，四入果用，五得果智，六巧便光，七廣辨，八深持，九見法界，十盡虛空。應以六相融攝思準。

第二放光中，兩膝放者，過前足指，錶行漸勝故也。又膝有屈申進趣用，表回因向果進升之相故也。于中四。一出處，二光數，三所照，四緣見。謂因時同行，果時感會故見也。

第三嘆眾德中二。先別嘆，后總結。前中二。先明所樂，謂佛不思議解脫用也。二明所得，于中有五。一得法界身。二得無礙下明得法界心。于中有四。一三昧心，二無著心，三無礙心，四離垢心。寶心是證心故能離垢也。三得佛無量下顯得佛力。初標。決定下釋顯也。四得諸下明得佛證。初標，入深下釋。謂入深智是能證底

【English Translation】 English version The assembly. Two, emitting light. Three, praising the assembly. Four, praising the Buddha.

In the initial gathering of the assembly, first the gathering of this realm, then the gathering of the ten directions. The former has three parts. First, stating the original position; second, 'one by one, Bodhisattvas' below, clarifying the gathering; third, 'with uprightness' below, revealing virtue. In the first part, the Buddha's power reveals the cause of the gathering, and the 'square and equal' (方等) scriptures reveal the measure. The country named 'Firm' (堅固) signifies that the practice is established and difficult to destroy. The Buddha and Bodhisattvas having the same name 'Banner' (幢) signifies that the skillful means of directing towards cause and effect are unique in subduing. The jeweled net covering the body signifies complete virtue. Emitting light has a broad application. The three praises of virtue have two parts. First, praising their virtuous conduct. Within this, there are two parts: first, self-benefit; then, 'all sentient beings' below, benefiting others. This means that all sentient beings, including those who have attained the ten grounds (十地), simultaneously see this Bodhisattva's body in every thought, and each different Dharma gate is newly introduced and drawn in. Therefore, it is said that 'viewing is never satiated.' Second, 'this Bodhisattva' below reveals the Dharma gates attained. Within this, first is the general statement, then 'the so-called' below has ten kinds of Dharma gates separately: one, traveling everywhere with the body; two, wisdom seeing principle; three, many bodies everywhere; four, entering the fruit of practice; five, attaining the wisdom of the fruit; six, skillful light; seven, broad discernment; eight, deep upholding; nine, seeing the Dharma realm; ten, exhausting empty space. One should use the six characteristics to integrate and contemplate.

In the second emitting of light, the emitting from both knees surpasses the previous emitting from the toes, signifying that the practice is gradually becoming superior. Also, the knees have the function of bending and extending, advancing and approaching, signifying the aspect of returning from cause to effect and advancing upwards. Within this, there are four parts: one, the source; two, the number of lights; three, what is illuminated; four, the conditions for seeing. This means that those who practice together at the time of cause see the response at the time of effect.

In the third praising of the assembly's virtues, there are two parts: first, praising separately; then, summarizing. In the first part, there are two parts: first, clarifying what is delighted in, which is the inconceivable liberation of the Buddha; second, clarifying what is attained, within which there are five parts: one, attaining the Dharma realm body; two, 'attaining unobstructedness' below clarifies attaining the Dharma realm mind, within which there are four parts: one, Samadhi mind; two, non-attachment mind; three, unobstructed mind; four, defilement-free mind. The jewel mind is the mind of realization, therefore it can be free from defilements. Three, 'attaining the Buddha's immeasurable' below reveals the Buddha's power. First, the heading. 'Decisively' below explains and reveals. Four, 'attaining all' below clarifies attaining the Buddha's realization. First, the heading, 'entering deeply' below explains. This means that entering deep wisdom is the bottom of what can be realized.

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。凈法身等所證底。五得一切下明得佛智。于中十句。初句總標。下九別釋。于中。一智依理起故云妙趣生也。二智起開明。三成金剛大智。四金剛喻定破微細愚。上來本智。下明後智。五攝生智。六自在智。七無著智。八照俗智。初名學數終名究竟。九善住下照真智。后成就下總結無盡。此等並是究竟位中菩薩與佛同一法界。是故皆云得佛所得也。但就因門說為菩薩耳。

四偈嘆佛中十段內。初金剛幢標別說人。以此菩薩為先首者由是會主故。承力顯說所依。普觀四意同前會釋。十頌嘆佛寂用無礙德。于中分五。初二明佛無生滅示現有。初頌正辨。于中。初半無生滅。下半現有。后頌寄對彰深。謂上半寄劣顯深。謂則寂之用非四心境是故難思。下半就勝顯妙。既非四心是誰境界。謂彼智還是佛智及普賢位滿智境。以稱佛境智要佛智方盡故明深也。二有二頌明佛非色聲示現有。亦初頌正辨后頌寄顯。上半亦寄劣彰深。謂凡小及地前名劣智也。下半就勝顯妙。謂地上證智慧為佛本名本業智。十地位滿名成就則普賢智也。又成就亦是佛智。三有二頌明佛無來去示現有。初頌正辨后頌顯深廣。謂此則無來去之來去。身遍諸剎語廣說妙意恒住寂。又上三句顯廣。下一句顯深。四有二頌明佛智不動示現用。亦初頌正辨。上

【現代漢語翻譯】 現代漢語譯本：凈法身等所證悟的境界。『五得一切下明得佛智』，於此中有十句。首句總標，下九句分別解釋。其中：一、智慧依理而生，故云『妙趣生』。二、智慧生起而開明。三、成就金剛大智。四、金剛喻定破除微細的愚癡。以上是本智。以下闡明后智：五、攝生智。六、自在智。七、無著智。八、照俗智。初名學數，終名究竟。九、『善住下照真智』，之後『成就下』總結無盡。這些都是究竟位中的菩薩與佛同一法界，因此都說『得佛所得』。但就因地之門來說，稱為菩薩。

在『四偈嘆佛』中，有十段。首先，『金剛幢』標明特別宣說之人。以這位菩薩為首，是因為他是法會的主持者。承蒙佛力加持而顯說所依。『普觀四意』與前會釋相同。十頌讚嘆佛的寂用無礙之德，其中分為五部分。首先兩頌說明佛無生滅而示現存在。第一頌正面辨析，其中前半部分說無生滅，後半部分說現有。后一頌借對比來彰顯其深奧。所謂上半部分借劣顯深，即寂滅之用並非四心之境，因此難以思議。下半部分就勝顯妙，既然不是四心，那是誰的境界呢？說是佛智，還是普賢位圓滿之智的境界。因為要稱量佛的境界，智慧要達到佛智才能窮盡，所以說深奧。第二，有兩頌說明佛非色聲而示現存在。也是第一頌正面辨析，后一頌借對比來彰顯。上半部分也是借劣彰顯其深奧，所謂凡夫小乘以及十地之前的菩薩，名為劣智。下半部分就勝顯妙，所謂地上菩薩所證悟的智慧作為佛的根本，名為本業智。十地位圓滿，名為成就，也就是普賢智。又，成就也是佛智。第三，有兩頌說明佛無來去而示現存在。第一頌正面辨析，后一頌彰顯其深廣。所謂這則是無來去的來去。身遍諸剎，語廣說妙，意恒常安住于寂靜。又，上面三句顯廣，下一句顯深。第四，有兩頌說明佛智不動而示現作用。也是第一頌正面辨析。

【English Translation】 English version: The realm enlightened by the pure Dharmakaya (凈法身, pure Dharma body) and others. 『Five attainments below clarify the attainment of Buddha wisdom (佛智, Buddha's wisdom)』. Within this, there are ten sentences. The first sentence is a general statement, and the following nine sentences explain it separately. Among them: 1. Wisdom arises based on principle, hence it is said 『wonderful interest arises』. 2. Wisdom arises and becomes enlightened. 3. Accomplishes Vajra (金剛, diamond) great wisdom. 4. Vajra-like samadhi (金剛喻定, diamond-like concentration) destroys subtle ignorance. The above is original wisdom. The following clarifies subsequent wisdom: 5. Wisdom of gathering beings. 6. Wisdom of freedom. 7. Wisdom of non-attachment. 8. Wisdom of illuminating the mundane. The first is named learning number, and the last is named ultimate. 9. 『Good abiding below illuminates true wisdom』, and after 『accomplishment below』 concludes endlessly. These are all Bodhisattvas (菩薩, enlightened beings) in the ultimate position who share the same Dharma realm (法界, Dharma realm) with the Buddha (佛, Buddha), therefore it is all said 『attaining what the Buddha attains』. But from the perspective of the causal stage, they are called Bodhisattvas.

In the 『Four Gathas Praising the Buddha』, there are ten sections. First, 『Vajra Banner (金剛幢, Diamond Banner)』 indicates the person who speaks specifically. This Bodhisattva is the leader because he is the host of the assembly. He relies on the Buddha's power to manifest and speak about what is relied upon. 『Universal observation of the four meanings』 is the same as the previous explanation. The ten verses praise the Buddha's virtue of tranquil function without obstruction, which is divided into five parts. First, two verses explain that the Buddha is without birth and death but manifests existence. The first verse directly distinguishes, in which the first half says without birth and death, and the second half says existing now. The latter verse uses contrast to highlight the profundity. The so-called first half uses inferiority to reveal depth, that is, the function of tranquility is not the realm of the four minds, therefore it is difficult to conceive. The second half uses superiority to reveal the wonderful, since it is not the four minds, whose realm is it? It is said to be the realm of Buddha wisdom, or the complete wisdom of the Samantabhadra (普賢, Universal Virtue) position. Because to measure the Buddha's realm, wisdom must reach Buddha wisdom to be exhausted, therefore it is said to be profound. Second, there are two verses explaining that the Buddha is neither form nor sound but manifests existence. The first verse also directly distinguishes, and the latter verse uses contrast to highlight. The first half also uses inferiority to reveal its depth, that is, ordinary people, Hinayana (小乘, Lesser Vehicle), and Bodhisattvas before the ten grounds are called inferior wisdom. The second half uses superiority to reveal the wonderful, that is, the wisdom enlightened by Bodhisattvas on the grounds can be the root of the Buddha, called the original karma wisdom. The completion of the ten grounds is called accomplishment, which is Samantabhadra's wisdom. Also, accomplishment is also Buddha wisdom. Third, there are two verses explaining that the Buddha is without coming and going but manifests existence. The first verse directly distinguishes, and the latter verse highlights its depth and breadth. The so-called coming and going without coming and going. The body pervades all lands, the speech widely speaks of the wonderful, and the mind constantly abides in tranquility. Also, the above three sentences reveal breadth, and the next sentence reveals depth. Fourth, there are two verses explaining that the Buddha's wisdom is unmoving but manifests function. The first verse also directly distinguishes.

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二句入證。下二句現用。后頌顯深廣。上半深。下半廣。五后二頌勸修辨益。初頌勸修。后頌辨見益。

第二以觀佛心堅名堅固幢。十偈分三。初七嘆佛德。次二勸修趣入。后一結見聞益。初中五。先二偈明體用超情。謂初一體深。次半用廣。下半超情。二有二偈明德深勸近。初偈德深。上半說深法。下半起凈身。謂明佛凈身隨順萬行因緣而起。謂本性為因所修為緣。何故顯此德者明從緣起是可成法。后偈勸求義理便故。三一偈嘆佛令供廣。益德謂凈心常心供令成佛。四一偈嘆佛令觀增行德。初句增長德。二長行。三離惑。四結觀。五一頌嘆大人觀解德。謂究竟法性之佛子方解了故。勸修中。初偈勸起欲求道。后偈勸報恩敬近。下結益。上半結嘆。謂見佛結上佛德。聞佛法結上導師所說等法。下半顯益。

第三智力勇健盡佛海原名勇猛幢。十偈分二。初七嘆佛為修行勝緣。后三顯佛自在之德。前中初一明佛難見要具凈信心為因佛力為緣方得見佛。細色合佛以難見故。二明見難盡。謂要以普賢猛智方盡原底。三明佛難成。謂要依圓凈心海十地之所出生。四明佛法難遇得便離垢。五明佛難逢見能滅惑。六明聞信難成要由善友。七校量顯勝。若化一人令信入佛德過上施。下顯佛德中。一德圓。二用廣。三體寂。

【現代漢語翻譯】 現代漢語譯本： 這兩句是入證（證入）的描述。接下來的兩句是現在的作用。後面的頌文顯示了深廣的含義。上半部分是深，下半部分是廣。最後的兩頌勸勉修行並辨明利益。第一頌勸勉修行，后一頌辨明見佛的利益。

第二部分是以觀佛心堅固而得名堅固幢（Adhyavasānaketu）。這十個偈頌分為三部分。最初七個讚歎佛的功德，接著兩個勸勉修行趣入，最後一個總結見聞的利益。最初的五部分中，先用兩個偈頌說明佛的體用超越情識。第一個偈頌說明本體深奧，第二個偈頌的前半部分說明作用廣大，後半部分說明超越情識。第二部分有兩個偈頌說明功德深厚並勸人親近。第一個偈頌說明功德深厚，上半部分講述深奧的佛法，下半部分生起清凈之身。說明佛的清凈之身是隨順萬行因緣而生起的，即本性是因，所修是緣。為什麼要彰顯這個功德呢？因為說明從因緣生起是可成就的佛法。后一個偈頌勸人尋求義理，因為這樣方便。第三部分用一個偈頌讚嘆佛，使供養更加廣大，增加利益功德，即用清凈心和常心供養，使人成就佛果。第四部分用一個偈頌讚嘆佛，使觀想增加修行功德。第一句是增長功德，第二句是增長修行，第三句是遠離迷惑，第四句是總結觀想。第五部分用一個頌文讚歎大人觀解的功德，即究竟通達法性的佛子才能瞭解。勸修部分，第一個偈頌勸人發起欲求佛道之心，后一個偈頌勸人報恩並恭敬親近。最後總結利益，上半部分是總結讚歎，即見佛是總結讚歎佛的功德，聞佛法是總結讚歎導師所說的佛法等。下半部分是彰顯利益。

第三部分是智力勇健，窮盡佛海本源，因此得名勇猛幢（Vīryavatketu）。這十個偈頌分為兩部分。最初七個讚歎佛是修行的殊勝因緣，後面三個彰顯佛自在的功德。前面的部分中，第一個偈頌說明佛難以見到，需要具備清凈的信心作為因，佛力作為緣，才能得見佛。細微的色身與佛相合，因此難以見到。第二部分說明見佛的功德難以窮盡，需要用普賢（Samantabhadra）的勇猛智慧才能窮盡本源。第三部分說明佛難以成就，需要依靠圓滿清凈的心海，從十地（Bhūmi）中生出。第四部分說明佛法難以遇到，得到后就能遠離垢染。第五部分說明佛難以遇到，見到就能滅除迷惑。第六部分說明聽聞和信受難以成就，需要依靠善友。第七部分通過校量來彰顯殊勝，如果教化一人，使他信入佛的功德，超過用財物佈施的功德。後面彰顯佛的功德，第一是功德圓滿，第二是作用廣大，第三是本體寂靜。

【English Translation】 English version: These two sentences describe entering into realization (證入). The following two sentences are the present function. The subsequent verses reveal profound and vast meanings. The first half is profound, and the second half is vast. The final two verses encourage practice and discern benefits. The first verse encourages practice, and the latter verse discerns the benefits of seeing the Buddha.

The second part is named Adhyavasānaketu (堅固幢) because of the steadfastness of observing the Buddha's mind. These ten verses are divided into three parts. The first seven praise the Buddha's virtues, the next two encourage practice and entry, and the last one summarizes the benefits of seeing and hearing. In the first five parts, the first two verses explain that the Buddha's substance and function transcend emotions and thoughts. The first verse explains that the substance is profound, the first half of the second verse explains that the function is vast, and the second half explains that it transcends emotions and thoughts. The second part has two verses explaining the depth of virtue and encouraging closeness. The first verse explains the depth of virtue, the first half speaks of profound Dharma, and the second half gives rise to a pure body. It explains that the Buddha's pure body arises in accordance with the conditions of myriad practices, that is, the inherent nature is the cause, and the practice is the condition. Why is this virtue manifested? Because it explains that arising from conditions is a Dharma that can be achieved. The latter verse encourages seeking the meaning of the doctrine because it is convenient. The third part uses one verse to praise the Buddha, making offerings more extensive and increasing the merits of benefits, that is, making offerings with a pure heart and a constant heart, enabling people to achieve Buddhahood. The fourth part uses one verse to praise the Buddha, enabling contemplation to increase the merits of practice. The first sentence is increasing merit, the second sentence is increasing practice, the third sentence is being free from delusion, and the fourth sentence is summarizing contemplation. The fifth part uses a verse to praise the merits of the understanding of great beings, that is, only the Buddha's disciples who have ultimately understood the Dharma nature can understand. In the part of encouraging practice, the first verse encourages people to arouse the desire to seek the Buddha's path, and the latter verse encourages people to repay kindness and respectfully approach. Finally, summarize the benefits, the first half is summarizing praise, that is, seeing the Buddha is summarizing praise of the Buddha's virtues, hearing the Buddha's Dharma is summarizing praise of the Dharma spoken by the teacher, etc. The second half is revealing the benefits.

The third part is named Vīryavatketu (勇猛幢) because of the strength of wisdom and courage, exhausting the source of the Buddha's ocean. These ten verses are divided into two parts. The first seven praise the Buddha as the supreme condition for practice, and the last three manifest the Buddha's virtues of freedom. In the previous part, the first verse explains that the Buddha is difficult to see, and it is necessary to have pure faith as the cause and the Buddha's power as the condition to see the Buddha. The subtle form is combined with the Buddha, so it is difficult to see. The second part explains that the merits of seeing the Buddha are difficult to exhaust, and it is necessary to use Samantabhadra's (普賢) courageous wisdom to exhaust the source. The third part explains that the Buddha is difficult to achieve, and it is necessary to rely on the perfect and pure sea of mind, born from the ten Bhūmis (十地). The fourth part explains that the Buddha's Dharma is difficult to encounter, and one can be free from defilement after obtaining it. The fifth part explains that the Buddha is difficult to encounter, and seeing it can eliminate delusion. The sixth part explains that hearing and believing are difficult to achieve, and it is necessary to rely on good friends. The seventh part highlights the superiority through comparison. If one transforms a person and makes him believe in the Buddha's virtues, it exceeds the merits of giving with wealth. The following highlights the Buddha's virtues, the first is the perfection of virtue, the second is the vastness of function, and the third is the stillness of substance.

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第四以于生死夜現暉智光名夜光幢。十偈分三。初一嘆佛用廣十方普見故。次七明佛用深融理而起故。后二雙結深廣無涯底故。用深中。初一體一無一故現多。二明無二而二現莊嚴。三明一二雙融德無盡。謂空喻體幻喻用。上嘆此佛下類余佛。四依體起用。五用相無功。攝論云。如摩尼天鼓無思成自事。如是不分別種種佛事成。六明體用無礙。謂則體成用而不失體故云不壞法性。即用常體而不廢用故云不著法界。是故由不著理故恒用不廢。由不壞性故用無不寂故也。七雙融自在。上半約體絕待。謂化非化俱不可得。下半約緣示現化非化。又上二句標。下二句如次釋可知。又釋此明依真起化作二門釋。一開義。二融合。初中真應各有二義。真中。一不變義。謂雖現化而常湛然初句顯之。二隨緣義。謂不守自性無不現應故云亦非非化。二化中。一無體即空義。謂攬緣無性故云諸法無化。二從緣幻有義。故云示現有化。二融合亦二義。一別合。二通融。初中由真中隨緣則不變故。是故亦真亦不真。非真不非真名為真法身。化中體空則幻有故。是故亦化亦不化。非化非不化名為佛化身。二通融。謂由真不變顯化體空。此是真不無化不有。以為法身不無化用。以有化中空義故。又由真隨緣顯化幻有。此是化不無真不有。

【現代漢語翻譯】 現代漢語譯本 第四位是以于生死長夜顯現智慧光芒的佛，名為夜光幢（Night Light Banner）。這十首偈頌分為三部分。首先一首讚歎佛的作用廣大，十方世界普遍可見；其次七首闡明佛的作用深刻，從真理中生起；最後兩首總結佛的深刻和廣大都沒有邊際。 在作用深刻中，第一首偈頌說明本體唯一而無一，所以能顯現眾多；第二首偈頌說明沒有二元對立，卻能顯現莊嚴；第三首偈頌說明一和二相互融合，功德無窮無盡。所謂空性比喻本體，幻化比喻作用。上面讚歎這位佛，下面比擬其他的佛。 第四首偈頌說明依本體而起作用；第五首偈頌說明作用的顯現沒有造作。攝論中說：『如同摩尼寶珠和天鼓，不用思慮就能成就自身的事情。』就像這樣，不分別就能成就種種佛事。 第六首偈頌說明本體和作用之間沒有障礙。也就是說，本體成就作用，但本體並沒有失去，所以說『不壞法性』。作用恒常是本體，但作用並沒有廢棄，所以說『不著法界』。因此，由於不執著于真理，所以恒常起作用而不廢棄；由於不壞滅本體，所以作用沒有不寂靜的。 第七首偈頌說明本體和作用雙重融合，自在無礙。上半部分從本體的角度來說，是絕對的，也就是說，化現和非化現都不可得。下半部分從因緣的角度來說，是示現的化現和非化現。另外，上面兩句是標示，下面兩句依次解釋，可以明白。 另外，解釋這段經文可以依據真如而生起化現，分為兩個方面來解釋：一是開顯意義，二是融合意義。在開顯意義中，真如和應化各有兩種意義。真如中有兩種意義：一是不變義，也就是說，雖然顯現化現，但常常是寂靜不變的，第一句偈頌就顯示了這個意義；二是隨緣義，也就是說，不固守自己的本性，沒有不能顯現和應化的，所以說『亦非非化』。 應化中也有兩種意義：一是無自體即是空性的意義，也就是說，依憑因緣而沒有自性，所以說『諸法無化』；二是從因緣而幻有的意義，所以說『示現有化』。 融合意義也有兩種：一是分別融合，二是通達融合。在分別融合中，由於真如中的隨緣而不變，所以既是真如，又不是真如，非真如非非真如，名為真法身。應化中本體是空性，所以幻化顯現有，所以既是化現，又不是化現，非化現非不化現，名為佛化身。 在通達融合中，由於真如的不變而顯現化現的本體是空性，這是真如不無化現，化現不無真如，以法身不無化用。因為有化現中的空性意義的緣故。另外，由於真如的隨緣而顯現化現是幻有，這是化現不無真如，真如不無化現。

【English Translation】 English version The fourth is the Buddha who manifests wisdom light in the night of birth and death, named Night Light Banner (Ye Guang Chuang). These ten verses are divided into three parts. The first verse praises the Buddha's vast function, universally visible in the ten directions; the next seven verses explain the Buddha's profound function, arising from the principle of truth; the last two verses conclude that the Buddha's depth and breadth are boundless. In the profound function, the first verse explains that the essence is one and not one, therefore it can manifest many; the second verse explains that there is no duality, yet it manifests adornment; the third verse explains that one and two are mutually integrated, and the merits are endless. The emptiness is a metaphor for the essence, and illusion is a metaphor for the function. The above praises this Buddha, and the following compares other Buddhas. The fourth verse explains that function arises from essence; the fifth verse explains that the appearance of function has no effort. The Compendium of Determinations says: 'Like the Mani jewel and the heavenly drum, they accomplish their own affairs without thought.' Just like this, without discrimination, all kinds of Buddha affairs are accomplished. The sixth verse explains that there is no obstacle between essence and function. That is to say, the essence accomplishes the function, but the essence is not lost, so it is said 'does not destroy the Dharma-nature'. The function is always the essence, but the function is not abandoned, so it is said 'not attached to the Dharma-realm'. Therefore, because it is not attached to the principle, it constantly functions without being abandoned; because it does not destroy the nature, the function is never not tranquil. The seventh verse explains that essence and function are doubly integrated, free and unobstructed. The first half speaks from the perspective of essence, which is absolute, that is to say, manifestation and non-manifestation are both unattainable. The second half speaks from the perspective of conditions, which is the manifestation of manifestation and non-manifestation. In addition, the above two sentences are the indication, and the following two sentences are explained in order, which can be understood. In addition, explaining this passage can be based on the arising of manifestation from Suchness, and can be explained in two aspects: one is to reveal the meaning, and the other is to integrate the meaning. In revealing the meaning, Suchness and Response each have two meanings. Suchness has two meanings: one is the meaning of immutability, that is to say, although manifestation appears, it is often still and unchanging, and the first verse shows this meaning; the second is the meaning of following conditions, that is to say, not adhering to one's own nature, there is nothing that cannot be manifested and responded to, so it is said 'also not non-manifestation'. Response also has two meanings: one is the meaning of no self-nature, which is emptiness, that is to say, relying on conditions and having no self-nature, so it is said 'all dharmas are non-manifestation'; the second is the meaning of illusory existence from conditions, so it is said 'showing existing manifestation'. The meaning of integration also has two types: one is separate integration, and the other is thorough integration. In separate integration, because the following of conditions in Suchness does not change, it is both Suchness and not Suchness, neither Suchness nor non-Suchness, called the True Dharma-body. In Response, the essence is emptiness, so illusory manifestation appears, so it is both manifestation and not manifestation, neither manifestation nor non-manifestation, called the Buddha's manifested body. In thorough integration, because the immutability of Suchness reveals that the essence of manifestation is emptiness, this is Suchness not without manifestation, and manifestation not without Suchness, with the Dharma-body not without the function of manifestation. Because there is the meaning of emptiness in manifestation. In addition, because the following of conditions in Suchness reveals that manifestation is illusory existence, this is manifestation not without Suchness, and Suchness not without manifestation.

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以為化身不無真理。以有真中隨緣義故。又由隨緣幻有不異不變體空故。是故現化紛然未嘗不寂。真性湛然無曾不化。真化镕融為一無礙清凈法界。思之可見。下二偈雙結中。初結上體深無底廣無涯。后結上用。上顯深。下彰廣。

第五深慧無礙名智幢。十偈分三。初四嘆佛德用無限。次四嘆佛一異無礙。后二嘆佛生滅自在。前中初二顯用無限。后二明德無窮。前中先辨感用之器。謂具無礙智及無限悲修行之者普於十方常見諸佛。此顯如來於彼大機之所無時暫隱。然有五義。一一身圓廣故云十方見。二一身則一切故云見一切佛。三明此用未曾暫歇故云常見。四顯此用未曾不寂故云無來處。五彰所說復深故云法亦無著。下明德無窮內。謂前所現一切之身彼一一身各攝法界無盡之德。是故於不思劫說彼一身之德尚不可盡。況餘一切之身三世眾生等校量顯多。二嘆一異無礙中。初一法說。謂無二法界融故不可思議。何者謂不可無二思以現多身故。不可多身思未曾有異故。不可一多思以無兩法故。不可俱非思以體用宛然故。是圓融難測量也。次一喻況。次一法合。下一釋非一異。並可知。三生滅自在中。初一明不生滅而現生滅。后一明所現生滅還則不生滅。

第六照理可貴故名寶幢。十偈分二。初三嘆佛身心自在

【現代漢語翻譯】 現代漢語譯本：認為化身並非沒有真理。因為具有在真理中隨順因緣的意義。又因為隨順因緣的幻有不異於不變的本體空性。因此，顯現的變化紛繁，卻從未不寂靜。真性湛然，從未不顯現變化。真與化相互融合，成為一體無礙的清凈法界。思考就能明白。下面的兩首偈頌是總結，第一首總結上面的本體深邃無底、廣闊無涯，第二首總結上面的作用。上面顯示深邃，下面彰顯廣闊。

第五，深邃的智慧沒有障礙，名為智幢（智慧之旗）。十首偈頌分為三部分。首先四首讚歎佛的德用無限，其次四首讚歎佛的一與異沒有障礙，最後兩首讚歎佛的生滅自在。前面的部分中，首先兩首顯示作用無限，后兩首說明功德無窮。前面的部分中，先辨別感應作用的工具，即具有無礙智慧及無限悲心修行的人，普遍在十方常見到諸佛。這顯示如來對於他們這些大根器的人，沒有一時一刻隱藏。這裡有五層含義：一、身體圓滿廣大，所以說在十方見到；二、一個身體就是一切，所以說見到一切佛；三、說明這種作用從未停止，所以說常見；四、顯示這種作用從未不寂靜，所以說沒有來處；五、彰顯所說的又深奧，所以說法也沒有執著。下面說明功德無窮的內涵，即前面所顯現的一切身體，那每一個身體都包含法界無盡的功德。因此，即使在不可思議的劫數中述說那一個身體的功德，尚且不能窮盡，何況其餘一切的身體？三世眾生一起衡量比較，更顯出其多。二、讚歎一與異沒有障礙的部分中，第一首用佛法來說明，即因為沒有二法界融合，所以不可思議。為什麼呢？因為不能用沒有二來思考，因為顯現很多身體的緣故；不能用很多身體來思考，因為從未有差異的緣故；不能用一和多來思考，因為沒有兩種法的緣故；不能用既不是一也不是多來思考，因為本體和作用宛然存在的緣故。這是圓融難以測量的。其次用比喻來比況，其次用佛法來合說。下面解釋非一非異，都可以理解。三、生滅自在的部分中，第一首說明不生滅而顯現生滅，后一首說明所顯現的生滅還歸於不生滅。

第六，照亮真理值得珍視，所以名為寶幢（珍寶之旗）。十首偈頌分為兩部分。首先三首讚歎佛的身心自在。

【English Translation】 English version: To consider the manifested body as not devoid of truth. Because it possesses the meaning of according with conditions within truth. Moreover, because the illusory existence that accords with conditions is not different from the unchanging, inherently empty nature. Therefore, the manifested transformations are numerous, yet never not tranquil. The true nature is serene, yet never not manifesting transformations. Truth and transformation interpenetrate, becoming one unobstructed, pure Dharma realm. This can be understood through contemplation. The following two verses conclude the above, the first concluding the profound, bottomless, and boundless essence, and the second concluding the function of the above. The former reveals depth, the latter manifests breadth.

Fifth, profound wisdom without obstruction is named Wisdom Banner (智幢). The ten verses are divided into three parts. The first four praise the Buddha's virtues and functions as limitless, the next four praise the Buddha's non-obstruction between oneness and difference, and the last two praise the Buddha's freedom over birth and death. In the first part, the first two verses reveal limitless function, and the last two verses clarify infinite merit. In the first part, first discern the instrument of responsive function, namely, those who possess unobstructed wisdom and limitless compassion in their practice, who universally see all Buddhas in the ten directions. This shows that the Tathagata is never hidden from those of great capacity. There are five meanings here: 1. The body is perfectly vast, hence it is said to be seen in the ten directions. 2. One body is all bodies, hence it is said to see all Buddhas. 3. It clarifies that this function never ceases, hence it is said to be constantly seen. 4. It shows that this function is never not tranquil, hence it is said to have no origin. 5. It highlights that what is said is profound, hence the Dharma is also without attachment. The following clarifies the infinite merit within, namely, each of the bodies manifested earlier contains the limitless merits of the Dharma realm. Therefore, even if one were to speak of the merits of that one body for incalculable eons, it would still be impossible to exhaust them, let alone all the other bodies. Comparing and measuring with the sentient beings of the three times further reveals its abundance. Second, in the part praising the non-obstruction between oneness and difference, the first verse uses the Dharma to explain, namely, because there is no duality, the Dharma realms merge, hence it is inconceivable. Why? Because one cannot think of it as without duality, because many bodies are manifested. One cannot think of it as many bodies, because there has never been any difference. One cannot think of it as one and many, because there are no two Dharmas. One cannot think of it as neither one nor many, because the essence and function are clearly present. This is a perfect fusion that is difficult to measure. The next verse uses a metaphor to compare, and the next verse combines the Dharma to explain. The following explains non-oneness and non-difference, which can be understood. Third, in the part on freedom over birth and death, the first verse clarifies that without birth and death, birth and death are manifested, and the last verse clarifies that the manifested birth and death return to non-birth and non-death.

Sixth, illuminating truth is precious, hence it is named Treasure Banner (寶幢). The ten verses are divided into two parts. The first three verses praise the Buddha's freedom of body and mind.

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。后七嘆佛出世自在。前中初二明身。一無量現量。二無處遍處。下一自明心。上句明無八識心王。次句明無心所有。下半結法體。智論云。佛地無有心心法也。問若約法身可如上說。約受用身無心法。豈可令佛同非情類。答若依初教佛地具有清凈八識及二十一心所。設言無者但無染識非謂無凈。又由智勝但云有智。非謂無識。若終教唯一圓智內證真如外起化用。亦無心王心數之異及八識差別故。梁攝論佛果唯如如及如如智獨存故也。若約頓教以始覺則同本覺無始覺之異故。遂合此智當相則是如。智相亦盡。唯一妙理離言絕慮為佛果也。若約圓教既理智混融舉法界俱為智。說十顯無盡。是故此智未嘗不即法界。思準之後七中。初四明此佛后三類余佛。前中初二明佛為益出世而則無出。謂初一明不出有損。次半明出世益。下半顯實無出。諸法無行經云。如來不出世亦不度眾生。眾生強分別作佛度眾生。解云明此釋迦身出世之時則常無出。非謂別約法身。下二釋不出世所由。謂凡論佛出皆於時處。今推此二俱非等覺。是故即出而無出也。下明眾生機熟。自於心內見佛日出。然佛自覺本非凈日。下類余佛。中初一法說正類。上半牒前出。此佛出世則無出義。謂前眾生心所見佛並是虛妄無有故言語斷也。下半正類三世佛出。理

亦同然。次一喻況。上喻佛出則無出。謂破闇名日出。日出闇已無。闇無日非出。是故出則非出也。下半喻不出而出。出但有名也。下一法合。上半合出則無出。下半合無出而出。出但有名。是故不異彼不出也。

第七勤觀妙理名精進幢。十偈分二。初一泛舉諸佛標德同應異。后九正嘆此佛。前中身同是法身同。義是功德同。下半應異亦是用同。文意理實諸佛體德齊同。所有異者皆隨應現。此同等功德。如無性攝論云。於法身中所依意樂作事無差別功德者則是開示逮得一切佛平等性。所依無別者一切皆依清凈智故。意樂無差別者一切皆有利益安樂一切有情勝意樂故。作業無差別者一切皆作受用變化利他事故。后九中二。初三略釋。后六廣顯。前中初一明境義深廣。釋上義同。二明身非是根境內外。釋上身同。三隨機見異釋上應別下六偈中。初二明法身體非分數。先法說后約喻。如橫計之我本無所有。縱四智五眼思亦不及。以無物故。此舉妄計情有理無非聖智境。以況法身理有情無非下位測。二次一明依體現相。次一應緣見用。次一明用成益。后一顯用廣大。

第八凈慧照實染障已除名離垢幢。十偈分四。初三嘆佛身智凈。于中先一嘆凈智益世。后二嘆身凈。一拂應顯真。二依真現應。二次二嘆三業凈。初

【現代漢語翻譯】 現代漢語譯本：也是同樣的道理。下面一個比喻的情況是：上面的比喻佛出現則無出現，說的是破除黑暗名為日出，日出之後黑暗已經沒有了，黑暗沒有了，太陽並非是出現。所以，出現則非出現。下半部分比喻不出現而出現，出現只是一個名稱而已。下面用佛法來對應，上半部分對應出現則無出現，下半部分對應無出現而出現，出現只是一個名稱。因此，這與不出現沒有什麼不同。

第七是勤奮觀察微妙真理，名為精進幢（Vigor Banner）。十首偈頌分為兩部分。開始一首總括諸佛，標明他們的功德相同而應化不同。後面九首正式讚歎此佛。前面一部分，身相同，是法身相同；義是功德相同。下半部分應化不同，也是作用相同。文意是說，實際上諸佛的本體和功德是完全相同的，所有不同之處都是隨著應化而顯現的。這種同等的功德，如《無性攝論》所說：『在法身中所依的意樂和所作的事業沒有差別，具有這種功德，就是開示和證得一切佛的平等性。』所依沒有差別，是因為一切都依清凈智慧的緣故。意樂沒有差別，是因為一切都具有利益和安樂一切有情的殊勝意樂的緣故。作業沒有差別，是因為一切都做受用和變化來利益他人的事業的緣故。後面九首偈頌分為兩部分，開始三首略作解釋，後面六首廣為闡釋。前面的三首中，第一首說明境界的意義深廣，解釋上面所說的意義相同。第二首說明身不是根、境、內外，解釋上面所說的身相同。第三首說明隨順機緣所見不同，解釋上面所說的應化不同。後面的六首偈頌中，開始兩首說明法身體不是可以分割的，先說法，後用比喻。如橫向計度的我本來就什麼都沒有，縱然用四智五眼來思考也達不到，因為沒有實物的緣故。這裡舉出虛妄計度，情識上有，道理上沒有，不是聖智的境界，用來比況法身，道理上有，情識上沒有，不是下位者所能測度的。其次一首說明依靠本體顯現現象，其次一首說明應和因緣所見的作用，其次一首說明作用成就利益，最後一首顯示作用廣大。

第八是清凈智慧照亮真實，染污和障礙已經去除，名為離垢幢（Immaculate Banner）。十首偈頌分為四部分。開始三首讚歎佛的身智清凈，其中先用一首讚歎清凈智慧利益世間，後面兩首讚歎身清凈，一首說拂去塵埃應現真如，一首說依靠真如顯現應化。其次兩首讚歎三業清凈，開始一首

【English Translation】 English version: It is the same. The next analogy is: the above analogy is that if the Buddha appears, then there is no appearance, saying that breaking the darkness is called sunrise. After the sunrise, the darkness is gone. If there is no darkness, the sun is not appearing. Therefore, appearance is non-appearance. The second half of the analogy is appearing without appearing, and appearing is just a name. The following uses the Dharma to correspond. The first half corresponds to appearing is non-appearing, and the second half corresponds to non-appearing is appearing, and appearing is just a name. Therefore, there is no difference from non-appearance.

The seventh is diligently observing the subtle truth, called Vigor Banner. The ten verses are divided into two parts. The first verse summarizes all Buddhas, marking that their merits are the same but their responses are different. The following nine verses formally praise this Buddha. In the first part, the bodies are the same, which means the Dharmakaya is the same; the meaning is that the merits are the same. The second half is that the responses are different, but the functions are the same. The meaning of the text is that, in fact, the essence and merits of all Buddhas are completely the same, and all differences are manifested according to the responses. This equal merit, as the Asanga's Compendium of Determinations says: 'In the Dharmakaya, there is no difference in the intention and actions on which it depends. Having this merit is to reveal and attain the equality of all Buddhas.' There is no difference in what is relied upon because everything relies on pure wisdom. There is no difference in intention because everything has the supreme intention of benefiting and comforting all sentient beings. There is no difference in actions because everything is done to benefit others through enjoyment and transformation. The following nine verses are divided into two parts. The first three verses briefly explain, and the following six verses explain in detail. In the first three verses, the first verse explains the profound and broad meaning of the realm, explaining that the meaning mentioned above is the same. The second verse explains that the body is not the root, realm, inside, or outside, explaining that the body mentioned above is the same. The third verse explains that the views differ according to the circumstances, explaining that the responses mentioned above are different. In the following six verses, the first two verses explain that the Dharmakaya is not divisible, first explaining the Dharma, and then using an analogy. For example, the self that is horizontally measured originally has nothing. Even if you think about it with the four wisdoms and five eyes, you cannot reach it, because there is no real thing. Here, the false measurement is mentioned. There is something in the consciousness, but there is nothing in the reason. It is not the realm of holy wisdom. It is used to compare the Dharmakaya. There is something in the reason, but there is nothing in the consciousness. It cannot be measured by those in lower positions. The next verse explains the phenomenon that appears by relying on the essence, the next verse explains the function of the response and the conditions seen, the next verse explains the benefit of the achievement of the function, and the last verse shows the greatness of the function.

The eighth is that pure wisdom illuminates reality, and defilements and obstacles have been removed, called Immaculate Banner. The ten verses are divided into four parts. The first three verses praise the purity of the Buddha's body and wisdom. Among them, the first verse praises the pure wisdom that benefits the world, and the following two verses praise the purity of the body. One verse says that the dust is swept away to reveal the true suchness, and one verse says that the response is manifested by relying on the true suchness. The next two verses praise the purity of the three karmas, starting with one verse

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一意業凈。謂名德雖高而心常安。后一身語可知。三次三融攝凈。一照理。二現事。三融顯無礙。以器世間則是智正覺故云即是身。此身無性復則真諦故言則是最勝。最勝是勝義理故也。下半釋顯無礙者是上融攝相即等知彼故名無礙智。四后二離妄凈。一泯境智。謂菩提是能照佛。法是所照寂故無得。后一絕三際。謂於三時求前智證竟無得故離彼倒也。

第九了佛應身即同真故名真實幢。十偈分二。初二明佛無方大用。先一明所應處。后一明所現身八相用也。下八會用同體。于中初二約思見會。先一徴用。后一同體。二次一約身土。上半舉用。下半會體。三次一約化用會可知。四次二約佛德會。初句標涅槃德。次句標菩提德。下半如次釋可知。次中上半舉神力德。下半總會無所有。五后二約佛因果會。初一牒舉因果。謂明佛往昔知唯心道理明解諸法悉皆如是不可得故。是故速成正覺。由此佛果平等離言同一真體。后一正會顯體可知。

第十善解成佛之法故名法幢。十偈分四。初二明近佛益。先一總舉。后一釋成。上半舉損顯益。下半彰益異損。二次三明於佛所發心利益。先一總舉。二釋成。三校量顯勝。謂不知發菩提心之方便猶非供養。若能一念發菩提心則是最上法之供養。三次二明於佛所聞法利益。于

【現代漢語翻譯】 現代漢語譯本 一、意業凈：指名聲和德行雖然很高，但內心常常安定。從后一身語（指佛的化身）可以得知。三次三融攝凈：一、照理（照見真理）；二、現事（顯現事物）；三、融顯無礙（融合顯現，沒有阻礙）。以器世間（指我們所居住的物質世界）而言，則是智正覺（智慧和真正的覺悟），所以說『即是身』。此身無自性，反過來則是真諦（佛教的根本真理），所以說『則是最勝』。最勝是最殊勝的道理。下半部分解釋顯現無礙，是上面所說的融攝相即等，知道這些，所以名為無礙智（沒有阻礙的智慧）。四、后二離妄凈：一、泯境智（泯滅能認識的主觀和被認識的客觀），指菩提（覺悟）是能照的佛，法（佛法）是所照的寂靜，所以沒有所得。后一、絕三際（超越過去、現在、未來三時），指在三時中尋求前智證（以前的智慧證悟），最終沒有所得，所以遠離了顛倒。

第九、了佛應身（佛的應化之身）即同真（與真如相同），所以名為真實幢。十偈分為兩部分。開始兩偈說明佛無方（沒有固定處所）的大用。先一偈說明所應之處。后一偈說明所現之身八相成道之用。下面八偈會用同體（作用與本體相同）。其中開始兩偈約思見會（從思考和見解上會歸），先一偈徵用（提出作用），后一偈同體（本體相同）。其次一偈約身土（佛身和國土）。上半部分舉用（舉出作用），下半部分會體（會歸本體）。再次一偈約化用會（從教化作用上會歸），可以知道。四次兩偈約佛德會（從佛的功德上會歸）。初句標涅槃德（涅槃的功德），次句標菩提德（菩提的功德）。下半部分依次解釋，可以知道。其次中上半部分舉神力德（神通力量的功德），下半部分總會無所有（總歸於一切皆空）。五、后兩偈約佛因果會（從佛的因和果上會歸）。初一偈牒舉因果（重複舉出因和果），說明佛往昔知道唯心（一切唯心所造）的道理，明白瞭解諸法（一切事物）都像這樣，不可得，所以迅速成就正覺（真正的覺悟）。由此佛果平等，離言（無法用語言表達），同一真體（同一個真如本體）。后一偈正式會歸顯現本體，可以知道。

第十、善解成佛之法，所以名為法幢。十偈分為四部分。開始兩偈說明親近佛的利益。先一偈總舉（總的舉出），后一偈解釋成就。上半部分舉出損害，顯現利益。下半部分彰顯利益不同於損害。其次三偈說明在佛所發心的利益。先一偈總舉，二偈解釋成就，三偈校量顯勝（比較衡量，顯示殊勝）。指不知道發菩提心（覺悟之心）的方便，還不如供養。如果能一念發菩提心，則是最上的法的供養。再次兩偈說明在佛所聽聞法的利益。

【English Translation】 English version 1. Purity of Mental Karma: This refers to a state where, although one's reputation and virtue are high, the mind remains constantly at peace. This can be understood from the subsequent manifested body and speech (referring to the Buddha's manifested form). The three purifications of the three integrations are: 1. Illuminating Principle (illuminating the truth); 2. Manifesting Phenomena (manifesting phenomena); 3. Integrating and Revealing Unobstructedness (integrating and revealing without obstruction). In terms of the physical world (referring to the material world we inhabit), it is the Wisdom of True Enlightenment, hence the saying 'is the Body.' This body has no inherent nature, and conversely, it is the ultimate truth (the fundamental truth of Buddhism), hence the saying 'is the Most Excellent.' The Most Excellent is the most supreme principle. The latter half explains the manifestation of unobstructedness, which is the integration and interpenetration mentioned above. Knowing these, it is called Unobstructed Wisdom (wisdom without obstruction). 4. The latter two purifications of abandoning delusion: 1. Merging Subject and Object (merging the knowing subject and the known object), referring to Bodhi (enlightenment) as the illuminating Buddha, and Dharma (Buddhist teachings) as the illuminated tranquility, hence there is nothing to be attained. The latter one, Transcending the Three Times (transcending the past, present, and future), refers to seeking the previous wisdom and realization in the three times, ultimately finding nothing to be attained, thus abandoning delusion.

1. Understanding that the Buddha's Response Body (the Buddha's manifested form) is identical to Truth (identical to Suchness), hence it is called the True Banner. The ten verses are divided into two parts. The first two verses explain the Buddha's great function without fixed location. The first verse explains the place where one should respond. The second verse explains the eight aspects of the manifested body's attainment of Buddhahood. The following eight verses combine function and essence (function and essence are the same). Among them, the first two verses are about the convergence of thought and view, with the first verse raising the function and the second verse the same essence. The next verse is about the body and land (Buddha's body and land). The first half raises the function, and the second half converges on the essence. The next verse is about the convergence of transformative function, which can be known. The four verses are about the convergence of Buddha's virtues. The first sentence marks the virtue of Nirvana, and the second sentence marks the virtue of Bodhi. The second half explains in order, which can be known. The first half of the second part raises the virtue of supernatural power, and the second half generally converges on nothingness. 5. The last two verses are about the convergence of the Buddha's cause and effect. The first verse repeats the cause and effect, explaining that the Buddha knew in the past the principle of mind-only (everything is created by the mind), understanding that all dharmas (all things) are like this, unattainable, so quickly achieving true enlightenment. Therefore, the Buddha's fruit is equal, beyond words, and the same true essence. The latter verse formally converges on the manifestation of essence, which can be known.

2. Skillfully understanding the method of attaining Buddhahood, hence it is called the Dharma Banner. The ten verses are divided into four parts. The first two verses explain the benefits of being close to the Buddha. The first verse generally raises it, and the second verse explains the achievement. The first half raises the harm and shows the benefit. The second half highlights that the benefit is different from the harm. The next three verses explain the benefits of generating the mind in the Buddha's place. The first verse generally raises it, the second verse explains the achievement, and the third verse compares and shows the superiority. It means that not knowing the means of generating the Bodhi mind (mind of enlightenment) is not as good as making offerings. If one can generate the Bodhi mind in one thought, it is the most supreme offering of the Dharma. The next two verses explain the benefits of hearing the Dharma in the Buddha's place.

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中。一由聞故求因。二由聞故得果。四后三明於佛所生解利益。于中初二舉損顯益。一標二釋。謂過去無量劫由不知是法既不成佛。今時縱盡未來際劫若不知是成佛之法終亦不成。下一彰益異損。上半舉理境法。下半成智行法益也。上十菩薩百偈嘆佛。或總為一。以融會為一法界佛故。或別。以十佛百門德差別故。或同。以百偈無非顯佛德故。或異。以門門相別故。或成。由此德緣佛果立故。或壞。各住自法本不作故。準思之。又此偈后應有結通十方世界。但為前諸菩薩各云普觀十方。則已顯現故不更論。前會等處皆準此知。

金剛幢菩薩迴向品第二十一

釋名者。德成無壞喻號金剛。獨出世間舉幢以表。此中即以金剛為幢。菩薩是人。有彼德者。有財釋也。回已善根向於三處。此是行德法。謂剛幢之迴向。依主釋亦通有財。又通持業。以人法相即故。但以寄人顯法故雙舉耳。此即從德標名依人顯法故也。

二來意者。序分既彰。正宗宜顯故次來也。

三宗趣者。十種大行迴向三處。為此品宗。又以無邊行海隨順無涯大愿成就普賢法界德用為此宗趣。如下文顯引之。

四釋文中有六分。一三昧分。二加分。三起分。四本分。五說分。六證成分。以隨行別頌故無偈頌分。同下地品。初中

【現代漢語翻譯】 現代漢語譯本： 中。一、因為聽聞佛法而尋求成佛的因。二、因為聽聞佛法而得到成佛的果。後面三點闡明由於對佛所生的理解而產生的利益。其中前兩點是舉出損害來彰顯利益。一是標示，二是解釋。意思是過去無量劫由於不知道這個法，所以不能成佛。現在即使窮盡未來際劫，如果不知道這是成佛之法，最終也不能成佛。下面一點是彰顯利益與損害的不同。上半部分舉出理境法，下半部分成就智行法之利益。前面十位菩薩用百偈讚歎佛，或者總合為一，因為融會貫通為一個法界佛的緣故。或者分別，因為十佛有百種德行的差別。或者相同，因為百偈沒有不是彰顯佛德的。或者不同，因為每個法門之間相互區別。或者成就，由此德行因緣佛果得以成立。或者壞滅，各自安住于自身之法，本來不造作。參照這些來思考。另外，這些偈頌之後應該有總結並通達十方世界的內容，但因為前面諸位菩薩各自說『普觀十方』，就已經顯現了，所以不再論述。前面集會等處都參照這個來理解。

金剛幢菩薩迴向品第二十一

解釋名稱：『德成無壞』用金剛來比喻，『獨出世間』用幢來表示。這裡就是用金剛作為幢。菩薩是人，具有這種德行的人。這是有財釋。將已經修習的善根迴向於三個地方，這是行德法，也就是金剛幢的迴向。依主釋也通有財釋，也通持業釋，因為人法相互即是。但因為寄託於人來彰顯法，所以兩者都舉出。這就是從德行來標示名稱，依靠人來彰顯法的原因。

二、說明來意：序分已經彰顯，正宗應該顯現，所以接下來是此品。

三、說明宗旨：十種大行迴向於三處，是此品的宗旨。又以無邊行海隨順無涯大愿，成就普賢（Samantabhadra）法界德用，作為此品的宗旨。如下文會明顯地引用。

四、解釋經文分為六部分：一、三昧分，二、加持分，三、起分，四、本分，五、說分，六、證成分。因為隨著修行來分別頌文，所以沒有偈頌分，與下地品相同。首先是三昧分。

【English Translation】 English version: In. 1. Seeking the cause of becoming a Buddha through hearing the Dharma. 2. Obtaining the result of becoming a Buddha through hearing the Dharma. The latter three points clarify the benefits arising from understanding the Buddha. Among them, the first two points highlight the benefits by pointing out the harm. The first is labeling, and the second is explaining. It means that in the past countless kalpas, one could not become a Buddha because one did not know this Dharma. Now, even if one exhausts future kalpas, if one does not know that this is the Dharma of becoming a Buddha, one will ultimately not be able to become a Buddha. The following point highlights the difference between benefit and harm. The first half cites the principle of the realm of Dharma, and the second half achieves the benefit of wisdom and practice. The previous ten Bodhisattvas praised the Buddha with a hundred verses, either collectively as one, because they are integrated into one Dharma Realm Buddha. Or separately, because the ten Buddhas have a hundred kinds of different virtues. Or the same, because none of the hundred verses do not reveal the Buddha's virtues. Or different, because each Dharma gate is different from each other. Or accomplished, because the cause of the Buddha fruit is established by this virtue. Or destroyed, each abiding in its own Dharma, originally not creating. Think about it accordingly. In addition, after these verses, there should be a summary and communication of the ten directions of the world, but because the previous Bodhisattvas each said 'Universally observing the ten directions', it has already been revealed, so it will not be discussed further. The previous gatherings and other places should be understood in accordance with this.

Chapter Twenty-One: The Chapter on the Dedication of Merit by Vajra Dhvaja (Diamond Banner) Bodhisattva

Explanation of the name: 'Virtue accomplished without destruction' is symbolized by Vajra (diamond), 'Uniquely appearing in the world' is represented by Dhvaja (banner). Here, Vajra (diamond) is used as the banner. Bodhisattva is a person, a person with this virtue. This is a possessive compound. Dedicating the already cultivated good roots to three places, this is the Dharma of virtuous conduct, that is, the dedication of Vajra Dhvaja (Diamond Banner). The dependent determinative compound also communicates the possessive compound, and also communicates the descriptive determinative compound, because the person and the Dharma are mutually identical. But because it is entrusted to a person to highlight the Dharma, both are mentioned. This is the reason for labeling the name from virtue and relying on the person to highlight the Dharma.

1. Explaining the intention: Since the introductory part has been revealed, the main teaching should be revealed, so this chapter comes next.

2. Explaining the purpose: The ten great practices of dedicating merit to three places are the purpose of this chapter. Moreover, taking the boundless ocean of practice to accord with the boundless great vows, and accomplishing the virtuous function of Samantabhadra's (Universal Worthy) Dharma Realm, as the purpose of this chapter. The following text will clearly quote it.

3. Explaining the text in six parts: 1. Samadhi (concentration) section, 2. Empowerment section, 3. Rising section, 4. Main section, 5. Speaking section, 6. Certification section. Because the verses are distinguished according to practice, there is no verse section, the same as the lower ground chapter. First is the Samadhi (concentration) section.

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何故入定者亦有六意同前。釋文中三。先標入定人。為說金剛法故。高出法故不異名入也。二承力。三正顯所入。菩薩者標人別法。簡非果定。明智者泛論有四義。一初加行定。謂是證智之明故云明智。如明得明增等。二約根本智定。本智證理破無明等名為明智。如大乘光明三昧。地論釋。光明者對治無明故。三約后得智定。明瞭所緣故名明智。四約自在智定。謂普賢圓智朗照法界故名明智。如錠光頗梨珠照十佛世界等。此中智是體。明是用。又若三乘寄位言此中唯初定。若約剛幢自德論具本后二智定。若約圓教顯唯約后一門。三昧此云等持。如前釋。

二加分中三。初中總顯能加。二辨加所為。三正顯加相。前中亦五。一明諸佛現身。謂十方百萬等散居相去同前準之。又多佛加者增重法顯同亦如前。二同名者四意同前。三告嘆得定。四善男子下明得定所依。謂十方佛自說作加令得此定。五又盧舍那下彼佛自釋作加所由。有四句。一由舍那宿願力故令我作加。二由舍那現在神力相感同加。三由剛幢智凈上感是故作加。四由諸菩薩善根機熟應聞此法感諸佛加。是故剛幢得入此定。又前十住中但有自善根力無諸菩薩力十行中有諸菩薩力無自善力。此中具者顯位相漸增前後影略故也。四中初二果力后二因力。何故須此

【現代漢語翻譯】 現代漢語譯本： 為什麼入定的人也有六種意識活動，和前面所說的情況一樣呢？解釋這段經文分為三部分。首先標明入定的人，爲了宣說金剛法，因為金剛法高深殊勝，所以入定者的名稱沒有不同。第二是憑藉佛力加持。第三是正式闡明所入的禪定。菩薩，標明入定者的身份，區別于其他法門，簡別于不是證果的禪定。明智，泛指有四種含義。一是最初的加行定，指的是證智的光明，所以稱為『明智』，如『明得』、『明增』等。二是約根本智的禪定來說，根本智證悟真理，破除無明等，名為『明智』，如《大乘光明三昧經》。《地論》解釋說，光明是用來對治無明的。三是約后得智的禪定來說，因為能明瞭所緣境，所以名為『明智』。四是約自在智的禪定來說，指的是普賢菩薩的圓滿智慧照亮法界，所以名為『明智』，如錠光佛的頗梨珠照耀十佛世界等。這裡，『智』是本體，『明』是作用。另外，如果從三乘寄位的角度來說，這裡只指最初的禪定。如果從金剛幢菩薩自身的功德來說，則具備根本智和后得智的禪定。如果從圓教的角度來說，則只指最後一種情況。三昧，這裡翻譯為『等持』，和前面的解釋一樣。

第二部分，加持分，分為三部分。首先總的顯示能加持者。第二辨別加持的目的。第三正式顯示加持的相狀。第一部分也分為五點。一是說明諸佛現身。指的是十方百萬等佛散居各處，相隔距離和前面所說的一樣。另外，多佛加持，是爲了增加法的份量，顯示法的殊勝，也和前面所說的一樣。二是同名，有四種含義，和前面所說的一樣。三是讚歎獲得禪定。四是『善男子』以下，說明獲得禪定所依靠的力量。指的是十方諸佛親自說法，進行加持，使金剛幢菩薩獲得這種禪定。五是『又盧舍那』以下，盧舍那佛親自解釋進行加持的原因。有四句話。一是由盧舍那佛宿世的願力，使我進行加持。二是由盧舍那佛現在的神力相互感應，共同加持。三是由金剛幢菩薩的智慧清凈，向上感應，所以進行加持。四是由諸菩薩的善根成熟，機緣成熟，應該聽聞這種法，感應諸佛的加持。所以金剛幢菩薩得以進入這種禪定。另外，前面的十住位中，只有自身的善根力，沒有諸菩薩的力量；十行位中有諸菩薩的力量，沒有自身的善根力。這裡兩者都具備，顯示果位是逐漸增上的，前後互相隱略的緣故。四句話中，前兩句是果地的力量，后兩句是因地的力量。為什麼需要這些呢？

【English Translation】 English version: Why do those who enter into Samadhi also have the same six consciousnesses as before? The explanation of this passage is in three parts. First, it identifies the person entering Samadhi. It is for the sake of expounding the Vajra Dharma (Diamond Law), and because the Dharma is profound and supreme, the name of the one entering Samadhi is not different. Second, it relies on the power of the Buddhas. Third, it explicitly reveals the Samadhi being entered. 'Bodhisattva' (Enlightenment Being) marks the identity of the person and distinguishes the Dharma, differentiating it from non-fruitful Samadhi. 'Ming Zhi' (Clear Wisdom) generally has four meanings. First, the initial preparatory Samadhi, referring to the brightness of the wisdom of realization, hence called 'Clear Wisdom,' such as 'Ming De' (Clear Attainment), 'Ming Zeng' (Clear Increase), etc. Second, regarding the Samadhi of Fundamental Wisdom, the Fundamental Wisdom realizes the truth and breaks through ignorance, hence called 'Clear Wisdom,' such as the Great Vehicle Light Samadhi. The Earth Treatise explains that light is used to counteract ignorance. Third, regarding the Samadhi of Subsequent Wisdom, because it can clearly understand the object of focus, it is called 'Clear Wisdom.' Fourth, regarding the Samadhi of Unobstructed Wisdom, it refers to the perfect wisdom of Samantabhadra (Universal Worthy) Bodhisattva illuminating the Dharma Realm, such as the lapis lazuli pearl of Dipankara Buddha illuminating the ten Buddha worlds, etc. Here, 'Wisdom' is the substance, and 'Clarity' is the function. Furthermore, if speaking from the perspective of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) in provisional positions, this refers only to the initial Samadhi. If speaking from the perspective of Vajra Banner Bodhisattva's own virtues, it possesses both Fundamental and Subsequent Wisdom Samadhi. If speaking from the perspective of the Perfect Teaching, it refers only to the last case. Samadhi, here translated as 'Equanimity,' is as explained before.

The second part, the Adhisthana (Blessing) section, is divided into three parts. First, it generally shows those who can bestow blessings. Second, it distinguishes the purpose of the blessings. Third, it formally shows the appearance of the blessings. The first part is also divided into five points. First, it explains the manifestation of the Buddhas. It refers to the Buddhas of the ten directions, numbering in the millions, residing in various places, with the same distances as mentioned before. Furthermore, the blessings of many Buddhas are to increase the weight of the Dharma and show the Dharma's supremacy, also as mentioned before. Second, the same name has four meanings, as mentioned before. Third, it praises the attainment of Samadhi. Fourth, from 'Good Man' onwards, it explains what the attainment of Samadhi relies on. It refers to the Buddhas of the ten directions personally speaking the Dharma and bestowing blessings, enabling Vajra Banner Bodhisattva to attain this Samadhi. Fifth, from 'Furthermore, Vairocana' onwards, Vairocana (The Great Illuminator) Buddha personally explains the reasons for bestowing blessings. There are four sentences. First, it is due to Vairocana Buddha's vows in past lives that cause me to bestow blessings. Second, it is due to the mutual resonance of Vairocana Buddha's present divine power that we jointly bestow blessings. Third, it is due to Vajra Banner Bodhisattva's pure wisdom and upward resonance that we bestow blessings. Fourth, it is due to the ripening of the good roots of the Bodhisattvas, the maturity of their opportunities, and their deserving to hear this Dharma, that they resonate with the blessings of the Buddhas. Therefore, Vajra Banner Bodhisattva is able to enter this Samadhi. Furthermore, in the previous ten abodes, there was only the power of one's own good roots, without the power of the Bodhisattvas; in the ten practices, there was the power of the Bodhisattvas, without the power of one's own good roots. Here, both are possessed, showing that the fruit position is gradually increasing, and the previous and subsequent are mutually concealed. In the four sentences, the first two sentences are the power of the fruit position, and the last two sentences are the power of the cause position. Why are these needed?

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四力者。初力顯法根深久遠積德而成。二德成現在動發扣機。此上化主力。三助化力。四機感力。二辨加所為中二十二句。初十標所成。后十二明所作。初中欲令菩薩字通下諸句。十句分三。初四令諸菩薩得智德圓。一十無畏智于緣無懼。二四十無礙智常說不斷。三入緣起法界相即自在智。四令因智入果顯成圓極廣心是大悲也。次三令諸菩薩福德滿。一明善根廣多。二明善離染謂無漏故名白凈。三明善甚深謂入普法界。又顯重重無盡。以一一門中攝一切門名普門。故乘此普門故入深法界。是故具德無窮盡也。后三令諸菩薩起用自在。一令現佛神足通。二令凈宿命念。三令得諸根智力。謂分別佛境以持機根。又有本作謂持彼善根使增長也。為成此等益事。是故加也。二明所作中十二句分二。初三正明所作。謂廣說正法。一總顯多門下別辨。初句明持成就則起說方便。后句正顯所說十向圓備故云具足。下九顯說所為分三。初三約位。一攝地前。二安地上。三紹佛果。次三約修。一令開發十向大愿。二令說入實際迴向。三令知迴向廣大法界。次三約人。一令種根者生喜。又以迴向是一切菩薩同所修故悉歡喜也。二明此迴向是一切佛同所修故勸令修也。三結成因行。謂行爲了因能顯性故名護持也。又釋前十成諸菩薩自利行。后

【現代漢語翻譯】 現代漢語譯本： 四力（Sì lì）：第一力，彰顯佛法根基深厚，源遠流長，是積累功德而成就的。第二力，功德成就於現在，能引發機緣。這是上行教化的主要力量。 第三力，輔助教化的力量。第四力，機緣感應的力量。 二辨加所為中二十二句：開始的十句標明所成就的，後面的十二句闡明所作的。開始的十句中，『欲令菩薩字通下諸句』，這十句又分為三部分。最初四句，使諸位菩薩獲得智慧功德圓滿。一，獲得十無畏智（shí wúwèi zhì），對於因緣沒有恐懼。二，獲得四十無礙智（sìshí wú ài zhì），經常說法而不間斷。三，證入緣起法界相即自在智（yuánqǐ fǎjiè xiāng jí zìzài zhì）。四，使因地的智慧證入果地，彰顯成就圓滿至極的廣大心，這是大悲心。 其次三句，使諸位菩薩福德圓滿。一，說明善根廣大眾多。二，說明善是遠離染污的，因為是無漏的，所以稱為白凈。三，說明善非常深奧，證入普遍法界。又彰顯重重無盡。以每一個法門中都包含一切法門，稱為普門（pǔmén）。所以憑藉這個普門，證入深奧的法界。因此具備的功德無窮無盡。 最後三句，使諸位菩薩發起作用自在。一，使顯現佛的神足通（shénzú tōng）。二，使清凈宿命念（sùmìng niàn）。三，使獲得諸根智力（zhū gēn zhìlì），即分別佛的境界，以此來把握眾生的根器。還有一種說法是，以此來護持他們的善根，使之增長。爲了成就這些利益之事，所以加以迴向。 二，闡明所作的十二句分為兩部分。最初三句，正面闡明所作的，即廣泛宣說正法。『一總顯多門下別辨』，第一句說明持戒成就，就能發起說法的方便。后一句正面彰顯所說的十種迴向圓滿具備，所以說『具足』。下面的九句彰顯說法所為，分為三部分。最初三句，從果位上說。一，攝受地上之前的菩薩。二，安住于地上菩薩。三，繼承佛的果位。 其次三句，從修行上說。一，使開發十種迴向的大愿。二，使宣說證入實際的迴向。三，使了知迴向廣大法界。其次三句，從對像上說。一，使種下善根的人產生歡喜。又因為迴向是一切菩薩共同修行的，所以都歡喜。二，說明這種迴向是一切佛共同修行的，所以勸令修行。三，總結成就因地的修行，即行為是了因，能夠彰顯佛性，所以稱為護持。又解釋前面的十句成就諸位菩薩的自利行，後面的...

【English Translation】 English version: The Four Powers (Sì lì): The first power manifests the deep and long-standing roots of the Dharma, accumulated through merit. The second power, merit achieved in the present, can trigger opportunities. This is the main force of upward transformation. The third power is the power to assist transformation. The fourth power is the power of opportunity and response. The twenty-two sentences in 'Two Distinctions Adding What is Done': The first ten sentences mark what is accomplished, and the last twelve sentences clarify what is done. In the first ten sentences, 'Wishing to make the word Bodhisattva communicate the following sentences,' these ten sentences are divided into three parts. The first four sentences enable all Bodhisattvas to attain perfect wisdom and virtue. First, attain the Ten Fearless Wisdoms (shí wúwèi zhì), without fear of conditions. Second, attain the Forty Unobstructed Wisdoms (sìshí wú ài zhì), constantly speaking without interruption. Third, enter the interdependent Dharma realm of identity and freedom (yuánqǐ fǎjiè xiāng jí zìzài zhì). Fourth, enable the wisdom of the causal ground to enter the fruition ground, manifesting the perfect and ultimate vast mind, which is great compassion. The next three sentences enable all Bodhisattvas to fulfill their merits. First, it explains that the roots of goodness are vast and numerous. Second, it explains that goodness is free from defilement, because it is without outflows, so it is called pure. Third, it explains that goodness is very profound, entering the universal Dharma realm. It also manifests endless layers. Because each Dharma gate contains all Dharma gates, it is called the Universal Gate (pǔmén). Therefore, relying on this Universal Gate, one enters the profound Dharma realm. Therefore, the virtues possessed are infinite. The last three sentences enable all Bodhisattvas to freely initiate actions. First, enable the manifestation of the Buddha's supernatural powers (shénzú tōng). Second, enable the purification of recollection of past lives (sùmìng niàn). Third, enable the attainment of the wisdom powers of the faculties (zhū gēn zhìlì), that is, to distinguish the Buddha's realm, thereby grasping the faculties of sentient beings. Another interpretation is that it protects their roots of goodness and makes them grow. To accomplish these beneficial things, therefore, dedication is added. Second, the twelve sentences clarifying what is done are divided into two parts. The first three sentences directly clarify what is done, that is, widely expounding the correct Dharma. 'One generally reveals many gates and then distinguishes them separately,' the first sentence explains that upholding the precepts and achieving them can initiate the means of speaking the Dharma. The latter sentence directly manifests that the ten dedications spoken are fully equipped, so it is said 'complete.' The following nine sentences manifest what is done in speaking, divided into three parts. The first three sentences are from the perspective of the stage. First, receiving Bodhisattvas before the ground. Second, dwelling on the ground of Bodhisattvas. Third, inheriting the fruit of Buddhahood. The next three sentences are from the perspective of practice. First, enable the development of the great vows of the ten dedications. Second, enable the declaration of dedication to entering reality. Third, enable the understanding of dedication to the vast Dharma realm. The next three sentences are from the perspective of the object. First, make those who have planted good roots rejoice. Also, because dedication is practiced by all Bodhisattvas, they all rejoice. Second, it explains that this dedication is practiced by all Buddhas, so it encourages practice. Third, it concludes the practice of the causal ground, that is, action is the causal cause, which can manifest Buddha-nature, so it is called protection. It also explains that the previous ten sentences accomplish the self-benefiting practice of all Bodhisattvas, and the following...

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十二成諸菩薩利他行。然亦互通。又皆初總后別。同異成壞準地論應知。

第三加相中三。先語業加。次意加。後身加。初語加中九句。汝說此法者是總余是別。此說法有二種。一他力說。亦是果力亦是增上緣力。如經承佛力說故。二自力堪說。亦是因位力亦是因緣力。是故此法以自他因果親疏融合方得有說。自力八中。初三明有作凈法力。一總謂既住佛家理宜宣法以行家業。下別一長無漏功德。二入總持智慧故在佛家。次二句無作凈法力。一證佛常身。二照法真性。后三顯身凈力。一白凈等是二乘不同盡。二住廣等是菩薩盡。三住無礙等是佛盡。此是地前而云佛盡者。是圓教普賢位攝。如前後說。二意加二。先正加。教釋偏加意。前中十句。初一總餘九別。別中初三與授說智。一分別句身是辭無礙。二無留礙是樂說無礙。三無礙法明與法義二無礙。次三與同化三業智令以三輪同佛成化故可知。后三與說法儀式智。一令說法時心無偏黨但為利益故云向福智也。二觸對諸法皆能發生巧便勝解。三對緣正說無有窮盡。又初是說心。次說解。后說行。一切處是頓說。不斷是常說。釋偏加及身並起分。並如前釋。第四本分中。先警告大眾。下明顯有二。先明體后顯相。前中二。先總標。二悉普下別辨不思。大愿者總標起

【現代漢語翻譯】 現代漢語譯本 十二種成就諸菩薩利他之行。然而這些行徑也是互相貫通的。並且都是先總說后別說。相同、相異、成就、壞滅等，應該按照《地論》（Yogācārabhūmi-śāstra）的說法來理解。

第三，關於加行之相，分為三部分。首先是語業加行，其次是意加行，最後是身加行。最初的語加行中有九句。『汝說此法者』是總說，其餘是別說。這種說法有兩種。一是憑藉他力而說，也是果位的力量，也是增上緣的力量。如經文所說，『承佛力說』。二是憑藉自力堪能宣說，也是因位的力量，也是因緣的力量。因此，這種說法是憑藉自身和他人的因果、親疏融合才能成立的。在自力八句中，最初三句說明具有造作清凈法的力量。第一句總說，既然安住于佛家，理應宣揚佛法以行持家業。下面一句特別說明無漏功德。第二句，因為進入總持智慧的緣故，所以安住于佛家。接下來的兩句說明無作清凈法的力量。一句是證得佛的常身，一句是照見法的真性。後面的三句顯示身清凈的力量。『白凈』等是二乘（Śrāvaka 和 Pratyekabuddha）所不能窮盡的。『住廣』等是菩薩所能窮盡的。『住無礙』等是佛所能窮盡的。這裡說的是地前菩薩，卻說是佛所能窮盡的，這是圓教普賢菩薩的果位所攝持的，如前後文所說。

第二，意加行分為兩部分。首先是正加行，教義解釋是偏加行之意。正加行中有十句。最初一句是總說，其餘九句是別說。別說中，最初三句是授予宣說智慧。第一句，『分別句身』是辭無礙（pratisaṃvidā）。第二句，『無留礙』是樂說無礙。第三句，『無礙法明』與法義二無礙。接下來的三句是授予與佛同化三業的智慧，使之以三輪（tri-cakra）與佛相同，成就教化，可知其義。後面的三句是授予說法儀式的智慧。第一句，使說法時心中沒有偏袒，只是爲了利益眾生，所以說是『向福智』。第二句，接觸到諸法都能發生巧妙方便的勝解。第三句，對緣起正說沒有窮盡。而且，最初是說心，其次是說解，最後是說行。一切處都是頓說，不斷是常說。解釋偏加行以及身加行和並起分，都如前文所解釋。第四，在本分中，首先是警告大眾。下面明顯地分為兩部分。先是明本體，后是顯現相。前面一部分分為兩部分。首先是總標，『二悉普』下面是分別辨析不可思議。『大愿』是總標起。

【English Translation】 English version The twelve accomplishments of the Bodhisattvas' altruistic practices are interconnected. Furthermore, they all follow a general-to-specific structure. Their similarities, differences, accomplishments, and destructions should be understood according to the Yogācārabhūmi-śāstra (Treatise on the Stages of Yoga Practice).

Third, regarding the aspects of application (prayoga), there are three parts: first, the application of verbal actions; second, the application of mental actions; and third, the application of physical actions. The initial application of verbal actions consists of nine phrases. 'You who speak this Dharma' is the general statement, and the rest are specific statements. There are two types of speaking this Dharma. One is speaking through the power of others, which is also the power of the result (phala) and the power of the dominant condition (adhipati-pratyaya). As the sutra says, 'Speaking by relying on the Buddha's power.' The other is being capable of speaking through one's own power, which is also the power of the causal stage (hetu) and the power of conditions (pratyaya). Therefore, this Dharma can only be spoken by integrating one's own and others' causes and results, and close and distant relationships. In the eight phrases of self-power, the first three explain the power of creating pure Dharma. The first phrase is a general statement: since one dwells in the Buddha's family, it is appropriate to propagate the Dharma to carry out the family's business. The following phrase specifically explains the merit of non-outflow (anāsrava). The second phrase, because one has entered the wisdom of total retention (dhāraṇī), one dwells in the Buddha's family. The next two phrases explain the power of non-created pure Dharma. One phrase is to realize the Buddha's eternal body (nitya-kāya), and the other is to illuminate the true nature of Dharma. The following three phrases reveal the power of bodily purity. 'White purity' and so on are not exhausted by the Two Vehicles (Śrāvaka and Pratyekabuddha). 'Dwelling broadly' and so on are exhausted by the Bodhisattvas. 'Dwelling without obstruction' and so on are exhausted by the Buddhas. This refers to the stage before the ground (bhūmi), but it is said to be exhausted by the Buddhas, which is encompassed by the stage of Samantabhadra (Samantabhadra) in the perfect teaching, as mentioned before and after.

Second, the application of mental actions is divided into two parts. First is the correct application, and the explanation of the teachings is the meaning of the biased application. There are ten phrases in the correct application. The first phrase is the general statement, and the remaining nine phrases are specific statements. Among the specific statements, the first three phrases are to bestow the wisdom of speaking. The first phrase, 'distinguishing the body of phrases,' is unobstructed eloquence (pratisaṃvidā). The second phrase, 'without obstruction,' is joyful eloquence. The third phrase, 'unobstructed Dharma clarity,' is unobstructed in both Dharma and meaning. The following three phrases are to bestow the wisdom of assimilating the three actions of body, speech, and mind with the Buddha, so that they are the same as the Buddha with the three wheels (tri-cakra), accomplishing edification, and its meaning can be known. The following three phrases are to bestow the wisdom of the Dharma-speaking ceremony. The first phrase is to make the mind impartial when speaking Dharma, but only for the benefit of sentient beings, so it is said to be 'towards blessings and wisdom.' The second phrase is that one can generate skillful and expedient superior understanding when encountering all Dharmas. The third phrase is that there is no end to the correct speaking based on conditions. Moreover, the first is speaking of the mind, the second is speaking of understanding, and the third is speaking of practice. Everywhere is sudden speaking, and continuous is constant speaking. The explanation of the biased application, as well as the physical application and the combined arising part, are all explained as before. Fourth, in this section, first is a warning to the assembly. Below, it is clearly divided into two parts. First is clarifying the substance, and then is revealing the appearance. The first part is divided into two parts. First is the general mark, and below 'two all-pervading' is the separate analysis of the inconceivable. 'Great Vow' is the general mark to begin.

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。謂期求名愿。深廣名大。出過份量名不思議。此是普賢自體無障礙愿具盡法界無限德用。如下此品所說。諸德總在此一大愿句內故云不思議。總說雖爾別論有十。一所期不思。謂要得無上大菩提。二忍苦不思。謂無有世間惡道等苦經多劫受能壞此愿。三受惱不思。謂于背恩惱害菩薩難化眾生如初攝化大愿不轉。四難壞不思。謂無有天魔二乘異說能壞此愿而不從化。五廣故不思。謂盡法界眾生界等如十盡句說。六深故不思。契同法性如性起愿。七佛攝德不思。當體具攝法界之無限大功德海。八出生不思。謂依此大愿出生一切波羅蜜行不可窮盡猶如大海出寶無盡。九大用不思。謂大愿宿成無功辨事如滅定聞聲願力起等。十逆順不思。謂大愿普應類機成益逆順多端非下位測。然大愿實德無盡。依則辨十。並皆如下說分中顯。下別普救等明利他廣大。學三世等顯自利廣大。各具前十義可知。又此中初是觀相。次大善。后不怯弱六決定中有三也。余義同前釋。

二顯相中二。先舉數顯勝。謂三世同說顯法要勝。二列名顯勝。先列名后引三世同說顯勝也。列名者十回向義略作五門。一釋名。二義相。三體性。四定位。五行法差別。初釋名者先釋總名。一週圓數依則說十。迴向是義即帶數釋。然迴向有三。初約理者。舍相曰

【現代漢語翻譯】 現代漢語譯本：所謂期求名愿，其深度和廣度都難以衡量，所期望的名號超越了所有已知的範疇，達到了不可思議的境界。這體現了普賢菩薩的本體，具備無障礙的願力，圓滿包含了整個法界的無限功德和作用。正如後面此品所說，所有的功德都包含在這一個大愿句中，因此稱為不可思議。總的來說是這樣，但具體分析有十個方面：一是所期望的目標不可思議，即要證得無上大菩提；二是忍受痛苦不可思議，即沒有世間的惡道等痛苦，經歷多劫的承受也能摧毀此愿；三是承受煩惱不可思議，即對於背恩負義、惱害菩薩、難以教化的眾生，如同最初攝受教化的大愿一樣不會改變；四是難以破壞不可思議，即沒有天魔、二乘、異端的說法能夠破壞此愿，使其不被轉化；五是廣闊不可思議，即遍及法界、眾生界等，如十盡句所說；六是深刻不可思議，與法性相契合，如同性起愿；七是佛攝取的功德不可思議，當體具備攝取法界的無限大功德海；八是出生不可思議，即依靠此大愿出生一切波羅蜜行，不可窮盡，猶如大海出產寶物無窮無盡；九是廣大作用不可思議，即大愿宿世成就，無需功勞就能辨明事物，如同滅定中聽到聲音，願力生起等；十是逆順不可思議，即大愿普遍應合各類根機，成就利益，逆順多端，非下位者所能測度。然而大愿的真實功德是無窮無盡的，依據則辨別為十種。這些都將在下面的解說部分中顯現。下面分別普救等，闡明利他之廣大；學習三世等，彰顯自利之廣大。各自具備前面的十種含義，可以理解。此外，這其中最初是觀相，其次是大善，最後是不怯弱，六種決定中包含三種。其餘含義與前面的解釋相同。 二、顯相中分為二。首先，舉出數量來顯示殊勝，即三世共同宣說，彰顯法要的殊勝。其次，列出名號來顯示殊勝。先列出名號，后引用三世共同宣說來顯示殊勝。列出名號，十回向的意義略作五門：一是解釋名稱；二是意義和相狀；三是體性和本質；四是定位；五是行法上的差別。首先解釋名稱，先解釋總名，一週圓的數字依據則說是十。迴向是意義，即帶著數字來解釋。然而回向有三種。最初是約理來說，捨棄相就是迴向。

【English Translation】 English version: The so-called aspiration for fame and reputation is immeasurably deep and broad. The desired name surpasses all known categories, reaching an inconceivable realm. This embodies the essence of Samantabhadra Bodhisattva, possessing unobstructed vows that perfectly encompass the infinite merits and functions of the entire Dharma Realm. As stated later in this chapter, all merits are contained within this one great vow sentence, hence it is called inconceivable. Generally speaking, it is like this, but specifically analyzing, there are ten aspects: First, the desired goal is inconceivable, which is to attain unsurpassed great Bodhi; second, enduring suffering is inconceivable, meaning that there are no sufferings such as those in the evil realms of the world, and enduring through many kalpas can also destroy this vow; third, enduring afflictions is inconceivable, meaning that towards those who are ungrateful, harm Bodhisattvas, and are difficult to teach, the great vow of initially embracing and teaching will not change; fourth, being difficult to destroy is inconceivable, meaning that there are no teachings from heavenly demons, the Two Vehicles, or heretics that can destroy this vow and prevent it from being transformed; fifth, being vast is inconceivable, meaning that it pervades the Dharma Realm, the realm of sentient beings, etc., as stated in the ten exhaustive sentences; sixth, being profound is inconceivable, being in harmony with the Dharma nature, like the nature-originated vow; seventh, the merits embraced by the Buddha are inconceivable, inherently possessing the infinite ocean of great merits of embracing the Dharma Realm; eighth, arising is inconceivable, meaning that relying on this great vow, all Paramita practices arise, inexhaustible, like the endless production of treasures from the ocean; ninth, great function is inconceivable, meaning that the great vow is accomplished from past lives, and one can discern matters without effort, like hearing sounds in cessation samadhi, the arising of the power of vows, etc.; tenth, being contrary and compliant is inconceivable, meaning that the great vow universally responds to all kinds of capacities, accomplishing benefits, with various contrary and compliant means, which cannot be measured by those in lower positions. However, the true merits of the great vow are endless, and based on this, ten types are distinguished. These will all be revealed in the explanation section below. The following separate universal salvation, etc., clarifies the greatness of benefiting others; learning the three times, etc., highlights the greatness of benefiting oneself. Each possesses the preceding ten meanings, which can be understood. In addition, the first of these is observing the appearance, the second is great goodness, and the last is not being timid, containing three of the six determinations. The remaining meanings are the same as the previous explanations. Second, in revealing the appearance, it is divided into two. First, citing the number to show the superiority, that is, the three times jointly declare, highlighting the superiority of the Dharma essence. Second, listing the names to show the superiority. First listing the names, then quoting the three times jointly declaring to show the superiority. Listing the names, the meaning of the Ten Transferences is briefly made into five aspects: First, explaining the name; second, the meaning and characteristics; third, the substance and essence; fourth, positioning; fifth, the differences in practice methods. First explaining the name, first explaining the general name, the number of one cycle and completeness is said to be ten based on the principle. Transference is the meaning, that is, explaining with the number. However, there are three types of transference. The first is speaking in terms of principle, abandoning the appearance is transference.

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回入理名向。二約利生者。得理不證曰回大悲隨有救生名向。三約菩提者。所修善根不願三有二乘名回正趣無上菩提曰向。二別名者菩薩善根濟諸眾生煩惱業苦名救。令住菩提名護。雖成救護然于眾生照性平等故名離相。又救是大悲。離是大智。又初是廣大等心。后是不顛倒心。迴向是行。謂以善根迴向成如此救生離相之行故名迴向。從所向立名。二於三寶得不壞信。以此善根而成迴向。此約能回行體為名。三學三世佛所作迴向名等諸佛。從所學立名。通能所回。四菩薩令善根至一切處而亦迴向於一切處。通能所立名。五以自所成無盡功德之藏而成迴向。從能迴向行為名。六施絕三輪名順平等。此亦是能回之行。又名堅固善根者舍三不堅順成三堅故名也。七以善根等以順益眾生。能所立名。八善根合如。以成迴向所依為名。九不為相縛。不于見著。作用自在故名解脫。如不思解脫等亦能所合目。十稱性起用。謂以法界善根迴向法界。當法立名。

第二顯義相者有二。先別後通。別中前七隨事行。后三稱理行。前中初一悲智不住明行本。次四明行相。于中初一起行心堅。二約佛辨廣。三約法顯遍。四約德顯多。下二明行成。一智行成。二悲行成。后三中。一正與理合顯體深廣。二明依體起無方大用。三顯體用無礙

【現代漢語翻譯】 現代漢語譯本： 迴向的意義在於：一、約理（依據真理）而言，稱為『入理名向』。二、約利生（利益眾生）而言，獲得真理而不急於自我證悟，以大悲心隨緣救度眾生，稱為『隨有救生名向』。三、約菩提（覺悟）而言，所修的善根不願求三有（欲界、色界、無色界）果報或二乘（聲聞、緣覺）境界，而回向于正直趨向無上菩提，稱為『正趣無上菩提曰向』。 二、別名（特殊名稱）：菩薩以善根救濟眾生，使其脫離煩惱和業力之苦，稱為『救』。令眾生安住于菩提，稱為『護』。雖然成就救護，但對於眾生，菩薩以平等心照見其本性，因此稱為『離相』。此外，『救』是大悲心的體現，『離』是大智慧的體現。『救』是廣大平等的慈悲心，『離』是不顛倒的智慧心。迴向是一種行為，即以善根迴向成就救度眾生、遠離虛妄之相的行為，因此稱為迴向。這是從所迴向的目標來命名的。 二、對於三寶（佛、法、僧）獲得不壞的信心，以此善根成就回向。這是從能迴向的行者本身來命名的。 三、學習三世諸佛所作的迴向，稱為『等諸佛』。這是從所學習的對象來命名的，涵蓋了能迴向者和所迴向的目標。 四、菩薩令善根到達一切處，並且也迴向於一切處。這是涵蓋了能迴向者和所迴向的目標來命名的。 五、以自身所成就的無盡功德之藏來成就回向。這是從能迴向的行為來命名的。 六、佈施時做到施者、受者和施物三輪體空，稱為『順平等』。這也是能迴向的行為。又名『堅固善根』，因為捨棄了三種不堅固的善根，順應成就三種堅固的善根。 七、以善根平等地利益眾生。這是涵蓋了能迴向者和所迴向的目標來命名的。 八、善根與真如合一，以此成就回向的所依。這是從迴向所依據的基礎來命名的。 九、不為外相所束縛，不執著于自己的見解。作用自在，因此稱為『解脫』。如不思議解脫等，也是能迴向者和所迴向目標相結合的稱謂。 十、稱合自性而起作用，即以法界（一切事物）的善根迴向法界。這是根據所迴向的法界來命名的。 第二，顯明迴向的意義和體相，分為別相和通相。別相中，前七種是隨事而行的迴向，后三種是稱理而行的迴向。前七種中，第一種以悲智雙運而不執著，闡明迴向的根本。接下來的四種闡明迴向的體相。其中，第一種發起堅定的迴向之心。第二種依據佛的功德來辨明迴向的廣大。第三種依據佛法來顯示迴向的普遍。第四種依據功德來顯示迴向的眾多。下面的兩種闡明迴向的成就。一是智慧之行的成就，二是慈悲之行的成就。后三種中，第一種是迴向與真理相合，顯示迴向的體性深廣。第二種闡明依據真理而生起無方的大用。第三種顯示迴向的體和用之間沒有障礙。

【English Translation】 English version: The meaning of 'returning and directing' (迴向, huíxiàng) lies in: First, in terms of principle (理, lǐ), it is called 'entering the principle and naming direction' (入理名向, rù lǐ míng xiàng). Second, in terms of benefiting beings (利生, lìshēng), obtaining the principle without rushing to self-realization, using great compassion to save beings according to conditions, is called 'following existence and saving beings, naming direction' (隨有救生名向, suí yǒu jiù shēng míng xiàng). Third, in terms of Bodhi (菩提, pútí, enlightenment), the accumulated good roots are not wished for the rewards of the three realms of existence (三有, sānyǒu, desire realm, form realm, formless realm) or the realm of the two vehicles (二乘, èrchéng, Śrāvaka and Pratyekabuddha), but are returned and directed towards the straight path to unsurpassed Bodhi, called 'straightly approaching unsurpassed Bodhi, naming direction' (正趣無上菩提曰向, zhèng qù wú shàng pútí yuē xiàng). Second, special names: A Bodhisattva (菩薩, púsà) uses good roots to relieve beings from the suffering of afflictions and karma, called 'saving' (救, jiù). Causing beings to abide in Bodhi is called 'protecting' (護, hù). Although saving and protecting are accomplished, the Bodhisattva sees the nature of beings with an equal mind, therefore it is called 'being apart from characteristics' (離相, líxiàng). Furthermore, 'saving' is the manifestation of great compassion, and 'being apart' is the manifestation of great wisdom. 'Saving' is a vast and equal compassionate mind, and 'being apart' is a non-inverted wisdom mind. Returning and directing is an action, that is, using good roots to return and direct to accomplish the action of saving beings and being apart from false appearances, therefore it is called returning and directing. This is named from the goal to which it is returned and directed. Second, obtaining indestructible faith in the Three Jewels (三寶, sānbǎo, Buddha, Dharma, Sangha), using these good roots to accomplish returning and directing. This is named from the practitioner who is able to return and direct. Third, learning the returning and directing done by the Buddhas (佛, fó) of the three times, called 'equaling all Buddhas' (等諸佛, děng zhū fó). This is named from the object being learned, encompassing both the one who can return and direct and the goal to which it is returned and directed. Fourth, the Bodhisattva causes good roots to reach all places, and also returns and directs to all places. This is named encompassing both the one who can return and direct and the goal to which it is returned and directed. Fifth, using one's own accomplished inexhaustible treasury of merit to accomplish returning and directing. This is named from the action of being able to return and direct. Sixth, giving alms while ensuring that the giver, receiver, and gift are all empty of inherent existence, called 'accordance with equality' (順平等, shùn píngděng). This is also the action of being able to return and direct. It is also called 'firm good roots' (堅固善根, jiāngù shàngēn), because it abandons the three non-firm good roots and accords with accomplishing the three firm good roots. Seventh, using good roots to equally benefit beings. This is named encompassing both the one who can return and direct and the goal to which it is returned and directed. Eighth, good roots uniting with Suchness (真如, zhēnrú), using this to accomplish the basis upon which returning and directing relies. This is named from the foundation upon which returning and directing relies. Ninth, not being bound by external appearances, not being attached to one's own views. Functioning freely, therefore it is called 'liberation' (解脫, jiětuō). Such as inconceivable liberation, etc., is also a name combining the one who can return and direct and the goal to which it is returned and directed. Tenth, functioning in accordance with one's own nature, that is, using the good roots of the Dharma realm (法界, fǎjiè, all phenomena) to return and direct to the Dharma realm. This is named according to the Dharma realm to which it is returned and directed. Second, clarifying the meaning and characteristics of returning and directing, divided into separate characteristics and common characteristics. Among the separate characteristics, the first seven are returning and directing that are practiced according to events, and the last three are returning and directing that are practiced according to principle. Among the first seven, the first one uses compassion and wisdom together without attachment, clarifying the root of returning and directing. The following four clarify the characteristics of returning and directing. Among them, the first one generates a firm mind of returning and directing. The second one relies on the merit of the Buddha to distinguish the vastness of returning and directing. The third one relies on the Dharma to show the universality of returning and directing. The fourth one relies on merit to show the multitude of returning and directing. The following two clarify the accomplishment of returning and directing. One is the accomplishment of the action of wisdom, and the other is the accomplishment of the action of compassion. Among the last three, the first one is returning and directing that is in accordance with truth, showing the depth and breadth of the nature of returning and directing. The second one clarifies that relying on truth gives rise to great function without direction. The third one shows that there is no obstruction between the nature and function of returning and directing.

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圓明自在。二通論一一中皆有三種迴向。謂以善根迴向眾生。迴向菩提。迴向實際。此各二義故成迴向。且眾生二者。一由菩薩善根必依眾產生。是眾生之分。是故法爾還向眾生。二泛既是菩薩必為度生是救生具故理須向彼。不爾即同二乘自度非是菩薩。二菩提二者。一菩薩善根依大菩提成。從彼流故。是彼分故。法爾歸彼。二泛是菩薩意其必至求無上菩提。是故家法向大菩提。三實際二者。一菩薩善根緣成無性依真而成。從彼流故。是真之物法爾向彼。二泛是菩薩必為證真背無明故照二空故。問何故須此三迴向耶。答此三有多義略論十種。一約菩提心有三心故。起信論云。菩提心有三。一直心正念真如法故。二深心樂修一切諸善行故。三大悲心救拔一切眾生苦故。二約成菩薩三聚戒故。謂律儀離過向實際也。攝善廣修向菩提也。攝生大悲向眾生也。是故法集經云。若菩薩舍於三聚迴向之心菩薩不應共住。三約成二行。實際向護煩惱行。餘二護二乘行。四成二利行。向實自利。向眾生利他。向菩提通二利。又釋。菩提自利。眾生利他。實際俱非。五為成三德三身。由因位三行果成三德。向實際成斷德。向菩提成智德。向眾產生恩德。三身如次可知。六約成悲智。智中。照理顯事分二故有三也。七唯約悲。謂何故向菩提

{ "translations": [ "現代漢語譯本", "圓明自在。二通論一一中皆有三種迴向。謂以善根迴向眾生（一切有情），迴向菩提（覺悟），迴向實際（真如實性）。此各二義故成迴向。且眾生二者。一由菩薩善根必依眾產生，是眾生之分。是故法爾還向眾生。二泛既是菩薩必為度生，是救生具故理須向彼。不爾即同二乘自度非是菩薩。二菩提二者。一菩薩善根依大菩提成，從彼流故。是彼分故。法爾歸彼。二泛是菩薩意其必至求無上菩提。是故家法向大菩提。三實際二者。一菩薩善根緣成無性依真而成，從彼流故。是真之物法爾向彼。二泛是菩薩必為證真背無明故照二空故。問何故須此三迴向耶。答此三有多義略論十種。一約菩提心有三心故。《起信論》云。菩提心有三。一直心正念真如法故。二深心樂修一切諸善行故。三大悲心救拔一切眾生苦故。二約成菩薩三聚戒故。謂律儀離過向實際也。攝善廣修向菩提也。攝生大悲向眾生也。是故《法集經》云。若菩薩舍於三聚迴向之心，菩薩不應共住。三約成二行。實際向護煩惱行。餘二護二乘行。四成二利行。向實自利。向眾生利他。向菩提通二利。又釋。菩提自利。眾生利他。實際俱非。五為成三德三身。由因位三行果成三德。向實際成斷德。向菩提成智德。向眾產生恩德。三身如次可知。六約成悲智。智中，照理顯事分二故有三也。七唯約悲。謂何故向菩提？", "English version", 'Perfect and unobstructed freedom. The two comprehensive treatises both contain three kinds of dedication. These are dedicating merit to sentient beings (all living beings), dedicating to Bodhi (enlightenment), and dedicating to ultimate reality (true suchness). Each of these has two meanings, thus completing the dedication. As for sentient beings, firstly, a Bodhisattva\'s merit must rely on sentient beings to arise, so it is a share belonging to sentient beings. Therefore, it naturally returns to sentient beings. Secondly, since a Bodhisattva is bound to liberate beings, it is a tool for saving beings, so it is reasonable to dedicate to them. Otherwise, it would be like the self-liberation of the two vehicles (Śrāvakayāna and Pratyekabuddhayāna), not a Bodhisattva. As for Bodhi, firstly, a Bodhisattva\'s merit relies on great Bodhi to be accomplished, flowing from it. It is a share belonging to it, so it naturally returns to it. Secondly, generally, a Bodhisattva intends to seek unsurpassed Bodhi. Therefore, it is a family tradition to dedicate to great Bodhi. As for ultimate reality, firstly, a Bodhisattva\'s merit is conditioned, without inherent nature, and relies on truth to be accomplished, flowing from it. It is a thing of truth, so it naturally turns to it. Secondly, generally, a Bodhisattva is bound to realize truth and turn away from ignorance, thus illuminating the two emptinesses. Question: Why are these three dedications necessary? Answer: These three have many meanings; briefly, there are ten kinds. Firstly, regarding the Bodhicitta (mind of enlightenment), it has three minds. The Awakening of Faith says: The Bodhicitta has three aspects: (1) the straight mind, rightly mindful of the Dharma of true suchness; (2) the profound mind, delighting in cultivating all good deeds; (3) the great compassionate mind, saving all sentient beings from suffering. Secondly, regarding the accomplishment of the Bodhisattva\'s three vows, namely, the vow of discipline, turning away from faults and dedicating to ultimate reality; the vow of gathering good, broadly cultivating and dedicating to Bodhi; and the vow of benefiting beings, with great compassion dedicating to sentient beings. Therefore, the Dharma Collection Sutra says: If a Bodhisattva abandons the mind of dedicating to the three vows, Bodhisattvas should not dwell together. Thirdly, regarding the accomplishment of two practices, dedicating to ultimate reality protects against afflictions, while the other two protect against the practices of the two vehicles. Fourthly, accomplishing two beneficial practices, dedicating to reality benefits oneself, dedicating to sentient beings benefits others, and dedicating to Bodhi benefits both. Another explanation: Bodhi benefits oneself, sentient beings benefit others, and ultimate reality benefits neither. Fifthly, to accomplish the three virtues and three bodies. Due to the three practices in the causal stage, the result is the accomplishment of the three virtues. Dedicating to ultimate reality accomplishes the virtue of cessation, dedicating to Bodhi accomplishes the virtue of wisdom, and dedicating to sentient beings accomplishes the virtue of grace. The three bodies can be known accordingly. Sixthly, regarding the accomplishment of compassion and wisdom. In wisdom, illuminating principle and revealing phenomena are divided into two, hence there are three. Seventhly, only regarding compassion, why dedicate to Bodhi?' ] }

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。為眾生故。何故為生。以彼即真而不知故。八約智。謂見眾生染相盡故即是實際染相不壞。是故為生授以佛智。故向菩提。九約無礙。謂菩提智證同理性。眾生染相即真無異。是故向一即向三也。十約圓明。謂三法圓融各攝法界具德自在。一切法門相即相入無礙思之。

第三明體性者有二。先總后別。總中有三。一約所依以明智三昧為體。二以本分中大愿為體。三具論有六法為性。一定。二智。三愿。四悲。五所依法界。六並通慧作用不思解脫等為性。二別辨體。下說分處隨位顯之。

第四定位者此當解行位終第一僧祇滿。依佛性論至此位滿方名不退之位。依瑜伽此中猶自墮地獄中。有說此猶屬資糧位以于迴向后。別說四善根為加行故。有說此通二位。以于第十回向之中攝加行故。有說此總加行。以住心已還屬前二善根位滿心已還屬后二善根位故也。上總約初教說。有說十住初即位不退。況至於此。又三賢總為趣聖方便。不分資糧加行近遠。此約終教。頓教一切行位俱不可說。又準此下文。於此位中攝一切位具普賢行。是故位滿即是因圓。此約圓教普賢位說。

第五行法差別者有二。一約實位普賢行相。二約寄法差別行相。並如下說分中辨。

第五說分中。但大回向位有二分。一果分當不

【現代漢語翻譯】 爲了眾生的緣故。為什麼爲了眾生？因為他們執著于真理卻不自知。第八，從智慧的角度來說，看到眾生的染污之相完全消除，那就是實際，染污之相併沒有真正壞滅。所以爲了眾生，授予他們佛的智慧，因此趨向菩提（bodhi，覺悟）。第九，從無礙的角度來說，菩提的智慧證悟到與理性相同，眾生的染污之相即是真理，沒有差別。所以趨向一，也就是趨向三（指法身、報身、應身）。第十，從圓滿光明的角度來說，三法（指法身、報身、應身）圓融，各自包含整個法界，具備功德自在。一切法門相互即入，沒有障礙，可以這樣思量。 第三，闡明體性，分為總說和別說。總說中有三點：第一，從所依的角度來說，以智慧三昧為體。第二，以本分中的大愿為體。第三，全面來說，有六法作為體性：一是定（samadhi，禪定），二是智（jnana，智慧），三是愿（pranidhana，願力），四是悲（karuna，慈悲），五是所依的法界（dharmadhatu，宇宙萬有），六是包含通慧的作用，不可思議的解脫等等作為體性。別說體性，在下文會根據不同的位置來顯現。 第四，定位，這裡指的是解行位的終結，第一個阿僧祇劫圓滿。根據《佛性論》，到這個位置圓滿才叫做不退轉位。根據《瑜伽師地論》，這個位置仍然會墮入地獄。有人說這仍然屬於資糧位，因為在迴向之後，另外說了四善根作為加行。有人說這貫通兩個位置，因為在第十回向之中包含了加行。有人說這是總加行，因為住心之前仍然屬於前兩個善根位，滿心之後仍然屬於后兩個善根位。以上是總的來說，是按照初教所說。有人說十住的最初就是不退轉位，更何況到了這裡。而且三賢總的來說是趨向聖位的方便，不分資糧加行遠近。這是按照終教所說。頓教的一切行位都不可說。而且按照下文，在這個位置中包含了所有位置，具備普賢（Samantabhadra）的行愿。所以位置圓滿就是因圓。這是按照圓教普賢位所說。 第五，行法的差別，分為兩種：一是按照實際位置的普賢行相，二是按照寄託的法門的差別行相。都在下文的分說中辨明。 第五，分說中，只有大回向位分為兩部分。一是果分，相當於不...

【English Translation】 For the sake of all sentient beings. Why for sentient beings? Because they cling to the truth but do not know it themselves. Eighth, from the perspective of wisdom, seeing the defiled aspects of sentient beings completely eliminated, that is reality, the defiled aspects are not truly destroyed. Therefore, for the sake of sentient beings, they are given the wisdom of the Buddha, and thus they move towards Bodhi (bodhi, enlightenment). Ninth, from the perspective of unobstructedness, the wisdom of Bodhi realizes that it is the same as rationality, and the defiled aspects of sentient beings are the same as truth, without difference. Therefore, moving towards one is also moving towards the three (referring to Dharmakaya, Sambhogakaya, and Nirmanakaya). Tenth, from the perspective of perfect brightness, the three bodies (referring to Dharmakaya, Sambhogakaya, and Nirmanakaya) are perfectly integrated, each containing the entire Dharmadhatu (dharmadhatu, the universe), possessing merit and freedom. All Dharma doors are mutually inclusive and enter without obstruction, and can be contemplated in this way. Third, clarifying the essence, divided into general and specific explanations. There are three points in the general explanation: First, from the perspective of what is relied upon, Samadhi (samadhi, meditation) of wisdom is the essence. Second, the great vows in the original role are the essence. Third, comprehensively speaking, there are six dharmas as the essence: First is Samadhi (samadhi, meditation), second is Jnana (jnana, wisdom), third is Pranidhana (pranidhana, vow), fourth is Karuna (karuna, compassion), fifth is the Dharmadhatu (dharmadhatu, the universe) that is relied upon, and sixth is the function of comprehensive wisdom, inconceivable liberation, etc. as the essence. The specific explanation of the essence will be revealed in the following text according to different positions. Fourth, positioning, this refers to the end of the stage of understanding and practice, the completion of the first Asankhya-kalpa. According to the 'Treatise on Buddha-nature', it is only when this position is completed that it is called the irreversible stage. According to the 'Yogacarabhumi-sastra', this position can still fall into hell. Some say that this still belongs to the stage of accumulation, because after the dedication, four good roots are separately mentioned as additional practices. Some say that this runs through two positions, because the additional practices are included in the tenth dedication. Some say that this is the general additional practice, because before the mind dwells, it still belongs to the first two good root positions, and after the mind is full, it still belongs to the last two good root positions. The above is a general statement, according to the teachings of the initial teachings. Some say that the beginning of the ten abodes is the irreversible position, let alone reaching here. Moreover, the three sages are generally a convenient way to approach the holy position, without distinguishing the distance between the accumulation of resources and the additional practices. This is according to the final teachings. All the practice positions of the sudden teachings are unspeakable. Moreover, according to the following text, this position includes all positions and possesses the vows of Samantabhadra (Samantabhadra). Therefore, the completion of the position is the completion of the cause. This is according to the position of Samantabhadra in the perfect teachings. Fifth, the difference in practice methods is divided into two types: one is the appearance of Samantabhadra's practice according to the actual position, and the other is the difference in the practice methods entrusted to the Dharma. They are all clarified in the following separate explanations. Fifth, in the separate explanations, only the great dedication position is divided into two parts. One is the fruit part, which is equivalent to not...

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可說非此所論。二因分隨說有四。一唯約位相。如始終教說。瓔珞本業經等辨。二唯約自體。如普賢大回向行不依諸位。三以行體從位門階差說。如此下文。分迴向為十門者是。四以位門隨行體圓融說。如下一一位中攝一切位。第十即至究竟法界因圓滿者是。今此文中正辨后二兼攝前二。亦內攝果分準思之。

文中二。先辨一方說十回向。后結通十方所說一切無盡十回向。前中亦二。先正說。后動地等明說益。前中說十向即為十段。一一各二。先長行。后偈頌。長行各二。初位行。后位果。亦有不具者。至文知之。諸位行各三。初標起。二釋顯。三結名。

初回向釋中二。先舉行體。謂此菩薩所行六度四無量等諸行善根。擬將回向。其文可知。二修善根已下正明迴向。于中二。初回向眾生及菩提明救護眾生。后從菩薩如是迴向亦無著下回向實際明離眾生相。前中四。初明為眾生利益安樂而作迴向。于中三。初總標。二以此所修下別辨。三佛子下結。別中二。先以善根濟三惡道名救。二復作是念下拔苦置善名護。又初令離苦名安樂。后令修善名利益。于中十句。一拔現苦。二令除煩惱障。三離業障是故無怖。四令至菩提。五令得涅槃。六令斷所知障使。七令斷所知障習。八令得如理智。九令得如量智。十令

得理量無礙智。三佛子下總結。令得一切智。二佛子此菩薩下於怨惡眾生調練深悲受惱迴向。于中有五。初于怨眾生調練悲心。二于惡眾生調練悲心。三何以故下以理釋成練行所由。四菩薩如是觀下調練行成悲念轉增。五菩薩以諸善根迴向時下正以善根迴向成益。初中二。先明菩薩平等觀心有標徴釋。二若眾生壞惡下對怨境以練心有法喻合。二一切童蒙下於惡眾生調練悲心。于中亦二。初總于惡類心不動亂有法喻合。閤中二。先明不動本心。二正意下不失饒益。前中被惱退大學小名散亂。二一切眾生下別於惡類不捨饒益。于中有五種眾生。一于多惡不嫌。二于難化不捨。三雖有下於邪瞋不轉。四若見下於無信不棄。五若與下攝癡無惱。三以理釋中。先徴后釋。徴意惡人何幸背恩蒙救。菩薩何事被惱仍救。下釋中。先總釋。謂由菩薩大智見理能不計惡。由有大智堪救人惡。如日有二義。一雖生盲謗無日無計念。二亦不捨還照謗人。菩薩智日亦爾故云乃至調伏一切眾生也。二別釋有二。初念本大志成調伏行亦二句。初反舉六事。謂既本志不為一眾生等。豈遇小違而乖大志。二順顯亦六事可知。謂方成大事。理應受違救彼惡人。二重現大心以成調行。于中初句是總。謂此菩提心體可尊貴故名寶。是故設有違惱為存護此心理應

【現代漢語翻譯】 現代漢語譯本 獲得理、量無礙的智慧。『三佛子』以下是總結，爲了使（菩薩）獲得一切智慧。『二佛子』，『此菩薩』以下，對於怨恨、邪惡的眾生，調伏、修習深切的悲心，承受苦惱並回向。其中有五個部分：第一，對於怨恨的眾生，調伏悲心；第二，對於邪惡的眾生，調伏悲心；第三，『何以故』以下，以道理來解釋、成就修習的原因；第四，『菩薩如是觀』以下，調伏修習成就，悲憫的意念更加增長；第五，『菩薩以諸善根迴向時』以下，正是以善根迴向來成就利益。第一部分中分為兩點：首先，闡明菩薩平等觀心的狀態，有標示和解釋；第二，『若眾生壞惡』以下，針對怨恨的境界來修習心，有方法、比喻和總結。第二部分，『一切童蒙』以下，對於邪惡的眾生，調伏悲心。其中也分為兩點：首先，總的來說，對於邪惡的種類，心不為所動亂，有方法、比喻和總結。總結中分為兩點：首先，闡明不動的根本心；第二，『正意』以下，不失去饒益（眾生）之心。前面所說的情況中，被惱怒而退失，是大學習小乘佛法而心生散亂。第二，『一切眾生』以下，分別針對邪惡的種類，不捨棄饒益（眾生）。其中有五種眾生：第一，對於多行惡事的人不嫌棄；第二，對於難以教化的人不捨棄；第三，『雖有』以下，對於邪見和嗔恨不隨之轉變；第四，『若見』以下，對於沒有信心的人不拋棄；第五，『若與』以下，攝受愚癡的人而不生惱怒。第三部分，以道理來解釋，先提出問題，然後解釋。提出問題是想知道，作惡的人有什麼幸運能夠背離恩德而蒙受救助？菩薩又因為什麼原因，被惱怒仍然要救助他們？下面的解釋中，先總的解釋，說是因為菩薩有大智慧，見到真理，能夠不計較惡行。因為有大智慧，能夠救助作惡的人。就像太陽有兩方面的作用：一方面，即使有天生盲人誹謗說沒有太陽，太陽也不會計較；另一方面，太陽也不會捨棄照耀誹謗它的人。菩薩的智慧之日也是這樣，所以說『乃至調伏一切眾生』。第二，分別解釋，分為兩點：首先，憶念最初的宏大志愿，成就調伏的行為，也分為兩句。首先，從反面舉出六件事，說既然最初的志願不是爲了一個眾生等等，怎麼會因為遇到小的違逆就違背了宏大的志願呢？第二，順著顯示，也是六件事可以知道，說是爲了成就大事，理應承受違逆，救助那些作惡的人。第二，重新顯現宏大的心，來成就調伏的行為。其中第一句是總的概括，說這菩提心的本體是可尊貴的，所以稱為寶。因此，即使有違逆和惱怒，爲了存護這菩提心，也是應該的。

【English Translation】 English version Obtaining unimpeded wisdom of principle and measure. 'The three Buddha-sons' below is a summary, to enable (Bodhisattvas) to obtain all wisdom. 'The two Buddha-sons', 'This Bodhisattva' below, towards hateful and evil beings, cultivate and train deep compassion, endure suffering and dedicate (merit). Among them are five parts: First, towards hateful beings, train compassion; second, towards evil beings, train compassion; third, 'Why is it so' below, explain and accomplish the reasons for practice through principle; fourth, 'Bodhisattvas observe thus' below, training is accomplished, compassionate thoughts increase further; fifth, 'When Bodhisattvas dedicate all good roots' below, precisely dedicate good roots to accomplish benefit. The first part is divided into two points: First, clarify the state of Bodhisattvas' equal observation of mind, with indication and explanation; second, 'If beings are wicked' below, target hateful realms to train the mind, with method, metaphor, and synthesis. The second part, 'All ignorant' below, towards evil beings, train compassion. It is also divided into two points: First, generally speaking, towards evil types, the mind is not disturbed, with method, metaphor, and synthesis. The synthesis is divided into two points: First, clarify the unmoved fundamental mind; second, 'Right intention' below, not losing the benefit (of beings). In the aforementioned situation, being annoyed and retreating is due to studying small vehicle Buddhism and the mind becoming scattered. Second, 'All beings' below, specifically targeting evil types, not abandoning the benefit (of beings). Among them are five types of beings: First, not disliking those who commit many evil deeds; second, not abandoning those who are difficult to teach; third, 'Although there are' below, not transforming with evil views and anger; fourth, 'If seen' below, not abandoning those without faith; fifth, 'If given' below, embracing ignorant ones without annoyance. The third part, explaining through principle, first poses the question, then explains. The question is to know, what fortune do evil people have to turn away from kindness and receive salvation? And for what reason do Bodhisattvas still save them even when annoyed? In the explanation below, first explain generally, saying it is because Bodhisattvas have great wisdom, see the truth, and can disregard evil deeds. Because they have great wisdom, they can save evil people. It is like the sun having two aspects: On one hand, even if there are those born blind who slander that there is no sun, the sun will not mind; on the other hand, the sun will not abandon shining on those who slander it. The sun of Bodhisattvas' wisdom is also like this, so it is said 'even to subdue all beings'. Second, explain separately, divided into two points: First, recalling the initial grand vow, accomplishing the act of subduing, also divided into two sentences. First, negatively listing six things, saying since the initial vow was not for one being, etc., how could one violate the grand vow because of encountering small opposition? Second, showing in accordance, also six things can be known, saying that in order to accomplish great things, one should endure opposition and save those who do evil. Second, re-manifesting the grand mind to accomplish the act of subduing. The first sentence is a general summary, saying that the essence of this Bodhi mind is venerable, so it is called a treasure. Therefore, even if there is opposition and annoyance, it is right to preserve this Bodhi mind.

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無轉。下別中六句。一勢力義。謂能生如來之境是故名為彼境力也。二普遍義故云廣大。三甚深義故云平等。四離垢義故云無懈怠。五希有義故云修難得。六最勝義故云與佛等也。為此大心理應如此救惡人故。是故菩薩令行增也。四菩薩如是觀下結調練行成令悲增長。于中如是觀善牒前行解。信心凈者於前所解道理信心決定也。下依此決定令悲增長。謂悲行不虛故云非但口言。此悲心是總。于諸眾生下九心是別。一歡樂饒益。二無行疑濁故云明凈。三屈己就物故云柔軟。四憐愍情殷故云慈心。五慈念深徹故云愛念。六攝令同己菩提法中故云攝取。七授與大行故云饒益。八令得涅槃故云安樂。九令得菩提故云最勝。由前思擇行解力故於諸眾生生此等心。是故依此以成迴向。五調練善根正以迴向。于中先舉善根。謂彼菩薩依勝心正以善根迴向之時作是誓念。非直令我昔本善根迴向眾生。若我因前回向眾生所有功德。及為眾生迴向菩提所有功德。復將此功德迴向眾生令得如此清凈趣等。以此要誓送諸善根令至眾生所也。于中有二。先回向眾生令成法器。二復作念下令得法成滿。前中二。初令得法器身。謂凈趣是修行處也。凈生是修行身。余是行緣。具不可盡也。二常得下令得法器心有二。先令於過不染。謂身雖尊貴心不錯逸

【現代漢語翻譯】 現代漢語譯本：沒有顛倒。下面分別用六句話來解釋：一、勢力的意義。指的是能夠產生如來之境界，因此稱之為彼境力。二、普遍的意義，所以說廣大。三、甚深的意義，所以說平等。四、遠離垢染的意義，所以說無懈怠。五、稀有的意義，所以說修習難以獲得。六、最殊勝的意義，所以說與佛相等。爲了這個偉大的心，應該這樣救度惡人。因此菩薩令修行增長。四、菩薩這樣觀察，總結調練修行成就，使悲心增長。其中，『如是觀』是善巧地承接前面的修行理解。『信心凈者』是指對於前面所理解的道理，信心已經決定。下面，依據這個決定，使悲心增長。意思是悲心行為不是虛假的，所以說『非但口言』。這個悲心是總的。『于諸眾生』下面的九心是別的。一、歡樂饒益。二、沒有行為上的疑惑和污濁，所以說『明凈』。三、委屈自己順應眾生，所以說『柔軟』。四、憐憫之情深切，所以說『慈心』。五、慈念深刻透徹，所以說『愛念』。六、攝取眾生，使他們與自己一同進入菩提法中，所以說『攝取』。七、授予眾生廣大的修行，所以說『饒益』。八、使眾生得到涅槃（Nirvana，解脫），所以說『安樂』。九、使眾生得到菩提（Bodhi，覺悟），所以說『最勝』。由於之前的思擇、修行和理解的力量，對於一切眾生生起這些心。因此，依據這些成就回向。五、調練善根，正式地進行迴向。其中，先舉出善根。指的是那位菩薩依據殊勝的心，正式地以善根迴向的時候，發這樣的誓願：不只是令我過去原本的善根迴向給眾生，如果我因為之前的迴向眾生而產生的所有功德，以及爲了眾生迴向菩提的所有功德，再次將這些功德迴向給眾生，令他們得到如此清凈的去處等等。用這樣的要誓，將所有的善根送到眾生那裡。其中有二：先回向給眾生，使他們成為法器。二、『復作念』下面，使他們得到法的成就圓滿。前面之中有二：首先，使他們得到法器的身體。指的是清凈的去處是修行的地方。清凈的出生是修行的身體。其餘的修行因緣，不能全部列舉。二、『常得』下面，使他們得到法器的心，有二：首先，使他們對於過失不被染污。意思是身體雖然尊貴，心卻不犯錯。

【English Translation】 English version: No inversion. The following six sentences explain it separately: 1. The meaning of power. It refers to the ability to generate the realm of Tathagata (如來, Thus Come One), hence it is called the power of that realm. 2. The meaning of universality, hence it is said to be vast. 3. The meaning of profoundness, hence it is said to be equality. 4. The meaning of being free from defilement, hence it is said to be without懈怠 (xie dai,懈怠, laziness). 5. The meaning of rarity, hence it is said to be difficult to obtain through practice. 6. The meaning of supreme excellence, hence it is said to be equal to the Buddha. For this great mind, one should save evil people in this way. Therefore, the Bodhisattva (菩薩, enlightenment being) causes practice to increase. 4. The Bodhisattva observes in this way, summarizing the accomplishment of training and practice, causing compassion to increase. Among them, 'observing in this way' is skillfully connecting with the previous understanding of practice. 'Those with pure faith' refers to those whose faith is determined in the principles understood previously. Below, based on this determination, compassion is increased. It means that the actions of compassion are not false, hence it is said 'not just words'. This compassionate mind is the general. The nine minds below 'towards all beings' are specific. 1. Joyful benefit. 2. Without doubt and turbidity in action, hence it is said 'clear and pure'. 3. Humbling oneself to accommodate beings, hence it is said 'gentle'. 4. Deep compassion, hence it is said '慈心 (ci xin, loving-kindness)'. 5. Deep and thorough loving thoughts, hence it is said '愛念 (ai nian, affectionate thoughts)'. 6. Gathering beings, so that they enter the Bodhi (菩提, enlightenment) Dharma (法, law, teaching) with oneself, hence it is said '攝取 (she qu, gathering)'. 7. Bestowing great practice on beings, hence it is said '饒益 (rao yi, benefiting)'. 8. Enabling beings to attain Nirvana (涅槃, liberation), hence it is said '安樂 (an le, peace and happiness)'. 9. Enabling beings to attain Bodhi (菩提, enlightenment), hence it is said '最勝 (zui sheng, supreme excellence)'. Due to the power of previous contemplation, practice, and understanding, these minds arise towards all beings. Therefore, based on these, one accomplishes dedication. 5. Training good roots, formally dedicating them. Among them, first, good roots are mentioned. It refers to the Bodhisattva relying on the supreme mind, formally dedicating good roots, making such a vow: Not only do I dedicate my past original good roots to beings, but if all the merits I have generated because of previously dedicating to beings, and all the merits of dedicating to Bodhi (菩提, enlightenment) for beings, I will again dedicate these merits to beings, enabling them to attain such pure destinations, etc. With such a vow, all the good roots are sent to the beings. There are two aspects: First, dedicating to beings, enabling them to become vessels of the Dharma (法, law, teaching). Second, '復作念 (fu zuo nian, again making the thought)' below, enabling them to attain the complete accomplishment of the Dharma (法, law, teaching). Among the former, there are two: First, enabling them to attain the body of a vessel of the Dharma (法, law, teaching). It refers to the pure destination being the place of practice. Pure birth is the body of practice. The remaining conditions for practice cannot all be listed. Second, '常得 (chang de, always attaining)' below, enabling them to attain the mind of a vessel of the Dharma (法, law, teaching), there are two: First, enabling them to not be defiled by faults. It means that although the body is noble, the mind does not make mistakes.

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。雖居凈趣而不迷染故云分別趣。二思量下於德起求可知。二令得法滿中二。先見佛得信。二聞法持行。於法行中二。初令成自分行德。七財者。依涅槃經信戒慚愧聞施慧為七。即十藏中前七是也。二修學一切下令成勝進德。于中三。初令自利德滿。二於一切下成利他滿。有三業可知。三令一切下成佛果究竟。第三從菩薩復念眾生造作下明於受苦眾生以深厚大悲代苦迴向。于中有七。初總于苦生起念代救。于中二。初念眾生罪業受苦。二我當於彼下起念代救。于中二。先總舉。不以苦故心退等者調練悲心深厚無倦。二何以故下釋顯代救之意。于中先徴意云。他諸眾生自受苦惱。于菩薩。何急而欲代受。下釋中二。初為滿自本願。是故代救。謂菩薩從初大誓舍自身命只為眾生離苦得樂更無餘為。是故眾生皆是菩薩所荷之擔。為滿如此同體大愿。是故彼苦是菩薩所憂。下度脫一切等顯其所作。謂救苦因果也。二眾生常為下為愍其迷謬代救無倦。于中三。初標癡愛是苦因。二染著下明依愛受苦。三隨諸下明依癡受苦。于中隨魔是癡從邪。疑佛是癡背正。此無善因。不得出世道明不得菩提。不見安隱明不得涅槃。此無善果。常馳等明恒受苦果。二菩薩見眾生下標自所作迴向救儀。于中三。初總舉如前眾生受苦悲見迴向。二以大

【現代漢語翻譯】 雖安住于清凈的境界，卻不迷惑於世俗的污染，所以稱為『分別趣』（區分不同境界）。 第二，『思量下於德起求可知』，是指對於功德生起希求之心，這是可以理解的。 第二部分，『令得法滿中二』，分為兩點：首先，『見佛得信』，即見到佛而生起信心；其次，『聞法持行』，即聽聞佛法並依教奉行。在『於法行中二』中，又分為兩點：首先，『令成自分行德』，使自身成就修行的功德。『七財者』（七聖財），依據《涅槃經》所說，信、戒、慚、愧、聞、施、慧為七聖財，也就是十藏中的前七項。其次，『修學一切下令成勝進德』，修習一切法，成就更加殊勝的功德。其中又分為三點：首先，『令自利德滿』，使自利的功德圓滿；其次，『於一切下成利他滿』，成就利他的圓滿，這可以通過身、口、意三業來理解；第三，『令一切下成佛果究竟』，使一切眾生最終成就佛果。 第三部分，『從菩薩復念眾生造作下明於受苦眾生以深厚大悲代苦迴向』，說明菩薩對於受苦的眾生，以深厚的大悲心，代替他們承受痛苦，並將功德迴向給他們。其中分為七點：首先，『總于苦生起念代救』，總的來說，對於眾生的苦難生起憐憫之心，併發愿代替他們受苦。其中又分為兩點：首先，『念眾生罪業受苦』，想到眾生因為自身的罪業而遭受苦難；其次，『我當於彼下起念代救』，我應當為他們生起代為受苦的念頭。其中又分為兩點：首先，總的提出，『不以苦故心退等者調練悲心深厚無倦』，即使面對苦難，也不會因此退縮，而是不斷地調伏和磨練自己的悲心，使其更加深厚，永不疲倦。其次，『何以故下釋顯代救之意』，解釋和闡明菩薩代眾生受苦的意義。其中首先提出疑問，『他諸眾生自受苦惱。于菩薩。何急而欲代受』，其他眾生自己承受苦惱，菩薩為何如此急切地想要代替他們受苦呢？ 下面進行解釋，分為兩點：首先，『為滿自本願。是故代救』，爲了圓滿自己最初的誓願，所以要代替眾生受苦。菩薩從最初發下大誓願，捨棄自身性命，只為使眾生脫離苦難，獲得快樂，沒有其他的目的。因此，一切眾生都是菩薩所承擔的責任。爲了圓滿這種同體大悲的誓願，所以眾生的苦難就是菩薩所憂慮的事情。『下度脫一切等顯其所作』，下面闡述菩薩所做的事情，也就是救度眾生的因果。其次，『眾生常為下為愍其迷謬代救無倦』，因為憐憫眾生的迷惑和謬誤，所以菩薩代眾生受苦，永不疲倦。其中分為三點：首先，標明癡愛是痛苦的根源；其次，『染著下明依愛受苦』，說明因為貪染執著而承受痛苦；第三，『隨諸下明依癡受苦』，說明因為愚癡而承受痛苦。其中，『隨魔是癡從邪』，追隨邪魔是由於愚癡而走向邪路；『疑佛是癡背正』，懷疑佛陀是由於愚癡而背離正道。『此無善因。不得出世道明不得菩提』，因為沒有善的因緣，所以不能脫離世俗的輪迴，也就不能證得菩提（覺悟）。『不見安隱明不得涅槃』，不能見到安穩的境界，也就不能證得涅槃（寂滅）。『此無善果。常馳等明恒受苦果』，因為沒有善的果報，所以永遠在輪迴中奔波，承受痛苦的果報。 第二部分，『菩薩見眾生下標自所作迴向救儀』，菩薩見到眾生受苦，表明自己所做的迴向和救度的方式。其中分為三點：首先，『總舉如前眾生受苦悲見迴向』，總的來說，如同前面所說，眾生承受苦難，菩薩以悲憫之心，將功德迴向給他們；其次，『以大』

【English Translation】 Although dwelling in pure realms, they are not deluded by defilements, hence the term 'Distinguishing Realms' (Vibhajjavāda). Secondly, 'Considering, seeking virtue arises, knowable' refers to the arising of a desire for merit, which is understandable. The second part, 'Causing attainment of Dharma to be fulfilled in two', is divided into two points: first, 'Seeing the Buddha, gaining faith', that is, seeing the Buddha and generating faith; second, 'Hearing the Dharma, upholding and practicing', that is, hearing the Buddha's teachings and practicing accordingly. In 'In Dharma practice in two', it is further divided into two points: first, 'Causing the self to accomplish virtuous conduct', enabling oneself to achieve the merit of practice. 'Seven treasures' (Sapta Dhana), according to the Nirvana Sutra, faith, discipline, shame, remorse, learning, generosity, and wisdom are the seven treasures, which are the first seven of the ten treasures. Secondly, 'Studying all below, causing the attainment of superior virtue', studying all Dharmas and achieving more excellent merit. Among them, it is divided into three points: first, 'Causing self-benefit virtue to be fulfilled', making the merit of self-benefit complete; second, 'In all below, accomplishing the fulfillment of benefiting others', achieving the perfection of benefiting others, which can be understood through the three karmas of body, speech, and mind; third, 'Causing all below to accomplish the ultimate Buddha fruit', enabling all beings to ultimately achieve Buddhahood. The third part, 'From Bodhisattva again thinking of sentient beings creating below, explaining the suffering of sentient beings with deep great compassion, substituting suffering and dedicating merit', explains that for suffering sentient beings, Bodhisattvas, with deep great compassion, bear their suffering on their behalf and dedicate the merit to them. It is divided into seven points: first, 'Generally, from suffering, arising thought, substituting rescue', generally speaking, for the suffering of sentient beings, a compassionate heart arises, and a vow is made to bear their suffering on their behalf. Among them, it is divided into two points: first, 'Thinking of sentient beings' sins and suffering', thinking that sentient beings suffer because of their own sins; second, 'I shall, in them below, arise thought, substituting rescue', I should arise the thought of bearing suffering on their behalf. Among them, it is divided into two points: first, generally put forward, 'Not because of suffering, the mind retreats, etc., training a deep and tireless compassionate heart', even in the face of suffering, one will not retreat because of it, but constantly subdue and temper one's compassionate heart, making it deeper and never tiring. Secondly, 'Why below, explaining the meaning of substituting rescue', explaining and clarifying the meaning of Bodhisattvas bearing suffering on behalf of sentient beings. Among them, first raise the question, 'Other sentient beings themselves suffer. For Bodhisattvas. Why so eager to substitute suffering', other sentient beings themselves endure suffering, why are Bodhisattvas so eager to bear suffering on their behalf? The following is an explanation, divided into two points: first, 'To fulfill one's original vow. Therefore, substituting rescue', in order to fulfill one's original vow, one must bear suffering on behalf of sentient beings. From the very beginning, Bodhisattvas made a great vow, sacrificing their own lives, only to liberate sentient beings from suffering and obtain happiness, with no other purpose. Therefore, all sentient beings are the responsibility borne by Bodhisattvas. In order to fulfill this vow of great compassion of the same body, the suffering of sentient beings is what Bodhisattvas worry about. 'Below, liberating all, etc., showing what they do', below describes what Bodhisattvas do, that is, the cause and effect of saving sentient beings. Secondly, 'Sentient beings often below, pitying their delusion, substituting rescue tirelessly', because of pitying sentient beings' confusion and errors, Bodhisattvas bear suffering on behalf of sentient beings, never tiring. It is divided into three points: first, mark ignorance and love as the root of suffering; second, 'Attachment below, explaining suffering based on love', explaining that suffering is endured because of greed and attachment; third, 'Following all below, explaining suffering based on ignorance', explaining that suffering is endured because of ignorance. Among them, 'Following demons is ignorance, following evil', following demons is going astray due to ignorance; 'Doubting the Buddha is ignorance, turning away from the right', doubting the Buddha is turning away from the right path due to ignorance. 'This has no good cause. Not attaining the world-transcending path means not attaining Bodhi', because there is no good cause, one cannot escape the cycle of samsara, and one cannot attain Bodhi (enlightenment). 'Not seeing peace means not attaining Nirvana', not seeing a peaceful state means not attaining Nirvana (extinction). 'This has no good result. Constantly rushing, etc., means constantly receiving the fruit of suffering', because there is no good result, one is always rushing in samsara, enduring the fruit of suffering. The second part, 'Bodhisattvas seeing sentient beings below, marking their own dedication and rescue', Bodhisattvas seeing sentient beings suffering, indicating their own dedication and rescue methods. It is divided into three points: first, 'Generally mentioning as before, sentient beings suffering, compassionate seeing dedication', generally speaking, as mentioned before, sentient beings endure suffering, Bodhisattvas, with a compassionate heart, dedicate merit to them; secondly, 'With great'

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回下正顯行儀有三句。初以大回等儘自大心。此有四義。一以稱法界善根迴向一眾生。餘一一眾生亦爾。二為一一眾生於無量劫受苦無倦。三要令一一眾生先得無上菩提。四然于眾生及迴向行不見能所。同一法界平等無二是名大回向迴向。二順同三世菩薩所作。謂三世菩薩所應作迴向我亦如彼而作。三順極至教。謂如圓教所說普賢迴向我當順彼教而作。三令一切下明因迴向令有所得。三複作是念我當悉令下標自迴向救所成益。于中三句。初智王住處是涅槃。二令得一切智心是菩提。三拔出等令離生死。謂拔惡險等出分段苦。度生死流出變易苦。四復作是念我當爲一切下明既見上益建志正欲代其獄苦。于中四。初總標舉。二我當爲一切下建志欲於一切處代苦。三我當於一一下明於一切時代苦。四何以故下釋代苦意。問自作自受云何菩薩能得代邪。答此中菩薩代眾生苦。通論有六義。一謂以苦事自要增其願行故。瑜伽第四十九云。問菩薩從勝解行地隨入凈勝意樂地時。云何超過諸惡趣等。答是諸菩薩依止世間清凈靜慮。于勝解行地己善積集菩提資糧。于如前說百一十苦諸有情類。修習哀愍無餘思惟。由此修習為因緣故於彼色類諸有情所得哀愍意樂及悲意樂。由是因緣為利惡趣諸有情故誓居惡趣如己舍宅。作是誓言。我若唯

【現代漢語翻譯】 現代漢語譯本 迴向正顯行儀有三句。首先，以廣大回向等同於自身的大心。這其中有四層含義：第一，以符合法界的善根迴向給一個眾生，其餘每一個眾生也同樣如此。第二，爲了每一個眾生在無量劫中受苦而不感到厭倦。第三，要讓每一個眾生首先獲得無上菩提（Anuttara-samyak-sambodhi，無上正等正覺）。第四，然而對於眾生和迴向的行為，不見能迴向者和所迴向者，同一於法界，平等而無二，這叫做大回向。第二，順同於三世菩薩所作的迴向。意思是說，三世菩薩所應當作的迴向，我也像他們那樣去做。第三，順從最圓滿的教義。意思是說，如同圓教所說的普賢迴向，我應當順從那個教義而去做。 『三令一切下』說明因迴向而令有所得。『三複作是念我當悉令下』標明自身迴向所成就的利益。其中有三句。第一，智王住處是涅槃（Nirvana，寂滅）。第二，令得一切智心是菩提（Bodhi，覺悟）。第三，拔出等，令眾生脫離生死。意思是說，拔出惡趣等，脫離分段生死之苦；度過生死之流，脫離變易生死之苦。 『四復作是念我當爲一切下』說明已經見到上述利益，建立志向，真正想要代替眾生的地獄之苦。其中有四點。第一，總的標舉。第二，『我當爲一切下』建立志向，想要在一切處代替眾生的苦難。第三，『我當於一一下』說明在一切時代代替眾生的苦難。第四，『何以故下』解釋代替眾生受苦的意義。問：自己造作的業自己承受，為什麼菩薩能夠代替呢？答：這裡菩薩代替眾生受苦，總的來說有六層含義。第一，通過苦的事情來約束自己，增加自己的願行。瑜伽師地論第四十九卷說：『問：菩薩從勝解行地進入凈勝意樂地時，如何超越諸惡趣等？答：這些菩薩依止世間的清凈禪定，在勝解行地已經很好地積累了菩提資糧，對於像前面所說的百一十苦的眾生，修習哀愍，沒有剩餘的思惟。由於這種修習為因緣，對於那些色類的眾生，得到哀愍的意樂和悲憫的意樂。由於這個因緣，爲了利益惡趣的眾生，發誓居住在惡趣，如同自己的家宅。』作這樣的誓言：『我如果只是……』

【English Translation】 English version There are three phrases regarding the correct manifestation of the practice of dedication. First, 'with great dedication, etc., exhaustively from one's own great mind.' This has four meanings: First, dedicating the roots of goodness that accord with the Dharma realm to one sentient being, and so on for each and every sentient being. Second, enduring suffering for countless kalpas (aeons) for each and every sentient being without weariness. Third, ensuring that each and every sentient being attains Anuttara-samyak-sambodhi (unexcelled perfect enlightenment) first. Fourth, however, in relation to sentient beings and the act of dedication, not seeing the dedicator or the dedicated, being one with the Dharma realm, equal and without duality, this is called great dedication. Second, conforming to the actions of the Bodhisattvas of the three times. This means that the dedication that the Bodhisattvas of the three times should perform, I also perform as they do. Third, conforming to the ultimate teaching. This means that, as the Universal Worthy (Samantabhadra) dedication spoken of in the perfect teaching, I should follow that teaching and act accordingly. The phrase 'Three, causing all below' explains that due to the dedication, something is attained. The phrase 'Three, again making this thought, I shall completely cause below' indicates the benefits achieved by one's own dedication. Among them are three phrases. First, the dwelling place of the Wisdom King is Nirvana (liberation). Second, causing the attainment of the mind of all-knowing wisdom is Bodhi (enlightenment). Third, extracting, etc., causing beings to be liberated from birth and death. This means extracting from the evil realms, etc., escaping the suffering of segmented existence; crossing the stream of birth and death, escaping the suffering of transformational existence. The phrase 'Four, again making this thought, I shall for all below' explains that having seen the above benefits, one establishes the aspiration to truly want to replace the hellish suffering of sentient beings. Among them are four points. First, a general statement. Second, 'I shall for all below' establishes the aspiration to want to replace the suffering of sentient beings in all places. Third, 'I shall in each and every below' explains replacing the suffering of sentient beings in all times. Fourth, 'Why below' explains the meaning of replacing the suffering of sentient beings. Question: One's own actions are borne by oneself, how can a Bodhisattva replace them? Answer: Here, the Bodhisattva replaces the suffering of sentient beings, generally speaking, there are six meanings. First, using suffering to restrain oneself and increase one's vows and practices. The Yogacarabhumi-sastra, volume 49, says: 'Question: When a Bodhisattva enters the pure and excellent intention ground from the ground of understanding and practice, how does he transcend the evil realms, etc.? Answer: These Bodhisattvas rely on the pure samadhi (meditative absorption) of the world, and in the ground of understanding and practice, they have well accumulated the resources for Bodhi. For the sentient beings with the hundred and ten sufferings mentioned earlier, they cultivate compassion and pity without remaining thoughts. Because of this cultivation as a cause, for those kinds of sentient beings, they obtain the intention of pity and the intention of compassion. Because of this cause, in order to benefit the sentient beings of the evil realms, they vow to reside in the evil realms as if they were their own homes.' Making such a vow: 'If I only...'

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住如是處所能證無上正等菩提。亦能忍受為除一切有情苦故一切有情諸惡趣業。以凈意樂悉愿自身代彼。領受苦異熟果。為令畢竟一切惡業永不現行一切善業常現行故心發正愿。彼由修習如是世間清凈靜慮悲願力故。一切惡趣諸煩惱品所有粗重於自所依皆得除遣。由此斷故菩薩不久獲得轉依。于諸惡趣所有惡業畢竟不作。于諸惡趣決定不往。齊此菩薩說名超過一切惡趣。亦名超過勝解行地。亦名已入凈勝意樂地。解云凈勝意樂地是初地。由於地前起此悲願斷惡趣業即入初地。于彼有情未必實代。此依初教辨。二約菩薩留惑同事受有苦身。同苦眾生為其說法。令聞法免苦故名代也。三設有眾生而欲造作無間等業。菩薩化止不從遂斷其命。由斷彼命菩薩自受惡趣苦報令彼得免無間大苦。此亦名代。此依梁攝論第十一辨也。此上二釋依終教。四由菩薩從初正愿為生受苦修習此愿至究竟位愿成自在。常處惡趣救代眾生。如地藏菩薩等及莊嚴王菩薩等。五由菩薩此愿契同真如彼眾生苦亦緣成無性即是真如。以同如之愿還潛至即真之苦。依此融通亦名代也。此約同體願力。六由普賢以法界為身一切眾生皆是法界。即眾生受苦常是普賢故名代。今此經文順后三釋。雖是地前是普賢位故。是故能代。問若爾何故猶有受苦眾生。答此事不

定。若令受苦而有利益則菩薩令受亦名為代。此密益非常人所知故不可難。又釋由業有二。謂定不定。得報亦爾。彼不定報由二緣力。是亦可轉。一由因力。謂彼眾生增上作意力。二由緣力。謂由外緣增勝境力。今菩薩于不定報所為勝緣力及令彼發增上作意故令彼報有輕有脫。五菩薩復作是念我當下明誠言表志顯為物不虛。于中三。初誠言為物。有總標別釋。謂因見眾生苦發心為救。此言若虛即本不發心。心因此發。是故言行不虛。

二不求尊下彰不自為。亦初總辨。次何以故下釋成。后菩薩明見下結不為。三但欲下結其所為。六菩薩復作是念我當以諸善根下明正以善根如言迴向令得利樂。于中二。先令得樂。后令成利。前中初得種種樂是總標。下別有十句。一佛果窮極名究竟。二利潤無涯名饒益。三超過餘人名不共。四無為常安名寂靜。五離過清凈名無染。六緣不能壞名無動。七稱性廣多名無量。八性無變易名不死不轉。九常恒無盡名不滅。此是大涅槃樂。十明慧自在名一切智。此是大菩提覺知樂。依解節經亦有五樂。一出家樂解脫家難故。二遠離樂以斷欲得初禪故。三寂靜樂二禪為首覺觀息故。四菩提樂於法如實覺故。五涅槃樂息化入無餘故。二我當爲作調御下令成利益。于中十句。初六並舉。一師。二臣

【現代漢語翻譯】 現代漢語譯本： 確定。如果讓眾生承受痛苦而能帶來利益，那麼菩薩讓他們承受痛苦也稱為『代』（代替）。這種秘密的利益不是普通人所能理解的，因此不能以此來責難。 另外，關於由業力導致的結果，可以分為兩種：確定的和不確定的。得到的果報也是如此。那些不確定的果報可以通過兩種因緣的力量來轉變。一是通過『因』的力量，即眾生增強自己的意念力。二是通過『緣』的力量，即通過外在因緣增強殊勝境界的力量。現在菩薩對於不確定的果報，作為殊勝的『緣』的力量，並且讓他們發起增強的意念，因此使他們的果報有輕微的減輕或解脫。 五、菩薩又這樣想：『我應當以明確真誠的言語來表達我的志向，顯現我的行為，不虛假。』其中分為三部分。首先，真誠的言語是爲了利益眾生，有總體的概括和分別的解釋。即因為看到眾生的痛苦而發心去救度他們。如果這個誓言是虛假的，那麼根本就不會發心。心因此而生起，所以言行不會虛假。 二、不追求尊貴，降低自己，彰顯不為自己。也先是總體的辨析，然後『何以故』（為什麼）以下解釋成就。最後『菩薩明見』以下總結不為自己。三、『但欲』（只是想要）以下總結他的所作所為。 六、菩薩又這樣想：『我應當以各種善根』以下說明真正以善根如實地迴向，使眾生得到利益和快樂。其中分為兩部分。先是讓他們得到快樂，然後讓他們成就利益。前面一部分中，首先得到種種快樂是總體的概括。下面分別有十句。一、佛果達到窮盡，稱為『究竟』。二、利益潤澤沒有邊際，稱為『饒益』。三、超過其他人，稱為『不共』。四、無為而常住安樂，稱為『寂靜』。五、遠離過失而清凈，稱為『無染』。六、因緣不能破壞，稱為『無動』。七、符合本性而廣大眾多，稱為『無量』。八、本性沒有改變和變異，稱為『不死不轉』。九、常恒而沒有窮盡，稱為『不滅』。這是大涅槃的快樂。十、明智和智慧自在，稱為『一切智』（Sarvajna）。這是大菩提的覺悟和知曉的快樂。依據《解節經》也有五種快樂。一、出家的快樂，因為解脫家庭的束縛很難。二、遠離的快樂，因為斷除慾望而得到初禪。三、寂靜的快樂，以二禪為首，覺觀止息。四、菩提的快樂，對於法如實地覺悟。五、涅槃的快樂，止息教化而進入無餘涅槃。 二、『我當爲作調御』以下使眾產生就利益。其中有十句，開始六句並列舉出。一、師（導師）。二、臣（輔臣）。

【English Translation】 English version: It is determined. If causing suffering brings benefit, then the Bodhisattva causing suffering is also called 'substitution' (representing). This secret benefit is not known by ordinary people, so it cannot be questioned. Furthermore, regarding the results caused by karma, there are two types: fixed and unfixed. The resulting retribution is also the same. Those unfixed retributions can be transformed by the power of two conditions. One is through the power of 'cause,' that is, the power of sentient beings enhancing their intention. The second is through the power of 'condition,' that is, through external conditions enhancing the power of the supreme state. Now, the Bodhisattva, with regard to unfixed retribution, acts as the supreme power of 'condition' and causes them to generate enhanced intention, thus causing their retribution to be slightly reduced or liberated. Five, the Bodhisattva thinks again: 'I should express my aspirations with clear and sincere words, manifest my actions, and not be false.' This is divided into three parts. First, sincere words are for the benefit of sentient beings, with an overall summary and separate explanations. That is, because seeing the suffering of sentient beings, one aspires to save them. If this vow is false, then one would not have aspired at all. The mind arises because of this, so words and actions will not be false. Two, not seeking honor, lowering oneself, highlighting not for oneself. First, there is also an overall analysis, and then 'Why' below explains the accomplishment. Finally, 'The Bodhisattva clearly sees' below concludes not for oneself. Three, 'But desiring' below concludes what he does. Six, the Bodhisattva thinks again: 'I should use all good roots' below explains truly dedicating good roots as stated, so that sentient beings receive benefit and happiness. This is divided into two parts. First, let them receive happiness, and then let them achieve benefit. In the first part, first receiving all kinds of happiness is the overall summary. Below are ten sentences separately. One, the Buddha fruit reaches the ultimate, called 'ultimate' (Nirvana). Two, the benefit nourishes without limit, called 'beneficial'. Three, surpassing others, called 'unique'. Four, non-action and constant peace, called 'tranquility'. Five, away from faults and pure, called 'undefiled'. Six, conditions cannot destroy, called 'immovable'. Seven, in accordance with nature and vast and numerous, called 'immeasurable'. Eight, nature has no change or variation, called 'undying and unchangeable'. Nine, constant and without end, called 'undying'. This is the happiness of Great Nirvana. Ten, wisdom and knowledge are free, called 'all-knowing' (Sarvajna). This is the happiness of Great Bodhi's awakening and knowing. According to the Saṃdhinirmocana Sūtra, there are also five kinds of happiness. One, the happiness of leaving home, because it is difficult to be liberated from family ties. Two, the happiness of detachment, because one obtains the first dhyana by cutting off desires. Three, the happiness of tranquility, with the second dhyana as the head, perception and observation cease. Four, the happiness of Bodhi, because one truly awakens to the Dharma. Five, the happiness of Nirvana, ceasing teaching and entering Nirvana without remainder. Two, 'I will act as a tamer' below makes sentient beings achieve benefit. There are ten sentences, starting with six sentences listed together. One, teacher (guide). Two, minister (assistant minister).

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。三明。四炬。五趣。六離難及解法。以並同上故略之耳。七令解深理。八智行成度。九福行求果。十令向涅槃故云示彼岸也。七菩薩以是無量下明行實成益。于中十句。初一牒前回向。次二下救生苦上順佛意。次二得正舍邪。次二遠惡近善。次二成凈滅染。后具足下總結。第四菩薩以善根正迴向已下明孤標大志普為眾生無念迴向。于中三。先標己大志。二明無念求。三顯至極迴向。初中先結前。作是念下起后。于中二。先喻有二。初一日多照喻。二日照業成喻。后菩薩亦如是下法合。于中二。初明獨志廣益合初喻也。二欲為下正成益事合後喻也。于中十句。可知。二菩薩復作是念下無念求。于中二。先反舉。謂于善眾生無念求恩于惡眾生無念舍離。后但勤下順顯。謂初令得樂果攝少下令成善因。謂以少善根回求大菩提果故名迴向廣大。此顯悲深。縱令少善亦以方便成廣迴向。三若諸善根下正明至極迴向。謂善無不攝向無不極。于中二。先舉至極善根。初反舉。謂若我善根實不能益生我亦不修彼善亦不作迴向。下順顯。謂以我善根實能益生是故回耳。此明徹到迴向。二令一切眾生下明回成至極。不著法等令舍妄。以眾生性等明入真。此亦是令眾生入實際也。

第二大段菩薩如是迴向亦無所著下明離眾生相。即是

【現代漢語翻譯】 現代漢語譯本 三明（三種明智）。四炬（四種火炬）。五趣（五道輪迴）。六離難及解法（脫離六種苦難和解脫的方法）。這些都和前面提到的一樣，所以省略了。七是令人理解深刻的道理。八是智慧和行動成就解脫。九是積累福德和修行以求得果報。十是令人趨向涅槃，所以說是引導他們到達彼岸。七、菩薩以這些無量功德開始，闡明了通過實際行動成就利益。其中有十句。第一句承接前文的迴向。接下來的兩句是救度眾生的苦難，順應佛的意願。再接下來的兩句是獲得正見，捨棄邪見。再接下來的兩句是遠離惡行，親近善行。再接下來的兩句是成就清凈，滅除染污。最後一句總結說，功德具足。第四、菩薩以善根正確迴向之後，闡明了獨自樹立遠大志向，普遍為眾生無念迴向。其中有三點。首先是標明自己的遠大志向。第二是闡明無念的追求。第三是顯示達到極致的迴向。首先在標明志向中，先總結前文。『作是念』（這樣想）之後，引出後文。其中有兩部分。首先是比喻，有兩個比喻。第一個是太陽普照的比喻。第二個是太陽照耀成就事業的比喻。之後是『菩薩亦如是』（菩薩也像這樣）的法理結合。其中有兩點。首先是闡明獨自的志向能夠廣泛利益眾生，對應第一個比喻。第二是『欲為』（想要爲了）之後，正式成就利益之事，對應第二個比喻。其中的十句，可以理解。二、菩薩復作是念（菩薩又這樣想）之後，闡明無念的追求。其中有兩點。首先是反向舉例，即對於善良的眾生，不求回報；對於邪惡的眾生，不求遠離。之後是『但勤』（只是勤奮）之後，順向顯現，即首先是使他們獲得快樂的果報，攝取少量，之後是使他們成就善良的因緣，即以少量的善根迴向求得大的菩提果，所以叫做迴向廣大。這顯示了悲心深切。即使是少量的善根，也用方便法門成就廣大的迴向。三、若諸善根（如果各種善根）之後，正式闡明達到極致的迴向。即善無不攝取，向無不達到極致。其中有兩點。首先是舉出達到極致的善根。首先是反向舉例，即如果我的善根實際上不能利益眾生，我也不會修習那些善根，也不會作迴向。之後是順向顯現，即因為我的善根實際上能夠利益眾生，所以才回向。這闡明了徹底通達的迴向。二、令一切眾生（使一切眾生）之後，闡明迴向成就達到極致。不執著於法等等，使他們捨棄虛妄。以眾生性等等，闡明進入真如。這也是使眾生進入實際。

【English Translation】 English version 『Threefold Clarity』 (three kinds of wisdom). 『Four Torches』 (four kinds of torches). 『Five Realms』 (five paths of reincarnation). 『Six Freedoms from Difficulties and Methods of Liberation』 (escaping six kinds of suffering and methods of liberation). These are all the same as mentioned before, so they are omitted. Seven is to enable understanding of profound principles. Eight is that wisdom and action achieve liberation. Nine is to accumulate merit and practice to seek rewards. Ten is to lead towards Nirvana, so it is said to guide them to the other shore. Seven, Bodhisattvas, beginning with these immeasurable merits, elucidate the achievement of benefits through practical actions. There are ten sentences in it. The first sentence connects to the previous dedication. The next two sentences are to save sentient beings from suffering and to comply with the Buddha's intention. The next two sentences are to gain right view and abandon wrong views. The next two sentences are to stay away from evil deeds and be close to good deeds. The next two sentences are to achieve purity and eliminate defilement. The last sentence concludes that merits are complete. Fourth, after the Bodhisattva correctly dedicates the roots of goodness, he elucidates the establishment of great aspirations alone, universally dedicating without thought for sentient beings. There are three points in it. The first is to mark one's own great aspirations. The second is to elucidate the pursuit of no-thought. The third is to show the ultimate dedication. First, in marking aspirations, first summarize the previous text. After 『Thinking thus,』 (作是念) the following text is introduced. There are two parts in it. The first is a metaphor, with two metaphors. The first is the metaphor of the sun shining universally. The second is the metaphor of the sun shining to achieve career. After that, it is the combination of the Dharma principle of 『Bodhisattvas are also like this.』 (菩薩亦如是) There are two points in it. The first is to elucidate that one's own aspirations can broadly benefit sentient beings, corresponding to the first metaphor. The second is after 『Wanting to』 (欲為), the formal achievement of beneficial things, corresponding to the second metaphor. The ten sentences in it can be understood. Two, after the Bodhisattva thinks thus again (菩薩復作是念), he elucidates the pursuit of no-thought. There are two points in it. The first is an example in reverse, that is, for good sentient beings, do not seek reward; for evil sentient beings, do not seek to stay away. After that, after 『Just diligently』 (但勤), the manifestation in the forward direction, that is, first, to enable them to obtain the fruit of happiness, take a small amount, and then to enable them to achieve good causes, that is, to dedicate a small amount of good roots to seek the great fruit of Bodhi, so it is called dedication widely. This shows deep compassion. Even a small amount of good roots can be achieved through expedient means to achieve great dedication. Three, after 『If all good roots』 (若諸善根), formally elucidate the ultimate dedication. That is, no good is not taken, and no direction is not reached to the extreme. There are two points in it. The first is to cite the ultimate roots of goodness. The first is an example in reverse, that is, if my roots of goodness cannot actually benefit sentient beings, I will not practice those roots of goodness, nor will I make dedication. After that, the manifestation in the forward direction, that is, because my roots of goodness can actually benefit sentient beings, that is why I dedicate. This elucidates the thoroughly understood dedication. Two, after 『Let all sentient beings』 (令一切眾生), elucidate that the achievement of dedication reaches the extreme. Not clinging to the Dharma, etc., so that they abandon falsehood. With the nature of sentient beings, etc., elucidate entering Suchness. This is also to enable sentient beings to enter reality.

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實際迴向。于中二。初明會相入實。二隨方便智下明依實起用。亦是初明無回。后明無不回。前中二。初會前回向眾生明入實際。二修行清凈下會前回向菩提明入實際。前中三。初正顯。二但欲下釋疑。三以如是下總結。初中亦三。初離妄相。二不住心顛下明離妄想。三不著下明離假名。諸經中多約此三明離妄也。初中三。先會前大悲救護眾生。二不求下會前調練悲心於怨惡等。三不取眾生相下會前代苦等行。初中二。先會能回之行。謂不見有能回有三句。一總顯無著。二破性。三破相。二業報下會所向眾生。謂不見有所向。能所兩絕平等平等也。于中初總顯眾生業果俱妄。是以菩薩不著。下別顯之。不取五陰是不住有也。不壞五陰是不住無也。此上于眾生報果不著也。不取妄業者于眾生業因不著。二會前調心中不為求報于背恩等所起嫌恨等。虛妄因緣下釋。謂因空故不生。緣空故不起。報空故不住。大悲忍惱名堅固。空故不住之。求恩報等是虛妄法亦空故不住。三會代苦中。不取眾生相者明所代眾生空無代也。不分別世界者明所受苦處。是上文於一切剎一切地獄等空故無代處也。謂見苦樂染凈世界平等故云不分別。上離妄相竟。二離妄想中。三倒即是皮肉心三煩惱也。三以相想俱空名言亦絕。故云不著語言道也。二

【現代漢語翻譯】 現代漢語譯本 實際迴向。其中分為兩個部分。第一部分闡明會相入實（通過理解現象的相互關聯而證入真實），第二部分隨後通過方便智闡明依實起用（依據真實而生起作用）。這也是最初闡明無回（沒有退轉），之後闡明無不回（沒有不迴轉）。 在第一部分中，又分為兩個部分。第一部分會合前回向眾生（將之前回向給眾生的功德會歸），闡明入實際（證入真實）；第二部分通過修行清凈（清凈的修行），會合前回向菩提（將之前回向給菩提的功德會歸），闡明入實際（證入真實）。 在第一部分中，又分為三個部分。第一部分是正顯（直接顯現），第二部分通過『但欲』（只是想要）來解釋疑惑，第三部分通過『以如是』（像這樣）來總結。在第一部分中，也分為三個部分。第一部分是離妄相（遠離虛妄的表象），第二部分通過『不住心顛』（不住于顛倒的心）來闡明離妄想（遠離虛妄的想法），第三部分通過『不著』（不執著）來闡明離假名（遠離虛假的名稱）。許多經典中大多依據這三點來闡明遠離虛妄。 在第一部分中，分為三個部分。首先，會合前文的大悲救護眾生（以大悲心救護眾生）。其次，通過『不求』（不尋求）會合前文的調練悲心於怨惡等（在怨恨邪惡等境界中調練悲心）。第三，通過『不取眾生相』（不執取眾生的表象）會合前文的代苦等行（代替眾生受苦等行為）。 在第一部分中，分為兩個部分。首先，會合能回之行（能迴向的行為）。所謂『不見有能回有三句』（不見有能迴向的三句話），第一句總的顯示無著（沒有執著），第二句破性（破除自性），第三句破相（破除表象）。其次，通過『業報』（業報）會合所向眾生（所迴向的眾生）。所謂『不見有所向』（不見有所迴向），能迴向者和所迴向者都斷絕，達到平等平等。 其中，首先總的顯示眾生業果俱妄（眾生的業和果都是虛妄的）。因此菩薩不執著。下面分別顯示。『不取五陰』（不執取五蘊）是不住有（不住于有）。『不壞五陰』（不破壞五蘊）是不住無（不住于無）。以上是對眾生報果的不執著。『不取妄業者』（不執取虛妄的業）是對眾生業因的不執著。 會合前文調心中不為求報于背恩等所起嫌恨等（調伏內心，不因為對背恩等行為尋求回報而產生嫌恨等）。『虛妄因緣』（虛妄的因緣）是解釋。所謂因是空的，所以不生；緣是空的，所以不起；報是空的，所以不住。大悲忍惱名為堅固（以大悲心忍受煩惱稱為堅固），因為空所以不住于煩惱。尋求恩報等是虛妄法，也因為空所以不住。 會合代苦中（代替眾生受苦），『不取眾生相者』（不執取眾生表象）闡明所代替的眾生是空無的。『不分別世界者』（不分別世界）闡明所受苦處。這是上文所說的對於一切剎土一切地獄等，因為空所以沒有代替之處。所謂見到苦樂染凈世界平等，所以說不分別。以上是遠離妄相。 在遠離妄想中，三倒（三種顛倒）就是皮肉心（比喻粗細微三種煩惱）。 因為表象和想法都是空性的，名言也斷絕了。所以說不執著語言道。 二

English version Actual dedication. It is divided into two parts. The first part elucidates 'meeting the characteristics to enter reality' (understanding the interrelation of phenomena to realize reality), and the second part subsequently elucidates 'arising from reality through expedient wisdom' (generating actions based on reality). This is also the initial elucidation of 'no turning back' (no regression), followed by the elucidation of 'no not turning back' (no non-regression). In the first part, it is further divided into two parts. The first part combines the previous dedication to sentient beings, elucidating 'entering reality'; the second part, through cultivating purity, combines the previous dedication to Bodhi, elucidating 'entering reality'. In the first part, it is further divided into three parts. The first part is 'directly revealing', the second part explains doubts through 'but desiring', and the third part summarizes through 'in this way'. In the first part, it is also divided into three parts. The first part is 'separating from false appearances', the second part elucidates 'separating from false thoughts' through 'not dwelling in the inverted mind', and the third part elucidates 'separating from false names' through 'not clinging'. Many scriptures mostly rely on these three points to elucidate separation from falsehood. In the first part, it is divided into three parts. First, combining the previous great compassion to save sentient beings. Second, combining the previous training of compassionate mind towards enemies and evils through 'not seeking'. Third, combining the previous actions of suffering on behalf of others through 'not grasping the characteristics of sentient beings'. In the first part, it is divided into two parts. First, combining the actions of being able to dedicate. The so-called 'not seeing the three sentences of being able to dedicate', the first sentence generally shows non-attachment, the second sentence breaks self-nature, and the third sentence breaks appearances. Second, combining the sentient beings to whom it is directed through 'karmic retribution'. The so-called 'not seeing where to go', both the one who dedicates and the one to whom it is dedicated are cut off, reaching equality and equality. Among them, first, generally showing that the karma and results of sentient beings are both false. Therefore, Bodhisattvas do not cling. The following shows separately. 'Not grasping the five skandhas (five aggregates)' is not dwelling in existence. 'Not destroying the five skandhas' is not dwelling in non-existence. The above is non-attachment to the karmic results of sentient beings. 'Those who do not grasp false karma' are not attached to the karmic causes of sentient beings. Combining the previous training of the mind, not seeking reward for resentment arising from ungratefulness, etc. 'False causes and conditions' is an explanation. The so-called cause is empty, so it does not arise; conditions are empty, so it does not arise; retribution is empty, so it does not dwell. Great compassion and enduring afflictions are called steadfast, because it is empty, so it does not dwell in afflictions. Seeking favor and reward, etc., are false dharmas, and because they are empty, they do not dwell. Combining suffering on behalf of others, 'those who do not grasp the characteristics of sentient beings' elucidate that the sentient beings being replaced are empty and non-existent. 'Those who do not distinguish worlds' elucidate the place of suffering. This is what was said above about all lands and all hells, etc., because they are empty, there is no place to replace. The so-called seeing the equality of suffering, joy, defilement, and purity, therefore it is said not to distinguish. The above is separation from false appearances. In separating from false thoughts, the three inversions are the skin, flesh, and heart (metaphor for the three types of afflictions, coarse, subtle, and minute). Because appearances and thoughts are empty, language is also cut off. Therefore, it is said not to cling to the path of language. Two

【English Translation】 English version Actual dedication. It is divided into two parts. The first part elucidates 'meeting the characteristics to enter reality' (會相入實 - understanding the interrelation of phenomena to realize reality), and the second part subsequently elucidates 'arising from reality through expedient wisdom' (依實起用 - generating actions based on reality). This is also the initial elucidation of 'no turning back' (無回 - no regression), followed by the elucidation of 'no not turning back' (無不回 - no non-regression). In the first part, it is further divided into two parts. The first part combines the previous dedication to sentient beings, elucidating 'entering reality' (入實際 - entering reality); the second part, through cultivating purity (修行清凈 - pure practice), combines the previous dedication to Bodhi (菩提 - enlightenment), elucidating 'entering reality' (入實際 - entering reality). In the first part, it is further divided into three parts. The first part is 'directly revealing' (正顯 - directly revealing), the second part explains doubts through 'but desiring' (但欲 - but desiring), and the third part summarizes through 'in this way' (以如是 - in this way). In the first part, it is also divided into three parts. The first part is 'separating from false appearances' (離妄相 - separating from false appearances), the second part elucidates 'separating from false thoughts' (離妄想 - separating from false thoughts) through 'not dwelling in the inverted mind' (不住心顛 - not dwelling in the inverted mind), and the third part elucidates 'separating from false names' (離假名 - separating from false names) through 'not clinging' (不著 - not clinging). Many scriptures mostly rely on these three points to elucidate separation from falsehood. In the first part, it is divided into three parts. First, combining the previous great compassion to save sentient beings (大悲救護眾生 - great compassion to save sentient beings). Second, combining the previous training of compassionate mind towards enemies and evils through 'not seeking' (不求 - not seeking). Third, combining the previous actions of suffering on behalf of others through 'not grasping the characteristics of sentient beings' (不取眾生相 - not grasping the characteristics of sentient beings). In the first part, it is divided into two parts. First, combining the actions of being able to dedicate. The so-called 'not seeing the three sentences of being able to dedicate' (不見有能回有三句 - not seeing the three sentences of being able to dedicate), the first sentence generally shows non-attachment (無著 - non-attachment), the second sentence breaks self-nature (破性 - breaks self-nature), and the third sentence breaks appearances (破相 - breaks appearances). Second, combining the sentient beings to whom it is directed through 'karmic retribution' (業報 - karmic retribution). The so-called 'not seeing where to go' (不見有所向 - not seeing where to go), both the one who dedicates and the one to whom it is dedicated are cut off, reaching equality and equality. Among them, first, generally showing that the karma and results of sentient beings are both false. Therefore, Bodhisattvas do not cling. The following shows separately. 'Not grasping the five skandhas (five aggregates)' (不取五陰 - not grasping the five skandhas) is not dwelling in existence (不住有 - not dwelling in existence). 'Not destroying the five skandhas' (不壞五陰 - not destroying the five skandhas) is not dwelling in non-existence (不住無 - not dwelling in non-existence). The above is non-attachment to the karmic results of sentient beings. 'Those who do not grasp false karma' (不取妄業者 - those who do not grasp false karma) are not attached to the karmic causes of sentient beings. Combining the previous training of the mind, not seeking reward for resentment arising from ungratefulness, etc. 'False causes and conditions' (虛妄因緣 - false causes and conditions) is an explanation. The so-called cause is empty, so it does not arise; conditions are empty, so it does not arise; retribution is empty, so it does not dwell. Great compassion and enduring afflictions are called steadfast, because it is empty, so it does not dwell in afflictions. Seeking favor and reward, etc., are false dharmas, and because they are empty, they do not dwell. Combining suffering on behalf of others, 'those who do not grasp the characteristics of sentient beings' (不取眾生相者 - those who do not grasp the characteristics of sentient beings) elucidate that the sentient beings being replaced are empty and non-existent. 'Those who do not distinguish worlds' (不分別世界者 - those who do not distinguish worlds) elucidate the place of suffering. This is what was said above about all lands and all hells, etc., because they are empty, there is no place to replace. The so-called seeing the equality of suffering, joy, defilement, and purity, therefore it is said not to distinguish. The above is separation from false appearances. In separating from false thoughts, the three inversions (三倒 - three inversions) are the skin, flesh, and heart (皮肉心 - metaphor for the three types of afflictions, coarse, subtle, and minute). Because appearances and thoughts are empty, language is also cut off. Therefore, it is said not to cling to the path of language. Two

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釋疑中。疑雲。若眾生皆空迴向亦離。菩薩何因而作迴向。釋中五。初句總釋。為令眾生解此生空無回實法。是故迴向。非謂有回。此同凈名經為眾生說如斯法是則真實慈。二觀察等者別觀所向眾生平等為作迴向。三法界印等別顯能回善根稱性迴向。初以理印行。後行性離染故云離欲等也。四解一切下明能所無二同一法界無回而回。五轉疑雲若如是迴向于諸眾生何所增損。釋此無二之迴向于德不生於惑不滅。何以故。以皆即空同真性故。故云不生等也。三以如是下總結平等回也。二修行清凈下會前回向菩提以入實際。于中三。初牒舉前行修對治是出世因也。善根向出世正是前回向菩提。二于善根下正會入實。于中初句總標舉。不作二相者善根業是因所向。出世薩婆若是果隨相為二。會緣歸性平等不二故也。下別顯之。先明因果不即不離。顯俱離有無故名不二。后愿智業下明離有無之因果稱性皆明凈。明凈性不殊故名不二。此下並同凈名經佈施迴向一切智為二佈施性即是迴向一切智性是名入不二法門。三舍離下明觀益。初離散動益。離憍慢等離惑染益。上來久實竟。自下第二依實起用。于中三。初總標。謂于寂不滯即實起用名隨方便智。二令一切眾生下正明所作。謂令眾生得此即真之脫。不著法性者不滯寂也。稱性善根

【現代漢語翻譯】 現代漢語譯本： 釋疑中。疑雲：若眾生皆空，迴向亦離（遠離）。菩薩何因而作迴向？ 釋中五：初句總釋。為令眾生解此生空，無回實法，是故迴向。非謂有回。此同《維摩詰所說經》為眾生說如斯法，是則真實慈。 二，觀察等者，別觀所向眾生平等為作迴向。 三，法界印等，別顯能回善根稱性迴向。初以理印行，後行性離染故云離欲等也。 四，解一切下，明能所無二，同一法界，無回而回。 五，轉疑雲：若如是迴向于諸眾生，何所增損？釋此無二之迴向，于德不生，于惑不滅。何以故？以皆即空，同真性故。故云不生等也。 三，以如是下，總結平等回也。 二，修行清凈下，會前回向菩提以入實際。于中三：初，牒舉前行修對治，是出世因也。善根向出世，正是前回向菩提。 二，于善根下，正會入實。于中初句總標舉。不作二相者，善根業是因所向，出世薩婆若（一切智）是果，隨相為二。會緣歸性，平等不二故也。下別顯之。先明因果不即不離，顯俱離有無故名不二。后愿智業下，明離有無之因果，稱性皆明凈。明凈性不殊故名不二。此下並同《維摩詰所說經》佈施迴向一切智為二，佈施性即是迴向一切智性，是名入不二法門。 三，舍離下，明觀益。初離散動益，離憍慢等離惑染益。上來久實竟。自下第二依實起用。于中三：初總標。謂于寂不滯，即實起用，名隨方便智。 二，令一切眾生下，正明所作。謂令眾生得此即真之脫。不著法性者，不滯寂也。稱性善根。

【English Translation】 English version: In 'Explanation of Doubts'. Doubtful clouds: If all sentient beings are empty, and dedication is also detached, why does a Bodhisattva make dedication? Explanation in five parts: The first sentence gives a general explanation. In order to enable sentient beings to understand this emptiness of existence, without returning to a real dharma, therefore dedication is made. It is not said that there is a return. This is the same as in the Vimalakirti Sutra, 'to speak such a dharma for sentient beings is true compassion'. Second, 'observing and so on', separately observe the equality of sentient beings to whom dedication is made. Third, 'Dharma Realm Seal and so on', separately reveal that the dedication of good roots is in accordance with nature. Initially, practice is sealed with reason, and later, the nature of practice is free from defilement, hence it is said 'free from desire and so on'. Fourth, 'understanding all below', clarifies that the able and the object are not two, but the same Dharma Realm, dedicating without dedicating. Fifth, turning the doubt cloud: If such dedication is made to all sentient beings, what increase or decrease will there be? Explaining this non-dual dedication, virtue does not arise, and delusion does not perish. Why? Because all are empty, the same as true nature. Therefore, it is said 'does not arise and so on'. Third, 'with such below', concludes the equal dedication. Second, 'cultivating purity below', combines the previous dedication to Bodhi to enter reality. In three parts: First, repeating the previous practice of cultivating antidotes, which is the cause of transcendence. Directing good roots towards transcendence is precisely the previous dedication to Bodhi. Second, 'in good roots below', directly combines to enter reality. The first sentence generally marks it. 'Not making two aspects' means that the karma of good roots is the object to which it is directed, and transcendence Sarvajna (all-knowing wisdom) is the result, which appears as two aspects. Combining causes to return to nature is equal and non-dual. Below, it is separately revealed. First, it clarifies that cause and effect are neither identical nor separate, revealing that both are free from existence and non-existence, hence it is called non-dual. Later, 'wish wisdom karma below', clarifies that the cause and effect free from existence and non-existence are all clear and pure in accordance with nature. The clear and pure nature is not different, hence it is called non-dual. This below is the same as in the Vimalakirti Sutra, 'giving and dedicating to all-knowing wisdom as two, the nature of giving is the nature of dedicating to all-knowing wisdom, this is called entering the non-dual Dharma gate'. Third, 'abandoning and leaving below', clarifies the benefit of contemplation. First, the benefit of leaving scattering and agitation, leaving arrogance and so on, leaving the benefit of defilement. The above completes the long-lasting reality. From below, the second relies on reality to arise function. In three parts: First, a general mark. It means that not being attached to stillness, that is, using reality to arise function, is called expedient wisdom. Second, 'enabling all sentient beings below', directly clarifies what is done. It means enabling sentient beings to obtain this true liberation. 'Not being attached to Dharma nature' means not being attached to stillness. Good roots in accordance with nature.

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故云無量等也。無業報出業報者明依理起事以成無功之大用。明業果不亡也。三結觀益。離惡是離過益。佛贊是成善益。又離惡趣下益。佛贊順上益。佛子下第三總結名也。

第二重頌中二。先敘意后正頌。初中承佛力顯說所依。觀十方明說分齊。謂十方同說故也。及一切眾彰說所為。觀法界顯所說理。入深句義明教義玄。大悲普覆辯說心廣。護持等明所傳益。謂令此法流行即是佛種不斷。入一切佛等顯所入益。出生等明所出益。善能分別等彰應機以法。謂分別心是知欲也。過去善根是知根也。知時不失是機熟授法不失時也。具足等明所現說法之身。謂內具法身外現色身。此是有法門之身故也。下正偈頌中以四句為頌。有二十八偈分二。初五頌總嘆殊勝。非頌前文。二十方一切下別頌前文。初中分二。初二頌明大心為物方入此藏。于中有六心。初二句明廣心。二堅心。三常求等是勝心。四凈心。五敬養心。六深心。解法是智。救生是悲。彼能善入等者結行入位。具此六種殊勝大心方能入此迴向之藏。是故此藏為極殊勝。二有三頌明大力為益生方入此地。亦有六力。于中初一頌中三力救生。一猛勤力。二凈智力。三堅忍力。常能下一句正結救生。二一頌中二力益生。初凈信力。謂無等是佛。心安是信心安固也。喜

【現代漢語翻譯】 現代漢語譯本 故說其功德無量無邊。『無業報出業報』說明依據真理而行事，從而成就無功用的偉大作用，也說明業果不會消亡。第三部分總結觀想的利益。遠離罪惡是遠離過失的利益，佛的讚歎是成就善行的利益。此外，『離惡趣』是下方的利益，佛的讚歎是順應上方的利益。『佛子』以下是第三部分，總結名稱。

第二重頌中分為兩部分：先敘述意義，然後正式頌揚。第一部分承接佛力，彰顯所說的依據；觀察十方，明確所說範圍，因為十方都在共同宣說；以及一切眾生，彰顯所說的對象；觀察法界，彰顯所說的道理；『入深句義』，闡明教義的玄妙；『大悲普覆』，辯明說法的心量廣大；『護持等』，闡明所傳的利益，即令此法得以流行，佛種就不會斷絕；『入一切佛等』，彰顯所證入的利益；『出生等』，闡明所產生的利益；『善能分別等』，彰顯應機說法，即分別心是瞭解眾生的慾望，過去的善根是瞭解眾生的根器，『知時不失』是時機成熟時授法而不失時機，『具足等』，闡明所顯現的說法之身，即內具法身，外現色身，這是有法門之身。下面正式的偈頌中，以四句為一頌，共有二十八偈，分為兩部分。前五頌總贊殊勝，並非頌揚前文。『二十方一切』以下是分別頌揚前文。第一部分中分為兩部分。前兩頌說明具有大心才能進入此藏。其中有六種心：前兩句說明廣大的心，二是堅定的心，三是『常求等』，是殊勝的心，四是清凈的心，五是恭敬供養的心，六是深邃的心。『解法』是智慧，『救生』是慈悲。『彼能善入等者』，總結修行進入果位。具備這六種殊勝的大心，才能進入這種迴向之藏。因此，此藏極為殊勝。第二部分有三頌，說明具有大力才能利益眾生，才能進入此地。也有六種力。其中第一頌中包含三種力量來救度眾生：一是猛烈的精進力，二是清凈的智慧力，三是堅定的忍耐力。『常能下』一句正式總結救度眾生。第二頌中包含兩種力量來利益眾生：首先是清凈的信力，即『無等』是指佛，『心安』是指信心安穩；喜悅

【English Translation】 English version Therefore, it is said to be immeasurable and boundless. 'No karmic retribution arising from karmic retribution' clarifies that acting according to truth results in the great function of non-action, and also clarifies that the consequences of karma will not disappear. The third part summarizes the benefits of contemplation. Separating from evil is the benefit of separating from faults, and the Buddha's praise is the benefit of accomplishing good deeds. Furthermore, 'separating from evil destinies' is the benefit from below, and the Buddha's praise is the benefit of conforming to above. 'Buddha's disciples' and below is the third part, summarizing the name.

The second set of verses is divided into two parts: first, narrating the meaning, and then formally praising. The first part inherits the Buddha's power, highlighting the basis of what is being said; observing the ten directions clarifies the scope of what is being said, because the ten directions are all speaking together; and all sentient beings highlight the object of what is being said; observing the Dharma Realm highlights the principle of what is being said; 'entering the profound meaning of sentences' clarifies the mystery of the teachings; 'great compassion universally covers' argues that the mind of the teaching is vast; 'protecting and upholding, etc.' clarifies the benefits transmitted, that is, allowing this Dharma to flourish so that the Buddha's seed will not be cut off; 'entering all Buddhas, etc.' highlights the benefits attained; 'giving birth, etc.' clarifies the benefits produced; 'being able to distinguish well, etc.' highlights teaching according to the occasion, that is, the discriminating mind is understanding the desires of sentient beings, past good roots are understanding the faculties of sentient beings, 'knowing the time and not missing it' is teaching the Dharma when the time is ripe and not missing the opportunity, 'being complete, etc.' clarifies the body of teaching that is manifested, that is, internally possessing the Dharmakaya (Dharma body), externally manifesting the Rupakaya (form body), this is the body with the Dharma gate. In the formal verses below, four lines are one verse, there are twenty-eight verses in total, divided into two parts. The first five verses generally praise the supreme, not praising the previous text. 'The twenty directions and all' below are separately praising the previous text. The first part is divided into two parts. The first two verses explain that only those with a great mind can enter this treasury. There are six types of minds: the first two lines explain the vast mind, the second is the firm mind, the third is 'constantly seeking, etc.', is the supreme mind, the fourth is the pure mind, the fifth is the respectful offering mind, the sixth is the profound mind. 'Understanding the Dharma' is wisdom, 'saving beings' is compassion. 'Those who can enter well, etc.' summarize the practice of entering the position. Only those with these six supreme great minds can enter this treasury of dedication. Therefore, this treasury is extremely supreme. The second part has three verses, explaining that only those with great power can benefit sentient beings and enter this land. There are also six powers. Among them, the first verse contains three powers to save sentient beings: first, the power of fierce diligence, second, the power of pure wisdom, third, the power of firm endurance. The sentence 'constantly able to' formally summarizes saving sentient beings. The second verse contains two powers to benefit sentient beings: first, the power of pure faith, that is, 'unequaled' refers to the Buddha, 'peace of mind' refers to the stability of faith; joy

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凈釋顯信相。二大忍力。謂受惱荷載故如大地。下句結為益生。三不以苦行下三句明大悲力救生。初二句舉悲行。常能一句為結救生。上來總明大力救生能入之行。下彼人速入等結行入位。謂具彼大力方能速入如此迴向大無礙地。是故此地為極殊勝。第二正頌前文中三。初有三偈。頌前所回行體。于中初一偈頌前四等行。謂普攝眾生。心安住通具四心也。修迴向者明行堪迴向故也。后二偈頌六度行。二十方一切世界中下十偈頌前救護眾生即是迴向眾生及菩提分七。初二偈頌前利樂眾生迴向。一頌安樂。二頌利益。二有一偈頌前代苦迴向。三有一偈頌前回向意。謂不為五欲。但為生求佛。四有二偈頌悲智行迴向。初是智及行。后是悲及行。謂游界安生是悲也。此猶是前調練行也。五除滅下二偈頌離染心迴向。猶是前于惡眾生不起嫌心等。六菩薩未曾下一頌明不著五蘊三界迴向。七諸佛下有一頌。總結菩薩攝生行極。三菩薩一切心安住下十偈頌離眾生相。即實際迴向分二。初三頌前會相入實。初二明三業契真。后一明三業順理故令佛喜也。后七偈頌前依實起用。于中有四。初一頌明身業勝行。二有四頌明意業勝行。于中。一止惡。二契真。三行堅。四行滿。三有一頌明語業勝行。謂不著言不礙語故也。四末後一頌結行順理

【現代漢語翻譯】 現代漢語譯本 凈釋顯信相（清凈地顯現出可信賴的相）。二大忍力：謂受惱荷載故如大地（第二種是偉大的忍耐力，意思是承受煩惱就像大地一樣能承載萬物）。下句結為益生（下一句總結為利益眾生）。 三不以苦行下三句明大悲力救生（第三點，不以苦行這三句說明以大悲的力量救度眾生）。初二句舉悲行（最初兩句是舉出慈悲的行為）。常能一句為結救生（『常能』一句是總結救度眾生）。上來總明大力救生能入之行（上面總的說明了以大力量救度眾生，這是能夠進入的修行）。下彼人速入等結行入位（下面『彼人速入』等是總結修行進入果位）。謂具彼大力方能速入如此迴向大無礙地（意思是具備了那種大力量，才能迅速進入這樣迴向的大無礙境界）。是故此地為極殊勝（所以這個境界是極其殊勝的）。 第二正頌前文中三（第二部分是正式讚頌前面文中的三個方面）。初有三偈（開始有三首偈頌）。頌前所回行體（讚頌前面所迴向的修行本體）。于中初一偈頌前四等行（其中第一首偈頌讚頌前面的四種平等心）。謂普攝眾生，心安住通具四心也（意思是普遍攝受眾生，心安住在普遍具備四種心）。修迴向者明行堪迴向故也（修習迴向的人，說明他的修行堪能迴向）。后二偈頌六度行（後面兩首偈頌讚頌六度修行）。 二十方一切世界中下十偈頌前救護眾生即是迴向眾生及菩提分七（從『十方一切世界中』開始的十首偈頌，讚頌前面救護眾生就是迴向眾生以及菩提分七）。初二偈頌前利樂眾生迴向（最初兩首偈頌讚頌前面利益安樂眾生迴向）。一頌安樂（第一首讚頌安樂）。二頌利益（第二首讚頌利益）。 二有一偈頌前代苦迴向（第二部分有一首偈頌讚頌前面代替眾生受苦迴向）。三有一偈頌前回向意（第三部分有一首偈頌讚頌前回向的意義）。謂不為五欲，但為生求佛（意思是說不是爲了五欲，只是爲了眾生求佛）。四有二偈頌悲智行迴向（第四部分有兩首偈頌讚頌悲智修行迴向）。初是智及行（第一首是智慧和修行）。后是悲及行（第二首是慈悲和修行）。謂游界安生是悲也（意思是說遊歷世界，安定眾生是慈悲）。此猶是前調練行也（這仍然是前面的調伏訓練修行）。 五除滅下二偈頌離染心迴向（第五部分，從『除滅』開始的兩首偈頌讚頌遠離染污心的迴向）。猶是前于惡眾生不起嫌心等（仍然是前面對於惡劣的眾生不起厭惡之心等等）。六菩薩未曾下一頌明不著五蘊三界迴向（第六部分，『菩薩未曾』開始的一首偈頌說明不執著五蘊三界的迴向）。七諸佛下有一頌（第七部分，『諸佛』開始有一首偈頌）。總結菩薩攝生行極（總結菩薩攝受眾生的修行到了極致）。 三菩薩一切心安住下十偈頌離眾生相（第三部分，從『菩薩一切心安住』開始的十首偈頌讚頌遠離眾生相）。即實際迴向分二（也就是實際的迴向分為兩個方面）。初三頌前會相入實（最初三首偈頌讚頌前面會歸現象進入實相）。初二明三業契真（最初兩首說明身口意三業契合真如）。后一明三業順理故令佛喜也（后一首說明身口意三業順應真理，所以令佛歡喜）。 后七偈頌前依實起用（後面七首偈頌讚頌前面依據實相而起作用）。于中有四（其中有四個方面）。初一頌明身業勝行（第一首讚頌說明身業殊勝的修行）。二有四頌明意業勝行（第二部分有四首偈頌說明意業殊勝的修行）。于中（其中）：一止惡（一是止息惡念）。二契真（二是契合真如）。三行堅（三是修行堅定）。四行滿（四是修行圓滿）。三有一頌明語業勝行（第三部分有一首偈頌說明語業殊勝的修行）。謂不著言不礙語故也（意思是說不執著言語，不妨礙言語的表達）。四末後一頌結行順理（第四部分最後一首偈頌總結修行順應真理）

【English Translation】 English version 'Pure Release Reveals Trustworthy Marks'. The two great powers of endurance: meaning to bear suffering and burdens like the earth. The following sentence concludes with benefiting beings. The three sentences following 'Not through ascetic practices' explain saving beings with the power of great compassion. The first two sentences cite compassionate actions. The sentence 'Always able' concludes with saving beings. The above generally explains the practice of entering through the power of great strength to save beings. The following 'Those people quickly enter' etc., concludes with entering the position through practice. Meaning that only by possessing that great strength can one quickly enter such a great unobstructed ground of dedication. Therefore, this ground is extremely special and superior. The second part is a formal praise of the three aspects in the previous text. Initially, there are three verses. Praising the essence of the practice being dedicated. Among them, the first verse praises the previous four equal minds. Meaning to universally gather beings, with the mind dwelling in peace, fully possessing the four minds. Those who cultivate dedication clarify that the practice is worthy of dedication. The latter two verses praise the practice of the Six Perfections (Six Pāramitās). The ten verses from 'In all worlds of the ten directions' praise the previous saving of beings, which is dedicating to beings and the seven limbs of enlightenment (Bodhi). The first two verses praise the previous dedication of benefiting and delighting beings. One verse praises delight. The second verse praises benefit. The second part has one verse praising the previous dedication of suffering on behalf of others. The third part has one verse praising the previous intention of dedication. Meaning not for the five desires, but only for beings seeking Buddhahood. The fourth part has two verses praising the dedication of compassionate wisdom practice. The first is wisdom and practice. The second is compassion and practice. Meaning traveling the realms and settling beings is compassion. This is still the previous practice of taming and training. The fifth part, the two verses from 'Eliminating' praise the dedication of a mind free from defilement. Still the previous not harboring resentment towards evil beings, etc. The sixth part, the verse beginning with 'Bodhisattvas never' clarifies the dedication of not being attached to the five aggregates (Skandhas) and the three realms. The seventh part, there is one verse beginning with 'All Buddhas'. Concluding that the Bodhisattva's practice of gathering beings is ultimate. The ten verses from 'Bodhisattvas' minds dwell in peace in all' praise being apart from the appearance of beings. That is, the actual dedication is divided into two aspects. The first three verses praise the previous meeting of appearances and entering reality. The first two clarify that the three karmas (of body, speech, and mind) are in accord with Suchness (Tathātā). The last one clarifies that the three karmas accord with principle, therefore causing the Buddhas to rejoice. The latter seven verses praise the previous arising of function based on reality. Among them, there are four aspects. The first verse clarifies the superior practice of body karma. The second part has four verses clarifying the superior practice of mind karma. Among them: One, stopping evil. Two, according with Suchness. Three, practice is firm. Four, practice is complete. The third part has one verse clarifying the superior practice of speech karma. Meaning not being attached to words, not hindering the expression of speech. The fourth part, the last verse concludes that the practice accords with principle.

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令佛歡喜。

第二不壞迴向中二。先長行后偈頌。前中亦二。先位行后位果。前中三。謂標釋結。釋中三。先舉所回行體。二菩薩如是等善根下正辨迴向。三菩薩如是善根迴向欲度一切下明迴向益相。初中二。先明不壞信。二佛子菩薩安住下明依不壞信生長善根。前中十句分三。初三於三寶境得不壞信。先佛次僧后法。二有四句。于所修行得不壞信。于中。一信護持正法決定成行。二信迴向眾生決定令益。三信所修善根順理白凈。文有標釋。四信所行迴向之行直心等釋成。三有三句。于難知境得不壞信。一信說法師如夜叉。說法亦起佛想。又縱見違行為重法故不壞自信。二信佛果作用。逆順難知。如現為老比丘等。三信菩薩善巧。示現逆行秘密之事。如現淫女等。此並難知而能堅信故也。二生長善根中有三。初牒前信境明種生善根。于中初牒前不壞信。于諸佛下明對生善。于中聲聞等亦是僧寶攝。眾生是前愛眼所觀所利之境。如是無量境通結前所信多境。由於彼境信不壞故種生得此無量善根。二分別下明依此善根復增大心以生善根。亦先牒善根。謂分別思惟前所生善根令心勇銳增其大心。復生善根。謂由分別前於三寶等所生善故令菩提心長養也。由分別前于眾生境所生善故修習大慈也。由此二心增廣故依此復更

【現代漢語翻譯】 現代漢語譯本： 令佛歡喜。

第二不壞迴向中分為二部分。首先是長行，然後是偈頌。長行部分也分為兩部分。首先是位行，然後是位果。位行部分分為三部分，即標示、解釋和總結。解釋部分分為三部分。首先是舉出所迴向的行體。其次，『菩薩如是等善根』是正式辨明迴向。第三，『菩薩如是善根迴向欲度一切』是闡明迴向的利益相。第一部分中分為兩部分。首先是闡明不壞信，其次，『佛子菩薩安住』是闡明依靠不壞信生長善根。第一部分中分為十句，分為三部分。首先三句是在三寶境中獲得不壞信。先是佛，然後是僧，最後是法。其次有四句，是對所修行得到不壞信。其中，一是相信護持正法必定成就修行。二是相信迴向眾生必定令眾生受益。三是相信所修善根順應道理而清凈。文中有標示和解釋。四是相信所行迴向之行的直心等解釋成就。第三有三句，是對難知之境得到不壞信。一是相信說法師如同夜叉（Yaksa，一種鬼神），說法也生起佛的想念。又即使見到違背行為，爲了重視佛法也不破壞自信。二是相信佛果的作用，逆順難以知曉，比如示現為老比丘（Bhikkhu，佛教出家男眾）等。三是相信菩薩（Bodhisattva，發願成佛的修行者）的善巧，示現逆行秘密之事，比如示現**等。這些都是難以知曉而能夠堅信的緣故。第二生長善根中有三部分。首先是依照前述信境闡明種生善根。其中首先是依照前述不壞信。『于諸佛』是闡明對治生起善。其中聲聞（Sravaka，聽聞佛法而修行的弟子）等也是僧寶所攝。眾生是前述愛眼所觀所利益之境。如此無量之境統統總結前述所信眾多境界。由於對這些境界的信心不壞，因此種生得到這無量善根。其次『分別』是闡明依靠此善根又增大心以生善根。也是先依照善根，即分別思惟前述所生善根，令心勇猛銳利，增長其大心，又生善根。即由於分別前述對於三寶等所生善的緣故，令菩提心（Bodhi-citta，覺悟之心）增長。由於分別前述對於眾生境所生善的緣故，修習大慈。由此二心增廣的緣故，依靠此又更加

【English Translation】 English version: Causing the Buddha to rejoice.

The second Imperishable Dedication is divided into two parts: first, the prose section, and then the verses. The prose section is also divided into two parts: first, the practice of the stage, and then the result of the stage. The practice of the stage is divided into three parts: namely, indication, explanation, and conclusion. The explanation section is divided into three parts. First, it raises the entity of the practice to be dedicated. Second, 'Bodhisattvas, such roots of goodness, etc.' formally clarifies the dedication. Third, 'Bodhisattvas dedicate such roots of goodness, desiring to liberate all,' clarifies the aspect of the benefit of dedication. The first part is divided into two parts. First, it clarifies the Imperishable Faith; second, 'Buddha-sons, Bodhisattvas abide' clarifies the growth of roots of goodness relying on Imperishable Faith. The first part is divided into ten sentences, divided into three parts. The first three sentences are about obtaining Imperishable Faith in the realm of the Three Jewels. First is the Buddha, then the Sangha (community of monks), and finally the Dharma (teachings). Second, there are four sentences, about obtaining Imperishable Faith in the practice. Among them, first, believe that upholding the Proper Dharma will definitely accomplish practice. Second, believe that dedicating to sentient beings will definitely benefit them. Third, believe that the roots of goodness cultivated are in accordance with reason and pure. The text has indication and explanation. Fourth, believe that the straight mind, etc., of the practice of dedication are explained and accomplished. Third, there are three sentences, about obtaining Imperishable Faith in the realm of the difficult to know. First, believe that the Dharma-speaking teacher is like a Yaksha (a type of spirit), and that speaking the Dharma also gives rise to the thought of the Buddha. Also, even if one sees contradictory behavior, one does not destroy self-confidence for the sake of valuing the Dharma. Second, believe in the function of the Buddha-fruit, which is difficult to know in both forward and reverse order, such as appearing as an old Bhikkhu (Buddhist monk), etc. Third, believe in the skillful means of the Bodhisattva (one who aspires to Buddhahood), showing secret matters of reverse practice, such as showing ** etc. These are all difficult to know but can be firmly believed. Second, there are three parts in growing roots of goodness. First, it clarifies the planting and growing of roots of goodness according to the aforementioned realm of faith. Among them, first, it follows the aforementioned Imperishable Faith. 'In all Buddhas' clarifies the arising of goodness in response to treatment. Among them, Sravakas (disciples who hear and practice the Dharma), etc., are also included in the Sangha Jewel. Sentient beings are the objects of observation and benefit of the aforementioned loving eyes. Thus, the immeasurable realms collectively summarize the many realms believed in before. Because of the Imperishable Faith in these realms, the planting and growing of these immeasurable roots of goodness are obtained. Second, 'Distinguish' clarifies that relying on these roots of goodness, one increases the great mind to generate roots of goodness. It also first follows the roots of goodness, namely, distinguishing and contemplating the aforementioned generated roots of goodness, making the mind brave and sharp, increasing its great mind, and generating roots of goodness again. That is, because of distinguishing the aforementioned goodness generated in the Three Jewels, etc., the Bodhi-citta (mind of enlightenment) is caused to grow. Because of distinguishing the aforementioned goodness generated in the realm of sentient beings, great compassion is cultivated. Because of the expansion of these two minds, relying on this, it is even more

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生諸善根故云所生善根也。三廣修下明依此大心復增大行以生善根。于中二。初成阿含行。先依前慈心起大悲等觀行。後學佛所學等依菩提心起佛所學行。依此悲智二行攝生一切凈善根。二明證理行。先依智證理集功德。后依悲慧施修功德。又釋。前阿含行是加行中攝善根入實。是正證中集功德行。大慧施等是后得內修功德。行體竟。

第二正迴向中二。初回向菩提及眾生。二觀無生性下明實際迴向。前中亦二。初正以前善根迴向。二菩薩善根迴向已下明以迴向所生勝報復將回向。前中亦二。初正迴向。后菩薩如是精勤下結成。前中十句。初回向一切智總標所求菩提。常見佛下九句迴向成因行。于中初五句成行所依。一常見佛。二近善友。三菩薩同會。此三成行緣。次一句成行因。謂念薩婆若。是上所向一切智也。次一句攝行法。謂于佛興處受佛教法。于佛滅后護佛遺法。自下四句所成行。初一成利他行。謂愿能處有益生而常不離出世之向。次三成自利行。一供師行。二照理行。三滿願行。二結成中三。初結上所回善根。謂無量善是前依信所生善根。積集長養等是前依菩提心等所生善根。二正念等下結能回之智。謂籌慮觀照迴向道理義真實故。是故迴向。三恭敬下正攝威儀以成迴向。二依前回向所得勝報復更回

【現代漢語翻譯】 現代漢語譯本： 『生諸善根故云所生善根也』，這是因為產生各種善的根源，所以稱為『所生善根』。『三廣修下明依此大心復增大行以生善根』，接下來闡明依靠這種偉大的心，進一步修習廣大的行為來產生善的根源。其中分為兩部分。首先是成就阿含之行。先依靠之前的慈悲心生起大悲等觀行，然後學習佛所學等，依靠菩提心生起佛所學之行。依靠這悲智二行，攝取產生一切清凈的善根。第二是闡明證理之行。先依靠智慧證悟真理，積累功德；然後依靠悲心和智慧，佈施修習功德。另一種解釋是，之前的阿含之行是加行中攝取善根進入真實，是正證中積累功德之行。大慧佈施等是后得內修功德。以上是行體的闡述。

『第二正迴向中二』，第二部分是真正的迴向，分為兩部分。首先是迴向菩提（bodhi，覺悟）和眾生。『二觀無生性下明實際迴向』，接下來闡明實際的迴向，即觀照萬法無生之性。前一部分又分為兩部分。首先是真正地將之前的善根迴向。『二菩薩善根迴向已下明以迴向所生勝報復將回向』，接下來闡明用迴向所產生的殊勝果報再次進行迴向。前一部分又分為兩部分。首先是真正的迴向，然後是『菩薩如是精勤下結成』，總結完成。前一部分有十句。首先是『迴向一切智』，總括所求的菩提。『常見佛下九句迴向成因行』，接下來九句是迴向成就成佛的因行。其中前五句成就行為的所依。一是『常見佛』，二是『近善友』，三是『菩薩同會』，這三者成就行為的助緣。接下來一句成就行為的因，即『念薩婆若（sarvajna，一切智）』，是上面所向往的一切智慧。接下來一句是攝取行為的方法，即在佛陀出現的地方接受佛陀的教法，在佛陀滅度后護持佛陀的遺法。從下面開始的四句是所成就的行為。第一句成就利他之行，即愿能處於對眾生有益的地方，並且常常不離開出世間的方向。接下來三句成就自利之行，一是供養師長之行，二是觀照真理之行，三是圓滿願望之行。第二部分是總結完成，分為三部分。首先是總結上面所迴向的善根，即無量的善是之前依靠信心所產生的善根，積累增長等是之前依靠菩提心等所產生的善根。『二正念等下結能回之智』，接下來總結能夠迴向的智慧，即籌劃考慮，觀照迴向的道理是真實不虛的，所以進行迴向。『三恭敬下正攝威儀以成迴向』，接下來端正攝持威儀來成就回向。第二部分是依靠之前的迴向所得到的殊勝果報再次進行迴向。

【English Translation】 English version: '生諸善根故云所生善根也' (shēng zhū shàn gēn gù yún suǒ shēng shàn gēn yě): This is because various roots of goodness are produced, hence it is called '所生善根' (suǒ shēng shàn gēn, that which produces roots of goodness). '三廣修下明依此大心復增大行以生善根' (sān guǎng xiū xià míng yī cǐ dà xīn fù zēng dà xíng yǐ shēng shàn gēn): Next, it explains that relying on this great mind, one further cultivates vast practices to generate roots of goodness. This is divided into two parts. First is the accomplishment of Āgama practice. First, relying on the preceding compassionate mind, one generates the contemplation of great compassion, etc. Then, learning what the Buddha learned, etc., one generates the practice of what the Buddha learned, relying on the Bodhi-mind (bodhicitta, the mind of enlightenment). Relying on these two practices of compassion and wisdom, one gathers and produces all pure roots of goodness. Second is the explanation of the practice of realizing the truth. First, relying on wisdom, one realizes the truth and accumulates merit; then, relying on compassion and wisdom, one practices generosity and cultivates merit. Another explanation is that the preceding Āgama practice is the gathering of roots of goodness into reality within the preliminary practice, and it is the practice of accumulating merit in the actual realization. Great wisdom, generosity, etc., are the merits cultivated internally after attainment. The above is the explanation of the essence of practice.

'第二正迴向中二' (dì èr zhèng huí xiàng zhōng èr): The second part is the true dedication, which is divided into two parts. First is the dedication to Bodhi (bodhi, enlightenment) and sentient beings. '二觀無生性下明實際迴向' (èr guān wú shēng xìng xià míng shíjì huí xiàng): Next, it explains the actual dedication, which is to contemplate the nature of non-origination of all dharmas. The former part is further divided into two parts. First is the true dedication of the preceding roots of goodness. '二菩薩善根迴向已下明以迴向所生勝報復將回向' (èr púsà shàn gēn huí xiàng yǐ xià míng yǐ huí xiàng suǒ shēng shèng bào fù jiāng huí xiàng): Next, it explains that one uses the excellent rewards generated by the dedication to dedicate again. The former part is further divided into two parts. First is the true dedication, and then '菩薩如是精勤下結成' (púsà rú shì jīngqín xià jiéchéng), which concludes the completion. The former part has ten sentences. First is '迴向一切智' (huí xiàng yīqiè zhì), which summarizes the Bodhi sought. '常見佛下九句迴向成因行' (cháng jiàn fó xià jiǔ jù huí xiàng chéng yīn xíng): The next nine sentences are the dedication to accomplish the causes for becoming a Buddha. Among them, the first five sentences accomplish the basis for practice. First is '常見佛' (cháng jiàn fó, to always see the Buddha), second is '近善友' (jìn shàn yǒu, to be close to good friends), and third is '菩薩同會' (púsà tóng huì, to be in the company of Bodhisattvas). These three accomplish the supporting conditions for practice. The next sentence accomplishes the cause for practice, which is '念薩婆若' (niàn sà pó rě, to contemplate Sarvajna (sarvajna, all-knowing)), which is the all-knowing wisdom aspired to above. The next sentence is to gather the methods of practice, which is to receive the Buddha's teachings in the places where the Buddha appears, and to protect the Buddha's remaining teachings after the Buddha's Parinirvana. The four sentences from below are the practices accomplished. The first sentence accomplishes the practice of benefiting others, which is to vow to be in places that are beneficial to sentient beings and to always not depart from the direction of transcending the world. The next three sentences accomplish the practice of benefiting oneself, first is the practice of making offerings to teachers, second is the practice of contemplating the truth, and third is the practice of fulfilling vows. The second part is the conclusion, which is divided into three parts. First is to summarize the roots of goodness dedicated above, which is that immeasurable goodness is the roots of goodness generated by faith, and accumulation and growth, etc., are the roots of goodness generated by the Bodhi-mind, etc. '二正念等下結能回之智' (èr zhèngniàn děng xià jié néng huí zhī zhì): Next, it summarizes the wisdom that can dedicate, which is to plan and consider, and to contemplate that the principles of dedication are true and not false, therefore one dedicates. '三恭敬下正攝威儀以成迴向' (sān gōngjìng xià zhèng shè wēiyí yǐ chéng huí xiàng): Next, one properly gathers and maintains dignified conduct to accomplish the dedication. The second part is to dedicate again based on the excellent rewards obtained from the previous dedication.

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向。于中初牒前起行總舉所回。令我下正回所向。于中初供養佛。二明供養所為。三結供分齊。四辨能供之心。初中二。先供現佛。后供舍利。初中先舉所供佛。于諸如來下正明興供。于中三。先總。謂如佛所應者明稱佛境界所應之供而以供養。謂遍法界等不可知故但云如佛所應。二以阿僧祇下別顯供有六十七句阿僧祇供具。三以如是等上妙下總結常供。二此諸最勝下明供舍利。二欲令下明供所為有三。一為益眾生是故供佛于中三句。一令眾生見此殊勝供養歡喜愛樂生長善根故云攝取。非是菩薩攝眾生善。二令依善離苦發菩提心。三依菩提心起行自嚴超出世表。二示現下有二句。為重佛德是故興供。一為佛希遇。二為滿佛供力。謂于佛興此大勝供養為顯如來威力圓滿。三清凈下二句為自心於佛信樂至重是故興供。一為信重佛德。二為愛護佛法。謂興此勝供令人敬重於佛故也。三如是下結供分齊。謂不窮盡也。四諸佛成就下辨能供行心。于中十句。一初即不退。二中即無休。三終未曾懈。四三時喜悅無間名不壞憂惱。五情無異求名利等故云無著。六亦無彼念故云無心想。七都無現求故云無染無依。八于所生善根亦不生著故云不味等。九既不求現名利復不味善根如何成行。謂佛真實法印印彼所作之業。十心凈平等稱佛境界

【現代漢語翻譯】 現代漢語譯本： 面向。其中首先簡略地提起先前所行的總括迴歸之處。使我下面正確地迴歸所面向之處。其中首先是供養佛，第二說明供養的目的，第三總結供養的範圍，第四辨明能供養的心。在第一部分中分為兩點：先供養現世佛，后供養舍利。首先供養現世佛，先舉出所供養的佛，在『于諸如來』之後，正式說明興辦供養。其中分為三點：首先是總說，即『如佛所應者』，說明符合佛的境界所應有的供養而以此供養。因為遍及法界等不可知，所以只說『如佛所應』。第二，以『阿僧祇』開始，分別顯示供養有六十七句阿僧祇供具。第三，以『如是等上妙』開始，總結為常供。第二，『此諸最勝』說明供養舍利。第二，『欲令』說明供養的目的有三點：一是為利益眾生而供佛，其中有三句：一是令眾生見到這種殊勝的供養，歡喜愛樂，生長善根，所以說『攝取』。並非是菩薩攝取眾生的善。二是令眾生依靠善，脫離苦難，發起菩提心。三是依靠菩提心，發起修行，莊嚴自身，超出世間。第二，『示現』有兩句，爲了尊重佛的功德而興辦供養。一是為佛難得一遇。二是為圓滿佛的供養力量。即對於佛興辦這種大勝的供養，是爲了彰顯如來的威力圓滿。第三，『清凈』兩句，爲了自己內心對於佛的信樂至為重要而興辦供養。一是為信重佛的功德。二是為愛護佛法。即興辦這種殊勝的供養，令人敬重佛。第三，『如是』總結供養的範圍，即無窮盡。第四，『諸佛成就』辨明能供養的修行心。其中有十句：一是最初即不退轉。二是中間即無止息。三是最終未曾懈怠。四是三時喜悅無間斷，名為不壞憂惱。五是情無異求，不為名利等，所以說『無著』。六是沒有那些念頭，所以說『無心想』。七是完全沒有現世的祈求，所以說『無染無依』。八是對於所生的善根也不執著，所以說『不味』等。九是既然不求現世的名利，又不貪戀善根，如何成就修行？即佛的真實法印印證他所作的業。十是心凈平等，符合佛的境界。

【English Translation】 English version: Facing. Among them, first briefly mention the general return of the previous actions. Let me correctly return to what is facing below. Among them, first is offering to the Buddha (Buddha: the awakened one), second is explaining the purpose of the offering, third is summarizing the scope of the offering, and fourth is distinguishing the mind capable of offering. In the first part, it is divided into two points: first offering to the present Buddha, and then offering to the Śarīra (Śarīra: relics). First offering to the present Buddha, first mentioning the Buddha being offered, after 'to all Tathāgatas (Tathāgata: thus-gone one)', formally explaining the undertaking of offering. Among them, it is divided into three points: first is the general statement, that is, 'as the Buddha should be', explaining the offering that meets the Buddha's realm and offering it. Because it is all-pervasive in the Dharma-dhātu (Dharma-dhātu: realm of reality) and unknowable, it is only said 'as the Buddha should be'. Second, starting with 'Asaṃkhya (Asaṃkhya: countless)', it separately shows that there are sixty-seven Asaṃkhya offering implements. Third, starting with 'such excellent', it is summarized as constant offering. Second, 'these most excellent' explains the offering of Śarīra. Second, 'desiring' explains that there are three purposes of offering: one is to benefit sentient beings by offering to the Buddha, which includes three sentences: one is to make sentient beings see this excellent offering, rejoice and love it, and grow good roots, so it is said 'to gather'. It is not that the Bodhisattva (Bodhisattva: enlightenment being) gathers the goodness of sentient beings. Second, it is to enable sentient beings to rely on goodness, get rid of suffering, and generate Bodhicitta (Bodhicitta: mind of enlightenment). Third, relying on Bodhicitta, initiating practice, adorning oneself, and transcending the world. Second, 'manifestation' has two sentences, to respect the Buddha's merits and undertake the offering. One is for the rare encounter with the Buddha. The second is to fulfill the Buddha's offering power. That is, undertaking this great and excellent offering to the Buddha is to show the perfect power of the Tathāgata. Third, 'pure' two sentences, to undertake the offering because one's own heart's faith and joy in the Buddha is of utmost importance. One is to believe in and respect the Buddha's merits. The second is to cherish the Buddha's Dharma (Dharma: teachings). That is, undertaking this excellent offering makes people respect the Buddha. Third, 'such' summarizes the scope of the offering, that is, endless. Fourth, 'all Buddhas achieve' distinguishes the mind of practice capable of offering. Among them, there are ten sentences: one is that the beginning is non-retrogression. The second is that the middle is non-cessation. The third is that the end has never been slack. The fourth is that joy is uninterrupted at all three times, called non-destructive sorrow. The fifth is that there is no different request in emotion, not for fame and profit, so it is said 'non-attachment'. The sixth is that there are no those thoughts, so it is said 'no mind thought'. The seventh is that there is absolutely no present request, so it is said 'no defilement and no dependence'. The eighth is that one is not attached to the good roots that are born, so it is said 'no taste', etc. The ninth is that since one does not seek present fame and profit, nor is one greedy for good roots, how can one achieve practice? That is, the Buddha's true Dharma seal certifies the karma he has done. The tenth is that the mind is pure and equal, in accordance with the Buddha's realm.

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故云住佛所住。

第二實際迴向中二。初始修。二菩薩如是舍離下明終成。前中二。初明稱實迴向。二以此善下明迴向益相。前中七句迴向。初一句明加行智觀。謂觀無生境印能起心明能所寂滅受持等明順佛聖說。二觀平等法性一句明正體智證入實際。三入無行下四句明後智修行觀。于中。一明趣證起行。二巧隨有行。三處有離染行。四二行無礙行。后一句總結悉回。二以此善根下明益相。于中八句四對。初句厭有心堅故不可壞。二求果心徹故云不退。三自行不亂。四化他不著。五自行廣大。六化行堅固。七因行圓凈。八果德窮滿故云究竟等也。自下第二終成行中。初牒前起后。觀察平等下正顯入法之行。于中二。先明無礙行。后如是菩薩下明攝行迴向。前中二。初十句明解法至深。二分別菩薩下明起無礙行。前中初句總觀諸法理事無礙故云平等。謂等理之事窮徹聖源故云深入。等事之理盡茲事際故亦云深。雙融無際智解窮底故云深入。下九句別顯。一明業無體。二報暫酬因。三諸行無主。四緣生無屬。五正行似有。六無著法眼生者釋菩薩行如影所由。謂如世眼瞳所現影像今此亦爾。依法眼現也。七既由無作法眼之所作故。其性恒寂也。八會有為同無為故云入也。九雙融無二故云解如實性。涅槃云。明與無明愚

【現代漢語翻譯】 現代漢語譯本 故說安住于佛所安住的境界（住佛所住）。

第二，實際迴向分為兩部分。首先是開始修行，其次是菩薩如何舍離（煩惱），最後是成就（迴向）。 在開始修行部分又分為兩部分。首先是闡明與實際相符的迴向，其次是通過這種善行（迴向）所獲得的利益。 在闡明與實際相符的迴向部分，包含七句話來闡述迴向。第一句闡明通過加行智（預備階段的智慧）來觀察。也就是說，觀察無生之境，以印證能生起的心，明白能所（能取與所取）寂滅，受持等等，都順應佛的聖教。 第二句『觀平等法性』闡明以正體智證入實際。 第三句『入無行』以下的四句話闡明后得智（證悟后獲得的智慧）的修行觀。其中，一句闡明趣向證悟而生起修行；一句闡明巧妙地隨順有為之行；一句闡明處於有為之行而遠離染污；一句闡明兩種修行（有為與無為）之間沒有障礙。 最後一句總結全部迴向。 第二部分，『以此善根』以下闡明（迴向的）利益。其中包含八句話，分為四對。第一句，因為厭離有為之心堅定，所以不可摧毀。第二句，因為求取果報之心透徹，所以說不退轉。第三句，自身修行不散亂。第四句，教化他人不執著。第五句，自身修行廣大。第六句，教化之行堅固。第七句，因地之行圓滿清凈。第八句，果地之德究竟圓滿，所以說究竟等等。

從『自下第二終成行中』開始，是關於成就之行。首先承接前文，開啟後文。『觀察平等』以下，正式闡明進入法性之行。其中分為兩部分。首先闡明無礙之行，然後是『如是菩薩』以下，闡明攝取之行（包含一切善行）的迴向。 在闡明無礙之行部分，又分為兩部分。首先用十句話闡明理解佛法的至深之處，然後是『分別菩薩』以下，闡明生起無礙之行。 在前一部分中，第一句總括地觀察諸法，理事之間沒有障礙，所以說平等。也就是說，平等地對待事相之理，窮盡徹悟聖人之源，所以說深入。平等地對待理體之事相，窮盡此事相的邊際，所以也說深入。雙重融合沒有邊際的智慧，理解窮盡其根本，所以說深入。以下九句分別闡明。 一句闡明業沒有自體。一句闡明果報只是暫時酬償因果。一句闡明諸行沒有主宰。一句闡明緣起之法不屬於任何事物。一句闡明正行看似存在。一句闡明無著法眼的生起，解釋菩薩的修行就像影子一樣有所由來。也就是說，就像世間的眼睛的瞳孔所顯現的影像，現在也是這樣，依法眼而顯現。一句闡明既然是由無作法眼所作，那麼它的本性恒常寂靜。一句闡明有為與無為會歸於同一處，所以說入。一句闡明雙重融合，沒有二元對立，所以說理解如實之性。《涅槃經》說：『明與無明，愚』

【English Translation】 English version Therefore, it is said to abide in the abode of the Buddha (住佛所住, Zhù Fó Suǒ Zhù - abiding where the Buddha abides).

Secondly, the Actual Transference (實際迴向, Shíjì Huíxiàng) is divided into two parts: the initial practice and how the Bodhisattva relinquishes (afflictions), culminating in the accomplishment (of the transference). The initial practice is further divided into two parts: first, elucidating the transference that accords with reality; second, the benefits derived from this virtuous act (of transference). In elucidating the transference that accords with reality, seven sentences are used to expound the transference. The first sentence elucidates observation through the Wisdom of Application (加行智, Jiāxíng Zhì - wisdom of preparation). That is, observing the state of non-origination to validate the mind that can arise, understanding the quiescence of the subject and object (能所, Néng Suǒ - the able and the object), upholding and so on, all in accordance with the Buddha's teachings. The second sentence, 'Observing the Equality of Dharma-nature (觀平等法性, Guān Píngděng Fǎxìng),' elucidates entering actuality through the Wisdom of True Nature. The third sentence, 'Entering Non-action (入無行, Rù Wúxíng),' and the following four sentences elucidate the practice of observation with Subsequent Wisdom (后智, Hòuzhì - wisdom attained after enlightenment). Among them, one sentence elucidates generating practice by tending towards enlightenment; one sentence elucidates skillfully conforming to conditioned actions; one sentence elucidates being in conditioned actions while remaining free from defilements; one sentence elucidates that there is no obstruction between the two practices (conditioned and unconditioned). The last sentence summarizes the entire transference. The second part, 'With this virtuous root (以此善根, Yǐ Cǐ Shàngēn),' and the following elucidates the benefits (of the transference). It contains eight sentences, divided into four pairs. The first sentence, because the mind that renounces conditioned existence is firm, it cannot be destroyed. The second sentence, because the mind that seeks fruition is thorough, it is said to be non-retrogressive. The third sentence, one's own practice is not scattered. The fourth sentence, teaching others is without attachment. The fifth sentence, one's own practice is vast. The sixth sentence, the act of teaching is firm. The seventh sentence, the practice on the causal ground is complete and pure. The eighth sentence, the virtue of the fruition ground is ultimately complete, hence it is said to be ultimate, and so on.

Starting from 'From the second part, the Accomplishment of Practice (自下第二終成行中, Zì Xià Dì'èr Zhōngchéng Xíng Zhōng),' it is about the practice of accomplishment. First, it connects to the previous text and opens up the following text. 'Observing Equality (觀察平等, Guānchá Píngděng),' and the following formally elucidates the practice of entering Dharma-nature. It is divided into two parts: first, elucidating unobstructed practice; then, 'Such Bodhisattvas (如是菩薩, Rúshì Púsà),' and the following elucidates the transference of gathering practice (containing all virtuous actions). In elucidating unobstructed practice, it is again divided into two parts: first, using ten sentences to elucidate the profound depth of understanding the Dharma; then, 'Distinguishing Bodhisattvas (分別菩薩, Fēnbié Púsà),' and the following elucidates generating unobstructed practice. In the first part, the first sentence comprehensively observes all dharmas, there is no obstruction between principle and phenomena, hence it is said to be equal. That is, treating the principle of phenomena equally, thoroughly understanding the source of the sages, hence it is said to be profound. Treating the phenomena of the principle equally, exhausting the boundary of this phenomenon, hence it is also said to be profound. Doubly merging wisdom without boundaries, understanding to the end, hence it is said to be profound. The following nine sentences elucidate separately. One sentence elucidates that karma has no self-nature. One sentence elucidates that retribution is only a temporary repayment of cause and effect. One sentence elucidates that all actions have no master. One sentence elucidates that the arising of conditions does not belong to anything. One sentence elucidates that right practice seems to exist. One sentence elucidates the arising of the Unattached Dharma-eye, explaining that the Bodhisattva's practice is like a shadow with a source. That is, just like the image manifested by the pupil of the eye in the world, it is the same now, manifested by the Dharma-eye. One sentence elucidates that since it is made by the Uncreated Dharma-eye, its nature is eternally quiescent. One sentence elucidates that conditioned and unconditioned converge in the same place, hence it is said to be entering. One sentence elucidates that there is a double merging, without duality, hence it is said to be understanding the nature of reality. The Nirvana Sutra says: 'Clarity and ignorance, foolishness.'

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者謂二智者了達其性不二。不二之性即是實性。此之謂也。下明起無礙行。于中四句。初明理事無礙行。謂由解前不二法故分別行相而不著相也。二二利無礙行。謂同事利他不捨白凈為自利也。三障礙斯離故結無礙著。四由解行深故諸佛護念外緣勝也。遠愚癡內行增也。自下第二攝行成回有三。初則不壞事而明見理以事即理不待壞故。二善解下明不礙理而巧現事以不待壞之事不礙存故。如是無礙方於法性而到彼岸。三了法迴向。謂如理之回以向佛地大智令諸餘善根皆稱理成故云心凈也。是故此回終日回而無回故云行無所行也。

自下第三大段明迴向益相有四。先為度生益。于中。初令增佛種滅諸業苦。后一切眾生得下令成果智滅諸煩惱。二究竟下明成菩提益。三得平等下結實際益。四摩訶薩下總結迴向成趣果之益。上來別釋竟。佛子下第三結名。上來位行訖。

摩訶薩下第二明位果。于中。初十句別顯。后一句總結。前中。初一見佛益。二得法益。下八成行益。三普于眾生下利物心成。四舍癡入法自利解成。上來自分行成。下明勝進。五得諸如來等明破邪行立。六具足生貴等明具正行本。謂出世間心為生貴也。又從佛正法生故也。七得無礙智等明大智內發。八於一切法等智起照實。上來成智正覺世間智。

【現代漢語翻譯】 現代漢語譯本：

這段話是說，二智者了達事物的體性是不二的。這不二的體性就是真實的體性，這就是這段話的含義。下面闡述發起無礙之行，其中包含四句。第一句闡述理事無礙之行，意思是由於理解了前面所說的不二之法，所以能夠分別事物的行相而不執著于這些表象。第二句闡述利他無礙之行，意思是從事利益他人的行為，不捨棄清凈的善行，也為自己帶來利益。第三句是說因為障礙已經消除，所以總結為無礙的執著。第四句是說由於理解和實踐都很深入，所以諸佛護念，外在的因緣殊勝，遠離愚癡，內在的修行增長。從下面開始是第二部分，闡述攝行成就回向，包含三點。第一點是不破壞事相而明白事物的理體，因為事相就是理體，不需要破壞事相。第二點是善於理解理體而不妨礙巧妙地顯現事相，因為不待破壞的事相不妨礙它的存在。像這樣無礙，才能符合法性而到達彼岸。第三點是明瞭法而回向，意思是如理地迴向，以趨向佛地的大智慧，使所有其他的善根都符合真理而成就，所以說是心凈。因此，這種迴向終日迴向而沒有迴向，所以說是行無所行。

從下面開始是第三大段，闡述迴向的利益和表相，包含四點。首先是爲了度化眾生的利益，其中，先是使眾生增長佛種，滅除各種業的痛苦，然後是使一切眾生得到成果的智慧，滅除各種煩惱。第二點是最終成就菩提的利益。第三點是得到平等的實際利益。第四點是總結迴向成就趨向結果的利益。以上是分別解釋完畢。『佛子』下面是第三部分，總結名稱。以上是位和行的闡述完畢。

『摩訶薩』下面是第二部分，闡述位和果。其中，先用十句分別顯示，後用一句總結。前面部分，第一句是見到佛的利益。第二句是得到法的利益。下面八句是成就行的利益。第三句是普遍地利益眾生，成就利他的心。第四句是捨棄愚癡，進入佛法，成就自利的理解。以上是自己本分的修行成就。下面闡述殊勝的進步。第五句是得到諸如來等，闡述破除邪行，樹立正行。第六句是具足生貴等，闡述具備正行的根本，意思是出世間的心是生貴的根本。又是從佛的正法產生。第七句是得到無礙智等，闡述大智慧從內心生髮。第八句是在一切法等，智慧生起，照亮真實。以上是成就智慧，正覺世間智。 English version:

This refers to the two wise ones who understand that the nature of things is non-dual. This non-dual nature is the true nature. This is what it means. The following explains the arising of unobstructed practice, which includes four sentences. The first sentence explains the unobstructed practice of principle and phenomena, meaning that because of understanding the aforementioned non-dual Dharma, one can distinguish the appearances of things without being attached to them. The second sentence explains the unobstructed practice of benefiting others, meaning that engaging in activities that benefit others, without abandoning pure and virtuous actions, also brings benefits to oneself. The third sentence says that because obstacles have been removed, it concludes with unobstructed attachment. The fourth sentence says that because understanding and practice are both profound, the Buddhas protect and cherish, external conditions are excellent, one is far from ignorance, and internal practice increases. From below begins the second part, explaining the accomplishment of gathering practice and dedicating merit, which includes three points. The first point is to understand the principle without destroying the phenomena, because phenomena are principle, and there is no need to destroy phenomena. The second point is to skillfully manifest phenomena without hindering the principle, because phenomena that do not need to be destroyed do not hinder their existence. Being unobstructed in this way, one can conform to the Dharma-nature and reach the other shore. The third point is to understand the Dharma and dedicate merit, meaning to dedicate merit in accordance with the principle, with the great wisdom of approaching the Buddha-ground, so that all other virtuous roots conform to the truth and are accomplished, therefore it is said that the mind is pure. Therefore, this dedication of merit dedicates merit all day long without dedicating, so it is said that practice is without practice.

From below begins the third major section, explaining the benefits and appearances of dedicating merit, which includes four points. First, it is for the benefit of liberating sentient beings, in which, first, it enables sentient beings to increase the seeds of Buddhahood and eliminate the suffering of various karmas, and then it enables all sentient beings to obtain the wisdom of accomplished results and eliminate various afflictions. The second point is the benefit of ultimately attaining Bodhi. The third point is to obtain the equal and actual benefit. The fourth point is to summarize the benefit of dedicating merit to achieve the result. The above is the separate explanation completed. 'Buddha-son' below is the third part, summarizing the name. The above is the explanation of position and practice completed.

'Mahasattva' below is the second part, explaining position and result. Among them, first use ten sentences to show separately, and then use one sentence to summarize. In the previous part, the first sentence is the benefit of seeing the Buddha. The second sentence is the benefit of obtaining the Dharma. The following eight sentences are the benefits of accomplishing practice. The third sentence is to universally benefit sentient beings, accomplishing the mind of benefiting others. The fourth sentence is to abandon ignorance and enter the Dharma, accomplishing self-benefiting understanding. The above is the accomplishment of one's own practice. The following explains the excellent progress. The fifth sentence is to obtain the Thus Come Ones (Tathagatas) etc., explaining the breaking of evil practices and establishing of correct practices. The sixth sentence is to be complete with noble birth etc., explaining the possession of the root of correct practice, meaning that the mind of transcending the world is the root of noble birth. It is also born from the Buddha's correct Dharma. The seventh sentence is to obtain unobstructed wisdom etc., explaining the great wisdom arising from within. The eighth sentence is in all Dharmas etc., wisdom arises, illuminating reality. The above is the accomplishment of wisdom, the correct enlightenment of worldly wisdom.

【English Translation】 This refers to the two wise ones who understand that the nature of things is 'non-dual' (not two). This 'non-dual' nature is the 'true nature' (reality). This is what it means. The following explains the arising of 'unobstructed practice', which includes four sentences. The first sentence explains the 'unobstructed practice of principle and phenomena', meaning that because of understanding the aforementioned 'non-dual Dharma', one can distinguish the appearances of things without being attached to them. The second sentence explains the 'unobstructed practice of benefiting others', meaning that engaging in activities that benefit others, without abandoning 'pure and virtuous actions', also brings benefits to oneself. The third sentence says that because 'obstacles' have been removed, it concludes with 'unobstructed attachment'. The fourth sentence says that because 'understanding and practice' are both profound, the 'Buddhas' protect and cherish, 'external conditions' are excellent, one is far from 'ignorance', and 'internal practice' increases. From below begins the second part, explaining the 'accomplishment of gathering practice' and 'dedicating merit', which includes three points. The first point is to understand the 'principle' without destroying the 'phenomena', because 'phenomena' are 'principle', and there is no need to destroy 'phenomena'. The second point is to skillfully manifest 'phenomena' without hindering the 'principle', because 'phenomena' that do not need to be destroyed do not hinder their existence. Being 'unobstructed' in this way, one can conform to the 'Dharma-nature' and reach the 'other shore'. The third point is to understand the 'Dharma' and 'dedicate merit', meaning to dedicate merit in accordance with the principle, with the great wisdom of approaching the 'Buddha-ground', so that all other virtuous roots conform to the truth and are accomplished, therefore it is said that the 'mind is pure'. Therefore, this dedication of merit dedicates merit all day long without dedicating, so it is said that 'practice is without practice'. From below begins the third major section, explaining the 'benefits and appearances of dedicating merit', which includes four points. First, it is for the benefit of 'liberating sentient beings', in which, first, it enables sentient beings to increase the 'seeds of Buddhahood' and eliminate the suffering of various 'karmas', and then it enables all sentient beings to obtain the 'wisdom of accomplished results' and eliminate various 'afflictions'. The second point is the benefit of ultimately attaining 'Bodhi' (enlightenment). The third point is to obtain the 'equal and actual benefit'. The fourth point is to summarize the benefit of dedicating merit to achieve the result. The above is the separate explanation completed. 'Buddha-son' below is the third part, summarizing the name. The above is the explanation of 'position' and 'practice' completed. 'Mahasattva' (great being) below is the second part, explaining 'position' and 'result'. Among them, first use ten sentences to show separately, and then use one sentence to summarize. In the previous part, the first sentence is the benefit of seeing the 'Buddha'. The second sentence is the benefit of obtaining the 'Dharma' (teachings). The following eight sentences are the benefits of accomplishing 'practice'. The third sentence is to universally benefit sentient beings, accomplishing the mind of benefiting others. The fourth sentence is to abandon 'ignorance' and enter the 'Dharma', accomplishing self-benefiting understanding. The above is the accomplishment of one's own practice. The following explains the excellent progress. The fifth sentence is to obtain the 'Thus Come Ones (Tathagatas)' etc., explaining the breaking of 'evil practices' and establishing of 'correct practices'. The sixth sentence is to be complete with 'noble birth' etc., explaining the possession of the root of 'correct practice', meaning that the mind of transcending the world is the root of 'noble birth'. It is also born from the Buddha's correct Dharma. The seventh sentence is to obtain 'unobstructed wisdom' etc., explaining the great wisdom arising from within. The eighth sentence is in 'all Dharmas' etc., wisdom arises, illuminating reality. The above is the accomplishment of 'wisdom', the 'correct enlightenment' of 'worldly wisdom'.

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九於一切剎下成器世間智。十智慧具足下成眾生世間智。下一句總結可知。

第二偈頌總有二十五頌分四。初二頌前所回行體。二一切上妙下九頌半頌前回向眾生及菩提。于中分四。初四頌前因迴向得勝報供養諸佛。二善分別下二頌前供佛所為為益眾生。三一切諸佛下二頌半頌前供佛舍利。四菩薩善知下一頌頌前供佛迴向行。三勝妙智下七頌半頌前實際迴向。于中分四。初三頌明觀理隨緣行。一半自利一半利他。二觀眾生心下二頌明推緣入實行。三分別所有下一頌半明雙融無礙行。四方便迴向下一頌明結行成相。四菩薩一心下六頌前結迴向益相。于中初一上念諸佛。十地論云如佛所得我亦當得名爲念佛。二下救眾生。三守護正法。四處有離著。五攝法離生。六德圓離相。各一頌顯可知。

第三等諸佛迴向中亦二。謂長行及偈。前中亦二。初位行后位果。前中三。謂標釋結。釋中三。初標舉所學回向之意即釋名也。二此菩薩修行時下正顯迴向。三如是摩訶薩以諸善根正迴向。已成就妙身下明迴向所成益。第二正迴向中二。初眾生菩提回向。后復作是念如彼過去下明實際迴向。前中亦二。初因事以行迴向。后摩訶薩若在家下隨緣攝善迴向。前中三。初舉因事之行。二正以迴向。三摩訶薩以大愿攝取行等下結成

【現代漢語翻譯】 現代漢語譯本 九、對於一切剎土（kshetra，佛土）下成就器世間（bhajana-loka，容納有情眾生的物質世界）的智慧。十、智慧具足下成就眾生世間（sattva-loka，有情眾生居住的世界）的智慧。下一句總結可知。

第二偈頌總共有二十五頌，分為四部分。最初兩頌是前面所迴向之行的本體。二、一切上妙下九頌半頌是前回向眾生及菩提（bodhi，覺悟）。其中分為四部分。最初四頌是前因迴向所得的殊勝果報，用以供養諸佛。二、善分別下兩頌是前供佛所為，爲了利益眾生。三、一切諸佛下兩頌半頌是前供佛舍利（śarīra，佛陀或高僧火化后的遺物）。四、菩薩善知下一頌頌是前供佛迴向之行。三、勝妙智下七頌半頌是前實際迴向。其中分為四部分。初三頌是明觀理性隨順因緣而行。一半自利，一半利他。二、觀眾生心下兩頌是明推究因緣進入實際修行。三、分別所有下一頌半是明雙融無礙之行。四、方便迴向下一頌是明總結修行成就之相。四、菩薩一心下六頌是前總結迴向的利益之相。其中初一頌是上念諸佛。《十地經論》說：『如佛所得，我亦當得，名爲念佛。』二、下救眾生。三、守護正法（dharma，佛法）。四、處有離著。五、攝法離生。六、德圓離相。各一頌顯明可知。

第三、等諸佛迴向中也有兩種，即長行和偈頌。前面長行中也有兩種，初是位行，后是位果。前面位行中又分三部分，即標、釋、結。釋中又分三部分，初是標舉所學回向的意義，也就是解釋名稱。二、此菩薩修行時下是正式顯明迴向。三、如是摩訶薩（mahāsattva，大菩薩）以諸善根正迴向，已成就妙身下是說明迴向所成就的利益。第二、正迴向中分兩種，初是眾生菩提回向，后是復作是念如彼過去下是明實際迴向。前面眾生菩提回向中又分兩種，初是因事以行迴向，后是摩訶薩若在家下是隨順因緣攝取善法迴向。前面因事以行迴向中又分三部分，初是舉出因事之行，二是以正迴向，三是摩訶薩以大愿攝取行等下是總結成就。

【English Translation】 English version 9. With regard to all kshetras (fields of Buddhas), the wisdom to accomplish the bhajana-loka (world of receptacles, the material world that contains sentient beings). 10. With the perfection of wisdom, the wisdom to accomplish the sattva-loka (world of sentient beings, the world inhabited by sentient beings). The next sentence summarizes this.

The second gatha (verse) consists of twenty-five verses in total, divided into four parts. The first two verses are the essence of the previously directed practice. The second part, from 'all excellent' to nine and a half verses, is the previous dedication to sentient beings and bodhi (enlightenment). This is divided into four parts. The first four verses are the excellent rewards obtained from the previous cause of dedication, used to make offerings to all Buddhas. The second part, from 'good discrimination' to two verses, is the purpose of the previous offering to the Buddhas, which is to benefit sentient beings. The third part, from 'all Buddhas' to two and a half verses, is the previous offering of Buddha's śarīra (relics). The fourth part, 'Bodhisattva well knows' in the next verse, praises the previous offering to the Buddhas and the practice of dedication. The third part, from 'supreme wisdom' to seven and a half verses, is the previous actual dedication. This is divided into four parts. The first three verses explain observing the principle and acting in accordance with conditions. Half is for self-benefit, and half is for the benefit of others. The second part, from 'observing the minds of sentient beings' to two verses, explains investigating conditions and entering into actual practice. The third part, 'distinguishing all that exists' in the next one and a half verses, explains the unobstructed practice of dual integration. The fourth part, 'expedient dedication' in the next verse, explains concluding the practice and achieving the form. The fourth part, from 'Bodhisattva with one mind' to six verses, is the previous conclusion of the benefits of dedication. The first verse is about contemplating all Buddhas. The Ten Bhumi Sutra says: 'What the Buddha has attained, I shall also attain, this is called contemplating the Buddha.' The second part is about saving sentient beings. The third part is about protecting the Dharma (Buddhist teachings). The fourth part is about being present but detached. The fifth part is about gathering the Dharma and being free from birth. The sixth part is about perfect virtue and being free from form. Each verse is clear and understandable.

Third, in the dedication equal to all Buddhas, there are also two types: prose and verses. In the preceding prose, there are also two types: the practice of the position and the result of the position. The preceding practice of the position is divided into three parts: introduction, explanation, and conclusion. The explanation is divided into three parts: first, introducing the meaning of the dedication being learned, which is also explaining the name. Second, 'when this Bodhisattva practices' below is the formal manifestation of dedication. Third, 'Thus, the Mahasattva (great being) dedicates all good roots correctly, having already achieved a wonderful body' below explains the benefits achieved by dedication. Second, in the correct dedication, there are two types: first, the dedication to sentient beings and bodhi, and second, 'again, thinking like those of the past' below is the explanation of actual dedication. In the preceding dedication to sentient beings and bodhi, there are also two types: first, dedicating through actions based on events, and second, 'if the Mahasattva is at home' below is dedicating by gathering good in accordance with conditions. In the preceding dedication through actions based on events, there are three parts: first, presenting the actions based on events, second, dedicating correctly, and third, 'the Mahasattva gathers practices with great vows' below is the concluding achievement.

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益相。初中謂於二境得三凈心。一于違順二境得離憎愛之結。二既離此結喜樂無壞。三既離結情歡令身心調暢輕安適悅既得此樂因即迴向。二正以自樂迴向之中有三。初回向佛。二回向菩薩。三迴向眾生。初中明自得樂之時念欲迴向供諸佛。是故先牒諸佛自樂故云諸佛雖有凈妙快樂。下有十句。正愿諸佛所得之樂。問諸佛德滿樂圓何須愿佛得樂。設愿佛德豈增。答佛豈須人間香華為表孝情供養以此菩薩愛敬如來。是故自所得樂回以向佛。十中初一總。謂愿佛得非我測量佛所住樂。餘九別顯。皆不思議也。一三昧樂是佛自德所依。謂出入游適故也。二大悲樂是佛化德之本。謂處生死如遊園觀。三解脫樂是佛不思議解脫。如下不思議品說有十種等。謂離礙自在故稱樂也。四神足樂是佛通用自在故樂。如十通等。五尊重樂是佛勝德。獨出無比故云樂勝樂被人名覆如來。六無量力樂是佛十力智用自在名力樂。上來是大菩提樂下是大涅槃樂。七離覺樂是佛涅槃離覺觀故。涅槃經云離諸覺觀名為涅槃。八不變樂是變易生死盡故也。九不壞樂是佛德圓常樂。略舉三事。一佛德無礙無能使礙。二無不在定無能使亂。三無知不知之二行無能使二故云不壞也。又此九種攝為四。初一三昧樂。二大悲樂。次四名大智樂。后三名寂滅樂。二回向

【現代漢語翻譯】 現代漢語譯本 益相（菩薩名）。初中（初始階段）是指在兩種境界中獲得三種清凈心。第一種是在違逆和順從兩種境界中，能夠脫離憎恨和愛戀的束縛。第二種是既然脫離了這種束縛，喜悅和快樂就不會被破壞。第三種是既然脫離了束縛，情感歡快，從而使身心調和舒暢，輕安適悅，既然獲得了這種快樂，就立即迴向。第二，以自己的快樂迴向之中有三種。首先回向佛（Buddha，覺悟者）。第二回向菩薩（Bodhisattva，追求覺悟的眾生）。第三回向眾生（sentient beings）。 首先回向佛，說明自己獲得快樂的時候，想著要回向供養諸佛。因此先陳述諸佛，因為自己快樂的緣故，所以說『諸佛雖然有清凈微妙的快樂』。下面有十句，正是希望諸佛獲得快樂。問：諸佛的功德圓滿，快樂也圓滿，為什麼還要希望佛獲得快樂？即使希望佛的功德，難道能增加嗎？答：佛難道需要人間的香花嗎？這是爲了表達孝順之情而供養，以此菩薩愛敬如來（Tathagata，如來是佛的稱號之一）。因此把自己獲得的快樂迴向給佛。 十句中第一句是總說，意思是希望佛獲得非我所能測量的佛所安住的快樂。其餘九句是分別顯示，都是不可思議的。第一，三昧樂（Samadhi-sukha，禪定之樂）是佛自身功德所依憑的，意思是出入游適。第二，大悲樂（Maha-karuna-sukha，大慈悲之樂）是佛化導眾生的根本，意思是處於生死輪迴中如同遊覽園林。第三，解脫樂（Moksha-sukha，解脫之樂）是佛不可思議的解脫，如下面的《不思議品》所說，有十種等等，意思是遠離障礙，自在無礙，所以稱為快樂。第四，神足樂（Riddhi-pada-sukha，神足通之樂）是佛普遍運用自在的快樂，如十通等等。第五，尊重樂（Satkara-sukha，尊重之樂）是佛殊勝的功德，獨一無二，所以說快樂殊勝，快樂被人們的名字所覆蓋，如如來。 第六，無量力樂（Ananta-bala-sukha，無量力之樂）是佛十力智用自在，稱為力樂。上面是大菩提樂（Maha-bodhi-sukha，大菩提之樂），下面是大涅槃樂（Maha-nirvana-sukha，大涅槃之樂）。第七，離覺樂（Vigata-vitarka-sukha，離覺觀之樂）是佛涅槃時遠離覺觀的緣故。《涅槃經》說，遠離各種覺觀稱為涅槃。第八，不變樂（Avipariṇāma-sukha，不變之樂）是變易生死窮盡的緣故。第九，不壞樂（Aksaya-sukha，不壞之樂）是佛的功德圓滿常樂。簡略地舉出三件事：第一，佛的功德無礙，沒有能使之產生障礙的。第二，無時不在禪定之中，沒有能使之擾亂的。第三，沒有知與不知的兩種行為，沒有能使之產生這兩種行為的，所以說不壞。 又，這九種快樂可以歸納為四種。第一是三昧樂。第二是大悲樂。其次四種稱為大智樂（Maha-jnana-sukha，大智慧之樂）。后三種稱為寂滅樂（Shanta-sukha，寂滅之樂）。第二，迴向。

【English Translation】 English version Yi Xiang (Name of a Bodhisattva). 'Initial stage' refers to obtaining three pure minds in two realms. The first is to be free from the bonds of hatred and love in the two realms of adversity and compliance. The second is that since this bond is broken, joy and happiness will not be destroyed. The third is that since the bond is broken, the emotions are joyful, thus making the body and mind harmonious and comfortable, light, peaceful, and pleasant. Since this happiness is obtained, it is immediately dedicated. Second, there are three aspects to dedicating one's own happiness. First, dedicating to the Buddhas (Buddha, the awakened one). Second, dedicating to the Bodhisattvas (Bodhisattva, beings who seek enlightenment). Third, dedicating to sentient beings (sentient beings). First, dedicating to the Buddhas, explaining that when one obtains happiness, one thinks of dedicating offerings to all the Buddhas. Therefore, first state the Buddhas, because of one's own happiness, so it is said 'Although the Buddhas have pure and wonderful happiness'. Below are ten sentences, precisely wishing the Buddhas to obtain happiness. Question: The Buddhas' merits are complete, and their happiness is also complete, why still wish the Buddhas to obtain happiness? Even if one wishes for the Buddhas' merits, can it be increased? Answer: Do the Buddhas need the fragrant flowers of the human world? This is to offer in order to express filial piety, with this Bodhisattva loving and respecting the Tathagata (Tathagata, one of the titles of the Buddha). Therefore, dedicate one's own happiness to the Buddhas. The first of the ten sentences is a general statement, meaning wishing the Buddhas to obtain the happiness that the Buddhas dwell in, which I cannot measure. The remaining nine sentences are separate displays, all of which are inconceivable. First, Samadhi-sukha (Samadhi-sukha, the bliss of meditation) is what the Buddhas' own merits rely on, meaning entering and exiting at ease. Second, Maha-karuna-sukha (Maha-karuna-sukha, the bliss of great compassion) is the foundation of the Buddhas' transformation of sentient beings, meaning being in the cycle of birth and death as if touring a garden. Third, Moksha-sukha (Moksha-sukha, the bliss of liberation) is the Buddhas' inconceivable liberation, as the 'Inconceivable Chapter' below says, there are ten kinds, etc., meaning being free from obstacles, being at ease and unhindered, so it is called happiness. Fourth, Riddhi-pada-sukha (Riddhi-pada-sukha, the bliss of supernatural powers) is the happiness of the Buddhas' universal use of freedom, such as the ten powers, etc. Fifth, Satkara-sukha (Satkara-sukha, the bliss of respect) is the Buddhas' superior merit, unique and unparalleled, so it is said that happiness is superior, and happiness is covered by people's names, such as the Tathagata. Sixth, Ananta-bala-sukha (Ananta-bala-sukha, the bliss of immeasurable power) is the Buddhas' ten powers and wisdom used freely, called the bliss of power. Above is Maha-bodhi-sukha (Maha-bodhi-sukha, the bliss of great enlightenment), and below is Maha-nirvana-sukha (Maha-nirvana-sukha, the bliss of great Nirvana). Seventh, Vigata-vitarka-sukha (Vigata-vitarka-sukha, the bliss of being free from perception) is because the Buddhas are free from perception when they enter Nirvana. The Nirvana Sutra says that being free from all perceptions is called Nirvana. Eighth, Avipariṇāma-sukha (Avipariṇāma-sukha, the bliss of immutability) is because the changing cycle of birth and death is exhausted. Ninth, Aksaya-sukha (Aksaya-sukha, the bliss of indestructibility) is the Buddhas' merit being complete and eternally blissful. Briefly mention three things: First, the Buddhas' merit is unobstructed, and there is nothing that can cause it to be obstructed. Second, they are always in meditation, and there is nothing that can disturb them. Third, there are no two actions of knowing and not knowing, and there is nothing that can cause these two actions, so it is said to be indestructible. Also, these nine kinds of happiness can be summarized into four kinds. The first is Samadhi-sukha. The second is Maha-karuna-sukha. The next four are called Maha-jnana-sukha (Maha-jnana-sukha, the bliss of great wisdom). The last three are called Shanta-sukha (Shanta-sukha, the bliss of tranquility). Second, dedication.

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菩薩中十句分二。初令成自德。二能下令成化德。前中六。初令得信位百四十愿。二令入十住正解直心。三令修十行波羅蜜行。四令住十回向金剛幢大菩提心。五令成初地已上求智佛心證不退轉。六令得八地上無功用行故云不捨大嚴守護菩提等。二令成利他德中。初化令成地前行。二安住下化令成地上行。三得諸下化令得八地上德。四證薩婆若下化令成果。三迴向眾生中。初結前生后。次正迴向。于中二。初明菩薩自力迴向益生。二如佛下希同諸佛迴向益生。前中十句迴向。初一回令見佛聞法近僧。次三回令念三寶。餘六回令起行。五不離佛是近善人。六令于佛起凈信。七令分別生解。八令起行成德。九令成凈通之因。十令疑或永盡。二同佛益生中。先總舉同佛。二令一切下別顯其相。于中十事。初五令離苦謂出四惡趣及諸難處。后摩訶薩下五令住善。初成地前行三句。一發心。二長心。三離障常樂。下成地上行。令一切生究竟等成果德。三結嘆益相中。以諸大愿攝取行等者此文意難見。致令諸德釋各不同。光統師云。此結上三道究竟之義。行等行者結樂與佛成證道行。積聚等者結與菩薩成助道行。長養等者結與眾產生不住道行。遠法師云。證心遊理名行。一備一切名等行助道漸滿名為積聚。一一行中具一切行名等積

【現代漢語翻譯】 菩薩（Bodhisattva，指追求菩提的修行者）中十句分為兩部分。第一部分是成就自身功德，第二部分是降伏他人成就教化功德。在第一部分中又分為六個方面。首先是使菩薩獲得信位，併發下百四十愿。其次是使菩薩進入十住位，獲得正確的理解和正直的心。再次是使菩薩修習十行波羅蜜（Paramita，指到達彼岸的修行）行。然後是使菩薩安住於十迴向位，擁有金剛幢大菩提心（Vajradhvaja-mahābodhicitta，指堅不可摧的菩提心）。接著是使菩薩成就初地以上的求智佛心，證得不退轉。最後是使菩薩獲得八地以上的無功用行，所以說『不捨大嚴守護菩提』等等。 第二部分是成就利他功德。首先是教化眾產生就地前行。其次是安住于下，教化眾產生就地上行。再次是獲得諸下化，使眾生獲得八地上德。最後是證得薩婆若（Sarvajna，一切智）下，教化眾產生就果位。 第三部分是迴向眾生。首先是總結前文，引出後文。其次是正式迴向。其中分為兩部分。首先是說明菩薩以自身力量回向利益眾生。其次是如同佛陀一樣，希望與諸佛一同迴向利益眾生。在前一部分中，有十句迴向。第一句迴向使眾生見佛聞法，親近僧眾。其次三句迴向使眾生憶念三寶（Triratna，指佛、法、僧）。其餘六句迴向使眾生髮起修行。第五句『不離佛』是親近善人。第六句使眾生對佛生起清凈的信心。第七句使眾生分別產生理解。第八句使眾生髮起修行成就功德。第九句使眾產生就清凈通達之因。第十句使眾生的疑惑永遠消除。 在與佛陀一同利益眾生中，首先是總括地提出與佛陀相同。其次是『令一切下』分別顯示其相。其中有十件事。前五件是使眾生脫離痛苦，即脫離四惡趣（指地獄、餓鬼、畜生、阿修羅）及各種苦難之處。后『摩訶薩（Mahasattva，大菩薩）下』五句是使眾生安住于善。首先是成就地前行三句：一、發心。二、長養心。三、遠離障礙，常樂。下面是成就地上行。使一切眾生究竟等同於成果功德。 第三部分是總結讚歎利益之相。『以諸大愿攝取行等者』，這段文字的意義難以理解，導致各家解釋不同。光統師說，這是總結以上三道究竟之義。『行等行者』，總結給予快樂與佛成就證道行。『積聚等者』，總結給予菩薩成就助道行。『長養等者』，總結給予眾產生就不住道行。遠法師說，證心遊理名為行，一備一切名為等行，助道漸滿名為積聚，一一行中具一切行名為等積。

【English Translation】 The ten sentences concerning Bodhisattvas (Bodhisattva, one who seeks enlightenment) are divided into two parts. The first part is to accomplish self-virtue, and the second part is to subdue others to accomplish transformative virtue. The first part is further divided into six aspects. First, it enables the Bodhisattva to attain the stage of faith and make one hundred and forty vows. Second, it enables the Bodhisattva to enter the ten abodes, gaining correct understanding and a straightforward mind. Third, it enables the Bodhisattva to cultivate the ten practices of Pāramitā (Pāramitā, referring to the practice of reaching the other shore). Then, it enables the Bodhisattva to abide in the ten dedications, possessing the Vajradhvaja-mahābodhicitta (Vajradhvaja-mahābodhicitta, referring to the indestructible Bodhi mind). Next, it enables the Bodhisattva to accomplish the wisdom-seeking Buddha-mind above the first ground, attaining non-retrogression. Finally, it enables the Bodhisattva to attain the effortless practice above the eighth ground, hence the saying 'not abandoning great solemnity to protect Bodhi' and so on. The second part is to accomplish the virtue of benefiting others. First, it transforms sentient beings to accomplish the practice before the ground. Second, abiding below, it transforms sentient beings to accomplish the practice on the ground. Third, obtaining various lower transformations, it enables sentient beings to obtain the virtues above the eighth ground. Finally, attaining Sarvajna (Sarvajna, all-knowing wisdom) below, it transforms sentient beings to accomplish the fruition. The third part is dedicating merit to sentient beings. First, it summarizes the previous text and introduces the following text. Second, it is the formal dedication. It is divided into two parts. First, it explains that the Bodhisattva dedicates merit with their own power to benefit sentient beings. Second, like the Buddha, it hopes to dedicate merit together with all Buddhas to benefit sentient beings. In the first part, there are ten sentences of dedication. The first sentence dedicates merit to enable sentient beings to see the Buddha, hear the Dharma, and be close to the Sangha. The next three sentences dedicate merit to enable sentient beings to remember the Three Jewels (Triratna, referring to the Buddha, Dharma, and Sangha). The remaining six sentences dedicate merit to enable sentient beings to initiate practice. The fifth sentence 'not leaving the Buddha' is to be close to good people. The sixth sentence enables sentient beings to generate pure faith in the Buddha. The seventh sentence enables sentient beings to generate understanding through discrimination. The eighth sentence enables sentient beings to initiate practice and accomplish virtue. The ninth sentence enables sentient beings to accomplish the cause of pure understanding. The tenth sentence enables the doubts of sentient beings to be eliminated forever. In benefiting sentient beings together with the Buddha, first, it generally proposes being the same as the Buddha. Second, 'enabling all below' separately reveals its aspects. There are ten matters in it. The first five are to enable sentient beings to escape suffering, that is, to escape the four evil realms (referring to hell, hungry ghosts, animals, and Asuras) and various places of suffering. The latter five sentences 'Mahasattva (Mahasattva, great Bodhisattva) below' are to enable sentient beings to abide in goodness. First, there are three sentences to accomplish the practice before the ground: one, generating the mind; two, nurturing the mind; three, being free from obstacles, constantly joyful. Below is to accomplish the practice on the ground. It enables all sentient beings to ultimately be equal to the fruition of virtue. The third part is to summarize and praise the aspect of benefit. 'Taking the practice with all great vows, etc.', the meaning of this passage is difficult to understand, leading to different interpretations by various schools. Guangtong Master said that this is to summarize the ultimate meaning of the above three paths. ''Practice and other practitioners', summarizing giving happiness and the Buddha accomplishing the path of enlightenment. 'Accumulation and others', summarizing giving the Bodhisattva accomplishing the path of assistance. 'Nurturing and others', summarizing giving sentient beings accomplishing the path of non-abiding. Yuan Master said that verifying the mind traveling in principle is called practice, preparing everything is called equal practice, gradually filling the path of assistance is called accumulation, and possessing all practices in one practice is called equal accumulation.

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聚。不住漸增名為長養。一一門中備攝一切名等長養。范法師云。但起一行名之為行。總眾多行名為積聚。增進勝前名為長養。猶是前行異名顯耳。菩薩所行行既無量不可備舉。但等言之故皆云等也。正法師云。善根者施等善也。以諸大愿攝取者愿大故行大也。行者二利行也。等行者等行一切行也。積聚者積行成位德也。等積聚者成一切德也。長養者從行生行。等長養者生一切行也。辯法師云。行者是佛于愿樂位中所行。菩薩以大愿攝同彼行故云等行。積聚者是佛功用位修積聚。菩薩同修名等積聚。長養者是佛無功用位修。菩薩同修名等長養。是故上云如佛迴向開化一切。菩薩迴向亦復如是此之謂也。今更釋。菩薩所有善根皆以大愿迴向力故令此善根攝成勝行。諸行齊行。故云等行。又由願力攝此善根所成諸行。令不散失故云積聚。有行斯積故云等積聚。又由願力攝此善根所積眾行。復生諸行名為長養。一一行生一切諸行名等長養。是故皆由願力令此善根皆悉廣大具足充滿也。上來第一因事之行以成迴向竟。自下第二隨緣起行以成迴向。又釋。亦得上來是為菩提回向眾生是故結云長養等也。自下為眾生迴向菩提。是故結云今集等善皆迴向也。于中三。初明大悲隨順迴向。二復作念乃至小大下明大悲深重回向。三如是菩

【現代漢語翻譯】 聚：不停止地逐漸增多，這被稱為『長養』。在每一個法門中都具備攝取一切（善法）的特性，這被稱為『等長養』。范法師說：『僅僅發起一個行為，就稱之為『行』；總合眾多的行為，就稱之為『積聚』；增進並勝過之前，就稱之為『長養』。』這仍然是先前行為的不同名稱而已。菩薩所修行的行為既然是無量的，不可能全部列舉，但用『等』字來概括，所以都說『等』。正法師說：『善根，指的是佈施等善行。用諸大愿來攝取，是因為願力廣大，所以行為也廣大。行，指的是利益自己和他人的行為。等行，指的是平等地修行一切行為。積聚，指的是積累行為以成就果位的功德。等積聚，指的是成就一切功德。長養，指的是從一個行為產生另一個行為。等長養，指的是產生一切行為。』辯法師說：『行，指的是佛在愿樂位（Buddhāvihāra）中所修行的。菩薩以大愿攝持，與佛的修行相同，所以稱為『等行』。積聚，指的是佛在功用位（prayoga-bhūmi）所修的積聚。菩薩共同修習，稱為『等積聚』。長養，指的是佛在無功用位（akriyā-bhūmi）所修的。菩薩共同修習，稱為『等長養』。』因此上面說『如佛迴向開化一切，菩薩迴向也同樣如此』，說的就是這個意思。現在再解釋一下，菩薩所有的善根，都因為大愿迴向的力量，使這些善根攝取併成就殊勝的修行。各種修行同時進行，所以稱為『等行』。又因為願力的攝持，使這些善根所成就的各種修行，不會散失，所以稱為『積聚』。有了修行，才能積累，所以稱為『等積聚』。又因為願力的攝持，使這些善根所積累的眾多修行，又產生出更多的修行，這稱為『長養』。一個一個的修行產生出一切的修行，這稱為『等長養』。因此，都是由於願力的作用，使這些善根都能夠廣大、具足、充滿。』以上是第一部分，以因地之事的修行為基礎來成就回向。下面是第二部分，隨順因緣而生起的行為來成就回向。又可以解釋為，以上是爲了菩提（bodhi）而回向給眾生，所以總結說『長養等』。下面是爲了眾生而回向菩提，所以總結說『今集等善皆迴向也』。其中分為三部分。首先說明大悲隨順的迴向。第二部分，『復作念乃至小大』，說明大悲深重的迴向。第三部分，『如是菩』

【English Translation】 Accumulation: Ceaselessly and gradually increasing is called 'growth' (長養, zhǎngyǎng). The characteristic of encompassing everything within each and every dharma gate is called 'equal growth' (等長養, děng zhǎngyǎng). Dharma Master Fan said: 'Merely initiating one action is called 'action' (行, xíng); combining numerous actions is called 'accumulation' (積聚, jījù); advancing and surpassing the previous is called 'growth'.' These are still just different names for the previous actions. Since the practices of a Bodhisattva are immeasurable, it is impossible to list them all, but they are generalized with the word 'equal,' so they are all called 'equal.' Dharma Master Zheng said: 'Good roots (善根, shàngēn) refer to good deeds such as giving. Taking them in with great vows is because the vows are vast, so the actions are also vast. Action refers to actions that benefit oneself and others. Equal action refers to equally practicing all actions. Accumulation refers to accumulating actions to achieve the merits of a position. Equal accumulation refers to achieving all merits. Growth refers to one action giving rise to another action. Equal growth refers to giving rise to all actions.' Dharma Master Bian said: 'Action refers to what the Buddha practices in the state of joyful aspiration (Buddhāvihāra). Bodhisattvas, upholding great vows, are the same in their practice, so it is called 'equal action.' Accumulation refers to the accumulation cultivated by the Buddha in the state of effort (prayoga-bhūmi). Bodhisattvas cultivate together, called 'equal accumulation.' Growth refers to what the Buddha cultivates in the state of non-effort (akriyā-bhūmi). Bodhisattvas cultivate together, called 'equal growth'.' Therefore, it was said above, 'As the Buddha dedicates merit to enlighten all, so too does the Bodhisattva dedicate merit.' This is what it means. Now, to explain further, all the good roots of a Bodhisattva, because of the power of the great vow of dedication, cause these good roots to be taken in and achieve superior practice. Various practices proceed simultaneously, so it is called 'equal action.' Furthermore, because of the upholding of the vow, the various practices achieved by these good roots are not lost, so it is called 'accumulation.' With practice, there can be accumulation, so it is called 'equal accumulation.' Furthermore, because of the upholding of the vow, the numerous practices accumulated by these good roots give rise to even more practices, which is called 'growth.' One by one, practices give rise to all practices, which is called 'equal growth.' Therefore, it is all due to the power of the vow that these good roots can all be vast, complete, and full.' The above is the first part, using the practice of the cause as the foundation to achieve dedication. Below is the second part, using actions that arise in accordance with conditions to achieve dedication. It can also be explained as the above is dedicating merit to sentient beings for Bodhi (bodhi), so it concludes with 'growth, etc.' Below is dedicating merit to Bodhi for sentient beings, so it concludes with 'Now gather equal good and dedicate it all.' It is divided into three parts. First, it explains the dedication of great compassion in accordance. The second part, 'Again, contemplate, even small and large,' explains the dedication of profound great compassion. The third part, 'Thus, Bodh'

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薩下總結三世迴向。初中先別顯。后是為下總結。別中三。初明悲故隨染巧智無污。二摩訶薩下正念現前動與道合。三摩訶薩以如是下明於諸群品廣成利樂。于中三。先總舉。二無量諸愿下別成饒益。于中。初辨能益之行。二除滅下明所成之益。先令除障念法。后修習下成行入地。三令一切下別成安樂謂離苦等也。二大悲深重回向。謂乃至畜生等苦皆救拔也。于中二。初救生離苦后如是等下總結迴向成益。前中初令離苦因。離畜生趣下明離苦果永度苦海。是總。謂眾苦繁多深廣如海。苦受者三受中取苦受也。苦陰者惡趣五陰。苦覺者苦從內發。以覺觀為苦。此上皆是粗重之苦名增上大苦。下明細苦。苦行者是行苦亦是以苦為業行。苦藏者身心攝苦眾多蘊積。苦根者謂惑業生苦處也。又以苦為依苦為根本。又欲界二禪已來為苦根。苦舍者謂以苦自覆故云舍。又釋。苦受是受陰。苦陰是色陰。苦覺是想陰。增上大苦是識陰。苦行是行陰。通論一切有流之蘊為苦藏。苦因能生為根。苦果自陰為舍。小乘為實苦。初教即空苦。經云五受陰洞達空無所起為苦義。終教即真如為苦義。頓教絕言是苦。圓教通法界具一切法門為苦。如是等下總結。二回向之中二。初為生迴向及教生迴向如是菩提境界。二正念下回成二利之行。先成自行

【現代漢語翻譯】 現代漢語譯本 薩下總結三世迴向。初中先別顯。后是為下總結。別中三。初明悲故隨染巧智無污。二摩訶薩（Mahasattva，偉大的菩薩）下正念現前動與道合。三摩訶薩以如是下明於諸群品廣成利樂。于中三。先總舉。二無量諸愿下別成饒益。于中。初辨能益之行。二除滅下明所成之益。先令除障念法。后修習下成行入地。三令一切下別成安樂謂離苦等也。二大悲深重回向。謂乃至畜生等苦皆救拔也。于中二。初救生離苦后如是等下總結迴向成益。前中初令離苦因。離畜生趣下明離苦果永度苦海。是總。謂眾苦繁多深廣如海。苦受者三受中取苦受也。苦陰者惡趣五陰。苦覺者苦從內發。以覺觀為苦。此上皆是粗重之苦名增上大苦。下明細苦。苦行者是行苦亦是以苦為業行。苦藏者身心攝苦眾多蘊積。苦根者謂惑業生苦處也。又以苦為依苦為根本。又欲界二禪已來為苦根。苦舍者謂以苦自覆故云舍。又釋。苦受是受陰。苦陰是色陰。苦覺是想陰。增上大苦是識陰。苦行是行陰。通論一切有流之蘊為苦藏。苦因能生為根。苦果自陰為舍。小乘為實苦。初教即空苦。經云五受陰洞達空無所起為苦義。終教即真如為苦義。頓教絕言是苦。圓教通法界具一切法門為苦。如是等下總結。二回向之中二。初為生迴向及教生迴向如是菩提（Bodhi，覺悟）境界。二正念下回成二利之行。先成自行

【English Translation】 English version Summarizing the dedication of the three times under 'Sa'. First, distinguish the preliminary and the subsequent. The latter is a summary for the following. Within the distinction, there are three aspects. First, it clarifies that due to compassion, skillful wisdom is unblemished even when following defilements. Second, the Mahasattva (Mahasattva, Great Being) then has right mindfulness present, and their actions align with the path. Third, the Mahasattva clarifies with 'as such' that they broadly accomplish benefit and joy for all beings. Within this, there are three aspects. First, a general overview. Second, the countless vows separately accomplish enrichment. Within this, first, it distinguishes the actions that can benefit. Second, 'removing and extinguishing' clarifies the benefits achieved. First, enabling the removal of obstacles and mindfulness of the Dharma (Dharma, the teachings). Then, cultivating and practicing achieves entry into the stages. Third, enabling all separately achieves peace and happiness, which means being free from suffering, etc. Second, the dedication of great compassion is profound and weighty, meaning even the suffering of beings like animals is rescued. Within this, there are two aspects. First, rescuing beings from suffering, and then 'as such' summarizes the dedication and achieves benefits. In the former, first, enabling the separation from the cause of suffering. 'Separating from the animal realm' clarifies the result of separating from suffering and eternally crossing the sea of suffering. This is the general meaning, meaning the sufferings are numerous, vast, and deep like the sea. 'Suffering sensation' is taken from the three sensations as suffering sensation. 'Suffering aggregates' are the five aggregates of the evil realms. 'Suffering awareness' is suffering arising from within, with awareness and observation as suffering. All of the above are coarse and heavy sufferings, called increased great suffering. The following clarifies subtle suffering. 'Suffering conduct' is the suffering of change, also taking suffering as the activity. 'Suffering store' is the accumulation of numerous sufferings gathered by body and mind. 'Suffering root' refers to the place where suffering arises from delusion and karma. Also, suffering is relied upon and taken as the root. Furthermore, the desire realm and the second Dhyana (Dhyana, meditation) and below are the root of suffering. 'Suffering abandonment' means covering oneself with suffering, hence called abandonment. Another explanation: 'Suffering sensation' is the sensation aggregate. 'Suffering aggregates' are the form aggregate. 'Suffering awareness' is the perception aggregate. 'Increased great suffering' is the consciousness aggregate. 'Suffering conduct' is the volition aggregate. Generally speaking, all conditioned aggregates are the suffering store. The cause of suffering can generate the root. The result of suffering is abandoning one's own aggregates. The Hinayana (Hinayana, Lesser Vehicle) takes it as real suffering. The initial teaching is the suffering of emptiness. The sutra says that the five sensation aggregates thoroughly penetrate emptiness and have no arising, which is the meaning of suffering. The final teaching takes Suchness (Tathata) as the meaning of suffering. The sudden teaching is the suffering of cutting off words. The perfect teaching penetrates the Dharma realm and possesses all Dharma doors as suffering. 'As such' summarizes below. Second, within the dedication, there are two aspects. First, dedicating for beings and teaching beings to dedicate to such a Bodhi (Bodhi, enlightenment) realm. Second, right mindfulness then dedicates to accomplish the actions of benefiting oneself and others. First, accomplishing self-benefit.

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。后修如來下成利他行有十事五對。一慈悲遍。二令得樂守善。三令究正遠邪。四令入深出淺。五令具因住果。文皆可見。三如是菩薩下總結三世善根皆悉迴向。問未來善根未有以何迴向。答有二義。一以今逆起大愿迴向未來善根。亦修成時即向菩提更不待迴向故須回也。二依圓教宗九世之中三現是有。是故迴向亦通三際故也。

第二實際迴向中有二。初學三世佛迴向。后摩訶薩學三世下結嘆顯勝。前中二。初學過去佛行。后例同現未。前中亦二。初舉過去菩薩所行。二如彼下以已善根同彼迴向。前中二。先舉彼善根迴向菩提。二而無所著下明彼菩薩修離相行。于中二。初離妄樂真。謂離蘊入界不住世法是十八界也。二知法如空下行窮真際中二。一總窮空際謂超越五趣故云非趣岸也。又至真源更無所趣故云非趣也。二照解下別約三性照三無性。于中。初明所執無相中。先照實舍相。一切諸下明正契無相。謂法相自無。何處說虛。無凈可趣無染可壞故也。二無有自性下明緣起無性中。先顯法無性。於一念中下明正契無性真。三常樂下明圓成具德以成佛果。二以已善同彼迴向。如彼過去舉佛類已。我亦如是彰已同佛。于彼過去諸佛所行行法起始樂心起終證心。又于彼行法理法故云樂證也。然于如是離相法中發心修習

【現代漢語翻譯】 現代漢語譯本： 后修如來下，成就利他之行有十事五對。一者慈悲普及一切。二者令眾生得安樂，守護善良。三者令眾生探究正道，遠離邪惡。四者令眾生進入深奧之法，脫離淺薄之見。五者令眾生具足成佛之因，安住于成佛之果。這些內容在經文中都可以看到。 三者，『如是菩薩下』，總結三世（過去、現在、未來）的善根，全部迴向。問：未來的善根尚未產生，用什麼來回向呢？答：有兩種解釋。一是以現在的願力，逆向發起大愿，迴向未來的善根。二是修成之時，就已經迴向菩提，更不需要等待迴向，所以必須迴向。二是依據圓教的宗旨，九世之中，三世（過去、現在、未來）是真實存在的。因此，迴向也貫通三世。 第二，實際迴向中有兩種。首先是學習三世佛的迴向。然後是『摩訶薩學三世下』，總結讚歎這種迴向的殊勝。前面又分為兩部分。首先是學習過去佛的修行。然後是類比現在和未來佛。前面也分為兩部分。首先是舉出過去菩薩所修行的。二是『如彼下』，以自己的善根，如同過去菩薩一樣迴向。前面又分為兩部分。先是舉出過去菩薩的善根迴向菩提。二是『而無所著下』，說明過去菩薩修習離相之行。其中又分為兩部分。首先是遠離虛妄，安樂於真如。也就是遠離五蘊，進入十八界（眼界、耳界、鼻界、舌界、身界、意界、色界、聲界、香界、味界、觸界、法界、眼識界、耳識界、鼻識界、舌識界、身識界、意識界），不住於世間法。二是『知法如空下』，修行窮盡真如的邊際，其中分為兩部分。一是總括窮盡空性的邊際，也就是超越五趣（地獄、餓鬼、畜生、人、天），所以說『非趣岸』。又到達真如的源頭，更沒有什麼可趨向的，所以說『非趣』。二是『照解下』，分別依據三性（遍計所執性、依他起性、圓成實性）來照見三無性（相無性、生無性、勝義無性）。其中，首先說明所執著的無相中，先照見並捨棄實有的相。『一切諸下』，說明真正契合無相。也就是法的自相本來就是空無，哪裡有什麼虛假可說呢？沒有清凈可以追求，沒有染污可以破壞。 二是『無有自性下』，說明緣起無自性中，先顯示法沒有自性。『於一念中下』，說明真正契合無自性的真如。三是『常樂下』，說明圓滿成就具足功德，從而成就佛果。二是以自己的善根，如同過去菩薩一樣迴向。如同過去諸佛的例子已經舉出。我也像這樣，彰顯自己與佛相同。對於過去諸佛所修行的行法，起始於歡喜心，最終證得真心。又對於那些行法、理法，所以說歡喜證得。然而，對於如此離相的法中，發心修習。

【English Translation】 English version: Subsequently, the Tathagata accomplishes ten aspects and five pairs of altruistic conduct. First, compassion pervades all. Second, enabling beings to attain joy and uphold goodness. Third, enabling beings to investigate the right path and stay away from evil. Fourth, enabling beings to enter the profound and emerge from the shallow. Fifth, enabling beings to possess the causes and abide in the results. All these points are visible in the text. Third, 'Thus, the Bodhisattva below' summarizes the merits of the three times (past, present, and future) and dedicates them all. Question: Future merits have not yet arisen, what is used to dedicate them? Answer: There are two explanations. One is to use the present aspiration to initiate a great vow in reverse, dedicating it to future merits. Second, when cultivation is accomplished, it is already dedicated to Bodhi (enlightenment), and there is no need to wait for dedication, so it must be dedicated. Second, according to the doctrine of the Perfect Teaching, among the nine realms, the three times (past, present, and future) are real. Therefore, dedication also penetrates the three times. Second, there are two aspects to actual dedication. First, learning the dedication of the Buddhas of the three times. Then, 'Mahasattva learning the three times below' concludes with praise, highlighting its superiority. The former is divided into two parts. First, learning the practice of the past Buddhas. Then, analogous to the present and future Buddhas. The former is also divided into two parts. First, citing the practices of past Bodhisattvas. Second, 'Like them below,' dedicating one's own merits in the same way as them. The former is divided into two parts. First, citing the dedication of past Bodhisattvas' merits to Bodhi. Second, 'And without attachment below,' explaining that past Bodhisattvas cultivated the practice of non-attachment. This is further divided into two parts. First, abandoning delusion and finding joy in the truth. That is, abandoning the five aggregates (skandhas) and entering the eighteen realms (ayatana), not dwelling in worldly dharmas. The eighteen realms are: eye realm, ear realm, nose realm, tongue realm, body realm, mind realm, form realm, sound realm, smell realm, taste realm, touch realm, dharma realm, eye consciousness realm, ear consciousness realm, nose consciousness realm, tongue consciousness realm, body consciousness realm, and mind consciousness realm. Second, 'Knowing that dharmas are like emptiness below,' practicing to exhaust the boundaries of true reality, which is divided into two parts. First, generally exhausting the boundaries of emptiness, that is, transcending the five destinies (hell, hungry ghosts, animals, humans, and gods), so it is said 'not a shore to reach'. Furthermore, reaching the source of true reality, there is nothing more to reach, so it is said 'not to reach'. Second, 'Illuminating and understanding below,' separately illuminating the three non-natures (absence of characteristic, absence of origination, absence of ultimate reality) based on the three natures (pervasive imputed nature, dependent nature, perfect nature). Among them, first explaining that in the absence of characteristics of what is clung to, first illuminate and abandon the characteristic of reality. 'All below,' explaining the true union with non-characteristics. That is, the self-nature of dharmas is originally empty, where is there any falsehood to speak of? There is no purity to pursue, no defilement to destroy. Second, 'Without self-nature below,' explaining that dependent origination is without self-nature, first showing that dharmas have no self-nature. 'In a single thought below,' explaining the true union with the truth of no self-nature. Third, 'Constant joy below,' explaining the perfect accomplishment of possessing virtues, thereby achieving Buddhahood. Second, dedicating one's own merits in the same way as past Bodhisattvas. Just as the examples of past Buddhas have been cited. I am also like this, demonstrating that I am the same as the Buddha. Regarding the practices cultivated by past Buddhas, beginning with a joyful mind and ultimately attaining the true mind. Furthermore, regarding those practices and principles, therefore it is said to joyfully attain. However, regarding such a dharma of non-attachment, generating the mind to cultivate.

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而亦不違諸法之相所以者。何以所有起法悉如幻等。是故此有不礙於無。又既此有不礙於無故於真無如實修入。初舉喻顯法。悉分別等釋法同喻。唯如來地等簡果異因明迴向所趣也。下二明以過去例同現未可知。二結嘆殊勝中。先舉三世諸佛菩薩殊勝迴向。我亦如是已同彼勝。第一下結顯勝相有二十句。初十句約形對辨勝。一過凡名第一。二越小名為勝。三超因名最勝。四獨出故名上。五無加過故名無上。六無與齊均名無等。七至極無二故云無等而相等也。八無相似比。九無待對。十德重可尊。下十約自體顯勝。一體微。二稱實。三理正。四攝德。五大用。六離障。七具善。八凈行。九離過。十舍染。上來正迴向竟。自下第三明迴向成益。于中二。先因前回向成凈三業。二因凈三業令所作凈。初總顯凈。住菩薩下別明凈行。于中二。初明離惡得位。二入一切法空下明入理舍著。先觀空。無著分別下了有無猗。謂空有無礙心無住著故也。三佛子下結名可知。上來位行竟。

自下第二明位果內。得此一位成十種勝德。一深入佛因。二趣佛果德。三智入深理。四不離悲業。五巧無住著。六入理轉深。七成大福善。八照解佛性。九巧知諸法。十無著受生。

第二偈頌中有二十四偈分六。初一頌上標意釋名。二次二

【現代漢語翻譯】 現代漢語譯本：並且也不違背諸法實相。為什麼呢？因為所有生起的法都如幻象等。所以，『有』的存在不妨礙『無』的存在。又因為『有』的存在不妨礙『無』的存在，所以能如實地修入真正的『無』。開始時用比喻來顯明佛法，用『悉分別』等來解釋佛法與比喻的相同之處。只有如來果地等才能區分果與因的差異，以此來表明迴向所趨向的目標。下面第二部分說明用過去的事例來類比現在和未來，是可以知道的。第二大段總結讚歎殊勝之處，首先列舉過去、現在、未來三世諸佛菩薩殊勝的迴向，『我亦如是』已經與他們的殊勝相同。第一部分下面總結顯現殊勝的相狀，共有二十句。最初十句是就形對來辨別殊勝。一，超過凡夫名為第一。二，勝過小乘名為勝。三，超越因地名為最勝。四，獨一無二所以名為上。五，沒有可以超過的所以名為無上。六，沒有可以與之相比的所以名為無等。七，到達極致沒有二元對立，所以說『無等而相等』。八，沒有相似的比喻。九，沒有對待。十，德行深重值得尊敬。下面十句是就自體來顯現殊勝。一，本體微妙。二，與實際相符。三，道理正當。四，包含德行。五，作用廣大。六，遠離障礙。七，具備善行。八，清凈的行為。九，遠離過失。十，捨棄染污。上面是正迴向完畢。從下面開始第三部分說明迴向成就的利益。其中分為兩部分。首先因為之前的迴向而成就清凈的三業，其次因為清凈的三業而使所作所為都清凈。首先總的顯示清凈。『住菩薩』下面分別說明清凈的行為。其中分為兩部分。首先說明遠離惡行而得到果位，其次『入一切法空』下面說明進入真理而捨棄執著。首先觀察空性，『無著分別』下面說明有和無的依靠，意思是說空和有之間沒有障礙，心中沒有執著。『三佛子』下面總結名稱，可以知道。上面是果位和行為完畢。 現代漢語譯本：從下面開始第二部分說明果位之內。得到這個果位成就十種殊勝的功德。一，深入佛的因地。二，趨向佛的果德。三，智慧進入深奧的真理。四，不離開慈悲的事業。五，巧妙地沒有執著。六，進入真理更加深入。七，成就廣大的福德善行。八，照亮和理解佛性。九，巧妙地知道諸法。十，沒有執著地接受轉生。 現代漢語譯本：第二部分偈頌中有二十四首偈頌，分為六部分。最初一首偈頌是上面標明意義和解釋名稱。第二部分有兩首偈頌。

【English Translation】 English version: And also not violating the characteristics of all dharmas. Why? Because all arising dharmas are like illusions and so on. Therefore, the existence of 'being' does not hinder the existence of 'non-being'. Moreover, since the existence of 'being' does not hinder the existence of 'non-being', one can truly cultivate and enter into true 'non-being'. Initially, metaphors are used to reveal the Dharma, and 'completely distinguishing' and so on are used to explain the similarities between the Dharma and the metaphors. Only the stage of Tathagata (如來) [Thus Come One, Buddha] and so on can distinguish the differences between the fruit and the cause, thereby indicating the goal to which dedication is directed. The second part below explains that using past examples to analogize the present and future is knowable. The second major section summarizes and praises the excellent aspects, first listing the excellent dedications of Buddhas and Bodhisattvas (菩薩) [Enlightenment Being] of the past, present, and future, 'I am also like this' is already the same as their excellence. The first part below summarizes and reveals the excellent characteristics, with a total of twenty sentences. The first ten sentences are to distinguish the excellence in terms of form and opposition. One, surpassing ordinary people is called the first. Two, surpassing the small vehicle is called excellent. Three, surpassing the causal ground is called the most excellent. Four, being unique is called supreme. Five, having nothing that can surpass it is called unsurpassed. Six, having nothing that can be compared to it is called unequaled. Seven, reaching the ultimate without duality, so it is said 'unequaled and equal'. Eight, having no similar metaphors. Nine, having no opposition. Ten, virtuous conduct is profound and worthy of respect. The following ten sentences are to reveal the excellence in terms of self-nature. One, the essence is subtle. Two, it is consistent with reality. Three, the principle is correct. Four, it encompasses virtuous conduct. Five, the function is vast. Six, it is free from obstacles. Seven, it possesses good deeds. Eight, it is pure conduct. Nine, it is free from faults. Ten, it abandons defilement. The above is the completion of the correct dedication. From below, the third part explains the benefits of the accomplishment of dedication. It is divided into two parts. First, because of the previous dedication, the pure three karmas are accomplished, and second, because of the pure three karmas, all actions are purified. First, the overall display of purity. 'Dwelling Bodhisattva' below separately explains pure conduct. It is divided into two parts. First, it explains that one obtains the fruit position by staying away from evil deeds, and second, 'entering the emptiness of all dharmas' below explains that one enters the truth and abandons attachments. First, observe emptiness, 'without attachment and discrimination' below explains the reliance on being and non-being, meaning that there is no obstacle between emptiness and being, and there is no attachment in the mind. 'Three Buddha sons' below summarizes the name, which can be known. The above is the completion of the fruit position and behavior. English version: From below, the second part explains within the fruit position. Obtaining this fruit position accomplishes ten kinds of excellent merits. One, deeply entering the causal ground of the Buddha. Two, tending towards the fruit virtue of the Buddha. Three, wisdom enters profound truth. Four, not leaving the compassionate undertaking. Five, skillfully without attachment. Six, entering the truth more deeply. Seven, accomplishing vast meritorious good deeds. Eight, illuminating and understanding Buddha-nature. Nine, skillfully knowing all dharmas. Ten, without attachment, accepting rebirth. English version: The second part of the verses contains twenty-four verses, divided into six parts. The first verse above marks the meaning and explains the name. The second part has two verses.

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頌上回向佛樂。二一切世間下十一頌上回向眾生令成佛。于中三。初四偈以隨喜及樂迴向眾生。二菩薩修此迴向時下四偈明同佛迴向利益眾生。三菩薩所修諸行業下三偈明正念迴向安樂眾生。四十方無量下四偈頌上回向菩薩。五心不稱量下二偈頌上回向實際。初偈達法際后偈儘想原。謂知想無性名度一切想。亦不壞想以想心必無性不待壞故。亦不壞無想以無不無性故。如是了知眾生之想離有離無。六下有四偈頌嘆利益。于中初一偈頌三業凈。次二頌學三世佛迴向。后一偈嘆勝有七慧可知。

第四至一切處迴向中亦長行偈頌。前中亦二。初位行后位果。前中亦三。謂標釋結。釋中三。初回向眾生及菩提。二摩訶薩如是善根迴向了無所有下回向實際。三摩訶薩如是善根迴向令眾生下結嘆利益。初中三。初以善根回供三寶。二如是莊嚴下明供所為正顯遍向。三譬如無我下辨彼善根攝德勝用。初中二。先略明。后摩訶薩復作是念下廣顯。前中三。初法次喻后合。初中。如是迴向總。以標舉德力。至一切指顯其相。謂一切處是所至。善根是能至。能至故名力。此由迴向故使然也。喻中實際無處不至略論十處以顯無盡。此以理喻行故也。一切有者是三有二十五有等。余並可知。閤中二。先總顯供三世佛。二過去下別顯供三世

【現代漢語翻譯】 現代漢語譯本 讚頌之前的迴向佛樂。二、一切世間下十一頌迴向眾生，令其成佛。其中分為三部分。首先是四句偈，以隨喜和快樂迴向眾生。其次是『菩薩修此迴向時』下四句偈，闡明如同佛陀般迴向利益眾生。最後是『菩薩所修諸行業』下三句偈，闡明以正念迴向，使眾生獲得安樂。四十方無量下四句偈讚頌迴向菩薩。五、『心不稱量』下兩句偈讚頌迴向實際。第一句偈達到法之邊際，后一句偈窮盡思想的根源。意思是知道思想的無自性，名為度一切想。也不破壞思想，因為思想的本性必然是無自性的，不需要破壞。也不破壞無想，因為無不是無自性的。像這樣了知眾生的思想，遠離有和無。六、下面有四句偈讚頌迴向的利益。其中第一句偈讚頌三業清凈。其次兩句讚頌學習三世佛的迴向。最後一句偈讚歎殊勝，有七種智慧可以瞭解。

第四，到一切處迴向中，也有長行和偈頌。前面也分為兩部分。首先是位行，然後是位果。前者也分為三部分，即標示、解釋和總結。解釋中分為三部分。首先是迴向眾生和菩提。其次是『摩訶薩如是善根迴向了無所有』，迴向實際。第三是『摩訶薩如是善根迴向令眾生』，總結讚歎利益。首先分為三部分。首先以善根回供三寶。其次是『如是莊嚴』，闡明供養的目的，正是爲了普遍迴向。第三是『譬如無我』，辨別這種善根所包含的功德和殊勝作用。首先分為兩部分。先是簡略說明，然後是『摩訶薩復作是念』，詳細闡明。前者分為三部分。首先是法，其次是比喻，最後是總結。首先，『如是迴向』總的標舉功德力。『至一切』指明其相狀。所謂『一切處』是所到達的地方，『善根』是能到達的。能到達所以名為力，這是由於迴向的緣故。比喻中，實際無處不至，簡略論述十處以顯示無盡。這是以理來比喻行。『一切有者』是指三有、二十五有等。其餘都可以知道。總結中分為兩部分。首先是總的顯示供養三世佛。其次是『過去』，分別顯示供養三世佛。

【English Translation】 English version Praising and dedicating the merit with Buddhist music. Secondly, the eleven verses from 'All Worlds' dedicate merit to sentient beings, enabling them to attain Buddhahood. This is divided into three parts. First, four verses dedicate merit to sentient beings with joy and happiness. Second, the four verses from 'When a Bodhisattva cultivates this dedication' clarify how to benefit sentient beings through dedication like the Buddhas. Third, the three verses from 'The various actions cultivated by Bodhisattva' clarify how to dedicate merit with right mindfulness, bringing peace and happiness to sentient beings. The four verses from 'The immeasurable ten directions' praise the Bodhisattvas who dedicate merit. Fifth, the two verses from 'The mind cannot measure' praise the dedication to reality. The first verse reaches the boundary of Dharma, and the last verse exhausts the origin of thought. It means knowing the non-self-nature of thought is called transcending all thoughts. It also does not destroy thought, because the nature of thought is necessarily non-self, so there is no need to destroy it. It also does not destroy non-thought, because non-thought is not without non-self-nature. Knowing sentient beings' thoughts in this way is to be apart from existence and non-existence. Sixth, there are four verses below praising the benefits of dedication. Among them, the first verse praises the purity of the three karmas. The next two verses praise learning the dedication of the Buddhas of the three times. The last verse praises the supreme, with seven wisdoms that can be understood.

Fourth, in the dedication 'to all places', there are also prose and verses. The former is also divided into two parts. First is the position of practice, and then the position of result. The former is also divided into three parts, namely, indication, explanation, and conclusion. The explanation is divided into three parts. First is the dedication to sentient beings and Bodhi (enlightenment). Second is 'Mahasattvas (great beings) dedicate such good roots to nothing', dedicating to reality. Third is 'Mahasattvas dedicate such good roots to sentient beings', concluding with praise of the benefits. First, it is divided into three parts. First, offering to the Three Jewels (Buddha, Dharma, Sangha) with good roots. Second is 'Such adornment', clarifying the purpose of the offering, which is to universally dedicate merit. Third is 'Like non-self', distinguishing the merits and supreme functions contained in this good root. First, it is divided into two parts. First is a brief explanation, and then 'Mahasattvas again think', a detailed explanation. The former is divided into three parts. First is the Dharma, second is the metaphor, and third is the conclusion. First, 'Such dedication' generally indicates the power of merit. 'To all' indicates its appearance. The so-called 'all places' are the places to reach, and 'good roots' are what can reach. Being able to reach is called power, which is due to the dedication. In the metaphor, reality is everywhere, briefly discussing ten places to show endlessness. This is using reason to metaphor practice. 'All that exists' refers to the three realms of existence, the twenty-five realms of existence, etc. The rest can be known. In the conclusion, it is divided into two parts. First is the general display of offering to the Buddhas of the three times. Second is 'Past', separately displaying the offering to the Buddhas of the three times.

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。先令過去佛本願所作悉得成滿。次令當來佛速具佛嚴。后虛空下於現在佛及大眾皆悉供養者明此菩薩普供于彼。如諸天者如諸天所作隨念皆成。菩薩一念充遍亦爾。顯供自在也。廣大下顯成供所由。謂以已廣大福智迴向力故令于諸佛成上供耳。二廣顯中二。先於一切界供現在佛。二復作是念下於一切劫供三世佛前中三。初舉所供佛。二摩訶薩下明興供養。三以此一切下正以深心迴向。初中二。先一切界佛后彼有菩薩下明有菩薩同佛所作。謂所供佛有二種。一實報佛。二位極菩薩能於十方示現成佛。此二俱是現在佛故。是俱現在所供收。故論之。文有十句。一所解深。二化現廣。三身普遍。四證法源。五同佛體。六巧圓應。七從理起。八體堅固。九持用久。十從德生。二興供養中供現佛及於滅后供于像塔。三以此下明深心迴向。于中有十心。謂如何迴向。以一心等者以是用也。一一心下應皆有迴向字。但文家存略初后安也。中則準知。一情專注。二念不散。三非緣沮。四深崇敬。五喜樂行。六不留滯。七不染著。八無能行亦是離所為。九質直離害。十正順涅槃。自下第二於一切劫供三世佛。于中二。初舉所供田。謂多時多佛相嚴報身理嚴法身及多眾也。二我以已下正迴向興供。謂由前善根十心迴向重成此供。于中初有

【現代漢語翻譯】 現代漢語譯本 首先，使過去諸佛的本願都能圓滿成就。其次，使未來諸佛迅速具足成佛的莊嚴。最後，在虛空之下，對於現在諸佛及大眾都能普遍供養，這表明這位菩薩普遍地供養他們。如同諸天一樣，如同諸天所作的，隨念都能成就，菩薩的一念充遍也是如此，這顯示了供養的自在。『廣大』以下顯示了成就供養的原因。即以自己廣大的福德和智慧的迴向之力，使得對於諸佛成就最上的供養。二、廣泛顯示中分為二。首先，在一切世界供養現在佛。二、『復作是念』以下，在一切劫供養三世佛。前面的部分分為三。首先，舉出所供養的佛。二、『摩訶薩』以下，說明興起供養。三、『以此一切』以下，正是以深心迴向。首先的部分分為二。先是一切世界的佛，后是『彼有菩薩』以下，說明有菩薩與佛所作相同。即所供養的佛有兩種：一是實報佛，二是位極菩薩，能於十方示現成佛。這二者都是現在佛，所以都屬於現在所供養的對象。因此論述它。文中有十句：一、所理解的深奧。二、化現的廣大。三、身形的普遍。四、證法的根源。五、與佛同體。六、巧妙圓融的應化。七、從真理而起。八、本體的堅固。九、持有和運用長久。十、從功德而生。二、興起供養中，供養現在佛以及滅度后的佛像和佛塔。三、『以此』以下，說明深心迴向。其中有十種心。即如何迴向？以一心等，這是用。一一心以下都應該有『迴向』二字，但著文者爲了簡略，只在開頭和結尾安放，中間則可以類推得知。一、情感專注。二、念頭不散亂。三、不因外緣而沮喪。四、深深地崇敬。五、歡喜地實行。六、不滯留。七、不染著。八、沒有能行者，也是遠離所為。九、質樸正直，遠離損害。十、正順於涅槃。從下面開始，第二部分是在一切劫供養三世佛。其中分為二。首先，舉出所供養的福田。即多時、多佛的相好莊嚴報身，理體莊嚴法身，以及眾多的大眾。二、『我以已』以下，正是迴向興起供養。即由之前的善根和十種心的迴向，重新成就這次供養。其中首先有

【English Translation】 English version Firstly, may all the past Buddhas' original vows be completely fulfilled. Secondly, may all future Buddhas quickly possess the adornments of Buddhahood. Lastly, under the empty sky, may all present Buddhas and the assembly be universally offered to, indicating that this Bodhisattva universally makes offerings to them. Just as the Devas (gods), whatever they wish for comes to pass, so too does the Bodhisattva's single thought pervade, demonstrating the freedom of offering. 'Vast' below shows the reason for accomplishing the offering. That is, by the power of one's own vast merit and wisdom, directing it towards the Buddhas, one achieves the supreme offering. The second part, 'Extensive Display,' is divided into two. Firstly, offering to the present Buddhas in all realms. Secondly, 'Furthermore, contemplating thus' below, offering to the Buddhas of the three times throughout all kalpas (eons). The preceding part is divided into three. Firstly, stating the Buddhas to be offered to. Secondly, 'Mahasattva' below, explaining the arising of the offering. Thirdly, 'With all of this' below, precisely directing the mind with deep sincerity. The first part is divided into two. Firstly, the Buddhas of all realms, and secondly, 'There are Bodhisattvas' below, explaining that there are Bodhisattvas who do the same as the Buddhas. That is, there are two types of Buddhas to be offered to: one is the Sambhogakaya Buddha (reward body), and the other is the Bodhisattva who has reached the highest stage and can manifest Buddhahood in the ten directions. Both of these are present Buddhas, so they are both included in the present offerings. Therefore, it is discussed. There are ten sentences in the text: 1. The depth of understanding. 2. The vastness of manifestation. 3. The universality of the body. 4. The source of Dharma realization. 5. Being of the same essence as the Buddha. 6. Skillful and perfect responsiveness. 7. Arising from principle. 8. The firmness of the essence. 9. Long-lasting in holding and using. 10. Born from virtue. In the second part, 'Arising of the Offering,' offering to the present Buddhas and to the images and stupas after their extinction. 'With this' below, explaining the deep-minded dedication. There are ten minds within it. That is, how to dedicate? With one mind, etc., this is the use. After each 'one mind' there should be the word 'dedication,' but the author has abbreviated it, placing it only at the beginning and end, and the middle can be inferred. 1. Focused emotion. 2. Undistracted thought. 3. Not discouraged by external conditions. 4. Deep reverence. 5. Joyful practice. 6. Not lingering. 7. Not attached. 8. No performer, also being detached from what is done. 9. Simple and upright, away from harm. 10. Rightly conforming to Nirvana. From below, the second part is offering to the Buddhas of the three times throughout all kalpas. It is divided into two. Firstly, stating the field of merit to be offered to. That is, the adorned Sambhogakaya (reward body) of many Buddhas over many times, the Dharmakaya (dharma body) adorned with principle, and the multitude of the assembly. Secondly, 'I with already' below, precisely dedicating and arising the offering. That is, from the previous roots of goodness and the dedication of the ten minds, this offering is re-accomplished. Among them, there is first

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十供。一香。二華。三鬘。四涂。五末。六衣。七寶。八燈。九嚴具。十摩尼。又此十內各有香蓋等二十門。故成二百。于中一一復各有阿僧祇欄楯等十門。故成二千門。各阿僧祇並前二重總有二千二百一十門。皆云不可說。或云無分齊等。又釋。初供佛正報。後於一一境下明嚴佛依果。三如是莊嚴下明供所為。于中二。初總顯所為。謂令眾生出生死至佛地。二于諸下別辨有三。初令成化行滿。于中法明是化法。教化等是化行。無量心等是化心廣法。無所至是化絕功用。出善是化所成德。二令生睹佛下使成自德圓。于中見佛是行緣。安住等是所成。普入等是行成。入理善根迴向等是行成趣果。三令生因此下使因成得果。三譬如下明至一切處善根攝德勝用。于中先喻后合。初舉喻顯法。我善亦爾辨法同喻。此亦以理喻行。謂此善根既如無我遍一切處。是故攝取彼法以增已行。文有二十句。初十二攝成自利行。后八句攝成利他行。前中初三攝成敬順三寶。四成行。五成解。六攝佛通成自善。七攝化德成行心。八攝因德成理解。九攝巧便示果用。十攝果用成興供。十一攝剎為嚴。十二攝劫為時修下明利他。一為物現身。次二化令成德。一行德。二斷德。次四稱器化益。一應根化。二赴欲凈。三現身調。四令解已。后一護法自

【現代漢語翻譯】 十供（shí gòng）：十種供養。一香（xiāng）：香。二華（huā）：花。三鬘（mán）：花鬘。四涂（tú）：涂香。五末（mò）：末香。六衣（yī）：衣服。七寶（bǎo）：寶物。八燈（dēng）：燈。九嚴具（yán jù）：莊嚴器具。十摩尼（mó ní）：摩尼寶珠。又，這十種供養中，每一種都有香蓋等二十門，因此形成二百門。在這些門中，每一個又各有阿僧祇（ā sēng qí，梵語，意為無數）欄楯等十門，因此形成二千門。每個阿僧祇門加上之前的兩重，總共有二千二百一十門，都說是不可說，或者說是沒有邊際等等。又解釋說，最初的供養是供養佛的正報（zhèng bào，指佛的色身和功德）。之後在每一個境界下，說明莊嚴佛的依果（yī guǒ，指佛所居住的國土）。第三，『如是莊嚴』下，說明供養的目的。其中分為兩部分。首先，總的顯示供養的目的，是令眾生脫離生死，到達佛地。第二，在『諸』下，分別辨別有三個目的。首先，令眾產生就化行圓滿。其中，法明是化法（huà fǎ，指佛所說的教法），教化等是化行（huà xíng，指佛的教化行為），無量心等是化心廣法（huà xīn guǎng fǎ，指佛的廣大慈悲心），無所至是化絕功用（huà jué gōng yòng，指教化達到極致，不再需要教化），出善是化所成德（huà suǒ chéng dé，指教化所成就的功德）。第二，令眾生『睹佛』下，使成就自身的功德圓滿。其中，見佛是行緣（xíng yuán，指修行的因緣），安住等是所成就的，普入等是行成就，入理善根迴向等是行成就趣果（xíng chéng qù guǒ，指修行成就，趨向果位）。第三，令眾生『因此』下，使因成就而得到果。三個譬喻之後，說明到達一切處的善根攝取功德的殊勝作用。其中先是比喻，然後是合喻。首先舉比喻來顯示法，『我善亦爾』辨別法與比喻相同。這也是用理來比喻行。意思是說，這種善根既然像無我一樣遍及一切處，所以攝取那些法來增加自己的修行。文中有二十句。最初的十二句是攝取成就自利行（zì lì xíng，指利益自己的修行），後面的八句是攝取成就利他行（lì tā xíng，指利益他人的修行）。前面的十二句中，最初的三句是攝取成就恭敬順從三寶（sān bǎo，指佛、法、僧）。四句成就行。五句成就解。六句攝取佛的通達，成就自己的善。七句攝取化德，成就行心。八句攝取因德，成就理解。九句攝取巧妙方便，顯示果的功用。十句攝取果的功用，成就興供。十一句攝取剎土作為莊嚴。十二句攝取劫作為時間。『修下』說明利他。一是爲了眾生顯現身。其次是化導令其成就功德。一行德（yī xíng dé，指一種功德），二斷德（èr duàn dé，指斷除煩惱的功德）。其次是四句稱量根器進行教化利益。一是應根器進行教化。二是滿足慾望使之清凈。三是顯現身來調伏。四是令其理解之後。最後一句是護持佛法自身。

【English Translation】 Ten Offerings: Ten types of offerings. 1. Incense (xiāng): Fragrance. 2. Flowers (huā): Blossoms. 3. Garlands (mán): Floral wreaths. 4. Anointing (tú): Scented paste. 5. Powder (mò): Aromatic powder. 6. Robes (yī): Clothing. 7. Treasures (bǎo): Precious items. 8. Lamps (dēng): Lights. 9. Adornments (yán jù): Decorative articles. 10. Mani Jewel (mó ní): Mani gem. Furthermore, each of these ten offerings has twenty aspects, such as incense canopies, thus forming two hundred aspects. Within each of these aspects, there are countless (asaṃkhya) railings and ten gates, thus forming two thousand gates. Each asaṃkhya, combined with the previous two layers, totals two thousand two hundred and ten gates, all said to be inexpressible or without limit. Another explanation is that the initial offering is to the Buddha's direct reward (corporeal form and merit). Afterwards, under each realm, it explains the adornment of the Buddha's dependent result (the Buddha's dwelling land). Thirdly, under 'Such adornment,' it explains the purpose of the offering, divided into two parts. First, it generally shows the purpose of the offering, which is to lead sentient beings out of birth and death and to the Buddha-land. Second, under 'All,' it distinguishes three purposes. First, to enable sentient beings to achieve complete transformation and practice. Among them, Dharma-illumination is the Dharma of transformation (the teachings of the Buddha), teaching and transformation are the practice of transformation (the Buddha's teaching activities), immeasurable mind is the vast Dharma of the mind of transformation (the Buddha's vast compassionate mind), non-attainment is the exhaustion of the function of transformation (the ultimate achievement of teaching, no longer needing to be taught), and the emergence of goodness is the virtue achieved by transformation. Second, to enable sentient beings to 'see the Buddha' and achieve the perfection of their own virtues. Among them, seeing the Buddha is the condition for practice, abiding is what is achieved, universal entry is the accomplishment of practice, and entering the principle of good roots turning towards is the accomplishment of practice leading to fruition. Third, to enable sentient beings to 'therefore' achieve the cause and attain the result. After the three metaphors, it explains the excellent function of the good roots that reach all places and gather virtues. Among them, first is the metaphor, then the combination of the metaphor. First, it uses the metaphor to reveal the Dharma, and 'My goodness is also like this' distinguishes that the Dharma is the same as the metaphor. This also uses reason to metaphorize practice. It means that since this good root pervades all places like non-self, it gathers those Dharmas to increase one's own practice. There are twenty sentences in the text. The first twelve sentences gather and accomplish self-benefiting practice, and the last eight sentences gather and accomplish other-benefiting practice. Among the first twelve sentences, the first three sentences gather and accomplish reverence and obedience to the Three Jewels (Buddha, Dharma, Sangha). The fourth sentence accomplishes practice. The fifth sentence accomplishes understanding. The sixth sentence gathers the Buddha's understanding and accomplishes one's own goodness. The seventh sentence gathers the virtues of transformation and accomplishes the mind of practice. The eighth sentence gathers the virtues of cause and accomplishes understanding. The ninth sentence gathers skillful means and shows the function of the result. The tenth sentence gathers the function of the result and accomplishes the offering. The eleventh sentence gathers the Buddha-land as adornment. The twelfth sentence gathers the kalpa as time. 'Cultivation below' explains benefiting others. First, to manifest the body for sentient beings. Second, to transform and enable them to achieve virtues. One is virtue of practice, and two is virtue of cessation. Second, the four sentences measure the capacity and benefit through teaching. One is to teach according to the capacity. Two is to satisfy desires and purify them. Three is to manifest the body to subdue. Four is to enable them to understand. The last sentence is to protect the Dharma oneself.

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下第二實際迴向。于中有三。初一明盡事而歸理。二不礙事而顯理不礙理而成事。三理泯而事用。由上三義混同一際。是故泯理而唯事。未嘗事而非理。盡事而唯理。未曾理而非事耳。良以事虛攬理無不理之事。理實應緣無礙事之理。故此三門或破有顯空有未曾損。依空立有有未始存。是故約理不隱不顯。約事不存不壞。思之可知。初段之中如是迴向牒前。了無所有總明入實際。下別顯之有二。先離所取。后離能取。謂不因中計果果內計因。故云業中不取等也。又釋。業空不見能生報。報空不見從業生故也。上離妄。下明入真。勝善是理善也。遠離下明益相。謂離散修善也。以照所取空故。于情有諸法而不信入。求彼妄法之有不見自性。而是成就。下釋顯。以作者壞者皆不可得。此明成壞俱離。下明能取亦空以知所取空故。是故解了能取亦無見者等也。論云離能取所取方是真空此之謂也。上來第一盡事歸理竟。自下第二明理事無礙而立者以漸純熟事還存也。謂達理而不礙事存方是圓滿解也。何故不礙存。以得因緣地故。此解緣起本識為地。如何復照理。謂則於此因緣地處見如來藏法身際等。如何理事得無礙。照以等觀故也。又何故此事同理而不礙存。以解世間如化故。是故化事同理而現。明達眾生等者明理事混融全攝

無礙故云一法無二。又由此事既與理無二故此事業不可舍也。下重釋顯。謂事盡而顯理然事不損故云于有為等。泯理而現事。然理不隱故云于無為等。此即不損事而盡顯理。不隱理而泯現事。是故為無為無二無不二故也。自下第三明理泯而成事。于中。初總明觀理而起事行。二精勤下別約稱理之事起于大行有三。初成智行。二以虛空下成福行。三得離癡下雙結二行。上來實際迴向竟。自下第三結利益。于中二。先結成益生。于中有十。一令凈器世間。二得智正覺。三能化眾生世間。四得大總持。五為世福田。六為生采福寶。七為世出慧日。八善滿法界。九救眾生。十令成凈德。二摩訶薩下結成自德。于中十句。初一總謂成就諸行能為佛因名如來性。堅心攝成名守名持。下別顯所成果德。各對辨因故皆云性。性者因故也。一成佛果化物因。二凈剎因。三佛地業用無盡故云不壞令成彼因故云性。四成量智因。五理智因。六身通因。七語辯因。八涅槃因。九菩提因。上二意業也。是名下第三結名。上來第一明位行竟。

自下第二辨位果。謂此位成已得如是果。同下十地中調柔攝報等果。于中三。初總顯謂牒上位成故云安住也。能以一切等辨其勝能。二別顯所得。謂以至一切處善根迴向故。是故得此至一切果有十。初三

明三業遍。次三業用遍。初依身起通。二依辯說。三依意知法。下四顯用自在。一于器世間自在。二于眾生。三于劫。四于念。三佛子下總結所能。謂以一切善根各如實際至一切處俱迴向故成此位也。

第二偈頌總持中四句成頌。有十一頌分三。初七頌迴向眾生及菩提。于中二。初四偈行稱真理而善迴向。后三明諸業同佛而學回向。二未曾下三頌迴向實際。三如是下一頌明迴向所成果。

第五無盡功德藏迴向。于中長行內亦二。初位行后位果。初中亦三。謂標釋結。釋中五。初明所回行體。二摩訶薩以此善根皆悉迴向下明迴向菩提及眾生。三摩訶薩以如是等無等等下明迴向實際。四摩訶薩如是善根迴向已得無盡善下明依前回向更生善根復將回向。五摩訶薩如是迴向時下結成行德。初中此菩薩修悔過離業障者。今略通辨悔過等義作八門。一明開合者諸聖教中種種開合或作八重。一供養佛。二贊佛德。三禮佛。四懺悔。五勸請。六隨喜。七回向。八發願。如離垢慧所問禮佛法經說。或為七以贊禮合辨。或為六略無供養。或為五以發願同迴向如十住論說。或為四除禮佛。或三如智論云。菩薩晝三時夜三時各行三事。謂懺悔勸請隨喜。行此三事功德無量轉得近佛。或二但懺悔罪障善根迴向。如善戒經說。今且依五

【現代漢語翻譯】 現代漢語譯本： 明示三業（身、口、意）的普遍性。其次是三業作用的普遍性。首先是依身而起的通達，第二是依辯才演說，第三是依意念了知諸法。下面的四段經文顯示了三業作用的自在性：一是對器世間的自在，二是對眾生的自在，三是對劫（時間）的自在，四是對念（念頭）的自在。『三佛子』以下總結了所能成就的功德。意思是說，以一切善根各自如實地到達一切處所，共同迴向，因此成就這個位次。 第二偈頌總持中，四句構成一頌。共有十一頌，分為三部分。最初七頌是迴向眾生及菩提（覺悟）。其中又分為兩部分：最初四偈是行為與真理相符，從而善於迴向；后三偈是說明諸業與佛相同，從而學習迴向。第二部分是『未曾』以下的三個頌，是迴向實際（真如實相）。第三部分是『如是』以下的頌，是說明迴向所獲得的成果。 第五是無盡功德藏迴向。其中，長行文內也分為兩部分：先是位行（菩薩的修行位次），后是位果（菩薩的果位）。初位行中又分為三部分：標示、解釋、總結。解釋中又分為五部分：首先是說明所迴向的行體；第二是『摩訶薩以此善根皆悉迴向』以下，說明迴向菩提及眾生；第三是『摩訶薩以如是等無等等』以下，說明迴向實際；第四是『摩訶薩如是善根迴向已得無盡善』以下，說明依靠之前的迴向，更生善根，又將這些善根迴向；第五是『摩訶薩如是迴向時』以下，總結成就行德。最初的部分是『此菩薩修悔過離業障者』。現在簡略地通盤辨析悔過等的意義，分為八個方面：一是說明開合，諸聖教中，有種種開合，或者分為八重：一、供養佛，二、贊佛德，三、禮佛，四、懺悔，五、勸請，六、隨喜，七、迴向，八、發願。如《離垢慧所問禮佛法經》所說。或者分為七重，將贊佛和禮佛合併。或者分為六重，省略供養。或者分為五重，將發願和迴向合併，如《十住論》所說。或者分為四重，除去禮佛。或者分為三重，如《智論》所說：菩薩白天三個時辰，夜晚三個時辰，各自進行三件事，即懺悔、勸請、隨喜。行這三件事，功德無量，轉而更加接近佛。或者分為二重，只是懺悔罪障，善根迴向，如《善戒經》所說。現在暫且依據五重。

【English Translation】 English version: Clearly showing the pervasiveness of the three karmas (body, speech, and mind). Next is the pervasiveness of the functions of the three karmas. First is the thorough understanding arising from the body, second is relying on eloquence to expound, and third is relying on the mind to know the Dharma. The following four sections reveal the freedom of the functions of the three karmas: first, freedom over the container world; second, over sentient beings; third, over kalpas (time); and fourth, over thoughts. 'The three Buddhas' below summarizes what can be accomplished. It means that with all good roots, each reaching all places as they actually are, jointly dedicating them, thereby accomplishing this position. In the second verse, the summary is composed of four lines forming a verse. There are eleven verses in total, divided into three parts. The first seven verses are dedicated to sentient beings and Bodhi (enlightenment). Among them, there are two parts: the first four verses are actions that are in accordance with the truth, thereby skillfully dedicating; the latter three verses explain that all karmas are the same as the Buddha, thereby learning to dedicate. The second part is the three verses from 'Never' below, which are dedicated to reality (Tathata). The third part is the verse from 'Thus' below, which explains the results obtained from dedication. Fifth is the dedication of the inexhaustible treasury of merit. Among them, the prose section is also divided into two parts: first, the position of practice (the Bodhisattva's stage of practice), and then the position of fruition (the Bodhisattva's fruit). The initial position of practice is further divided into three parts: indication, explanation, and conclusion. The explanation is further divided into five parts: first, explaining the essence of what is being dedicated; second, 'The Mahasattva dedicates all these good roots' below, explaining the dedication to Bodhi and sentient beings; third, 'The Mahasattva with such unequaled' below, explaining the dedication to reality; fourth, 'The Mahasattva, having dedicated such good roots, obtains endless goodness' below, explaining that relying on the previous dedication, more good roots are generated, and these good roots are again dedicated; fifth, 'The Mahasattva, at the time of such dedication' below, concluding the accomplishment of virtuous conduct. The initial part is 'This Bodhisattva who cultivates repentance and departs from karmic obstacles'. Now, let's briefly and comprehensively analyze the meaning of repentance, etc., dividing it into eight aspects: one is explaining opening and closing, in various sacred teachings, there are various openings and closings, or it is divided into eight layers: 1. Offering to the Buddha, 2. Praising the Buddha's virtues, 3. Bowing to the Buddha, 4. Repentance, 5. Entreaty, 6. Rejoicing, 7. Dedication, 8. Vows. As stated in the 'Vimalakirti's Questioning Sutra on the Dharma of Bowing to the Buddha'. Or it is divided into seven layers, combining praise and bowing. Or it is divided into six layers, omitting offerings. Or it is divided into five layers, combining vows and dedication, as stated in the 'Ten Stages Sutra'. Or it is divided into four layers, removing bowing to the Buddha. Or it is divided into three layers, as stated in the 'Great Treatise on the Perfection of Wisdom': Bodhisattvas perform three things each during the three periods of the day and the three periods of the night, namely repentance, entreaty, and rejoicing. Performing these three things generates immeasurable merit, turning and getting closer to the Buddha. Or it is divided into two layers, only repenting of karmic obstacles and dedicating good roots, as stated in the 'Good Precepts Sutra'. Now, let's temporarily rely on five layers.

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事而釋。二釋相者禮佛有三。或七等如上禮佛儀式章辨。二懺悔者罪有二種。一違教遮罪還依教作法悔以除滅。二違理性罪起行悔滅。此有二種。一隨事行懺。或方等誦咒等與教相應。或苦極禮萬五千佛名等應彼聖教。或晝夜六時慇勤禮懺。以經多載或讀誦大乘轉重輕受等。如是非讚歎如來功德亦大滅罪生福。二依理觀滅。謂觀諸法空罪相不可得無不消滅。如經云。若欲求除滅端坐觀實相等。又如下小相品說者亦是其事。此門以義亦通滅遮性兩罪。問如受持正法及悔先罪。此罪為滅為不滅耶。答得說亦滅亦不滅。由持法及悔令重輕受以不受重是故名滅。然受輕故亦是不滅故。新翻金剛般若經論說云。如十惡業由持法及悔不生惡趣名拔根滅。然于現身輕受苦報亦言不失。故彼引說如來品云。若復有人受持此經乃至演說。是人現世或作惡夢或遭重疾或被驅逼強使遠行罵辱鞭打乃至損命。所有惡業鹹得消除。大集經亦同此說。三勸請者。智論說勸請諸佛有二。謂初成道時勸請轉法輪。般涅槃時勸請久住世間。雖知諸佛而自知時。然生勝福故須勸請。又準地藏菩薩經三時勸加勸。菩薩速成正覺。四隨喜者準智論及十住論有三位。一遍於十方一切諸佛所有已成無盡功德。二十方界菩薩聲聞等所有現修一切功德。三下至人天凡夫善

根。于上三位皆悉深心而生隨喜獲無量善根。五者回向亦三。謂眾生菩提及實際廣如上辨。三止作分別者。或五俱止。俱離障故。或五俱作發勝行故。或懺悔止障余發勝善。四餘障分別者。禮佛除我慢障。懺悔除惡業障。勸請除謗法障。隨喜除嫉妒障。迴向除異求障。又除樂世有障。五生德分別者。禮懺生勝福。勸請生勝慧。隨喜通福慧。迴向回前二行。令有所成。又由迴向攝持力故令此不墮三界二乘。六次第分別者。初禮讚佛求滅罪主及生福緣故先辨也。二依佛勝緣令得罪滅器凈故次懺悔。三依此凈器希心請法。四於他勝行忘私生喜攝同自行。五回前所成以向菩提方為一週故也。七得果差別者。果有二種。一別果。謂禮佛得尊貴果。懺悔除障得具足依正果。勸請得正慧果。隨喜得大眷屬並大福及大財等果。迴向得離邪果。謂常遇佛世常能修行而不退等。二通果。並皆遠得無上菩提。八約教顯異者。若小乘五行皆實宗中亦不上之。初教即空以成五行。終教即如而成。頓教絕言為五。圓教內法界無盡一一行中攝一切行。各無盡為五行也。初行體文中有七。一悔過善。二隨喜善。三于諸如來下明禮供善。四勸請善。五入法善。于中四慧。初聞慧。二憶念是思慧。三如說行是修慧。四入不思是證智所有善根。六重明隨喜善。

何故明者以攝善多故。依大品經隨喜品。問于初發心菩薩功德乃至一生補處菩薩功德起隨喜心得幾許福德。佛言四天下國土可秤知斤兩。乃至三千大千國土皆可秤知斤兩。是隨喜心福德不可秤量。又三千大千世界國土滿中海水取一毛髮破為百分以一分渧取海水可知渧數。是隨喜心福德不可數知。文中三。先於佛菩薩善根隨喜。謂此菩薩由增上深心隨喜彼善。是故令心契攝彼善故云喜已安住彼善。二三世下於諸佛所度眾生善根心生隨喜。三三世下總結。三世佛因果位所有善根皆悉隨喜。七彼諸如來下修余善根有四。一護法善。二唸佛善。三因位善。謂菩薩道法是自己境界。四果位善。上來辨所回行體竟。自下第二顯迴向菩提及眾生。于中以此善根皆悉迴向者是總舉迴向。下別顯之有三。初牒前善根。二如此善根盡過去下正將回向。三如是摩訶薩善根迴向下結回所成。前中有十二句。一於前善根若創修時所得功德。二若進學時所發善根皆將回向莊諸剎等。三若久累功時。四若深解悟彼善根時。五于彼善根生慶悅時。六而彼善根若具備時。七彼善成時。八依彼善根成余行時。九依善得證時。十思擇彼善時。十一領納任持時。十二攝同自實執志守持時。於此等時皆發生善根普將回向。自下第二正明迴向。謂此菩薩以善根迴向莊

【現代漢語翻譯】 現代漢語譯本 為何智者能攝取眾多善行？依據《大品經·隨喜品》。問：對於初發心菩薩的功德乃至一生補處菩薩（Ekajatipratibaddha-bodhisattva，指下一生將成佛的菩薩）的功德，生起隨喜心能獲得多少福德？佛說：四天下（Caturdvipa，指以須彌山為中心的四大洲）國土可以稱量出斤兩，乃至三千大千世界（Trisahasra-mahāsāhasra-lokadhātu，佛教宇宙觀中的最大單位世界）國土都可以稱量出斤兩，但隨喜心的福德卻不可稱量。又，三千大千世界國土中充滿海水，取一根毛髮破為一百份，用其中一份沾取海水，可以知道沾取海水的滴數，但隨喜心的福德卻不可計數。文中分為三部分：首先，對於佛菩薩的善根生起隨喜心。指此菩薩由於增上深心，隨喜他們的善行，因此使心與他們的善行相契合，所以說『喜已安住彼善』。其次，『二三世下』，對於諸佛所度眾生的善根生起隨喜心。第三，『三三世下』，總結。三世（過去、現在、未來）諸佛因地和果位的所有善根，都全部隨喜。『七彼諸如來下』，修習其他善根有四種：一是護法善，二是念佛善，三是因位善，指菩薩道法是自己的境界，四是果位善。以上辨析了所迴向的行體。從『自下第二』開始，顯示迴向菩提和眾生。其中，『以此善根皆悉迴向者』是總括地提出迴向。下面分別顯示，有三種：首先，重複前面的善根。其次，『二如此善根盡過去下』，正式進行迴向。第三，『如是摩訶薩（Mahāsattva，大菩薩）善根迴向下』，總結迴向所成就的。前面有十二句：一，對於前面善根，如果是初次修習時所得的功德。二，如果是進修時所發的善根，都將回向莊嚴諸剎土等。三，如果是長期積累功德時。四，如果是深刻理解領悟那些善根時。五，對於那些善根生起慶悅心時。六，而那些善根如果是具備時。七，那些善根成就時。八，依靠那些善根成就其他行時。九，依靠善根得到證悟時。十，思擇那些善根時。十一，領納任持時。十二，攝同自實，執志守持時。在這些時候，都發生善根，普遍將之迴向。從『自下第二』開始，正式闡明迴向。指此菩薩以善根迴向莊嚴。

【English Translation】 English version Why do the wise accumulate so much merit through virtuous deeds? According to the 'Anumodana (Rejoicing)' chapter of the Mahaprajnaparamita Sutra (Great Perfection of Wisdom Sutra). Question: How much merit does one gain by rejoicing in the merits of a newly aspiring Bodhisattva (Bodhisattva, one who seeks enlightenment) up to a Ekajatipratibaddha-bodhisattva? The Buddha (Buddha, the enlightened one) said: The lands of the four continents (Caturdvipa) can be weighed in pounds, and even the lands of the three thousand great thousand world systems (Trisahasra-mahāsāhasra-lokadhātu) can be weighed in pounds, but the merit of rejoicing is immeasurable. Furthermore, if the three thousand great thousand world systems were filled with seawater, and one took a single hair, split it into a hundred parts, and used one part to draw seawater, one could know the number of drops drawn, but the merit of rejoicing is countless. The text is divided into three parts: First, rejoicing in the virtuous roots of the Buddhas and Bodhisattvas. This refers to a Bodhisattva who, with heightened and profound intention, rejoices in their virtuous deeds, thereby causing their mind to align with those virtuous deeds, hence the saying 'having rejoiced, they abide in that virtue.' Second, '二三世下', rejoicing in the virtuous roots of sentient beings (Sattva, living beings) saved by the Buddhas of the three times (past, present, and future). Third, '三三世下', a summary. All the virtuous roots of the Buddhas of the three times, in both their causal and resultant stages, are all rejoiced in. '七彼諸如來下', there are four types of other virtuous roots to cultivate: First, the virtue of protecting the Dharma (Dharma, the teachings of the Buddha); second, the virtue of mindfulness of the Buddha; third, the virtue of the causal stage, referring to the Bodhisattva's path as one's own realm; and fourth, the virtue of the resultant stage. The above clarifies the nature of the actions to be dedicated. Starting from '自下第二', it reveals the dedication towards Bodhi (Bodhi, enlightenment) and sentient beings. Among them, '以此善根皆悉迴向者' is a general statement of dedication. The following shows it separately, in three ways: First, repeating the previous virtuous roots. Second, '二如此善根盡過去下', formally dedicating the merit. Third, '如是摩訶薩善根迴向下', summarizing the accomplishments of the dedication. The preceding part has twelve phrases: One, regarding the merit gained when initially cultivating the previous virtuous roots. Two, if virtuous roots are generated during advanced learning, all will be dedicated to adorn the Buddha-fields, etc. Three, if accumulating merit over a long period. Four, if deeply understanding and realizing those virtuous roots. Five, when generating joy towards those virtuous roots. Six, and if those virtuous roots are complete. Seven, when those virtuous roots are accomplished. Eight, when accomplishing other practices relying on those virtuous roots. Nine, when attaining realization relying on virtuous roots. Ten, when contemplating those virtuous roots. Eleven, when accepting and upholding them. Twelve, when embracing them as one's own reality, firmly holding onto one's aspirations. At these times, virtuous roots are generated, and they are universally dedicated. Starting from '自下第二', it formally elucidates the dedication. It refers to this Bodhisattva dedicating the virtuous roots to adorn.

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嚴三世佛剎令眾生凈。即是迴向菩提及眾生也。泛論嚴土有三種凈。一處所凈。二住處眾生凈。三法門流佈凈。亦名受用凈。今此文內具此三義。初明菩薩回求事嚴。二摩訶薩復如是迴向下明求人寶莊嚴。三摩訶薩以善根方便迴向下明受用凈。前中有三。初別顯三世佛剎異嚴。二總攝以用嚴諸世界。三顯所嚴剎之分齊。初中三。先辨嚴過去佛土。二嚴未來佛土。三嚴現在佛土。初嚴過去中如此善根牒前所修盡過去際明時長也。一切佛界彰處廣。無量行起顯因多。佛知菩薩識約人顯深。應眾生等明土應機。如來所持等明佛凈識所現。凈因所成此是主圓凈。普賢等明廣因所起。是眷屬圓凈。彼界若有等顯是佛土。以於此中成正覺故。二莊嚴未來土中二。先明土嚴有四。一處廣。二時長。三一切諸佛下明土因凈。四雜寶下明土果嚴。二摩訶薩下明菩薩修因行有五。一解凈法。二持不忘。三依法起行。四入證定上是因圓。五佛慧光照攝成果滿。是故令土得圓凈也。三如未來下明嚴現在土。于中。初類同未來。種種下別顯嚴相。種種是嚴多凈。具足是離垢極。德普是利益廣。色香等七別顯嚴。隨善知識等下用以莊嚴一切香等十三種。二以如是等下總攝上三世剎嚴用嚴己界。于中三。先總。次別。后結。別中有二十七句。此等皆是

【現代漢語翻譯】 現代漢語譯本 嚴凈三世一切佛剎，是爲了使眾生得到清凈，這就是迴向于菩提（覺悟）和眾生。總的來說，莊嚴佛土有三種清凈：一是處所清凈，二是居住其中的眾生清凈，三是佛法流佈的清凈，也稱為受用清凈。現在這段經文包含了這三重含義。首先闡明菩薩迴向所求之事是莊嚴佛土；其次，摩訶薩（大菩薩）又如何迴向以求人寶莊嚴；再次，摩訶薩以善根和方便迴向以求受用清凈。前面一部分又分為三點：首先分別顯示三世佛剎的不同莊嚴；其次總括地用莊嚴來莊嚴諸世界；再次顯示所莊嚴佛剎的範圍和界限。 首先，在莊嚴過去佛土的部分，『如此善根』是承接前面所修的善根，『盡過去際』說明時間之長遠。『一切佛界』彰顯處所之廣闊，『無量行起』顯示因地修行之多，『佛知菩薩識』從人（佛和菩薩）的角度顯示其境界之深遠，『應眾生等』說明佛土應眾生根機而顯現，『如來所持等』說明佛以清凈之識所現，由清凈之因所成就，這是主體的圓滿清凈。『普賢等』說明由廣大的因所生起，是眷屬的圓滿清凈。『彼界若有等』顯示這是佛土，因為在此中成就正覺。 其次，在莊嚴未來佛土的部分，分為兩點：首先說明佛土的莊嚴，有四個方面：一是處所廣闊，二是時間長遠，三是『一切諸佛』以下說明佛土的因地清凈，四是『雜寶』以下說明佛土的果地莊嚴。其次，『摩訶薩下』說明菩薩修因地的行為有五個方面：一是瞭解清凈之法，二是受持而不忘失，三是依法而起修行，四是入于證悟之定，以上是因地的圓滿。五是佛的智慧光明照耀攝受，成果地的圓滿，因此使佛土得到圓滿清凈。 再次，『如未來下』說明莊嚴現在佛土，其中，首先是與未來佛土類似，『種種下』分別顯示莊嚴的相狀。『種種』是莊嚴眾多而清凈，『具足』是遠離垢染而達到極致，『德普』是利益廣大。『色香等七』分別顯示莊嚴。『隨善知識等下』用以莊嚴一切香等十三種。 其次，『以如是等下』總括以上三世佛剎的莊嚴，用以莊嚴自己的世界。其中分為三點：先總說，次別說，后總結。別說中有二十七句，這些都是。

【English Translation】 English version To purify all Buddha-lands throughout the three periods of time (past, present, and future) so as to purify sentient beings, is to dedicate merit towards both Bodhi (enlightenment) and sentient beings. Generally speaking, there are three kinds of purity in the adornment of a Buddha-land: first, the purity of the location; second, the purity of the sentient beings residing there; and third, the purity of the propagation of the Dharma, also known as the purity of enjoyment. This passage encompasses all three meanings. First, it clarifies that the matter for which a Bodhisattva dedicates merit is the adornment of a Buddha-land. Second, it explains how a Mahasattva (Great Bodhisattva) dedicates merit to seek the adornment of precious people. Third, it explains how a Mahasattva dedicates merit with roots of goodness and skillful means to seek the purity of enjoyment. The first part is further divided into three points: first, it separately reveals the different adornments of the Buddha-lands of the three periods of time; second, it comprehensively uses adornment to adorn all worlds; and third, it reveals the scope and boundaries of the adorned Buddha-lands. First, in the section on adorning the Buddha-land of the past, 'such roots of goodness' continues from the roots of goodness cultivated previously, and 'exhausting the limits of the past' indicates the length of time. 'All Buddha-realms' manifests the vastness of the location, 'countless practices arise' shows the abundance of causes in the causal stage, 'Buddha's knowledge and Bodhisattva's awareness' reveals the depth of their state from the perspective of people (Buddhas and Bodhisattvas), 'responding to sentient beings, etc.' indicates that the Buddha-land manifests in response to the capacities of sentient beings, and 'held by the Tathagata, etc.' indicates that the Buddha manifests with pure awareness, accomplished by pure causes, which is the complete purity of the principal entity. 'Samantabhadra (普賢), etc.' indicates that it arises from vast causes, which is the complete purity of the retinue. 'If there are such in that realm, etc.' shows that this is a Buddha-land, because enlightenment is attained within it. Second, in the section on adorning the Buddha-land of the future, it is divided into two points: first, it explains the adornment of the Buddha-land, which has four aspects: first, the location is vast; second, the time is long; third, 'all Buddhas' below explains the purity of the causal stage of the Buddha-land; and fourth, 'various treasures' below explains the adornment of the resultant stage of the Buddha-land. Second, 'Mahasattva below' explains that the actions of Bodhisattvas cultivating the causal stage have five aspects: first, understanding the pure Dharma; second, upholding it without forgetting; third, arising and practicing according to the Dharma; fourth, entering into the samadhi of realization, which is the completeness of the causal stage. Fifth, the light of the Buddha's wisdom illuminates and gathers, fulfilling the completeness of the resultant stage, thus enabling the Buddha-land to attain complete purity. Third, 'as the future below' explains the adornment of the present Buddha-land, in which, first, it is similar to the future Buddha-land, and 'various below' separately reveals the aspects of adornment. 'Various' means that the adornments are numerous and pure, 'complete' means that it is far from defilement and reaches the extreme, and 'virtue is universal' means that the benefits are vast. 'Color, fragrance, etc. seven' separately reveals the adornments. 'Following good teachers, etc. below' is used to adorn all kinds of fragrances, etc., thirteen types. Second, 'with such as these below' summarizes the adornments of the Buddha-lands of the three periods of time above, and uses them to adorn one's own world. It is divided into three points: first, a general statement; second, a separate statement; and third, a conclusion. There are twenty-seven sentences in the separate statement, all of which are...

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三世諸佛異剎莊嚴而用總嚴於己世界。三如是莊嚴於一世界下顯所嚴分齊有二。初以三世莊嚴而嚴一界。二以一類多皆盡三世略論九種佛剎莊嚴。上來事嚴竟。自下第二求菩薩人寶莊嚴彼剎。即住處眾生凈故名凈土也。文中有三。初總明回求人寶充滿。二此諸下別顯嚴相。三於一佛剎少分下結所嚴分齊。別中二。初明人德滿剎。后充滿下顯成嚴相。前中辨菩薩德有二重。初明菩薩行修具足。后悉從下顯諸菩薩德用圓備。前中二。先別顯后總結。前中二初顯福慧勝能行后成就殊特下明善根心志行前中二。初福慧成二利。于中先舉福慧善能等成利他。入深等成自利。二成就念佛下明福智生勝德。於六念內略無戒天二念。此是福行。法日下明智行。于中初廣智普照。次顯深智入玄。謂從無所有生釋顯深相。智依理起故深也。下明生德。謂從智生力無畏等一切凈德故云出生等也。二善根心志行中。初成善根。謂成即真理之善名殊特。垢染斯盡故云清凈。過下名最勝。上出名增上。二建立下顯大志行。先舉行本謂大菩提心也。后凈魔業下辨行勝能五句。一凈魔業。二了物機。三照法空。四舍四倒。五滅無明下結。修諸善者結上善根也。滿大愿者結上菩提心願也。二成就如是下總結多德可知。自下第二明菩薩德用圓備中三。初悉從

【現代漢語翻譯】 現代漢語譯本 三世諸佛用不同佛土的莊嚴來共同莊嚴自己的世界。如此莊嚴一個世界，所顯現的莊嚴程度分為兩部分。首先，用過去、現在、未來三世的莊嚴來莊嚴一個佛土。其次，以同一類別的眾多佛土都窮盡三世的莊嚴來概括論述九種佛土的莊嚴。以上是事相上的莊嚴的敘述。接下來，第二部分是祈求菩薩以珍寶來莊嚴佛土。也就是因為住所和眾生清凈，所以稱為凈土。這段經文分為三部分。首先，總的說明祈求人寶充滿佛土。其次，『此諸下』分別顯示莊嚴的景象。最後，『於一佛剎少分下』總結所莊嚴的程度。在分別顯示的部分中，分為兩部分。首先，說明人的德行充滿佛土。然後，『充滿下』顯示成就莊嚴的景象。在前面的部分中，辨別菩薩的德行有兩重含義。首先，說明菩薩的修行圓滿具足。然後，『悉從下』顯示諸位菩薩的德行作用圓滿完備。在前面的部分中，分為兩部分，先分別顯示，后總結。在前面的部分中，分為兩部分，首先顯示福慧成就二利，其中先舉出福慧善能等成就利他，入深等成就自利。其次，『成就念佛下』說明福智產生殊勝的功德。在六念中，省略了戒和天這二念。這是福行。『法日下』說明智行。其中，首先是廣大的智慧普遍照耀。其次，顯示深刻的智慧進入玄妙的境界，即從無所有中產生，解釋顯示深刻的相狀。智慧依理而生，所以深刻。『下明生德』，是指從智慧產生力量、無畏等一切清凈的功德，所以說出生等等。其次，在善根、心志、德行中，首先成就善根，所謂成就即是真理的善，名為殊特。因為垢染完全消除，所以說清凈。『過下』名為最勝，『上出』名為增上。其次，『建立下』顯示遠大的志向和德行。首先舉出根本，即是大菩提心。然後，『凈魔業下』辨別德行殊勝的能力，分為五句。一是清凈魔業。二是瞭解事物之機。三是照見法空。四是捨棄四倒。五是滅除無明。『下結』，修諸善者，總結上面的善根。『滿大愿者』，總結上面的菩提心願。其次，『成就如是下』總結眾多的功德，可以知道。接下來，第二部分說明菩薩的德行作用圓滿完備，分為三部分。首先，『悉從』

【English Translation】 English version The Buddhas of the three times use the adornments of different Buddha-lands to jointly adorn their own worlds. Adorning a world in this way, the extent of the adornment manifested is divided into two parts. First, using the adornments of the past, present, and future to adorn a single Buddha-land. Second, summarizing the adornments of nine types of Buddha-lands by stating that numerous Buddha-lands of the same category exhaust the adornments of the three times. The above is a description of the adornments in terms of phenomena. Next, the second part is seeking Bodhisattvas to adorn the Buddha-land with treasures. That is, because the dwelling place and sentient beings are pure, it is called a Pure Land. This passage is divided into three parts. First, it generally explains the seeking of human treasures to fill the Buddha-land. Second, '此諸下' (ci zhū xià) [These below] separately shows the appearance of adornment. Finally, '於一佛剎少分下' (yú yī fó chà shǎo fēn xià) [In a fraction of a Buddha-land below] summarizes the extent of the adornment. In the part of separate display, it is divided into two parts. First, it explains that the virtues of people fill the Buddha-land. Then, '充滿下' (chōng mǎn xià) [Filling below] shows the appearance of achieving adornment. In the previous part, it distinguishes that the virtues of Bodhisattvas have two levels of meaning. First, it explains that the practice of Bodhisattvas is complete and sufficient. Then, '悉從下' (xī cóng xià) [All from below] shows that the functions of the virtues of all Bodhisattvas are complete and perfect. In the previous part, it is divided into two parts, first separately displaying, then summarizing. In the previous part, it is divided into two parts, first showing that blessings and wisdom achieve two benefits, in which first it mentions that blessings, wisdom, good abilities, etc., achieve benefiting others, and entering deeply, etc., achieves benefiting oneself. Second, '成就念佛下' (chéng jiù niàn fó xià) [Achieving mindfulness of Buddha below] explains that blessings and wisdom produce superior merits. In the six kinds of mindfulness, the two kinds of mindfulness of precepts and heavens are omitted. This is the practice of blessings. '法日下' (fǎ rì xià) [Dharma sun below] explains the practice of wisdom. Among them, first is the vast wisdom universally illuminating. Second, it shows that profound wisdom enters the realm of mystery, that is, arising from nothingness, explaining and showing the profound appearance. Wisdom arises according to principle, so it is profound. '下明生德' (xià míng shēng dé) [Below explains arising virtues], refers to the arising of all pure merits such as power and fearlessness from wisdom, so it is said to be born, etc. Second, in the roots of goodness, mind, will, and conduct, first achieve the roots of goodness, so-called achievement is the goodness of truth, named '殊特' (shū tè) [special]. Because defilements are completely eliminated, it is said to be pure. '過下' (guò xià) [Passing below] is named '最勝' (zuì shèng) [most superior], '上出' (shàng chū) [Above emerging] is named '增上' (zēng shàng) [increasing]. Second, '建立下' (jiàn lì xià) [Establishing below] shows great aspirations and conduct. First, it mentions the root, which is the great Bodhi mind. Then, '凈魔業下' (jìng mó yè xià) [Purifying demonic karma below] distinguishes the superior ability of conduct, divided into five sentences. One is purifying demonic karma. Two is understanding the opportunity of things. Three is illuminating the emptiness of Dharma. Four is abandoning the four inversions. Five is extinguishing ignorance. '下結' (xià jié) [Below concludes], those who cultivate all good deeds, summarize the above roots of goodness. '滿大愿者' (mǎn dà yuàn zhě) [Those who fulfill great vows], summarize the above Bodhi mind and vows. Second, '成就如是下' (chéng jiù rú shì xià) [Achieving thus below] summarizes the numerous merits, which can be known. Next, the second part explains that the functions of the virtues of Bodhisattvas are complete and perfect, divided into three parts. First, '悉從' (xī cóng) [All from]

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法門生者總顯勝德所成也。下別顯。后成就如是下結。別中二。初自分德。二隨順下明勝進德。初中三。初明善根德用。二得菩提下明大智德用。三于諸菩薩下明三昧德用。初中勝善是德。常作等顯用。就智用中三。初是明智德用。先舉智體謂無癡闇故是明也。一身等顯勝用。二成就下是大智德用。初智德分別法界是智用。三遍游下是凈智德用。游剎心凈是智體凈。謂無功用故如空也。悉能分別是妙用廣。三三昧德用中。初顯所得三昧。謂體用深廣名不思議。下彰勝用有三。一巧便趣果用。二住依了正用。三達深無畏用。上來自分竟。自下第二明勝進入佛境界。于中十句分二。初六上攝佛境德。二悉能下四明妙用無方德。前六中。一同佛因善。二照佛所證。三持佛所說。四演佛圓音。五得佛同辯語言法是也。六得無上佛地者是結得果位。二下明妙用四中。一遍剎無礙。二攝法無染。三心智廣用。四稱實說法。此四中初一身業。次二意業。后一語業可知。成就下結德顯多莊嚴。世界者顯人寶莊嚴。故法華云。國名大寶莊嚴以菩薩為大寶。故此句總嚴。下別顯有六句。一勝人滿剎。二實德成嚴。三稱理而住。四進德相資。謂善修者自德進也。薰脩者諸菩薩德互相資熏也。五德凈無染謂不雜無明。又不念異乘也。六息繁順道

【現代漢語翻譯】 現代漢語譯本 『法門生者總顯勝德所成也』（法門：Dharma-gate，生者：those who are born, 總：in general, 顯：manifest, 勝德：superior virtues, 所成也：are accomplished）。這句話總括地顯示了殊勝功德所成就的境界。下面分別顯示，『后成就如是下結』（后成就如是：later accomplishments are like this, 下結：the following concludes）。後面總結。分別顯示的內容分為兩部分。第一部分，從自身角度顯示功德。第二部分，『隨順下明勝進德』（隨順：following, 下明：the following explains, 勝進德：superior advancing virtues）。說明隨順於佛的殊勝精進功德。第一部分又分為三個方面。首先，說明善根的功德作用。其次，『得菩提下明大智德用』（得菩提：attaining Bodhi (覺悟), 下明：the following explains, 大智德用：the function of great wisdom）。說明獲得菩提后的大智慧功德作用。再次，『于諸菩薩下明三昧德用』（于諸菩薩：among all Bodhisattvas (菩薩), 下明：the following explains, 三昧德用：the function of Samadhi (三昧)）。說明在諸菩薩中的三昧功德作用。首先，殊勝的善就是功德，『常作等顯用』（常作：constantly acting, 等顯用：and so on, manifesting the function）。經常行善等行為，彰顯善根的作用。關於智慧的作用，分為三個方面。首先，是說明智慧的功德作用。先舉出智慧的本體，因為沒有愚癡黑暗，所以是光明。『一身等顯勝用』（一身：one body, 等顯勝用：and so on, manifesting superior functions）。一個身體等，彰顯殊勝的作用。其次，『成就下是大智德用』（成就：accomplishment, 下是大智德用：the following is the function of great wisdom）。成就以下，是大智慧的功德作用。首先，智慧功德分別法界是智慧的作用。再次，『遍游下是凈智德用』（遍游：traveling everywhere, 下是凈智德用：the following is the function of pure wisdom）。普遍遊歷以下，是清凈智慧的功德作用。遊歷佛剎，心清凈，是智慧本體的清凈。因為沒有功用造作，所以像虛空一樣。『悉能分別是妙用廣』（悉能分別：being able to distinguish everything, 是妙用廣：is the vast wonderful function）。完全能夠分別一切，是奇妙的作用廣大。三昧功德作用中，首先，顯示所獲得的三昧。所謂本體和作用深廣，名為不可思議。下面彰顯殊勝的作用，有三個方面。第一，巧妙方便地趨向結果的作用。第二，安住依靠，瞭解正法的作用。第三，通達甚深，無所畏懼的作用。以上是從自身角度顯示功德完畢。從下面開始，第二部分說明殊勝精進，進入佛的境界。其中十句分為兩部分。開始的六句，總括地攝取佛的境界功德。『悉能下四明妙用無方德』（悉能：being able to, 下四明：the following four explain, 妙用無方德：the virtues of wonderful functions being limitless）。完全能夠以下四句，說明奇妙的作用沒有侷限的功德。前面的六句中，第一，與佛有相同的善因。第二，照見佛所證悟的境界。第三，受持佛所說的教法。第四，演說佛的圓滿音聲。第五，獲得與佛相同的辯才，語言表達能力。第六，『得無上佛地者是結得果位』（得無上佛地：attaining the unsurpassed Buddha-ground, 是結得果位：is the conclusion of attaining the fruition）。獲得無上的佛果之地，是總結獲得果位。下面的四句說明奇妙的作用，分為四個方面。第一，周遍佛剎，沒有障礙。第二，攝取一切法，沒有染污。第三，心智廣大作用。第四，稱合實際地說法。這四個方面中，第一個是身業，第二個和第三個是意業，最後一個是語業，可以知道。『成就下結德顯多莊嚴』（成就：accomplishment, 下結德：the following concludes the virtues, 顯多莊嚴：manifesting much adornment）。成就以下，總結功德，顯示多種莊嚴。『世界者顯人寶莊嚴』（世界：world, 顯人寶莊嚴：manifesting the adornment of people and treasures）。世界，顯示人與珍寶的莊嚴。所以《法華經》說，『國名大寶莊嚴以菩薩為大寶』（國名大寶莊嚴：the country is named Great Treasure Adornment, 以菩薩為大寶：taking Bodhisattvas as great treasures）。所以這句話總括地莊嚴。下面分別顯示，有六句。第一，殊勝的人充滿佛剎。第二，真實的功德成就莊嚴。第三，符合真理而安住。第四，精進功德互相資助，所謂善修的人，自身功德精進。熏修的人，諸菩薩的功德互相熏習資助。第五，功德清凈沒有染污，所謂不雜有無明，也不思念其他的乘。第六，止息繁雜，順應正道。

【English Translation】 English version 'Those born of the Dharma-gate (法門) generally manifest the accomplishments of superior virtues (勝德).' This statement summarizes and reveals the state achieved by superior merits. The following explains them separately, 'The later accomplishments conclude as such.' The content of the separate displays is divided into two parts. The first part displays merits from one's own perspective. The second part, 'Following, the following explains the virtues of superior advancement (勝進德),' explains the superior advancing merits that are in accordance with the Buddha. The first part is further divided into three aspects. First, it explains the merit and function of good roots. Second, 'Attaining Bodhi (菩提), the following explains the function of great wisdom (大智),' explains the merit and function of great wisdom after attaining Bodhi. Third, 'Among all Bodhisattvas (菩薩), the following explains the function of Samadhi (三昧),' explains the merit and function of Samadhi among all Bodhisattvas. First, superior goodness is merit, 'Constantly acting, and so on, manifesting the function,' constantly performing good deeds and other actions, demonstrating the function of good roots. Regarding the function of wisdom, it is divided into three aspects. First, it explains the merit and function of wisdom. It first mentions the essence of wisdom, because there is no ignorance or darkness, so it is light. 'One body, and so on, manifesting superior functions,' one body, etc., manifesting superior functions. Second, 'Accomplishment, the following is the function of great wisdom,' accomplishment below is the merit and function of great wisdom. First, the merit of wisdom distinguishing the Dharmadhatu (法界) is the function of wisdom. Again, 'Traveling everywhere, the following is the function of pure wisdom,' traveling everywhere below is the merit and function of pure wisdom. Traveling through Buddha-lands, the mind is pure, which is the purity of the essence of wisdom. Because there is no effort or creation, it is like emptiness. 'Being able to distinguish everything is the vast wonderful function,' being able to completely distinguish everything is the vast and wonderful function. Among the functions of Samadhi, first, it reveals the Samadhi attained. The so-called essence and function are profound and vast, called inconceivable. The following highlights the superior functions, which have three aspects. First, the function of skillfully and conveniently moving towards the result. Second, the function of dwelling and relying on, understanding the correct Dharma. Third, the function of penetrating the profound and being fearless. The above is the completion of displaying merits from one's own perspective. Starting from below, the second part explains superior advancement, entering the realm of the Buddha. Among them, the ten sentences are divided into two parts. The first six sentences comprehensively capture the merits of the Buddha's realm. 'Being able to, the following four explain the virtues of wonderful functions being limitless,' the following four sentences explain the merits of the wonderful functions without limitations. In the previous six sentences, first, having the same good cause as the Buddha. Second, illuminating the realm that the Buddha has realized. Third, upholding the teachings spoken by the Buddha. Fourth, expounding the Buddha's perfect sound. Fifth, obtaining the same eloquence and language ability as the Buddha. Sixth, 'Attaining the unsurpassed Buddha-ground is the conclusion of attaining the fruition,' attaining the unsurpassed Buddha-ground is the conclusion of attaining the fruit position. The following four sentences explain the wonderful functions, divided into four aspects. First, pervading all Buddha-lands without obstruction. Second, capturing all Dharmas without defilement. Third, the vast function of mind and wisdom. Fourth, speaking the Dharma in accordance with reality. Among these four aspects, the first is body karma, the second and third are mind karma, and the last is speech karma, which can be known. 'Accomplishment, the following concludes the virtues, manifesting much adornment,' accomplishment below summarizes the merits, showing many adornments. 'The world manifests the adornment of people and treasures,' the world shows the adornment of people and treasures. Therefore, the Lotus Sutra says, 'The country is named Great Treasure Adornment, taking Bodhisattvas as great treasures.' Therefore, this sentence comprehensively adorns. The following are displayed separately, with six sentences. First, superior people fill the Buddha-lands. Second, true merits accomplish adornment. Third, dwelling in accordance with truth. Fourth, advancing merits assist each other, so-called those who cultivate well, their own merits advance. Those who cultivate through熏習, the merits of all Bodhisattvas熏習 and assist each other. Fifth, the merits are pure and without defilement, so-called not mixed with ignorance, and not thinking of other vehicles. Sixth, ceasing complexity and following the right path.

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下第三結所嚴分齊有三。初約一剎內一少分處既有如此十種大數菩薩充滿。二類顯彼一剎內餘一一少處皆有如此十種大數菩薩悉滿。三既一剎中有如是多十大數重重菩薩類虛空法界等世界皆亦如是菩薩充滿。自下第三明受用嚴凈。亦是法滿嚴凈。于中有十事。一向剎令嚴凈如前辨。二令菩薩滿亦如前。三令佛現。四有所求果法。五有能求大愿。六行法出要。七令所化機凈。八令于彼界當得見佛。九令佛常住。十轉實教法輪。以非權教故云不退轉也。上來正迴向成嚴竟。下第三結迴向所成有五句可知。

第三實際迴向。于中三。初正迴向實際。二辨入實成益。三結行成相。初中有六句。初牒前起后。二心凈等因前成行。謂由前回向趣大極果。是故令心極凈若空安固如地。三入不思下正明入實。謂絕無能所而有迴向名不思也。四樂觀等釋顯無能所所由。五無盡等謂無能所成稱性功德。六平等順等明釋顯無盡之所由。二摩訶薩下明入實。成離妄益有十對。初對離能回之妄。次不妄取佛等三對明離所向之妄。次不取業等二對明離迴向業果。初對離總報業果。后對離別報業果。上來離有。次不壞等明離無。以即空而不礙存故是故不壞。又性自即真故不待壞也。次不取有等明有無雙離。以不取有是遣有執不壞有是遣無執也。

【現代漢語翻譯】 現代漢語譯本 關於第三結（第三重回向）所莊嚴的範圍，有三個方面。第一，就一個佛剎（Buddha-kshetra，佛所居住的國土）內的一小部分割槽域而言，就已經有如此十種大數量的菩薩（Bodhisattva，指發菩提心，誓願救度一切眾生的修行者）充滿其中。第二，以此類推，顯示那一個佛剎內的其餘每一個小區域，都有如此十種大數量的菩薩完全充滿。第三，既然一個佛剎中就有如此眾多重重疊疊的大數量菩薩，那麼類似於虛空法界（Dharmadhatu，宇宙萬有）等世界，也都是這樣菩薩充滿。 從下面開始是第三部分，說明受用莊嚴清凈，也就是法滿莊嚴清凈。其中有十件事：第一，使佛剎莊嚴清凈，如前面所辨析的。第二，使菩薩充滿，也如前面所說的。第三，使佛顯現。第四，有所求的果法。第五，有能求的大愿。第六，修行方法超出要領。第七，使所教化的對象清凈。第八，使他們在那個世界能夠見到佛。第九，使佛常住。第十，轉動真實的教法輪（Dharmachakra，佛陀所說的教法），因為不是權宜之教，所以說『不退轉』。 上面是正式迴向成就莊嚴。下面是第三部分，總結迴向所成就的，有五句話可以明白。 第三，實際迴向。其中有三部分。第一，正式迴向實際。第二，辨析進入實際所成就的利益。第三，總結修行成就的相狀。第一部分中有六句話。第一，承接前面，引起後面。第二，心凈等是由於前面的原因成就修行。意思是由於前面的迴向趨向于最大的極果，所以使心極其清凈，像虛空一樣安穩堅固，像大地一樣。第三，進入不可思議的境界，正式說明進入實際。意思是斷絕能與所，而有迴向，這叫做不可思議。第四，樂觀等解釋顯示沒有能與所的原因。第五，無盡等意思是說沒有能與所，成就稱性的功德。第六，平等順等說明解釋顯示無盡的原因。第二，摩訶薩（Mahasattva，偉大的菩薩）以下說明進入實際，成就遠離虛妄的利益，有十對。第一對，遠離能迴向的虛妄。第二，不虛妄地取佛等三對，說明遠離所向的虛妄。第三，不取業等兩對，說明遠離迴向的業果。第一對，遠離總報的業果。后一對，遠離別報的業果。上面是遠離有。其次，不壞等說明遠離無。因為即是空而不妨礙存在，所以不壞。而且自性本來就是真，所以不需要破壞。其次，不取有等說明有無雙重遠離。因為不取有是去除有執，不壞有是去除無執。

【English Translation】 English version Regarding the scope of adornment in the Third Concluding Dedication (the Third Dedication), there are three aspects. First, considering a small portion within a Buddha-kshetra (Buddha's land), it is already filled with such ten great numbers of Bodhisattvas (beings who have generated Bodhicitta, vowing to liberate all sentient beings). Second, by analogy, it is shown that each and every other small area within that one Buddha-kshetra is completely filled with such ten great numbers of Bodhisattvas. Third, since there are so many layers of great numbers of Bodhisattvas in one Buddha-kshetra, then worlds like the Dharmadhatu (universe) are also filled with Bodhisattvas in the same way. From below begins the third part, explaining the enjoyment of adornment and purity, which is the adornment of Dharma-fullness and purity. There are ten things in it: First, to make the Buddha-kshetra adorned and pure, as analyzed before. Second, to fill it with Bodhisattvas, as mentioned before. Third, to make the Buddha appear. Fourth, to have the desired fruit of Dharma. Fifth, to have the great vows that can be sought. Sixth, the practice method exceeds the essentials. Seventh, to purify the beings to be taught. Eighth, to enable them to see the Buddha in that world. Ninth, to make the Buddha dwell permanently. Tenth, to turn the wheel of the true Dharma (Dharmachakra), because it is not an expedient teaching, so it is said 'non-retrogressing'. The above is the formal dedication to accomplish adornment. Below is the third part, summarizing what is accomplished by the dedication, with five sentences that can be understood. Third, Actual Dedication. There are three parts in it. First, formally dedicating to reality. Second, analyzing the benefits of entering reality. Third, summarizing the characteristics of accomplished practice. There are six sentences in the first part. First, connecting the previous and initiating the following. Second, purity of mind, etc., is the accomplishment of practice due to the previous cause. It means that due to the previous dedication towards the great ultimate fruit, the mind is made extremely pure, as stable and firm as the empty space, like the earth. Third, entering the inconceivable realm, formally explaining entering reality. It means that the absence of subject and object, and yet there is dedication, is called inconceivable. Fourth, optimistic view, etc., explains and shows the reason for the absence of subject and object. Fifth, endless, etc., means that without subject and object, accomplishing the qualities that match the nature. Sixth, equality and compliance, etc., explains and shows the reason for endlessness. Second, Mahasattva (great being) below explains entering reality, accomplishing the benefit of being away from delusion, with ten pairs. The first pair is to be away from the delusion of the one who can dedicate. Second, not falsely taking the Buddha, etc., three pairs, explaining being away from the delusion of what is directed to. Third, not taking karma, etc., two pairs, explaining being away from the karma and result of dedication. The first pair is to be away from the karma and result of the total retribution. The latter pair is to be away from the karma and result of the separate retribution. The above is being away from existence. Next, not destroying, etc., explains being away from non-existence. Because it is emptiness and does not hinder existence, so it is not destroyed. Moreover, the nature itself is true, so it does not need to be destroyed. Next, not taking existence, etc., explains the dual separation of existence and non-existence. Because not taking existence is to remove the attachment to existence, not destroying existence is to remove the attachment to non-existence.

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次生死非離等明離背向相。以法離生死相故非雜亂。亦離涅槃相故非寂靜。今謂文意只如此。然古德有多釋。遠法師云。泛釋有二。一就破相解。解生死體空。故非雜亂。涅槃亦如故非寂靜。二寂用解。解生死體寂故非雜亂。何者是體近說空。是深說則不空如來藏。是大般涅槃能建大義妙用繁興無所不為故非寂靜。然依后義。此二佛境佛所行道名境界道。生死涅槃法無定相故曰無法。諸聖同依故名同止。衍法師云。以緣就實生死非雜亂。以實從緣涅槃非寂靜辯法師云。如來境界道者此非有非無。真如是佛證智行處故云境道也。非他作無法同止者。自心真如故非他作。唯佛智依故無法同止。今更釋。此第十對明離迴向行果相。謂能趣佛境之道此道無性即空故非他作。趣至佛果冥同性海。無能依智與所依理同處而止故云無法同止。又因相絕故道非他作。果相離故無法同止。下明結行成。于中二。先結上修入行成。后離諸下結上行益相成可知。

第四依前所得無盡善根復將回向。中有三。初顯所得無盡善根。二以如是等下正將回向。三眼終不見下明其益相。初中十句。初句是總。由前回向已得此無盡善根。常念下九句別辨。一由前念學三世諸佛迴向嚴土是故發生無盡善根。二因前愿求人寶嚴土生無盡善故云度菩薩也。

【現代漢語翻譯】 現代漢語譯本 『次生死非離等明離背向相』，意思是說，生死並非與『等明』（平等明智）相分離，而是遠離了背離和趨向的相對狀態。因為以佛法來脫離生死的表相，所以不是雜亂無章的。也因為脫離了涅槃的表相，所以不是寂靜不變的。現在我理解這段文字的意思就是這樣。然而古代的德行高僧有多種解釋。遠法師說，大致有兩種解釋。第一種是就破除表相來解釋，理解生死的本體是空性的，所以不是雜亂的。涅槃也是如此，所以不是寂靜的。第二種是就寂靜的功用來解釋，理解生死的本體是寂靜的，所以不是雜亂的。什麼是本體呢？從淺顯的層面來說是空性，從深奧的層面來說就是不空的如來藏（Tathagatagarbha）。大般涅槃（Mahaparinirvana）能夠建立偉大的意義，奇妙的作用繁多興盛，無所不能，所以不是寂靜的。然而依照後面的意義，這兩種都是佛的境界，佛所行走的道路，稱為境界道。生死和涅槃的法沒有固定的表相，所以說是『無法』。諸位聖人共同依止它，所以叫做『同止』。 衍法師說，從因緣的角度來看，生死的本質並非雜亂。從本質的角度來看因緣，涅槃並非寂靜。辯法師說，如來的境界道，既非有也非無。真如（Tathata）是佛證悟智慧所行之處，所以稱為境界道。『非他作無法同止』，是因為自心真如的緣故，不是由外力所為。只有佛的智慧才能依止，所以說是『無法同止』。 現在我再解釋一下，這第十對是說明遠離迴向的行果之相。意思是說，能夠趨向佛的境界的道路，這條道路沒有自性，就是空性的，所以不是由外力所為。趨向到達佛的果位，與自性之海融為一體。沒有能依的智慧與所依的真理同處而止，所以說『無法同止』。另外，因為因的表相斷絕了，所以道不是由外力所為。因為果的表相脫離了，所以說『無法同止』。下面說明總結修行成就。其中分為兩部分。首先總結上面修習進入的修行成就，然後脫離各種下劣之相，總結上面修行的利益成就，這都是可以理解的。 第四，依靠之前所獲得的無盡善根，再次進行迴向。其中分為三個部分。首先彰顯所獲得的無盡善根。第二，以『如是等』開始，正式進行迴向。第三，以『眼終不見』開始，說明迴向的利益之相。在第一部分中，有十句。第一句是總說，因為之前的迴向已經獲得了這無盡的善根。『常念』下面的九句是分別辨析。第一，因為之前唸誦學習三世諸佛的迴向，莊嚴國土，因此發生了無盡的善根。第二，因為之前發願祈求人寶來莊嚴國土，產生了無盡的善根，所以說『度菩薩』。

【English Translation】 English version 'Next, birth and death are not separate from equal and clear illumination, but rather are distinct from the aspects of turning away and turning towards.' This means that birth and death are not separate from 'equal and clear illumination' (equal and clear wisdom), but are instead distinct from the relative states of turning away and turning towards. Because one uses the Dharma to detach from the appearance of birth and death, it is not chaotic. Also, because one detaches from the appearance of Nirvana (Nirvana), it is not quiescent. Now, my understanding of the meaning of this passage is just this. However, ancient virtuous monks have multiple interpretations. Dharma Master Yuan said that there are roughly two interpretations. The first is to interpret it in terms of breaking through appearances, understanding that the essence of birth and death is emptiness, so it is not chaotic. Nirvana is also the same, so it is not quiescent. The second is to interpret it in terms of quiescent function, understanding that the essence of birth and death is quiescent, so it is not chaotic. What is the essence? From a superficial level, it is emptiness; from a profound level, it is the non-empty Tathagatagarbha (Tathagatagarbha). Mahaparinirvana (Mahaparinirvana) can establish great meaning, and its wonderful functions are numerous and flourishing, capable of everything, so it is not quiescent. However, according to the latter meaning, both of these are the realm of the Buddha, the path walked by the Buddha, called the realm-path. The Dharma of birth and death and Nirvana has no fixed appearance, so it is said to be 'no Dharma'. All the sages rely on it together, so it is called 'dwelling together'. Dharma Master Yan said that from the perspective of conditions, the essence of birth and death is not chaotic. From the perspective of essence, Nirvana is not quiescent. Dharma Master Bian said that the realm-path of the Tathagata is neither existent nor non-existent. Suchness (Tathata) is the place where the Buddha's enlightened wisdom acts, so it is called the realm-path. 'Not made by others, no Dharma dwelling together' is because of the Suchness of one's own mind, it is not done by external forces. Only the wisdom of the Buddha can rely on it, so it is said to be 'no Dharma dwelling together'. Now I will explain it again. This tenth pair explains the aspect of being distinct from the practice and result of dedication. It means that the path that can lead to the realm of the Buddha, this path has no self-nature, it is emptiness, so it is not done by external forces. Approaching and reaching the fruit of Buddhahood, merging into the sea of self-nature. There is no wisdom that can rely on and the truth that is relied upon dwell together, so it is said to be 'no Dharma dwelling together'. In addition, because the appearance of the cause is cut off, the path is not done by external forces. Because the appearance of the fruit is detached, it is said to be 'no Dharma dwelling together'. Below, it explains the summary of the accomplishment of practice. It is divided into two parts. First, summarize the accomplishment of the practice of entering above, and then detach from various inferior aspects, summarizing the benefits of the practice above, which are all understandable. Fourth, relying on the inexhaustible roots of goodness obtained before, one dedicates again. It is divided into three parts. First, it highlights the inexhaustible roots of goodness obtained. Second, starting with 'such as these', one formally dedicates. Third, starting with 'the eye will never see', it explains the aspect of the benefits of dedication. In the first part, there are ten sentences. The first sentence is a general statement, because the previous dedication has already obtained this inexhaustible root of goodness. The nine sentences below 'constantly thinking' are separate analyses. First, because one previously recited and learned the dedication of the Buddhas of the three worlds, adorning the land, therefore inexhaustible roots of goodness arose. Second, because one previously made a vow to pray for human treasures to adorn the land, inexhaustible roots of goodness arose, so it is said to 'liberate Bodhisattvas'.

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三因前嚴土令諸剎凈所生善根。四因前回向求凈眾生所生善根。五因前實際迴向中隨順法界所得善根。六因前心凈如空不動如地等所得善根。七因前解如來境界道非他作等所得善根。八因前不虛妄取等成菩薩凈業所得善根。九總結。因前嚴土等行皆通三世所得善根。自下第二正以前善復回向中。先總標迴向之能。以者用前善根至極迴向故能稱性度脫眾生。下別顯有十句。一為度故入眾生界。知體空故不見眾生。迴向求此無障礙德故名迴向。二無壽命。三無自在我。四無人福伽羅舊義翻為人今正名翻為數取趣。以數數取諸趣而受生故。上四約生空。下約法空。五以法無是非故離忿諍。六緣生不實。七理實無著。八知土體真故無染。九了行從緣故無堅固。十達境唯心故空無也。自下第三辨益相中三。初見理益。于中九句。初五句明離相。後於如來下四句得實。二此菩薩下明成德益。于中上攝佛果中具佛因。下攝眾生。三彼菩薩下妙用益。于中寶藏是用體。次莊土。后攝生顯用相。上來第四段竟。自下第五明由前回向所成行德。威力故者由前起后也。有十句。一行勝無倫。二行堅無壞。三威高伏魔。四成德不退。五滿本要期。六心廣。七用速。八深智。九廣智。十菩提心力稱同法界。上來別釋竟。下第三結名可知。上來位行

【現代漢語翻譯】 現代漢語譯本 三因：以前面莊嚴佛土（令一切佛剎清凈）所生的善根。 四因：以前面迴向求得清凈的眾生所生的善根。 五因：以前面實際迴向中隨順法界所得到的善根。 六因：以前面心凈如虛空、不動如大地等所得到的善根。 七因：以前面理解如來境界、道非他人所作等所得到的善根。 八因：以前面不虛妄取等成就菩薩清凈事業所得到的善根。 九、總結：以前面莊嚴佛土等行為，皆通於過去、現在、未來三世所得到的善根。 從下面開始，第二部分正式以前面的善根再次迴向。首先總標迴向的功用：用前面的善根至極迴向，所以能夠稱合本性地度脫眾生。 下面分別顯示有十句： 一、爲了度化眾生而進入眾生界，因為知道一切法體性本空，所以不見有眾生。迴向求得這種無障礙的功德，所以名為迴向。 二、無壽命。 三、無自在。 四、無人（福伽羅(Pudgala)，舊譯為人，現在正確的翻譯是數取趣，因為屢次在諸趣中受生）。以上四句是就生空而言，下面是就法空而言。 五、因為法沒有是非，所以遠離忿怒和爭論。 六、緣起性空，並非真實。 七、從真理上來說，沒有執著。 八、知道佛土的體性是真實的，所以沒有染污。 九、明白一切行為都是從因緣而生，所以沒有堅固不變的自性。 十、通達一切境界都唯是自心所現，所以空無所有。 從下面開始，第三部分辨別利益的相狀，分為三點： 首先是見理的利益，其中有九句。前五句說明遠離一切相，后四句『于如來』以下，說明得到真實。 第二，『此菩薩』以下，說明成就功德的利益。其中，上面一部分包含佛果中的佛因，下面一部分包含眾生。 第三，『彼菩薩』以下，說明妙用的利益。其中，寶藏是妙用的本體，其次是莊嚴佛土，最後是攝受眾生，顯示妙用的相狀。 以上是第四段的內容結束。 從下面開始，第五部分說明由前面的迴向所成就的行德。『威力故』，是因為前面的迴向而產生後面的結果。有十句： 一、行勝妙無比。 二、行堅固不可破壞。 三、威德高尚，能夠降伏魔怨。 四、成就功德，永不退轉。 五、圓滿根本的要期。 六、心量廣大。 七、作用迅速。 八、具有甚深的智慧。 九、具有廣大的智慧。 十、菩提心的力量與法界相同。 以上是分別解釋完畢。下面第三部分是總結名稱，可以知道。以上是位行。

【English Translation】 English version Three causes: The roots of goodness generated from previously adorning the Buddha lands (making all Buddha lands pure). Four causes: The roots of goodness generated by sentient beings who previously sought purity through dedication. Five causes: The roots of goodness obtained from previously dedicating in accordance with the Dharmadhatu (法界, Realm of Dharma). Six causes: The roots of goodness obtained from previously having a mind as pure as space, unmoving like the earth, etc. Seven causes: The roots of goodness obtained from previously understanding the realm of the Tathagata (如來, Thus Come One), the path not being made by others, etc. Eight causes: The roots of goodness obtained from previously not falsely grasping, etc., thus accomplishing the pure deeds of a Bodhisattva. Nine, Conclusion: The roots of goodness obtained from previously adorning the Buddha lands, etc., encompass all three times (past, present, and future). From here onwards, the second part formally dedicates the previous roots of goodness again. First, it generally states the function of dedication: Using the previous roots of goodness to dedicate to the utmost, therefore being able to liberate sentient beings in accordance with their nature. The following shows ten aspects: One, entering the realm of sentient beings for the sake of liberating them, because knowing that the nature of all dharmas is empty, therefore not seeing sentient beings. Dedicating to seek this unobstructed virtue is called dedication. Two, without lifespan. Three, without self-mastery. Four, without person (Pudgala (福伽羅), formerly translated as 'person,' now correctly translated as 'one who repeatedly takes rebirth,' because repeatedly taking birth in various realms). The above four lines are regarding the emptiness of self; the following are regarding the emptiness of dharmas. Five, because dharmas have no right or wrong, therefore being apart from anger and disputes. Six, arising from conditions is unreal. Seven, in terms of ultimate truth, there is no attachment. Eight, knowing that the nature of the Buddha land is real, therefore there is no defilement. Nine, understanding that all actions arise from conditions, therefore there is no fixed and unchanging nature. Ten, realizing that all realms are only manifestations of one's own mind, therefore empty and without substance. From here onwards, the third part distinguishes the aspects of benefit, divided into three points: First is the benefit of seeing the truth, which includes nine lines. The first five lines explain being apart from all appearances; the last four lines, 'regarding the Tathagata' and onwards, explain obtaining reality. Second, 'This Bodhisattva' and onwards, explains the benefit of accomplishing virtues. Among them, the upper part includes the causes of Buddhahood within the fruit of Buddhahood, and the lower part includes sentient beings. Third, 'That Bodhisattva' and onwards, explains the benefit of wondrous function. Among them, the treasure is the essence of wondrous function, followed by adorning the Buddha land, and finally embracing sentient beings, showing the aspects of wondrous function. The above is the end of the fourth section. From here onwards, the fifth part explains the virtuous conduct accomplished by the previous dedication. 'Because of power,' it is because of the previous dedication that the following results arise. There are ten lines: One, conduct is supremely unsurpassed. Two, conduct is firm and indestructible. Three, majestic virtue is high, able to subdue demonic forces. Four, accomplishing virtues, never regressing. Five, fulfilling the fundamental aspiration. Six, the mind is vast. Seven, function is swift. Eight, possessing profound wisdom. Nine, possessing vast wisdom. Ten, the power of the Bodhi mind is equal to the Dharmadhatu. The above is the end of the separate explanations. The following third part is the concluding name, which can be known. The above is the position and conduct.

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竟。

自下第二明此位果。得此位故復得斯果有三。先舉數。次列釋。后結。釋中十內。皆先列藏名后釋其義。一見佛藏。二法。三念。四慧。五義。六愿。七德。八智。九辯。十果。又此十中。初六自利行。一見佛。五知法。五中。初知理法。二聞持教。三解文教。四悟意趣。五證法實。亦是聞思修證。次三利他行。一以功德身應。二以意業曉悟。三語業辨說。后一攝行成果。謂由此迴向力令菩薩行速得圓滿。是故受職而得成佛。后佛子下結。

第二偈頌總持中有二十五偈分五。初一偈頌前行體悔過等中。但頌隨喜行德。二三世下九偈頌前回向菩提及眾生。于中三。初四頌上莊嚴三世佛剎。一學佛嚴。二攝法嚴。三顯所嚴。四結同佛嚴。二彼真佛子下四頌上菩薩人寶嚴土。于中初一頌上法門中生。次一頌業勝具身口也。后二嘆德勝。亦是意業勝。未曾想念等是上文浮凈不雜等。三一偈頌上受用凈。亦是法滿凈。令產生佛具佛法故名佛土也。三十方下有二偈。超頌前第五結所成德。于中初二句頌上威攝眾魔。次句頌上一切世間所不能壞。次句決定修等頌上行無倫疋。次句上大愿成滿。次句迴向功德等頌上成就不退功德。次二句通頌所成德深報廣。四善能觀下有五偈頌上第三實際迴向。于中初一頌上正向實

【現代漢語翻譯】 竟。

自下第二明此位果。得此位故復得斯果有三。先舉數。次列釋。后結。釋中十內。皆先列藏名后釋其義。一見佛藏（能夠見到佛陀的功德寶藏）。二法（佛法）。三念（正念）。四慧（智慧）。五義（正義）。六愿（願力）。七德（功德）。八智（智慧）。九辯（辯才）。十果（果報）。又此十中。初六自利行。一見佛。五知法。五中。初知理法（瞭解真理的佛法）。二聞持教（聽聞並受持教誨）。三解文教（理解文字的教義）。四悟意趣（領悟教義的深層含義）。五證法實（證悟佛法的真實）。亦是聞思修證。次三利他行。一以功德身應（以功德之身示現）。二以意業曉悟（以意業使人覺悟）。三語業辨說（以語言辯才說法）。后一攝行成果。謂由此迴向力令菩薩行速得圓滿。是故受職而得成佛。后佛子下結。

第二偈頌總持中有二十五偈分五。初一偈頌前行體悔過等中。但頌隨喜行德。二三世下九偈頌前回向菩提及眾生。于中三。初四頌上莊嚴三世佛剎。一學佛嚴（學習佛陀的莊嚴）。二攝法嚴（攝持佛法的莊嚴）。三顯所嚴（彰顯莊嚴之處）。四結同佛嚴（總結與佛陀相同的莊嚴）。二彼真佛子下四頌上菩薩人寶嚴土。于中初一頌上法門中生。次一頌業勝具身口也。后二嘆德勝。亦是意業勝。未曾想念等是上文浮凈不雜等。三一偈頌上受用凈。亦是法滿凈。令產生佛具佛法故名佛土也。三十方下有二偈。超頌前第五結所成德。于中初二句頌上威攝諸魔。次句頌上一切世間所不能壞。次句決定修等頌上行無倫疋。次句上大愿成滿。次句迴向功德等頌上成就不退功德。次二句通頌所成德深報廣。四善能觀下有五偈頌上第三實際迴向。于中初一頌上正向實

【English Translation】 End.

The second part from below clarifies the fruit of this position. There are three aspects to obtaining this fruit because of attaining this position: first, listing the numbers; second, explaining them; and third, concluding. Within the explanation, in the ten aspects, the names of the 'treasuries' are listed first, followed by their meanings. 1. Seeing the Buddha Treasury (the merit treasury of being able to see the Buddha). 2. Dharma (Buddha's teachings). 3. Mindfulness (right mindfulness). 4. Wisdom (prajna). 5. Meaning (right meaning). 6. Vows (pranidhana). 7. Virtue (guna). 8. Intelligence (jnana). 9. Eloquence (pratibhana). 10. Fruit (phala). Furthermore, among these ten, the first six are for self-benefit: 1. Seeing the Buddha. 5. Knowing the Dharma. Among the five, first, knowing the Dharma of principle (understanding the Dharma of truth). Second, hearing and upholding the teachings (hearing and upholding the teachings). Third, understanding the textual teachings (understanding the literal teachings). Fourth, realizing the intended meaning (realizing the deeper meaning of the teachings). Fifth, verifying the reality of the Dharma (verifying the truth of the Dharma). These are also hearing, thinking, cultivating, and realizing. The next three are for benefiting others: 1. Responding with a body of merit (manifesting with a body of merit). 2. Awakening others through mental activity (awakening others through mental karma). 3. Explaining through verbal eloquence (explaining the Dharma through verbal eloquence). The last one is the accomplishment of practice: it is said that through the power of this dedication, the Bodhisattva's practice is quickly perfected. Therefore, one attains Buddhahood by receiving the office. The conclusion is below with 'Therefore, the Buddha-son'.

The second section, the 'Gatha Collection,' contains twenty-five gathas divided into five parts. The first gatha praises the merits of the practice of rejoicing among the preceding practices of repentance, etc. The nine gathas from 'Three Worlds' praise the dedication to Bodhi and sentient beings. Among them, there are three parts. The first four gathas praise the adornment of the Buddha-lands of the three worlds: 1. Adorning by learning from the Buddha (adorning by learning from the Buddha). 2. Adorning by embracing the Dharma (adorning by embracing the Dharma). 3. Adorning by revealing what is adorned (adorning by revealing what is adorned). 4. Concluding with adornment like the Buddha (concluding with adornment like the Buddha). The four gathas from 'Those True Buddha-sons' praise the adornment of the lands with Bodhisattvas as precious jewels. Among them, the first gatha praises birth from the Dharma-gate. The next gatha praises the superiority of karma, possessing body and speech. The last two praise the superiority of virtue, which is also the superiority of mental activity. 'Never conceived' etc. refers to the 'floating, pure, and unmixed' etc. mentioned above. The third gatha praises the purity of enjoyment, which is also the purity of Dharma-fulfillment. Making beings become Buddhas and possessing the Buddha-Dharma is why it is called a Buddha-land. The two gathas from 'Ten Directions' transcend and praise the accomplished virtues concluded in the fifth section. Among them, the first two lines praise the awe-inspiring subjugation of demons. The next line praises that which cannot be destroyed by all the worlds. The next line, 'Determined cultivation' etc., praises the unparalleled practice. The next line praises the fulfillment of great vows. The next line, 'Dedication of merit' etc., praises the accomplishment of non-retrogressing merit. The next two lines generally praise the profound merit and vast reward of what has been accomplished. The five gathas from 'Skillfully Observing' praise the third actual dedication. Among them, the first gatha praises the true direction of reality.

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際兼頌成益中不妄取業報。餘四並頌成益。次二句明無色心之有無。即頌上不著意業及果報也。次二句頌上不取有為及無為。次一偈頌上不壞因果不取有無等。一切眾生下一偈三句頌上生死非雜亂。后一句佛剎亦如是者亦得頌上涅槃非寂靜類同世法空如。故云亦如是也。五菩薩如是知下有八偈。頌上第四依前生善復將回向。于中初一頌上所得十種無盡善根。次二偈頌上以前善根正成十種迴向。次五偈頌上回向益相。于中初二妄見已滅。棄等是上眼終不見不凈佛剎等。后三偈頌上不見異相眾生。謂眾生稱性離有無等無異也。第五回向竟。

華嚴經探玄記卷第七 大正藏第 35 冊 No. 1733 華嚴經探玄記

華嚴經探玄記卷第八(盡此迴向品)

魏國西寺沙門法藏述

第六隨順一切堅固善根迴向。于長行內亦二。謂位行位果。位行中亦三。謂標釋結。釋中有三。初行所依身。二離諸業障下明依身起行。三摩訶薩若能以此善根迴向下辨行所成益。初行所依身者。依轉輪聖王身而起施行有四意。一在家是能施位。二有七寶可施。三明難捨能捨。四攝化無敢違命。文中二。先顯王統攝自在德。后此摩訶薩下辨王正報殊倫德。前中輪王成就七寶義略作三門。

初顯名者。下文云。一

【現代漢語翻譯】 '際兼頌成益中不妄取業報'。其餘四句也一併讚頌了成就利益。接下來的兩句闡明了無色界心的有無，即讚頌了上文的不執著意業及其果報。再接下來的兩句讚頌了上文的不取著有為法及無為法。接下來的一偈讚頌了上文的不壞因果、不取有無等等。'一切眾生下'一偈三句讚頌了上文的生死並非雜亂。后一句'佛剎亦如是者'，也讚頌了上文的涅槃並非寂靜，類似於世間法空如。所以說'亦如是'。'五菩薩如是知下'有八偈，讚頌了上文第四依前生善復將回向。其中初一偈讚頌了所得的十種無盡善根。次二偈讚頌了以前善根正成十種迴向。次五偈讚頌了迴向的利益相。其中初二句'妄見已滅，棄等'是上文的眼終不見不凈佛剎等。后三偈讚頌了不見異相眾生，意思是眾生稱性離有無等無異也。第五回向結束。 《華嚴經探玄記》卷第七 大正藏第 35 冊 No. 1733 《華嚴經探玄記》 《華嚴經探玄記》卷第八(盡此迴向品) 魏國西寺沙門法藏 述 第六隨順一切堅固善根迴向。在長行文內也分為二部分，即位行和位果。位行中也分為三部分，即標、釋、結。釋中又有三部分，首先是行所依之身，其次是'離諸業障下'，闡明了依身起行，再次是'摩訶薩若能以此善根迴向下'，辨析了行所成就的利益。首先是行所依之身，依據轉輪聖王的身而起施行有四種用意：一，在家是能施的地位；二，有七寶可以施捨；三，闡明了難捨能捨；四，攝化眾生無人敢違抗命令。文中分為兩部分，先顯示國王統攝自在的德行，后'此摩訶薩下'辨析國王正報殊勝倫比的德行。前一部分中，輪王成就七寶的意義略作三門。

【English Translation】 'Ji jian song cheng yi zhong bu wang qu ye bao'. The remaining four lines also praise the accomplishment of benefits. The following two lines explain the existence or non-existence of mind in the Formless Realm, which praises the above-mentioned non-attachment to intentional karma and its retribution. The next two lines praise the above-mentioned non-attachment to conditioned and unconditioned dharmas. The following verse praises the above-mentioned non-destruction of cause and effect, non-attachment to existence and non-existence, etc. The verse 'Yi qie zhong sheng xia' (All sentient beings below) praises the above-mentioned non-chaotic nature of birth and death in three lines. The last sentence 'Fo cha yi ru shi zhe' (Buddha-lands are also like this) also praises the above-mentioned non-tranquility of Nirvana, similar to the emptiness of worldly dharmas. Therefore, it is said 'also like this'. 'Wu pusa ru shi zhi xia' (Five Bodhisattvas know this below) has eight verses, praising the above-mentioned fourth reliance on previous good deeds to generate further good and then dedicate it. Among them, the first verse praises the ten kinds of inexhaustible roots of goodness obtained. The next two verses praise the correct accomplishment of the ten kinds of dedication with previous roots of goodness. The next five verses praise the aspect of the benefits of dedication. Among them, the first two sentences 'Wang jian yi mie, qi deng' (Deluded views have been extinguished, abandoned, etc.) refer to the above-mentioned eyes that ultimately do not see impure Buddha-lands, etc. The last three verses praise the non-seeing of sentient beings with different characteristics, meaning that sentient beings are in accordance with their nature, apart from existence and non-existence, etc., without difference. The fifth dedication ends. 《Hua Yan Jing Tan Xuan Ji》Volume 7 (Avatamsaka Sutra Profound Meaning Notes) Taisho Tripitaka Volume 35 No. 1733 《Hua Yan Jing Tan Xuan Ji》 《Hua Yan Jing Tan Xuan Ji》Volume 8 (End of this Dedication Chapter) Commented by Shramana Fazang of Xisi Temple in the Wei Kingdom The sixth is dedicating the firm roots of goodness in accordance with all. Within the prose section, it is also divided into two parts, namely the position of practice and the position of result. Within the position of practice, it is also divided into three parts, namely the heading, explanation, and conclusion. Within the explanation, there are three parts. First is the body upon which the practice relies. Second is 'Li zhu ye zhang xia' (Apart from all karmic obstacles below), which explains the arising of practice based on the body. Third is 'Mohe sa ruo neng yi ci shan gen hui xiang xia' (If a Mahasattva can dedicate this root of goodness below), which analyzes the benefits achieved by the practice. First is the body upon which the practice relies. Relying on the body of a Chakravartin King to initiate the practice has four intentions: first, being at home is the position of being able to give; second, having the seven treasures to give away; third, explaining the ability to give away what is difficult to give; fourth, transforming sentient beings so that no one dares to disobey orders. The text is divided into two parts: first, it shows the King's virtue of governing and being at ease; later, 'Ci mohe sa xia' (This Mahasattva below) analyzes the King's superior and incomparable virtue of proper retribution. In the former part, the meaning of the Chakravartin King achieving the seven treasures is briefly explained in three aspects.

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金輪寶名勝自在。二象寶名曰青山。三紺馬寶名勇疾風。四神珠寶名光藏寶云。五主藏臣寶名曰大財。六玉女寶名凈妙德。七主兵臣寶名離垢眼。得是七寶于閻浮提作轉輪聖王。

二辨相者。先辨輪寶。依涅槃經。頂生王於十五日處在高樓沐浴受齊即于東方有金輪。千輻轂輞具足非工匠造。我當試之。以左手擎此金輪。右手執香爐。右膝著地而發願言。若是輪寶不虛應如過去轉輪聖王所行道去。作是誓已。是金輪寶飛昇虛空遍四天下已還來住在王左手。依俱舍論。但閻浮提有輪王出。以福力故。令帝釋宮內地熱。帝釋即知有輪王出遣守宮門。五百夜叉扶一輪寶下應輪王。以得輪寶故曰輪王。又有小論說。輪王未出此輪寶等在鐵圍山間。諸大力鬼神守護。輪王亦出即送至王所。是故先有住處。若準此經。上文云譬如轉輪王成就勝七寶彼無所從來。明知但由業力所起無別來處。然此輪有四種。一鐵輪二百五十輻。二銅輪五百輻。三銀輪七百五十輻。四金輪千輻菩薩本行經輪有千輻。縱廣四十里。周匝百二十里。王欲行時輪在前導。不賓伏者金輪自然在頭上旋。自然降伏。不用兵仗。二象寶者。七支至地。六瘤成滿如白蓮華。行疾如風。王乘其上一念之頃週四天下。三馬寶。其色紺炎。髦尾金色。行不𩣺驟迅逾疾風。

【現代漢語翻譯】 現代漢語譯本：金輪寶名為勝妙自在（象徵統治四方的輪寶）。二象寶名為青山（象徵力量與威嚴的寶象）。三紺馬寶名為勇疾風（象徵速度與行動力的寶馬）。四神珠寶名為光藏寶云（象徵財富與光明的寶珠）。五主藏臣寶名為大財（象徵財富管理的賢臣）。六玉女寶名為凈妙德（象徵美德與智慧的玉女）。七主兵臣寶名為離垢眼（象徵洞察力與軍事才能的將領）。得到這七寶，便能在閻浮提（Jambudvipa，指我們所居住的這個世界）成為轉輪聖王（Chakravartin，擁有統治世界的理想明君）。

二、辨別寶物的相狀。首先辨別輪寶。依據《涅槃經》（Nirvana Sutra）所說，頂生王（Mandhatri，古代印度傳說中的轉輪聖王）在十五日那天，身處高樓沐浴齋戒后，東方會出現一個金輪。金輪有一千個輪輻，輪轂和輪輞都完備，並非工匠所造。國王應當試驗它。用左手托起這個金輪，右手拿著香爐，右膝跪地發願說：『如果這個輪寶不虛假，就應當像過去的轉輪聖王所行之道一樣前進。』發誓完畢后，金輪寶會飛昇到空中，遍佈四大天下（the four continents），然後返回停留在國王的左手。依據《俱舍論》（Abhidharma-kosa Sastra）所說，只有在閻浮提（Jambudvipa）才有輪王出現。因為輪王的福德之力，使得帝釋天（Indra，佛教的護法神）的宮殿內地熱。帝釋天便知道有輪王出現，派遣守宮門的五百夜叉（Yaksa，一種守護神）扶持一個輪寶地獄，來應和輪王。因為得到輪寶的緣故，所以稱為輪王。又有小論說，輪王未出現時，這個輪寶等物在鐵圍山（Cakravada，佛教宇宙觀中的山名）之間，由諸大力鬼神守護。輪王一旦出現，就送到輪王處。所以輪寶事先有住處。如果按照這部經文，上文說『譬如轉輪王成就殊勝七寶，它們無所從來』，明確說明僅僅是由業力所生起，沒有別的來處。然而這種輪寶有四種：一是鐵輪，有二百五十個輪輻；二是銅輪，有五百個輪輻；三是銀輪，有七百五十個輪輻；四是金輪，有一千個輪輻。《菩薩本行經》（Boddhisattva-caryā-nirdeśa Sutra）中記載，輪寶有一千個輪輻，縱廣四十里，周長一百二十里。國王想要出行時，輪寶在前面引導。不肯賓服的人，金輪自然在頭上旋轉，自然降伏，不用動用兵器。 二、象寶。七支（四肢、頭、陰藏）都著地，六瘤（指象的身體上的六個隆起部位）圓滿，像白蓮花一樣。行走速度像風一樣快。國王乘坐它，在一念之間就能周遊四大天下。 三、馬寶。它的顏色是紺色（深藍色），鬃毛和尾巴是金色。行走不急躁，迅疾超過疾風。

【English Translation】 English version: The golden wheel treasure is named 'Supreme Freedom' (symbolizing the wheel that governs the four directions). The second elephant treasure is named 'Azure Mountain' (symbolizing the power and majesty of the elephant). The third dark-blue horse treasure is named 'Brave Swift Wind' (symbolizing the speed and mobility of the horse). The fourth divine jewel treasure is named 'Light-Storing Treasure Cloud' (symbolizing the wealth and light of the jewel). The fifth chief treasurer minister treasure is named 'Great Wealth' (symbolizing the wise minister who manages wealth). The sixth jade maiden treasure is named 'Pure Wonderful Virtue' (symbolizing the virtue and wisdom of the maiden). The seventh chief military minister treasure is named 'Immaculate Eye' (symbolizing the insight and military talent of the general). Obtaining these seven treasures allows one to become a Chakravartin (ideal universal ruler) in Jambudvipa (the world we live in).

Second, distinguishing the characteristics of the treasures. First, distinguish the wheel treasure. According to the Nirvana Sutra, King Mandhatri (a Chakravartin in ancient Indian legends) on the fifteenth day, after bathing and fasting in a high tower, a golden wheel would appear from the east. The golden wheel has a thousand spokes, with complete hubs and rims, not made by craftsmen. The king should test it. Holding the golden wheel with his left hand, holding an incense burner with his right hand, and kneeling on his right knee, he should make a vow: 'If this wheel treasure is not false, it should proceed in the same way as the Chakravartins of the past.' After making the vow, the golden wheel treasure will fly into the sky, cover the four great continents, and then return to rest in the king's left hand. According to the Abhidharma-kosa Sastra, only in Jambudvipa does a wheel-turning king appear. Because of the power of the wheel-turning king's merit, the ground within Indra's (Buddhist protector deity) palace becomes hot. Indra then knows that a wheel-turning king has appeared and sends five hundred Yakshas (a type of guardian deity) guarding the palace gate to support a wheel treasure to descend to the world, in response to the wheel-turning king. Because of obtaining the wheel treasure, he is called a wheel-turning king. There is also a minor treatise that says that when the wheel-turning king has not yet appeared, this wheel treasure and other items are between the Cakravada Mountains (name of a mountain in Buddhist cosmology), guarded by powerful ghosts and gods. Once the wheel-turning king appears, they are sent to the king's location. Therefore, the wheel treasure has a dwelling place in advance. If according to this sutra, the text above says 'For example, the wheel-turning king achieves the supreme seven treasures, from nowhere do they come', it clearly states that they arise solely from karmic force, and there is no other source. However, there are four types of this wheel treasure: first, the iron wheel, with two hundred and fifty spokes; second, the copper wheel, with five hundred spokes; third, the silver wheel, with seven hundred and fifty spokes; fourth, the golden wheel, with one thousand spokes. The Boddhisattva-caryā-nirdeśa Sutra records that the wheel treasure has one thousand spokes, is forty li in length and width, and one hundred and twenty li in circumference. When the king wants to travel, the wheel treasure guides in front. Those who are unwilling to submit, the golden wheel naturally rotates above their heads, naturally subduing them, without the use of weapons. Second, the elephant treasure. The seven supports (four limbs, head, and genitals) all touch the ground, and the six humps (referring to the six raised parts on the elephant's body) are complete, like white lotus flowers. Its speed is as fast as the wind. The king rides on it and can travel around the four great continents in an instant. Third, the horse treasure. Its color is dark blue, and its mane and tail are golden. Its gait is not hurried, and its speed surpasses a swift wind.

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致遠不疲。乘者安豫。巡遊四方不失主意。一念之頃遍四天下。四神珠寶。依涅槃經。于王宮內自然有摩尼珠。大如人䏶。能于闇中照一由旬。此珠力故。為天雨渧如車軸能作蓋覆一由旬。遮此大雨不令下過此珠。依觀佛三昧經說。是金翅鳥心。依智論是佛舍利。于末法后變作摩尼珠。又依賢愚經有三品。上者置高幢頭王燒香請。隨王意雨諸財寶及飲食等滿八十由旬。中者雨四十由旬。下者雨二十由旬。其光常明。及遮雨亦爾。又菩薩本行經中珠寶晝夜常照千六百里。又真諦三藏云。如意珠有三種。一如意珠能隨人意所欲從心。二清水珠令濁水變清。三吐金珠自有三品。一下品投一兩金得千倍。二中品投一兩金得萬倍。三上品投一兩金得無量倍。五主藏臣寶。依俱舍。主藏臣寶得眼根力能見一切地中伏藏。以手攬海寶隨五指現。又菩薩本行經典藏臣王意欲須金銀七寶衣被飲食披其兩手。七寶財產一切所須隨意所欲從手中出而無有盡。六兵寶。未伏之處立計平論無斯不伏。又菩薩本行經典兵臣寶王意欲得百千萬兵自然而至。七玉女寶。不長不短不黑不白身諸毛孔出栴檀香。其目視一由旬。耳聞鼻嗅亦爾其舌覆面。以手觸王衣即知王身安樂病患。亦知王心。此女定從蓮華化生。又依菩薩本行經。女香潔如優曇華。王意欲得

【現代漢語翻譯】 現代漢語譯本：

能夠到達遙遠的地方而不感到疲憊，乘坐的人感到安穩舒適。巡遊四方也不會失去主見。在一念之間可以遍及整個天下。四神所擁有的珠寶。

根據《涅槃經》記載，在王宮內自然會出現摩尼珠（如意寶珠），大如人的手臂。能夠在黑暗中照亮一由旬（古代印度長度單位，約合11-16公里）。因為這顆珠子的力量，天空中降下的雨滴如同車軸一般粗大，它能像傘蓋一樣覆蓋一由旬的範圍，阻止大雨落到這顆珠子之外。

根據《觀佛三昧經》的說法，它是金翅鳥的心臟。根據《大智度論》的說法，它是佛陀的舍利，在末法時代之後會變成摩尼珠。另外，根據《賢愚經》的記載，摩尼珠有三種品級。上品摩尼珠放置在高高的幢幡頂端，國王焚香祈請，就能隨著國王的心意降下各種財寶和飲食等，充滿八十由旬的範圍。中品摩尼珠降下四十由旬的範圍，下品摩尼珠降下二十由旬的範圍。它們的光芒總是明亮的，遮擋雨水的能力也是如此。另外，在《菩薩本行經》中，珠寶晝夜都能照亮一千六百里。

真諦三藏說，如意珠有三種。第一種如意珠能夠隨人的心意滿足願望。第二種清水珠能夠使渾濁的水變得清澈。第三種吐金珠自身有三種品級。下品投入一兩黃金可以得到一千倍的回報，中品投入一兩黃金可以得到一萬倍的回報，上品投入一兩黃金可以得到無量倍的回報。

五、主藏臣寶。根據《俱舍論》，主藏臣寶得到眼根的力量，能夠看到一切地下的伏藏。用手撈取海中的寶物，會隨著五指顯現出來。另外，在《菩薩本行經》中，典藏臣如果國王想要金銀七寶、衣服飲食，只要張開雙手，各種七寶財產和一切所需之物就會隨意從手中涌出，而沒有窮盡。

六、兵寶。對於尚未降伏的地方，只要制定計劃，進行平等的討論，沒有不能降伏的。另外，在《菩薩本行經》中，兵臣寶如果國王想要百萬千萬的軍隊，自然就會到來。

七、玉女寶。不高不矮，不黑不白，身體的每個毛孔都散發出栴檀香氣。她的眼睛能看到一由旬的範圍，耳朵能聽到，鼻子能聞到也是如此，她的舌頭能覆蓋整個面部。用手觸控國王的衣服，就能知道國王的身體是安樂還是患病，也能知道國王的心意。這位女子一定是蓮花化生。另外，根據《菩薩本行經》，女子的香氣像優曇花一樣潔凈，國王想要得到她。

【English Translation】 English version:

Reaching far without fatigue, the rider feels secure and comfortable. Traveling around in all directions without losing one's focus. In a single thought, one can traverse the entire world. The jewels possessed by the four deities.

According to the Nirvana Sutra, within the royal palace, a Mani jewel (wish-fulfilling jewel) naturally appears, as large as a human arm. It can illuminate one yojana (an ancient Indian unit of distance, approximately 7-9 miles) in the darkness. Due to the power of this jewel, the raindrops falling from the sky are as thick as chariot axles, and it can cover an area of one yojana like an umbrella, preventing the heavy rain from falling beyond the jewel.

According to the Contemplation Sutra of Buddha, it is the heart of the Garuda (golden-winged bird). According to the Mahaprajnaparamita Sastra, it is the sarira (relic) of the Buddha, which will transform into a Mani jewel after the end of the Dharma. Furthermore, according to the Avadana Sutra, there are three grades of Mani jewels. The superior Mani jewel is placed on top of a tall banner pole, and when the king burns incense and prays, it can rain down various treasures and food according to the king's wishes, filling an area of eighty yojanas. The middle-grade Mani jewel rains down on an area of forty yojanas, and the lower-grade Mani jewel rains down on an area of twenty yojanas. Their light is always bright, and their ability to block rain is the same. In addition, in the Bodhisattva's Deeds Sutra, the jewel illuminates sixteen hundred li (Chinese mile, approximately 1/3 of a mile) day and night.

Paramartha Tripitaka said that there are three types of wish-fulfilling jewels. The first type of wish-fulfilling jewel can fulfill desires according to people's wishes. The second type of clear water jewel can turn muddy water clear. The third type of gold-spitting jewel has three grades. The lower grade yields a thousandfold return for every ounce of gold invested, the middle grade yields ten thousandfold, and the upper grade yields immeasurable returns.

1. Chief Treasurer Minister Treasure. According to the Abhidharma-kosa, the Chief Treasurer Minister Treasure obtains the power of the eye faculty, enabling him to see all hidden treasures in the ground. When he scoops up treasures from the sea, they appear with his five fingers. Furthermore, in the Bodhisattva's Deeds Sutra, if the king desires gold, silver, seven treasures, clothing, or food, the Chief Treasurer Minister simply opens his hands, and all kinds of seven treasures and everything needed will flow out from his hands at will, without end.

2. Military Treasure. In places that have not yet been subdued, as long as plans are made and fair discussions are held, there is no place that cannot be subdued. Furthermore, in the Bodhisattva's Deeds Sutra, if the Military Minister Treasure, if the king desires hundreds of thousands of soldiers, they will naturally arrive.

3. Jade Maiden Treasure. Neither tall nor short, neither dark nor fair, every pore of her body emits the fragrance of sandalwood. Her eyes can see a yojana, and her ears can hear and her nose can smell the same distance. Her tongue can cover her entire face. When she touches the king's clothes, she can know whether the king's body is comfortable or ill, and she can also know the king's mind. This woman must be born from a lotus flower. Furthermore, according to the Bodhisattva's Deeds Sutra, the woman's fragrance is as pure as the udumbara flower, and the king desires to obtain her.

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清涼之時身自然冷。王欲得溫時身自然溫。聲如梵聲常使王喜。

三諸門者有五重。初一約粗報。謂有彼寶能遮四十里雨等。是相似七寶。如薩遮尼經(云云)。二約細報。謂實報金輪王七寶如前辨。三約行緣。謂菩薩輪王七寶等物。皆是菩薩凈業所起。堪為菩薩修行所用。準有五義。一令菩薩不生愛染。二令成施行。三滿乞者意。四令乞者發心修行。五堪令教化眾生故。智論十二云。寶有三種。一人中寶能雨物如輪王寶等。二天寶能解語使喚等。三菩薩寶能說法化眾生等故也。四約深報。謂如圓教世界性等已上有萬子。已去輪王所有寶等如白凈寶網轉輪聖王有錠光頗梨珠。照十佛剎塵數世界海。以一恒河沙金轉輪王善根所生如是等。五約行德。如下經云。波羅蜜金輪諸通為象寶。神足為馬寶。凈慧無上殊妙行為女寶。四攝寶藏臣方便。主兵寶無上轉輪王。今此文中據后三門所說。以于無盡法界中成普賢無邊行海故。后此摩訶薩下明正報殊倫。那羅延此云堅牢力。依俱舍能持一大千界風輪。是那羅延量。依涅槃經校量可知。二依身起行中三。初略標行事。二摩訶薩如是諸善根迴向已作如是念下廣顯行相。三摩訶薩以此善根迴向時下行極契真。前二即是菩提眾生迴向后一即是實際迴向。又前二是廣大回向。后一甚

【現代漢語翻譯】 現代漢語譯本： 清涼的時候身體自然感到寒冷。大王想要溫暖的時候身體自然感到溫暖。聲音如同梵天之聲，常常使大王感到喜悅。

關於三諸門，有五重含義。第一重是關於粗略的果報。指的是有些寶物能夠遮擋四十里範圍的雨水等等。這些是相似的七寶。如《薩遮尼經》所說。第二重是關於精細的果報。指的是真實的金輪王的七寶，如前面所辨析的那樣。第三重是關於行緣。指的是菩薩輪王的七寶等物，都是菩薩清凈的業力所產生的。可以被菩薩用來修行。依據有五種意義：一，使菩薩不產生貪愛執著。二，使菩薩成就佈施。三，滿足乞求者的願望。四，使乞求者發心修行。五，可以用來教化眾生。智論第十二卷說，寶物有三種：一是人中寶，能夠降下物品，如輪王寶等。二是天寶，能夠理解語言並供人使喚等。三是菩薩寶，能夠說法教化眾生等。第四重是關於深刻的果報。指的是如圓教世界性等，已經有萬子。已經離去的輪王所有的寶物等，如白凈寶網轉輪聖王有錠光頗梨珠，照耀十佛剎塵數世界海。以一恒河沙金轉輪王善根所生如是等。第五重是關於行德。如下經所說，波羅蜜金輪，諸通為象寶。神足為馬寶。清凈智慧無上殊妙行為女寶。四攝寶藏臣方便。主兵寶無上轉輪王。現在這段文字中依據后三門所說。因為在無盡的法界中成就普賢無邊的行海。後面『此摩訶薩』下說明正報的殊勝。那羅延（Narayana），這裡翻譯為堅牢力。依據《俱舍論》，能夠支撐一個大千世界的風輪。這是那羅延（Narayana）的力量。依據《涅槃經》的校量可知。二，依據身起行中分為三部分。第一部分簡略地標明行事。第二部分『摩訶薩如是諸善根迴向已作如是念』下，廣泛地顯示行相。第三部分『摩訶薩以此善根迴向時』下，行達到極致，與真理相契合。前兩種是菩提眾生的迴向，后一種是實際的迴向。而且前兩種是廣大的迴向，后一種是甚深的迴向。

【English Translation】 English version: When it is cool, the body naturally feels cold. When the king desires warmth, the body naturally feels warm. The sound is like the voice of Brahma, constantly bringing joy to the king.

Regarding the Three Doors, there are five levels of meaning. The first level concerns coarse retribution. It refers to treasures that can shield against rain for forty miles, etc. These are similar to the seven treasures, as mentioned in the Satchanirgrantha Sutra. The second level concerns subtle retribution. It refers to the actual seven treasures of the Gold Wheel-Turning King, as previously analyzed. The third level concerns the conditions for practice. It refers to the treasures of the Bodhisattva Wheel-Turning King, etc., which are produced by the pure karma of the Bodhisattva. There are five meanings: first, to prevent the Bodhisattva from developing attachment; second, to enable the Bodhisattva to accomplish giving; third, to fulfill the wishes of those who beg; fourth, to inspire those who beg to practice; and fifth, to be suitable for teaching and transforming sentient beings. The twelfth volume of the Mahaprajnaparamita Sastra states that there are three types of treasures: first, human treasures that can rain down objects, such as the treasures of the Wheel-Turning King; second, heavenly treasures that can understand language and be commanded; and third, Bodhisattva treasures that can preach the Dharma and transform sentient beings. The fourth level concerns profound retribution. It refers to things like the nature of the perfect teaching world, which already has ten thousand sons. The treasures of the departed Wheel-Turning Kings, such as the pure white jeweled net and the fixed-light crystal pearl of the Wheel-Turning Sage King, illuminate world-seas as numerous as the dust particles in ten Buddha-lands. They are produced by the good roots of a Wheel-Turning King who has given a Ganges' worth of gold. The fifth level concerns the virtue of practice. As the following sutra says, the paramita golden wheel, the various abhijnas are the elephant treasure. Spiritual powers are the horse treasure. Pure wisdom and supreme, wonderful conduct are the woman treasure. The four sangraha treasures are the minister's skillful means. The chief military treasure is the supreme Wheel-Turning King. The current passage is based on the last three doors. Because in the endless Dharma realm, it accomplishes the boundless ocean of Samantabhadra's practices. The following 'this Mahasattva' explains the extraordinary nature of the proper reward. Narayana (Narayana), here translated as firm strength. According to the Abhidharmakosa, it can support the wind wheel of a great thousand world. This is the strength of Narayana (Narayana). It can be known according to the measurement of the Nirvana Sutra. Second, according to the arising of practice from the body, it is divided into three parts. The first part briefly indicates the activities. The second part, 'The Mahasattva, having dedicated these good roots, makes the following thought,' extensively reveals the aspects of practice. The third part, 'When the Mahasattva dedicates these good roots,' the practice reaches its peak and is in accordance with the truth. The first two are the dedication of Bodhi beings, and the last one is the actual dedication. Moreover, the first two are vast dedications, and the last one is a profound dedication.

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深迴向。初中有三。先略標七十事所施之物。從飲食至床座。十從住處至蓋(二十)。從幢至眼(三十)。從耳至肉(四十)。從心至爪(五十)。從為法投火至以身覆佛(六十)。從以身施一切至悉能捨離(為七十)。于中有內施外施內外施。又財法無畏。代命救殘是無畏施。斷殺有二。望所殺是無畏。望能殺。令持五戒等。是法施。普告佛名亦是法施。又釋。此等既並是法門。是故俱通三施也。又此並是無盡法界大緣起門普賢無礙自在之行。以是等若內若外情非情物及法門行盡以施與於一眾生。如一眾生一切亦爾。於一世界一微塵處施一切眾生。一切塵處皆亦如是。如一世界虛空法界等一切世界處皆亦如是頓成大施。於一剎那即遍如是法界世界行此施行。如是念念盡前後際。一切諸劫一切剎那皆亦如是。此一菩薩以滿法界身備起如是無邊大施。仍有純雜門別。若約純以施眼門者。即見如上一切處一切時一切物一切田唯施於眼畢竟不見所餘諸門。何以故。余門不觀如虛空故。即此一門遍法界故不見施眼之初際亦不見施眼之後際。以無始終故。余門亦爾。隨其純雜皆悉不同。可準思之。二若諸眾生下明對田成施。三作如是念下顯施所為中有八句。有人解云。此攝取佛果三堅是迴向菩提。今謂此文猶辨菩薩攝取。稱法界

【現代漢語翻譯】 現代漢語譯本 深迴向。初中包含三個方面。首先簡要列出七十種可以施捨的事物，從飲食到床座（十種），從住處到傘蓋（二十種），從幢幡到眼睛（三十種），從耳朵到肉（四十種），從心到指甲（五十種），從為求佛法投身火中到以身體覆蓋佛（六十種），從以自身施捨一切到完全能夠捨棄（為七十種）。 其中有內施、外施、內外施。又有財施、法施、無畏施。代替他人性命、救助殘疾是無畏施。斷除殺生有兩種情況：對於被殺者而言是無畏施，對於能殺者而言，令其持守五戒等是法施。普遍宣揚佛的名號也是法施。進一步解釋，這些都屬於佛法門徑，因此都貫通財施、法施、無畏施三種施捨。 而且這些都是無盡法界大緣起之門，是普賢菩薩無礙自在的行持。因為這些，無論是內在的、外在的、有情的、無情的萬物以及佛法門徑，都完全施捨給一個眾生。如同對一個眾生，對一切眾生也是如此。在一個世界的一個微塵之處施捨給一切眾生，一切微塵之處也都如此。如同一個世界，虛空法界等一切世界之處也都如此，立刻成就廣大的施捨。在一個剎那間，就遍及如此的法界世界行此施捨。如此唸唸相續，窮盡前後際，一切諸劫、一切剎那也都如此。這位菩薩以充滿法界的身軀，完備地發起如此無邊的廣大施捨。 其中還有純施和雜施的區別。如果就純粹施捨眼睛這一門來說，就能看到如上一切處、一切時、一切物、一切福田，都只是施捨眼睛，畢竟看不到其餘的門。為什麼呢？因為其餘的門不被觀照，如同虛空一樣。僅僅這施捨眼睛一門就遍及法界，因此看不到施捨眼睛的開始，也看不到施捨眼睛的結束，因為沒有始終。其餘的門也是如此，隨著純施或雜施的不同而各不相同，可以類推思考。 第二，『若諸眾生下』說明針對福田成就施捨。 第三，『作如是念下』顯示施捨的目的，其中有八句。有人解釋說，這攝取佛果的三種堅固是迴向菩提。現在我認為這段文字仍然在辨析菩薩的攝取，稱合於法界。 專有名詞解釋： 普賢（Samantabhadra）：象徵著菩薩的行愿，代表一切菩薩普遍的德行。 菩提（Bodhi）：覺悟，智慧，證得涅槃的智慧。 涅槃（Nirvana）：佛教修行的最終目標，指從輪迴中解脫，達到不生不滅的境界。 五戒（Pañca-śīla）：佛教居士應遵守的五條基本戒律，即不殺生、不偷盜、不邪淫、不妄語、不飲酒。 法界（Dharmadhatu）：宇宙萬法的總稱，也指諸佛所證悟的境界。 剎那（Kshana）：極短的時間單位。 English version Profound dedication. The initial stage contains three aspects. First, briefly list the seventy items to be given as offerings, from food and drink to beds (ten items), from dwellings to canopies (twenty), from banners to eyes (thirty), from ears to flesh (forty), from the heart to fingernails (fifty), from casting oneself into fire for the sake of the Dharma to covering the Buddha with one's body (sixty), from giving oneself entirely to all to being able to completely relinquish (seventy). Among these are internal giving, external giving, and both internal and external giving. There are also wealth giving, Dharma giving, and fearlessness giving. Substituting one's life for another's and rescuing the disabled are fearlessness giving. Ceasing killing has two aspects: for the one being killed, it is fearlessness giving; for the one who is able to kill, causing them to uphold the five precepts, etc., is Dharma giving. Universally proclaiming the name of the Buddha is also Dharma giving. Furthermore, these are all Dharma gates, therefore they all encompass the three types of giving: wealth, Dharma, and fearlessness. Moreover, these are all gates of the great dependent arising of the inexhaustible Dharma Realm (Dharmadhatu), the unobstructed and unconstrained conduct of Samantabhadra (普賢). Because of these, whether internal, external, sentient, or insentient things, as well as Dharma gates, are all completely given to one sentient being. Just as it is for one sentient being, so it is for all sentient beings. Giving to all sentient beings in one atom of one world, and so it is in all atoms. Just as it is in one world, so it is in all worlds, such as the empty space Dharma Realm, etc., instantly accomplishing vast giving. In one kshana (剎那), this giving pervades such Dharma Realms and worlds. Thus, thought after thought, exhausting the beginning and end, all kalpas (劫), all kshanas are also like this. This Bodhisattva (菩薩), with a body filling the Dharma Realm, completely initiates such boundless vast giving. Among these, there are distinctions between pure giving and mixed giving. If one focuses purely on giving the eye, one can see that in all places, all times, all things, and all fields of merit, only the eye is given, and one ultimately does not see the other senses. Why? Because the other senses are not observed, like empty space. Only this one sense of giving the eye pervades the Dharma Realm, therefore one does not see the beginning of giving the eye, nor does one see the end of giving the eye, because there is no beginning or end. The other senses are also like this, varying according to whether the giving is pure or mixed, which can be inferred. Second, '若諸眾生下' (if all sentient beings) explains accomplishing giving in relation to the field of merit. Third, '作如是念下' (thinking in this way) reveals the purpose of giving, which contains eight phrases. Some explain that this grasping of the three firm aspects of the Buddha-fruit is dedicating towards Bodhi (菩提). Now I believe that this passage is still distinguishing the Bodhisattva's grasping, which accords with the Dharma Realm. Explanation of proper nouns: Samantabhadra: Symbolizes the vows and practices of Bodhisattvas, representing the universal virtues of all Bodhisattvas. Bodhi: Enlightenment, wisdom, the wisdom of attaining Nirvana. Nirvana: The ultimate goal of Buddhist practice, referring to liberation from Samsara and reaching a state of non-birth and non-death. Pañca-śīla: The five basic precepts that Buddhist lay followers should observe, namely, not killing, not stealing, not committing sexual misconduct, not lying, and not consuming intoxicants. Dharmadhatu: The totality of all phenomena in the universe, also referring to the realm realized by all Buddhas. Kshana: An extremely short unit of time.

【English Translation】 English version Profound dedication. The initial stage contains three aspects. First, briefly list the seventy items to be given as offerings, from food and drink to beds (ten items), from dwellings to canopies (twenty), from banners to eyes (thirty), from ears to flesh (forty), from the heart to fingernails (fifty), from casting oneself into fire for the sake of the Dharma to covering the Buddha with one's body (sixty), from giving oneself entirely to all to being able to completely relinquish (seventy). Among these are internal giving, external giving, and both internal and external giving. There are also wealth giving, Dharma giving, and fearlessness giving. Substituting one's life for another's and rescuing the disabled are fearlessness giving. Ceasing killing has two aspects: for the one being killed, it is fearlessness giving; for the one who is able to kill, causing them to uphold the five precepts, etc., is Dharma giving. Universally proclaiming the name of the Buddha is also Dharma giving. Furthermore, these are all Dharma gates, therefore they all encompass the three types of giving: wealth, Dharma, and fearlessness. Moreover, these are all gates of the great dependent arising of the inexhaustible Dharma Realm (Dharmadhatu), the unobstructed and unconstrained conduct of Samantabhadra (普賢). Because of these, whether internal, external, sentient, or insentient things, as well as Dharma gates, are all completely given to one sentient being. Just as it is for one sentient being, so it is for all sentient beings. Giving to all sentient beings in one atom of one world, and so it is in all atoms. Just as it is in one world, so it is in all worlds, such as the empty space Dharma Realm, etc., instantly accomplishing vast giving. In one kshana (剎那), this giving pervades such Dharma Realms and worlds. Thus, thought after thought, exhausting the beginning and end, all kalpas (劫), all kshanas are also like this. This Bodhisattva (菩薩), with a body filling the Dharma Realm, completely initiates such boundless vast giving. Among these, there are distinctions between pure giving and mixed giving. If one focuses purely on giving the eye, one can see that in all places, all times, all things, and all fields of merit, only the eye is given, and one ultimately does not see the other senses. Why? Because the other senses are not observed, like empty space. Only this one sense of giving the eye pervades the Dharma Realm, therefore one does not see the beginning of giving the eye, nor does one see the end of giving the eye, because there is no beginning or end. The other senses are also like this, varying according to whether the giving is pure or mixed, which can be inferred. Second, '若諸眾生下' (if all sentient beings) explains accomplishing giving in relation to the field of merit. Third, '作如是念下' (thinking in this way) reveals the purpose of giving, which contains eight phrases. Some explain that this grasping of the three firm aspects of the Buddha-fruit is dedicating towards Bodhi (菩提). Now I believe that this passage is still distinguishing the Bodhisattva's grasping, which accords with the Dharma Realm. Explanation of proper nouns: Samantabhadra: Symbolizes the vows and practices of Bodhisattvas, representing the universal virtues of all Bodhisattvas. Bodhi: Enlightenment, wisdom, the wisdom of attaining Nirvana. Nirvana: The ultimate goal of Buddhist practice, referring to liberation from Samsara and reaching a state of non-birth and non-death. Pañca-śīla: The five basic precepts that Buddhist lay followers should observe, namely, not killing, not stealing, not committing sexual misconduct, not lying, and not consuming intoxicants. Dharmadhatu: The totality of all phenomena in the universe, also referring to the realm realized by all Buddhas. Kshana: An extremely short unit of time.

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之依正。在此堅固善根門內。令具勝行之緣。更得成稱法界之行。勝人是國中人。眷屬是已眷屬。余文可見。

第二廣顯行相中有二。初別顯向前七十門大施之行別明迴向。后此摩訶薩以如是等下總結所為大喜迴向。前中七十門有開有合。至文當辨。初施食內二。先明自施心離過。后以此慧施下正明以此施食善根迴向眾生。但以法食者。依阿含經。出世間食有五種。一禪悅食。二愿食。三念食。四解脫食。五法喜食。永離揣食者。阿含世間食有四種。謂段思觸識。為化眾生。現受揣食者令眾產生化身佛。攝論云。為生施主善但如來食時諸天為受施。諸眾生令得成佛故示現以手觸食。施食獲五果。經言得常命色力安無礙辯。又瑜伽云。施飲食能感大力。問若貧無多食頗有得成大施行不。答有。如大乘方便經上捲雲。若生貧窮家是菩薩乃至乞食若得一揣食持用施僧。若施一人不以為愧。應作是念。如佛所說。心增廣大勝以財施。我財施雖少以一切智心願是善根成一切智令諸眾生悉得寶手。猶如如來以是緣故具足施或禪定禪處。是名菩薩行於方便。施飲中。迴向內得凈法愛是法喜食。法身柔濡是解脫食。三昧調心是禪悅食。施味中。先舉所施。二善根迴向。于中得上味相。甘露充滿者是佛三十二相中上味相也。經云。

【現代漢語翻譯】 現代漢語譯本 之依正（所依據的果報和環境）。在此堅固善根門內，令具勝行之緣，更得成稱法界之行。勝人是國中人，眷屬是已眷屬，其餘文字可以自行理解。

第二部分廣泛闡釋菩薩的修行狀態，分為兩部分。首先分別闡釋前述七十種佈施的大行，並特別說明迴向。然後，以『此摩訶薩以如是等』總結所作所為，將大歡喜迴向。前述七十種佈施，有展開也有合併，具體內容將在下文中辨析。首先，在施食中分為兩部分。先說明自己施食的心遠離過失，然後以『以此慧施』正式說明以此施食的善根迴向眾生。『但以法食者』，依據《阿含經》，出世間的食物有五種：一是禪悅食，二是愿食，三是念食，四是解脫食，五是法喜食。『永離揣食者』，《阿含經》中世間的食物有四種，即段食、思食、觸食、識食。爲了教化眾生，示現接受揣食，是爲了讓眾生能夠成就化身佛。《攝大乘論》說，爲了使施主產生善念，如來在進食時，諸天會接受佈施，諸眾生因此得以成佛，所以（佛）示現用手觸碰食物。施食可以獲得五種果報。《經》中說，可以獲得常命、色、力、安樂和無礙辯才。此外，《瑜伽師地論》說，佈施飲食能夠感得大力。問：如果貧窮沒有足夠的食物，是否也能成就大的佈施行為？答：可以。如《大乘方便經》上卷所說：如果出生在貧窮的家庭，這位菩薩乃至乞討食物，如果得到一小塊食物，就拿來佈施給僧人，或者佈施給一個人，不要感到慚愧。應當這樣想：如佛所說，心增廣大勝過財施。我的財施雖然少，但以一切智心願此善根成就一切智，令諸眾生都得到寶手，猶如如來。因為這個緣故，具足佈施或者禪定禪處，這叫做菩薩行於方便。在佈施飲品中，迴向時得到清凈法愛，這是法喜食；法身柔和潤澤，這是解脫食；三昧調伏內心，這是禪悅食。在佈施美味中，先舉出所佈施的物品，然後將善根迴向。其中，得到上味相，甘露充滿，這是佛三十二相中的上味相。《經》中說：

【English Translation】 English version Of the dependent and the principal (the retribution and environment on which one relies). Within this gate of firm good roots, may they be endowed with the conditions for superior practice, and further attain the practice that matches the Dharma realm. The superior person is a person within the country, and the family members are already family members. The remaining text can be understood on your own.

The second part extensively explains the aspects of the Bodhisattva's practice, divided into two parts. First, it separately explains the great practice of the seventy types of giving mentioned earlier, and specifically explains the dedication of merit. Then, with 'This Mahasattva with such and such,' it summarizes what has been done, dedicating the great joy. The aforementioned seventy types of giving are both expanded and merged, and the specific content will be analyzed in the following text. First, in the giving of food, it is divided into two parts. First, it explains that one's own mind of giving food is free from faults, and then with 'With this wisdom giving,' it formally explains that with this good root of giving food, it is dedicated to sentient beings. 'But with Dharma food,' according to the Āgama Sutra, there are five types of food in the transcendent world: first, the food of meditative joy; second, the food of aspiration; third, the food of mindfulness; fourth, the food of liberation; and fifth, the food of Dharma joy. 'Forever free from morsel food,' in the Āgama Sutra, there are four types of food in the mundane world, namely, coarse food, thought food, contact food, and consciousness food. In order to teach and transform sentient beings, the manifestation of receiving morsel food is to enable sentient beings to achieve the transformation body of the Buddha. The Compendium of the Mahāyāna says that in order to generate good thoughts in the donor, when the Tathāgata eats, the devas will receive the offering, and sentient beings will thus be able to become Buddhas, so (the Buddha) manifests touching the food with his hand. Giving food can obtain five fruits. The Sutra says that one can obtain long life, good complexion, strength, peace, and unimpeded eloquence. In addition, the Yogācārabhūmi-śāstra says that giving food and drink can bring great strength. Question: If one is poor and does not have enough food, can one still achieve great giving? Answer: Yes. As the upper scroll of the Mahāyāna Upāya Sutra says: If one is born into a poor family, this Bodhisattva, even begging for food, if he obtains a small piece of food, he will take it to give to the Sangha, or give it to one person, and not feel ashamed. One should think like this: As the Buddha said, increasing the mind is greater than giving wealth. Although my wealth giving is small, with the mind of all-knowing wisdom, I vow that this good root will achieve all-knowing wisdom, so that all sentient beings will obtain precious hands, just like the Tathāgata. For this reason, being complete in giving or meditation, this is called the Bodhisattva practicing in skillful means. In the giving of drink, when dedicating merit, obtaining pure Dharma love is the food of Dharma joy; the Dharma body is soft and supple, this is the food of liberation; Samadhi tames the mind, this is the food of meditative joy. In the giving of delicious food, first mention the items given, and then dedicate the good roots. Among them, obtaining the superior taste aspect, filled with nectar, this is the superior taste aspect among the thirty-two marks of the Buddha. The Sutra says:

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如來大牙復有甘露泉。但食入口悉為甘露。下諸迴向中悉以事同法。相似相類而成迴向。三是為下結名。施乘是令得代步喜。施衣令得蔽形喜。瑜伽施衣服能感妙色。又若能新作衣成持用。供佛有二種。一暫獻便取得無量福。二作時分施亦得大福。如今日午時以衣施佛直至明日午時。若中間取即是取佛物。至期限滿取即無失有福。施華令得供養喜。又華令人喜。施自身者。如智論第十三違羅摩菩薩施外道有諸天遣自施福勝外道無量。如彼具說。鬘嚴飾喜有二種。一貫華作環置於頭上。二以線穿華絡于身上。西國尚此也。施端正報。香亦供養戒德氛氳。故同香也。涂香亦嚴身。床座令安穩喜。上是初十也。施住處及房舍。亦令安穩喜。施燈明令破闇喜。近令得好色報遠令眾生得佛慧光。瑜伽施諸燈明能感凈明。又燃燈功德經中。燒燈供養大滅罪生福令發願言。愿能以大海為油。須彌為炷。燃大燈明。遍佛剎海。供養無休。又愿以法性為油。大智為炷。燃大悲為燈普曜世間。故經云。凈信心為炷。慈悲為香油。正念為寶器。燃彼曜世燈。施湯藥令除病喜自。近得無病。如薄俱羅比丘五不死等。遠得藥樹王身。又如藥王子。手觸疾病無不皆愈。死後取其燒處灰土亦能除疾。身疾既除心病亦遣。施器令得盛貯喜。施車令得運載

喜。亦是代步。瑜伽施車乘能感快樂。于中有三。先列五種福田。次列十種寶車。后隨田成施以善迴向。此中施五田即為五段。初施佛及塔有二種流類迴向。一約田相似迴向如文。令眾生乃至云得諸如來無礙解脫一切種智等。二約所施物相似迴向令眾生攝取大乘等。余文中亦有約施心迴向。謂歡喜心施亦即隨發回向等。並通準之。二施菩薩及善知識迴向。三施佛大眾僧寶迴向。四施聲聞緣覺迴向五施一切福田迴向。菩薩十種道者十度行乘。又十地道也。四輪義略作三門。初辨相者。一住正國輪。莊嚴論第六云有四種不放逸輪。一者勝土輪土勝有五因緣。一易求。謂四事供身不難得故。三善護。謂國王如法惡人盜賊不得住故。三善地。謂處所調和無疫癘故。四善伴。謂同戒同見為伴侶故。五善寂。謂晝日無喧夜絕聲故。二者善人輪。善人亦具五因緣。一多聞成就阿含故。二見諦得聖果故。三巧說能分別法故。四憐愍不貪利故。五不退無疲倦故。三者自正輪。亦具五因緣。一善緣妙法為緣故。二善聚福智具足故。三善修止觀諸行相應時修故。四善說無求利故。五善出所有上法恭敬修故。四者先福輪。先福亦具五因緣。一可樂由住勝士為因故。二無難由值善人為因。三無病。四三昧。五智慧。此三以自正輪為因。第二除難者

【現代漢語翻譯】 現代漢語譯本：喜。也是代步工具。以瑜伽的方式佈施車乘能夠感受到快樂。其中有三個方面。首先列出五種福田（指可以種福報的處所）。其次列出十種寶車（比喻菩薩的十種修行階段或方法）。然後隨著福田的成就，佈施並以善念迴向。這裡佈施五種福田分為五個部分。首先佈施佛和佛塔有兩種流類迴向。一是按照福田的相似性迴向，如經文所說，『令眾生乃至云得諸如來無礙解脫一切種智等』。二是按照所施之物的相似性迴向，『令眾生攝取大乘等』。其餘經文中也有按照佈施的心迴向，即以歡喜心佈施，也即隨發心迴向等。都可以參照這個標準。二是佈施菩薩和善知識的迴向。三是佈施佛、大眾、僧寶的迴向。四是佈施聲聞、緣覺的迴向。五是佈施一切福田的迴向。菩薩的十種道，指的是十度（佈施、持戒、忍辱、精進、禪定、智慧、方便、愿、力、智）的修行，是修行的乘載工具。又是十地（菩薩修行的十個階段）之道。四輪的意義簡略地分為三個方面。首先辨別其相狀。一、安住于正國之輪。《莊嚴論》第六卷說有四種不放逸輪。一是殊勝國土輪，國土殊勝有五個因緣：一、容易獲得，即四事供養（飲食、衣服、臥具、醫藥）容易得到；二、善於守護，即國王如法，惡人和盜賊不能居住；三、土地良好，即處所調和沒有瘟疫；四、善友相伴，即與持相同戒律、見解的人為伴侶；五、環境清凈，即白天沒有喧鬧，夜晚沒有聲音。二是善人輪。善人也具備五個因緣：一、多聞成就阿含（佛教經典）；二、見諦（證悟真理）得到聖果；三、善於說法，能夠分辨法義；四、憐憫他人，不貪圖利益；五、不退轉，沒有疲倦。三是自身端正輪。也具備五個因緣：一、以妙法為善緣；二、福德和智慧具足；三、善於修習止觀，諸種修行與時相應；四、善於說法，不求名利；五、對於所有殊勝之法，恭敬修習。四是先世福德輪。先世福德也具備五個因緣：一、可喜樂，因為安住于殊勝的修行者為因；二、沒有災難，因為值遇善人為因；三、沒有疾病；四、三昧（禪定）；五、智慧。這三者以自身端正輪為因。第二，去除困難。

【English Translation】 English version: Joy. It is also a means of transportation. Offering vehicles in a yogic manner can bring happiness. There are three aspects to this. First, list the five fields of merit (places where merit can be cultivated). Second, list the ten precious vehicles (metaphors for the ten stages or methods of practice of a Bodhisattva). Then, as the fields of merit are cultivated, make offerings and dedicate the merit with good intentions. Here, offering to the five fields of merit is divided into five sections. First, offering to the Buddha and stupas has two types of dedication. One is dedicating according to the similarity of the field of merit, as the text says, 'May all beings attain the unobstructed liberation and omniscient wisdom of all Tathagatas.' The second is dedicating according to the similarity of the object offered, 'May all beings embrace the Mahayana.' The remaining texts also have dedications according to the mind of offering, that is, offering with a joyful mind, which is also dedicating according to the initial intention, and so on. All can be judged according to this standard. Second, dedicating the merit to Bodhisattvas and virtuous friends. Third, dedicating the merit to the Buddha, the Sangha, and the community. Fourth, dedicating the merit to Sravakas (hearers) and Pratyekabuddhas (solitary realizers). Fifth, dedicating the merit to all fields of merit. The ten paths of a Bodhisattva refer to the practice of the ten paramitas (perfections) (generosity, morality, patience, diligence, concentration, wisdom, skillful means, vows, power, and knowledge), which are the vehicles of practice. They are also the paths of the ten bhumis (ten stages of Bodhisattva practice). The meaning of the four wheels can be briefly divided into three aspects. First, distinguishing their characteristics. One, the wheel of dwelling in a righteous country. The sixth volume of the Treatise on Ornamentation says there are four wheels of non-negligence. One is the wheel of a superior land, and a superior land has five causes: one, it is easy to obtain, meaning that the four necessities (food, clothing, bedding, and medicine) are easy to obtain; two, it is well protected, meaning that the king is righteous, and evil people and thieves cannot reside there; three, the land is good, meaning that the place is harmonious and free from epidemics; four, it is accompanied by good companions, meaning that one is accompanied by those who hold the same precepts and views; five, it is quiet, meaning that there is no noise during the day and no sound at night. Two, the wheel of virtuous people. Virtuous people also possess five causes: one, they have extensively studied the Agamas (Buddhist scriptures); two, they have seen the truth (realized the truth) and attained the holy fruit; three, they are skilled at speaking and can distinguish the meaning of the Dharma; four, they are compassionate and do not covet profit; five, they do not regress and are not weary. Three, the wheel of self-rectification. It also possesses five causes: one, it takes the wonderful Dharma as a good condition; two, it is complete with merit and wisdom; three, it is skilled in practicing Samatha-vipassana (calm abiding and insight meditation), and all practices are in accordance with the time; four, it is skilled in speaking the Dharma without seeking fame or profit; five, it respectfully practices all the superior Dharmas. Four, the wheel of past merit. Past merit also possesses five causes: one, it is joyful, because it is caused by dwelling with superior practitioners; two, there are no difficulties, because it is caused by encountering virtuous people; three, there is no illness; four, Samadhi (meditative absorption); five, wisdom. These three are caused by the wheel of self-rectification. Second, removing difficulties.

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。依成實論四輪除八難。住正國輪彼論名住善處輪。謂生中國除五難。謂三塗北洲長壽天。依正土輪彼名依善人。謂值佛世除佛前佛後難。平等愿輪彼名自發正愿。謂正見除世智辯聰難。本功德輪彼名宿植善根。除生盲聾瘖啞。前五是惡處難。第六是惡時難。第七是惡因難。第八是惡果難。第三成德者。四中。初二是外緣。后二是內因。謂愿是智因。德是福因。菩薩無邊凈行皆賴此因緣而德成滿。上通約三乘教辨。又正國真如法性土也。正土般若正觀也。功德施等五度行也。本願菩薩十種大愿也。此約終教辨。又正國即十佛國土海。正士即十佛正報。功德即性起功德。愿即普賢愿海。此約圓教。同一無盡大法界緣起故也。像馬別施合以迴向。施床座中。前所施是泛爾床座。今此是聖王所坐之座。故不同也。三種世間所不能壞者。辨法師釋。地前愿樂世間。初地至七名功用世間。八地至等覺無功用世間。令得佛殊勝座。因位三種無常世間所不能壞。衍師云。是三災不壞。今釋。以應是不為過未等三世之所遷壞三相亦得。以是稱法性之座故。經云諸法空為座。第二十施蓋中。如寶積所持如來合蓋遍覆三千。明攝化境也。又菩薩本行經佛在郁卑羅國涉熱而行。有牧羊人即以凈心編草作蓋。覆佛隨行。佛便微笑。阿難問故。佛

【現代漢語翻譯】 現代漢語譯本：依據《成實論》的四輪來去除八難。住正國輪，該論中稱為住善處輪，指的是生於中國可以去除五種困難，即三惡道、北俱盧洲、長壽天。依據正土輪，該論中稱為依善人，指的是值遇佛世可以去除佛前佛後難。平等愿輪，該論中稱為自發正愿，指的是具有正見可以去除世智辯聰難。本功德輪，該論中稱為宿植善根，可以去除生盲、聾啞。前五種是惡處難，第六種是惡時難，第七種是惡因難，第八種是惡果難。第三是成就德行的人。四輪中，前兩種是外緣，后兩種是內因，即愿是智慧的因，德是福報的因。菩薩無邊的清凈行為都依賴於這些因緣而成就圓滿。以上是從三乘教義的角度來辨析的。 又，正國是真如法性土（the land of Suchness and Dharma-nature）。正土是般若正觀（Prajna and Right Contemplation）。功德是佈施等五度（the five perfections of giving etc.）。本願是菩薩的十種大愿（the ten great vows of Bodhisattvas）。這是從終教的角度來辨析的。 又，正國即是十佛國土海（the ocean of the ten Buddha lands）。正士即是十佛正報（the proper reward bodies of the ten Buddhas）。功德即是性起功德（the merits arising from inherent nature）。愿即是普賢愿海（the ocean of Samantabhadra's vows）。這是從圓教的角度來辨析的。都是同一無盡大法界緣起的原因。 象和馬分別佈施，然後合在一起迴向。佈施床座中，之前所佈施的是一般的床座，現在佈施的是聖王所坐的座位，所以不同。 三種世間所不能破壞的，辨法師解釋說，地前是愿樂世間（the world of desire and joy）。初地到七地名為功用世間（the world of effort）。八地到等覺是無功用世間（the world of no effort）。使眾生得到佛的殊勝座，因位的三種無常世間所不能破壞。衍師說，是指三災不能破壞。現在解釋，因為應是不被過去、現在、未來等三世所遷變的三相所影響，也可以這樣理解。因為這是符合法性的座位，所以經中說諸法空為座。 第二十施蓋中，如《寶積經》所說，如來合蓋遍覆三千大千世界，說明攝受教化的範圍。又，《菩薩本行經》記載，佛在郁卑羅國（Uruvela）行走時感到炎熱，有一位牧羊人就以清凈心編草作蓋，覆蓋在佛身上並跟隨佛行走，佛便微笑。阿難（Ananda）詢問原因，佛

【English Translation】 English version: According to the four wheels in the Satyasiddhi Shastra (Chengshi Lun), the eight difficulties are removed. 'Dwelling in the Wheel of the Righteous Country' is called 'Dwelling in the Wheel of Good Places' in that treatise, referring to being born in China and removing the five difficulties, namely the three evil paths, Uttarakuru, and the heavens of long life. 'Relying on the Wheel of the Righteous Land' is called 'Relying on Good People' in that treatise, referring to encountering the Buddha's era and removing the difficulty of being before or after the Buddha. 'The Wheel of Equal Vows' is called 'Spontaneously Arousing Righteous Vows' in that treatise, referring to having right views and removing the difficulty of worldly wisdom and eloquence. 'The Wheel of Original Merits' is called 'Planting Good Roots in the Past', removing being born blind, deaf, or mute. The first five are the difficulties of evil places, the sixth is the difficulty of an evil time, the seventh is the difficulty of an evil cause, and the eighth is the difficulty of an evil result. The third is the one who achieves virtue. Among the four wheels, the first two are external conditions, and the last two are internal causes, namely, vows are the cause of wisdom, and virtue is the cause of blessings. The boundless pure practices of Bodhisattvas all rely on these causes and conditions to achieve complete fulfillment. The above is analyzed from the perspective of the Three Vehicle teachings. Furthermore, the Righteous Country is the land of Suchness and Dharma-nature ( zhenru faxing tu). The Righteous Land is Prajna and Right Contemplation (banruo zhengguan). Merits are the five perfections of giving etc. (bushi deng wudu). Original Vows are the ten great vows of Bodhisattvas (pusa de shizhong da yuan). This is analyzed from the perspective of the Ultimate Teaching. Furthermore, the Righteous Country is the ocean of the ten Buddha lands (shi fo guotu hai). The Righteous Ones are the proper reward bodies of the ten Buddhas (shi fo zhengbao). Merits are the merits arising from inherent nature (xingqi gongde). Vows are the ocean of Samantabhadra's vows (Puxian yuan hai). This is analyzed from the perspective of the Perfect Teaching. All are due to the arising of the same endless Dharma-realm. Elephants and horses are given separately and then combined for dedication. Among the offerings of beds and seats, the previously offered ones were ordinary beds and seats, but now this is the seat of a holy king, so it is different. The three worlds that cannot be destroyed, the Dharma Master explains, are the world of desire and joy (yuanle shijian) before the ground. The first to seventh grounds are called the world of effort (gongyong shijian). The eighth ground to near-Buddhahood is the world of no effort (wugongyong shijian). To enable beings to obtain the Buddha's supreme seat, the three impermanent worlds of the causal stage cannot be destroyed. Master Yan said that it refers to the three calamities that cannot destroy it. Now it is explained that it should be understood as the three characteristics that are not changed by the past, present, and future. Because this is a seat that accords with Dharma-nature, the sutra says that all dharmas are empty as a seat. In the twentieth offering of canopies, as stated in the Ratnakuta Sutra, the Tathagata's combined canopy covers the three thousand great thousand worlds, illustrating the scope of embracing and transforming. Furthermore, the Bodhisattva's Fundamental Conduct Sutra records that when the Buddha was walking in Uruvela (Yubei Luo Guo) and felt hot, a shepherd, with a pure mind, wove grass into a canopy, covered the Buddha, and followed him. The Buddha then smiled. Ananda (Anan) asked the reason, and the Buddha

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言此人草蓋覆我。十三劫中不墮地獄。天上人間生便輒有七寶之蓋。隨而覆上。后得出家成辟支佛也。幢幡合施。亦可是幢上懸幡俱施。百緣經佛出世時有長者子名波多迦。生已空中有一大幡遍覆城上。隨行覆之。值佛出家得阿羅漢。阿難問故。佛答昔毗婆尸佛滅後起七寶塔。時有一人。于塔設會。作一長幡。懸著塔上。發願而去。九十一劫不墮惡道。隨所生處。幡常蔭上。今得見我。開寶藏施。中令得十六智寶者。依小乘八忍八智為十六。辨師云。地前光得等四定。地上大乘光明等四定。各有自分勝進為十六。依此發智為十六智寶。以下釋云三昧正受究竟增廣智慧之寶。又有人釋。佛地四智。智各有四為十六。以果位自在互得融通。施莊嚴具中。百福具好者。依涅槃菩薩修身。不殺戒十善有五種心。謂下中上上中上上。乃至正見亦復如是。是五十心名初發心具足。終成有五十心。如是百心名百福具足。以此百福共成一好。故云百福具好而自莊嚴。又依瑜伽抉擇中。百福行者謂離十不善業道。小分離殺生。乃至小分離邪見。是初十行多分離殺生。乃至多分離邪見名第二十行。若全離殺生乃至全離邪見名第三十行。若小時離殺生乃至小時離邪見名第四十行。若多時離殺生乃至多時離邪見名第五十行。若盡壽離殺生乃至盡

【現代漢語翻譯】 現代漢語譯本 『言此人草蓋覆我』：如果有人用草蓋覆蓋我（佛陀的過去世），那麼在十三劫中不會墮入地獄。在天上人間轉生時，總會有七寶之蓋跟隨並覆蓋其上。後來此人出家，成就辟支佛（Pratyekabuddha，獨覺佛）。 『幢幡合施』：也可以理解為同時佈施幢和幡。在《百緣經》中記載，佛陀出世時，有一位長者之子名為波多迦（Pataka）。他出生時，空中出現一面巨大的幡，遍覆城上，並且跟隨他移動覆蓋。後來他遇到佛陀，出家並證得阿羅漢（Arhat，斷盡煩惱的聖者）。阿難（Ananda，佛陀的十大弟子之一）詢問原因，佛陀回答說，過去在毗婆尸佛（Vipasyin，過去七佛之一）滅度后，人們建造了一座七寶塔。當時有一個人，在塔上舉辦盛會，製作了一面長幡，懸掛在塔上，併發愿離去。因此，他在九十一劫中沒有墮入惡道，無論轉生到哪裡，幡總是覆蓋在他上方。今生得見我，開啟寶藏佈施。 『中令得十六智寶者』：依據小乘佛教的八忍八智，合為十六。辨師認為，地前（指證得初地菩薩之前）的光明禪定等四種禪定，地上（指證得初地菩薩之後）的大乘光明禪定等四種禪定，各有自分勝進，合為十六。依據這些生起智慧，稱為十六智寶。下面的解釋說，這是三昧（Samadhi，禪定）正受究竟增廣的智慧之寶。也有人解釋說，佛地的四智（大圓鏡智、平等性智、妙觀察智、成所作智），每一種智各有四種作用，合為十六。因為果位自在，相互融通。 『施莊嚴具中，百福具好者』：依據《涅槃經》，菩薩修身，持不殺戒等十善業，有五種心，即下、中、上、上中、上上。乃至正見也是如此。這五十種心稱為初發心具足。最終成就五十種心。這樣一百種心稱為百福具足。用這一百種福德共同成就一種好相，所以說百福具好而自莊嚴。 又依據《瑜伽師地論·抉擇分》，百福行是指遠離十不善業道。稍微遠離殺生，乃至稍微遠離邪見，是初十行；較多地遠離殺生，乃至較多地遠離邪見，名為第二十行；完全遠離殺生，乃至完全遠離邪見，名為第三十行；稍微在一段時間內遠離殺生，乃至稍微在一段時間內遠離邪見，名為第四十行；較多地在一段時間內遠離殺生，乃至較多地在一段時間內遠離邪見，名為第五十行；盡一生遠離殺生，乃至盡一生遠離邪見……

【English Translation】 English version 'If this person covers me with grass': If someone covers me (the Buddha in a past life) with grass, they will not fall into hell for thirteen kalpas (aeons). In their rebirths in the heavens and among humans, there will always be a canopy of seven treasures following and covering them. Later, this person will renounce the world and become a Pratyekabuddha (a solitary Buddha). 'Offering banners and streamers together': It can also be understood as offering both banners and streamers simultaneously. In the Sutra of One Hundred Causes, it is recorded that when the Buddha was born, there was a son of a wealthy man named Pataka. At his birth, a large banner appeared in the sky, covering the city and following him wherever he went. Later, he met the Buddha, renounced the world, and attained Arhatship (a liberated being). Ananda (one of the Buddha's ten principal disciples) asked the reason, and the Buddha replied that in the past, after the Parinirvana (final passing away) of Vipasyin Buddha (one of the past seven Buddhas), people built a seven-treasure stupa (a mound-like structure containing relics). At that time, a person held a grand gathering at the stupa, made a long banner, hung it on the stupa, and made a vow before leaving. Therefore, he did not fall into evil realms for ninety-one kalpas, and wherever he was reborn, the banner always covered him. In this life, he has the opportunity to see me and open the treasure of giving. 'Those who obtain the sixteen wisdom treasures': According to the Hinayana (Theravada) tradition, the eight knowledges of forbearance and the eight knowledges are combined to form sixteen. The teacher Bian believes that the four samadhis (meditative states) such as the light samadhi before the ground (before attaining the first Bhumi of a Bodhisattva), and the four samadhis such as the light samadhi of the Mahayana (Great Vehicle) on the ground (after attaining the first Bhumi of a Bodhisattva), each have their own distinct advancements, totaling sixteen. Based on these, the arising of wisdom is called the sixteen wisdom treasures. The following explanation says that this is the treasure of wisdom that is ultimately increased and expanded by the Samadhi (meditative absorption) and right reception. Some also explain that the four wisdoms of the Buddha-ground (Great Perfect Mirror Wisdom, Equality Wisdom, Wonderful Observing Wisdom, Accomplishing Wisdom), each wisdom has four functions, totaling sixteen. Because the fruit position is free and mutually interpenetrating. 'Among the offerings of adornments, those with a hundred blessings and excellent qualities': According to the Nirvana Sutra, a Bodhisattva cultivates the body, upholds the precept of not killing, and other ten virtuous deeds, with five types of mind, namely, lower, middle, upper, upper-middle, and upper-upper. Even right view is the same. These fifty minds are called the complete initial aspiration. Eventually, fifty minds are accomplished. These one hundred minds are called the complete hundred blessings. These one hundred blessings together accomplish one excellent mark, so it is said that one is adorned with a hundred blessings and excellent qualities. Furthermore, according to the Yogacarabhumi-sastra, Determination Chapter, the practice of a hundred blessings refers to being apart from the ten non-virtuous actions. Slightly being apart from killing, and even slightly being apart from wrong view, is the first ten practices; more being apart from killing, and even more being apart from wrong view, is called the second ten practices; completely being apart from killing, and even completely being apart from wrong view, is called the third ten practices; slightly being apart from killing for a period of time, and even slightly being apart from wrong view for a period of time, is called the fourth ten practices; more being apart from killing for a period of time, and even more being apart from wrong view for a period of time, is called the fifth ten practices; being apart from killing for the duration of one's life, and even being apart from wrong view for the duration of one's life...

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壽離邪見名第六十行。若自離殺生乃至自離邪見名第七十行。若勸他不殺生乃至勸他不邪見名第八十行。若稱揚贊述不殺生乃至贊述不邪見名第九十行。若見離殺生乃至見離邪見者慶悅大喜名第十十行。又依肇法師法華疏中十善為本。一善以九善莊嚴名為百福。不知出何聖教。施冠珠中。以施熏心令更成勝進大施。故云向增上。因此施念令慧深。見施中正理故云修慧。又因施作意令成舍根。謂究竟大舍也。因施作意令慧廣覺。餘一切行迴向中。令得無見頂相者是佛三十二相中無見頂相表佛勝出更無過故也。摩尼寶冠者如文殊師利頭上天冠。是毗楞伽寶所成。首楞三昧所起。于中常現無量佛剎及諸佛身救獄囚苦。如大悲菩薩等者此等菩薩主當此門於一切處一切時常行此行。餘下諸門所引菩薩皆亦如是。身代死囚者是捨身命比前財施極超過。如菩薩本行經中。過去有五百長者子各出珍寶象馬車乘衣被飲食。隨乏悉與。有一貧人見而問言汝等施福求何等愿答欲求佛道。又問何謂佛道。答中廣嘆佛德。貧人聞已自念。我今欲習學此愿廣度一切。加復貧窮無財行施。當持己身而用惠施。念已索蜜涂身臥于冢間。我今以身施與一切。若須血肉皮頭目髓腦悉以與之。持是功德用求佛道廣度一切。作是愿已。應時三千大千世界而大震動

【現代漢語翻譯】 現代漢語譯本 壽離邪見名為第六十行。如果自己遠離殺生乃至自己遠離邪見，名為第七十行。如果勸他人不殺生乃至勸他人不邪見，名為第八十行。如果稱揚讚美不殺生乃至讚美不邪見，名為第九十行。如果見到遠離殺生乃至見到遠離邪見的人慶幸喜悅，名為第百行。 又依據肇法師（僧肇，東晉時期著名佛教思想家）《法華疏》中，十善（不殺生、不偷盜、不邪淫、不妄語、不兩舌、不惡口、不綺語、不貪、不嗔、不癡）為根本。一善用九善來莊嚴，稱為百福。不知出自何種聖教。 在施捨冠珠中，用施捨熏習內心，使其更加殊勝精進，所以說『向增上』。因此施捨的意念使智慧深邃，見到施捨中的中正道理，所以說『修慧』。又因為施捨的作意，使其成就舍根，就是究竟的大舍。 因為施捨的作意，使智慧廣大覺悟。其餘一切行為迴向中，使得到無見頂相（Ushnisha）的人，這是佛三十二相（Thirty-two Lakshanas）中無見頂相，表示佛殊勝超出，再沒有超過的。 摩尼寶冠（Mani crown）就像文殊師利（Manjusri）頭上戴的天冠，是用毗楞伽寶（Vaidurya）所成，從首楞嚴三昧（Shurangama Samadhi）所生起。在其中常常顯現無量佛剎（Buddha-kshetra）以及諸佛身，救度監獄囚犯的痛苦。如同大悲菩薩（Mahakaruna-bodhisattva）等，這些菩薩主要掌管此門，在一切處一切時常行此行。其餘下面各門所引用的菩薩也都是這樣。 以身體代替死囚，這是捨身命，比前面的財施更加超越。如同《菩薩本行經》中記載，過去有五百長者子，各自拿出珍寶、象馬、車乘、衣被飲食，隨其缺乏都給予。有一個貧人見到后問道：『你們施捨求什麼愿？』回答說：『想要求佛道。』又問：『什麼是佛道？』回答中廣泛讚歎佛的功德。貧人聽後心想：『我現在想學習這個願望，廣度一切。加上我貧窮沒有財物可以施捨，應當用自己的身體來惠施。』 想到這裡，就用蜜塗抹身體，躺在墳墓之間。『我現在用身體施捨給一切，如果需要血肉、皮、頭目、髓腦，全部都給他們。用這個功德來求佛道，廣度一切。』 做了這個願望后，當時三千大千世界（Tri-sahasra-maha-sahasra-lokadhatu）都發生大震動。

【English Translation】 English version 'To abandon wrong views is called the sixtieth practice. If one personally abandons killing, and so on, up to personally abandoning wrong views, it is called the seventieth practice. If one encourages others not to kill, and so on, up to encouraging others not to hold wrong views, it is called the eightieth practice. If one praises and extols not killing, and so on, up to praising not holding wrong views, it is called the ninetieth practice. If one sees those who abandon killing, and so on, up to seeing those who abandon wrong views, and rejoices greatly, it is called the hundredth practice.' Furthermore, according to Dharma Master Zhao's (Sengzhao, a famous Buddhist thinker in the Eastern Jin Dynasty) commentary on the Lotus Sutra, the ten wholesome deeds (not killing, not stealing, not committing adultery, not lying, not speaking harshly, not slandering, not engaging in frivolous talk, not being greedy, not being angry, not being deluded) are the foundation. One wholesome deed adorned with nine wholesome deeds is called a hundred blessings. It is not known from which sacred teaching this comes. In the offering of jeweled crowns, using the offering to perfume the mind makes it even more excellent and progressive, hence the saying 'towards increase'. Therefore, the thought of offering makes wisdom profound, and seeing the correct principle in offering is why it is said 'cultivating wisdom'. Moreover, because of the intention of offering, it leads to the establishment of the root of renunciation, which is ultimate great giving. Because of the intention of offering, it makes wisdom vast and enlightened. Among all other practices, dedicating them to attaining the Ushnisha (Ushnisha) is one of the thirty-two marks of the Buddha (Thirty-two Lakshanas), representing the Buddha's supreme transcendence, beyond which there is nothing greater. The Mani crown (Mani crown) is like the heavenly crown worn on Manjusri's (Manjusri) head, made of Vaidurya (Vaidurya) jewels, arising from the Shurangama Samadhi (Shurangama Samadhi). Within it, countless Buddha-lands (Buddha-kshetra) and the bodies of all Buddhas constantly appear, saving the suffering of prisoners in hell. Like Mahakaruna-bodhisattva (Mahakaruna-bodhisattva) and others, these Bodhisattvas mainly preside over this gate, constantly practicing this practice in all places and at all times. The Bodhisattvas cited in the other gates below are all like this as well. Substituting one's body for condemned prisoners is sacrificing one's life, which surpasses the previous offering of wealth. As recorded in the Bodhisattva's Fundamental Practices Sutra, in the past, there were five hundred sons of elders, each of whom brought forth treasures, elephants, horses, carriages, clothing, food, and drink, giving them to those in need. A poor man saw this and asked, 'What vows do you seek by giving?' They replied, 'We wish to seek the Buddha path.' He further asked, 'What is the Buddha path?' In their reply, they extensively praised the virtues of the Buddha. Upon hearing this, the poor man thought to himself, 'I now wish to learn this vow and extensively liberate all beings. Moreover, I am poor and have no wealth to give, so I should use my own body to bestow.' Thinking of this, he smeared his body with honey and lay down among the tombs. 'I now give my body to all beings. If they need flesh, blood, skin, head, eyes, marrow, or brain, I will give them all. I will use this merit to seek the Buddha path and extensively liberate all beings.' After making this vow, at that time, the Tri-sahasra-maha-sahasra-lokadhatu (Tri-sahasra-maha-sahasra-lokadhatu) shook greatly.

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。諸天惶懅。帝釋天眼見於菩薩臥在冢間以身佈施。下來欲試。化作眾狗鳥獸。來就欲食。菩薩見有欲來啖身。心便歡喜。無有退轉傾動之意。天帝復形贊問所求。為求輪王帝釋梵王。答言不爾。唯求佛道廣度眾生。帝釋諸天同贊。善哉語菩薩言。汝此勇猛過彼五百菩薩所施百千億倍不可計倍當先作佛。時貧人者今我是。五百長者子今此彌勒五百菩薩是。我以精進勇猛之力故超諸菩薩所作功德而先成佛。施連膚頂發及髻明珠者有二事。一割剝頭皮連發而施。二依西國貴種。皆初生時。刀開頂皮內一神珠。封藥著已珠在皮內。今有人乞執刀開施。梵言周羅此雲頂髻第三十施眼中。依瑜伽四十九。菩薩內施有二。一總求菩薩身以身施而作僕使。有三意。一為速證菩提。二為眾生利益安樂。三為佈施波羅蜜多速圓滿故。二別求眼手足頭目支節血肉筋骨乃至髓者髓其所欲一切施與。又智論十四舍利弗六十劫行菩薩道欲度施河。逢乞眼退不到彼岸。迴向內令眾生得十種眼。又如與他貫計衣道並是施眼之用。亦應如是迴向后漸能總舍。施耳鼻用亦準應同。面門者。有人解。是口。光統云。鼻下當柱為面門。豈以施鼻得口端正。施牙齒中象王者。如十輪經說。又智論第十四云。如象王施牙是法身菩薩。又引法身菩薩變身作象與獼猴及

象為親友存仁敬以化人獸等。施舌中亦有施用。施頭中。菩薩本行經月光王欲舍頭與婆羅門。諸臣諫王。王身是我等一切人共有。如一妙寶眾人共有。豈得一人獨自用耶。王語婆羅門。汝何不屏處索。汝今少去。我安慰臣。語臣言。此於我有宿怨。今若不償更何時還後去去臣喚婆羅門。汝于林中待我。后至令彼斷取其頭。遂以王發系樹。下刀斫之。誤斷樹枝。婆羅門謂已斬竟即生歡喜。以諸天力不令見王身首等。樹神呵嘖婆羅門。婆羅門謂。真斷頭怨心得解即便還去。手與足合施。問若菩薩施身支節等為一切所求皆施。為有不施時。答瑜伽三十九云。若諸菩薩于所行施意樂清凈見有無量利眾生事正現在前。設有來求自身支節不應施與。彼菩薩為令于施意樂得清凈故。須舍現前利眾生事而施身份。若魔天眾並魔所使眾生來乞菩薩身份支節不應施與。其魔噁心恐彼當獲上品罪故。有癡狂人來求菩薩身份支節不應施與。由彼不住自性心故。不為義利而乞求故。其心狂亂不自在故。空有種種浮妄言說。是故不應施身份。除上所說來求菩薩身份支節。隨其所欲悉皆施與。是名菩薩于內可施乃不施也。壞身出血及髓肉合施。智論第十四中。月光太子出城見癩人。問醫人言。可治不。醫言可治。但藥難得。謂須從生來不瞋人血髓。和

【現代漢語翻譯】 現代漢語譯本： 例如，爲了親友而保持仁愛和尊敬，以此來教化他人等等。在佈施身體部位時，也有施捨舌頭的例子。在施捨頭顱方面，《菩薩本行經》記載了月光王想要將頭施捨給婆羅門的故事。諸位大臣勸諫國王說：『國王的身體是我們所有人的共有財產，就像一件珍貴的寶物為眾人所共有一樣，怎麼能讓一個人獨自使用呢？』國王對婆羅門說：『你為什麼不在僻靜的地方索取呢？你先稍稍離開，讓我安慰我的臣民。』國王告訴臣民說：『這個人與我有宿世的仇怨，如果現在不償還，更待何時呢？』然後讓臣民離開，並呼喚婆羅門說：『你在林中等我，我稍後就到，讓你砍下我的頭。』於是用國王的頭髮將自己繫在樹上，婆羅門用刀砍去，卻誤砍斷了樹枝。婆羅門以為已經砍掉了國王的頭，便心生歡喜。由於諸天神的力量，不讓他看到國王的身首等。樹神呵斥婆羅門。婆羅門認為，真的砍掉了仇人的頭，心中的怨恨得以解除，便離開了。手與足合起來施捨。 問：如果菩薩施捨身體的各個部分等，對於一切的請求都施捨，還是有不施捨的時候呢？ 答：《瑜伽師地論》第三十九卷說：如果諸位菩薩在所行佈施時，意樂清凈，並且看到有無量利益眾生的事情正在眼前發生，即使有人來請求施捨自身的肢體，也不應該施與。這位菩薩爲了使佈施的意樂得以清凈，必須捨棄眼前的利益眾生的事情，而不施捨自身肢體。如果魔、天以及被魔所驅使的眾生來乞求菩薩的肢體，也不應該施與，因為魔心邪惡，恐怕菩薩因此獲得上品的功德。如果有癡狂之人來乞求菩薩的肢體，也不應該施與，因為他們心神不定，不為義利而乞求，內心狂亂，不能自主，只是空有種種虛妄的言語，所以不應該施捨身體。除了以上所說的情況，如果有人來乞求菩薩的肢體，可以隨其所愿全部施與。這就是菩薩對於內在可以施捨的東西而不施捨的情況。 壞掉的身體，流出的血以及骨髓和肉合起來施捨。《大智度論》第十四卷中記載，月光太子出城見到一個麻風病人，問醫生說：『可以醫治嗎？』醫生說：『可以醫治，但是藥很難得到，需要從來沒有嗔恨過的人的血髓，和...

【English Translation】 English version: For example, maintaining kindness and respect for relatives and friends to transform others, and so on. When giving body parts, there are also instances of giving the tongue. Regarding giving the head, the Bodhisattva-jataka (菩薩本行經) records the story of Moonlight King (Yueguang Wang 月光王) wanting to give his head to a Brahmin. The ministers advised the king, saying, 'The king's body is the common property of all of us, just like a precious treasure shared by everyone. How can one person use it alone?' The king said to the Brahmin, 'Why don't you ask for it in a secluded place? Leave for a moment, and let me comfort my subjects.' The king told his subjects, 'This person has a past life grudge against me. If I don't repay it now, when will I ever?' Then he let his subjects leave and called out to the Brahmin, 'Wait for me in the forest. I will arrive later and let you cut off my head.' So the king tied himself to a tree with his hair, and the Brahmin chopped with his knife, accidentally cutting off a tree branch. The Brahmin thought he had cut off the king's head and rejoiced. Due to the power of the gods, he was not allowed to see the king's head and body. The tree god scolded the Brahmin. The Brahmin thought, 'I have really cut off the head of my enemy, and my resentment is relieved,' and left. Giving hands and feet together. Question: If a Bodhisattva gives away body parts, etc., does he give everything that is asked for, or are there times when he does not give? Answer: The Yogacarabhumi-sastra (瑜伽師地論) Volume 39 says: 'If Bodhisattvas, in their practice of giving, have pure intention and see that there is an immeasurable benefit to sentient beings currently happening, even if someone comes to ask for their own limbs, they should not give them. This Bodhisattva, in order to purify the intention of giving, must abandon the current benefit to sentient beings and not give away their own limbs. If demons, gods, and beings driven by demons come to beg for the Bodhisattva's limbs, they should not be given, because the demons have evil intentions and fear that the Bodhisattva will gain supreme merit. If a madman comes to beg for the Bodhisattva's limbs, they should not be given, because they are unstable in mind, do not beg for righteousness and benefit, are mentally deranged, and are not free, but only have all kinds of false and empty words. Therefore, one should not give away one's body. Except for the above-mentioned situations, if someone comes to beg for the Bodhisattva's limbs, they can be given away as they wish. This is the situation where a Bodhisattva does not give away what can be given internally.' Giving away a broken body, flowing blood, and marrow and flesh together. In the Mahaprajnaparamita-sastra (大智度論) Volume 14, Moonlight Prince (Yueguang Taizi 月光太子) went out of the city and saw a leper. He asked the doctor, 'Can it be cured?' The doctor said, 'It can be cured, but the medicine is difficult to obtain. It requires the blood and marrow of someone who has never been angry since birth, mixed with...'

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藥涂之即差。菩薩自憶。生來不省有瞋。即出血髓救彼令差。愿得法身差其心病。此施肉是第四十也。五藏中心別施。腸腎肝肺四藏同施。又智論十四施有三種施。飲食等為下施。衣服珍寶為中施。頭目五藏等為上施。廣引釋迦本行。此三施事如彼說。

支節諸骨同施。施皮者。智論十六中。如毒龍受一日夜戒被剝五色皮忍己施之。又金剛脅鹿王者。菩薩本緣集經第四中。菩薩往世墮畜生中。而為鹿身。兩脅金色。脊似琉璃。余身雜廁。種別難名踝如硨磲。角如金精。其身莊嚴如七寶藏。身色光炎如日初出。為諸群鹿而作饒益。于大暴河見人慾溺投身救之。其人得濟后遂背恩。告王將兵欲殺鹿取皮。將王及兵至鹿。指示兩臂俱落。王知背恩發心禮鹿謝過而去。廣如彼說也。施手足指中。如有練指供養等亦是其類。

第五十施連肉爪者亦求法而施也。為法投火中七仞者。一仞七尺。七七四十九尺火坑也。為法受苦者如勇健王者。菩薩本行經過去有王名處阇那彌梨。為求一偈割身千燈。后因帝釋問立誓表心。遂還平復。所求一偈言常者皆盡。高者亦墮。合會有離生者有死。王聞偈喜忘其所苦。敕舉國人皆令書誦(云云)。為法舍國等如法華提婆達多品說等。教斷殺等是無畏施。以施其命故過一切也。智論世間

所貴。各唯已命。無有價直。五戒等望能殺是法施。望所殺是無畏。三種戒者是律儀等三聚戒也。救毀形苦亦是無畏施。俱舍論有黃門救五百頭牛毀形之事。以此善根力故男形具足。是其現報也。文中肆字者是恣也。具足無上丈夫正法者。依涅槃經莫問男女。具四相義即名丈夫。謂自正。正他能隨問答。善解因緣義。若不具此四種相義雖曰男子不名丈夫。女以反上即名丈夫。又云雖是女人能信自身有佛性者即是丈夫。若有男子不知自身有佛性者我說彼人猶是女人。又云七丈夫趣者有四說。一依世間。依瑜伽中丈夫有七義。一長壽久住。二妙色端嚴。三無病少惱。四非仆非女非半擇迦。五智慧猛利。六發言威肅。七有大宗業。具此七法名為丈夫。亦有趣故。二依小乘亦有七丈夫。即七賢聖。一隨信行人。二隨法行。三信解脫。四見到。五身證。六慧解脫。七俱解脫。信他得度名信行。不從他信名法行。鈍根三果是隨信行所得。信果離縛名信解脫。利根三果是隨法行所至。故名見到。滅盡正受法似涅槃與身合故名為身證。障有二種。一煩惱障。二解脫障。但離煩惱障名慧解脫。二障併除名俱解脫。三依大乘瑜伽有七地。亦是賢聖丈夫所游履故名趣也。一種性地。二勝解行地。三凈勝意樂地。四行正行地。五決定地。六決定

【現代漢語翻譯】 現代漢語譯本 所貴在於各自珍惜自己的生命，生命是無價的。持守五戒等同於行法施，救助將要被殺害的眾生等同於行無畏施。三種戒指的是律儀戒、攝善法戒、饒益有情戒這三種戒。救助那些遭受毀形之苦的眾生也是無畏施。《俱舍論》中記載有閹人救助五百頭牛免於毀形的故事，因為這個善根的力量，他獲得了男性的身體，這就是他得到的現世報應。文中『肆』字的意思是放縱，恣意妄為。『具足無上丈夫正法』，依據《涅槃經》所說，不論男女，具備四種德相的就稱為丈夫，即：自己能行正道，能引導他人行正道，能隨順他人的提問，善於理解因緣的道理。如果不具備這四種德相，即使是男子也不能稱為丈夫。反過來說，即使是女人，如果能相信自身具有佛性，那就是丈夫。如果有男子不知道自身具有佛性，我認為這個人仍然是女人。《涅槃經》又說，七丈夫趣有四種解釋。第一種是依據世間的說法，在《瑜伽師地論》中，丈夫有七種含義：一、長壽久住；二、容貌美好端正；三、沒有疾病，少有煩惱；四、不是奴僕，不是女人，不是閹人；五、智慧敏銳；六、言語有威嚴；七、有大的宗族事業。具備這七種條件的稱為丈夫，也可以說是丈夫所趣向的目標。第二種是依據小乘的說法，也有七種丈夫，即七賢聖：一、隨信行人；二、隨法行人；三、信解脫；四、見到；五、身證；六、慧解脫；七、俱解脫。相信他人而得度稱為隨信行，不從他人相信而自己修行稱為隨法行。鈍根的三果聖者是隨信行所證得的，因為相信果位而脫離束縛稱為信解脫。利根的三果聖者是隨法行所證得的，所以稱為見到。滅盡定這種狀態類似於涅槃，與身體相合，所以稱為身證。障礙有兩種：一、煩惱障；二、解脫障。僅僅脫離煩惱障稱為慧解脫，兩種障礙都去除稱為俱解脫。第三種是依據大乘《瑜伽師地論》有七地，也是賢聖丈夫所遊歷的境界，所以稱為趣。一、種性地；二、勝解行地；三、凈勝意樂地；四、行正行地；五、決定地；六、決定

【English Translation】 English version What is valued is cherishing one's own life, which is priceless. Upholding the Five Precepts is equivalent to practicing Dharma giving, and rescuing beings about to be killed is equivalent to practicing fearlessness giving. The three types of precepts refer to the three aggregates of precepts: moral discipline precepts, precepts of accumulating good dharmas, and precepts of benefiting sentient beings. Rescuing those who suffer from disfigurement is also fearlessness giving. The Abhidharmakośabhāṣya records the story of a eunuch who saved five hundred cattle from disfigurement. Due to the power of this virtuous root, he obtained a male body, which was his present-life reward. The word '肆 (sì)' in the text means indulgence, acting willfully. 'Possessing the supreme qualities of a great man' according to the Nirvana Sutra, regardless of male or female, one who possesses four virtues is called a great man, namely: being able to practice the right path oneself, being able to guide others to practice the right path, being able to answer questions accordingly, and being skilled in understanding the principle of dependent origination. If one does not possess these four virtues, even if one is a man, one cannot be called a great man. Conversely, even if one is a woman, if she can believe that she possesses Buddha-nature, then she is a great man. If there is a man who does not know that he possesses Buddha-nature, I say that person is still a woman. The Nirvana Sutra also says that there are four explanations for the seven stages of a great man. The first is based on worldly explanations. In the Yogacarabhumi-sastra, a great man has seven meanings: 1. longevity and long life; 2. beautiful and dignified appearance; 3. no illness and few afflictions; 4. not a servant, not a woman, not a eunuch; 5. sharp intelligence; 6. dignified speech; 7. having a great family business. One who possesses these seven qualities is called a great man, and it can also be said to be the goal that a great man strives for. The second is based on the Hinayana teachings, there are also seven types of great men, namely the seven sages: 1. follower by faith (sradhanusarin); 2. follower by Dharma (dharmanusarin); 3. faith-liberated (sraddhadhimukta); 4. vision-attained (drshtiprapta); 5. body-witness (kayasaksi); 6. wisdom-liberated (prajnavimukta); 7. both-ways-liberated (ubhayatobhagavimukta). Being liberated by believing in others is called following by faith, and practicing oneself without believing in others is called following by Dharma. The dull-rooted third-stage Arhat is attained by following by faith, and being liberated from bondage by believing in the fruit is called faith-liberated. The sharp-rooted third-stage Arhat is attained by following by Dharma, so it is called vision-attained. The state of cessation attainment is similar to Nirvana and is united with the body, so it is called body-witness. There are two types of obstacles: 1. afflictive obstacles; 2. obstacles to liberation. Merely being liberated from afflictive obstacles is called wisdom-liberated, and removing both obstacles is called both-ways-liberated. The third is based on the Mahayana Yogacarabhumi-sastra, there are seven grounds, which are also the realms traversed by virtuous and holy great men, so they are called stages. 1. lineage ground; 2. understanding-conduct ground; 3. pure superior intention ground; 4. conduct of right practice ground; 5. determination ground; 6. determination

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行地。七到究竟地。初二是地前。次一是初地。次一從二地至第七。次一第八地。次一第九地。未后是第十地及佛地合說。以因果俱究竟。四依瓔珞本業等亦有七位。一信。二十住。三十行。四十回向。五十地。六等覺。七妙覺。嘆佛出世是法施。如上普莊嚴童子贊佛偈聲普遍世界。又如悲華中。釋迦往作大悲菩薩行。遍諸國大聲教言。如來出世。如來出世為甚難遇等。施大地中如來及塔菩薩知識並父母等是恩田亦敬田。聖僧二乘是德田亦敬田。余乞者是貧人等是悲田亦苦田。此等皆能生福故名福田。從喻為名。又有四句。自有是敬非悲。如佛等。自有是悲非敬。如貧苦眾生等。自有亦悲亦敬。如貧病羅漢等。自有非悲非敬。除上所餘等。智論十四云。若憐愍施謂于貧窮下賊及諸畜生。二恭敬施謂于佛及法身菩薩等。三憐愍恭敬施謂于老病貧窮阿羅漢辟支等。問悲敬二田何者為勝。答有三義。一若就約境救彼現苦約心增大悲行為利他行本。即悲田為勝。是故像法決疑經中。乃至施佛菩薩聲聞眾生不如人施畜生一口飲食等。二若就約境恩深德厚約心領法增智為自利行源。即敬田為勝。是故校量功德經中。施畜生得百倍等校量。又甚希有經以七寶等供滿四州施四果聖人及滅度後起極廣塔。不如造𪍿麥等佛塔功德。乃至算數

【現代漢語翻譯】 現代漢語譯本 行地（修行所到達的階段）。七到究竟地（最終圓滿的階段）。初二是地前（指初地之前的階段）。次一是初地（歡喜地）。次一從二地至第七（從離垢地到遠行地）。次一第八地（不動地）。次一第九地（善慧地）。未后是第十地及佛地合說（法雲地和佛的境界一起說），以因果俱究竟（因為因和果都達到圓滿）。 四依瓔珞本業等亦有七位（四依、瓔珞、本業等也有七個階段）：一信（信心）。二十住（十住）。三十行（十行）。四十回向（十回向）。五十地（十地）。六等覺（等覺菩薩）。七妙覺（妙覺，即佛）。 嘆佛出世是法施（讚歎佛陀出世是法佈施）。如上普莊嚴童子贊佛偈聲普遍世界（就像前面普莊嚴童子讚歎佛陀的偈頌聲音傳遍世界）。又如悲華經中（又如《悲華經》中），釋迦往作大悲菩薩行（釋迦牟尼佛過去作為大悲菩薩修行時），遍諸國大聲教言（在各個國家大聲宣揚），『如來出世（如來出世），如來出世為甚難遇等（如來出世是非常難遇到的）』。 施大地中如來及塔菩薩知識並父母等是恩田亦敬田（在大地上佈施如來、佛塔、菩薩、善知識以及父母等，是恩田也是敬田）。聖僧二乘是德田亦敬田（聖僧和聲聞、緣覺乘是德田也是敬田）。余乞者是貧人等是悲田亦苦田（其餘乞討者、窮人等是悲田也是苦田）。此等皆能生福故名福田（這些都能產生福報，所以稱為福田）。從喻為名（這是從比喻而得名）。 又有四句（還有四種情況）：自有是敬非悲（有的是敬田而非悲田），如佛等（比如佛等）。自有是悲非敬（有的是悲田而非敬田），如貧苦眾生等（比如貧苦眾生等）。自有亦悲亦敬（有的是既是悲田又是敬田），如貧病羅漢等（比如貧病交加的阿羅漢等）。自有非悲非敬（有的是既非悲田又非敬田），除上所餘等（除了以上所說的其餘情況）。 智論十四云（《大智度論》第十四卷說）：若憐愍施謂于貧窮下賊及諸畜生（如果憐憫佈施，就是對貧窮的人、下賤的人、盜賊以及各種畜生）。二恭敬施謂于佛及法身菩薩等（第二種是恭敬佈施，就是對佛和法身菩薩等）。三憐愍恭敬施謂于老病貧窮阿羅漢辟支等（第三種是憐憫又恭敬的佈施，就是對年老、生病、貧窮的阿羅漢、辟支佛等）。 問悲敬二田何者為勝（問：悲田和敬田哪一個更殊勝）？答有三義（答：有三種意義）：一若就約境救彼現苦約心增大悲行為利他行本（第一，如果從所面對的境界來說，救濟他們眼前的痛苦，從內心來說，增長大悲心，以利他為根本），即悲田為勝（那麼悲田就更殊勝）。是故像法決疑經中（所以《像法決疑經》中說），乃至施佛菩薩聲聞眾生不如人施畜生一口飲食等（即使佈施佛、菩薩、聲聞等眾生，也不如佈施畜生一口食物等）。 二若就約境恩深德厚約心領法增智為自利行源（第二，如果從所面對的境界來說，恩情深厚，德行高尚，從內心來說，領悟佛法，增長智慧，以自利為修行的根源），即敬田為勝（那麼敬田就更殊勝）。是故校量功德經中（所以《校量功德經》中說），施畜生得百倍等校量（佈施給畜生得到百倍的功德等等）。又甚希有經以七寶等供滿四州施四果聖人及滅度後起極廣塔（又《甚希有經》中說，用七寶等供養充滿四大部洲，佈施給四果聖人，以及他們滅度后建造非常廣大的佛塔），不如造𪍿麥等佛塔功德（不如建造用𪍿麥等做的佛塔的功德），乃至算數（乃至用算數都無法計算）。

【English Translation】 English version The stage of practice. Seven to the ultimate stage. The first two are before the stage. The next one is the first stage (Joyful Ground). The next one is from the second stage to the seventh (from Immaculate Ground to Far-Reaching Ground). The next one is the eighth stage (Immovable Ground). The next one is the ninth stage (Good Wisdom Ground). The last one is the combined explanation of the tenth stage and the Buddha stage (Cloud of Dharma Ground and the state of Buddha), because both cause and effect reach perfection. The Four Reliances, Garland, Fundamental Karma, etc., also have seven stages: 1. Faith. 2. Ten Dwellings. 3. Ten Practices. 4. Ten Dedications. 5. Ten Grounds. 6. Near-Perfect Enlightenment (Bodhisattva of Near-Perfect Enlightenment). 7. Wonderful Enlightenment (Buddha). Praising the Buddha's appearance in the world is Dharma giving. As in the above, the sound of the verses praising the Buddha by Universal Adornment Boy pervades the world. Also, as in the Karunapundarika Sutra, Shakyamuni, in his past life as the Great Compassion Bodhisattva, proclaimed loudly throughout the countries, 'The Tathagata appears in the world, the Tathagata's appearance in the world is very rare, etc.' Giving to the Tathagata, stupas, Bodhisattvas, spiritual friends, and parents, etc., on the great earth is both a field of gratitude and a field of respect (En-ta and Jing-ta). The Sangha of noble ones and the Two Vehicles are fields of merit and also fields of respect (De-ta and Jing-ta). Other beggars, the poor, etc., are fields of compassion and also fields of suffering (Bei-ta and Ku-ta). All of these can generate blessings, hence they are called fields of blessings (Fukuden). The name is derived from a metaphor. There are also four sentences: Some are fields of respect but not of compassion, such as the Buddha, etc. Some are fields of compassion but not of respect, such as poor and suffering beings, etc. Some are both fields of compassion and fields of respect, such as poor and sick Arhats, etc. Some are neither fields of compassion nor fields of respect, except for the above-mentioned, etc. The Mahaprajnaparamita-sastra (Treatise on the Great Perfection of Wisdom), chapter 14, says: 'If giving with compassion, it is to the poor, lowly thieves, and various animals. Second, giving with respect is to the Buddha and Dharma-body Bodhisattvas, etc. Third, giving with both compassion and respect is to the old, sick, poor Arhats, Pratyekabuddhas, etc.' Question: Which is superior, the field of compassion or the field of respect? Answer: There are three meanings: First, if considering the object, relieving their present suffering, and from the heart, increasing great compassion, taking the practice of benefiting others as the foundation, then the field of compassion is superior. Therefore, in the Doubt Resolving Sutra of the Semblance Dharma, even giving to Buddhas, Bodhisattvas, Sravakas, and sentient beings is not as good as giving a mouthful of food to an animal, etc. Second, if considering the object, the kindness is deep and the virtue is great, and from the heart, understanding the Dharma and increasing wisdom, taking it as the source of self-benefiting practice, then the field of respect is superior. Therefore, in the Merit Measuring Sutra, giving to animals yields a hundredfold reward, etc. Also, the Extremely Rare Sutra says that offering the four continents filled with seven treasures, giving to the holy ones of the four fruits, and building extremely large stupas after their passing away, is not as meritorious as building a stupa made of barley, etc., even to the point that it cannot be calculated.

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譬喻非比等。又大品中天帝云我非不欲供舍利但舍利從般若中出。是故寧供養般若也。三若約二利齊均悲智雙舉。即二田平等。如凈名云。一分施難勝如來一分施最下乞人。猶如如來福田之想無所分別等於大悲此之謂也。問等是敬中如父母恩田與聖僧德田勝劣云何。答如校量經乃至云供養百羅漢不及供養一生身父母。又阿含經中供養父母功德共供養一生補處菩薩功德。齊等。問等是恩田。師僧與父母勝劣云何。答舍利弗問經在家人父母恩大。師僧恩次。出家人師僧恩大。父母恩次。以師于在家教授力劣。出家反此。又以師僧生育法身法身累劫無盡。父母生育生身恩及七世。問等是德田。供養別眾勝劣云何。答如梵網經別請五百羅漢不如僧次一凡夫僧。問施有三事。一田。二物。三心。此三勝劣云何。答有四句。一自有田劣心等勝。如罽眤吒王禮讚尼乾子塔塔遂崩倒。二田勝心物劣。童子施土于佛缽中戲爾故心輕。由田勝故得作鐵輪王。三田心勝而物劣。如智論第九中老婢以紺淀奉佛得十五反受人天福后得辟支涅槃有人疑佛以妄語。佛以舌覆面用決彼疑雲。引尼狗子小生樹大等。四三事俱勝。如龍女獻寶珠速成佛等。今此中菩薩與施心悲智齊于虛空。辨施物事種窮乎法界。舉施田凡聖盡於十方。是故此中三事性盡深無底

【現代漢語翻譯】 現代漢語譯本 譬喻並不完全相同。又如《大品般若經》中，天帝釋提桓因說：『我並非不願供養舍利（佛陀或聖人的遺骨），但舍利是從般若（智慧）中產生的。』所以寧可供養般若智慧。三、如果從利益眾生和利益自身兩方面來看，悲心和智慧並重，那麼就可認為兩種福田是平等的。如《維摩詰經》所說：『將一份供養佈施給難勝如來（佛），和將一份佈施給最貧賤的乞丐，（在發心上）應當像對如來福田的觀想一樣，沒有分別，這才是大悲心。』這就是所謂的平等。問：平等是恭敬中的一種，那麼如父母的恩田與聖僧的德田，哪一個更殊勝呢？答：如《校量功德經》乃至說：『供養一百位阿羅漢，不如供養一生身父母。』又《阿含經》中說：『供養父母的功德，與供養一生補處菩薩（即將成佛的菩薩）的功德，是相等的。』問：平等是恩田，那麼師僧與父母，哪一個更殊勝呢？答：《舍利弗問經》中說：『在家人的父母恩情大，師僧的恩情次之；出家人的師僧恩情大，父母的恩情次之。』因為師父對於在家人的教導力量較弱，出家人則相反。而且師僧生育的是法身（佛法之身），法身經歷累劫也無有窮盡；父母生育的是生身（肉身），恩情只及七世。問：平等是德田，那麼供養個別僧眾與供養僧團，哪一個更殊勝呢？答：如《梵網經》所說：『個別邀請五百位阿羅漢，不如按照僧團的次序供養一位凡夫僧。』問：佈施有三個要素：一、福田；二、物品；三、發心。這三個要素哪一個更殊勝呢？答：有四種情況：一、福田劣，但發心和物品殊勝。如罽膩吒王（Kanishka）禮拜尼乾子（Nigantha，耆那教的修行者）的塔，塔就崩倒了。二、福田殊勝，但發心和物品低劣。如童子用泥土供養到佛的缽中，只是戲耍的輕慢之心。由於福田殊勝的緣故，（後來）得以成為鐵輪王。三、福田和發心殊勝，但物品低劣。如《大智度論》第九卷中，老婢用紺淀（一種染料）供養佛，得到十五次往返人天享福報，後來證得辟支佛涅槃。有人懷疑佛說妄語。佛用舌頭覆蓋面部，用來消除他們的疑惑，說：『就像尼拘陀樹（榕樹）小的時候，種子小，但長大后樹很大一樣。』四、三個要素都殊勝。如龍女獻上寶珠，迅速成就佛道等等。現在這裡，菩薩的佈施心，悲心和智慧與虛空一樣廣大。辨別佈施的物品，窮盡法界。舉出佈施的福田，凡夫和聖人都包括在十方世界之中。所以這裡三種要素的自性都窮盡而深不可測。

【English Translation】 English version Metaphors are not exactly the same. Furthermore, in the Mahaprajnaparamita Sutra, Indra (the lord of gods) says: 'It is not that I do not wish to make offerings to the sarira (relics of the Buddha or saints), but sarira arise from prajna (wisdom).' Therefore, it is better to make offerings to prajna. Three, if we consider both benefiting others and benefiting oneself equally, with compassion and wisdom equally emphasized, then the two fields of merit can be considered equal. As the Vimalakirti Sutra says: 'Giving one portion as an offering to the Tathagata (Buddha), who is difficult to surpass, and giving one portion to the lowest beggar, (in terms of intention) should be like contemplating the field of merit of the Tathagata, without any distinction; this is what is called great compassion.' This is what is meant by equality. Question: Equality is a form of reverence. So, regarding the field of grace of parents and the field of virtue of the Sangha (community of monks), which is more superior? Answer: As the Sutra on the Measurement of Merits says: 'Making offerings to one hundred arhats (enlightened beings) is not as good as making offerings to one's parents for their entire life.' Also, the Agama Sutra says: 'The merit of making offerings to parents is equal to the merit of making offerings to a Bodhisattva (one on the path to Buddhahood) who is in their last life before becoming a Buddha.' Question: Equality is a field of grace. So, are teachers and parents, which is more superior? Answer: The Sariputra Pariprccha Sutra says: 'For lay people, the grace of parents is greater, and the grace of teachers is secondary; for renunciants, the grace of teachers is greater, and the grace of parents is secondary.' This is because the teacher's power to teach lay people is weaker, while it is the opposite for renunciants. Moreover, teachers give birth to the dharmakaya (body of Dharma), which lasts for countless eons; parents give birth to the physical body, and their grace extends only to seven lifetimes. Question: Equality is a field of virtue. So, is making offerings to individual members of the Sangha or to the entire Sangha more superior? Answer: As the Brahmajala Sutra says: 'Individually inviting five hundred arhats is not as good as making offerings to an ordinary monk according to the order of the Sangha.' Question: There are three aspects to giving: one, the field of merit; two, the object; three, the intention. Which of these three is more superior? Answer: There are four possibilities: one, the field of merit is inferior, but the intention and object are superior. For example, King Kanishka (Kanishka) paid homage to the stupa of the Nigantha (Jain ascetic), and the stupa collapsed. Two, the field of merit is superior, but the intention and object are inferior. For example, a child offered dirt into the Buddha's bowl, with a playful and disrespectful intention. Because of the superiority of the field of merit, (he later) became a chakravartin (wheel-turning king). Three, the field of merit and intention are superior, but the object is inferior. For example, in the ninth volume of the Mahaprajnaparamitasastra, an old servant woman offered kamstadhyana (a type of dye) to the Buddha and received fifteen rebirths in the heavens and human realms, later attaining pratyekabuddha (solitary Buddha) nirvana. Someone doubted that the Buddha was speaking falsely. The Buddha covered his face with his tongue to dispel their doubts, saying: 'Just as the nyagrodha (banyan) tree is small when it is young, with a small seed, but grows into a large tree.' Four, all three aspects are superior. For example, the dragon girl offered a precious jewel and quickly attained Buddhahood, and so on. Now here, the Bodhisattva's mind of giving, compassion, and wisdom are as vast as space. Discriminating the objects of giving exhausts the dharmadhatu (realm of Dharma). Raising up the field of merit of giving includes both ordinary beings and saints in the ten directions. Therefore, the nature of these three aspects here is exhaustive and unfathomable.

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。三事殊特勝無比。三事廣大遍無崖。三事相融俱無礙。又俱舍論問施支提塔此中無能受用云何成福。答福業有二種。一棄捨為類。若由舍物此福業得生。二受用為類。若由受用所舍物此福業生。若施支提有舍類福無受用類福。類是因義。問若不受用云何有福。答若福要由利他得成福者修慈三昧及正見等。應皆無福。如慈等心觀中。雖無能受用及利益他有無量福生。從自心起。今此文中。前施佛造殿堂受用生福。后施塔是棄捨生福。舍利者正音名設利羅。此云身。謂是如來或全身或碎身。塔者正音名窣堵波。訛名偷婆。更訛單名塔也。此翻為歸宗之所也。依長阿含經四人應起塔。一佛。二辟支。三聲聞。四輪王。真諦三藏引十二因緣經八人應起塔。一如來露盤八重已上。是佛塔。二菩薩七盤。三緣覺六盤。四羅漢五盤。五那含四盤。六斯陀含三盤。七須陀洹二盤。八輪王一盤。若見不得禮以非聖塔故。又依僧祇律有凡僧亦起塔。謂持律法師營事比丘德望比丘應起塔。既非聖人總無露盤。仍令在屏處。若違結罪。準此等文。今方有為師造塔廣起露盤。非直現人得罪。亦乃累彼先亡。深可悲矣。又泛論造塔有六意。一為表人勝。二為令他生凈信。三令標心有在。四令供養生福。五為報恩行畢。六生福滅罪。問如造佛塔得幾

{ "translations": [ "三種殊勝之處無比倫比，三種廣大之處無邊無際，三種相融之處毫無阻礙。此外，《俱舍論》中問道：『供養支提（chitya，佛塔）和塔，其中沒有人能夠受用，如何成就福德？』回答說：『福業有兩種：一是屬於棄捨之類，如果因為捨棄物品而產生福業；二是屬於受用之類，如果因為受用所捨棄的物品而產生福業。如果供養支提，有屬於棄捨之類的福德，而沒有屬於受用之類的福德。類是因的意思。』問道：『如果沒有人受用，怎麼會有福德呢？』回答說：『如果福德一定要通過利益他人才能成就，那麼修習慈悲三昧（maitri-samadhi）以及正見（samyag-dṛṣṭi）等，應該都沒有福德。就像在慈悲等心的觀修中，即使沒有人能夠受用以及利益他人，也有無量的福德產生，這是從自心生起的。現在這段文字中，前面供養佛並建造殿堂，是通過受用而產生福德；後面供養塔，是屬於棄捨而產生福德。』舍利（śarīra）的正確發音是設利羅（śarīra），這裡的意思是『身體』，指的是如來的全部身體或破碎的身體。塔（stūpa）的正確發音是窣堵波（stūpa），訛稱為偷婆（thūpa），更訛稱為單名塔。這裡翻譯為歸宗之處。依據《長阿含經》，四種人應該建造塔：一、佛（Buddha）；二、辟支佛（Pratyekabuddha）；三、聲聞（Śrāvaka）；四、轉輪王（cakravartin）。真諦三藏（Paramārtha）引用《十二因緣經》，八種人應該建造塔：一、如來（Tathāgata），露盤八重以上，這是佛塔；二、菩薩（Bodhisattva），七盤；三、緣覺（Pratyekabuddha），六盤；四、羅漢（Arhat），五盤；五、那含（Anāgāmin），四盤；六、斯陀含（Sakṛdāgāmin），三盤；七、須陀洹（Srotaāpanna），二盤；八、轉輪王，一盤。如果見到不應該禮拜，因為它不是聖塔。又依據《僧祇律》，有凡夫僧人也建造塔，即持律法師、營事比丘、德望比丘應該建造塔。既然不是聖人，總沒有露盤，仍然讓他們在屏處。如果違反，就會結罪。按照這些經文，現在有人為師父建造塔，廣泛地建造露盤，不僅現在的人會獲罪，也會連累那些已經去世的人，真是令人悲哀啊。又泛泛地談論建造塔有六種意義：一、爲了表明人的殊勝；二、爲了讓他人產生清凈的信心；三、讓標立的心有所寄託；四、讓供養的人產生福德；五、爲了報恩而行事完畢；六、產生福德，消滅罪過。問道：『如果建造佛塔，能得到多少？』", "English version: Three aspects are singularly superior and incomparable. Three aspects are vast and boundless. Three aspects are harmoniously integrated without obstruction. Furthermore, the Abhidharmakośa asks: 'Offering to stupas (chitya, pagodas), where no one can benefit, how does it generate merit?' The answer is: 'Meritorious actions are of two types: first, those related to renunciation, where merit arises from giving away objects; second, those related to enjoyment, where merit arises from the use of the objects given away. Offering to stupas involves merit of the renunciation type, but not the enjoyment type. \'Type\' refers to the cause.' The question is: 'If no one benefits, how can there be merit?' The answer is: 'If merit necessarily requires benefiting others, then practicing loving-kindness samadhi (maitri-samadhi) and right view (samyag-dṛṣṭi) should not generate merit. Just as in the contemplation of loving-kindness, even without anyone benefiting or enjoying, immeasurable merit arises from one's own mind. In this text, the former, offering to the Buddha and building temples, generates merit through enjoyment; the latter, offering to stupas, generates merit through renunciation.' Śarīra (śarīra) is correctly pronounced as 'śarīra,' meaning 'body,' referring to the complete or fragmented body of the Tathāgata. Stūpa (stūpa) is corrupted to 'thūpa,' and further shortened to 'tā.' It is translated here as the place of return. According to the Dīrgha Āgama Sutra, four types of individuals should build stupas: 1. Buddha (Buddha); 2. Pratyekabuddha (Pratyekabuddha); 3. Śrāvaka (Śrāvakā); 4. Cakravartin (cakravartin). Paramārtha (Paramārtha) cites the Twelve Nidānas Sutra, stating that eight types of individuals should build stupas: 1. Tathāgata (Tathāgata), with eight or more tiers of dew plates, which is a Buddha stupa; 2. Bodhisattva (Bodhisattva), with seven tiers; 3. Pratyekabuddha, with six tiers; 4. Arhat (Arhat), with five tiers; 5. Anāgāmin (Anāgāmin), with four tiers; 6. Sakṛdāgāmin (Sakṛdāgāmin), with three tiers; 7. Srotaāpanna (Srotaāpanna), with two tiers; 8. Cakravartin, with one tier. If one sees a stupa that should not be venerated, it is because it is not a sacred stupa. Furthermore, according to the Mahāsāṃghika Vinaya, ordinary monks also build stupas, namely, Vinaya masters, monks in charge of affairs, and monks of virtuous reputation. Since they are not saints, they generally do not have dew plates, and they should still be placed in secluded areas. Violations will result in offenses. According to these texts, some people now build stupas for their teachers, extensively constructing dew plates, which not only causes offenses for the living but also burdens the deceased, which is truly lamentable. Furthermore, generally speaking, building stupas has six purposes: 1. To demonstrate the superiority of individuals; 2. To inspire pure faith in others; 3. To provide a focus for the mind; 4. To generate merit for those who make offerings; 5. To complete actions in gratitude; 6. To generate merit and eliminate sins. The question is: 'How much merit can be obtained from building a Buddha stupa?'" ], "english_translations": [ "Three aspects are singularly superior and incomparable. Three aspects are vast and boundless. Three aspects are harmoniously integrated without obstruction. Furthermore, the Abhidharmakośa asks: 'Offering to chityas (chitya, pagodas) and stupas, where no one can benefit, how does it generate merit?' The answer is: 'Meritorious actions are of two types: first, those related to renunciation, where merit arises from giving away objects; second, those related to enjoyment, where merit arises from the use of the objects given away. Offering to chityas involves merit of the renunciation type, but not the enjoyment type. \'Type\' refers to the cause.' The question is: 'If no one benefits, how can there be merit?' The answer is: 'If merit necessarily requires benefiting others, then practicing loving-kindness samadhi (maitri-samadhi) and right view (samyag-dṛṣṭi) should not generate merit. Just as in the contemplation of loving-kindness, even without anyone benefiting or enjoying, immeasurable merit arises from one's own mind. In this text, the former, offering to the Buddha and building temples, generates merit through enjoyment; the latter, offering to stupas, generates merit through renunciation.' Śarīra (śarīra) is correctly pronounced as 'śarīra,' meaning 'body,' referring to the complete or fragmented body of the Tathāgata. Stūpa (stūpa) is corrupted to 'thūpa,' and further shortened to 'tā.' It is translated here as the place of return. According to the Dīrgha Āgama Sutra, four types of individuals should build stupas: 1. Buddha (Buddha); 2. Pratyekabuddha (Pratyekabuddha); 3. Śrāvaka (Śrāvakā); 4. Cakravartin (cakravartin). Paramārtha (Paramārtha) cites the Twelve Nidānas Sutra, stating that eight types of individuals should build stupas: 1. Tathāgata (Tathāgata), with eight or more tiers of dew plates, which is a Buddha stupa; 2. Bodhisattva (Bodhisattva), with seven tiers; 3. Pratyekabuddha, with six tiers; 4. Arhat (Arhat), with five tiers; 5. Anāgāmin (Anāgāmin), with four tiers; 6. Sakṛdāgāmin (Sakṛdāgāmin), with three tiers; 7. Srotaāpanna (Srotaāpanna), with two tiers; 8. Cakravartin, with one tier. If one sees a stupa that should not be venerated, it is because it is not a sacred stupa. Furthermore, according to the Mahāsāṃghika Vinaya, ordinary monks also build stupas, namely, Vinaya masters, monks in charge of affairs, and monks of virtuous reputation. Since they are not saints, they generally do not have dew plates, and they should still be placed in secluded areas. Violations will result in offenses. According to these texts, some people now build stupas for their teachers, extensively constructing dew plates, which not only causes offenses for the living but also burdens the deceased, which is truly lamentable. Furthermore, generally speaking, building stupas has six purposes: 1. To demonstrate the superiority of individuals; 2. To inspire pure faith in others; 3. To provide a focus for the mind; 4. To generate merit for those who make offerings; 5. To complete actions in gratitude; 6. To generate merit and eliminate sins. The question is: 'How much merit can be obtained from building a Buddha stupa?'" ] }

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福。答有二。一近得梵福。依俱舍中得梵福有七種。一此地未造支提于中而作二立僧伽藍。三僧已散能和。四修四無量。五代父母佛命。六自出家教人出家。七建立法幢。若人于上七業中隨作一業。如梵光行天受喜樂報一劫。其梵福量者。用諸眾生共業感一三千大千世界業為一梵福之量。二遠盡苦際得脫生死。故無上依經供佛舍利芥子等悉得究竟脫生死苦。大悲經亦同。施僮使令其代勞。又舍自身為彼給使。是為第六十門也。是同事攝也。是以自身作蓋作蔭。覆障如來成孝供養。又身施眾生為奴僕。是躬代勞苦。又以己身奉給諸佛為報恩行等施國土及王位者。問如有惡人乞此王位欲惱害眾生豈得施與。答菩薩見此亦不施與。如瑜伽四十九。若有上品逼惱眾生行暴惡業來求王位。終不施與。施嚴飾大城者。前通施國土。此文別施王所都處。大城自居異余小城故也。寶女即為侍人。非是二物合施。問此寶女等為是化作為是寶報。答是實報。經云皆是菩薩凈業果報而用佈施。又下法界品中皆是往昔同善根愿如妙德女等。故云若能眷納我甘心受此苦。又如賣華女等。是故施之皆不生惱。問瑜伽云。若有眾生來求種種能引戲樂能引無義所施之物不應施與。今此寶女既生彼貪染云何施與。答此中有三義故。是故施之。一菩薩觀彼有

益無染方乃施與。若有染過則不施之。二此女既實是菩薩同行眷屬。是故不令前人生施貪染。三此女能以法門有利益彼。是故施之。若反上三義則不應施。攝論中。有利益有染污。無利益無染污。有染污無利益。此三菩薩不行。有利無染污菩薩乃行。瑜伽約前三。此文據后一。故不相違也。施妻妾男女此亦合論。如須達拏者此云善愛或云好愛。如太子經具說施妻子等。現莊嚴王者即大王莊嚴經中說施妻子等。又菩薩本緣經中一切施王子施王子大戰象。與怨國人。王臣同瞋擯王子于雪山。山中施二子已。天帝化來。從乞妻得還寄王子。后更乞眼。王子欲排。乞者止之。且還寄汝。我須即取汝更不得施人。王子言。我今何得受兩物寄。廣如彼說。問此中所施妻子等為是實報為是化作。又彼乞者為亦是實為亦是化。答此有三義。一約上品。俱實而施。如一切施王施兒與婆羅門。婆羅門鞭打將去。至一樹下更欲打之。樹神手擬婆羅門。婆羅門即倒。神欲斷彼命奪王子送還。王子告神。請勿害之。我若再還令我父王檀行不足。即為不孝之子。神遂放之。解云準此妻兒亦是同修菩薩行人。尚須自捨身命。豈有辭苦而退。二約中品。互有實化亦行佈施。如賢愚經。佛昔為王。有毗沙門作夜叉語。從王索妻子食。食訖為說偈云。一切行

【現代漢語翻譯】 現代漢語譯本 益無染（沒有被污染的動機）才能給予。如果有了被污染的動機，就不給予。二、這個女子確實是菩薩的同行眷屬。因此，不讓前一個人產生貪婪的染污。三、這個女子能以佛法利益他。因此給予。如果違反以上三種情況，就不應該給予。《攝大乘論》中說：『有利益有染污，無利益無染污，有染污無利益』，這三種菩薩不行。『有利無染污』的菩薩才行。《瑜伽師地論》是針對前三種情況說的，這段經文是根據后一種情況說的，所以不相違背。施捨妻子兒女也應該合在一起討論。例如須達拏（Sudāna，意為善於愛或喜愛）的故事，如《太子經》中詳細講述了施捨妻子等事。現莊嚴王（Śrī-rāja，即大王莊嚴經）中也說了施捨妻子等事。還有《菩薩本緣經》中，一切施王子（Sarvadada-kumāra）施捨王子、大戰象，給怨恨的國家的人。國王和大臣一同責怪王子，將他趕到雪山。王子在山中施捨了兩個兒子之後，天帝（Devendra）化現來，向他乞討妻子，得到后又寄存在王子那裡。後來又乞討眼睛。王子想要拒絕，乞討者阻止了他，說：『先寄存在你這裡，我需要的時候就來取，你不能再施捨給別人。』王子說：『我現在怎麼能接受兩樣東西寄存在我這裡呢？』詳細情況如經中所說。問：這裡所施捨的妻子等，是真實的報應身，還是變化出來的？還有，那個乞討者是真實的，還是變化出來的？答：這裡有三種解釋。一、約上品來說，都是真實的而施捨。如一切施王（Sarvadada-rāja）施捨兒子給婆羅門。婆羅門鞭打著將他帶走，到一棵樹下又要打他。樹神（Vṛkṣa-devatā）用手阻止婆羅門，婆羅門立刻倒地。樹神想要斷了他的命，奪回王子送還。王子告訴樹神：『請不要傷害他。如果我再回去，會讓我父王的佈施行為不圓滿，我就成了不孝之子。』樹神於是放了他。解釋說，按照這個標準，妻子兒女也是一同修行的菩薩行人，尚且需要捨棄自己的身命，哪裡有推辭苦難而退縮的道理？二、約中品來說，互相有真實和化現，也行佈施。如《賢愚經》中說，佛陀過去為國王時，有毗沙門天（Vaiśravaṇa）化作夜叉（Yakṣa）的語言，向國王索要妻子作為食物。吃完后為他說偈語：『一切行』

【English Translation】 English version Giving should only be done with pure intention, free from defilement. If there is defilement, it should not be given. Secondly, this woman is indeed a fellow practitioner and member of the Bodhisattva's retinue. Therefore, we should not allow the previous person to develop greed and defilement. Thirdly, this woman can benefit him through the Dharma. Therefore, she is given. If the above three conditions are violated, then it should not be given. In the Mahāyānasaṃgraha (Compendium of the Mahayana), it says: 'There is benefit with defilement, no benefit with no defilement, and defilement with no benefit.' These three are not practiced by Bodhisattvas. Only the Bodhisattva who has 'benefit without defilement' practices it. The Yogācārabhūmi-śāstra (Stages of Yoga Practice) addresses the first three, while this text addresses the last one, so they are not contradictory. Giving away wives, concubines, sons, and daughters should also be discussed together. For example, the story of Sudāna (meaning 'good love' or 'fond love'), as detailed in the 太子經 (Prince Sutra), speaks of giving away his wife and children. The Śrī-rāja (King of Glory Sutra), also speaks of giving away his wife and children. Furthermore, in the Bodhisattva-jātaka (Bodhisattva Birth Stories), Sarvadada-kumāra (All-Giving Prince) gave away his prince, a great war elephant, to the people of an enemy country. The king and ministers together blamed the prince and banished him to the snowy mountains. After the prince gave away his two sons in the mountains, Devendra (Lord of the Gods) manifested and begged for his wife, receiving her and then entrusting her back to the prince. Later, he begged for his eyes. The prince wanted to refuse, but the beggar stopped him, saying, 'I will entrust them to you for now, and I will take them when I need them. You must not give them to anyone else.' The prince said, 'How can I accept two things being entrusted to me now?' The details are as described in that sutra. Question: Are the wives and children given away here real retribution bodies or emanations? Also, is the beggar real or an emanation? Answer: There are three explanations here. First, regarding the highest level, both are real and given away. For example, Sarvadada-rāja (All-Giving King) gave away his son to a Brahmin. The Brahmin whipped him and took him away. When he reached a tree, he wanted to whip him again. The Vṛkṣa-devatā (tree spirit) stopped the Brahmin with his hand, and the Brahmin immediately fell to the ground. The spirit wanted to take his life and take the prince back. The prince told the spirit, 'Please do not harm him. If I return, it will make my father's act of giving incomplete, and I will become an unfilial son.' The spirit then released him. The explanation is that, according to this standard, wives and children are also fellow Bodhisattva practitioners, and they must give up their own lives, so how can they refuse suffering and retreat? Second, regarding the middle level, there is a mixture of real and emanated, and giving is also practiced. As the Damamūka-nidāna (Sutra of the Wise and Foolish) says, when the Buddha was a king in the past, Vaiśravaṇa (the Heavenly King) transformed into the language of a Yakṣa (a type of spirit) and asked the king for his wife as food. After eating, he spoke a verse: 'All actions'

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無常。生者皆有苦。五陰空無相無有我我所。說此偈已複本形。妻子猶存。此則妻子是實。乞者是化。凈名經中多是住不思議解脫菩薩為調練余小菩薩增其行位故作此乞人。欲破此菩薩妻子愛盡。是故對前示現食之又。攝論中毗荀陀王舍兒與婆羅門。是逼惱他事。此兒是化作。是故無惱。解云此乞者是實兒是化也。以菩薩方便滿婆羅門愿。令怨心盡故作是化也。又如菩薩化為女色施貪愛者調令離欲等。三約下品。俱實不施。瑜伽三十九菩薩于自妻子奴婢僕使親戚眷屬若不先以正言曉喻令其歡喜。終不強逼令其憂惱施來求者。雖復先以怨言曉喻令其歡喜生樂欲心。而不施與怨家惡友藥叉羅剎兇暴業者。不以妻子形容軟弱族姓男女施來求者令作奴婢。解云此據軟根初心說也。又若兩俱是化則互無義利故無此句也。施家宅令眾得住處喜。施園林令得游歡喜。設大施會者是無遮大會。種種皆施謂不限物不局時不遮眾無前無後等施一切故也。如下香牙園處設大會等。梵名般遮于瑟。此云無遮大會也。施一切資生具者是第七十門也。以別說諸門不可盡故。是故末後總就一切資生之具而成大施上來隨大門有七十。若更細論所施物中種類不同。依光統師有一百二十。次廣有八萬四千。何者謂百二十事中皆有十善業而行施故成一千二百。

【現代漢語翻譯】 現代漢語譯本 無常。有生之物皆有苦。五蘊（skandha，構成個體的五種要素：色、受、想、行、識）空無自性，沒有『我』和『我所』（屬於我的東西）。說完這偈語后，恢復了本來的形貌。妻子仍然存在。這說明妻子是真實的，乞丐是化現的。在《維摩詰經》（Vimalakirti Sutra）中，大多是安住于不可思議解脫的菩薩，爲了調伏和訓練其他小菩薩，增長他們的修行位次，才示現為乞丐。想要破除這些菩薩對妻子的愛戀執著。因此，當著他們的面示現吃掉妻子。另外，《攝大乘論》（Mahāyānasaṃgraha）中，毗荀陀王（Viśvantara-rāja）將兒子佈施給婆羅門，這是逼迫惱亂他人的行為。這個兒子是化現的，所以沒有惱亂。解釋說，這個乞丐是真實的，兒子是化現的。菩薩以方便法門滿足婆羅門的願望，使怨恨之心消除，所以才示現這樣的化現。又比如菩薩化現為女色，佈施給有貪愛的人，調伏他們使其遠離慾望等等。 三、關於下品佈施。如果佈施者和受施者都是真實的，但不進行佈施。《瑜伽師地論》（Yogācārabhūmi-śāstra）第三十九卷說，菩薩對於自己的妻子、奴婢、僕人、親戚眷屬，如果不先用正直的言語曉喻，讓他們歡喜，最終不會強迫他們，讓他們憂愁惱怒地佈施給前來乞求的人。即使先前用怨恨的言語曉喻，讓他們歡喜，生起樂於佈施的心，也不會佈施給怨家、惡友、藥叉（yaksha，一種鬼神）、羅剎（rakshasa，一種惡鬼）、兇暴之人。不會將妻子中容貌柔弱、出身高貴的男女佈施給前來乞求的人，讓他們做奴婢。解釋說，這是針對根器較弱的初學者說的。另外，如果佈施者和受施者都是化現的，那麼彼此之間就沒有意義和利益，所以沒有這一句。 佈施家宅，讓眾人得到居住的地方而歡喜。佈施園林，讓人們得到遊玩而歡喜。設定大型佈施法會，這是無遮大會。種種都佈施，指的是不限制物品，不侷限時間，不遮止大眾，沒有先後次第等，佈施一切。如下香牙園（Gandha-danta-vana）處設定大會等。梵語般遮于瑟（pañcavarṣa），這裡翻譯為無遮大會。佈施一切資生用具，這是第七十種法門。因為分別述說各種法門是無法窮盡的。所以最後總括一切資生用具，成就大布施。以上隨著大的法門有七十種。如果更細緻地討論所佈施物品的種類不同，依據光統律師的說法，有一百二十種。其次廣泛地有八萬四千種。為什麼呢？因為一百二十件事中都有十善業，並且以十善業而行佈施，所以成就一千二百種。

【English Translation】 English version Impermanence. All who are born have suffering. The five skandhas (aggregates of existence: form, feeling, perception, mental formations, and consciousness) are empty of inherent existence, without 'self' or 'what belongs to self'. After speaking this verse, he returned to his original form. His wife and children still remained. This shows that the wife and children are real, while the beggar is a manifestation. In the Vimalakirti Sutra, most of the time, it is Bodhisattvas abiding in inconceivable liberation who manifest as beggars to tame and train other lesser Bodhisattvas, increasing their level of practice. They want to break these Bodhisattvas' attachment to their wives and children. Therefore, they manifest eating the wives in front of them. Furthermore, in the Mahāyānasaṃgraha, King Viśvantara giving his son to a Brahmin is an act of forcing and troubling others. This son is a manifestation, so there is no trouble. The explanation is that the beggar is real, while the son is a manifestation. The Bodhisattva uses skillful means to fulfill the Brahmin's wish, causing the resentment to disappear, so he makes this manifestation. Also, for example, Bodhisattvas manifest as beautiful women, giving themselves to those with lust, taming them to leave desire, and so on. Third, regarding inferior giving. If both the giver and the recipient are real, but the giving does not take place. The Yogācārabhūmi-śāstra, chapter 39, says that if Bodhisattvas do not first kindly explain to their wives, servants, attendants, relatives, and family members, making them happy, they will ultimately not force them, causing them sorrow and distress, to give to those who come seeking. Even if they first kindly explain with resentful words, making them happy and giving rise to a desire to give, they will not give to enemies, bad friends, yakshas (a type of spirit), rakshasas (a type of demon), or violent individuals. They will not give wives who are physically weak and men and women of noble birth to those who come seeking, making them slaves. The explanation is that this is said for beginners with weak faculties. Furthermore, if both the giver and the recipient are manifestations, then there is no meaning or benefit to each other, so there is no such statement. Giving houses so that people can have places to live and be happy. Giving gardens so that people can have places to play and be happy. Setting up large giving assemblies, this is an uninhibited assembly. Giving all kinds of things, which means not limiting the items, not restricting the time, not preventing the masses, without order, etc., giving everything. Such as setting up assemblies in Gandha-danta-vana (Fragrant Tooth Garden), etc. The Sanskrit term is pañcavarṣa, which is translated here as uninhibited assembly. Giving all means of livelihood is the seventieth dharma gate. Because it is impossible to exhaustively describe each dharma gate separately. Therefore, in the end, all means of livelihood are summarized to accomplish great giving. Above, there are seventy types according to the major dharma gates. If we discuss the types of items given in more detail, according to the Guangtong teacher, there are one hundred and twenty types. Secondly, there are as many as eighty-four thousand types. Why? Because there are ten virtuous karmas in each of the one hundred and twenty things, and giving is practiced with the ten virtuous karmas, so one thousand two hundred types are accomplished.

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以七施法乘之成八千四百。一一行中具十種迴向故成八萬四千施行之門。七施法者隨相有六入理復一即為七也。隨相六者心有三種。即三時喜等。事有三種。即施者受者及財物等。入理有二。謂照三事空。一寂之理。又釋以七聖財乘之亦得。如一施行有八萬四千。餘一一行皆亦如是。若散說行相無量不可說。第二大段此摩訶薩以如是下總結所為。生喜迴向于中有四。初結行所為。二有來求者下顯行成無失。三菩薩爾時下度行無失而生大喜。四摩訶薩善根下以所成喜行用將回向。初中二。先約行結意。二以大悲下約心顯意。瑜伽三十九又諸菩薩于諸有怨以慈意樂而行慧施。于諸有苦以悲意樂而行慧施。于諸有德以喜意樂而行慧施。于諸有恩親善同意。以舍意樂而行慧施。當知亦名菩薩巧慧而行佈施。建立如來論者上云受持諸佛本行顯現諸佛本行。如行能說故云立論。由立此論令生不斷佛善也。下顯行成無失中二。初明三事成行無失。于中初明稱乞者意離乖意失。二施心無悔離雜念失。三舍一切等明施物廣多離匱乏失。二于諸眾生下重釋成。初釋上施心。視如一子悲心深也。是我善知荷其恩也。由初心故長養大悲。由後心故長喜心。俱由上二心令悲喜不壞。依此悲喜廣行大施心也。下釋上。以物豐遂求稱意欣悅。問何菩薩

【現代漢語翻譯】 現代漢語譯本： 以七施法（七種佈施方法）乘以八千四百，每一行中都具備十種迴向，因此成就八萬四千種施行之門。七施法是指隨順現象有六種，悟入理體又歸一，即為七。隨順現象的六種是指心有三種，即過去、現在、未來三時的喜悅等；事有三種，即施者、受者以及財物等。悟入理體有兩種，即照見三事皆空，歸於寂靜的理體。另一種解釋是以七聖財（七種聖潔的財富）乘以它也可以。如一種施行有八萬四千種，其餘每一行也都是這樣。如果分散來說，施行的相狀是無量無邊，不可言說的。 第二大段，這位摩訶薩（偉大的菩薩）以『如是』以下總結所為，生起喜悅並回向，其中有四部分。首先是總結行為所為；第二，『有來求者』以下顯示行為成就而沒有過失；第三，『菩薩爾時』以下度化行為沒有過失而生起大喜；第四，『摩訶薩善根』以下將所成就的喜悅用於迴向。最初的部分分為兩點：首先是概括行為以總結其意義；第二，『以大悲』以下從心意上顯明其意義。《瑜伽師地論》第三十九卷中說：『又諸菩薩對於那些有怨恨的人，以慈愛的意樂施行智慧的佈施；對於那些有痛苦的人，以悲憫的意樂施行智慧的佈施；對於那些有德行的人，以喜悅的意樂施行智慧的佈施；對於那些有恩情、親善、同意的人，以捨棄的意樂施行智慧的佈施。』應當知道這也叫做菩薩巧妙地施行佈施。 建立如來論的人說：『受持諸佛的根本行為，顯現諸佛的根本行為。』因為行為能夠宣說，所以叫做『立論』。由於建立這個論，使得不斷增長佛的善行。』下面顯示行為成就而沒有過失，分為兩點：首先說明三事成就行為而沒有過失。其中首先說明稱合乞求者的心意，遠離違背心意的過失；第二，施捨的心沒有後悔，遠離雜念的過失；第三，捨棄一切等，說明施捨的財物廣博眾多，遠離匱乏的過失。第二，『于諸眾生』以下重新解釋成就。首先解釋上面的施捨之心，視眾生如獨子，悲憫之心深切。『是我善知荷其恩也』，這是說我深知要承擔他們的恩情。由於最初的發心，所以能夠長養大悲之心；由於後來的心，所以能夠增長喜悅之心。都由於以上兩種心，使得悲喜之心不會壞滅。依靠這種悲喜之心，廣泛地施行大布施。 下面解釋上面所說的，因為財物豐足，所以能夠滿足求者的心意，感到欣悅。問：什麼樣的菩薩？

【English Translation】 English version: Multiplying the seven giving methods (Qi Shi Fa) by eight thousand four hundred, each line possesses ten kinds of dedication, thus accomplishing eighty-four thousand gates of practice. The seven giving methods refer to six aspects following phenomena, and returning to oneness upon realizing the principle, which makes seven. The six aspects following phenomena refer to three aspects of mind, namely the joy of the three times: past, present, and future; and three aspects of things, namely the giver, the receiver, and the wealth. Realizing the principle involves two aspects: illuminating that the three things are empty, returning to the principle of stillness. Another explanation is to multiply it by the seven noble treasures (Qi Sheng Cai). For example, one practice has eighty-four thousand kinds, and each of the remaining lines is the same. If described separately, the aspects of practice are immeasurable and indescribable. In the second major section, this Mahasattva (great Bodhisattva) summarizes what has been done with 'Thus' and below, generating joy and dedicating it, which consists of four parts. First, summarizing the purpose of the action; second, 'Those who come to ask' and below show that the action is accomplished without fault; third, 'Bodhisattva at that time' and below transform the action without fault and generate great joy; fourth, 'Mahasattva's good roots' and below use the accomplished joy for dedication. The initial part is divided into two points: first, summarizing the action to conclude its meaning; second, 'With great compassion' and below clarify its meaning from the intention of the mind. The Yogacarabhumi-sastra, volume 39, says: 'Furthermore, Bodhisattvas, towards those who have resentment, practice the wisdom of giving with the intention of loving-kindness; towards those who have suffering, practice the wisdom of giving with the intention of compassion; towards those who have virtue, practice the wisdom of giving with the intention of joy; towards those who have gratitude, kinship, and agreement, practice the wisdom of giving with the intention of equanimity.' It should be known that this is also called Bodhisattvas skillfully practicing giving. Those who establish the Tathagata's doctrine say: 'Upholding the fundamental actions of all Buddhas, manifesting the fundamental actions of all Buddhas.' Because actions can be spoken, it is called 'establishing the doctrine.' Because of establishing this doctrine, it causes the continuous growth of the Buddha's good deeds.' Below shows that the action is accomplished without fault, divided into two points: first, explaining that the three things accomplish the action without fault. Among them, first explaining that it matches the requester's intention, avoiding the fault of contradicting the intention; second, the mind of giving without regret, avoiding the fault of mixed thoughts; third, giving up everything, etc., explaining that the wealth given is vast and abundant, avoiding the fault of scarcity. Second, 'Towards all beings' and below re-explains the accomplishment. First explaining the above mind of giving, viewing beings as only children, the heart of compassion is deep. 'I know well to bear their kindness,' this means that I deeply know to bear their kindness. Because of the initial aspiration, it can nurture the heart of great compassion; because of the later mind, it can increase the heart of joy. Both are due to the above two minds, so that the hearts of compassion and joy will not be destroyed. Relying on this heart of compassion and joy, widely practice great giving. Below explains what was said above, because wealth is abundant, it can satisfy the requester's intention, feeling joyful. Question: What kind of Bodhisattva?

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見乞生喜于財無染。答以施行熟故。施障盡故。何者施障。瑜伽三十九云。又諸菩薩于施障及對治如實了知。施障有四。一先未串習。二施物鮮闕。三耽著上妙物。四欣樂當來具足財果。一若諸菩薩現有種種可施財物。乞者現前而施心不發。即以正慧知我于施先未串習過失。決定知我先世于施未曾串習致今有財乞者現前而施心不發。若今世不強施者復來世定背施行。是故菩薩力勵思擇而行慧施。二乞者現前。由財物少施心不發。以正慧通達。或由我宿業有過失故。或由現在系屬他故。令我現受飢渴等苦不能益一切眾生。設令行施乃至殞殄猶為最勝。況有菜葉可以活命。是故忍苦而行慧施。三乞者現前。由可施物妙施心不發。即以正慧通達。是我耽著過失。我今于苦妄生樂想。由此顛倒生當來苦。是故菩薩勵力行施。四若菩薩施已欣樂當來大財利果不求無上正等菩提。即以正慧通達是邪果見過失。觀彼諸行皆唸唸滅。所受用果速疾滅盡速疾離散。是故滅彼樂邪果見施行迴向無上菩提。問準此經中諸大菩薩財寶無盡。悲心復廣。如何世間猶有貧苦眾生類耶。答依攝論偈云。見業障礙善。厭現及惡憎害他。彼眾生不感菩薩施此有五義。一菩薩見眾生貧不作惡業富即作惡業。二眾生貧即修福富即障善。三眾生貧即厭生死心現前

富即不厭。四眾生貧即慈善富即憎惡他人。五眾生貧即不能害眾生命富即損害他命。菩薩由見此五種義令眾生百千萬劫常貧窮不作惡業染著生死。不令眾生於一剎那富放逸作惡墮四惡趣。是故瑜伽中於諸有情有安樂無利益菩薩亦不作。第三慶喜文二。初勝喜資神。丈夫行論中菩薩喜樂過於世間及彼二乘涅槃之樂。此中但望世間超過。后摩訶薩下因喜增心五句可知。第四善根迴向中有十句五對。一令離苦因果。二令得樂因果。上二對各先因後果。三境心。四心行。五分滿。上來廣顯行相。即眾生菩提回向竟。自下第三明行極契真即實際迴向。又前明行廣大。此下彰行甚深。于中有二。初顯行心無念總明迴向而無縛著。二摩訶薩下明於境無染別顯迴向而無縛著。前中以此迴向時牒前行於身等不縛著總明能迴向三業無念而成迴向。下別顯無念之相。于中二。初明無我等法想。后明無業報等念。前中初九句明無我想。禪頭者。古人云。此名見一切生有形有體。今更問三藏法師。云此翻名生者。二無有想下十句五對明無法想。一離有無法想。二離三世流轉法想。三離常無常想。四離三界非界想。五亦離想離無想。上明能緣自體無想。下明能緣業用無念。謂不為想念所羈名無縛著。游空無礙而成迴向故云無縛無著解脫心迴向。于中

思及思報約意業。因業及業報約身語業。又業約似業。思約業體。如是無心無無心而作如前大施迴向。自下明於境無染別明迴向。于中四。初別明無著。二摩訶薩若於下別明無縛。三若於此法而不縛下別明解脫心。四摩訶薩以此一切善根下別明迴向。初中如是迴向時者將欲別釋。如前所作大回向時。常無緣念。是故今更重總牒之。下別顯無著。于中內是六根外是六塵。緣是能緣境是所緣。余可知。二無縛中先牒前。無著者依前起后也。謂心染于境名爲著。境纏心為縛。楞伽云。心縛于境界。覺想智隨轉此之謂也。由貪著境深。是故心被境縛不得自在。今皆無也。於五蘊上各有三義。一不縛色者是總顯無縛。不縛色取者別約凡夫執取五蘊。不縛色滅者別約聖人無取五蘊。又不縛不取者不縛有也。不縛滅者不縛無也。俱無執著不為所縛。下明解脫心。于中三。初標謂牒前起后。於此法者于上五蘊有無法也。由本了彼法本自無縛性本解脫非今始脫故云亦無有脫。次徴下釋。先別釋於前有法之中性脫所由。謂此有法即無生滅等故性自脫也。后菩薩如是見法下別釋於前無法之中性脫所由。見法則非法言語斷故牒前有法即性自無。非法為法者起後於無而亦性離。以不住無故不礙有也。前則有不有故於有解脫。此則無不無故於無解脫

。由不壞業故具修行。不滯空故不同二乘。是故不退求一切智。余句可見。四別釋迴向。先總謂向種智。以化眾生下別顯。先問起后答顯有十句。皆是教化眾產生此等事故名迴向可知。上來實際迴向竟。總是大段第二依身起行竟。自下第三辨行所成益。于中有二。初正成回時順同因果益。句別有九。初二順同佛寶法寶。次二同因智果智。次二同隨事心境。謂義是境義。次二同入理心境。后一順同清凈法界。二自下明迴向已后令自他入法益。于中亦九句。初句利他益。餘八自行益。謂稱法而了故無違失。又不捨真空不違緣有。空有無礙故云法力具足也。佛子下結名。上來位行竟。

自下第二明當位所成果。句別有十。一外蒙佛護。二內得堅法。三上修佛智。四善解所詮。五照達理性。六得堅固善。七滿足所愿。八得行法順堅不可壞。九得堅固愿。十於法自在。又此十種望前行益配釋可知。

第二大段偈頌中二。先序說偈因緣。后正顯偈。前中承佛力明起說所依。下辨依力所成有十句。一觀十方顯十方同說。二觀大眾明說所被。三觀法界明所說義。四深入等顯能說之教。五修無量等顯起說之心。六覺悟等明開覺說智。七入佛功德明得佛說得。八逮得等明得佛說身。九分別等明瞭根應時。十隨順法身等明依真起

【現代漢語翻譯】 現代漢語譯本。由於不壞的業，所以具足修行。由於不滯著于空性，所以不同於二乘（聲聞乘和緣覺乘）。因此，不退轉地追求一切智（佛的智慧）。其餘句子可以自己理解。四、分別解釋迴向。首先總的說迴向于種智（佛種的智慧）。『以化眾生』以下分別顯示。先問起，后回答，顯示有十句。都是教化眾生，成就這些事，所以名叫回向，可以理解。以上是實際迴向完畢。總是大段的第二部分，依身起行完畢。從下面開始是第三部分，辨別修行所成就的利益。其中有二。首先，正成就回向時，順同因果的利益。句子分別有九句。最初兩句順同佛寶、法寶。其次兩句同因智、果智。再次兩句同隨事、心境。所謂義是境義。再次兩句同入理、心境。最後一句順同清凈法界。第二，從下面開始說明迴向以後，令自己和他人進入佛法的利益。其中也有九句。第一句是利他益。其餘八句是自行益。所謂稱法而了，所以沒有違失。又不捨棄真空，不違背緣起有。空有無礙，所以說法力具足。『佛子』以下是總結命名。以上是位行完畢。 從下面開始是第二部分，說明當位所成就的果。句子分別有十句。一、外在蒙受佛的護佑。二、內在得到堅固的佛法。三、向上修習佛的智慧。四、善於理解所詮釋的道理。五、照亮通達理性。六、得到堅固的善。七、滿足所希望的。八、得到行法順應，堅不可摧。九、得到堅固的愿。十、于佛法自在。又，這十種果望向前面的行益，配合解釋就可以理解。 第二大段偈頌中有二。首先，敘述說偈的因緣。然後，正式顯示偈頌。前面部分，承蒙佛力，說明起說所依靠的。下面辨別依靠佛力所成就的有十句。一、觀察十方，顯示十方共同宣說。二、觀察大眾，說明說法所覆蓋的對象。三、觀察法界，說明所說的意義。四、深入等等，顯示能說的教法。五、修無量等等，顯示起說的內心。六、覺悟等等，說明開覺的智慧。七、入佛功德，說明得到佛的宣說。八、逮得等等，說明得到佛的說法之身。九、分別等等，明瞭根機應時。十、隨順法身等等，說明依真起用。

【English Translation】 English version. Due to indestructible karma, one possesses complete practice. Due to not being attached to emptiness, one is different from the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). Therefore, one does not regress in seeking Sarvajñā (Buddha's wisdom). The remaining sentences can be understood by oneself. Four, explain the dedication separately. First, generally speaking, dedicate to seed wisdom (the wisdom of the Buddha-seed). 'To transform sentient beings' below shows separately. First ask, then answer, showing there are ten sentences. All are to teach sentient beings, to accomplish these things, so it is called dedication, which can be understood. The above is the completion of actual dedication. It is always the second part of the large section, the completion of arising practice based on the body. From below begins the third part, distinguishing the benefits achieved by practice. There are two parts in it. First, when the dedication is rightly accomplished, the benefits of conforming to the cause and effect. The sentences have nine sentences separately. The first two sentences conform to the Buddha Jewel and the Dharma Jewel. The next two sentences are the same cause wisdom and effect wisdom. The next two sentences are the same as following events, mind, and realm. The so-called meaning is the meaning of the realm. The next two sentences are the same as entering the principle, mind, and realm. The last sentence conforms to the pure Dharma realm. Second, from below, it explains that after the dedication, it enables oneself and others to enter the benefits of the Dharma. There are also nine sentences in it. The first sentence is the benefit of benefiting others. The remaining eight sentences are the benefits of self-practice. The so-called conforming to the Dharma and understanding, so there is no violation. Also, do not abandon true emptiness, do not violate dependent origination. Emptiness and existence are unobstructed, so it is said that the power of the Dharma is complete. 'Buddha-son' below is the concluding naming. The above is the completion of the position practice. From below begins the second part, explaining the fruit achieved in the current position. The sentences have ten sentences separately. One, externally receiving the protection of the Buddha. Two, internally obtaining the firm Dharma. Three, upwardly cultivating the wisdom of the Buddha. Four, being good at understanding the principles being explained. Five, illuminating and penetrating rationality. Six, obtaining firm goodness. Seven, fulfilling what is hoped for. Eight, obtaining the practice of Dharma in accordance, indestructible. Nine, obtaining a firm vow. Ten, being at ease in the Dharma. Also, these ten kinds of fruits can be understood by looking at the previous benefits of practice and matching the explanations. There are two parts in the second major section of verses. First, narrate the causes and conditions for speaking the verses. Then, formally display the verses. In the previous part, receiving the Buddha's power, explain what the arising of speech relies on. Below, distinguish that relying on the Buddha's power, there are ten sentences that have been achieved. One, observing the ten directions, showing that the ten directions jointly proclaim. Two, observing the assembly, explaining the objects covered by the Dharma. Three, observing the Dharma realm, explaining the meaning of what is said. Four, deeply entering, etc., showing the teachings that can be spoken. Five, cultivating immeasurable, etc., showing the mind of arising speech. Six, awakening, etc., explaining the wisdom of awakening. Seven, entering the Buddha's merits, explaining obtaining the Buddha's proclamation. Eight, attaining, etc., explaining obtaining the body of the Buddha's teaching. Nine, distinguishing, etc., understanding the roots and responding to the time. Ten, conforming to the Dharmakāya (Dharma body), etc., explaining relying on the truth to arise use.

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應應起順真。是故即說而常不說。正偈頌中。四句成頌有四十一偈。但頌位行不頌位果。于中分三。初五偈頌上行所依身。二菩薩具行佈施下有三十偈半頌上依身所起之行。后隨順思惟下五偈半頌上行所成益。就第二所起行中初十九偈頌上略標行事及廣辨行相。即是迴向眾生及菩提於七十門施巧略不盡說。菩薩觀察一切法下十一偈半頌上行極契真。即實際迴向。于中初二偈頌上總明無念迴向。次心不分別下七偈半別頌上于有不著而性自解脫。后菩薩雖復推求下二偈別頌上于無不住而自解脫余文可見。

第七等心隨順一切眾生迴向。于長行內亦二。初位行后位果。初中亦三。謂標釋結。就釋中分三。初明舉所修行相。二摩訶薩離垢清凈菩提心下攝將回向。三摩訶薩行如是迴向勝出下明回所成益。初中二。初明所修善根。二摩訶薩行如是等下明因修成德。又釋。前明行體。后明行用。前中三十句。初十直說善體。次十約境以明善根。后十約十度行以明善根。光統云。初十行出自中。次十起從緣發。后十功成在已。初中增長三品善者有二義。一三品各別。各別增長令俱廣等。二於一善根始修熏識初成種時名增下品。從種生現令更增長名增中品。重熏成種名增上品。又釋起隨事行名增下品。令行入理增成增中品依理起行

【現代漢語翻譯】 現代漢語譯本：應與應起順真（yìng yǔ yìng qǐ shùn zhēn）。因此，雖然說了卻常常像沒說一樣。在正偈頌中，四句構成一頌，共有四十一偈。但只頌揚位行，不頌揚位果。其中分為三部分。最初五偈頌揚上行所依之身。第二部分，菩薩具足修行佈施，以下有三十偈半頌揚上依身所起的行為。最後，隨順思惟以下五偈半頌揚上行所成就的利益。就第二部分所起之行中，最初十九偈頌揚上略標行事以及廣辨行相，也就是迴向眾生和菩提，在七十門施巧中略而不盡地說。菩薩觀察一切法以下十一偈半頌揚上行極度契合真如實際，也就是實際迴向。其中，最初二偈頌揚上總明無念迴向。其次，『心不分別』以下七偈半分別頌揚上對於有不執著而本性自解脫。最後，『菩薩雖復推求』以下二偈分別頌揚上對於無不住而自解脫，其餘文句可以自己閱讀理解。 第七，等心隨順一切眾生迴向。在長行內也分為二部分：初位行，后位果。初位行中又分為三部分：標、釋、結。就解釋中又分為三部分：首先，闡明所修行的相狀。其次，『摩訶薩離垢清凈菩提心』以下，是攝取並將功德迴向。再次，『摩訶薩行如是迴向勝出』以下，是闡明迴向所成就的利益。最初部分分為二部分：首先，闡明所修的善根。其次，『摩訶薩行如是等』以下，是闡明因為修行而成就的功德。又一種解釋是，前面闡明行之本體，後面闡明行之作用。前面部分有三十句，最初十句直接說明善的本體，其次十句從境界來闡明善根，最後十句從十度行來闡明善根。光統法師說，最初十句行出自於自身，其次十句起于因緣而生髮，最後十句是功德成就於自身。最初部分，增長三品善者有兩種含義：一是三品各自不同，各自增長，使之都廣博平等。二是在一個善根開始修習，熏習入識，最初形成種子的時候，叫做增長下品。從種子生出現行，使之更加增長，叫做增長中品。重新熏習成為種子，叫做增長上品。又一種解釋是，發起隨事之行，叫做增長下品。使行進入理體，增長成就，叫做增長中品。依理而起行

【English Translation】 English version: 'Ying Ying Qi Shun Zhen' (應應起順真, sounds that represent the true nature of things). Therefore, it is like speaking but constantly not speaking. In the main verses, four lines form a verse, and there are forty-one verses in total. However, it only praises the practice of the stages, not the results of the stages. Among them, it is divided into three parts. The first five verses praise the body upon which the superior practice relies. The second part, Bodhisattvas fully practice giving, and the following thirty and a half verses praise the actions arising from the body upon which the superior relies. Finally, following the contemplation, the following five and a half verses praise the benefits achieved by the superior practice. Regarding the actions arising in the second part, the first nineteen verses praise the brief indication of the practice and the extensive explanation of the characteristics of the practice, which is dedicating merit to sentient beings and Bodhi (菩提, enlightenment), briefly and incompletely described in the seventy skillful means of giving. The following eleven and a half verses, 'Bodhisattvas observe all dharmas,' praise the superior practice that perfectly aligns with the true reality, which is the actual dedication of merit. Among them, the first two verses praise the general explanation of dedication of merit without thought. Secondly, the following seven and a half verses from 'The mind does not discriminate' separately praise the non-attachment to existence and the self-liberation of nature. Finally, the following two verses from 'Although Bodhisattvas further seek' separately praise the non-dwelling in non-existence and the self-liberation. The remaining text can be read and understood by oneself. Seventh, dedicating merit with equanimity, according with all sentient beings. In the prose section, it is also divided into two parts: the practice of the stages first, and the results of the stages later. The practice of the stages is further divided into three parts: introduction, explanation, and conclusion. The explanation is further divided into three parts: First, clarifying the characteristics of the practice being cultivated. Second, 'Mahasattvas (摩訶薩, great beings) with undefiled and pure Bodhi mind' below, is gathering and dedicating merit. Third, 'Mahasattvas practice such dedication of merit and excel' below, is clarifying the benefits achieved by the dedication. The initial part is divided into two parts: First, clarifying the roots of good being cultivated. Second, 'Mahasattvas practice such and so forth' below, is clarifying the merits achieved through practice. Another explanation is that the former clarifies the essence of the practice, and the latter clarifies the function of the practice. The former part has thirty sentences. The first ten sentences directly explain the essence of good. The next ten sentences explain the roots of good from the perspective of the realm. The last ten sentences explain the roots of good from the perspective of the ten paramitas (十度, perfections). Guangtong (光統, a monk's name) said that the first ten sentences of practice originate from oneself, the next ten sentences arise from conditions, and the last ten sentences are the merits achieved in oneself. In the initial part, increasing the three types of good has two meanings: One is that the three types are different from each other, and each increases, making them all broad and equal. Two is that when a root of good is first cultivated, infused into consciousness, and initially forms a seed, it is called increasing the inferior type. From the seed, the manifest action arises, causing it to increase further, which is called increasing the intermediate type. Re-infusing it to become a seed is called increasing the superior type. Another explanation is that initiating actions according to events is called increasing the inferior type. Causing the practice to enter the principle, increasing and achieving, is called increasing the intermediate type. Relying on the principle to initiate practice

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令稱理廣大名增上品。無量等下皆是上品善中差別。四行德非一名無量善。五各等法界名為廣善。六隨緣不同名種種善。七體深莫測。八妙用難思。九數不可窮。十絕於際畔。下約境中。一因求佛境所生得善。二因求法境。三因學僧行。四因求善友依上四境生智善根。五緣眾生為境生悲善根。六令悲智相導名方便境。七俱同契真名微妙境。八自利善名內。九化他善名外。十總結多門名無量功德各生善根故也。后十約十度行境所生善根。初六可知。七方便巧知眾生心器。八大愿積集諸凈功德。九念力度業用十大智普彼下明第二所成德。中乃至開解已者牒前起后也。則能下正明所成。于中二。先明體德圓備后普能下明作業殊勝。初中二。先成自分德有二。自利中。初忍。二善調等戒。三永離等慧。堪為等結三行成法器。普為等是利他。后常為下成勝進德中。先由佛守護生善滿愿。後由深樂佛心得等佛。二作業勝中二。先上供佛業。謂供行順理。不求等離過也。二一切善根下明下救生業。于中二。初化他德備。二于生死中下成化他行具。于中三。初令出生死安菩提大智。二普示下令舍塵染得大凈功德。三令一切眾生下總結所益。上來明所回行竟。

自下第二攝將回向。于中四。初約菩提心收攝善根。二摩訶薩復作是念

【現代漢語翻譯】 現代漢語譯本 令稱理廣大名增上品（令符合道理，廣大之名增長，稱為上品）。無量等以下皆是上品善中的差別。四行德並非一個名稱，而是無量善。五各等同法界，名為廣善。六隨緣不同，名為種種善。七本體深奧莫測。八妙用難以思議。九數量不可窮盡。十超越于邊際。以下從境界方面來說。一因求佛境所生之善。二因求法境。三因學習僧行。四因求善友，依以上四種境界生起智慧善根。五以眾生為境界，生起慈悲善根。六令慈悲與智慧相互引導，名為方便境。七共同契合真如，名為微妙境。八自利之善，名為內。九化他之善，名為外。十總結多種門徑，名為無量功德，各自生起善根。後面十句是關於十度（佈施、持戒、忍辱、精進、禪定、智慧、方便、愿、力、智）行境所生之善根。前六句容易理解。七方便是巧妙地瞭解眾生的根器。八大愿是積聚各種清凈功德。九念力是度化眾生的業用。十是十大智慧普遍地利益眾生。下面闡明第二所成就之功德。中間『乃至開解已者』是承接前文，開啟後文。『則能』以下正式闡明所成就之功德。其中分為兩部分。先闡明本體功德圓滿具備，后『普能』以下闡明作業殊勝。首先闡明自身功德，分為兩部分。自利方面，首先是忍辱。二是善調等同持戒。三是永離等同智慧。堪能等同是三種修行成就法器。普遍等同是利他。後面『常為』以下闡明勝進功德。首先由佛守護，生起善念，滿足願望。後由深深地愛樂佛法，心得等同於佛。二是作業殊勝，分為兩部分。首先是上供佛之業，即供養的行為順應道理，不追求等同，遠離過失。二是『一切善根』以下闡明救度眾生之業。其中分為兩部分。首先是化他功德具備。二是在生死之中以下成就化他之行。其中分為三部分。首先是令眾生出生死，安住于菩提大智。二是普遍地開示，令眾生捨棄塵世的染污，獲得大清凈功德。三是令一切眾生以下總結所獲得的利益。以上闡明所迴向之行完畢。

自以下第二部分是攝取並將功德迴向。其中分為四部分。首先是約菩提心收攝善根。二是摩訶薩（偉大的菩薩）又這樣想

【English Translation】 English version 'Ling cheng li guang da ming zeng shang pin' (That which accords with reason, the great name increases, is called the superior product). 'Wu liang deng' (Immeasurable, etc.) below are all differences within the superior good. The four virtues of conduct are not a single name, but immeasurable good. Five, each equal to the Dharma Realm, is called vast good. Six, differing according to conditions, is called various good. Seven, the essence is profound and unfathomable. Eight, the wonderful function is difficult to conceive. Nine, the number is inexhaustible. Ten, it transcends all boundaries. The following is from the perspective of realms. One, the good arising from seeking the Buddha Realm. Two, arising from seeking the Dharma Realm. Three, arising from learning the conduct of the Sangha. Four, arising from seeking good friends, relying on the above four realms to generate wisdom and good roots. Five, taking sentient beings as the realm, generating compassion and good roots. Six, causing compassion and wisdom to guide each other is called the expedient realm. Seven, jointly conforming to Suchness is called the subtle realm. Eight, the good of self-benefit is called internal. Nine, the good of benefiting others is called external. Ten, summarizing various paths is called immeasurable merit, each generating good roots. The following ten sentences are about the good roots arising from the practice of the Ten Perfections (Dāna (generosity), Śīla (virtue, ethics), Kṣānti (patience), Vīrya (diligence), Dhyāna (meditation), Prajñā (wisdom), Upāya (skillful means), Praṇidhāna (vow), Bala (spiritual power), Jñāna (knowledge)). The first six sentences are easy to understand. Seven, skillful means is to skillfully understand the capacities of sentient beings. Eight, great vows are the accumulation of various pure merits. Nine, the power of mindfulness is the karmic function of delivering sentient beings. Ten, the ten great wisdoms universally benefit sentient beings. The following explains the second accomplishment of virtue. The middle part, 'Nai zhi kai jie yi zhe' (Even to the point of opening and understanding), connects the preceding and initiates the following. 'Ze neng' (Then able) below formally explains the accomplished virtue. It is divided into two parts. First, it explains that the essence of virtue is complete and fully possessed, and then 'Pu neng' (Universally able) below explains the extraordinary nature of the work. First, it explains one's own virtue, divided into two parts. In terms of self-benefit, first is patience. Second is good regulation, equivalent to upholding precepts. Third is eternal detachment, equivalent to wisdom. Being capable is equivalent to the three practices accomplishing the vessel of Dharma. Universally equivalent is benefiting others. The following 'Chang wei' (Always for) below explains the virtue of superior progress. First, protected by the Buddha, generating good thoughts, fulfilling wishes. Later, by deeply loving the Buddha Dharma, the mind becomes equal to the Buddha. Second, the extraordinary nature of the work is divided into two parts. First is the work of offering to the Buddha, that is, the act of offering accords with reason, not seeking equality, and avoiding faults. Second, 'Yi qie shan gen' (All good roots) below explains the work of saving sentient beings. It is divided into two parts. First is the possession of the virtue of transforming others. Second, in the midst of birth and death below, the accomplishment of the practice of transforming others. It is divided into three parts. First, it causes sentient beings to leave birth and death and abide in the great wisdom of Bodhi. Second, it universally reveals, causing sentient beings to abandon the defilements of the world and obtain great pure merit. Third, it causes all sentient beings below to summarize the benefits obtained. The above explains the completion of the practice of dedicating merit.

From below, the second part is to gather and dedicate the merit. It is divided into four parts. First, it gathers good roots in relation to the Bodhi mind. Second, the Mahāsattva (great Bodhisattva) thinks in this way again.

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如此善根若有果報下以前善根回成行具。謂令修行之時諸緣不闕稱本期愿而成大行。三以此善根唸唸迴向下以此依行所起善根迴向眾生令得菩提。四修行如是迴向時不著業下明行極契真行無所行回無所回。前則眾生菩提回向。此則實際迴向。又前則以智從悲成廣大回向。后則以悲從智成甚深迴向。初中先標舉大心所攝善根。作是念下顯所攝善根之相。于中十句。前五約心體起善。后五約心業用成善。前中。初一總。后四別。一自分始。二自分終。三勝進始。四勝進終。業用中。初一此心以大悲為本愍物起善。次二為眾生故求佛果智。一始。二終。后二集起彼因。一行廣稱法界故。二行堅不退故。自下第二回前善根以成行具。于中先總舉要期。謂此菩提心所攝善根若決定有果不虛者我當盡未來劫行菩薩行不捨眾生等。此有二意。一以此善根如我意願成益生果故。二以此善根所得依果令我修行攝眾生時緣無所闕。是故我能盡未來際修菩薩行。此文取后意。二令無數世界下別顯所成行具。于中二。初回成資財施行。二複次下令成生財施行。問何不迴向令成余行而亦成此慧施行耶。答此中菩薩為益眾生行菩薩行。由此施行具有三義。一財等現益令得離苦。二因施攝令入法成行。三以所生善回施眾生。余行不具故唯此也。初資財

【現代漢語翻譯】 現代漢語譯本 如此善根如果存在果報，就將之前的善根迴向，使其成為修行的助緣。也就是說，在修行的時候，各種因緣不會缺失，能夠滿足最初的願望，成就偉大的修行。第三，用這種善根唸唸迴向，將依此修行所產生的善根迴向給眾生，使他們能夠證得菩提（Bodhi，覺悟）。第四，修行者在這樣迴向的時候，不執著于業（Karma，行為）等等，說明這種修行極其符合真如實相，沒有能行之行，沒有能迴向之迴向。前面是眾生和菩提的迴向，這裡則是實際的迴向。而且，前面是以智慧從慈悲出發，成就廣大的迴向；後面是以慈悲從智慧出發，成就甚深的迴向。最初先標舉被大心所攝的善根，接著通過『作是念』來顯示所攝善根的相狀。其中有十句，前五句是就心體生起善，后五句是就心業用成就善。前五句中，第一句是總說，后四句是別說。一是自分的開始，二是自分的終結，三是勝進的開始，四是勝進的終結。業用中，第一句是說此心以大悲為根本，憐憫眾生而生起善。接著兩句是爲了眾生的緣故而求佛果智（Buddha-jnana，佛的智慧），一句是開始，一句是終結。最後兩句是積聚生起佛果智的因，一句是說修行廣大，與法界相稱，一句是說修行堅定，不會退轉。從『自下第二』開始，是迴向之前的善根，以成就修行的助緣。其中先總說要點，即此菩提心（Bodhi-citta，菩提心）所攝的善根，如果決定有果報，不是虛假的，那麼我應當盡未來劫（Kalpa，時間單位）行菩薩行（Bodhisattva-caryā，菩薩的修行），不捨棄眾生等等。這裡有兩層意思，一是說用這種善根，如我所愿，成就利益眾生的果報；二是說用這種善根所得到的依果，使我在修行攝受眾生的時候，各種因緣不會缺失。因此，我能夠盡未來際修菩薩行。這段文字取的是后一層意思。『二令無數世界』開始，是分別顯示所成就的修行助緣。其中分為兩部分，一是迴向成就資財的佈施，二是『複次下』，迴向成就生財的佈施。問：為什麼不迴向成就其他的修行，而只是成就這種慧施呢？答：因為這裡的菩薩是爲了利益眾生而行菩薩行，而這種佈施具有三重意義。一是財物等現實的利益，使眾生能夠脫離痛苦；二是通過佈施來攝受眾生，使他們進入佛法，成就修行；三是用所生的善根回施給眾生。其他的修行不具備這三重意義，所以只選擇這種佈施。首先是資財的佈施。

【English Translation】 English version If such roots of goodness have a result, then the previous roots of goodness are dedicated to become the means for practice. That is to say, when practicing, all conditions are not lacking, fulfilling the original wishes and accomplishing great practices. Thirdly, with these roots of goodness, dedicate them in every moment, dedicating the roots of goodness arising from this practice to sentient beings, so that they may attain Bodhi (覺悟, Enlightenment). Fourthly, when a practitioner dedicates in this way, not being attached to Karma (行為, action) etc., it shows that this practice is extremely in accordance with true reality, with no act of acting, and no dedication of dedicating. The former is the dedication of sentient beings and Bodhi, while the latter is the dedication of actual reality. Moreover, the former is the dedication of wisdom arising from compassion, becoming vast and great; the latter is the dedication of compassion arising from wisdom, becoming profound and deep. Initially, it first highlights the roots of goodness encompassed by the great mind, and then reveals the characteristics of the encompassed roots of goodness through 'thinking thus'. Among them, there are ten sentences, the first five are about the mind-essence giving rise to goodness, and the latter five are about the mind-function accomplishing goodness. In the first five sentences, the first is general, and the latter four are specific. One is the beginning of one's own share, two is the end of one's own share, three is the beginning of superior progress, and four is the end of superior progress. In the function of karma, the first sentence is that this mind takes great compassion as its foundation, and gives rise to goodness out of compassion for beings. The next two sentences are for the sake of sentient beings seeking the wisdom of Buddha-jnana (佛的智慧, Buddha's wisdom), one is the beginning, and the other is the end. The last two sentences are accumulating the causes for arising that wisdom, one is that the practice is vast and commensurate with the Dharma realm, and the other is that the practice is firm and does not regress. From '自下第二', it is dedicating the previous roots of goodness to accomplish the means for practice. Among them, first generally state the key points, that is, if the roots of goodness encompassed by this Bodhi-citta (菩提心, Bodhi mind) are definitely fruitful and not false, then I should practice the Bodhisattva-caryā (菩薩的修行, Bodhisattva practice) for the sake of future Kalpa (時間單位, eon), without abandoning sentient beings, etc. There are two meanings here, one is that with these roots of goodness, as I wish, I can accomplish the fruit of benefiting sentient beings; the other is that the dependent fruit obtained from these roots of goodness enables me to have no lack of conditions when practicing and gathering sentient beings. Therefore, I can practice the Bodhisattva path for the sake of the future. This text takes the latter meaning. From '二令無數世界', it separately shows the accomplished means for practice. Among them, it is divided into two parts, one is dedicating to accomplish the giving of wealth, and the other is '復次下', dedicating to accomplish the giving of generating wealth. Question: Why not dedicate to accomplish other practices, but only accomplish this giving of wisdom? Answer: Because the Bodhisattva here is practicing the Bodhisattva path for the benefit of sentient beings, and this giving has three meanings. One is the actual benefit of wealth, etc., so that sentient beings can escape suffering; two is to gather sentient beings through giving, so that they can enter the Dharma and accomplish practice; and three is to dedicate the roots of goodness generated to sentient beings. Other practices do not have these three meanings, so only this one is chosen. First is the giving of wealth.

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施中有四。一資財廣有十一事故。二明乞者廣一切眾生故。三明施心廣。四施時廣盡未來故。就施心中有十一。初于怨不簡名平等心。二于親不著名無偏心。三不為世名。四情樂非強故名無惱。五施已稱慶故無中悔。六注想菩提。七不雜無明故云清凈。八情無異念故云一向。九大悲現前。十調離有為。十一住入無為。第二生財施中三。初財廣亦有十事。婆羅馬王者三藏說。正音具云婆羅訶此名云馬。謂遊行空云迅疾無礙。因以為名。又云大海內有一洲名跋陀羅。此馬常居其中。每恒出聲云。誰欲出海。我當送之。此應是龍馬。然有慈心或菩薩所化也。二修習下約時處對人明施行廣大。三摩訶薩復作是念下明施心純凈有十四種心。一不著施因。二不求施果。三游空離系。四寬遍普被。五與理相應。上五是入理心。六巧施攝生。七等施無偏。八不計身命。九慳結已破名善調心。十定心利物。十一于生不惱。上六是攝生心。后三是求果心。十二求果不捨名安住等。十三觀解照法。十四趣入佛果。又前五離有為心。次六攝眾生心。后三求佛果心。又前五護煩惱。次六護二乘狹心。后三護二乘小心。又前五是直心。次六大悲心。后三是深心。上來回成行具竟。第三回向眾生令得菩提。此即是舍施。智論十四云。有二種。一世間人

【現代漢語翻譯】 現代漢語譯本 施捨有四種。第一是資財廣博，有十一種原因。第二是明白乞討者遍及一切眾生。第三是明白施捨的心廣大。第四是施捨的時間長遠，直到未來。在施捨的心中，有十一種。首先是對怨恨的人不加區別，名為平等心。第二是對親近的人不執著，名為無偏心。第三不是爲了世俗的名聲。第四是心甘情願，不是強迫，所以名為無惱。第五是施捨後感到慶幸，所以沒有後悔。第六是專注于菩提（Bodhi，覺悟）。第七是不夾雜無明（Avidyā，無知），所以說是清凈。第八是心中沒有其他念頭，所以說是一心一意。第九是大悲心現前。第十是調伏脫離有為法（Saṃskṛta，因緣和合而成的法）。第十一是安住于無為法（Asaṃskṛta，非因緣和合的法）。 第二是生財施，其中有三種。首先是財富廣博，也有十件事。婆羅馬王（婆羅馬王者，國王名）的三藏（Tripiṭaka，佛教經典總稱）說。正確的發音是婆羅訶（婆羅訶，梵語），意思是馬。意思是空（Śūnyatā，空性）像迅疾無礙。因此而得名。又說大海內有一個洲名叫跋陀羅（跋陀羅，洲名）。這匹馬經常居住在那裡。經常發出聲音說：『誰想出海？我當送他。』這應該是龍馬。然而它有慈悲心，或許是菩薩（Bodhisattva，覺悟有情）所化現的。第二是修習，從時間、地點、對像來闡明施捨的廣大。第三是摩訶薩（Mahāsattva，大菩薩）又這樣想，闡明施捨的心純凈，有十四種心。第一是不執著于施捨的原因。第二是不追求施捨的結果。第三是游于空性，遠離束縛。第四是寬廣普遍地利益眾生。第五是與真理相應。以上五種是入理心。 第六是巧妙地施捨，攝受眾生。第七是平等地施捨，沒有偏頗。第八是不計較自身性命。第九是慳吝的結已經破除，名為善調心。第十是禪定之心利益眾生。第十一是對眾生不惱害。以上六種是攝受眾生之心。后三種是求果之心。第十二是求果不捨棄，名為安住等。第十三是觀察理解，照亮佛法。第十四是趨入佛果。又前五種是脫離有為之心。次六種是攝受眾生之心。后三種是求佛果之心。又前五種是守護煩惱。次六種是守護二乘（Śrāvakayāna and Pratyekabuddhayāna，聲聞乘和緣覺乘）的狹隘之心。后三種是守護二乘的小心。又前五種是直心。次六種是大悲心。后三種是深心。以上是迴向成就行持圓滿。第三是迴向眾生，令他們得到菩提。這就是舍施。智論（大智度論）第十四說：有兩種。一種是世間人

【English Translation】 English version There are four types of giving. First, abundant wealth is due to eleven reasons. Second, understanding that beggars encompass all sentient beings. Third, understanding that the mind of giving is vast. Fourth, the time of giving is long, extending into the future. Within the mind of giving, there are eleven aspects. First, not discriminating against those who harbor resentment, known as equanimity. Second, not being attached to those who are close, known as impartiality. Third, not doing it for worldly fame. Fourth, being willing and not forced, hence known as non-affliction. Fifth, rejoicing after giving, hence without regret. Sixth, focusing on Bodhi (Enlightenment). Seventh, not mixed with ignorance (Avidyā), hence called purity. Eighth, having no other thoughts in mind, hence called single-mindedness. Ninth, the arising of great compassion. Tenth, taming and detachment from conditioned phenomena (Saṃskṛta). Eleventh, abiding in the unconditioned (Asaṃskṛta). Second is the giving of wealth, which has three aspects. First, abundant wealth also has ten aspects. The Tripiṭaka (Buddhist scriptures) of King Varoma (King's name) says. The correct pronunciation is Varaha (Sanskrit), meaning horse. It means that emptiness (Śūnyatā) is like swiftness without obstruction. Hence the name. It is also said that there is an island in the great ocean called Bhadra (Island name). This horse often lives there. It often makes a sound saying: 'Who wants to go to sea? I will send him.' This should be a dragon horse. However, it has compassion, perhaps it is a manifestation of a Bodhisattva (Enlightened being). Second is cultivation, clarifying the vastness of giving in terms of time, place, and object. Third, the Mahasattva (Great Bodhisattva) thinks again, clarifying that the mind of giving is pure, with fourteen types of mind. First, not being attached to the cause of giving. Second, not seeking the result of giving. Third, wandering in emptiness, free from bondage. Fourth, benefiting beings widely and universally. Fifth, being in accordance with the truth. The above five are minds that enter into truth. Sixth, skillfully giving and gathering beings. Seventh, giving equally, without bias. Eighth, not caring about one's own life. Ninth, the knot of stinginess has been broken, called a well-tamed mind. Tenth, the mind of meditation benefits beings. Eleventh, not harming beings. The above six are minds of gathering beings. The last three are minds of seeking results. Twelfth, seeking results without abandoning, called abiding, etc. Thirteenth, observing and understanding, illuminating the Dharma. Fourteenth, approaching and entering the fruit of Buddhahood. Also, the first five are minds of detachment from conditioned phenomena. The next six are minds of gathering beings. The last three are minds of seeking the fruit of Buddhahood. Also, the first five are protecting afflictions. The next six are protecting the narrow minds of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). The last three are protecting the small minds of the Two Vehicles. Also, the first five are straightforward minds. The next six are minds of great compassion. The last three are profound minds. The above is the dedication to accomplish the perfection of practice. Third is dedicating to beings, so that they may attain Bodhi. This is giving. The fourteenth chapter of the Treatise on the Great Perfection of Wisdom (Mahāprajñāpāramitāśāstra) says: There are two kinds. One is worldly people.

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能捨財不能捨施。二出世間人能捨財能捨施也。此中文長分齊難見。但一一句各是一行。亦不可別分。今且依遠法師分為二分。初明慈心迴向。二如是菩薩憐愍已下明悲心迴向。前中總有一百十八句分二。初八十句迴向眾生令修因趣果。二令眾生詣諸佛所聞法下三十八句迴向眾生令因圓果滿。又可前明自分后明勝進。前中有六。初令修善趣賢首位行。二令得不可壞正直之心下令成種性位中修行。三令具足菩薩無量清凈下令成解行位中修行。四令成就清凈平等施下令十地位中修十度等行。五令修平等行具諸善下令于等覺位中修行。六令顯現一切嚴凈下令成佛果行。第二勝進行因圓果滿中有四。一令眾生於種性位因行圓滿。二令于諸法中得離虛妄下令解行位中因行圓滿。三令悉得菩薩不退下令十地位中因行圓滿。四令得薩婆若成等下明成佛果滿。上來慈心迴向竟。第二悲心迴向中有三。初令離惑業而成苦行。二令眾生安住下令離喧得靜成平等心行。三以如是等下總結迴向利益之相可知。上來廣大回向竟。

自下第四明甚深迴向。即實際迴向也。于中二。初明會事同理回即無回。后摩訶薩如是回時作如是下明依理起事無回作回。又初即離有後即離無。又初是自行同如。后則令他亦同。又初正是實際迴向。后是迴向所為

【現代漢語翻譯】 現代漢語譯本 『能捨財不能捨施』，二乘出世間人『能捨財能捨施』。這其中文字長短、分界難以看清，但一句一句各自成一行，也不可強行分割。現在暫且依照遠法師的觀點分為兩部分。首先闡明慈心迴向，其次『如是菩薩憐愍』以下闡明悲心迴向。前者總共有一百一十八句，分為兩部分。首先八十句迴向眾生，令其修因趣果；其次『令眾生詣諸佛所聞法』以下三十八句迴向眾生，令其因圓果滿。又可以理解為前部分闡明自身，後部分闡明勝進。前部分有六個方面。首先，令修善趣賢首位行；其次，『令得不可壞正直之心』以下，令成種性位中修行；再次，『令具足菩薩無量清凈』以下，令成解行位中修行；然後，『令成就清凈平等施』以下，令十地位中修十度等行；接著，『令修平等行具諸善』以下，令于等覺位中修行；最後，『令顯現一切嚴凈』以下，令成佛果行。第二部分勝進行因圓果滿有四個方面。首先，令眾生於種性位因行圓滿；其次，『令于諸法中得離虛妄』以下，令解行位中因行圓滿；再次，『令悉得菩薩不退』以下，令十地位中因行圓滿；最後，『令得薩婆若(Sarvajna，一切智)成等』以下，闡明成佛果滿。以上是慈心迴向的闡述。第二部分悲心迴向有三個方面。首先，令離惑業而成苦行；其次，『令眾生安住』以下，令離喧得靜，成就平等心行；最後，『以如是等』總結迴向利益之相，可以理解。以上是廣大回向的闡述。

自此以下第四部分闡明甚深迴向，即實際迴向。其中分為兩部分。首先闡明會事同理，回即無回；然後『摩訶薩(Mahasattva，大菩薩)如是回時作如是』以下，闡明依理起事，無回作回。又可以理解為前部分是離有，後部分是離無。又可以理解為前部分是自行同如，後部分則是令他人也相同。又可以理解為前部分正是實際迴向，後部分是迴向所為。

【English Translation】 English version 'One can relinquish wealth but not giving', the two vehicles of world-transcending people 'can relinquish wealth and giving'. The length and boundaries of the text are difficult to discern, but each sentence stands alone as a line, and cannot be forcibly divided. For now, let's follow Master Yuan's view and divide it into two parts. First, it clarifies the dedication of loving-kindness (慈心迴向, Cíxīn Huíxiàng), and second, from 'Such Bodhisattvas have compassion (如是菩薩憐愍, Rúshì Púsà Liánmǐn)' onwards, it clarifies the dedication of compassion (悲心迴向, Bēixīn Huíxiàng). The former has a total of one hundred and eighteen sentences, divided into two parts. First, eighty sentences are dedicated to sentient beings, enabling them to cultivate causes and attain results; second, from 'Enabling sentient beings to go to the Buddhas to hear the Dharma (令眾生詣諸佛所聞法, Lìng Zhòngshēng Yì Zhū Fó Suǒ Wén Fǎ)' onwards, thirty-eight sentences are dedicated to sentient beings, enabling them to perfect causes and fulfill results. It can also be understood that the first part clarifies oneself, and the second part clarifies superior progress. The first part has six aspects. First, enabling the cultivation of virtuous realms and the conduct of the worthy leader position; second, from 'Enabling the attainment of an indestructible and upright mind (令得不可壞正直之心, Lìng Dé Bùkě Huài Zhèngzhí Zhī Xīn)' onwards, enabling cultivation in the lineage position; third, from 'Enabling the possession of immeasurable pure qualities of the Bodhisattva (令具足菩薩無量清凈, Lìng Jùzú Púsà Wúliàng Qīngjìng)' onwards, enabling cultivation in the understanding and practice position; then, from 'Enabling the accomplishment of pure and equal giving (令成就清凈平等施, Lìng Chéngjiù Qīngjìng Píngděng Shī)' onwards, enabling the cultivation of the ten perfections and other practices in the ten Bhumi positions; next, from 'Enabling the cultivation of equal conduct and possession of all virtues (令修平等行具諸善, Lìng Xiū Píngděng Xíng Jù Zhū Shàn)' onwards, enabling cultivation in the position of near-perfect enlightenment; finally, from 'Enabling the manifestation of all adornments and purity (令顯現一切嚴凈, Lìng Xiǎnxiàn Yīqiè Yánjìng)' onwards, enabling the accomplishment of the conduct of Buddhahood. The second part, superior progress, cause perfected and result fulfilled, has four aspects. First, enabling sentient beings to perfect the cause in the lineage position; second, from 'Enabling the attainment of freedom from falsehood in all Dharmas (令于諸法中得離虛妄, Lìng Yú Zhū Fǎ Zhōng Dé Lí Xūwàng)' onwards, enabling the perfection of the cause in the understanding and practice position; third, from 'Enabling the complete attainment of non-retrogression for Bodhisattvas (令悉得菩薩不退, Lìng Xī Dé Púsà Bùtuì)' onwards, enabling the perfection of the cause in the ten Bhumi positions; finally, from 'Enabling the attainment of Sarvajna (薩婆若, Sàpóruò) and the accomplishment of equality' onwards, clarifying the fulfillment of the result of Buddhahood. The above is the explanation of the dedication of loving-kindness. The second part, the dedication of compassion, has three aspects. First, enabling the separation from delusion and karma to accomplish ascetic practices; second, from 'Enabling sentient beings to dwell (令眾生安住, Lìng Zhòngshēng Ānzhù)' onwards, enabling the separation from noise and the attainment of stillness, accomplishing equal-minded conduct; finally, 'With such and so on (以如是等, Yǐ Rúshì Děng)' summarizes the aspects of the benefits of dedication, which can be understood. The above is the explanation of the vast dedication.

From here onwards, the fourth part clarifies the profound dedication, which is the actual dedication. It is divided into two parts. First, it clarifies that meeting events is the same as principle, dedication is no dedication; then, from 'When the Mahasattva (摩訶薩, Mahāsattva) dedicates in this way, he acts in this way (摩訶薩如是回時作如是, Móhēsà Rúshì Huí Shí Zuò Rúshì)' onwards, it clarifies that based on principle, events arise, no dedication is made into dedication. It can also be understood that the first part is separation from existence, and the second part is separation from non-existence. It can also be understood that the first part is self-practice being the same as suchness, and the second part is enabling others to be the same as well. It can also be understood that the first part is precisely the actual dedication, and the second part is what the dedication is for.

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。前中修行如是迴向時者牒前廣大。下顯甚深有十句五對。一約已業報因果一對。二約自正報身財一對。三約依報方處一對。四約所化眾生有無一對。五約所回行法總別一對。皆云不著者無分別也。皆云迴向者明上廣大回向之時。常如此不著而恒作彼迴向行事故亦不無彼迴向矣。下明修回所為。如是回時者牒前甚深之回。下顯所為有五句。初二句標。次二句釋。后一辨位。初中一佛智是菩提。二凈心是涅槃。三釋初句。四釋心凈。佛家是位。上來明迴向行竟。

自下大段第三明迴向益。即是此行所成廣大之德。于中有四。一成因德廣大。二摩訶薩修行時成就下明成果德清凈。三摩訶薩如是行回不違下明成會違自在德。四摩訶薩得平等業下明得違盡平等德。又初一是現成德。第二是當成德。此二因果一對。三是會相。四是得實。此二攝法一對。初中十句。初二總嘆顯勝。下八別顯勝相。一行廣勝。二以少下普見勝。三悉得下持辯勝。四于唸唸下現生勝。五又于唸唸下嚴土勝。六令不可說下益生勝。七得無礙下聞法勝。八住無所有下神足勝。準此德用。若非圓教諸位相攝何容地前得有如是無礙德耶。自下第二明有成果之德。于中三。先牒現況當。二懸辨當相。三舉當結現。初牒現況當結前生后。謂結前因德尚爾無盡

【現代漢語翻譯】 現代漢語譯本：前面所說的修行，就像這樣迴向的時候，是承接前面所說的廣大。下面闡述甚深，有十句話，五對。第一對是關於已造之業的報應因果。第二對是關於自身正報的身和財。第三對是關於所依止的處所。第四對是關於所化度的眾生有和無。第五對是關於所迴向的行法總和別。都說『不著』，是沒有分別。都說『迴向』，是說明在前面廣大的迴向之時，常常這樣不執著而恒常作那回向的行事，所以也不是沒有那回向。下面說明修迴向所爲了什麼。像這樣迴向的時候，是承接前面甚深的迴向。下面闡述所為，有五句話。開始兩句是標示。接著兩句是解釋。最後一句是辨別位次。開始的兩句中，佛智是菩提（覺悟），凈心是涅槃（寂滅）。第三句解釋第一句。第四句解釋心凈。佛家是位次。上面說明迴向的行事完畢。 從下面開始，大的段落第三部分，說明迴向的利益。就是這行事所成就的廣大的功德。其中有四個方面。一是成就因德廣大。二是摩訶薩（偉大的菩薩）修行時成就，下面說明成果德清凈。三是摩訶薩像這樣行迴向不違背，下面說明成就會違自在德。四是摩訶薩得到平等業，下面說明得到違盡平等德。另外，第一個是現成德。第二個是當成德。這二者是因果一對。第三個是會相。第四個是得實。這二者是攝法一對。第一個方面有十句話。開始兩句總的讚歎，顯示殊勝。下面八句分別顯示殊勝的相狀。一是行廣勝。二是『以少』，下面是普見勝。三是『悉得』，下面是持辯勝。四是『于唸唸』，下面是現生勝。五是『又于唸唸』，下面是嚴土勝。六是『令不可說』，下面是益生勝。七是『得無礙』，下面是聞法勝。八是『住無所有』，下面是神足勝。按照這功德作用，如果不是圓教諸位相攝，怎麼能在地前得到像這樣無礙的功德呢？從下面開始，第二部分說明有成果的功德。其中有三個方面。先是承接現在的情況，推測將來。二是懸辨將來的相狀。三是舉出將來，總結現在。開始是承接現在的情況，推測將來，總結前面，產生後面。就是總結前面的因德尚且如此無盡。

【English Translation】 English version: The aforementioned practice, when dedicated in this way, connects to the previously mentioned vastness. The following elucidates the profound, with ten sentences in five pairs. The first pair concerns the karmic cause and effect of past actions. The second pair concerns the body and wealth of one's own direct retribution. The third pair concerns the places of reliance. The fourth pair concerns the presence or absence of beings to be transformed. The fifth pair concerns the totality and particularity of the practices being dedicated. All speak of 'non-attachment,' which is without discrimination. All speak of 'dedication,' clarifying that during the aforementioned vast dedication, one constantly acts without attachment, continuously performing the act of dedication, so it is not without that dedication. The following explains the purpose of cultivating dedication. When dedicating in this way, it connects to the previously mentioned profound dedication. The following elucidates the purpose, with five sentences. The first two sentences are the heading. The next two sentences are the explanation. The last sentence distinguishes the stages. In the first two sentences, Buddha-wisdom is Bodhi (enlightenment), and pure mind is Nirvana (extinction). The third sentence explains the first sentence. The fourth sentence explains the purity of mind. Buddhahood is the stage. The above completes the explanation of the act of dedication. From here begins the third major section, explaining the benefits of dedication. This is the vast merit achieved by this practice. There are four aspects. First, the vastness of the achieved causal merit. Second, the achievement during the practice of a Mahasattva (great Bodhisattva), the following explains the purity of the achieved result merit. Third, the Mahasattva practices dedication in this way without contradiction, the following explains the achievement of the unhindered merit of convergence. Fourth, the Mahasattva obtains equal karma, the following explains the attainment of the equal merit of exhausting contradictions. Furthermore, the first is the merit of present achievement. The second is the merit of future achievement. These two are a pair of cause and effect. The third is the aspect of convergence. The fourth is the attainment of reality. These two are a pair of encompassing Dharma. The first aspect has ten sentences. The first two sentences generally praise, revealing the excellence. The following eight sentences separately reveal the excellent characteristics. First, the victory of vast practice. Second, 'with little,' the following is the victory of universal vision. Third, 'all obtain,' the following is the victory of upholding eloquence. Fourth, 'in every thought,' the following is the victory of present life. Fifth, 'again in every thought,' the following is the victory of adorning the land. Sixth, 'causing the unspeakable,' the following is the victory of benefiting beings. Seventh, 'obtaining no obstruction,' the following is the victory of hearing the Dharma. Eighth, 'dwelling in non-existence,' the following is the victory of supernatural powers. According to this merit and function, if it were not for the mutual inclusion of all stages in the perfect teaching, how could one obtain such unobstructed merit before reaching the ground? From here begins the second part, explaining the merit of having achieved results. There are three aspects. First, connecting the present situation, inferring the future. Second, suspending and distinguishing the future aspects. Third, citing the future, concluding the present. The beginning connects the present situation, inferring the future, summarizing the previous, and generating the following. That is, summarizing the previous causal merit is still so inexhaustible.

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。況當成果位豈可量也。二所謂下懸辨當成果德之狀。句別有十。初六果相圓。后四果德滿。果相中。初二嚴土攝生凈。次二正報總別凈。謂根是眼等根也。下二是主伴圓。凈謂業報是主凈也。后四是德滿中。初二行圓證極入法是證也。后二是愿滿自在。皆言清凈者染無不盡也。平等者理無不證也。此等並是由此位中迴向力故令此菩薩當成如是佛果之德。三摩訶薩下舉當結現。謂得凈法門是得體離染。莊嚴是德相圓備。此是現所得也。自下第三明會違自在。于中三十句為十五對分三。初七對明融緣起事令違相斯盡。次有一對理事互融俱無障礙。后七對會緣就實顯理融無違。此亦是顯法之漸次也。前中初此迴向行。為凈佛剎故云不違剎。為安生故亦不違。二令眾生依剎起行剎業不違。三業依心起王數不違。又思是業體熏本識心故不違也。四業托境成思境不違。以是唯心所現之境故云心境。五業所感果則緣報不違。六業與業跡正助無違。遠公云。解或等心起。業所依名為業跡。辯師云方便造作名業。根本業道名跡。今釋謂決定思是身口業所游履處名為業跡。又釋初剎那思為道引發第二剎那思為業體。道即跡也。又釋思體為業。熏在本識成種子為業跡。又釋思為業。業有感諸道果報功能為業道。道即跡也。七法體與相能所不

【現代漢語翻譯】 現代漢語譯本 何況達到成果之位，又怎麼可以衡量呢？二、所謂下面懸辨，是說明達到成果之德的狀態。句子分別有十句。最初六句是果相圓滿，後面四句是果德圓滿。果相中，最初兩句是嚴凈佛土、攝受眾生清凈。其次兩句是正報總體和個別清凈，所謂根，就是眼等根。下面兩句是主伴圓滿。清凈，是指業報是主清凈。後面四句是果德圓滿中，最初兩句是行圓證極，入法是證得。後面兩句是愿滿自在。都說清凈，是因為染污沒有不盡的。平等，是因為理體沒有不證得的。這些都是由於這個位次中的迴向力，使得這位菩薩將成就如此佛果之德。三、摩訶薩下面是舉當結現，所謂得到清凈法門，是得到本體遠離染污。莊嚴是德相圓備。這是現在所得的。從下面開始，第三部分是說明會違自在。其中三十句分為十五對，分為三部分。最初七對說明融緣起事，使違相消盡。其次有一對說明理事互相融合，都沒有障礙。後面七對會緣就實，顯理融無違。這也是顯示佛法的漸次。前面部分中，最初是『此迴向行』，爲了清凈佛剎，所以說不違剎（Kṣetra，佛土）。爲了安樂眾生，也不違。二、令眾生依靠佛剎發起修行，佛剎的業不違。三、業依靠心而生起，王數不違。而且思是業的本體，熏習本識心，所以不違。四、業依託境界而成就，思與境界不違。因為這是唯心所現的境界，所以說心境。五、業所感得的果報，那麼緣報不違。六、業與業跡，正助沒有違背。遠公說：『解或等心起，業所依名為業跡。』辯師說：『方便造作名業，根本業道名跡。』現在解釋說，決定思是身口業所遊歷的地方，名為業跡。又解釋說，最初剎那的思為道，引發第二剎那的思為業體。道就是跡。又解釋說，思體為業，熏在本識中成為種子，為業跡。又解釋說，思為業，業有感諸道果報的功能，為業道。道就是跡。七、法體與相，能與所不違。

【English Translation】 English version Moreover, how can the attainment of the fruit position be measured? Second, the so-called 'below suspension and discrimination' describes the state of attaining the virtues of the fruit. There are ten sentences separately. The first six sentences are the perfection of the fruit's characteristics, and the last four sentences are the perfection of the fruit's virtues. Among the fruit's characteristics, the first two sentences are the purification of the adorned land and the reception of sentient beings. The next two sentences are the purification of the overall and individual aspects of the proper reward, what is called 'root' are the roots such as the eye. The following two sentences are the perfection of the main and accompanying aspects. 'Purification' means that the karmic reward is the main purification. The last four sentences are among the perfection of the fruit's virtues, the first two sentences are the perfection of practice and the attainment of the ultimate, entering the Dharma is the attainment. The last two sentences are the fulfillment of vows and self-mastery. All say 'purification' because there is no defilement that is not exhausted. 'Equality' means that there is no principle that is not attained. These are all due to the power of dedication in this position, which enables this Bodhisattva to achieve such virtues of the Buddha fruit. Third, 'Mahasattva' below is to cite the future and conclude the present, what is called 'obtaining the pure Dharma gate' is obtaining the essence of being away from defilement. 'Adornment' is the complete preparation of virtuous characteristics. This is what is obtained in the present. From below, the third part is to explain the freedom from contradictions. Among them, thirty sentences are divided into fifteen pairs, divided into three parts. The first seven pairs explain the merging of conditioned arising events, so that contradictory aspects are eliminated. Next, there is one pair explaining that principle and phenomena mutually merge, and there are no obstacles. The last seven pairs converge on reality, revealing the principle of merging without contradiction. This is also to show the gradual progression of the Dharma. In the previous part, the first is 'this dedication practice', in order to purify the Buddha land (Kṣetra), so it is said that it does not contradict the Kṣetra. In order to bring peace and happiness to sentient beings, it also does not contradict. Second, it enables sentient beings to rely on the Buddha land to initiate practice, and the karma of the Buddha land does not contradict. Third, karma arises relying on the mind, and the number of kings does not contradict. Moreover, thought is the essence of karma, perfuming the fundamental consciousness mind, so it does not contradict. Fourth, karma relies on the realm to be accomplished, thought and realm do not contradict. Because this is the realm manifested only by the mind, so it is said 'mind and realm'. Fifth, the karmic reward that is felt, then the conditioned reward does not contradict. Sixth, karma and karmic traces, the main and auxiliary do not contradict. Elder Yuan said: 'Understanding or equal mind arises, what karma relies on is called karmic traces.' Debater said: 'Skillful creation is called karma, the fundamental karmic path is called traces.' Now it is explained that the determined thought is the place where body and speech karma travel, called karmic traces. It is also explained that the thought of the first moment is the path, leading to the thought of the second moment as the essence of karma. The path is the trace. It is also explained that the essence of thought is karma, perfuming in the fundamental consciousness to become a seed, is karmic traces. It is also explained that thought is karma, karma has the function of feeling the rewards of various paths, is the karmic path. The path is the trace. Seventh, the essence of the Dharma and its characteristics, the able and the what are not contradictory.

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違。謂彼業等既是有為。必具四相。上來有二不違。一由各緣起相資相順故離相違。二既各相依互無自性。自性無故其誰相違。次一約理事雙融以明無違。謂法生不違性者以緣生即無性故。性不違生者依無住本立一切法。又初不壞假名以說實相。后不動真際建立諸法。下七約理融明無違。謂剎與眾生相隨似異。平等之理此彼不殊故無違也。余句可知。自下第四得違盡平等。于中二。初十句明得平等。由前違相盡故得此平等稱性之事。謂業報等十也。后得見佛下十句得成行位究竟。並可知。佛子下結名。

上來位行竟。自下第二明位果中有十六句。二二為一攝為八對。一斷染果。謂伏魔怨止惡緣也。拔欲刺斷惡因也。二入證果。謂無生道修證因也。到無二正證性也。謂理絕能所故無二也。智契彼法故云到也。三得無量下成益生果。謂道法救生神通化物。四常樂下寂用無礙果。五悉能下明行愿廣大果。六分別下智通殊勝果。先智后通。七得無礙下明見聞自在果。八修諸下行修具足果。下結可知。

第二偈頌中有二十一偈分三。初半頌上行相。中間諸偈頌上回向。末後一偈頌上回益。就頌迴向中三。初三偈頌上回成行具。二以此下六偈頌上因行生善。迴向眾生令得菩提。三深入下十偈半頌上實際迴向。于中二。

初三偈半頌上不著業等自行同如。二菩薩觀察下七偈頌上令他入實。后一結嘆益可知。第八如相迴向同理。善根是如相稱理而回名如相迴向。此與上下何別者。謂前七明會事向理。此第八明事盡理現。是故行等俱是如相而回向。后第九明從理起用。第十明用同體同體而用。故云法界迴向也。長行內亦二。初位行中亦三。標釋結。釋中亦三。初舉行體。二摩訶薩以如是等善根迴向欲令下正將回向。三摩訶薩如是迴向時下明回所成德。初中先有三十句。舉差別善根。末後一句結成一觀。前中初十句顯所修善根。二慧眼下十句明長養善根令更增廣。三摩訶薩下十結嘆善根差別具德。初中先二句明觀成入理善。初句標。下釋顯。謂離癡釋智。正念釋念。堅固釋安住。不退釋不動。此是正念成止。離癡成觀。止觀雙運無礙現前。故云成就等也。后得大乘下明隨事大行以集善根。有依八種心集善根。一依深心以起善根。先舉心能。謂心依理起故勇無畏。依此猛心起二善根。一廣多無盡。二稱理勝妙。三依白凈證起同體大悲即悲心也。四明直心正念諸佛。五迴向心稱理不轉。六依求道心巧出堅善。七依正念心出一切善。八依巧慧心回成利他。下明長養善根十句。初慧眼觀察善根之實。是故令此善根增長。此是長養善根所由。下明所長

【現代漢語翻譯】 現代漢語譯本： 『初三偈半頌上不著業等自行同如』：前三偈半頌講述的是不執著于業等，自身修行與真如同一。 『二菩薩觀察下七偈頌上令他入實』：接下來的七偈頌，菩薩觀察眾生，引導他們進入真實。 『后一結嘆益可知』：最後一偈總結讚歎，其利益可以瞭解。 『第八如相迴向同理』：第八部分，以如相迴向，與真如之理相同。 『善根是如相稱理而回名如相迴向』：善根與如相相符，符合真理而回向，稱為如相迴向。 『此與上下何別者』：這與前後的迴向有何區別？ 『謂前七明會事向理。此第八明事盡理現。是故行等俱是如相而回向』：前七部分說明通過事相來會合理性，而第八部分說明事相窮盡，真理顯現。因此，修行等都與如相相符而回向。 『后第九明從理起用。第十明用同體同體而用。故云法界迴向也』：第九部分說明從真理出發而起作用，第十部分說明作用與本體相同，以本體而起用。所以稱為法界迴向。 『長行內亦二。初位行中亦三。標釋結。釋中亦三。初舉行體。二摩訶薩以如是等善根迴向欲令下正將回向。三摩訶薩如是迴向時下明回所成德』：長行中也分為兩部分。在初位行中也分為三部分：標示、解釋、總結。解釋中也分為三部分：首先舉出其體性，其次『摩訶薩（Mahasattva，大菩薩）以如是等善根迴向欲令下』，正式進行迴向。第三，『摩訶薩（Mahasattva，大菩薩）如是迴向時下』，說明迴向所成就的功德。 『初中先有三十句。舉差別善根。末後一句結成一觀。前中初十句顯所修善根。二慧眼下十句明長養善根令更增廣。三摩訶薩下十結嘆善根差別具德』：在第一部分中，先有三十句，舉出各種不同的善根。最後一句總結成為一種觀想。在前面部分中，最初十句顯示所修的善根。第二，『慧眼下』的十句說明長養善根，使其更加增長廣大。第三，『摩訶薩（Mahasattva，大菩薩）下』的十句總結讚歎善根的差別和具足功德。 『初中先二句明觀成入理善。初句標。下釋顯。謂離癡釋智。正念釋念。堅固釋安住。不退釋不動。此是正念成止。離癡成觀。止觀雙運無礙現前。故云成就等也』：在第一部分中，先用兩句說明觀想成就，進入真理之善。第一句是標示，下面是解釋顯明。所謂『離癡』解釋為智慧，『正念』解釋為憶念，『堅固』解釋為安住，『不退』解釋為不動。這是正念成就止，離癡成就觀。止觀雙運，無礙顯現，所以說成就等等。 『后得大乘下明隨事大行以集善根。有依八種心集善根。一依深心以起善根。先舉心能。謂心依理起故勇無畏。依此猛心起二善根。一廣多無盡。二稱理勝妙。三依白凈證起同體大悲即悲心也。四明直心正念諸佛。五迴向心稱理不轉。六依求道心巧出堅善。七依正念心出一切善。八依巧慧心回成利他』：後面『得大乘下』說明隨順事相而行大行，以此來積聚善根。有依靠八種心來積聚善根。第一是依靠深心來生起善根。首先舉出心的能力，說心依靠真理而生起，所以勇猛無畏。依靠這種猛利的心生起兩種善根：一是廣大眾多無有窮盡，二是符合真理殊勝微妙。第三是依靠清白凈潔的證悟生起同體大悲，也就是悲心。第四是說明以正直的心憶念諸佛。第五是迴向的心符合真理而不改變。第六是依靠求道的心巧妙地生出堅固的善。第七是依靠正念的心生出一切善。第八是依靠巧妙的智慧的心迴向成就利益他人。 『下明長養善根十句。初慧眼觀察善根之實。是故令此善根增長。此是長養善根所由。下明所長』：下面說明長養善根的十句。首先是用慧眼觀察善根的真實，因此使這種善根增長。這是長養善根的原因。下面說明所長養的。

【English Translation】 English version: 'The first three and a half Gathas do not attach to karma, etc., and self-practice is the same as Suchness': The first three and a half Gathas describe not being attached to karma, etc., and one's own practice being the same as Suchness. 'The two Bodhisattvas observe the following seven Gathas to lead others into reality': The following seven Gathas, the Bodhisattvas observe sentient beings and guide them into reality. 'The last one concludes with praise, and the benefits can be known': The last Gatha summarizes and praises, and its benefits can be understood. 'The eighth, Suchness-aspect dedication is the same principle': The eighth part, dedicating with the Suchness-aspect, is the same as the principle of Suchness. 'Good roots are dedicated in accordance with Suchness-aspect and principle, called Suchness-aspect dedication': Good roots are in accordance with the Suchness-aspect, conforming to the truth and dedicated, called Suchness-aspect dedication. 'What is the difference between this and the previous and subsequent ones?': What is the difference between this dedication and the previous and subsequent ones? 'The previous seven explain meeting affairs and heading towards principle. The eighth explains that when affairs are exhausted, the principle appears. Therefore, practice, etc., are all dedicated in accordance with Suchness-aspect': The previous seven parts explain meeting affairs and heading towards principle, while the eighth part explains that when affairs are exhausted, the principle appears. Therefore, practice, etc., are all dedicated in accordance with Suchness-aspect. 'The ninth explains arising from principle and using. The tenth explains that the use is the same as the substance, and the substance is used. Therefore, it is called Dharma Realm dedication': The ninth part explains arising from principle and using, and the tenth part explains that the use is the same as the substance, and the substance is used. Therefore, it is called Dharma Realm dedication. 'There are also two parts in the long passage. There are also three parts in the initial stage of practice: indication, explanation, and conclusion. There are also three parts in the explanation: first, stating the entity; second, 'Mahasattva (大菩薩, Great Bodhisattva) dedicates such good roots to desire, etc.,' to formally dedicate; third, 'Mahasattva (大菩薩, Great Bodhisattva) dedicates in this way,' to explain the merits achieved by dedication': There are also two parts in the long passage. In the initial stage of practice, there are also three parts: indication, explanation, and conclusion. In the explanation, there are also three parts: first, stating the entity; second, 'Mahasattva (大菩薩, Great Bodhisattva) dedicates such good roots to desire, etc.,' to formally dedicate; third, 'Mahasattva (大菩薩, Great Bodhisattva) dedicates in this way,' to explain the merits achieved by dedication. 'In the first part, there are first thirty sentences, listing different good roots. The last sentence concludes into one contemplation. In the previous part, the first ten sentences show the good roots cultivated. Second, the ten sentences under 'Wisdom Eye' explain nourishing good roots to make them more extensive. Third, the ten sentences under 'Mahasattva (大菩薩, Great Bodhisattva)' conclude and praise the differences and merits of good roots': In the first part, there are first thirty sentences, listing different good roots. The last sentence concludes into one contemplation. In the previous part, the first ten sentences show the good roots cultivated. Second, the ten sentences under 'Wisdom Eye' explain nourishing good roots to make them more extensive. Third, the ten sentences under 'Mahasattva (大菩薩, Great Bodhisattva)' conclude and praise the differences and merits of good roots. 'In the first part, the first two sentences explain the accomplishment of contemplation and entering the good of principle. The first sentence is the indication. The following explains and clarifies. 'Leaving ignorance' is explained as wisdom. 'Right mindfulness' is explained as recollection. 'Firmness' is explained as abiding. 'Non-regression' is explained as non-movement. This is right mindfulness accomplishing cessation. Leaving ignorance accomplishes contemplation. Cessation and contemplation operate together without hindrance, manifesting before. Therefore, it is said to be accomplishment, etc.': In the first part, the first two sentences explain the accomplishment of contemplation and entering the good of principle. The first sentence is the indication. The following explains and clarifies. 'Leaving ignorance' is explained as wisdom. 'Right mindfulness' is explained as recollection. 'Firmness' is explained as abiding. 'Non-regression' is explained as non-movement. This is right mindfulness accomplishing cessation. Leaving ignorance accomplishes contemplation. Cessation and contemplation operate together without hindrance, manifesting before. Therefore, it is said to be accomplishment, etc. 'After obtaining the Great Vehicle, the following explains following affairs and practicing great practice to accumulate good roots. There are eight kinds of minds to rely on to accumulate good roots. First, relying on deep mind to generate good roots. First, stating the ability of the mind, saying that the mind relies on principle to arise, so it is courageous and fearless. Relying on this fierce mind, two good roots arise: one is vast, numerous, and endless; the other is in accordance with principle, supreme, and wonderful. Third, relying on pure and clean realization to generate the great compassion of the same substance, which is the compassionate mind. Fourth, explaining the direct mind to rightly remember all Buddhas. Fifth, the dedicating mind is in accordance with principle and does not change. Sixth, relying on the mind seeking the Way to skillfully produce firm good. Seventh, relying on the mind of right mindfulness to produce all good. Eighth, relying on the mind of skillful wisdom to dedicate to achieve benefiting others': After obtaining the Great Vehicle, the following explains following affairs and practicing great practice to accumulate good roots. There are eight kinds of minds to rely on to accumulate good roots. First, relying on deep mind to generate good roots. First, stating the ability of the mind, saying that the mind relies on principle to arise, so it is courageous and fearless. Relying on this fierce mind, two good roots arise: one is vast, numerous, and endless; the other is in accordance with principle, supreme, and wonderful. Third, relying on pure and clean realization to generate the great compassion of the same substance, which is the compassionate mind. Fourth, explaining the direct mind to rightly remember all Buddhas. Fifth, the dedicating mind is in accordance with principle and does not change. Sixth, relying on the mind seeking the Way to skillfully produce firm good. Seventh, relying on the mind of right mindfulness to produce all good. Eighth, relying on the mind of skillful wisdom to dedicate to achieve benefiting others. 'The following explains the ten sentences of nourishing good roots. First, the wisdom eye observes the reality of good roots. Therefore, this good root is made to grow. This is the reason for nourishing good roots. The following explains what is nourished': The following explains the ten sentences of nourishing good roots. First, the wisdom eye observes the reality of good roots. Therefore, this good root is made to grow. This is the reason for nourishing good roots. The following explains what is nourished.

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善根。于中初句總顯。下八別辨。一明善根分齊不同故云分別等。二備德無缺故云具足。三體離染過。四唯住菩提不向凡小故云一向。五修治使增。六修行所成。七思惟令廣。八稱實廣說。自下第三結嘆差別。于中明此善根多能異德故堪成迴向。十中。一種種門者通游非一。種種境者所緣不同。種種相者體狀區分。種種事者緣成各異。種種分別者分齊不雜。無量行者施等多種。語言道者此善根是無量言教所行處也。出生等者依此善根能生多分別智。修行等者諸善互嚴。悉能等者俱趣佛果。下結成一觀。顯甚深中。謂雖有如是多門種種然皆一味同於真性故云無二。一切智境者謂此同性之善唯佛智慧知。又釋此同性善堪成佛故是彼境也。此則前諸門無差別之差別故有多門。此即差別之無差別故唯一味歸於佛果。上舉所回善根行體竟。

自下二用之迴向。于中有四。一因成自行以修迴向。二複次下因事起行復修迴向。三摩訶薩善根如是迴向不著世下明前二回回無回相。前二是眾生菩提回向。此是實際迴向。四如法門下明稱性純熟自在迴向。又初二是廣大回向。次一是甚深迴向。后一是深廣迴向。以同如之善根成稱真之迴向釋成如相也。初中二。先以前善根回成自行。后如為已身下正向眾生。前中二。初回成法身三業行

【現代漢語翻譯】 現代漢語譯本 善根。第一句總括顯示。下面八句分別辨析。第一句說明善根的層次不同，所以說『分別』等。第二句說明功德完備沒有缺失，所以說『具足』。第三句說明本體遠離染污的過失。第四句說明唯獨安住于菩提，不趨向凡夫和小乘，所以說『一向』。第五句說明修治使之增長。第六句說明修行所成就。第七句說明思惟使之廣大。第八句說明稱合實際地廣為解說。從下面開始第三部分總結讚歎差別。其中說明此善根具有多種殊勝的功德，所以堪能成就回向。十種之中，第一『種種門』是指通達遊歷不止一種法門。『種種境』是指所緣的境界不同。『種種相』是指體性和狀態的區分。『種種事』是指因緣成就的各不相同。『種種分別』是指層次界限不相混雜。『無量行』是指佈施等多種修行。『語言道』是指此善根是無量言教所行之處。『出生』等是指依靠此善根能生出多種分別智慧。『修行』等是指各種善行互相莊嚴。『悉能』等是指共同趨向佛果。下面總結成為一種觀行，顯示甚深之處。所謂雖然有如此多種門類，然而都是同一體性，等同於真如自性，所以說『無二』。『一切智境』是指這種同體性的善唯有佛的智慧才能了知。又解釋說這種同體性的善堪能成就佛果，所以是佛的境界。這也就是前面所說的多種門類沒有差別的差別，所以有多門。這也就是差別中的沒有差別，所以唯一歸向于佛果。上面舉出了所迴向的善根的行體完畢。 從下面開始第二部分說明迴向的功用。其中有四種。第一，因為成就自己的修行而修迴向。第二，『複次』以下，因為事情的發生而修行，再次修迴向。第三，『摩訶薩（Mahasattva，大菩薩）善根如是迴向不著世』以下，說明前面兩種迴向沒有執著於世間。前面兩種是眾生菩提回向，這是實際迴向。第四，『如法門』以下，說明稱合自性純熟自在的迴向。又，前面兩種是廣大回向，其次一種是甚深迴向，后一種是深廣迴向。用等同於如的善根成就稱合真如的迴向，解釋成就如的體相。第一種迴向中有兩種。首先，用以前的善根迴向成就自己的修行。然後，『如為已身』以下，正式迴向給眾生。前面的迴向中又有兩種。首先，迴向成就法身三業行。

【English Translation】 English version Meritorious Roots. The initial sentence encompasses and reveals the whole. The following eight sentences separately distinguish. The first sentence clarifies the differences in the levels of meritorious roots, hence the term 'distinctions' etc. The second sentence indicates the completeness of virtues without deficiency, hence 'completeness'. The third sentence indicates the essence is free from the fault of defilement. The fourth sentence indicates solely abiding in Bodhi, not inclining towards ordinary beings or the lesser vehicle, hence 'exclusively'. The fifth sentence indicates cultivation and refinement to increase it. The sixth sentence indicates what is accomplished through practice. The seventh sentence indicates contemplation to broaden it. The eighth sentence indicates explaining extensively in accordance with reality. From below begins the third section, summarizing and praising the distinctions. Within it, it clarifies that these meritorious roots possess multiple extraordinary virtues, thus being capable of accomplishing dedication. Among the ten, the first, 'various doors', refers to thoroughly traversing more than one Dharma door. 'Various realms' refers to the different objects of focus. 'Various aspects' refers to the distinctions in essence and state. 'Various matters' refers to the different ways causes and conditions are accomplished. 'Various distinctions' refers to the levels and boundaries not being mixed. 'Immeasurable practices' refers to various practices such as giving. 'Path of language' refers to these meritorious roots being the place where immeasurable teachings are practiced. 'Birth' etc. refers to relying on these meritorious roots to generate various discriminating wisdoms. 'Practice' etc. refers to the mutual adornment of various virtuous deeds. 'All capable' etc. refers to jointly heading towards the fruit of Buddhahood. Below, it concludes into one contemplation, revealing the profound. What is meant is that although there are such various categories, they are all of the same essence, equal to Suchness (真如, true thusness), hence 'non-dual'. 'Realm of all-knowing wisdom' refers to this goodness of the same essence being knowable only by the wisdom of the Buddha. It also explains that this goodness of the same essence is capable of accomplishing Buddhahood, thus being the realm of the Buddha. This is the difference without difference of the aforementioned various categories, hence there are various doors. This is the non-difference within difference, hence solely returning to the fruit of Buddhahood. Above, the presentation of the entity of the meritorious roots to be dedicated is completed. From below begins the second section, explaining the function of dedication. Within it, there are four types. First, dedicating by cultivating dedication to accomplish one's own practice. Second, 'Furthermore' below, dedicating again by practicing due to the occurrence of events. Third, 'Mahasattva's (摩訶薩, great being) meritorious roots are dedicated in this way without attachment to the world' below, clarifying that the preceding two dedications are without attachment to the world. The preceding two are dedications to sentient beings and Bodhi, this is the dedication to reality. Fourth, 'Dharma door' below, clarifying the dedication that accords with the nature, is pure, and free. Also, the preceding two are vast dedications, the next one is a profound dedication, and the last one is a deep and vast dedication. Using meritorious roots equal to Suchness to accomplish dedication that accords with true Suchness, explaining the accomplishment of the aspect of Suchness. Within the first dedication, there are two aspects. First, using the previous meritorious roots to dedicate to accomplish one's own practice. Then, 'As for oneself' below, formally dedicating to sentient beings. Within the preceding dedication, there are again two aspects. First, dedicating to accomplish the Dharma body's three karmas.

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。二得離癡下回成嚴飾凈土行。前中三。初成身業行。二成口業行。三成意業行。意業行中三。初明依心成自行德。二任持下成利他德。三具足下一句總結所成。初中依七種心成七勝行。一依無礙心成清凈行謂洞理無礙令行凈也。二依大施心成財施行滿眾生意也。三依照法心成法施行。四依不壞心成求佛智堅行。五依菩薩心成照一切法行。六依唸佛心成三昧行。七依正直心成離染行。下明利他行中句別亦七。初一成化行。謂攝機不失名任持。充滿一切是廣化也。而無休息是常化也。次二句明化行所依。一化同佛智故云安住也。二依定起用以赴群機故云得深三昧。次二句明攝化處。一廣游。二遍住。次一句成化他事故云化生不息也。后一句成化智謂成方便慧也。下一句總結所成。謂具足成就自他行慧深廣難測故不思也。自下二明凈土行。先別顯有六對。初中離癡是體分別是用。謂離分別而分別也。二一念嚴土是用廣也。于諸通慧是用所依。三入實法是體深。示現等是用廣。四一見一切是用無礙究竟等是用所依。謂持一切不令壞也。五以菩薩具嚴是德體。應現調生是用相。六一佛世界等是體廣。得究竟等是用持。下總結所嚴之土令眾生滿。謂本嚴土只為攝生。迴向分別持智者是總結上來回向持剎之智也。上來成自行竟。為

欲迴向救眾生故先辨自行為本方堪長劫攝眾生也。自下第二正迴向眾生。于中先舉自例他結前生后。下正顯迴向有二。初回令出障六句。初三出三障。謂一離報障。二離業障。三離煩惱障。后三成治行。初一對離煩惱。二對離業。三對離苦可知。下令成德。如大雲雨者有五義。一普遍故。二成潤故。三能出雨。四雨能滅塵炎。五雨能生卉木。迴向大愿亦具五義可知。下別顯所成有九句。初二成行。一離過名凈。二生善名田。次二令入證。一入證方便觀謂如來藏令不忘失名護受持。二正證成就故云住凈法界。次二令成德。一成心自在德。二令身自在德。后三成三善根。一無礙善。二無貪故名攝凈。三無瞋善。自下第二因事起行復修迴向。前已成自行迴向。今更成因事迴向。故云複次也。于中三。初因事起行。二摩訶薩如是迴向下正將回向。三如是摩訶薩下明回所成益。初中二。先因見勝事。二巧隨起行有三。初明所成行德。有法喻合。謂隨所見事托彼成行故云修巧方便等。既見可樂之事即樂求實義等是也。二巧妙下明行勝用。三如善根等結行同體。二正向眾生中皆令得可樂者由前見可樂之境遂起可樂之善。令迴向眾產生可樂之德。此是巧便之用耳。于中三。初未入法者令得入法此在地前。二令菩薩下已入法者令得入地此

在地上。三具菩提下已得地者終令得果。初中七句。初中非但見佛不取體性。亦乃見眾生亦不取故云亦復如是也。又釋令見佛如法。于佛不著不取法性見法不著。無數眾生等於僧無著故云清凈。維摩云。不著佛求不著法求不著眾求。同於此也。二令作稱佛意之侍。三令國凈可樂。四樂所求法處。五令樂出世法。六樂持不忘。七得正慧法明。下明地上行中。初二句成初地財法兩施行。二得三昧下明二地已去功用位行。一得深定。二得總持。三得記智。四得勝通。上是自德。下明化德。五廣說。六巧說。七化心。謂悲是。八常化不息。九廣化。謂于多時多處也。下明八地已下無功用位行。于中。初由現佛勸得舍寂起脩名巧方便。二稱理起行名深方便。三永離下明八地以無礙故舍愛佛菩提等貪心。故云離欲深解等明攝治行成。四具足下明八地入無生觀。五九地中稱機說法名無諍。六十地中得金剛無間道現前名成滿。滅微細著礙等障故云滅障道法。下明地滿成佛果可知。

自下明第三回所成益。謂由因事起行迴向力故令自善根轉更增多名為長養。得凈下別顯有十句。初內增明慧。二外善友護此是生解益。三佛慧照心。四癡闇障盡。上二是斷障益。五修法入智是證法益。六善學下起后智益。七一切善根下大愿益。八一切菩

【現代漢語翻譯】 現代漢語譯本 在地上。三具菩提（Three Bodhisattvas）下已得地者終令得果。初中七句。初中非但見佛不取體性。亦乃見眾生亦不取故云亦復如是也。又釋令見佛如法。于佛不著不取法性見法不著。無數眾生等於僧無著故云清凈。維摩（Vimalakirti）云。『不著佛求不著法求不著眾求。』同於此也。二令作稱佛意之侍。三令國凈可樂。四樂所求法處。五令樂出世法。六樂持不忘。七得正慧法明。下明地上行中。初二句成初地財法兩施行。二得三昧（Samadhi）下明二地已去功用位行。一得深定。二得總持（Dharani）。三得記智。四得勝通。上是自德。下明化德。五廣說。六巧說。七化心。謂悲是。八常化不息。九廣化。謂于多時多處也。下明八地已下無功用位行。于中。初由現佛勸得舍寂起脩名巧方便。二稱理起行名深方便。三永離下明八地以無礙故舍愛佛菩提（Bodhi）等貪心。故云離欲深解等明攝治行成。四具足下明八地入無生觀。五九地中稱機說法名無諍。六十地中得金剛無間道現前名成滿。滅微細著礙等障故云滅障道法。下明地滿成佛果可知。 自下明第三回所成益。謂由因事起行迴向力故令自善根轉更增多名為長養。得凈下別顯有十句。初內增明慧。二外善友護此是生解益。三佛慧照心。四癡闇障盡。上二是斷障益。五修法入智是證法益。六善學下起后智益。七一切善根下大愿益。八一切菩

【English Translation】 English version On the ground. Those who have attained the ground under the Three Bodhisattvas (Three Bodhisattvas) will ultimately attain fruition. The first seven sentences of the beginning. In the beginning, it is not only that seeing the Buddha does not grasp the nature of the entity, but also that seeing sentient beings does not grasp it, hence it is said 'it is also thus.' Furthermore, it explains that seeing the Buddha is in accordance with the Dharma. One is not attached to the Buddha and does not grasp the nature of the Dharma; seeing the Dharma, one is not attached. Countless sentient beings are equal to the Sangha without attachment, hence it is said to be pure. Vimalakirti (Vimalakirti) said, 'Not seeking the Buddha with attachment, not seeking the Dharma with attachment, not seeking the Sangha with attachment,' is the same as this. Second, to make them serve according to the Buddha's intention. Third, to make the country pure and delightful. Fourth, to delight in the place where the Dharma is sought. Fifth, to make them delight in the Dharma of transcending the world. Sixth, to delight in upholding without forgetting. Seventh, to attain correct wisdom and the light of the Dharma. The following explains the practice on the ground. The first two sentences accomplish the practice of both wealth and Dharma in the first ground. Second, attaining Samadhi (Samadhi) explains the practice of the stage of effort from the second ground onwards. First, attaining deep concentration. Second, attaining Dharani (Dharani). Third, attaining the wisdom of memory. Fourth, attaining superior penetration. The above is one's own virtue. The following explains the virtue of transformation. Fifth, speaking extensively. Sixth, speaking skillfully. Seventh, transforming the mind, which is compassion. Eighth, constantly transforming without ceasing. Ninth, transforming extensively, which is in many times and many places. The following explains the practice of the stage of no effort from the eighth ground onwards. Among them, first, being persuaded by the manifested Buddha to abandon tranquility and begin cultivation is called skillful means. Second, arising practice in accordance with reason is called profound means. Third, eternally departing explains that the eighth ground abandons attachment to love, Buddha, Bodhi (Bodhi), and other greedy thoughts because there is no obstruction. Therefore, it is said that abandoning desire and deeply understanding, etc., explains that the practice of subduing and governing is accomplished. Fourth, being complete explains that the eighth ground enters the view of non-origination. Fifth, in the ninth ground, speaking the Dharma according to the occasion is called non-contention. Sixth, in the tenth ground, attaining the Vajra uninterrupted path manifesting before one is called accomplishment. Eliminating subtle attachments and obstructive hindrances, etc., is called eliminating the Dharma of the path of hindrances. The following explains that the fruition of attaining Buddhahood upon the completion of the ground is knowable. From below, it explains the benefits attained in the third turning. It is said that due to the power of directing merit arising from the cause and practice, one's own roots of goodness are transformed and increased, which is called nurturing. Attaining purity separately reveals ten sentences. First, internally increasing and illuminating wisdom. Second, externally, good friends protect, which is the benefit of arising understanding. Third, the Buddha's wisdom illuminates the mind. Fourth, the darkness of ignorance is exhausted. The above two are the benefits of severing hindrances. Fifth, cultivating the Dharma and entering wisdom is the benefit of realizing the Dharma. Sixth, learning well gives rise to subsequent wisdom. Seventh, all roots of goodness are the benefit of great vows. Eighth, all Bodhi

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薩下盡福原益。九成就下成智堅益。十明解下顯解廣益。上因事迴向竟。自下第三明前二回向無所回。即實際迴向。此上諸迴向實際與此何別者。上皆攝相歸體。此中攝相歸相故異也。于中有二。先約行辨。后如是下約心顯。前中二。先明此迴向即常無著。二觀甚深下明以無著而成迴向。前中四。初不著有謂于上嚴土攝生俱不著故是故云不著界等也。心無依者明所取無相。寂然不亂者能取不起。正念法者明妙絕能所正理相應。起信論云。住正念者當知唯心無外境界。此之謂也。二具足下於無不著不礙起行無分別智名無選擇。不違迴向是不礙起行。不違正法是不礙入理。三不壞佛相下明雙離有無。初不壞佛相不著無。等觀三世不著有。此約所敬無著。了眾生空是不著有也。無所依是不住無。謂不于無而住著也。此約悲境不著。是即觀如來空而不失敬養了眾生寂而不失攝化此之謂也。四順如來下明離著之益有三。初正解漸至益。二如實分別下智慧周圓益。三未曾下明寂用俱行益有法喻合可知。下明以無著而成迴向觀。上深法以生實智。謂不著有無之智依此實智而成迴向。下別顯。初明理事無礙止觀俱融迴向。二以前無礙成自行迴向。三攝取下成化行回。上約行竟。自下第二約心辨有八種心。一不怯弱心迴向佛法。二廣大心

【現代漢語翻譯】 現代漢語譯本 薩下盡福原益：指在薩（Sarva，一切）之下，能夠窮盡福德的根源，並帶來利益。 九成就下成智堅益：指在九種成就之下，能夠成就智慧的堅固利益。 十明解下顯解廣益：指在十種明解之下，能夠顯現理解的廣大利益。 上因事迴向竟：以上是關於因事迴向的闡述。 自下第三明前二回向無所回，即實際迴向：下面第三部分闡明前兩種迴向（因事迴向和隨喜迴向）最終都無所迴向，也就是實際迴向。 此上諸迴向實際與此何別者：那麼，前面所說的各種迴向，在實際意義上與這實際迴向有什麼區別呢？ 上皆攝相歸體，此中攝相歸相故異也：前面的迴向都是攝取現象迴歸本體，而這實際迴向是攝取現象迴歸現象，所以有所不同。 于中有二：下面分為兩個方面來闡述。 先約行辨，后如是下約心顯：首先從行為方面辨析，然後從心性方面顯明。 前中二：前面（約行辨）又分為兩個方面。 先明此迴向即常無著，二觀甚深下明以無著而成迴向：首先說明這種迴向是恒常不執著的，其次說明以不執著來成就回向。 前中四：前面（明此迴向即常無著）又分為四個方面。 初不著有謂于上嚴土攝生俱不著故是故云不著界等也：首先是不執著于有，也就是對於前面所說的莊嚴佛土、攝受眾生都不執著，所以說不執著于界等。 心無依者明所取無相：心無所依，說明所取之境沒有相。 寂然不亂者能取不起：心寂然不動亂，說明能取之心不起作用。 正念法者明妙絕能所正理相應：以正念思惟法，說明其妙處在於超越能取和所取，與正理相應。 起信論云：住正念者當知唯心無外境界，此之謂也：《起信論》說：『安住于正念的人，應當知道唯有心，沒有外在的境界。』說的就是這個道理。 二具足下於無不著不礙起行無分別智名無選擇：其次，在不執著于任何事物的情況下，不妨礙發起行動，這種沒有分別的智慧，就叫做無選擇。 不違迴向是不礙起行：不違揹回向，就是不妨礙發起行動。 不違正法是不礙入理：不違背正法，就是不妨礙進入真理。 三不壞佛相下明雙離有無：第三，說明同時遠離有和無。 初不壞佛相不著無，等觀三世不著有：首先，不壞佛相，就是不執著于無；平等看待過去、現在、未來三世，就是不執著于有。 此約所敬無著：這是從所尊敬的對象來說明不執著。 了眾生空是不著有也：瞭解眾生本性是空，就是不執著于有。 無所依是不住無，謂不于無而住著也：沒有依靠，就是不住于無，也就是不執著于無。 此約悲境不著：這是從慈悲的對象來說明不執著。 是即觀如來空而不失敬養，了眾生寂而不失攝化此之謂也：這就是觀察如來是空性，但不失去恭敬供養；瞭解眾生本性寂靜，但不失去攝受教化，說的就是這個道理。 四順如來下明離著之益有三：第四，說明遠離執著的利益有三種。 初正解漸至益，二如實分別下智慧周圓益，三未曾下明寂用俱行益：首先是正確理解，逐漸達到利益；其次是如實分別，智慧周遍圓滿的利益；第三是未曾有，說明寂靜和作用同時進行的利益。 有法喻合可知：這些都有法和比喻相結合，可以理解。 下明以無著而成迴向觀：下面說明以不執著來成就回向的觀想。 上深法以生實智，謂不著有無之智依此實智而成迴向：上面的深奧佛法能夠產生真實的智慧，也就是不執著于有和無的智慧，依靠這種真實的智慧來成就回向。 下別顯：下面分別顯明。 初明理事無礙止觀俱融迴向，二以前無礙成自行迴向，三攝取下成化行回：首先說明事和理沒有障礙，止和觀融合的迴向；其次是以沒有障礙來成就自行的迴向；第三是攝取，成就化他的迴向。 上約行竟：以上是關於行為方面的闡述。 自下第二約心辨有八種心：下面第二部分從心性方面辨析，有八種心。 一不怯弱心迴向佛法，二廣大心：第一是不怯弱的心，迴向佛法；第二是廣大的心。

【English Translation】 English version 薩下盡福原益 (Sarva-adhah kshina-phala-mula-labha): Refers to being able to exhaust the source of merit under Sarva (all), bringing benefits. 九成就下成智堅益 (Nava-siddhi-adhah siddha-jnana-dridha-labha): Refers to achieving the firm benefit of wisdom under the nine accomplishments. 十明解下顯解廣益 (Dasa-vidya-vimukti-adhah vyakta-vimukti-vistara-labha): Refers to revealing the vast benefit of understanding under the ten clear understandings. 上因事迴向竟 (Urdhva-hetu-karma-parinama-antah): The above is the explanation of dedicating merit based on causes and events. 自下第三明前二回向無所回，即實際迴向 (Svatah-adhah tritiya-vyakta-purva-dvi-parinama-nirartha, tat satya-parinama): The third part below clarifies that the first two dedications of merit (based on causes and events, and rejoicing) ultimately have nothing to dedicate to, which is the actual dedication of merit. 此上諸迴向實際與此何別者 (Asya-urdhva-sarva-parinama-satya-asya-kim-bhedah): Then, what is the actual difference between the various dedications of merit mentioned earlier and this actual dedication of merit? 上皆攝相歸體，此中攝相歸相故異也 (Urdhva-sarva-samgraha-lakshana-gati-kaya, asmin samgraha-lakshana-gati-lakshana-atah-bhedah-eva): The previous dedications of merit all gather phenomena back to the essence, while this actual dedication of merit gathers phenomena back to phenomena, so they are different. 于中有二 (Asmin-madhya-dvi): Below, it is divided into two aspects to elaborate. 先約行辨，后如是下約心顯 (Purva-yukti-karma-viveka, paschat-yatha-adhah-yukti-citta-vyakta): First, analyze from the aspect of action, and then clarify from the aspect of mind. 前中二 (Purva-madhya-dvi): The previous (analyzing from the aspect of action) is further divided into two aspects. 先明此迴向即常無著，二觀甚深下明以無著而成迴向 (Purva-vyakta-idam-parinama-tat-nitya-anabhilambha, dvi-dhyana-gambhirya-adhah-vyakta-anabhilambha-siddha-parinama): First, explain that this dedication of merit is constant and unattached, and secondly, explain that dedication of merit is accomplished through non-attachment. 前中四 (Purva-madhya-catur): The previous (explaining that this dedication of merit is constant and unattached) is further divided into four aspects. 初不著有謂于上嚴土攝生俱不著故是故云不著界等也 (Prathama-anabhilambha-bhava-iti-urdhva-vyuha-bhumi-samgraha-sattva-ubhayata-anabhilambha-atah-atah-vadati-anabhilambha-dhatu-adi-api): First, not being attached to existence, that is, not being attached to the adornment of Buddha lands and the gathering of sentient beings mentioned earlier, so it is said not to be attached to realms, etc. 心無依者明所取無相 (Citta-niralambha-vyakta-yat-grahana-nirlakshana): The mind having no reliance means that the object of grasping has no form. 寂然不亂者能取不起 (Shanta-avikara-yat-grahaka-anutpada): The mind being still and undisturbed means that the grasping mind does not arise. 正念法者明妙絕能所正理相應 (Samyak-smriti-dharma-vyakta-adbhuta-atyaya-grahaka-grahana-samyak-nyaya-anurupa): Thinking of the Dharma with right mindfulness means that its wonder lies in transcending the grasper and the grasped, corresponding to right reason. 起信論云：住正念者當知唯心無外境界，此之謂也 (Mahayana-sraddhotpada-sastra-vadati: sthita-samyak-smriti-yat-jnatavya-kevala-citta-nirbahya-vishaya, idam-iti-vadati-api): The Awakening of Faith says: 'Those who abide in right mindfulness should know that there is only mind, and no external realm.' This is what it means. 二具足下於無不著不礙起行無分別智名無選擇 (Dvi-samanvita-adhah-asmin-anabhilambha-abhadra-utpada-karma-nirvikalpa-jnana-nama-avikalpa): Secondly, in the absence of attachment to anything, not hindering the arising of action, this wisdom without discrimination is called non-choice. 不違迴向是不礙起行 (Aviruddha-parinama-asti-abhadra-utpada-karma): Not contradicting the dedication of merit means not hindering the arising of action. 不違正法是不礙入理 (Aviruddha-samyak-dharma-asti-abhadra-pravesa-tattva): Not contradicting the right Dharma means not hindering entering the truth. 三不壞佛相下明雙離有無 (Tritiya-abheda-buddha-lakshana-adhah-vyakta-ubhayata-viyoga-bhava-abhava): Third, explaining simultaneously separating from existence and non-existence. 初不壞佛相不著無，等觀三世不著有 (Prathama-abheda-buddha-lakshana-anabhilambha-abhava, sama-dhyana-tri-adhvan-anabhilambha-bhava): First, not destroying the Buddha's form means not being attached to non-existence; equally viewing the three times (past, present, and future) means not being attached to existence. 此約所敬無著 (Idam-yukti-yat-satkara-anabhilambha): This is explaining non-attachment from the object of respect. 了眾生空是不著有也 (Jnata-sattva-sunyata-asti-anabhilambha-bhava-api): Understanding that the nature of sentient beings is emptiness means not being attached to existence. 無所依是不住無，謂不于無而住著也 (Niralambha-asti-anasraya-abhava, iti-na-asmin-abhava-asti-asraya-abhilambha-api): Having no reliance means not dwelling in non-existence, that is, not being attached to non-existence. 此約悲境不著 (Idam-yukti-karuna-vishaya-anabhilambha): This is explaining non-attachment from the object of compassion. 是即觀如來空而不失敬養，了眾生寂而不失攝化此之謂也 (Idam-tat-dhyana-tathagata-sunyata-na-api-hras-satkara-poshana, jnata-sattva-shanta-na-api-hras-samgraha-shiksha-idam-iti-vadati-api): This is observing that the Tathagata is emptiness, but not losing respect and support; understanding that the nature of sentient beings is stillness, but not losing gathering and teaching, this is what it means. 四順如來下明離著之益有三 (Caturtha-anukula-tathagata-adhah-vyakta-viyoga-abhilambha-labha-tri): Fourth, explaining that there are three benefits of separating from attachment. 初正解漸至益，二如實分別下智慧周圓益，三未曾下明寂用俱行益 (Prathama-samyak-vimukti-krama-gati-labha, dvi-yathartha-viveka-adhah-jnana-paripurna-labha, tritiya-apurva-adhah-vyakta-shanta-prayojana-ubhayata-gati-labha): First is correct understanding, gradually reaching benefit; second is truly distinguishing, the benefit of wisdom being pervasive and complete; third is unprecedented, explaining the benefit of stillness and function proceeding simultaneously. 有法喻合可知 (Asti-dharma-upamana-yoga-jnatavya): These all have Dharma and metaphors combined, which can be understood. 下明以無著而成迴向觀 (Adhah-vyakta-anabhilambha-siddha-parinama-dhyana): Below, explain the contemplation of accomplishing dedication of merit through non-attachment. 上深法以生實智，謂不著有無之智依此實智而成迴向 (Urdhva-gambhira-dharma-utpada-satya-jnana, iti-anabhilambha-bhava-abhava-jnana-asrita-idam-satya-jnana-siddha-parinama): The profound Dharma above can generate true wisdom, that is, the wisdom of not being attached to existence and non-existence, relying on this true wisdom to accomplish dedication of merit. 下別顯 (Adhah-bheda-vyakta): Below, separately clarify. 初明理事無礙止觀俱融迴向，二以前無礙成自行迴向，三攝取下成化行回 (Prathama-vyakta-vastu-tattva-abhadra-samatha-vipassana-ubhayata-milana-parinama, dvi-purva-abhadra-siddha-svakarma-parinama, tritiya-samgraha-adhah-siddha-parakarma-parinama): First, explain that phenomena and principle have no obstruction, and that dedication of merit is the merging of both calm abiding and insight; second, accomplishing self-benefit dedication of merit through non-obstruction; third, gathering, accomplishing the dedication of merit for the benefit of others. 上約行竟 (Urdhva-yukti-karma-antah): The above is the explanation of the aspect of action. 自下第二約心辨有八種心 (Svatah-adhah-dvi-yukti-citta-viveka-asti-asta-prakara-citta): Below, the second part analyzes from the aspect of mind, there are eight kinds of minds. 一不怯弱心迴向佛法，二廣大心 (Eka-anabhiru-citta-parinama-buddha-dharma, dvi-vipula-citta): First is a fearless mind, dedicating merit to the Buddha Dharma; second is a vast mind.

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迴向凈眾生。三無顛倒心回不染剎。四無餘心回不染境。五離世心回得出世。六無著心回成悲行。七見法心回成趣果勝道是也。八厭離有為心回生真善。上來實際迴向竟。

自下第四明純熟自在深廣迴向。于中廣明如相迴向。

釋真如義作四門。

一釋名者。不壞曰真無異稱如。前則非四相遷。后則體無差別。此約始教。又不變曰真順緣稱如。由前義故與有為法非一。由后義故與有為法非異。二義合為一法名曰真如。

二種類者。或唯一味。謂約實無差別故。或二。謂安立諦真如。非安立真如。又二空所顯亦二。即生空所顯真如。法空所顯真如。又二。謂空真如。不空真如。染法不染名空。具性功德名不空。或三。謂約三無性。即無相如。無生如。無性如等。又有善法真如不善法如無記法。如出雜集論。此約詮辨也。或七。顯揚論云。一者流轉真如謂思惟諸行流轉實性。二實相真如謂思惟諸法無二我性。三者唯識真如謂思惟諸法唯識之性。四者安立真如謂染污法體思惟苦諦。五邪行真如謂染法因思惟集諦。六清凈真如謂凈法體思惟滅諦。七者正行真如謂清凈行思惟道諦。或十真如。謂約十地中所證真如有十重等。或百門。謂十十無盡。應于圓通無礙法門也。或通一切法也。

三明德用

【現代漢語翻譯】 迴向給清凈的眾生。一、以無顛倒之心迴向，使不染著于剎土（Buddhakṣetra，佛土）。二、以無餘之心迴向，使不染著于境界。三、以離世之心迴向，從而得出世間的解脫。四、以無著之心迴向，成就慈悲的行動。五、以見法之心迴向，成就趨向果位的殊勝道路。六、以厭離有為之心迴向，從而產生真正的善良。以上是實際的迴向完畢。

下面第四部分闡明純熟自在深廣的迴向。其中廣泛地闡明如相迴向。

解釋真如（Tathātā，事物的真實本性）的含義，分為四個方面：

一、解釋名稱：不壞叫做真，沒有差異叫做如。前者指不是四相（生、住、異、滅）的遷流，後者指本體沒有差別。這是約始教（最初的教義）來說的。又，不變叫做真，順應因緣叫做如。由於前一個含義，真如與有為法不是一體；由於后一個含義，真如與有為法不是異體。這兩個含義合為一個法，叫做真如。

二、種類：或者只有一種，指從實無差別的角度來說。或者有兩種，即安立諦真如和非安立真如。又，二空（人空和法空）所顯現的也是兩種，即生空（人空）所顯現的真如和法空所顯現的真如。又，或者有兩種，即空真如和不空真如。染法不染叫做空，具足自性功德叫做不空。或者有三種，指約三無性（相無性、生無性、勝義無性）來說，即無相如、無生如、無性如等。又有善法真如、不善法如、無記法如，出自《雜集論》。這是約詮釋辨別來說的。或者有七種，《顯揚論》說：一者，流轉真如，指思惟諸行流轉的真實體性；二者，實相真如，指思惟諸法無二我性；三者，唯識真如，指思惟諸法唯識之性；四者，安立真如，指染污法的本體，思惟苦諦；五者，邪行真如，指染法的因，思惟集諦；六者，清凈真如，指凈法的本體，思惟滅諦；七者，正行真如，指清凈的行為，思惟道諦。或者有十種真如，指約十地（菩薩修行的十個階段）中所證的真如有十重等。或者有一百種，指十十無盡，應該用於圓通無礙的法門。或者通達一切法。

三、闡明德用

【English Translation】 May I dedicate this merit to purify all sentient beings. 1. Dedicating with a mind free from the three inversions (saṃskṛta-lakṣaṇa, conditioned characteristics), so as not to be attached to the Buddhakṣetra (Buddha-field). 2. Dedicating with a mind without remainder, so as not to be attached to any realm. 3. Dedicating with a mind detached from the world, so as to attain liberation from the world. 4. Dedicating with a mind without attachment, so as to accomplish compassionate actions. 5. Dedicating with a mind that sees the Dharma, so as to achieve the supreme path leading to fruition. 6. Dedicating with a mind that is weary of conditioned existence, so as to generate true goodness. The above is the completion of the actual dedication.

Below, the fourth section elucidates the profound and extensive dedication of mastery and freedom. Among them, the dedication of suchness (Tathātā) is extensively explained.

To explain the meaning of Suchness (Tathātā), there are four aspects:

1. Explaining the name: 'Not decaying' is called 'True' (Satya), 'No difference' is called 'Such' (Tathā). The former refers to not being the flow of the four characteristics (birth, abiding, change, and extinction), and the latter refers to the essence having no difference. This is according to the initial teachings. Also, 'Unchanging' is called 'True', 'Conforming to conditions' is called 'Such'. Due to the former meaning, Suchness is not one with conditioned dharmas; due to the latter meaning, Suchness is not different from conditioned dharmas. These two meanings combined into one dharma are called Suchness.

2. Types: Or there is only one flavor, referring to the perspective of actual non-difference. Or there are two, namely established truth Suchness and non-established truth Suchness. Also, what is revealed by the two emptinesses (emptiness of self and emptiness of dharmas) are also two, namely the Suchness revealed by the emptiness of self (pudgala-śūnyatā) and the Suchness revealed by the emptiness of dharmas (dharma-śūnyatā). Also, there are two, namely empty Suchness and non-empty Suchness. Defiled dharmas not defiling is called emptiness, possessing inherent qualities and virtues is called non-emptiness. Or there are three, referring to the three non-natures (absence of characteristic, absence of origination, absence of ultimate nature), namely absence of characteristic Suchness, absence of origination Suchness, absence of nature Suchness, etc. There are also wholesome dharma Suchness, unwholesome dharma Suchness, and neutral dharma Suchness, from the Abhidharmasamuccaya. This is according to interpretation and discrimination. Or there are seven, the Yogācārabhūmi-śāstra says: 1. Flowing Suchness, referring to contemplating the real nature of the flow of all actions; 2. Reality Suchness, referring to contemplating the non-dual self-nature of all dharmas; 3. Consciousness-only Suchness, referring to contemplating the nature of all dharmas as consciousness-only; 4. Established Suchness, referring to the essence of defiled dharmas, contemplating the truth of suffering (duḥkha-satya); 5. Erroneous practice Suchness, referring to the cause of defiled dharmas, contemplating the truth of accumulation (samudaya-satya); 6. Pure Suchness, referring to the essence of pure dharmas, contemplating the truth of cessation (nirodha-satya); 7. Correct practice Suchness, referring to pure actions, contemplating the truth of the path (mārga-satya). Or there are ten Suchnesses, referring to the Suchness realized in the ten bhūmis (ten stages of a Bodhisattva's practice) having ten levels, etc. Or there are one hundred, referring to ten times ten without end, which should be applied to the unobstructed Dharma gate of perfect penetration. Or it penetrates all dharmas.

3. Explaining virtues and functions

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者。一成依持用。謂染凈法依持而立。二成觀境。謂入證用。三依起信論有三大。一體大謂真如平等不增減故。二相大具足無量性功德故。三用大能成一切世間出世間善因果故。問不善等法既非真用應離如體。答由違真故不離真。由違真故非如用。此論意以諸善法順真故並是真用。問經說如來藏興造一切世間猶如伎兒作種種伎兩等。準此染法亦是所造。所以言非。答理實染凈俱是所持而得建立。但違順異不同也。何者如觀施行三事空令施福廣大等於虛空。若觀罪體空則令罪障滅。何以不亦令罪廣大。是知罪違于真。入如則滅。善順於真。入如則廣故不齊也。此則遍興染凈順用非違。此上約始終教說。又別隨緣通一切法。總是真用。具帝網微細重重無盡。自在圓融即相不待會。即性不待隨。如此百門所辨約圓教顯耳。

四約教顯者真如有二門。一乘真如。三乘真如。一乘亦二門。一別教謂圓通諸事統含無盡如因陀羅網及微細等。廣此百句如中說。二同教者則與三乘義同。但由智迴向故入一乘攝。二者三乘真如亦有二門。一頓教如維摩直默以顯玄意者是。此如絕於教義相想俱不及。如大般若經那伽室利分說。二漸教者略有三門。一終。二始。三世間所知。初終教中復有二種。一始如三十二菩薩顯不二法門者是。二終

【現代漢語翻譯】 現代漢語譯本： 者。第一是成就依持作用。指的是染法和凈法依賴於真如而成立。第二是成就觀照的境界，指的是入證的作用。第三是依《起信論》所說，真如具有三大特性：一是體大，因為真如平等，不增不減；二是相大，具足無量自性功德；三是用大，能夠成就一切世間和出世間的善因果。問：不善等法既然不是真如的作用，應該與真如本體相分離。答：因為不善等法違背真如，所以不能脫離真如本體。又因為違背真如，所以不是真如的作用。此論的意旨是，諸善法順應真如，所以都是真如的作用。問：經中說，如來藏興造一切世間，猶如藝人表演各種技藝等。按照這個說法，染法也是如來藏所造，為什麼說不是呢？答：理實上，染法和凈法都是依賴於真如而得以建立，只是因為違背和順應真如的不同而已。例如，如果觀想佈施的三事（施者、受者、所施物）皆空，就能使佈施的福德廣大如虛空；如果觀想罪業的體性是空，就能使罪障消滅。為什麼不觀想罪業體空，反而使罪業更加廣大呢？由此可知，罪業是違背真如的，進入真如就會消滅；善業是順應真如的，進入真如就會增長，所以二者並不相同。因此，真如普遍興起染凈，是順應真如的作用，而不是違背真如的作用。以上是從始終的教義來說的。另外，從隨緣的角度來說，一切法都是真如的作用，都具有帝釋天的網一樣微細、重重無盡、自在圓融的特性，即相就是性，不需要等待會合；即性就是相，不需要等待隨順。像這樣，用一百種法門所辨析的，是圓教所顯示的道理。

四、從教義上顯示，真如分為兩種：一乘真如和三乘真如。一乘真如又分為兩種：一是別教，指的是圓滿通達諸事，統攝包含無盡，如因陀羅網（Indra's net，帝釋天之網）和微細等。詳細內容在《百句如》中有所闡述。二是同教，與三乘的意義相同，只是因為智慧迴向的緣故，被攝入一乘之中。二者，三乘真如也有兩種：一是頓教，如《維摩詰經》中維摩詰的沉默，直接顯示玄妙的意旨，這種真如超越了教義，言語和思慮都無法企及，如《大般若經·那伽室利分》所說。二是漸教，略有三種：一是終教，二是始教，三是世間所知。初終教中又有兩種：一是始如，如三十二菩薩所顯示的「不二法門」；二是終如。

【English Translation】 English version: First, it accomplishes the function of reliance and support. This means that defiled and pure dharmas are established based on the Thusness (Tathata). Second, it accomplishes the realm of contemplation, referring to the function of entering into realization. Third, according to the Awakening of Faith in the Mahayana, Thusness has three great characteristics: first, the Greatness of Essence (體大), because Thusness is equal, neither increasing nor decreasing; second, the Greatness of Attributes (相大), possessing limitless self-nature qualities and virtues; third, the Greatness of Function (用大), capable of accomplishing all wholesome causes and effects in both the mundane and supramundane realms. Question: Since unwholesome dharmas are not the function of Thusness, they should be separate from the essence of Thusness. Answer: Because they contradict Thusness, they cannot be separated from the essence of Thusness. And because they contradict Thusness, they are not the function of Thusness. The meaning of this treatise is that all wholesome dharmas accord with Thusness, so they are all the function of Thusness. Question: The sutra says that the Tathagatagarbha (如來藏, Womb of the Thus-Gone One) creates all worlds, like a performer performing various skills. According to this, defiled dharmas are also created by the Tathagatagarbha, so why is it said that they are not? Answer: In truth, both defiled and pure dharmas are established based on reliance on Thusness, but they differ in terms of contradiction and accordance. For example, if one contemplates the emptiness of the three aspects of giving (giver, receiver, and gift), it will make the merit of giving as vast as space. If one contemplates the emptiness of the nature of sin, it will cause the obstacles of sin to be extinguished. Why doesn't contemplating the emptiness of the nature of sin make the sin even greater? From this, it can be known that sin contradicts Thusness, and entering Thusness will extinguish it. Wholesomeness accords with Thusness, and entering Thusness will increase it, so they are not the same. Therefore, Thusness universally arises in both defilement and purity, which is the function of accordance with Thusness, not the function of contradiction. The above is from the perspective of the teachings from beginning to end. In addition, from the perspective of following conditions, all dharmas are the function of Thusness, possessing the characteristics of Indra's net (因陀羅網, net of the god Indra) – subtle, layer upon layer, endless, free, and perfectly integrated. That is, form is identical to nature, without waiting for convergence; nature is identical to form, without waiting for accordance. Like this, what is distinguished by a hundred gates is what the perfect teaching reveals.

Fourth, from the perspective of teaching, Thusness is divided into two types: One-Vehicle Thusness and Three-Vehicle Thusness. One-Vehicle Thusness is also divided into two types: first, the Distinct Teaching, which refers to the perfect and thorough understanding of all things, encompassing and including the endless, such as Indra's net (因陀羅網) and subtlety, etc. The details are explained in the Hundred Verses on Thusness. Second, the Common Teaching, which has the same meaning as the Three Vehicles, but because of the turning of wisdom, it is included in the One Vehicle. Second, Three-Vehicle Thusness also has two types: first, the Sudden Teaching, such as Vimalakirti's silence in the Vimalakirti Sutra, directly revealing the profound meaning. This Thusness transcends teachings, and words and thoughts cannot reach it, as stated in the Nagarashri Section of the Great Perfection of Wisdom Sutra. Second, the Gradual Teaching, which has three types: first, the Ultimate Teaching; second, the Initial Teaching; and third, what is known in the world. Within the Initial Ultimate Teaching, there are two types: first, the Initial Thusness, such as the 'non-dual dharma gate' revealed by the thirty-two bodhisattvas; and second, the Ultimate Thusness.

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即文殊所顯不二者是。此始終兩門並具無分別教義空有二門。二始教中亦二。一始如百法論六無為屬一切法攝。顯人法二空得知真如不及二空為上。此門通分別無分別教義。二終者如維摩為迦旃延說不生不滅是無常義等。又金剛般若微塵則非微塵等。又對法論開六無為成八則三種真如屬無為攝。得知真如成無為上。此初教始終並通分別無分別教義。無分別義者謂證真如。無分別教者謂比觀意言無分別境悟大乘言教故。分別義者謂教義則空故。今初教中真如但是空義不同終教也。三世間所知真實者復有二種。一始謂人天正善根及愚法二乘等入真實性攝故。中邊論云。世間所知真實入真實性攝。準彼論文世間唯除虛誑妄語等。余併入真實。由許是菩提遠方便故。二終者故論云一切法但有名。謂分別名思惟名得知。不同遠方便法。此義唯局二種十名中。為是大乘近方便故。真如者乃至流在十名理不可壞故同是真如也。

於此文中數有百句。檢文缺一句。初一句是總。余皆是別。總中真性不異名如。自體妙軌稱法。通智游入曰門亦是不同生滅門故名門也。至一切道者顯其分齊。謂明理遍眾行。無量無邊善根迴向者明行遍如理。謂稱如而成迴向。又釋理實真如遍一切道無量無邊差別之法則彼諸法為如詮門。真如於彼異異詮

【現代漢語翻譯】 現代漢語譯本： 文殊菩薩所闡釋的『不二』就是這個道理。這個『始』和『終』兩個方面都具備了『無分別』的教義，以及『空』和『有』兩種門徑。在『二始教』中也有兩種情況。第一種『始』，例如《百法論》中，六種『無為』都屬於一切法所攝。這顯示了證悟『人空』和『法空』才能瞭解『真如』，而證悟『二空』是更勝一籌的。這個門徑貫通了『分別』和『無分別』的教義。第二種『終』，例如《維摩詰經》中，維摩詰對迦旃延說『不生不滅』就是『無常』的意義等等。又如《金剛般若經》中，『微塵』就『非微塵』等等。還有《對法論》中，將六種『無為』開立為八種，那麼三種『真如』就屬於『無為』所攝。這顯示了證悟『真如』成為『無為』之上。這個『初教』的『始』和『終』都貫通了『分別』和『無分別』的教義。『無分別』的意義是指證悟『真如』。『無分別教』是指通過比量觀察、意念言語來證悟『無分別』的境界，從而領悟大乘的言教。『分別』的意義是指教義本身就是『空』。現在『初教』中的『真如』只是『空』的意義，不同於『終教』。 世間所知的真實又有兩種。第一種『始』，是指人天中的正善根以及愚法二乘等，都進入了『真實性』所攝。如《中邊分別論》所說：『世間所知的真實進入真實性所攝。』按照該論的說法，世間唯有虛誑妄語等不入真實，其餘都進入真實，因為它們被認為是菩提的遙遠方便。第二種『終』，如經論所說：『一切法但有名，』是指分別名、思惟名，從而得知。這不同於遙遠方便法。這個意義只侷限於兩種十名中，因為這是大乘的鄰近方便。『真如』乃至流轉在十名中，其理不可破壞，所以同樣是『真如』。 在這段文字中，總共有百句。檢查原文缺少一句。第一句是總說，其餘都是別說。總說中，『真性不異』名為『如』（tathata，如）。自體微妙的法則稱為『法』（dharma，法）。通達智慧游入其中叫做『門』（dvara，門），也不同於生滅門，所以叫做『門』。到『一切道』為止，顯示了它的分際，說明了理遍及眾行。『無量無邊善根迴向』，說明了行遍及如理，即稱合真如而成就回向。又解釋說，理實的真如遍及一切道，無量無邊差別的法則，那些諸法是真如的詮釋之門，真如對於那些不同的詮釋。

【English Translation】 English version: That which Manjushri (Wenshu, bodhisattva representing wisdom) reveals as 'non-duality' is this. These two aspects, 'beginning' and 'end,' both possess the doctrine of 'non-discrimination' (wu fenbie, non-discrimination), as well as the two paths of 'emptiness' (kong, emptiness) and 'existence' (you, existence). In the 'Two Beginning Teachings' (Er Shi Jiao), there are also two situations. The first 'beginning' (shi, beginning), such as in the Hundred Dharmas Treatise (Bai Fa Lun), where the six 'unconditioned dharmas' (wu wei, unconditioned dharmas) are all included within all dharmas. This shows that realizing the 'emptiness of self' (ren kong, emptiness of self) and the 'emptiness of phenomena' (fa kong, emptiness of phenomena) allows one to understand 'tathata' (zhen ru, suchness), and realizing the 'two emptinesses' is superior. This path connects the doctrines of 'discrimination' (fenbie, discrimination) and 'non-discrimination'. The second 'end' (zhong, end), such as in the Vimalakirti Sutra (Wei Mo Jing), where Vimalakirti (Wei Mo) tells Katyayana (Jia Zhan Yan) that 'non-arising and non-ceasing' is the meaning of 'impermanence' (wuchang, impermanence), etc. Also, such as in the Diamond Sutra (Jin Gang Jing), 'dust particles' are 'non-dust particles,' etc. Furthermore, in the Abhidharma Treatise (Dui Fa Lun), the six 'unconditioned dharmas' are expanded into eight, then the three types of 'tathata' belong to the 'unconditioned' category. This shows that realizing 'tathata' becomes above the 'unconditioned.' This 'initial teaching' (chu jiao) of 'beginning' and 'end' both connect the doctrines of 'discrimination' and 'non-discrimination.' The meaning of 'non-discrimination' refers to realizing 'tathata.' The 'non-discrimination teaching' refers to realizing the 'non-discriminating' state through comparative observation, intentional language, thereby comprehending the Mahayana teachings. The meaning of 'discrimination' refers to the fact that the teachings themselves are 'empty.' Now, in the 'initial teaching,' 'tathata' is only the meaning of 'emptiness,' which is different from the 'end teaching.' The truth known by the world again has two types. The first 'beginning' refers to the wholesome roots of humans and devas (ren tian, humans and devas), as well as the ignorant two vehicles (yu fa er cheng, ignorant two vehicles), etc., all entering into the category of 'true nature' (zhen shi xing, true nature). As the Madhyantavibhaga (Zhong Bian Fen Bie Lun) says: 'The truth known by the world enters into the category of true nature.' According to that treatise, the world only excludes falsehoods and lies, etc., and the rest all enter into the truth, because they are considered distant expedients for bodhi (pu ti, enlightenment). The second 'end,' as the sutras and treatises say: 'All dharmas are only names,' which refers to discriminating names and thinking names, thereby knowing. This is different from distant expedient methods. This meaning is only limited to the two types of ten names, because this is a near expedient for Mahayana. 'Tathata,' even flowing in the ten names, its principle cannot be destroyed, so it is also 'tathata.' In this text, there are a total of one hundred sentences. Checking the original text, one sentence is missing. The first sentence is the general statement, and the rest are specific statements. In the general statement, 'true nature is not different' is called 'tathata.' The subtle law of the self-nature is called 'dharma.' Penetrating wisdom entering into it is called 'door,' which is also different from the door of arising and ceasing, so it is called 'door.' Up to 'all paths,' it shows its boundaries, explaining that the principle pervades all practices. 'Immeasurable and boundless wholesome roots dedicated' explains that practice pervades according to the principle, that is, according to tathata, and achieves dedication. It also explains that the real tathata pervades all paths, and the immeasurable and boundless different laws, those dharmas are the explanatory doors of tathata, and tathata is for those different explanations.

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門而全體顯現。門乃多途故云遍一切等。今且就百門明十十無盡。此則一切法是真如之門故云如法門也。此順梵語故是倒也。義正應言如遍一切道無量無邊彼一切法是如之法門。故云如法門此是標也。遍一切等釋顯。謂一切道者道是門也。以能顯真如故。善根迴向者謂明以同如普遍之善根隨異門而成迴向。下別顯。一一句中皆有三義。一如如者標舉如理謂如彼真如。二善根亦爾者舉善同如。三迴向等者以同如善根回成同如之益。是故所回善根及所向眾生並所成益相俱是真如而有所成也。又此三中。初釋如。二顯如相。三釋迴向故名如相迴向也。又初辨如體。二相。三用。則是真如三大也。下一一句皆亦如是。於此別中。英法師分為十分。謂初十明賢首位中如。二十明十住中如。三十明十行位中如。四十明十回向位中如。五十明凈心地中如。六十明行跡地中如。七十明決定地中如。八十明究竟地中如。九十明等覺位中如。十末後十明佛地中如。此等分文亦未見其順。又靈裕法師北臺意法師炬法師等各分作十各悉不同。然于文勢並皆不順故不敘之。遠法師云。此等何異異相難識。今且言之。初十句約就地前所行辨如。后八十八就初地上所行辨如。此判亦難。今謂諸門各是一法。並取真如體相用盡。亦不可相從科為分段。于

【現代漢語翻譯】 現代漢語譯本 門是真如全體的顯現。門有很多途徑，所以說『遍一切』等等。現在暫且就一百個門來說明十十無盡的道理。這就是說一切法都是真如的門，所以叫做『如法門』。這句是按照梵語的語序，所以是倒裝的。正確的說法應該是『如遍一切道無量無邊彼一切法是如之法門』。所以說『如法門』，這是標示。『遍一切』等等是解釋顯明。所謂『一切道』，道就是門。因為它能夠顯現真如的緣故。『善根迴向』是指明白用同於真如普遍的善根，隨著不同的門而成迴向。下面分別顯明。每一句中都有三重含義。第一，『如如』是標舉如理，就是如同那個真如。第二，『善根亦爾』是說善根與真如相同。第三，『迴向等』是用同於真如的善根，迴向成就同於真如的利益。因此，所迴向的善根，以及所迴向的眾生，連同所成就的利益，都與真如的體相一致，並且有所成就。另外，這三者之中，第一個解釋『如』，第二個顯現『如』的相，第三個解釋『迴向』，所以叫做『如相迴向』。再者，第一個辨別『如』的體，第二個辨別『如』的相，第三個辨別『如』的用，這就是真如的三大。下面每一句也都是這樣。對於這種分別，英法師分為十分，就是最初的十句說明賢首位中的『如』，第二十句說明十住位中的『如』，第三十句說明十行位中的『如』，第四十句說明十回向位中的『如』，第五十句說明凈心地中的『如』，第六十句說明行跡地中的『如』，第七十句說明決定地中的『如』，第八十句說明究竟地中的『如』，第九十句說明等覺位中的『如』，最後十句說明佛地中的『如』。這種分段的方法也沒有看到它順應文義的地方。另外，靈裕法師、北臺意法師、炬法師等各自劃分成十份，都各不相同。然而在文勢上都不順暢，所以不敘述它們。遠法師說：『這些有什麼不同呢？不同的相難以識別。』現在暫且說一下，最初的十句是就地前所修行的來辨別『如』，後面的八十八句是就初地以上所修行的來辨別『如』。這種判斷也很難成立。現在我認為各個門都是一法，都取真如的體、相、用，也不可以按照科判來分段。于

【English Translation】 English version The door is the complete manifestation of Suchness (Tathata 真如). Because the doors are many paths, it is said to 'encompass all' and so on. Now, let's temporarily explain the inexhaustible principle of ten-tens based on one hundred doors. This means that all dharmas are the doors to Suchness, hence the name 'Suchness-Dharma Door' (如法門). This phrase follows the Sanskrit order, so it is inverted. The correct way to say it should be 'Suchness encompasses all paths, immeasurable and boundless; all those dharmas are the Dharma Door of Suchness.' Therefore, it is called 'Suchness-Dharma Door,' which is the label. 'Encompassing all' and so on is an explanation and clarification. The so-called 'all paths' means that the path is the door, because it can reveal Suchness. 'Merit Dedication' (善根迴向) means understanding that with the universal merit that is the same as Suchness, dedication is achieved through different doors. The following separately clarifies. Each sentence has three meanings. First, 'Suchness-Suchness' (如如) is to highlight the principle of Suchness, which is like that Suchness. Second, 'Merit is also thus' (善根亦爾) means that merit is the same as Suchness. Third, 'Dedication and so on' (迴向等) is to use the merit that is the same as Suchness to dedicate and achieve the benefits that are the same as Suchness. Therefore, the merit being dedicated, as well as the sentient beings to whom it is dedicated, along with the benefits achieved, are all consistent with the essence of Suchness and something is accomplished. Furthermore, among these three, the first explains 'Suchness,' the second reveals the aspect of 'Suchness,' and the third explains 'Dedication,' so it is called 'Suchness-Aspect Dedication.' Moreover, the first distinguishes the essence of Suchness, the second distinguishes the aspect, and the third distinguishes the function. These are the three great aspects of Suchness. The following sentences are all like this. Regarding this distinction, Dharma Master Ying divides it into ten parts, namely, the first ten sentences explain Suchness in the position of the Worthy Head (賢首位), the twentieth sentence explains Suchness in the position of the Ten Dwellings (十住位), the thirtieth sentence explains Suchness in the position of the Ten Practices (十行位), the fortieth sentence explains Suchness in the position of the Ten Dedications (十回向位), the fiftieth sentence explains Suchness in the Pure Mind Ground (凈心地), the sixtieth sentence explains Suchness in the Ground of Traces of Practice (行跡地), the seventieth sentence explains Suchness in the Ground of Determination (決定地), the eightieth sentence explains Suchness in the Ground of Ultimate Attainment (究竟地), the ninetieth sentence explains Suchness in the position of Equal Enlightenment (等覺位), and the last ten sentences explain Suchness in the Buddha Ground (佛地). This method of division does not seem to follow the meaning of the text. In addition, Dharma Master Lingyu, Dharma Master Yifa of North Terrace, Dharma Master Ju, and others each divided it into ten parts, all different. However, they are not consistent with the flow of the text, so they are not described. Dharma Master Yuan said: 'What are the differences between these? The different aspects are difficult to recognize.' Now, let's briefly say that the first ten sentences are about distinguishing Suchness based on the practices before reaching the ground, and the following eighty-eight sentences are about distinguishing Suchness based on the practices above the first ground. This judgment is also difficult to establish. Now, I believe that each door is one dharma, and all take the essence, aspect, and function of Suchness, and it is not possible to divide them according to the subject headings. At

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中諸門真如皆體從緣異。謂性如非相如等。善根同如亦隨門別。是故性如善根非是相如善根等。從異門體起用亦異。是故性門迴向無性相門迴向實相等。下諸門皆準知之。過去非同等者。相州大范法師云。此破小乘三世之執。謂彼執過去為有。若是有者便同現在。今既滅無故云非同。言未來非故者小乘亦執未來有法流至現在。若爾應是故法今既未來。緣未至故畢竟無法雲非故。現在非異者彼執現在決定是有。今明待緣假合。推之則無故不異過未之無。故云非異。裕法師云。過去非同者集起而無集起。非故者轉變而非轉變。非異者相別而非相別。發起新新者稱過去也。除滅生死者同未來也。清凈生者似非異也。遠法師云。過法無常。同歸盡滅。于現本無故曰非同未法新生非本有性故曰非故。現法皆空故曰非異。各此三非。以之為如。炬法師云。過去非同者明如體。雖在過去而非遷滅不同於無。未來非故者雖復集起而無起相。明已起之處非故。現在非異者雖在現在而無形處不異過未。英法師云。過去滅法與無相似。名之為同。今明依如起新行愿不同彼無故曰非同。謝落故業當報方受。名之為故。今明證如舍彼故業故云非故。現造業結不同過未名之為異。今觀業結本無造起畢竟清凈故云非異。發起新新等釋過去。除滅等釋未

【現代漢語翻譯】 現代漢語譯本 諸門真如（萬事萬物的真實本性）的本體，都隨因緣而顯現出差異。例如，『性如』（本性真如）不同於『相如』（現象真如）等等。善根（善的根源）的『如』也隨著不同的門徑而有所區別。因此，本性真如的善根，並非等同於現象真如的善根等等。從不同的門徑，本體所起的作用也不同。因此，從本性之門所做的迴向，不同於從無性之門或實相之門所做的迴向等等。下面的各個門徑，都可以參照這個原則來理解。 關於『過去非同等』，相州大范法師解釋說：『這是爲了破斥小乘宗派關於三世（過去、現在、未來）的執著。他們認為過去是實有的，如果是實有的，就應該和現在一樣。但現在既然已經滅盡，所以說「非同」。』關於『未來非故』，小乘也認為未來有法流向現在。如果這樣，就應該是過去的法，但現在既然是未來，因為因緣尚未成熟，所以畢竟是無法，因此說「非故」。關於『現在非異』，他們認為現在是決定實有的。現在說明，現在是依賴因緣假合而成的，推究起來是空無所有的，所以不異於過去和未來的空無。因此說「非異」。』 裕法師解釋說：『過去非同，是指集起而無集起。非故，是指轉變而非轉變。非異，是指相別而非相別。』發起新新，是用來解釋過去。除滅生死，是用來解釋未來。清凈生，類似於非異。 遠法師解釋說：『過去的法是無常的，最終歸於滅盡。現在本來就是沒有的，所以說「非同」。未來的法是新生的，沒有本來的自性，所以說「非故」。現在的法都是空性的，所以說「非異」。』各自用這三個『非』，來作為『如』。 炬法師解釋說：『過去非同，是說明如的本體，雖然存在於過去，但並非遷滅，不同於虛無。未來非故，是說雖然聚集生起，但沒有生起的相狀，說明已經生起之處並非故舊。現在非異，是說雖然存在於現在，但沒有固定的形體和處所，不異於過去和未來。』 英法師解釋說：『過去的滅法與虛無相似，稱之為同。現在說明，依據如而生起新的行愿，不同於虛無，所以說「非同」。謝落過去的舊業，應當受報，稱之為故。現在說明，證悟如，捨棄過去的舊業，所以說「非故」。現在造作的業結，不同於過去和未來，稱之為異。現在觀察業結，本來沒有造作和生起，畢竟是清凈的，所以說「非異」。』發起新新等等，是用來解釋過去。除滅等等，是用來解釋未來。

【English Translation】 English version The essence of Suchness (Tathata) in each gate differs according to conditions. For example, 'Nature Suchness' (性如) is different from 'Form Suchness' (相如), and so on. The roots of goodness (善根) also vary depending on the gate. Therefore, the roots of goodness in Nature Suchness are not the same as the roots of goodness in Form Suchness, etc. The function arising from the essence of different gates also varies. Therefore, dedicating merit from the Nature gate is different from dedicating merit from the Non-Nature gate or the Reality gate, and so on. Understand all the following gates in accordance with this principle. Regarding 'Past is not the same, etc.,' Dharma Master Da Fan of Xiangzhou said, 'This refutes the Theravada's (小乘) attachment to the three times (三世). They believe that the past is real. If it were real, it would be the same as the present. But since it has already ceased, it is said to be 'not the same.' Regarding 'Future is not old,' the Theravada also believes that the Dharma flows from the future to the present. If so, it should be an old Dharma, but since the present is the future, because the conditions have not yet matured, it is ultimately non-existent, so it is said to be 'not old.' Regarding 'Present is not different,' they believe that the present is definitely real. Now it is explained that the present is a temporary aggregation dependent on conditions, and when investigated, it is empty and non-existent, so it is not different from the non-existence of the past and future. Therefore, it is said to be 'not different.' Dharma Master Yu explained, 'Past is not the same means arising without arising. Not old means transformation without transformation. Not different means distinction without distinction.' 'Initiating the new' is used to explain the past. 'Eliminating birth and death' is used to explain the future. 'Pure birth' is similar to 'not different.' Dharma Master Yuan explained, 'The past Dharma is impermanent, ultimately returning to extinction. The present is originally non-existent, so it is said to be 'not the same.' The future Dharma is newly born, without an original nature, so it is said to be 'not old.' The present Dharma is all empty, so it is said to be 'not different.' Each uses these three 'nots' as 'Suchness.' Dharma Master Ju explained, 'Past is not the same clarifies the essence of Suchness. Although it exists in the past, it is not transient and extinct, unlike non-existence. Future is not old means that although it gathers and arises, it has no appearance of arising, clarifying that the place that has already arisen is not old. Present is not different means that although it exists in the present, it has no fixed form or place, and is not different from the past and future.' Dharma Master Ying explained, 'The extinct Dharma of the past is similar to non-existence, and is called the same. Now it is explained that based on Suchness, new vows and practices arise, which are different from non-existence, so it is said to be 'not the same.' The old karma that has fallen away should receive retribution, and is called old. Now it is explained that realizing Suchness, abandoning the old karma, so it is said to be 'not old.' The karma knots created in the present are different from the past and future, and are called different. Now observing the karma knots, they originally had no creation or arising, and are ultimately pure, so it is said to be 'not different.' 'Initiating the new,' etc., is used to explain the past. 'Eliminating,' etc., is used to explain the future.

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來也。清凈等釋現在也。今更釋泛論三世法有二門。一性空門。二成有門。性空者謂過去已滅故空。未來末至故空。現在不住故空。今此文內約成有門。謂前念法是過去滅。以能引起后念法生。是故過去非同。一往唯斷滅也。后念是前念家。未來雖由前念滅令此後念生。然今無前念法可傳至后念故云未來非故也。是故前念中舊法今無後也。現在法望前念同未來。望后念同過去故云非異。是故前念流滅雖非同燼。然無法至後後念續前。雖依前起然法新非故。是故迴向中發起新新菩提心者。以前念非同令后念續起令菩提心不斷也。由后念非故所以唸唸新新令菩提心不常也。除死凈生顯心作業。文意如此思之可見。又現在念念成正覺者謂了達現在亦平等故見理名覺。上來四段總是第二正迴向竟。自下第三結回所成德。如是回時者牒前起后也。謂由前善根同如迴向是故得一切法即平等而利用也。十句分五。初二約處。一即等而成嚴。二即等而於中轉法輪。二次二約人。一菩薩即等而出彼愿。謂起一切智愿者是菩薩也。二觀多佛體不殊。三次二約法。一約法性。二約法相。又一真二俗。四次二約行。一菩薩行。二佛行。五后二約德。一約佛體等。二約佛用等。是名下結名可知。上來位行竟。

自下第二明位果中得十果。一

【現代漢語翻譯】 現代漢語譯本： 來也。清凈等釋現在也。現在進一步解釋普遍討論三世法有兩扇門：一是性空門，二是成有門。所謂性空，是指過去已經滅亡所以是空，未來尚未到來所以是空，現在不停留所以是空。現在這段文字是從成有門來解釋，認為前一念的法是過去已經滅亡的，因為它能夠引起后一念的法產生，因此過去並非完全等同於斷滅。后一念是前一念的延續。未來雖然由於前一念的滅亡而使后一念產生，但是現在沒有前一念的法可以傳遞到后一念，所以說未來並非是過去的延續。因此，前一念中的舊法現在已經不存在了。現在法相對於前一念來說，如同未來；相對於后一念來說，如同過去，所以說並非不同。因此，前一念的流逝和滅亡雖然並非如同灰燼一樣完全消失，但是沒有法可以傳遞到后一念，后一念雖然是依前一念而生起，但是法是新的，並非過去的延續。因此，在迴向中發起嶄新的菩提心，是因為前一念並非完全等同於后一念，從而使后一念能夠持續生起，使菩提心不斷絕。由於后一念並非是過去的延續，所以唸唸都是新的，使菩提心不會停滯不變。去除死亡，清凈地顯現心識的作用。這段文字的含義如此，仔細思考就可以明白。此外，現在念念成就正覺，是指了達現在也是平等的，因此見到真理就稱為覺悟。以上四段都是第二段，正確的迴向完畢。從下面開始是第三段，總結迴向所成就的功德。『如是回時』是承接前面的內容，開啟後面的內容。意思是說，由於之前的善根如同迴向一樣，因此能夠獲得一切法，即平等地利用一切法。十句分為五組。前兩句是關於處所的。一是即平等而成莊嚴，二是即平等而在其中轉法輪。其次兩句是關於人的。一是菩薩即平等而出離他們的願望，即發起一切智愿的是菩薩。二是觀察眾多佛的本體沒有差別。再次兩句是關於法的。一是關於法性，二是關於法相。又一是真諦，二是俗諦。第四次兩句是關於行的。一是菩薩的修行，二是佛的修行。最後兩句是關於功德的。一是關於佛的本體平等，二是關於佛的作用平等。這被稱為下面的總結，名稱可以知道。以上是位行完畢。

從下面開始是第二部分，說明位果中得到的十種果報。一 English version: Here it comes. 'Purity and Equality' explains the present moment. Now, let's further discuss the three periods of time with two approaches: first, the 'emptiness of nature' approach; second, the 'establishment of existence' approach. 'Emptiness of nature' means the past is empty because it has already ceased, the future is empty because it has not yet arrived, and the present is empty because it does not stay. This passage explains from the 'establishment of existence' approach, considering the previous thought as the past that has ceased, because it can cause the arising of the subsequent thought. Therefore, the past is not entirely the same as annihilation. The subsequent thought is the continuation of the previous thought. Although the future arises from the cessation of the previous thought, there is no previous thought that can be transmitted to the subsequent thought, so the future is not the continuation of the past. Therefore, the old dharma in the previous thought no longer exists now. The present dharma is like the future in relation to the previous thought, and like the past in relation to the subsequent thought, so it is not different. Therefore, although the flow and cessation of the previous thought is not like complete extinction, no dharma can reach the subsequent thought. Although the subsequent thought arises based on the previous thought, the dharma is new and not the continuation of the past. Therefore, initiating a new Bodhi mind in the dedication is because the previous thought is not entirely the same as the subsequent thought, allowing the subsequent thought to continue arising and the Bodhi mind to be uninterrupted. Because the subsequent thought is not the continuation of the past, every thought is new, preventing the Bodhi mind from becoming stagnant. Removing death, purely manifesting the function of consciousness. The meaning of this passage is like this; think about it carefully and you will understand. Furthermore, achieving perfect enlightenment in every present moment means realizing that the present is also equal, so seeing the truth is called enlightenment. The above four paragraphs are all the second part, the correct dedication is completed. From below begins the third part, summarizing the merits achieved by the dedication. 'When dedicating in this way' connects the previous content and opens up the subsequent content. It means that because the previous good roots are like dedication, one can obtain all dharmas, that is, utilize all dharmas equally. The ten sentences are divided into five groups. The first two sentences are about the place. First, it is adorned by equality, and second, the Dharma wheel is turned within it by equality. The next two sentences are about people. First, Bodhisattvas depart from their vows through equality, that is, those who initiate the vow of all-knowing wisdom are Bodhisattvas. Second, observing that the essence of many Buddhas is not different. The next two sentences are about the Dharma. First, about the nature of Dharma, and second, about the characteristics of Dharma. Also, one is the ultimate truth, and the other is the conventional truth. The fourth two sentences are about practice. First, the practice of Bodhisattvas, and second, the practice of Buddhas. The last two sentences are about merits. First, about the equality of the Buddha's essence, and second, about the equality of the Buddha's function. This is called the conclusion below, and the name can be known. The above is the completion of the position and practice.

From below begins the second part, explaining the ten fruits obtained in the position and result. One:

【English Translation】 Here it comes. 'Purity and Equality' explains the present moment. Now, let's further discuss the three periods of time with two approaches: first, the 'emptiness of nature' approach; second, the 'establishment of existence' approach. 'Emptiness of nature' means the past is empty because it has already ceased, the future is empty because it has not yet arrived, and the present is empty because it does not stay. This passage explains from the 'establishment of existence' approach, considering the previous thought as the past that has ceased, because it can cause the arising of the subsequent thought. Therefore, the past is not entirely the same as annihilation. The subsequent thought is the continuation of the previous thought. Although the future arises from the cessation of the previous thought, there is no previous thought that can be transmitted to the subsequent thought, so the future is not the continuation of the past. Therefore, the old dharma in the previous thought no longer exists now. The present dharma is like the future in relation to the previous thought, and like the past in relation to the subsequent thought, so it is not different. Therefore, although the flow and cessation of the previous thought is not like complete extinction, no dharma can reach the subsequent thought. Although the subsequent thought arises based on the previous thought, the dharma is new and not the continuation of the past. Therefore, initiating a new Bodhi mind (Enlightenment mind) in the dedication is because the previous thought is not entirely the same as the subsequent thought, allowing the subsequent thought to continue arising and the Bodhi mind to be uninterrupted. Because the subsequent thought is not the continuation of the past, every thought is new, preventing the Bodhi mind from becoming stagnant. Removing death, purely manifesting the function of consciousness. The meaning of this passage is like this; think about it carefully and you will understand. Furthermore, achieving perfect enlightenment in every present moment means realizing that the present is also equal, so seeing the truth is called enlightenment. The above four paragraphs are all the second part, the correct dedication is completed. From below begins the third part, summarizing the merits achieved by the dedication. 'When dedicating in this way' connects the previous content and opens up the subsequent content. It means that because the previous good roots are like dedication, one can obtain all dharmas, that is, utilize all dharmas equally. The ten sentences are divided into five groups. The first two sentences are about the place. First, it is adorned by equality, and second, the Dharma wheel is turned within it by equality. The next two sentences are about people. First, Bodhisattvas depart from their vows through equality, that is, those who initiate the vow of all-knowing wisdom are Bodhisattvas. Second, observing that the essence of many Buddhas is not different. The next two sentences are about the Dharma. First, about the nature of Dharma, and second, about the characteristics of Dharma. Also, one is the ultimate truth, and the other is the conventional truth. The fourth two sentences are about practice. First, the practice of Bodhisattvas, and second, the practice of Buddhas. The last two sentences are about merits. First, about the equality of the Buddha's essence, and second, about the equality of the Buddha's function. This is called the conclusion below, and the name can be known. The above is the completion of the position and practice.

From below begins the second part, explaining the ten fruits obtained in the position and result. One:

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得佛法果。謂得無邊凈法門者證法多也深也是得佛體也。為人雄者成佛相也。無畏吼者得佛說也。成就菩薩者得佛所化也。不休息者得佛化時也。又初證法深也。二成人高也。三化益廣也。四化時常也。此上是總句。下九句別顯。一得佛圓身。二得佛圓音。三得佛圓力。四得佛圓法。謂超出眾生故云勝。而即赴機故云示現一切也。五得佛圓通。六得佛圓用。謂不思解脫是也。七得佛圓定。八得佛圓辯。九得佛圓覺。謂現佛等覺于眾生也。下結。

第二偈頌中二十九頌分五。初二頌前行體。二菩薩思惟下四頌迴向眾生及菩提。三以此下二頌實際迴向。四深樂下十六頌純熟無礙自在迴向。于上百門略頌不盡。又不次第也。于中初七正頌前純熟同如迴向。后九兼頌后位果。思之可見。五末後五偈頌回所成德可知。第九回向作四門分別。初釋名者。此無縛無著解脫心迴向約無等大行立名。無縛無著有六種。一由離凡故不縛生死。以出小故不著涅槃。二離六識取外境不縛。離第七執于內不著。三離現行縛無種子著。四不取有縛不執空著。五無惑障縛無智障著。六無粗使縛絕習氣著故名無縛無著。此明行體。解脫是大用無礙。非但脫離諸障。此是行用也。心者是行體。用所依之心。謂菩薩大智之心是善根所依。以此心中所攝

【現代漢語翻譯】 現代漢語譯本 獲得佛法之果。所謂獲得無邊清凈法門，是指證悟的佛法既多且深，也是獲得了佛的法身。成為人中雄杰，是指成就了佛的相好。發出無畏的獅子吼，是指獲得了佛的說法。成就菩薩的功德，是指得到了佛的教化。永不休息，是指得到了佛的教化之時。進一步說，初證悟是佛法之深邃，其次成就的是人格之崇高，再次是教化利益之廣博，最後是教化時機之恒常。以上是總括之句，以下九句分別顯明：一、獲得佛的圓滿之身。二、獲得佛的圓滿之音。三、獲得佛的圓滿之力。四、獲得佛的圓滿之法，即超越眾生，所以說是殊勝，而又能應機施教，所以說是示現一切。五、獲得佛的圓滿神通。六、獲得佛的圓滿作用，即不可思議的解脫。七、獲得佛的圓滿禪定。八、獲得佛的圓滿辯才。九、獲得佛的圓滿覺悟，即向眾生示現佛的等覺境界。以下是總結。

第二首偈頌中的二十九頌分為五部分。首先是兩頌作為前行之體。其次是『菩薩思惟』以下的四頌，是迴向眾生及菩提。再次是『以此』以下的二頌，是實際迴向。然後是『深樂』以下的十六頌，是純熟無礙自在的迴向。對於上面的百門，只是略作頌揚，未能完全涵蓋，也沒有按照次第。其中，最初的七頌是正頌前述的純熟如同迴向。後面的九頌兼頌后位的果報，仔細思考便可明白。最後五偈頌是迴向所成就的功德，可以理解。第九次迴向分為四門來解釋。首先是解釋名稱，這個『無縛無著解脫心迴向』是依據無等大行而立名。『無縛無著』有六種含義：一、由於遠離凡夫的境界，所以不被生死束縛；因為超出小乘的境界，所以不執著于涅槃。二、遠離六識對外境的執取，所以不被束縛；遠離第七識對內在的執著，所以不被束縛。三、遠離現行的束縛，沒有種子的執著。四、不執取有為的束縛，不執著空性的束縛。五、沒有迷惑的障礙的束縛，沒有智慧的障礙的執著。六、沒有粗重的煩惱的束縛，斷絕了習氣的執著，所以稱為『無縛無著』。這說明了行體的本質。解脫是偉大的作用，沒有阻礙，不僅僅是脫離各種障礙，這是行用。心是行體，是行用所依賴的心。所謂菩薩的大智慧之心，是善根所依，以此心中所包含的。

【English Translation】 English version Attaining the fruit of the Buddha Dharma. 'Gaining the boundless pure Dharma gate' means that the enlightened Dharma is both numerous and profound, and it also means attaining the Dharma body of the Buddha. 'Becoming a hero among men' means accomplishing the auspicious marks of the Buddha. 'Roaring the fearless lion's roar' means obtaining the Buddha's teachings. 'Accomplishing the merits of a Bodhisattva' means receiving the Buddha's teachings. 'Never resting' means obtaining the time of the Buddha's teachings. Furthermore, the initial enlightenment is the profundity of the Buddha Dharma, the second accomplishment is the nobility of personality, the third is the vastness of the benefits of teaching, and the last is the constancy of the opportunity for teaching. The above are general statements, and the following nine sentences separately clarify: 1. Attaining the Buddha's perfect body. 2. Attaining the Buddha's perfect sound. 3. Attaining the Buddha's perfect power. 4. Attaining the Buddha's perfect Dharma, which means surpassing sentient beings, so it is said to be supreme, and being able to teach according to the occasion, so it is said to manifest everything. 5. Attaining the Buddha's perfect神通 (Shen Tong, supernatural powers). 6. Attaining the Buddha's perfect function, which is inconceivable liberation. 7. Attaining the Buddha's perfect samadhi. 8. Attaining the Buddha's perfect eloquence. 9. Attaining the Buddha's perfect enlightenment, which means showing sentient beings the state of the Buddha's equal enlightenment. The following is a summary.

The twenty-nine verses in the second gatha are divided into five parts. First, two verses serve as the body of the preliminary practice. Second, the four verses from 'Bodhisattva contemplates' onwards are the dedication to sentient beings and Bodhi (enlightenment). Third, the two verses from 'With this' onwards are the actual dedication. Then, the sixteen verses from 'Deeply joyful' onwards are the dedication of pure, unobstructed, and free nature. For the above hundred gates, only a brief praise is given, which is not fully covered and not in order. Among them, the first seven verses are the main praise of the aforementioned pure and similar dedication. The following nine verses also praise the fruits of the later stages, which can be understood by careful consideration. The last five verses are the merits achieved by the dedication, which can be understood. The ninth dedication is explained in four parts. First, the explanation of the name, this 'Dedication of the unbound and unattached liberated mind' is named based on the unequaled great practice. 'Unbound and unattached' has six meanings: 1. Because of being away from the realm of ordinary people, one is not bound by birth and death; because of exceeding the realm of the small vehicle, one is not attached to Nirvana (liberation). 2. Being away from the six consciousnesses' grasping of external objects, one is not bound; being away from the seventh consciousness' attachment to the inner, one is not bound. 3. Being away from the bondage of present actions, there is no attachment to seeds. 4. Not grasping the bondage of conditioned existence, not being attached to the bondage of emptiness. 5. Without the bondage of the obstacles of delusion, without the attachment of the obstacles of wisdom. 6. Without the bondage of coarse afflictions, cutting off the attachment of habits, so it is called 'unbound and unattached'. This explains the essence of the practice. Liberation is a great function, without hindrance, not only escaping from various obstacles, this is the function of practice. The mind is the body of practice, the mind on which the function of practice depends. The so-called great wisdom mind of the Bodhisattva is the basis of good roots, contained in this mind.

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善根皆用持迴向。成於普賢深廣之德故以為名。此從能迴向立名。問下文亦有無縛無著解脫等所攝善根。亦成迴向。何故標名唯就心立名。答理實通余。但彼下文十門之中。此無縛無著解脫心內百門。迴向文處廣辨。余並準通。是故就此廣處為名。

二來意者。前會相從體。今依體起用。顯純熟自在故。此位來。

三法體者以普賢三業無邊自在甚深廣大無礙大用為此位法。

四釋文者。就長行中亦二。初位行。后彼果。前中釋內有一千門釋分二。初無縛無著解脫心內百門廣釋。餘九百門準例通釋。就前中百門內復分二。初二十門辨能回行體。餘八十門顯所向行用。就前中亦二。初十以不輕心攝善根。二常樂下十積集長養擬將回向。前中初一心是總辨。餘九心是別顯。別中準總具言應云于出生死善根不生輕心。故云不輕出生死心。下皆準此。何故不輕者二義。一以從佛果流故。二堪成無上大菩提。如法華經中乃至一小音皆以成佛道等。如尼俱陀子小果大等。如上賢首品中掃塔等善成佛果中端嚴光等故不可輕也。問理應更有勝妙善根。何故下一約合掌等而明不輕。答此最微少世人所輕。菩薩收攝下至於此尚爾不輕。況餘一切。故約此等辨也。別中。一離惡。二攝善。三廣修余可知。二積集中十句。初一

【現代漢語翻譯】 現代漢語譯本：所有善根都用來做迴向，成就普賢菩薩深廣的功德，因此得名。這是從能迴向的角度來命名的。有人問，下文也有無縛、無著、解脫等所包含的善根，也能成就回向，為什麼只用心來命名？回答是，道理上確實是相通的，但下文十門之中，只有這無縛、無著、解脫心內的百門，在迴向文處詳細辨析，其餘的都可以類推。所以就以這個詳細之處來命名。

二、來意：前一會是從相入體，現在是從體起用，彰顯純熟自在的境界，所以來到這個位次。

三、法體：以普賢菩薩的身、口、意三業無邊自在、甚深廣大、無礙的大用作為這個位次的法體。

四、釋文：在長行文中也分為兩部分，首先是位行，然後是彼果。在位行中，又有一千門來解釋，分為兩部分，首先是無縛、無著、解脫心內的百門廣為解釋，其餘九百門可以類推。在前面的百門中，又分為兩部分，首先是二十門辨析能迴向的行體，其餘八十門彰顯所迴向的行用。在前面的二十門中，也分為兩部分，首先是十門以不輕視的心來攝取善根，其次是『常樂』以下的十門積集長養，準備用來回向。在前面的十門中，第一心是總的辨析，其餘九心是分別顯示。分別顯示中，應該像總的辨析一樣，說『對於出生死的善根不生輕視之心』，所以說『不輕出生死心』，下面的都依此類推。為什麼不輕視呢？有兩個原因：一是這些善根是從佛果流出的；二是這些善根堪能成就無上大菩提。如《法華經》中所說，乃至一小音都能成就佛道等等。就像尼拘陀子（榕樹的種子）小而果實大一樣。如《賢首品》中掃塔等善行能成就佛果中的端嚴光明等等，所以不可輕視。有人問，理應有更殊勝微妙的善根，為什麼下面只用合掌等來表明不輕視呢？回答是，這些是最微小的，世人所輕視的，菩薩收攝，乃至對於這些尚且不輕視，何況其餘一切。所以用這些來辨析。分別顯示中，一是離惡，二是攝善，三是廣修，其餘可以知道。二、積集中有十句，第一句是總的。

【English Translation】 English version: All roots of goodness are used for dedication, to achieve the profound and vast merits of Samantabhadra (普賢 - Universal Worthy Bodhisattva), hence the name. This is named from the perspective of being able to dedicate. Someone asks, the following text also contains roots of goodness encompassed by non-attachment, non-clinging, liberation, etc., which can also achieve dedication. Why is the name only established based on the mind? The answer is, in principle, it is indeed interconnected, but among the ten gates in the following text, only these hundred gates within the mind of non-attachment, non-clinging, liberation are extensively analyzed in the dedication text. The rest can be inferred by analogy. Therefore, it is named based on this extensive analysis.

Secondly, the intention: The previous assembly was from phenomena entering the essence, now it is from the essence arising into function, manifesting the state of pure maturity and freedom, hence arriving at this position.

Thirdly, the Dharma body: Taking the boundless, free, profound, vast, and unobstructed great function of Samantabhadra's (普賢) three karmas (三業 - body, speech, and mind) as the Dharma body of this position.

Fourthly, explaining the text: In the prose section, it is also divided into two parts, first the practice of the position, then its fruit. Within the practice of the position, there are also a thousand gates to explain, divided into two parts, first the hundred gates within the mind of non-attachment, non-clinging, liberation are extensively explained, the remaining nine hundred gates can be inferred by analogy. In the preceding hundred gates, it is further divided into two parts, first the twenty gates analyze the entity of the practice of being able to dedicate, the remaining eighty gates manifest the function of what is being dedicated to. In the preceding twenty gates, it is also divided into two parts, first the ten gates gather roots of goodness with a mind of non-disdain, secondly the ten gates from 'constant joy' onwards accumulate and nourish, preparing to be used for dedication. In the preceding ten gates, the first mind is a general analysis, the remaining nine minds are separate manifestations. In the separate manifestations, it should be said like the general analysis, 'Do not give rise to a mind of disdain towards the roots of goodness that lead to liberation from birth and death,' therefore it is said 'Do not disdain the mind of liberation from birth and death,' the following are all inferred by analogy. Why not disdain? There are two reasons: first, these roots of goodness flow from the Buddha fruit; second, these roots of goodness are capable of achieving unsurpassed Bodhi (菩提 - enlightenment). As the Lotus Sutra says, even a small sound can achieve the Buddha path, etc. Just like the Nigrodha (尼拘陀 - banyan) seed is small but the fruit is large. As in the Virtuous Leader chapter, the good deeds of sweeping the pagoda, etc., can achieve the dignified light, etc., in the Buddha fruit, so it should not be disdained. Someone asks, there should be more superior and wonderful roots of goodness, why does the following only use joining palms, etc., to indicate non-disdain? The answer is, these are the most minute, disdained by worldly people, the Bodhisattva gathers, and even towards these, they do not disdain, let alone all the rest. Therefore, these are used to analyze. In the separate manifestations, first is abandoning evil, second is gathering goodness, third is extensively cultivating, the rest can be known. Secondly, there are ten sentences in the accumulation, the first sentence is general.

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總由不輕前諸善根故。是故常樂攝受彼善。下九句別。一攝令不失明。二契合相應故云安住。三思念不斷。四巧便更增名長養。五不以染心污彼善根故云不著。六純以正心而成彼故云具正等。七無過失可簡卻故云不選擇。又亦有善斯收故云不選也。八堪成佛果故云隨順。九能得佛果故云得自在。前句順向佛果。此句正得佛果。舉所回善竟。自下第二正迴向中二。初六十門明廣大回向。二從不妄世間下二十門明甚深迴向。深廣無礙為大回向。又亦初是菩提眾生迴向。后是實際迴向。前中有六十門。內廣顯普賢自在德用。于中初一門是總。謂無縛無著解脫心是能回之心。彼善根者彼前所攝諸善根。迴向具足等正是所向也。問此中不言迴向眾生何耶。答但令成就普賢三業。方能盡窮眾生界而攝化也。是故亦是迴向眾生等也。下別顯普賢三業德用。于中但知一一門皆攝法界自在德用。或理或行或智或境或自利行或化眾生或體或用或因或果或人或法。皆各總攝一切法故不可相從別科。今粗分二。初二十四門顯普賢因位究竟。二從於一一境界下三十五門顯普賢果位究竟。以普賢門內通因果故有此二門也。又釋前約自分后勝進。以二分無礙是普賢德故。前中亦二。初十四門明普賢自在三業。二復作是念下十門明普賢廣大三業。前中初

【現代漢語翻譯】 現代漢語譯本 總而言之，因為不輕視之前的各種善根，所以常常樂於攝取這些善根。下面的九句是分別解釋：第一，攝取使之不失，這是『明』。第二，契合相應，所以說是『安住』。第三，思念不斷。第四，巧妙方便地增加，名為『長養』。第五，不以染污之心玷污這些善根，所以說是『不著』。第六，完全以正心成就這些善根，所以說是『具正等』。第七，沒有過失可以簡略去除，所以說是『不選擇』，又因為也有其他的善，所以也包含在內，因此說『不選』。第八，堪能成就佛果，所以說是『隨順』。第九，能夠得到佛果，所以說是『得自在』。前一句是順向佛果，這一句是真正得到佛果。以上是總結所迴向的善根。 從下面開始是第二部分，正式的迴向，分為兩部分：首先是六十門，闡明廣大的迴向；其次是從『不妄世間』開始的二十門，闡明甚深的迴向。深廣無礙，就是大回向。此外，前者是菩提眾生的迴向，後者是實際的迴向。前者中有六十門，廣泛地顯示普賢（Samantabhadra）的自在德用。其中第一門是總綱，即無縛無著的解脫心是能迴向之心。『彼善根者』，是指之前所攝取的各種善根。『迴向具足等』，正是所迴向的目標。有人問：這裡為什麼沒有說迴向眾生呢？回答是：只要成就普賢（Samantabhadra）的三業，才能窮盡眾生界而攝化他們。所以這也是迴向眾生等等。 下面分別顯示普賢（Samantabhadra）三業的德用。要知道每一門都包含著法界的自在德用，或理或行，或智或境，或自利行，或化眾生，或體或用，或因或果，或人或法，都各自總攝一切法，所以不能按照類別來分別。現在粗略地分為兩部分：首先是二十四門，顯示普賢（Samantabhadra）因位的究竟；其次是從『於一一境界』開始的三十五門，顯示普賢（Samantabhadra）果位的究竟。因為普賢（Samantabhadra）門內通因果，所以有這兩部分。另外一種解釋是，前者是關於自己的本分，後者是殊勝的進步。因為兩部分的無礙是普賢（Samantabhadra）的德行。前一部分也分為兩部分：首先是十四門，闡明普賢（Samantabhadra）自在的三業；其次是從『復作是念』開始的十門，闡明普賢（Samantabhadra）廣大的三業。前一部分中，首先是...

【English Translation】 English version In summary, because one does not belittle the previous good roots, one is always happy to gather these good roots. The following nine sentences explain this separately: First, gathering them so they are not lost, this is 'clarity'. Second, fitting and corresponding, so it is called 'abiding'. Third, continuous thought. Fourth, skillfully increasing them, named 'nourishing'. Fifth, not defiling these good roots with a defiled mind, so it is called 'non-attachment'. Sixth, completely accomplishing these good roots with a correct mind, so it is called 'possessing correctness, etc.'. Seventh, there are no faults that can be simplified and removed, so it is called 'non-selection', and because there are also other good deeds, they are also included, therefore it is said 'not selecting'. Eighth, capable of accomplishing Buddhahood, so it is called 'conforming'. Ninth, able to attain Buddhahood, so it is called 'attaining freedom'. The previous sentence is conforming towards Buddhahood, this sentence is truly attaining Buddhahood. The above is a summary of the good roots being dedicated. From below begins the second part, the formal dedication, divided into two parts: First are the sixty doors, elucidating the vast dedication; second, starting from 'not deceiving the world', are the twenty doors, elucidating the profound dedication. Profound and vast without obstruction, this is the great dedication. Furthermore, the former is the dedication of Bodhi beings, the latter is the dedication of reality. The former has sixty doors, widely displaying the free and virtuous functions of Samantabhadra. Among them, the first door is the general outline, that is, the liberated mind without bondage or attachment is the mind capable of dedication. 'Those good roots' refers to the various good roots previously gathered. 'Dedication possessing completeness, etc.' is precisely the goal of dedication. Someone asks: Why is there no mention of dedicating to sentient beings here? The answer is: Only by accomplishing the three karmas of Samantabhadra can one exhaust the realm of sentient beings and transform them. Therefore, this is also dedicating to sentient beings, etc. Below are separate displays of the virtuous functions of Samantabhadra's three karmas. Know that each door contains the free and virtuous functions of the Dharma realm, whether it be principle or practice, wisdom or realm, self-benefiting practice or transforming sentient beings, essence or function, cause or effect, person or Dharma, each comprehensively encompasses all Dharmas, so they cannot be distinguished according to categories. Now, they are roughly divided into two parts: First are the twenty-four doors, displaying the ultimate of Samantabhadra's causal position; second, starting from 'in each and every realm', are the thirty-five doors, displaying the ultimate of Samantabhadra's fruition position. Because the Samantabhadra door connects cause and effect, there are these two parts. Another explanation is that the former is about one's own duty, the latter is superior progress. Because the unobstructedness of the two parts is the virtue of Samantabhadra. The former part is also divided into two parts: First are the fourteen doors, elucidating Samantabhadra's free three karmas; second, starting from 'again making this thought', are the ten doors, elucidating Samantabhadra's vast three karmas. In the former part, first is...

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一是行所依。謂由勇進令行德成。下明所成德。初四門明總持無礙。是意業自在。次六力用無礙。是身業自在。次一明圓音無礙。是語業自在。后二門于眾生世間器世間自在。第二明廣大三業中十門分四。初三門明普賢廣大語業。一說聲遍。二持所說。三說無休。次二門明廣大身業。一體。二用。次二門明廣大意業。一因智。二果智。后三通結三業。一明三業廣勤。二明身語深廣。三辨意業攝法。上來普賢因竟。自下第二明普賢果德有三十五門。隨相分三。初十門明得普賢攝法廣大德。二於一念頃悉能下十五門明攝法自在。三妙智知色微細下十門明普賢微細智。又初是一重平漫知法二相即相入重重知法。三微細容持甚深知法。此亦是漸次之相也。前中一巧智自在名方便王。二無明住地盡名離癡法王。三慧照行法名法明。四巧成所化名為方便。于中列十。如是等下總結無盡。問前段明普賢因。何故彼中亦有佛行。此中明果。何故亦有菩薩行耶。答辨公釋前舉果顯因。此舉因顯果。又云菩薩修行與佛等名普賢行。佛行大行名為普賢行。今更釋經云雖得佛道轉於法輪入于涅槃。而不捨于菩薩之道。是菩薩行謂因滿成果用。得果而不捨因。又以因果二位即入無礙各收法界。謂因窮法界具于果也。果攝法界合於因也。五身業令見

喜。六知語凈口業。七知一切法智。八得佛法身自體相用。九得圓滿根根有二義。一生后義謂出生無盡。二受法義謂根器領法。無限量故約所出所領說。及自體差別列十五種。可知。十得無盡神力。于中初一句總后十句別。依此等力修普賢行也。自下十五門明重重攝法無礙自在。于中初一無礙身智。謂身能外遍而內含容智入無生而生大行。二生如來家修法界行智。三以普眼見自在法界故云於一毛道等也。容一毛之路名為毛道。于中二法圓滿。一容一切剎約事。二一切法界約理。三究竟空界就事空。何故爾耶。謂有二義。一以法性融通事隨理融故。二以緣起相由無礙即入容持自在故。此有同體異體。準上思之。四入劫智自在謂長短無礙。五身業自在謂令一身即多多內各容。六見佛聞法自在謂不著佛不倒法。七入世界自在智謂回動轉變隨智無礙。八知想自在智。謂一切法皆是想念中而成立故。是故一切悉是想也。于中有三。初一句是總。二列三十八種所知之想。三如是下顯能知之德。先明離障德。后一切如來下明知心所成德可知。九知心自在智。謂諸心相入及業依心異。十知處自在智謂一即一切等。十一知業自在智。十二知法自在智。十三知語自在智謂得無礙凈耳。十四得知根說法智。十五知根自在智。上來十五並是一中

一切而了知耳。自下十門明普賢微細智自在。初一明知世間法微細智。于中有三。初一句總舉能知之智。二列十一種微細之法。衍法師云所知之事幽微故。能知之智微細也。辨公云此等並難知故名微細。今準上下經文於一法中有一切法。齊頭炳然同時顯現。是微細義也。三如是下明能知之德。二知眾生微細智。初列十種所知。后結能知之德。三知菩薩行德微細智謂舉初發意等取一切菩薩也。列二十一種所知微細也。四知菩薩位德大用智。先列四十二種所知。初十一明行位成滿。生兜率天下明位滿大用。謂八相等也。二如是下明能知之德。謂成普賢自在行德。五知眾生性智。先列十種所知。后如是下能知之德。六知世界智。初一總。次列二十種別有三世間自在。后如是下結能知之德。又此等皆云微細智者是智從境名也。又此微細在智中故智即細也。七知法界智先舉所知。一總十別後結能智之德。八知入劫智微細。初一句總。無量下別列十種。后如是下結能知之德。成十種心可知。九知法智微細。先列十種微細法智。后如是下結能知成德。前中法義有四重。一法體具德。二一切即一等明法用相即。三入非法等明理事相即。四入方便無餘是體用善巧。十知無餘智微細。先列十種所知。后如是下結能知之德。皆出生者謂量智從

【現代漢語翻譯】 現代漢語譯本 一切都能完全了知。（以下通過十個方面闡明普賢菩薩的微細智慧和自在。首先，闡明了知世間法的微細智慧，其中包含三個部分。第一句總括了能知之智。第二部分列舉了十一種微細之法。衍法師說，因為所知之事幽深微妙，所以能知之智也微細。辨公說，這些都難以知曉，所以稱為微細。現在根據上下經文，在一個法中包含一切法，整齊明亮地同時顯現，這就是微細的含義。第三部分，『如是』之後闡明了能知之德。第二，了知眾生微細智。首先列舉了十種所知，然後總結了能知之德。第三，了知菩薩行德微細智，即舉出初發意等，涵蓋一切菩薩。列舉了二十一種所知，都是微細的。第四，了知菩薩位德大用智。首先列舉了四十二種所知，前十一項闡明了行位圓滿，從降生兜率天到下生人間，闡明了位滿大用，即指八相成道等。第二部分，『如是』之後闡明了能知之德，即成就普賢自在行德。第五，了知眾生性智。首先列舉了十種所知，然後『如是』之後闡明了能知之德。第六，了知世界智。首先是總說，其次列舉了二十種差別，具有三世間的自在。然後『如是』之後總結了能知之德。此外，這些都稱為微細智，是從所知境界來命名的。而且，這種微細存在於智慧之中，所以智慧本身也是微細的。第七，了知法界智，首先舉出所知，一個總說，十個別說，然後總結能知之德。第八，了知入劫智微細。第一句是總說，『無量』之後分別列舉了十種，然後『如是』之後總結了能知之德，成就十種心可知。第九，了知法智微細。首先列舉了十種微細法智，然後『如是』之後總結了能知成就之德。前面所說的法義有四重含義：一是法體具德；二是『一切即一』等闡明了法的作用是相互融合的；三是『入非法』等闡明了理和事是相互融合的；四是『入方便無餘』是體和用都非常善巧。第十，了知無餘智微細。首先列舉了十種所知，然後『如是』之後總結了能知之德，都從量智中出生。

【English Translation】 English version Everything is completely and fully known. (The following ten aspects clarify Samantabhadra's (Universal Worthy) subtle wisdom and freedom. First, it clarifies the subtle wisdom of knowing the Dharma (law, teaching) of the world, which contains three parts. The first sentence summarizes the wisdom of being able to know. The second part lists eleven kinds of subtle Dharmas. Dharma Master Yan said that because what is known is profound and subtle, the wisdom that can know is also subtle. Bian Gong said that these are difficult to know, so they are called subtle. Now, according to the upper and lower scriptures, one Dharma contains all Dharmas, appearing neatly and brightly at the same time, which is the meaning of subtle. The third part, after 'Thus,' clarifies the virtue of being able to know. Second, knowing the subtle wisdom of sentient beings. First, list ten kinds of knowable things, and then summarize the virtue of being able to know. Third, knowing the subtle wisdom of the virtues of Bodhisattva's (enlightenment being) practice, that is, mentioning the initial intention, etc., covering all Bodhisattvas. Twenty-one kinds of knowable things are listed, all of which are subtle. Fourth, knowing the wisdom of the great function of the Bodhisattva's position and virtue. First, list forty-two kinds of knowable things. The first eleven items clarify the fulfillment of the practice position. From descending from the Tusita Heaven (contentment) to being born in the human world, it clarifies the great function of the fulfillment of the position, which refers to the eight aspects of enlightenment, etc. The second part, after 'Thus,' clarifies the virtue of being able to know, that is, achieving Samantabhadra's free practice virtue. Fifth, knowing the wisdom of the nature of sentient beings. First, list ten kinds of knowable things, and then after 'Thus,' clarify the virtue of being able to know. Sixth, knowing the wisdom of the world. First is a general statement, and secondly, twenty kinds of differences are listed, with the freedom of the three worlds. Then, after 'Thus,' summarize the virtue of being able to know. In addition, these are all called subtle wisdom, which is named from the realm of what is known. Moreover, this subtlety exists in wisdom, so wisdom itself is also subtle. Seventh, knowing the wisdom of the Dharma Realm (realm of truth), first cite what is known, one general statement, ten specific statements, and then summarize the virtue of knowing. Eighth, knowing the subtle wisdom of entering Kalpas (eon). The first sentence is a general statement, and after 'Immeasurable,' ten kinds are listed separately, and then after 'Thus,' summarize the virtue of being able to know, achieving ten kinds of knowable minds. Ninth, knowing the subtle wisdom of Dharma. First, list ten kinds of subtle Dharma wisdom, and then after 'Thus,' summarize the virtue of achieving knowledge. The Dharma meaning mentioned earlier has four levels of meaning: first, the Dharma body has virtue; second, 'all is one,' etc., clarifies that the function of Dharma is mutually integrated; third, 'entering non-Dharma,' etc., clarifies that principle and matter are mutually integrated; fourth, 'entering expedient means without remainder' is that both body and function are very skillful. Tenth, knowing the subtle wisdom of no remainder. First, list ten kinds of knowable things, and then after 'Thus,' summarize the virtue of being able to know, all born from the wisdom of measurement.

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理起名出生。知無不盡名無餘。此門亦是總結故云知無餘也。上來廣大回向竟。

自下第二明甚深迴向中。二十句中皆兩兩合舉總為十對。一世與世法假實相對。二菩提菩薩圓分一對。三體用一對行是體出生死是用。梁攝論云。于分別依他性不見菩薩所行行及行道此之謂也。四人法五生熟謂不調者是根熟也。六行愿。七自他。八施受。九因果。十境智。此等是上廣大回向之中諸事。雖成廣大自在之德而於彼法無妄執取。是故皆云不虛妄取也。上來百門竟。自下第二類餘九百中列十種章門。初一結前百門所屬。餘九次第結后九百。謂如無縛無著心所攝善根成此百門迴向。無縛無著解脫身所攝善根亦如是迴向。余皆準此。十中初三是三業。次二業報。次二染凈土。謂世間染是化處也。次二根藥謂眾生是所化。法是法藥也。下一正智。此十皆是無羈自在而生善根。用成迴向具普賢德。是故皆云無縛無著解脫故也。初一置善根如是迴向。余略令準。皆合具有應知。上來廣略總一千門大回向竟。

自下第二明彼果中有二。初行果后位果。前中有十句。初三因三世佛菩薩迴向行。四得正教。五滿正法。謂證法也。六等境界謂眾生為悲境也。七同善根。八等所住謂大悲地是所住。論名梵住。九同一境謂真諦。十不違等不

【現代漢語翻譯】 現代漢語譯本：根據道理起名而出生。知無不盡，名無餘。此門也是總結，所以說知無餘。以上是廣大回向的結束。

下面第二部分說明甚深迴向。二十句話中都是兩兩合舉，總共分為十對。第一對是世間與世法，假與實相對。第二對是菩提（bodhi，覺悟）與菩薩（bodhisattva，有情覺有情）的圓滿和分立。第三對是體與用，行是體，出生死是用。梁攝論中說：『于分別依他性不見菩薩所行之行及行道，此之謂也。』第四對是人與法。第五對是生與熟，所謂不調伏者是根未成熟。第六對是行與愿。第七對是自與他。第八對是施與受。第九對是因與果。第十對是境與智。這些是上面廣大回向中的各種事情，雖然成就了廣大自在的功德，但對於這些法沒有虛妄的執取，所以都說不虛妄取。以上是百門的結束。下面第二類其餘九百門中列出十種章門。第一個總結前面一百門所屬，其餘九個依次總結後面九百門。比如無縛無著的心所攝的善根成就這百門迴向，無縛無著的解脫身所攝的善根也這樣迴向。其餘的都照此推斷。十個門中，前三個是三業（身、口、意），其次兩個是業報，其次兩個是染凈土，所謂世間染是化處。其次兩個是根與藥，所謂眾生是所化，法是法藥。下一個是正智。這十個都是無羈自在而生善根，用來成就回向，具備普賢（Samantabhadra）的功德，所以都說無縛無著解脫。第一個是安置善根這樣迴向，其餘的略去，讓大家照此推斷，都應該合起來具有。以上是廣略總共一千門大回向的結束。

下面第二部分說明彼果中分為兩部分。首先是行果，然後是位果。前一部分中有十句話。前三句是因三世佛菩薩迴向行。第四句是得到正教。第五句是圓滿正法，所謂證法。第六句是等境界，所謂眾生是悲境。第七句是同善根。第八句是等所住，所謂大悲地是所住。論中名為梵住。第九句是同一境，所謂真諦。第十句是不違等不。

【English Translation】 English version: According to reason, names are given and beings are born. Knowing without exhaustion, names without remainder. This gate is also a summary, hence it is said 'knowing without remainder'. The above is the conclusion of the vast dedication.

The second part below explains the profound dedication. In the twenty sentences, they are all mentioned in pairs, totaling ten pairs. The first pair is the world and worldly dharmas, relative to the false and the real. The second pair is the completeness and separation of Bodhi (覺悟, enlightenment) and Bodhisattva (有情覺有情, a being who seeks enlightenment). The third pair is substance and function, action is the substance, and being born and dying is the function. The Liang Saṃgraha-śāstra says: 'In the dependent nature of discrimination, one does not see the actions and paths of action of the Bodhisattva, this is what it means.' The fourth pair is people and Dharma. The fifth pair is raw and ripe, what is called untamed is that the roots are not yet ripe. The sixth pair is action and vow. The seventh pair is self and other. The eighth pair is giving and receiving. The ninth pair is cause and effect. The tenth pair is realm and wisdom. These are the various matters in the vast dedication above. Although vast and free merits are achieved, there is no false attachment to these dharmas, so it is said that there is no false grasping. The above is the end of the hundred gates. In the second category below, the remaining nine hundred gates list ten chapter gates. The first summarizes the previous hundred gates, and the remaining nine summarize the following nine hundred in order. For example, the roots of goodness gathered by the mind without bondage or attachment accomplish the dedication of these hundred gates, and the roots of goodness gathered by the liberated body without bondage or attachment are also dedicated in this way. The rest are inferred accordingly. Among the ten gates, the first three are the three karmas (身、口、意, body, speech, and mind), the next two are karmic retribution, the next two are defiled and pure lands, what is called worldly defilement is the place of transformation. The next two are roots and medicine, what is called sentient beings are what is to be transformed, and the Dharma is the Dharma medicine. The next one is right wisdom. These ten are all unfettered and free, giving rise to roots of goodness, used to accomplish dedication, possessing the merits of Samantabhadra (普賢, Universal Worthy Bodhisattva), so it is said that there is liberation without bondage or attachment. The first is to place the roots of goodness and dedicate them in this way, the rest are omitted, so that everyone can infer accordingly, and they should all be combined and possessed. The above is the end of the vast and brief total of one thousand gates of great dedication.

The second part below explains the fruit of that, divided into two parts. First is the fruit of action, then the fruit of position. There are ten sentences in the first part. The first three sentences are the dedication of the actions of the Buddhas and Bodhisattvas of the three times. The fourth sentence is to obtain the right teaching. The fifth sentence is to perfect the right Dharma, what is called proving the Dharma. The sixth sentence is equal realms, what is called sentient beings are the realm of compassion. The seventh sentence is the same roots of goodness. The eighth sentence is equal dwelling, what is called the ground of great compassion is the dwelling. In the treatise it is called Brahma-viharas. The ninth sentence is the same realm, what is called the ultimate truth. The tenth sentence is not contrary, etc.

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礙多也。上來釋竟。佛子下結名。位行竟第二明位果。于中十二句得二種果。一現成果。二轉生果。現成亦二。初行堅果。二行勝果。初二句標此二果。一切眾魔下釋顯初果。二普現下三句釋行勝果。一廣行勝。二巧化勝。三離染勝。二摩訶薩下六句明轉生果亦二。初外得眷屬果謂不壞眷屬也。二內得成德果有五句。一成法器德。二深行德。三因圓德。四果用德。五因果無礙德。

第二偈中有五十一頌分三。初三偈頌所回行體。二所作下四十四偈頌廣大回向。略不頌甚深迴向。三過去一切下四偈頌回所成果。就第二四十四中。初一頌普賢因位究竟。余頌因圓果滿。于中初世間無量群生一偈頌知世間微細智。次一偈頌知眾生趣微細智。次一偈頌知世界智。次一頌知心智。次一頌知根智。次一頌知業智。次三頌入劫智及知三世癡慢等。次十方世界諸如來下二十七頌菩薩行位成滿大用。于中初一總頌。次一頌住兜率天。次一頌入胎。是微細故胎中具八相也。次二頌初生。次四頌七步現笑試吼放光。各一頌可知。次一頌在宮及出家。次五頌坐道場降魔成覺。次五頌轉法輪。次三頌般涅槃。又顯余趣所現自在。次一結此菩薩善根迴向。次三頌迴向大果之行儀。上來位用竟。次有數無數下四偈頌入劫及剎並所行行。次二頌出

【現代漢語翻譯】 現代漢語譯本 礙多也（梵語，意義不明）。上面是解釋的結束。佛子（對佛弟子的尊稱）在下面總結名稱。位行竟第二，闡明位果。其中十二句經文闡述了兩種果報：一是現成果，二是轉生果。現成果又分為兩種：一是行堅果，二是行勝果。最初的兩句經文標示這兩種果報。『一切眾魔下』解釋並彰顯初果。『二普現下』三句經文解釋行勝果：一為廣行勝，二為巧化勝，三為離染勝。『二摩訶薩下』六句經文闡明轉生果，也分為兩種：一是外得眷屬果，指的是不壞的眷屬；二是內得成德果，包含五句經文：一是成就法器之德，二是深行之德，三是因圓之德，四是果用之德，五是因果無礙之德。

第二個偈頌中有五十一頌，分為三部分。最初三偈頌讚所迴向的行體。第二部分『所作下』四十四偈頌讚廣大回向，省略了甚深迴向。第三部分『過去一切下』四偈頌讚迴向所成就的果報。在第二部分四十四頌中，最初一頌讚普賢（菩薩名）在因位的究竟。其餘的頌讚因圓果滿。其中，最初『世間無量群生』一偈頌讚知世間微細智。接下來一偈頌讚知眾生趣微細智。再接下來一偈頌讚知世界智。再接下來一頌讚知心智。再接下來一頌讚知根智。再接下來一頌讚知業智。再接下來三頌讚入劫智以及知三世的癡慢等。接下來『十方世界諸如來下』二十七頌讚菩薩行位成滿的大用。其中，最初一頌總贊。接下來一頌讚住在兜率天（欲界天之一）。接下來一頌讚入胎，因為是微細的，所以在胎中具足八相。接下來兩頌讚初生。接下來四頌讚七步現笑、試吼、放光，每一頌都可以理解其含義。接下來一頌讚在宮以及出家。接下來五頌讚坐道場降魔成覺。接下來五頌讚轉法輪。接下來三頌讚般涅槃。又彰顯在其餘各趣所展現的自在。接下來一頌總結此菩薩善根的迴向。接下來三頌讚迴向大果的行儀。上面是位用的結束。接下來『次有數無數下』四偈頌讚入劫以及剎土，以及所修行的行。接下來兩頌讚出。

【English Translation】 English version Ai Duo Ye (Sanskrit, meaning unknown). The above is the end of the explanation. The Buddha's disciples (a respectful term for Buddha's followers) below summarize the names. The second part of 'Position and Practice' clarifies the fruits of positions. Among them, twelve sentences of scripture elaborate on two types of fruits: one is the fruit of present achievement, and the other is the fruit of rebirth. The fruit of present achievement is further divided into two types: one is the fruit of firm practice, and the other is the fruit of superior practice. The initial two sentences of scripture indicate these two types of fruits. 'All demons below' explains and highlights the initial fruit. 'The second, universal manifestation below,' three sentences of scripture explain the fruit of superior practice: one is the superiority of vast practice, the second is the superiority of skillful transformation, and the third is the superiority of being free from defilement. 'The second, Mahasattva below,' six sentences of scripture clarify the fruit of rebirth, which is also divided into two types: one is the fruit of externally obtaining retinue, referring to an indestructible retinue; and the other is the fruit of internally achieving virtue, containing five sentences of scripture: one is the virtue of becoming a vessel of Dharma, the second is the virtue of profound practice, the third is the virtue of complete causes, the fourth is the virtue of the use of fruits, and the fifth is the virtue of unobstructed causes and fruits.

In the second verse, there are fifty-one stanzas, divided into three parts. The initial three stanzas praise the body of practice to be dedicated. The second part, 'What is done below,' forty-four stanzas praise the vast dedication, omitting the profound dedication. The third part, 'Past all below,' four stanzas praise the fruits achieved by dedication. In the second part, forty-four stanzas, the initial stanza praises Samantabhadra (name of a Bodhisattva) in the ultimate of the causal stage. The remaining stanzas praise the perfection of causes and the fulfillment of fruits. Among them, the initial stanza 'Countless beings in the world' praises the subtle wisdom of knowing the world. The next stanza praises the subtle wisdom of knowing the destinies of beings. The next stanza praises the wisdom of knowing the world. The next stanza praises the wisdom of knowing the mind. The next stanza praises the wisdom of knowing the roots. The next stanza praises the wisdom of knowing karma. The next three stanzas praise entering the kalpa and knowing the delusions and arrogance of the three times. The next 'The Tathagatas of the ten directions below,' twenty-seven stanzas praise the great use of the Bodhisattva's practice and position being fulfilled. Among them, the initial stanza is a general praise. The next stanza praises residing in Tushita Heaven (one of the heavens in the desire realm). The next stanza praises entering the womb, because it is subtle, so it is complete with eight aspects in the womb. The next two stanzas praise the initial birth. The next four stanzas praise the seven steps, showing a smile, testing with a roar, and emitting light, each stanza can be understood for its meaning. The next stanza praises being in the palace and renouncing the world. The next five stanzas praise sitting in the Bodhimanda, subduing demons, and achieving enlightenment. The next five stanzas praise turning the wheel of Dharma. The next three stanzas praise Parinirvana. It also manifests the freedom displayed in the remaining destinies. The next stanza summarizes the dedication of the Bodhisattva's roots of goodness. The next three stanzas praise the conduct of dedicating to the great fruit. The above is the end of the position and use. The next 'Next there are countable and countless below,' four stanzas praise entering the kalpa and the lands, as well as the practices cultivated. The next two stanzas praise the exit.

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生無餘智。次一頌眾生性微細智。下四頌彼果分中。初二頌行果。后二位果可知。

第十回向中亦作四門。

初釋名者。法界等無量回向從法立名有其四義。一約所回行法。謂以法施之行成迴向故名法界等也。二約所回行體。謂所回行體廣大無邊等於法界。三約能回之智。四約所回之德。謂以稱法界之大智回等法界之善根。迴向法界之大用故立名也。此則位滿至極故標以法界之稱。

二來意者。前明依體起用此明體用無礙。圓極自在故次來也。

三法體者以法施廣成普賢自在大善巧德。是此法也。

四釋文中。長行內亦二。位行位果。行中三。標釋結。釋中三。初舉行體。二摩訶薩于彼善根迴向下正明迴向。三如是迴向時下明回所成德。前中三。初舉所成行。二摩訶薩下明長養善根。又前自分后勝進。又前利他后自利行。前中十句。初一句總明得法師位。如第十地受位分得離垢三昧垢染斯盡受職位滿內得彼定灌其心首外相顯彰故云系頂。法從喻稱名離垢繒。但有此繒系其頂者即知。彼人得離垢法受位成滿。由得此位方能雲雨說法廣益群生故云受大法師記。又如楞伽中大慧等十地菩薩得佛手灌頂神力故能自在說法。同於此也。然受職有三。一約喻。如輪王太子受位等。二約理行。如內心

【現代漢語翻譯】 生無餘智：沒有剩餘的智慧。 次一頌眾生性微細智：接下來一頌是關於眾生本性中微細的智慧。 下四頌彼果分中：接下來的四頌是關於那個果報的部分。 初二頌行果：最初兩頌是關於行為的果報。 后二位果可知：後面兩頌是關於地位的果報，可以理解。

第十回向中亦作四門：在第十回向中也分為四個部分。

初釋名者：首先解釋名稱， 法界等無量回向從法立名有其四義：法界（Dharmadhatu，宇宙萬法所依之本體）等無量回向，從『法』的角度來立名，有四個含義： 一約所回行法：一是關於所迴向的行為之法， 謂以法施之行成迴向故名法界等也：即以法佈施的行為成就回向，所以稱為法界等。 二約所回行體：二是關於所迴向的行為之本體， 謂所回行體廣大無邊等於法界：即所迴向的行為本體廣大無邊，等同於法界。 三約能回之智：三是關於能迴向的智慧。 四約所回之德：四是關於所迴向的功德， 謂以稱法界之大智回等法界之善根：即以契合法界的大智慧，迴向等同於法界的善根， 迴向法界之大用故立名也：迴向法界的大作用，所以立此名稱。 此則位滿至極故標以法界之稱：這是因為地位圓滿到了極點，所以標以法界的名稱。

二來意者：第二是說明來意， 前明依體起用此明體用無礙：前面說明了依體而起用，這裡說明體和用之間沒有障礙， 圓極自在故次來也：圓滿到了極點，自在無礙，所以接下來講這個。

三法體者以法施廣成普賢自在大善巧德：第三是說明法體，以法佈施廣泛成就普賢（Samantabhadra，象徵一切諸佛的理德與行德的菩薩）的自在、大善巧功德， 是此法也：這就是這個法的本體。

四釋文中：第四是解釋文中的內容。 長行內亦二：長行文中也分為兩部分： 位行位果：地位和行為，地位和果報。 行中三：行為中又分為三部分： 標釋結：標示、解釋、總結。 釋中三：解釋中又分為三部分： 初舉行體：首先舉出行為的本體。 二摩訶薩于彼善根迴向下正明迴向：第二，摩訶薩（Mahasattva，大菩薩）將那些善根迴向，下面正式說明迴向。 三如是迴向時下明回所成德：第三，像這樣迴向的時候，下面說明迴向所成就的功德。 前中三：前面一部分又分為三部分： 初舉所成行：首先舉出所成就的行為。 二摩訶薩下明長養善根：第二，摩訶薩下面說明增長善根。 又前自分后勝進：又是前面是自己的一部分，後面是殊勝的進步。 又前利他后自利行：又是前面是利益他人的行為，後面是利益自己的行為。 前中十句：前面一部分有十句。 初一句總明得法師位：第一句總的說明得到法師的地位。 如第十地受位分得離垢三昧垢染斯盡受職位滿內得彼定灌其心首外相顯彰故云系頂：如同第十地接受地位時，得到離垢三昧（Vimala-samadhi，遠離塵垢的三昧），塵垢染污完全消除，接受職位圓滿，內心得到那個禪定灌注於心首，外在的相貌也顯現出來，所以說是『系頂』。 法從喻稱名離垢繒：法從比喻來稱名，叫做離垢繒（Vimala-pata，無垢的絲帶）。 但有此繒系其頂者即知：只要有這個絲帶繫在他的頭頂上，就知道 彼人得離垢法受位成滿：那個人得到離垢法，接受地位圓滿成就。 由得此位方能雲雨說法廣益群生故云受大法師記：由於得到這個地位，才能像雲和雨一樣說法，廣泛利益眾生，所以說是接受大法師的記別。 又如楞伽中大慧等十地菩薩得佛手灌頂神力故能自在說法：又如《楞伽經》（Lankavatara Sutra）中，大慧（Mahamati，人名）等十地菩薩得到佛手灌頂的神力，所以能夠自在說法。 同於此也：和這裡的情況相同。 然受職有三：然而接受職位有三種情況： 一約喻：一是比喻，如輪王太子接受王位等。 二約理行：二是關於理和行，如內心

【English Translation】 生無餘智: No remaining wisdom. 次一頌眾生性微細智: The next verse is about the subtle wisdom in the nature of sentient beings. 下四頌彼果分中: The following four verses are about the part of that fruition. 初二頌行果: The first two verses are about the fruition of actions. 后二位果可知: The last two verses are about the fruition of status, which can be understood.

第十回向中亦作四門: In the tenth dedication, it is also divided into four parts.

初釋名者: First, explain the name. 法界等無量回向從法立名有其四義: Dharmadhatu (the fundamental substance on which all phenomena in the universe depend) and other immeasurable dedications, named from the perspective of 'Dharma', have four meanings: 一約所回行法: First, it is about the Dharma of the actions to be dedicated. 謂以法施之行成迴向故名法界等也: That is, dedicating through the act of Dharma giving, so it is called Dharmadhatu and so on. 二約所回行體: Second, it is about the substance of the actions to be dedicated. 謂所回行體廣大無邊等於法界: That is, the substance of the actions to be dedicated is vast and boundless, equal to Dharmadhatu. 三約能回之智: Third, it is about the wisdom that can dedicate. 四約所回之德: Fourth, it is about the merits to be dedicated. 謂以稱法界之大智回等法界之善根: That is, using the great wisdom that conforms to Dharmadhatu to dedicate the roots of goodness equal to Dharmadhatu. 迴向法界之大用故立名也: Dedicating the great function of Dharmadhatu, so this name is established. 此則位滿至極故標以法界之稱: This is because the status is fulfilled to the extreme, so it is marked with the name of Dharmadhatu.

二來意者: Second, explain the intention. 前明依體起用此明體用無礙: The previous explanation was about arising function based on substance, this explains that there is no obstacle between substance and function. 圓極自在故次來也: It is fulfilled to the extreme, free and unobstructed, so this is explained next.

三法體者以法施廣成普賢自在大善巧德: Third, explain the substance of the Dharma, widely accomplishing Samantabhadra's (a Bodhisattva symbolizing the principle and practice of all Buddhas) freedom, great skillful merits through Dharma giving. 是此法也: This is the substance of this Dharma.

四釋文中: Fourth, explain the content of the text. 長行內亦二: The prose text is also divided into two parts: 位行位果: Status and actions, status and fruition. 行中三: The actions are further divided into three parts: 標釋結: Marking, explaining, concluding. 釋中三: The explanation is further divided into three parts: 初舉行體: First, raise the substance of the actions. 二摩訶薩于彼善根迴向下正明迴向: Second, the Mahasattva (Great Bodhisattva) dedicates those roots of goodness, and the following formally explains the dedication. 三如是迴向時下明回所成德: Third, when dedicating in this way, the following explains the merits achieved by the dedication. 前中三: The first part is further divided into three parts: 初舉所成行: First, raise the actions that have been achieved. 二摩訶薩下明長養善根: Second, the Mahasattva below explains the growth of the roots of goodness. 又前自分后勝進: Also, the front is a part of oneself, and the back is a superior progress. 又前利他后自利行: Also, the front is the act of benefiting others, and the back is the act of benefiting oneself. 前中十句: The first part has ten sentences. 初一句總明得法師位: The first sentence generally explains obtaining the position of Dharma Master. 如第十地受位分得離垢三昧垢染斯盡受職位滿內得彼定灌其心首外相顯彰故云系頂: Like when the tenth ground receives the position, obtaining the Vimala-samadhi (samadhi free from defilements), the defilements are completely eliminated, the acceptance of the position is fulfilled, the inner mind receives that samadhi infused into the heart and head, and the external appearance is revealed, so it is said 'tying the top'. 法從喻稱名離垢繒: The Dharma is named from the metaphor, called Vimala-pata (stainless ribbon). 但有此繒系其頂者即知: As long as this ribbon is tied on his head, it is known that 彼人得離垢法受位成滿: That person has obtained the stainless Dharma, and the acceptance of the position is fulfilled. 由得此位方能雲雨說法廣益群生故云受大法師記: Because of obtaining this position, one can preach the Dharma like clouds and rain, widely benefiting sentient beings, so it is said to receive the prediction of the Great Dharma Master. 又如楞伽中大慧等十地菩薩得佛手灌頂神力故能自在說法: Also, like in the Lankavatara Sutra, Mahamati (name of a person) and other Bodhisattvas of the tenth ground obtain the divine power of the Buddha's hand empowerment, so they can freely preach the Dharma. 同於此也: It is the same as here. 然受職有三: However, there are three situations for accepting the position: 一約喻: First, a metaphor, such as the crown prince of the wheel-turning king accepting the throne, etc. 二約理行: Second, about principle and practice, such as the inner mind

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證理灌其智頂。其約位事有五重。一約信行滿如賢首品說。二約住滿如上灌頂住及下海幢比丘頂上佛說法處辨。三約行位如十行滿處入因陀羅微細法界等說。四約善巧位如此位說。五約證位如第十地說。此五重內隨一成處必具理行。內相應故。又此五中但一位滿即因圓究竟更不待余。又若得一即得餘位。又總是一法界受職。隨門差別五位不同。法體融通含攝無礙。此約圓教宗說。若余教中不通此事。思準之。下九別顯法師之德。初一句明法師德立。能廣法施者辨慧無竭。成大慈悲者顯施心無盡也。安立等者施所成益也。謂令得大心成於大行方是法施故。經云若以小乘化我則墮慳貪。又法施過財百千億倍乃至不可說分非其比也。丈夫行論(云云)。古德云夫法施者。一則發之以智慧為生解之妙方。二則化之以多人作津濟之弘躅。三則為起行之本寔倚仗之良詮。四為入聖之階標引導之要路故。此經中託人以弘道多嗟法師之勝德。寄行以表法每引普賢為末篇。故知法施為究竟之道智慧為滿足之極。自利利他功之不朽其唯法施也。二饒益等者明常施。謂以菩提心生長善根廣益眾生不休息也。三建師名謂作教授之師示成佛之道。四照之以法日。前師此法故名法師。即所授行法也。五顯法師心。謂等心是無偏心。廣大心不倒心也。

欲令等是常心。六增長等明福惠化增二嚴。謂善根是福也。七為眾生等明導之相采寶所示正路也。八以利他為先修諸行故得為慈悲法師。九化令更事。余諸善友不局于已。是無著法師。如善財知識更示餘人令求者是也。下第二明長養善根有六句。一依此法施善攝取佛果心。二徹到彼岸三依法施善脩金剛菩提心。四成大愿。五依善友正意求法。六了達果境。是故令前法施更復增廣也。行體竟。

自下第二正明迴向。于中亦二。初以善根成廣大回向。后安住法界下成甚深迴向。前則眾生菩提回向。后則實際迴向。前中廣大有十五門。初一門以彼善根迴向見佛修自他梵行。于中三。初以善根迴向同念三世佛菩薩行建奇特想。二得是想故下明依想見佛。三諸佛菩薩下明依佛起行。于中三。初為他修自行二以自化他行。三何以下釋他化以順自。初中有二十句。初十明已成。后十上修。前中初五離染。一總顯。二性成。三威儀具。四性離濁。五威儀無垢。下五順法。一守行心堅。二外緣不壞。三上順聖心。四下無異求故云無依也。五稱理平等故無所有。后十上修中。一不執著名離倒。二不為所拘名無礙。三不取戒相又離戒取。四將護物心名無諍。又不非先制不更造立。五無失可擇。六契合相應故云安住。七過二乘。八情專故

【現代漢語翻譯】 現代漢語譯本 希望（法施）等同於常住不變的真心。六、增長等，闡明通過福德和智慧的增長，來莊嚴自身和他人。這裡所說的『善根』就是福德。七、爲了眾生等，闡明引導眾生的相狀，如同采寶人展示正確的道路。八、以利益他人為先，修習各種善行，因此可以成為慈悲的法師。九、教化他人使其更加精進。其餘的善友不侷限於自身，這就是無著法師的作為。例如善財童子參訪善知識，善知識又指示其他人去求法，就是這個意思。下面第二部分闡明長養善根，共有六句話。一、依靠此法施，以善良之心攝取佛果。二、徹底到達彼岸。三、依靠法施，善良地修習金剛菩提心。四、成就大愿。五、依靠善友的正念求法。六、了達果地的境界。因此，使前面的法施更加增廣。行體的闡述到此結束。

從下面開始，第二部分正式闡明迴向。其中也分為兩部分。首先，以善根成就廣大的迴向。然後，安住在法界，成就甚深的迴向。前者是眾生菩提回向，後者是實際迴向。前者的廣大回向有十五個方面。首先，以善根迴向，希望能夠見到佛，修習自利利他的梵行。其中分為三點。首先，以善根迴向，共同憶念三世諸佛菩薩的行持，建立奇特的想法。第二，因為得到這種想法，所以闡明依靠這種想法見到佛。第三，諸佛菩薩等，闡明依靠佛發起修行。其中分為三點。首先，為他人修習自身的修行；第二，以自身的修行教化他人；第三，為什麼以下的內容解釋他人教化是爲了順應自身。最初的部分有二十句話。最初的十句闡明已經成就的功德，後面的十句闡明正在修習的功德。在已經成就的功德中，最初的五句是遠離染污。一、總的顯示。二、自性成就。三、威儀具足。四、自性遠離污濁。五、威儀沒有瑕疵。下面的五句是順應佛法。一、守護修行的心堅定。二、外在的因緣不能破壞。三、向上順應聖人的心意。四、向下沒有其他的需求，所以說沒有依賴。五、符合道理，平等對待，所以說一無所有。後面的十句是正在修習的功德。一、不執著于名相，名為遠離顛倒。二、不被事物所束縛，名為沒有障礙。三、不執取戒律的相狀，又遠離戒律的執取。四、將護物品的心，名為沒有爭執。又不違背先前的制度，不隨意創立新的制度。五、沒有過失可以挑剔。六、契合相應，所以說安住。七、超過二乘。八、情感專一，所以

【English Translation】 English version Wishing that (Dharma giving) is equivalent to a constant mind. Six, 'growth' etc., clarify the adornment of oneself and others through the increase of merit and wisdom. The 'roots of goodness' mentioned here are merit. Seven, 'for sentient beings' etc., clarify the aspect of guiding sentient beings, like a treasure collector showing the correct path. Eight, taking benefiting others as the priority, cultivating various good deeds, therefore one can become a compassionate Dharma teacher. Nine, teaching others to make them more diligent. The remaining good friends are not limited to oneself, this is the action of an Asanga (無著, a famous Buddhist philosopher). For example, Sudhana (善財童子, a central figure in the Gandavyuha Sutra) visits good teachers, and the good teachers instruct others to seek the Dharma, this is the meaning.

Below, the second part clarifies the nurturing of good roots, there are six sentences in total. One, relying on this Dharma giving, with a kind heart, gather the fruit of Buddhahood. Two, thoroughly reach the other shore. Three, relying on Dharma giving, kindly cultivate the Vajra Bodhi mind (金剛菩提心, diamond-like mind of enlightenment). Four, accomplish great vows. Five, relying on the right intention of good friends to seek the Dharma. Six, understand the state of the fruition. Therefore, make the previous Dharma giving even more extensive. The explanation of the body of practice ends here.

From below, the second part formally clarifies the dedication of merit (迴向, the practice of directing one's merit to benefit others). It is also divided into two parts. First, with good roots, accomplish the vast dedication of merit. Then, abiding in the Dharma realm, accomplish the profound dedication of merit. The former is the dedication of merit for sentient beings' Bodhi, the latter is the dedication of merit for actual reality. The former vast dedication of merit has fifteen aspects. First, with good roots, dedicate the merit, hoping to see the Buddha, cultivate self-benefiting and other-benefiting Brahma conduct (梵行, pure and virtuous conduct). It is divided into three points. First, with good roots, dedicate the merit, together remembering the practices of the Buddhas and Bodhisattvas of the three times, establishing extraordinary thoughts. Second, because of obtaining this thought, clarify relying on this thought to see the Buddha. Third, Buddhas and Bodhisattvas etc., clarify relying on the Buddha to initiate practice. It is divided into three points. First, cultivate one's own practice for others; second, use one's own practice to teach others; third, why the following content explains that teaching others is to comply with oneself. The initial part has twenty sentences. The initial ten sentences clarify the merits that have already been accomplished, the latter ten sentences clarify the merits that are being cultivated. Among the merits that have already been accomplished, the initial five sentences are about being away from defilement. One, general display. Two, self-nature accomplishment. Three, dignified demeanor is complete. Four, self-nature is away from turbidity. Five, dignified demeanor has no flaws. The following five sentences are about complying with the Dharma. One, the heart of guarding practice is firm. Two, external conditions cannot destroy it. Three, upwardly comply with the mind of the sages. Four, downwardly there are no other needs, so it is said that there is no reliance. Five, it conforms to reason and treats everything equally, so it is said that there is nothing to possess. The latter ten sentences are about the merits that are being cultivated. One, not being attached to names and forms, is called being away from inversion. Two, not being bound by things, is called being without obstacles. Three, not grasping the characteristics of precepts, and also being away from the grasping of precepts. Four, the heart of cherishing things is called being without contention. And not violating the previous system, not arbitrarily creating new systems. Five, there are no faults to pick on. Six, it is in harmony and corresponding, so it is said to be abiding. Seven, surpassing the Two Vehicles (二乘, refers to Sravakas and Pratyekabuddhas). Eight, emotions are focused, so

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不動。九不散。十離瞋。皆離染之極。故云梵也。自下自化他行十二句。初一舉自例也。修習下別顯令他所成。一始修。二行具。三無失。四不執。五照理。六離我。七離惑。八離犯。九犯離無慚。十持心決定。十一不強生惱。下三釋成中二。初反釋。后順釋。前中何以故者。徴問云此中菩薩行已滿。何故不但說法化人令修梵行而自修耶。下釋若自不修令他修者無有是處。有十句可知。攝論云。若自住邪行設欲正他非是人終不能制正他過失。后何以故下順釋中先徴問云既自不修教他不得。若為即得教他修耶。下釋中先總釋。自如說行離倒能說離倒授人言行相應。故云實語實行。下明凈三業離染滅障益。下別釋。自行教他五句。一直。二忍。三離疑。四信。五堅法。是軌持法也。善根如是迴向結上回也。第二複次下明迴向令得諸法。于中十句。一令得法門謂能證法能摧邪論。二悉得三世下令得法海。先總標。於一一下別顯十種法海。一生法是立宗相。二方便是因喻等巧成宗法。三語言法是隨方語則。四施設是施名于義及隨機意樂立義前後次第成等。五文教成范。又安佈教則。六由言顯義說授儀式。七所說解通曰門。又諸宗法門。八令人開解名入。九宗義分明令解決定。十結宗究竟成義安立名住法。悉得無盡法藏總結所得

【現代漢語翻譯】 現代漢語譯本 不動（Achala）。九不散。十離瞋（Dvesha，嗔怒）。皆離染之極，故云梵（Brahma，清凈）。自下自化他行十二句，初一舉自例也。修習下別顯令他所成。一始修。二行具。三無失。四不執。五照理。六離我。七離惑。八離犯。九犯離無慚。十持心決定。十一不強生惱。下三釋成中二。初反釋。后順釋。前中何以故者，徴問云此中菩薩行已滿，何故不但說法化人令修梵行而自修耶。下釋若自不修令他修者無有是處。有十句可知。攝論云：『若自住邪行，設欲正他，非是人終不能制正他過失。』后何以故下順釋中先徴問云既自不修教他不得，若為即得教他修耶。下釋中先總釋。自如說行離倒，能說離倒授人，言行相應，故云實語實行。下明凈三業離染滅障益。下別釋。自行教他五句。一直。二忍。三離疑。四信。五堅法。是軌持法也。善根如是迴向結上回也。第二複次下明迴向令得諸法。于中十句。一令得法門，謂能證法，能摧邪論。二悉得三世下令得法海。先總標。於一一下別顯十種法海。一生法是立宗相。二方便是因喻等巧成宗法。三語言法是隨方語則。四施設是施名于義及隨機意樂立義前後次第成等。五文教成范，又安佈教則。六由言顯義說授儀式。七所說解通曰門，又諸宗法門。八令人開解名入。九宗義分明令解決定。十結宗究竟成義安立名住法。悉得無盡法藏總結所得。

【English Translation】 English version Immovable (Achala). Nine non-scatterings. Ten departures from anger (Dvesha). All are the ultimate departures from defilement, hence called Brahma (purity). The following twelve sentences from 'self-transformation to transforming others' begin with an example of oneself. 'Cultivating and learning' below specifically reveals what is accomplished by others. First, initial cultivation. Second, complete practice. Third, no loss. Fourth, non-attachment. Fifth, illuminating principle. Sixth, detachment from self. Seventh, detachment from delusion. Eighth, detachment from transgression. Ninth, transgression without shame. Tenth, maintaining a determined mind. Eleventh, not forcibly causing annoyance. The following three explanations are divided into two parts. First, reverse explanation. Second, forward explanation. In the former, 'Why is it so?' is a question asking why the Bodhisattva, having completed their practice, does not simply teach and transform people to cultivate pure conduct but cultivates themselves. The explanation below states that it is impossible for someone who does not cultivate themselves to make others cultivate. There are ten sentences that can be understood. The Compendium of Determinations says: 'If one dwells in wrong conduct and tries to correct others, that person will ultimately not be able to control the faults of others.' In the latter forward explanation following 'Why is it so?', the question is first asked: 'Since one cannot teach others if one does not cultivate oneself, how can one then teach others to cultivate?' The explanation below first gives a general explanation. One's own conduct is in accordance with what is said, free from inversion; one can speak and teach others free from inversion; words and actions correspond, hence called 'true speech and true practice.' Below, it clarifies the purification of the three karmas, the removal of defilements, the elimination of obstacles, and the benefits. Below, it explains separately. Five sentences on self-practice and teaching others. First, uprightness. Second, patience. Third, detachment from doubt. Fourth, faith. Fifth, firm Dharma. These are the laws of guidance and maintenance. May the roots of goodness be thus dedicated to conclude the above dedication. Secondly, 'Furthermore' below clarifies the dedication to attain all Dharmas. Among them are ten sentences. First, to attain the Dharma gate, which means to be able to realize the Dharma and destroy wrong views. Second, to fully attain the three worlds below means to attain the ocean of Dharma. First, a general statement. Then, each one separately reveals ten kinds of Dharma oceans. First, the Dharma of birth is the establishment of the characteristics of the doctrine. Second, skillful means are the skillful establishment of the doctrine through causes, metaphors, etc. Third, the Dharma of language is the language appropriate to the place. Fourth, establishment is the giving of names to meanings and the establishment of the order of meanings according to the inclinations of beings. Fifth, textual teachings become models, and also the arrangement of teaching methods. Sixth, meaning is revealed through words, and the rituals of transmission are explained. Seventh, what is said is understood as a gateway, and also the Dharma gates of various doctrines. Eighth, causing people to understand is called entry. Ninth, the meaning of the doctrine is clear, leading to resolution and determination. Tenth, concluding the doctrine and ultimately establishing the meaning is called abiding in the Dharma. Fully attaining the inexhaustible Dharma treasury concludes what is attained.

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也。三得無畏法下令得法辯。四得不退下令得法明。五得法界等無量身下令得法身。六得法住。七得法實故云決定法。八學多法。九住行法。十向內證。如是迴向下結成果也。第三複次下明二利行圓。初十自行圓謂見法界等無量佛等可知。復作是念下復令眾生同已故云如我無異。十一句等顯無異也。第四複次下明行稱法界亦有十句。初智依理起故亦同性無邊。法界莊嚴眾生者有三義。一依此法界眾生得成故云莊嚴。二以眾生即同法界令眾生即清凈也故云莊嚴。三以眾生同在大法界緣起門中攝法界故令眾生具德也。第五複次下明見佛解法。于中三。先總。二有十句。見佛成行。三有十句。解法界。初一不隨緣變故無生。二不守性故。三不二故。四非是能依。五妄不能染。六非是所緣故離相。七非是能緣故寂靜。八滿一切處非一切處故云無處。九隨流不去染現不集。又舍染不去凈現不集。十在諸位中性不改故云不壞。照達法界同名解也。第六複次下令眾產生法師。于中令成二十種法師令眾產生佛及大菩薩為法師也。二十句中各二。皆先標法師名。后釋顯義。亦是所作也。以是同類迴向故。是法施善根迴向令成法師等也。法華法師品中(云云)。大菩薩藏經法師品(云云)。仁王經有十三種法師。謂十二住及佛是也。又於十

【現代漢語翻譯】 現代漢語譯本 也。獲得三種無畏的法，從而能夠下達命令，獲得法的辯才。獲得四種不退轉的境界，從而能夠下達命令，獲得法的明晰。獲得法界等同於無量身，從而能夠下達命令，獲得法身。獲得法的安住。獲得法的真實，所以稱為決定法。學習多種法。安住于修行法。向內證悟。像這樣迴向，最終結成果實。 第三，再次說明二利（自利利他）行圓滿。最初的十句說明自行圓滿，即見到法界等同於無量佛等，可以理解。『復作是念』（又這樣想）之後，再次令眾生與自己相同，所以說『如我無異』（和我沒有差異）。後面的十一句等，顯示沒有差異。 第四，再次說明修行與法界相稱，也有十句。最初，智慧依理而生起，所以也與自性一樣無邊。『法界莊嚴眾生』有三種含義：一，依靠此法界，眾生得以成就，所以稱為莊嚴；二，使眾生等同於法界，令眾生即是清凈，所以稱為莊嚴；三，使眾生同在大法界的緣起之門中，攝取法界，從而令眾生具備功德。 第五，再次說明見佛解法。其中分為三部分。首先是總說。其次有十句，說明見佛成就修行。然後有十句，說明理解法界。最初，一，不隨因緣變化，所以無生。二，不固守自性。三，不二。四，不是能依。五，妄念不能染污。六，不是所緣，所以遠離相。七，不是能緣，所以寂靜。八，充滿一切處，又不是一切處，所以說無處。九，隨順流轉而不去染污，顯現而不聚集。又捨棄染污而不去，清凈顯現而不聚集。十，在各種位階中，自性不改變，所以說不壞。照亮通達法界，同樣名為理解。 第六，再次令眾產生為法師。其中，令成就二十種法師，令眾產生佛以及大菩薩，成為法師。二十句中，每句都有兩部分。都先標明法師的名稱，然後解釋顯明其意義。也是所作所為。因為是同類的迴向，所以用這種法施的善根迴向，令成就法師等等。《法華經·法師品》（此處省略）。《大菩薩藏經·法師品》（此處省略）。《仁王經》中有十三種法師，即十二住和佛。

【English Translation】 English version Also. Obtaining three fearless Dharmas, thereby being able to issue commands and obtain eloquence in Dharma. Obtaining four irreversible states, thereby being able to issue commands and obtain clarity in Dharma. Obtaining a Dharmakaya equivalent to limitless bodies, thereby being able to issue commands and obtain the Dharmakaya. Obtaining the abiding of Dharma. Obtaining the truth of Dharma, hence it is called the decisive Dharma. Studying multiple Dharmas. Abiding in the practice of Dharma. Turning inward for realization. Thus, dedicating merit in this way ultimately bears fruit. Thirdly, again explaining the perfection of the two benefits (self-benefit and benefiting others). The initial ten sentences explain the perfection of self-practice, that is, seeing the Dharmadhatu equivalent to limitless Buddhas, etc., which can be understood. After '復作是念' ('Again, thinking thus'), again causing sentient beings to be the same as oneself, hence it is said '如我無異' ('No different from me'). The subsequent eleven sentences, etc., show no difference. Fourthly, again explaining that practice is commensurate with the Dharmadhatu, also with ten sentences. Initially, wisdom arises based on principle, so it is also boundless like the self-nature. '法界莊嚴眾生' ('The Dharmadhatu adorns sentient beings') has three meanings: First, relying on this Dharmadhatu, sentient beings can achieve, hence it is called adornment; Second, making sentient beings equivalent to the Dharmadhatu, causing sentient beings to be pure, hence it is called adornment; Third, causing sentient beings to be in the causal origination gate of the great Dharmadhatu, embracing the Dharmadhatu, thereby causing sentient beings to possess merits. Fifthly, again explaining seeing the Buddha and understanding the Dharma. Among them, it is divided into three parts. First is a general statement. Second, there are ten sentences, explaining seeing the Buddha and accomplishing practice. Then, there are ten sentences, explaining understanding the Dharmadhatu. Initially, one, not changing with conditions, hence unarisen. Two, not clinging to self-nature. Three, non-dual. Four, not a support. Five, delusion cannot defile. Six, not an object, hence separated from characteristics. Seven, not a subject, hence tranquil. Eight, filling all places, yet not all places, hence called no place. Nine, following the flow without being defiled, appearing without accumulating. Also, abandoning defilement without leaving, purity appearing without accumulating. Ten, in various positions, self-nature does not change, hence called indestructible. Illuminating and penetrating the Dharmadhatu is also called understanding. Sixthly, again causing sentient beings to become Dharma masters. Among them, causing the accomplishment of twenty kinds of Dharma masters, causing sentient beings to become Buddhas and great Bodhisattvas, becoming Dharma masters. In the twenty sentences, each sentence has two parts. All first mark the name of the Dharma master, then explain and clarify its meaning. It is also what is done. Because it is a dedication of the same kind, therefore using this Dharma giving of good roots to dedicate merit, causing the accomplishment of Dharma masters, etc. 'Lotus Sutra, Chapter on Dharma Masters' (omitted here). 'Maharatnakuta Sutra, Chapter on Dharma Masters' (omitted here). 'Benevolent Kings Sutra' has thirteen kinds of Dharma masters, namely the twelve abodes and the Buddha.

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方界佛滅度后守護受持如來正法廣宣流佈開化不絕為法師也。如辯積法師及那羅延法師他摩室利法師等。並由其人使佛法再興久住世間等。此為持正法法師也。覺諸魔事者。如莊嚴論中有魔詐現神通作羅漢形惑亂諸比丘愚皆歸伏有多聞比丘以阿毗達摩石磨之假金遂露即呵嘖之餘愚人瞋此法師後果方知(云云)。第七摩訶薩下明無分選擇行。不選擇者是不分別也。又以所作諸事皆稱性無失無可簡擇故云不選。文中十句成法。是所成果法也。余句可知。第八摩訶薩下明成無著大行。中二。先明無著簡所不欲。二但欲下明所愿樂為成大行。前中十八句。初十七護煩惱不著世間。后一護二乘不著小果。毒心迴向者如沙彌迴向作龍等。壞善根迴向者回向作魔王等及作大力王滅三寶等此無彼也。二欲成大行中九句。謂成自他普賢大行故迴向也。第九摩訶薩如是平等心下明正悕望大行。中有四。初十句明能回之心。二令一切眾生下四十二門迴向悕欲成自他大行。于中分別緣起得法化生心者。謂由分別彼法生起智心故云從法化生也。此等並是普賢大行也。三明離染。先標。何以故下釋成離染。四如是迴向時下結迴向利益。第十複次下回向令眾生得法音語業。初一是總。餘三十二音是別。並是佛圓音具德之貌可知。第十一複次下回向眾生

【現代漢語翻譯】 現代漢語譯本 方界佛（指方界世界的佛）滅度后，守護、受持如來正法，廣為宣揚流佈，使佛法開化不絕的，就是法師。例如辯積法師、那羅延法師、他摩室利法師等。並且由於這些人的努力，使得佛法再次興盛，長久住世。這些就是持正法的法師。 覺察各種魔事的人，就像《莊嚴論》中記載的，有魔鬼詐現神通，化作羅漢的形象，迷惑擾亂眾比丘，愚昧的比丘都歸順於他。有一位博學多聞的比丘用阿毗達摩（論藏）來檢驗他，假金的本質就暴露了，於是呵斥他。其餘愚昧的人卻因此嗔恨這位法師，後果如何，以後才知道（云云）。 第七摩訶薩（大菩薩）以下闡明無分別選擇的修行。不選擇，就是不分別。又因為所做的一切事情都符合本性，沒有缺失，無可簡擇，所以說不選擇。文中十句是成就的法，是所要成就的果法。其餘的句子可以理解。 第八摩訶薩（大菩薩）以下闡明成就無著的大行。分為兩部分。首先闡明無著，簡擇所不想要的。其次，『但欲下』闡明所希望樂於去做的，以成就大行。前一部分有十八句，最初十七句是守護煩惱，不執著於世間。后一句是守護二乘（聲聞乘和緣覺乘），不執著于小果。毒心迴向，例如沙彌（小沙彌）迴向而轉生為龍等。壞善根迴向，迴向而轉生為魔王等，以及轉生為大力王，滅佛法僧三寶等，這裡沒有這些。 第二部分，想要成就大行，有九句。是指成就自他普賢大行，所以進行迴向。 第九摩訶薩（大菩薩），『如是平等心下』闡明正確地希望大行。分為四個部分。最初十句闡明能迴向的心。第二，『令一切眾生下』四十二門迴向，希望成就自他大行。其中分別緣起得法化生心，是指由於分別那些法而生起智慧心，所以說『從法化生』。這些都是普賢大行。 第三，闡明離染。首先標出。『何以故下』解釋成就離染。第四，『如是迴向時下』總結迴向的利益。 第十，『複次下』迴向令眾生得到法音語業。最初一句是總說。其餘三十二音是分別說明。都是佛圓滿音聲具備功德的相貌，可以理解。 第十一，『複次下』迴向眾生

【English Translation】 English version After the Parikshetra Buddha (Buddha of the Boundary Realm) passes away, those who protect, uphold, widely propagate, and continuously spread the Tathagata's (Thus Come One's) True Dharma (teachings), enlightening others without ceasing, are Dharma Masters. Examples include Dharma Master Bianji, Dharma Master Narayana, and Dharma Master Tamashrili. Furthermore, it is through these individuals that the Buddha's Dharma is revived and remains in the world for a long time. These are the Dharma Masters who uphold the True Dharma. Those who are aware of various demonic activities, as recorded in the Zhuangyan Lun (Adornment Treatise), include demons who falsely manifest supernatural powers, transforming into the form of Arhats (worthy ones) to confuse and disturb the Bhikshus (monks). Foolish Bhikshus submit to them. A learned Bhikshu, well-versed in Abhidharma (scholastic teachings), uses the Abhidharma to test him, and the false gold is exposed. He then rebukes him. The remaining foolish people become angry with this Dharma Master, and the consequences will be known later (etc.). The seventh Mahasattva (Great Bodhisattva) below elucidates the practice of non-discriminating selection. Non-selection means non-discrimination. Furthermore, because all actions performed are in accordance with one's nature, without fault, and without anything to be selected, it is said to be non-selection. The ten sentences in the text are the accomplished Dharma, the resultant Dharma to be achieved. The remaining sentences can be understood. The eighth Mahasattva (Great Bodhisattva) below elucidates the accomplishment of the great practice of non-attachment. It is divided into two parts. First, it elucidates non-attachment, selecting what is not desired. Second, 'But desiring below' elucidates what one wishes to do to accomplish the great practice. The first part has eighteen sentences. The first seventeen sentences are about guarding against afflictions and not being attached to the world. The last sentence is about guarding against the Two Vehicles (Shravakayana and Pratyekabuddhayana) and not being attached to small fruits. Turning poisonous thoughts towards, for example, a Shramanera (novice monk) turning towards becoming a dragon, etc. Turning bad roots towards, turning towards becoming a demon king, etc., as well as turning towards becoming a powerful king, destroying the Three Jewels (Buddha, Dharma, Sangha), etc., these are not present here. The second part, wanting to accomplish the great practice, has nine sentences. It refers to accomplishing the great practice of Samantabhadra (Universal Worthy) for oneself and others, therefore making dedication. The ninth Mahasattva (Great Bodhisattva), 'With such an equal mind below' elucidates correctly hoping for the great practice. It is divided into four parts. The first ten sentences elucidate the mind capable of dedication. Second, 'May all sentient beings below' forty-two doors of dedication, hoping to accomplish the great practice for oneself and others. Among them, distinguishing the mind of arising from conditions, obtaining the Dharma, and being transformed by the Dharma, refers to the arising of the mind of wisdom due to distinguishing those Dharmas, therefore it is said 'transformed by the Dharma'. These are all the great practices of Samantabhadra. Third, elucidating detachment from defilement. First, it is marked out. 'Why below' explains the accomplishment of detachment from defilement. Fourth, 'When dedicating in this way below' concludes the benefits of dedication. Tenth, 'Furthermore below' dedicating to enable sentient beings to obtain the Dharma sound speech karma. The first sentence is a general statement. The remaining thirty-two sounds are separate explanations. They are all aspects of the Buddha's perfect sound possessing virtues, which can be understood. Eleventh, 'Furthermore below' dedicating to sentient beings

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令得法身中三。初十令得十身行體。二摩訶薩下十令得十身行相。一映無不徹名明凈身。二于中普現五道眾生體無闇障名離濁身。三因圓果滿名究竟身。四凈德內充名清凈身。五煩惱障盡名離塵身。六所知障盡名離種種塵身。七習氣亦滅名離垢身。八常光恒照名光明身。九一一身上各有十蓮華藏塵數相好名可樂身。十形充法界色遍十方虛通不障名無礙身。三以如是下明十身勝用。初總。示現眾生菩薩行下十句別顯用相。下一句結迴向所成。第十二複次下明成無邊大行。于中初身遍起行為能益之緣。見者不空下正明所成益。一令發心。二不壞心。三廣行。四具悲化物。五見佛修善。六安生住法。得法輪聞慧也。法明是思。行菩薩行是修也。七入眾生下十一句明照法原故云入。略舉十一。實即無盡。是為結回也。第十三複次下回成嚴土。于中二。初明同體嚴有二。先同法界。二互相攝得最正覺顯已成佛。彰是佛土耳。二彼一一剎下別相嚴於中有十事嚴。一寶嚴。二香。三華。四鬘。五涂香。六末香。七衣。八蓋。九幢。十幡。就初寶嚴中三。先辨能嚴差別。二復如是念下顯所嚴分齊。三是為下結。初中有百事嚴內。從初座帳及至樂器有八十三事外法。莊嚴寶身已下十七事明內法莊嚴。謂三業六根等。寶趣者意趣也。又是志

【現代漢語翻譯】 令法身中成就三種功德。首先，前十句使行者獲得十身之行體。其次，從『摩訶薩』開始的十句使行者獲得十身之行相。 一、『映無不徹名明凈身』：光明照耀，沒有不通達的地方，稱為明凈身。 二、『于中普現五道眾生體無闇障名離濁身』：在自身中普遍顯現五道眾生的形體，沒有黑暗和障礙，稱為離濁身（指脫離五濁惡世的身）。 三、『因圓果滿名究竟身』：修行之因圓滿，證得佛果，稱為究竟身。 四、『凈德內充名清凈身』：清凈的功德充滿內在，稱為清凈身。 五、『煩惱障盡名離塵身』：煩惱的障礙完全斷盡，稱為離塵身。 六、『所知障盡名離種種塵身』：所知障完全斷盡，稱為離種種塵身。 七、『習氣亦滅名離垢身』：過去的習氣也消滅，稱為離垢身。 八、『常光恒照名光明身』：常放光明，恒常照耀，稱為光明身。 九、『一一身上各有十蓮華藏塵數相好名可樂身』：每一個身上都有如十蓮華藏世界那樣多的相好，稱為可樂身。 十、『形充法界色遍十方虛通不障名無礙身』：形體充滿法界，顏色遍佈十方，虛空通達沒有阻礙，稱為無礙身。 以下闡明十身的殊勝作用。首先是總說。『示現眾生菩薩行』以下十句分別顯示十身的作用和相狀。最後一句總結迴向所成就的功德。 『複次』以下闡明成就無邊廣大之行。其中，首先是身遍及一切處，發起利益眾生的行為，作為增益的因緣。『見者不空』以下，正式闡明所成就的利益： 一、令眾生髮起菩提心。 二、使菩提心不退轉。 三、廣修各種善行。 四、具足慈悲心來教化眾生。 五、使眾生見到佛，從而修行善法。 六、使眾生安住于佛法，獲得法輪，聽聞智慧。『法明』是指思惟，『行菩薩行』是指修行。 七、『入眾生』以下十一句，闡明照見諸法本源的緣故，所以說『入』。這裡簡略地列舉了十一項，實際上是無窮無盡的。這是總結迴向所成就的功德。 『複次』以下，闡明迴向成就莊嚴佛土。其中分為兩部分。首先闡明同體莊嚴，又分為兩點：一是與法界相同，二是互相攝入，證得最正覺，彰顯已經成佛，這就是佛土。 其次，『彼一一剎』以下，分別闡明佛土的莊嚴，其中有十種莊嚴：一、寶嚴，二、香，三、華（花），四、鬘（花環），五、涂香，六、末香，七、衣，八、蓋，九、幢，十、幡。 就最初的寶嚴中，又分為三部分：首先辨別能莊嚴的差別。其次，『復如是念』以下，顯示所莊嚴的範圍。最後是總結。最初的部分中有百種莊嚴，從最初的座帳到樂器，有八十三種外在的莊嚴。『莊嚴寶身』以下十七種，闡明內在的莊嚴，包括身、口、意三業和六根等。『寶趣』是指意趣，也就是志向。

【English Translation】 It causes the Dharmakaya (法身) [Dharma body] to attain three qualities. Firstly, the initial ten lines enable practitioners to attain the embodiment of the Ten Bodies. Secondly, the ten lines starting with 'Mahasattva' (摩訶薩) [great being] enable practitioners to attain the characteristics of the Ten Bodies. 1. 'Reflecting without obstruction, named the Body of Brightness and Purity' (映無不徹名明凈身): Its light shines everywhere without obstruction, hence it is called the Body of Brightness and Purity. 2. 'Universally manifesting the forms of beings in the five realms, without darkness or obstruction, named the Body Free from Impurity' (于中普現五道眾生體無闇障名離濁身): It universally manifests the forms of beings in the five realms within itself, without darkness or obstruction, hence it is called the Body Free from Impurity [referring to being free from the defilements of the five turbid realms]. 3. 'Cause perfected, fruit fulfilled, named the Ultimate Body' (因圓果滿名究竟身): The cause of practice is perfected, and the fruit of Buddhahood is attained, hence it is called the Ultimate Body. 4. 'Pure virtues filling within, named the Body of Purity' (凈德內充名清凈身): Pure virtues fill within, hence it is called the Body of Purity. 5. 'Affliction-obstructions exhausted, named the Body Free from Dust' (煩惱障盡名離塵身): The obstructions of afflictions are completely eliminated, hence it is called the Body Free from Dust. 6. 'Knowledge-obstructions exhausted, named the Body Free from Various Dusts' (所知障盡名離種種塵身): The obstructions of knowledge are completely eliminated, hence it is called the Body Free from Various Dusts. 7. 'Habitual tendencies also extinguished, named the Body Free from Defilement' (習氣亦滅名離垢身): Past habitual tendencies are also extinguished, hence it is called the Body Free from Defilement. 8. 'Constant light always shining, named the Body of Light' (常光恒照名光明身): It constantly emits light, always shining, hence it is called the Body of Light. 9. 'Each body possessing as many marks and qualities as the dust motes in the Ten Lotus Flower Treasury Worlds, named the Delightful Body' (一一身上各有十蓮華藏塵數相好名可樂身): Each body possesses as many marks and qualities as the dust motes in the Ten Lotus Flower Treasury Worlds, hence it is called the Delightful Body. 10. 'Form filling the Dharma Realm, color pervading the ten directions, empty and unobstructed, named the Unobstructed Body' (形充法界色遍十方虛通不障名無礙身): Its form fills the Dharma Realm, its color pervades the ten directions, empty and unobstructed, hence it is called the Unobstructed Body. The following explains the supreme functions of the Ten Bodies. First is a general statement. The ten lines from 'Demonstrating the practices of Bodhisattvas to sentient beings' (示現眾生菩薩行) separately reveal the functions and characteristics of the Ten Bodies. The last line summarizes the merits achieved through dedication. The section starting with 'Furthermore' (複次) explains the accomplishment of boundless great practices. Among them, the first is that the body pervades all places, initiating actions that benefit sentient beings, serving as a cause for increase. The section from 'Those who see it are not in vain' (見者不空) formally explains the benefits achieved: 1. Causing sentient beings to generate the Bodhi mind. 2. Ensuring that the Bodhi mind does not regress. 3. Widely cultivating various good deeds. 4. Possessing compassion to teach and transform sentient beings. 5. Enabling sentient beings to see the Buddha, thereby cultivating good deeds. 6. Enabling sentient beings to abide in the Dharma, obtain the Dharma wheel, and hear wisdom. 'Dharma Ming' (法明) refers to contemplation, and 'practicing Bodhisattva practices' (行菩薩行) refers to cultivation. 7. The eleven lines from 'Entering sentient beings' (入眾生) explain that because the origin of all dharmas is illuminated, it is said to 'enter'. Here, eleven items are briefly listed, but in reality, they are infinite. This is a summary of the merits achieved through dedication. The section starting with 'Furthermore' (複次) explains the dedication to accomplish the adornment of the Buddha Land. It is divided into two parts. First, it explains the adornment of the same essence, which is further divided into two points: one is being the same as the Dharma Realm, and the other is mutual inclusion, attaining the Most Perfect Enlightenment, manifesting the already attained Buddhahood, which is the Buddha Land. Secondly, the section from 'Each of those lands' (彼一一剎) separately explains the adornments of the Buddha Land, which include ten types of adornments: 1. Treasure Adornments, 2. Fragrance, 3. Flowers (華), 4. Garlands (鬘), 5. Perfume for Anointing, 6. Powdered Incense, 7. Clothing, 8. Canopies, 9. Banners, 10. Flags. Within the initial Treasure Adornments, it is further divided into three parts: First, it distinguishes the differences in what can adorn. Second, the section from 'Again, thinking in this way' (復如是念) shows the scope of what is adorned. Finally, there is a summary. The initial part contains a hundred adornments, from the initial seat and canopy to musical instruments, there are eighty-three external adornments. The seventeen items from 'Adorning the Treasure Body' (莊嚴寶身) explain the internal adornments, including the three karmas of body, speech, and mind, and the six senses, etc. 'Treasure Interest' (寶趣) refers to the interest of the mind, which is the aspiration.

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趣高遠矣。余可知。良以依正無礙互嚴顯勝也。初寶嚴竟。二如寶嚴下舉寶例餘九門各有百事。成一千種莊嚴令準知故云亦復如是也。第十四如是摩訶薩下明結迴向大意。于中三。初一句為長養善根。謂由此廣大回向力故令善根增長。是故迴向。二有一句為嚴凈佛剎故是故迴向。三有二十句為令眾生清凈平等是故迴向。此一句是總。下十九是別。為令眾生得皆平等二嚴凈德圓備。摩訶薩下結平等結清凈可知。第十五摩訶薩復作是念下明令眾生證法起說。于中三。初令證法謂得之言證。所證深廣名無量法海。二於一一下依證起智。三令眾生下明依智起說有十句。一令善教。二令持義。三同果辯。四同佛身。五說法心。六得說智。七遍說處。八無間說。九令樂求。十令喜說。上來眾生菩提回向竟。

自下第二明實際迴向。準下地品安住之言此文當是凈治迴向行耳。二十八句。初十約三業五陰三科內外。即相同真故回法界。內謂正報外是依報。餘十八約行約事會同法界故說迴向。上來正迴向竟。

自下第三大段明回所成益。謂由三業等皆同法界故是故得安住法界等無量清凈三業等也。十句中。初六句明平等三業法界攝化。后四句明廣大三業。調生安善可知。上來釋竟。佛子下結名。上來位行竟。

自下第

【現代漢語翻譯】 現代漢語譯本 趣味高遠啊。我還可以瞭解更多。這是因為依報（環境）和正報（自身）之間沒有障礙，互相莊嚴，彰顯殊勝的緣故。最初的寶嚴已經結束。第二段『如寶嚴』以下，舉出寶的例子，其餘九門各有百件事，成就一千種莊嚴，令人依此準繩瞭解，所以說『亦復如是』。第十四段『如是摩訶薩』以下，說明總結迴向的大意。其中分為三部分。第一句是爲了長養善根，意思是由於這種廣大的迴向之力，使善根增長，所以要回向。第二句『為嚴凈佛剎故是故迴向』，是爲了莊嚴清凈佛土，所以要回向。第三部分有二十句，『為令眾生清凈平等是故迴向』，這一句是總綱，下面十九句是分別闡述，爲了使眾生得到皆平等和嚴凈德圓備兩種功德。『摩訶薩』以下總結平等和清凈，意思容易理解。第十五段『摩訶薩復作是念』以下，說明爲了使眾生證悟佛法而開始說法。其中分為三部分。首先是使眾生證悟佛法，『得』字表示證悟。所證悟的佛法深奧廣闊，稱為無量法海。第二部分『於一一下』，是依據證悟的佛法生起智慧。第三部分『令眾生』以下，說明依據智慧開始說法，共有十句。一是使眾生善於教化，二是使眾生堅持正義，三是共同獲得果報的辯才，四是共同擁有佛的身相，五是說法的心，六是獲得說法的智慧，七是普遍說法的處所，八是無間斷地說法，九是使眾生樂於求法，十是使眾生喜于說法。以上是眾生菩提回向的說明。 從下面開始第二大段，說明實際迴向。參照下地品的安住之言，此文應當是凈治迴向行。共有二十八句。最初十句是關於三業（身口意）、五陰（色受想行識）、三科（蘊處界）內外，即相同于真如的緣故，迴向法界。內指正報，外指依報。其餘十八句是關於修行和事情，會同於法界的緣故，所以說迴向。以上是正迴向的說明。 從下面開始第三大段，說明迴向所成就的利益。意思是由於三業等都相同於法界，所以能夠安住於法界等無量清凈的三業等。十句中，前六句說明平等的三業法界攝化，后四句說明廣大的三業，調伏眾生，安穩行善，意思容易理解。以上是解釋完畢。『佛子』以下是總結名稱。以上是位行完畢。 從下面開始第...

【English Translation】 English version The interest is profound and far-reaching. I can learn more. This is because there is no obstruction between the dependent environment (依報) and the principal retribution (正報), mutually adorning and manifesting the supreme excellence. The initial 'Treasure Adornment' (寶嚴) is complete. In the second section, 'Like Treasure Adornment' (如寶嚴) below, an example of treasure is given. Each of the remaining nine gates has a hundred matters, accomplishing a thousand kinds of adornments, allowing one to understand according to this standard, hence it is said, 'It is also thus' (亦復如是). The fourteenth section, 'Thus the Mahasattva' (如是摩訶薩) below, explains the main idea of concluding the dedication. Within this, there are three parts. The first sentence is for nourishing good roots, meaning that due to this vast power of dedication, the good roots are increased, therefore dedication is necessary. The second sentence, 'For the sake of adorning and purifying the Buddha-lands, therefore dedication' (為嚴凈佛剎故是故迴向), is for adorning and purifying the Buddha-lands, therefore dedication is necessary. The third part has twenty sentences, 'For the sake of causing sentient beings to be pure and equal, therefore dedication' (為令眾生清凈平等是故迴向). This sentence is the general principle, and the following nineteen sentences are separate elaborations, in order to enable sentient beings to obtain both the merits of equality and complete adornment and purity. 'Mahasattva' (摩訶薩) below summarizes equality and purity, the meaning is easy to understand. The fifteenth section, 'The Mahasattva again thinks thus' (摩訶薩復作是念) below, explains that in order to enable sentient beings to realize the Dharma, the teaching begins. Within this, there are three parts. First, it is to enable sentient beings to realize the Dharma, the word 'obtain' (得) indicates realization. The Dharma that is realized is profound and vast, called the immeasurable ocean of Dharma (無量法海). The second part, 'In each and every one' (於一一下), is to generate wisdom based on the realized Dharma. The third part, 'To cause sentient beings' (令眾生) below, explains that based on wisdom, the teaching begins, with a total of ten sentences. First, it is to enable sentient beings to be good at teaching, second, to enable sentient beings to uphold righteousness, third, to jointly obtain the eloquence of retribution, fourth, to jointly possess the body of the Buddha, fifth, the mind of teaching the Dharma, sixth, to obtain the wisdom of teaching the Dharma, seventh, the place of universally teaching the Dharma, eighth, to teach the Dharma without interruption, ninth, to enable sentient beings to be happy to seek the Dharma, tenth, to enable sentient beings to be happy to teach the Dharma. The above is the explanation of the dedication of sentient beings to Bodhi. From below begins the second major section, explaining the actual dedication. Referring to the words of abiding in the lower ground chapter, this text should be the purification and dedication practice. There are twenty-eight sentences in total. The first ten sentences are about the three karmas (三業) (body, speech, and mind), the five aggregates (五陰) (form, feeling, perception, volition, and consciousness), the three categories (三科) (the aggregates, the sense bases, and the realms) internally and externally, that is, being the same as Suchness, therefore dedicating to the Dharma realm. Internal refers to the principal retribution, external refers to the dependent environment. The remaining eighteen sentences are about practice and matters, converging with the Dharma realm, therefore it is said to be dedication. The above is the explanation of the correct dedication. From below begins the third major section, explaining the benefits achieved by dedication. It means that because the three karmas, etc., are the same as the Dharma realm, one can abide in the Dharma realm, etc., with immeasurable pure three karmas, etc. Among the ten sentences, the first six sentences explain the equal three karmas, the Dharma realm embracing and transforming, and the last four sentences explain the vast three karmas, taming sentient beings, and peacefully doing good, the meaning is easy to understand. The above is the end of the explanation. 'Buddha-son' (佛子) below is the summary of the name. The above is the end of the position and practice. From below begins the...

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二明位果。謂此位滿成四種果。一得普賢行愿成滿果。二嚴凈法界佛剎果。三證理圓滿成佛果。四普賢廣智德用果。初二如文。三具足成就下明第三果。于中三句。一理智深證得佛體。二現身成佛得位。三悉得下十二句明得佛量智自在德可知。四悉得無邊滿足下明第四果。于中有十句。一得普賢眼。二得普賢耳。三得普賢量智。四得普賢眼凈。五得普賢理智。六得普賢語業。七得普賢光。八得普賢速成果。九得普賢令生凈。十具足成下得普賢究竟彼岸。上來正說竟。下明說益。謂動地生信。興供錶行文中。初動地。后興供。供中。先外供。二天身下內供。上來總是一世界中說此大回向法竟。二如此下明十方法界等世界中亦同說此。是故合成一切會也。于中一切四天下者明此世界中百億四天下也。上來一說一切說總明說分竟。

自下第六明證成分。于中先證此界中說。后證十方界。前中二。先來到嘆說。二我等下述彼同此。證成竟。

第二偈頌中二。先序意可知。后正頌中九十四偈分四。初十四偈頌前行體。一行頌得法師位。余頌法師德。二菩薩法施下六十八偈頌前廣大回向。三譬如如如下二偈頌甚深迴向。四如是殊勝下十偈結嘆顯勝。就第二廣大回向中顯任放辨才說不待次。言辭不斷普賢行德無礙自在。

【現代漢語翻譯】 現代漢語譯本 二明位果。指的是此位圓滿成就四種果。一是獲得普賢行愿圓滿果（Samantabhadra's practices and vows fulfilled）。二是莊嚴清凈法界佛剎果（pure and adorned Buddha-lands throughout the Dharma-realm）。三是證悟真理圓滿成佛果（perfect enlightenment and Buddhahood）。四是普賢廣智德用果（Samantabhadra's vast wisdom and virtuous function）。前兩種果如經文所說。第三種果在『具足成就』以下闡明。其中包含三句：一是理智深刻證悟獲得佛體（Buddha-body）。二是現身成佛得位（attainment of Buddhahood）。三是『悉得』以下十二句闡明獲得佛的量智自在功德，可以理解。『四悉得無邊滿足』以下闡明第四種果。其中包含十句：一是得普賢眼（Samantabhadra's eye）。二是得普賢耳（Samantabhadra's ear）。三是得普賢量智（Samantabhadra's immeasurable wisdom）。四是得普賢眼凈（Samantabhadra's pure eye）。五是得普賢理智（Samantabhadra's wisdom of principle）。六是得普賢語業（Samantabhadra's speech karma）。七是得普賢光（Samantabhadra's light）。八是得普賢速成果（Samantabhadra's swift attainment of results）。九是得普賢令生凈（Samantabhadra's causing purity to arise）。十是『具足成』以下獲得普賢究竟彼岸（Samantabhadra's ultimate shore）。以上是正說部分結束。下面闡明所說的利益，指的是動地生信，興供錶行，在文中，先是動地，后是興供。供養中，先是外供，二是『天身』以下是內供。以上總是在一個世界中宣說此大回向法結束。二是『如此』以下闡明十方法界等世界中也同樣宣說此法。因此合成為一切法會。其中『一切四天下』指的是此世界中的百億四天下。以上一說一切說，總明說分結束。 自下第六闡明證成分。其中先證明此界中宣說，后證明十方界。前一部分分為兩部分：一是來到嘆說，二是『我等』以下敘述他們同此。證成結束。 第二偈頌中分為兩部分：一是序意可以理解，二是正頌中九十四偈分為四部分：最初十四偈頌揚前行體，一行頌揚獲得法師位，其餘頌揚法師的功德。二是『菩薩法施』以下六十八偈頌揚前廣大回向。三是『譬如如如』以下二偈頌揚甚深迴向。四是『如是殊勝』以下十偈總結讚歎顯示殊勝。就第二廣大回向中，顯示任放辯才，宣說不待次第，言辭不斷，普賢行德無礙自在。

【English Translation】 English version The Fruit of the Second Illumination Position. This refers to the four fruits attained upon the completion of this position. First, the fruit of fulfilling Samantabhadra's practices and vows (Pu Xian Xing Yuan 成滿果). Second, the fruit of adorning and purifying the Buddha-lands throughout the Dharma-realm (Yan Jing Fa Jie Fo Cha 果). Third, the fruit of realizing perfect enlightenment and Buddhahood (Zheng Li Yuan Man Cheng Fo 果). Fourth, the fruit of Samantabhadra's vast wisdom and virtuous function (Pu Xian Guang Zhi De Yong 果). The first two are as stated in the text. The third fruit is explained below under 'complete accomplishment.' It contains three sentences: first, profound intellectual realization attains the Buddha-body; second, manifesting the body and attaining Buddhahood; third, the twelve sentences below 'fully attain' explain the attainment of the Buddha's immeasurable wisdom and unhindered virtues, which can be understood. The section 'fourfold attainment of boundless fulfillment' below explains the fourth fruit, containing ten sentences: first, attaining Samantabhadra's eye; second, attaining Samantabhadra's ear; third, attaining Samantabhadra's immeasurable wisdom; fourth, attaining Samantabhadra's pure eye; fifth, attaining Samantabhadra's wisdom of principle; sixth, attaining Samantabhadra's speech karma; seventh, attaining Samantabhadra's light; eighth, attaining Samantabhadra's swift attainment of results; ninth, attaining Samantabhadra's causing purity to arise; tenth, 'complete accomplishment' below attains Samantabhadra's ultimate shore. The above is the end of the main explanation. Below, the benefits of the explanation are clarified, referring to the earth shaking and generating faith, and the offering representing practice. In the text, first is the earth shaking, then the offering. In the offering, first is the external offering, and second, 'heavenly bodies' below, is the internal offering. The above is the end of explaining this great dedication method in one world. Second, 'thus' below clarifies that this is also proclaimed in the ten directions and other realms. Therefore, it is combined into all assemblies. Among them, 'all four continents' refers to the hundred billion four continents in this world. The above explanation of one and all concludes the explanation of the divisions. From here, the sixth clarifies the component of proof. Among them, first, proving the proclamation in this realm, then proving the ten directions. The former is divided into two parts: first, arriving and praising the explanation; second, 'we' below describe them as the same. The proof is complete. The second verse is divided into two parts: first, the introductory meaning can be understood; second, the ninety-four verses in the main verse are divided into four parts: the first fourteen verses praise the preceding practice body, one line praises the attainment of the Dharma master's position, and the rest praise the Dharma master's virtues. Second, the sixty-eight verses below 'Bodhisattva Dharma giving' praise the preceding vast dedication. Third, the two verses below 'for example, like like' praise the profound dedication. Fourth, the ten verses below 'such excellent' conclude with praise and display excellence. Regarding the second vast dedication, it shows the free release of eloquence, proclaiming without waiting for order, continuous speech, and Samantabhadra's virtuous practice being unhindered and free.

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于中粗分為八。初八頌前菩薩自行殊勝。二十方一切無量下八偈頌嚴土攝生行。三一切佛子下四偈頌上得佛自在果。四菩薩能於一念下十二偈明於一切處供一切佛。五無量無邊一切諸劫下六偈明於一切時供一切佛。六悉能覺悟一切法界下十五偈明以一切供供一切佛。七安住普賢下十三偈頌攝普賢行悉以迴向。八身口諸業下二偈頌上回向所成德。余文可知。

問此經上下多說普賢行愿。此品之內說之最廣。何故入地竟不涉言。答此約一乘。地約三乘故也。問一乘豈無地上。三乘豈無地前。何不齊顯。答理實是齊。但地前顯一乘便。地上攝三乘便故作是說。何者是便。謂地前劣位即得普賢顯位自在之便故。若於地上勝位得普賢自在相不顯。余意下當別辨第五會竟。

華嚴經探玄記卷第八 大正藏第 35 冊 No. 1733 華嚴經探玄記

華嚴經探玄記卷第九(第六會)

魏國西寺沙門法藏述

十地品第二十二之一

將釋此文四門同前。

初釋名亦二。先釋會名者他化天會約處為名。謂他化作樂具自得受用顯非己力。表入地所證真如非由緣造故名也。二品名者。此品名有四種。一別譯本名漸備一切智德經。二下文名集一切智智法門品。此二就功能立名。謂十地因行能

【現代漢語翻譯】 現代漢語譯本： 其中大致分為八個部分。第一部分，前八頌讚美菩薩修行的殊勝之處。第二部分，從『二十方一切無量』開始的八個偈頌，闡述莊嚴國土、攝受眾生的修行。第三部分，從『一切佛子』開始的四個偈頌，闡述證得上得佛的自在果位。第四部分，『菩薩能於一念』開始的十二個偈頌，闡明在一切處供養一切佛。第五部分，從『無量無邊一切諸劫』開始的六個偈頌，闡明在一切時供養一切佛。第六部分，從『悉能覺悟一切法界』開始的十五個偈頌，闡明以一切供養供養一切佛。第七部分，從『安住普賢』開始的十三個偈頌，闡述攝取普賢（Samantabhadra）的行愿並全部迴向。第八部分，從『身口諸業』開始的兩個偈頌，闡述將回向所成就的功德向上迴向。其餘文義可以自行理解。

問：這部經從頭到尾多次提到普賢（Samantabhadra）的行愿，而此品之內說得最為廣泛，為什麼進入十地（Bhumi）之後反而不涉及這些內容？答：這是因為此經是約一乘（Ekayana）而說，十地（Bhumi）是約三乘（Triyana）而說。問：一乘（Ekayana）難道沒有地上之說嗎？三乘（Triyana）難道沒有地前之說嗎？為什麼不一起顯現出來？答：道理上確實是一樣的，但地前顯現一乘（Ekayana）更為方便，地上攝取三乘（Triyana）更為方便，所以才這樣說。什麼是方便呢？就是說在地前這種較差的位次，就能得到普賢（Samantabhadra）顯位自在的方便。如果在地上這種殊勝的位次，得到普賢（Samantabhadra）自在的相就不明顯了。其餘的意義在下面辨析第五會的時候會另外說明。

《華嚴經探玄記》卷第八 大正藏第 35 冊 No. 1733 《華嚴經探玄記》

《華嚴經探玄記》卷第九（第六會）

魏國西寺沙門法藏 述

十地品第二十二之一

將要解釋這段經文，採用和前面相同的四門分析方法。

首先解釋名稱，也分為兩部分。先解釋會名，他化天會（Paranirmita-vasavartin）是根據處所來命名的。所謂他化作樂具，自己就能得到受用，表明不是依靠自己的力量。這象徵著入地（Bhumi）所證悟的真如（Tathata）不是由因緣造作而成的，所以這樣命名。第二部分解釋品名。此品名有四種：第一種，別譯本名為《漸備一切智德經》。第二種，下文名為《集一切智智法門品》。這兩種都是就功能來立名的，說明十地（Bhumi）的因行能夠……

【English Translation】 English version: Among them, it is roughly divided into eight parts. The first part, the first eight verses praise the excellence of the Bodhisattva's practice. The second part, the eight verses starting from 'Twenty directions, all immeasurable,' elaborate on the practice of adorning the Buddha-land and gathering sentient beings. The third part, the four verses starting from 'All Buddha-children,' elaborate on attaining the fruit of the Buddha's unhindered state. The fourth part, the twelve verses starting from 'Bodhisattvas can, in a single thought,' clarify offering to all Buddhas in all places. The fifth part, the six verses starting from 'Immeasurable, boundless, all kalpas,' clarify offering to all Buddhas at all times. The sixth part, the fifteen verses starting from 'Completely able to awaken to all Dharma realms,' clarify offering all Buddhas with all offerings. The seventh part, the thirteen verses starting from 'Abiding in Samantabhadra,' elaborates on embracing the vows of Samantabhadra (普賢) and dedicating them all. The eighth part, the two verses starting from 'Physical, verbal, and mental actions,' elaborates on dedicating the merits achieved through dedication upwards. The remaining meanings can be understood by oneself.

Question: This sutra mentions the vows of Samantabhadra (普賢) many times from beginning to end, and it is discussed most extensively within this chapter. Why is there no mention of these contents after entering the Ten Bhumis (十地)? Answer: This is because this sutra speaks in terms of the Ekayana (一乘), while the Ten Bhumis (十地) are spoken of in terms of the Triyana (三乘). Question: Does the Ekayana (一乘) not have the concept of 'on the ground'? Does the Triyana (三乘) not have the concept of 'before the ground'? Why are they not all revealed together? Answer: In principle, they are indeed the same, but it is more convenient to reveal the Ekayana (一乘) before the ground, and it is more convenient to encompass the Triyana (三乘) on the ground, so it is said this way. What is convenient? It means that in the inferior position before the ground, one can obtain the convenience of Samantabhadra's (普賢) manifest and unhindered state. If one obtains the unhindered aspect of Samantabhadra (普賢) in the superior position on the ground, it will not be obvious. The remaining meanings will be explained separately when analyzing the fifth assembly below.

Tanjing Tanxuan Ji, Volume 8 Taisho Tripitaka, Volume 35, No. 1733, Tanjing Tanxuan Ji

Tanjing Tanxuan Ji, Volume 9 (Sixth Assembly)

Commentary by Shramana Fazang of Xisi Temple in the Wei Kingdom

Chapter 22, Part 1 of the Ten Bhumis

To explain this text, we will use the same four-part analysis method as before.

First, explain the name, which is also divided into two parts. First, explain the name of the assembly. Paranirmita-vasavartin (他化天會) is named according to the location. The so-called Paranirmita creates instruments of pleasure, and one can receive and use them oneself, indicating that it is not relying on one's own power. This symbolizes that the Tathata (真如) realized upon entering the Bhumi (十地) is not created by conditions, so it is named this way. The second part explains the name of the chapter. This chapter has four names: First, the separate translation is called 'Gradually Completing All Wisdom and Virtue Sutra'. Second, the following text is called 'Chapter on Gathering All Wisdom and Knowledge Dharma Methods'. These two are named according to function, indicating that the causal practice of the Ten Bhumis (十地) can...

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集生一切佛智德。然十德漸增故云漸備。三更別譯一本名十住經四此中名十地。此二約義帶數受稱。謂十是一週圓數。地是就義約喻為名。謂產生佛智住持故也。余釋總別名等下本分中辨。

二來意中亦二。先會來意者前是阿含行滿。次明入證成果義次第故是故來也。二品來者。前明回比向證。今明回已得證顯行不虛故次來也。又前約比位寄顯普賢圓滿行德。今約證位寄顯三乘差別行德。顯法次第故次來也。是故前諸位內皆悉廣顯普賢自在之德。於此地上絕無其名者是此事也。豈可地前深廣證地反劣。但是寄顯不同故也。問宜應證地是深順同普德。地前位淺。應順三乘。何不爾耶。答此中文意為顯教相不同故爾。謂若於地上得普賢德則與三乘教便不別。今明若是三乘行位則于地前實不自在。顯此一乘則不如是故於彼地前則便自在得普賢德。是故若準此普賢地前而取地上其地上行相甚深。甚深非如此說此即下普賢行品是也。若準此三乘證地行相而取地前其地前行甚極粗淺。不同前說。即是瑜伽菩薩地內十二住中初二是也。問何故不齊。謂一乘地前有普賢德。一乘地上亦有普賢行如普賢行品說。三乘地上德如此品說。三乘地前行文中何不說。答此經宗明一乘故是故一乘行廣。論三乘位略辨也。又釋以一乘十地甚深故

【現代漢語翻譯】 現代漢語譯本： 聚集產生一切佛的智慧功德。然而十種功德逐漸增長，所以說『漸備』。《三更別譯》的一個版本名為《十住經》，這裡稱為《十地》。這兩個名稱都帶有數字，是根據意義而稱呼的。所謂『十』是一個圓滿的數字。『地』是就意義而言，用比喻來命名。意思是產生佛的智慧並能住持。其餘關於總名、別名等的解釋，在下本分中辨析。

二、關於來意，也分為兩點。首先是解釋來意：前面是阿含行的圓滿，接下來闡明進入證悟、成就果位的次第，所以才有了這一品。其次是解釋兩品的來意：前面闡明回小向大的比量，現在闡明回小向大后得到證悟，顯示修行不虛妄，所以緊隨其後。另外，前面是對比量位，寄託顯示普賢菩薩圓滿的行持功德。現在是約證悟位，寄託顯示三乘差別的行持功德，顯示佛法的次第，所以緊隨其後。因此，前面各個位次中都廣泛地顯示普賢菩薩自在的功德，而在這個地上卻完全沒有他的名字，說的就是這件事。難道證悟地之前的修行深廣，證悟地反而不如嗎？只是寄託顯示的方式不同罷了。問：按理說，證悟地應該深順同於普賢菩薩的功德，地前位次淺顯，應該順應三乘，為什麼不是這樣呢？答：這其中的文意是爲了顯示教相的不同。如果於地上得到普賢菩薩的功德，那麼就與三乘的教義沒有區別了。現在闡明如果是三乘的行位，那麼在地前實際上是不自在的。顯示這一乘則不是這樣，所以在地前就自在地得到普賢菩薩的功德。因此，如果按照這個普賢菩薩地前的境界來衡量地上，那麼地上行持的相狀非常深奧，非常深奧，不是如此說的，這就是下面的《普賢行品》所要闡述的。如果按照這個三乘證悟地的行相來衡量地前，那麼地前的行持就非常粗淺，與前面所說的不同，也就是《瑜伽菩薩地》內十二住中的前二住。問：為什麼不一致呢？一乘地前有普賢菩薩的功德，一乘地上也有普賢菩薩的行持，如《普賢行品》所說。三乘地上功德如此品所說，三乘地前行文中為什麼沒有說呢？答：這部經的宗旨是闡明一乘，所以一乘的行持廣闊，論述三乘的位次則簡略辨析。又解釋說，一乘十地非常深奧，所以...

【English Translation】 English version: Accumulating and generating all the wisdom and virtues of all Buddhas. However, because the ten virtues gradually increase, it is said that they are 'gradually complete'. One version of the Sāṃghāṭa Sūtra is called the Ten Abodes Sutra, while here it is called the Ten Bhūmis (Ten Grounds). These two names both carry numbers and are named according to their meaning. The so-called 'ten' is a complete number. 'Bhūmi' (Ground) is based on meaning and named by analogy. It means generating the wisdom of the Buddha and being able to uphold it. The remaining explanations of general names, specific names, etc., will be discussed in the lower part of this text.

Secondly, regarding the intention of coming, it is also divided into two points. First, to explain the intention of coming: the previous was the completion of the Āgama practice, and then to clarify the order of entering enlightenment and achieving fruition, so this chapter comes. Second, to explain the intention of the two chapters: the previous clarified the analogy of turning from the small to the great, and now clarifies that after turning from the small to the great, enlightenment is attained, showing that practice is not in vain, so it comes next. In addition, the previous was about the analogy of the position, entrusting and showing the perfect conduct and virtues of Samantabhadra (Universal Virtue). Now it is about the position of enlightenment, entrusting and showing the different conduct and virtues of the Three Vehicles, showing the order of the Dharma, so it comes next. Therefore, in all the previous positions, the unhindered virtues of Samantabhadra are widely displayed, but on this ground there is no mention of his name at all, which is what this matter is about. How can it be that the practice before the ground of enlightenment is deep and broad, but the ground of enlightenment is inferior? It is just that the way of entrusting and showing is different. Question: It is appropriate that the ground of enlightenment should be deeply in accordance with the virtues of Samantabhadra, and the position before the ground should be shallow and should be in accordance with the Three Vehicles, why is it not so? Answer: The meaning of the text here is to show the difference in teachings. If one obtains the virtues of Samantabhadra on the ground, then there will be no difference from the teachings of the Three Vehicles. Now it is clarified that if it is the practice position of the Three Vehicles, then one is actually not at ease before the ground. Showing that this One Vehicle is not like this, so one freely obtains the virtues of Samantabhadra before the ground. Therefore, if one measures the ground based on this Samantabhadra before the ground, then the appearance of practice on the ground is very profound, very profound, not as it is said, which is what the following Samantabhadra Conduct Chapter will elaborate on. If one measures the position before the ground based on the appearance of the practice of this Three Vehicles' ground of enlightenment, then the practice before the ground is very superficial, different from what was said before, which is the first two of the twelve abodes in the Yogācārabhūmi (Stages of Yoga Practice). Question: Why is it not consistent? The One Vehicle before the ground has the virtues of Samantabhadra, and the One Vehicle on the ground also has the practice of Samantabhadra, as the Samantabhadra Conduct Chapter says. The virtues on the ground of the Three Vehicles are as described in this chapter, why is the practice before the ground of the Three Vehicles not mentioned in the text? Answer: The purpose of this sutra is to clarify the One Vehicle, so the practice of the One Vehicle is broad, and the discussion of the positions of the Three Vehicles is brief. It is also explained that the Ten Grounds of the One Vehicle are very profound, so...

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通攝三乘等總為十地。仍以六相陀羅尼門融顯無盡成普賢十地自在之義。地前則未能如是。但直顯普賢故不同地上也。

三宗趣者亦二。先明會宗。謂約人有化主及助化各有體相用並通性起及修生可知。約法有生了因果及差別平等二種因果。亦是修生本有因果亦有教事及義理體相用準前可知。但通性起為異。余義準知。二品宗者。此品約總正以十地證行為宗。別說有十義。一約本唯是果海不可說性。二約所證是離垢真如。三約智謂根本后得等三智。四約斷謂離二障種現。五約所修。初地修願行。二地戒行。三禪行。四道品行。五諦行。六緣生行。七菩提分行。八凈土行。九說法行。十受位行。六約修成有四行。謂初地信樂行。二戒行。三定行。四已上總是慧行。慧行中四五六是二乘慧。七地已去是菩薩慧。七約位有二位。謂證位阿含位。是十地之位故也。八約寄乘法。謂初二三地寄世間人天乘。四五六七地寄出世間是三乘。八地已上出出世間是一乘法。故以諸乘為此地法也。九約寄位之行。謂於十地成檀等十度行。十約報現十王事相。余義下當別辨。

四釋文者亦二。先科簡后釋文。初科簡者今此會中有十一品。問此會與前二三四五會何別耶。答有五別。一前有流此無流。二前末此本。三前不共。謂是普

【現代漢語翻譯】 現代漢語譯本： 總括三乘（聲聞乘、緣覺乘、菩薩乘）的修行，總共有十地（菩薩修行的十個階段）。仍然以六相（總相、別相、同相、異相、成相、壞相）陀羅尼門（總持法門的六種相貌）融合顯現無盡，成就普賢（象徵一切諸佛的理德與行德）十地自在的意義。十地之前的修行未能如此。但只是直接顯現普賢，所以不同於十地上的境界。

三宗趣也有兩種。首先說明會宗。就是說，從人的角度來看，有化主（教化的主體）和助化（輔助教化者），各自有體（本體）、相（現象）、用（作用），並且貫通性起（本性生起）和修生（修習而生起）的道理，可以理解。從法的角度來看，有生因、了因、果因，以及差別因果和平等因果兩種。也是修生本有因果，也有教事（教化之事）和義理（義理），體相用參照前面可以理解。但貫通性起有所不同。其餘的意義參照理解。二品宗，此品總的來說以十地證行為宗旨。分別來說有十種意義。一、從根本上來說，唯是果海（證悟的果報如大海般無邊無際），不可說性。二、從所證悟的境界來說，是離垢真如（遠離煩惱染污的真實如如）。三、從智慧來說，包括根本智、后得智等三種智慧。四、從斷除煩惱來說，是斷除二障（煩惱障和所知障）的種子和現行。五、從所修行的內容來說，初地（歡喜地）修願行，二地（離垢地）修戒行，三地（發光地）修禪行，四地（焰慧地）修道品行，五地（難勝地）修諦行，六地（現前地）修緣生行，七地（遠行地）修菩提分行，八地（不動地）修凈土行，九地（善慧地）修說法行，十地（法雲地）修受位行。

六、從修行成就來說，有四種行。就是說，初地是信樂行，二地是戒行，三地是定行，四地以上都是慧行。慧行中，四地、五地、六地是二乘（聲聞乘和緣覺乘）的智慧。七地以上是菩薩的智慧。七、從果位來說，有兩種果位。就是說，證位（證悟的果位）和阿含位（小乘的果位）。是十地的果位。八、從依附的乘法來說，初地、二地、三地依附世間人天乘。四地、五地、六地、七地依附出世間三乘。八地以上是出出世間一乘法。所以用諸乘作為此地之法。九、從依附果位的修行來說，在十地成就檀那（佈施）等十度（佈施、持戒、忍辱、精進、禪定、智慧、方便、愿、力、智）行。十、從果報顯現來說，有十王（地獄十王）的事相。其餘的意義下面應當分別辨析。

四、解釋經文也有兩種。先是科判簡要，后是解釋經文。最初的科判簡要，現在此會中有十一品。問：此會與前二、三、四、五會有什麼區別呢？答：有五種區別。一、前面有流（隨順世俗），此會無流（不隨順世俗）。二、前面是末（枝末），此會是本（根本）。三、前面是不共（不共通），就是普賢

【English Translation】 English version: Comprehensively encompassing the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna), the total amounts to the Ten Bhūmis (ten stages of Bodhisattva practice). It still uses the Six Aspects (general aspect, specific aspect, similar aspect, dissimilar aspect, integral aspect, disintegrating aspect) Dhāraṇī Gate (six aspects of the totalizing Dharma gate) to harmoniously reveal the inexhaustible, accomplishing the meaning of Samantabhadra's (symbolizing the principle and practice virtues of all Buddhas) Ten Bhūmis of freedom. Practice before the Ten Bhūmis cannot be like this. But it directly reveals Samantabhadra, so it is different from the state on the Ten Bhūmis.

The Three Tenets also have two aspects. First, clarify the unifying tenet. That is to say, from the perspective of people, there are the teaching master (the subject of teaching) and the assisting teacher (the one who assists in teaching), each having substance (essence), appearance (phenomenon), function (effect), and also penetrating the nature-originated (arising from inherent nature) and practice-originated (arising from cultivation) principles, which can be understood. From the perspective of Dharma, there are the productive cause, the enlightening cause, the resultant cause, and two kinds of resultant causes: differential resultant causes and equal resultant causes. These are also practice-originated inherent resultant causes. There are also teaching matters and doctrines, and the substance, appearance, and function can be understood by referring to the previous explanations. But the penetrating nature-originated is different. The remaining meanings can be understood by reference. The second is the tenet of the chapter. This chapter generally takes the Ten Bhūmis of realization practice as its tenet. Specifically, there are ten meanings. First, fundamentally, it is only the Ocean of Fruition (the fruition of enlightenment is as boundless as the ocean), the nature of which cannot be spoken. Second, from the state of realization, it is the stainless Suchness (true Suchness free from the defilements of afflictions). Third, from wisdom, it includes the fundamental wisdom, the acquired wisdom, and other three kinds of wisdom. Fourth, from the cutting off of afflictions, it is the cutting off of the seeds and manifestations of the two obscurations (afflictive obscurations and cognitive obscurations). Fifth, from the content of practice, the first Bhūmi (Joyful Bhūmi) cultivates vows and practices, the second Bhūmi (Immaculate Bhūmi) cultivates precepts, the third Bhūmi (Luminous Bhūmi) cultivates meditation, the fourth Bhūmi (Radiant Wisdom Bhūmi) cultivates the practices of the Path factors, the fifth Bhūmi (Difficult to Conquer Bhūmi) cultivates the practices of the Truths, the sixth Bhūmi (Manifest Bhūmi) cultivates the practices of dependent origination, the seventh Bhūmi (Far-Reaching Bhūmi) cultivates the practices of the Bodhi factors, the eighth Bhūmi (Immovable Bhūmi) cultivates the practices of Pure Land, the ninth Bhūmi (Good Wisdom Bhūmi) cultivates the practices of Dharma teaching, and the tenth Bhūmi (Cloud of Dharma Bhūmi) cultivates the practices of receiving the position.

Sixth, from the accomplishment of practice, there are four kinds of practices. That is, the first Bhūmi is the practice of faith and joy, the second Bhūmi is the practice of precepts, the third Bhūmi is the practice of meditation, and the fourth Bhūmi and above are all practices of wisdom. Among the practices of wisdom, the fourth, fifth, and sixth Bhūmis are the wisdom of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). The seventh Bhūmi and above are the wisdom of the Bodhisattva. Seventh, from the position, there are two positions. That is, the position of realization and the position of Āgama (the position of the Small Vehicle). These are the positions of the Ten Bhūmis. Eighth, from the Dharma that is relied upon, the first, second, and third Bhūmis rely on the worldly human and deva vehicles. The fourth, fifth, sixth, and seventh Bhūmis rely on the transcendental Three Vehicles. The eighth Bhūmi and above are the transcendental-transcendental One Vehicle Dharma. Therefore, the various vehicles are used as the Dharma of this Bhūmi. Ninth, from the practice that relies on the position, the Ten Pāramitās (Dāna, Śīla, Kṣānti, Vīrya, Dhyāna, Prajñā, Upāya, Praṇidhāna, Bala, Jñāna) such as Dāna (giving) are accomplished in the Ten Bhūmis. Tenth, from the manifestation of retribution, there are the affairs of the Ten Kings (Ten Kings of Hell). The remaining meanings should be analyzed separately below.

Fourth, the explanation of the text also has two aspects. First is the outline and summary, and then the explanation of the text. The initial outline and summary is that there are eleven chapters in this assembly. Question: What is the difference between this assembly and the previous second, third, fourth, and fifth assemblies? Answer: There are five differences. First, the previous ones have outflow (following the mundane), while this assembly has no outflow (not following the mundane). Second, the previous ones are the branches (the end), while this assembly is the root (the origin). Third, the previous ones are uncommon (not common), that is, Samantabhadra

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賢德故。此為共。謂此十地通三乘人天等共采故。地論云亦能產生人天道行可知。四前但論因行此會通果故。五前比位此明證位。問此會何故無昇天集眾等序耶。答為表此會證法無二不可以事相標其玄趣。此則前粗后細故。二為地前攝一乘別教普賢之法故有昇天集眾表勝方說。地上寄位同於三乘故隱彼自在之相同余經而說。此則前細后粗故也。此文分二。初九品明緣修因果。后二品辨性德因果。初中亦二。先六品顯因位德滿。后三品明果位德現。就前中亦二。先十地一品顯其證位。后五品明位中行用。前中亦二。先長行散說。后偈頌總攝。前中亦二。先明所說十地。后他方菩薩來證此說。前中亦二。先顯此界所說十地。后結十方無盡世界所說十地。就前此方所說中。或總為一或分為二或三四五乃至於十或為四十八段言一者謂總是一十地法門也。言二者初正說十地后動地雨華等明感瑞顯實。或為三者謂序正流通。此中所辨要唯教證既殊三分亦異。就教三者初至起分是其由序。以起發正說故。二本分已去是其正宗。于中雖後有廣有略同說地法判為正宗。三地利益分下辨法力感益判為流通。二就證三者。初一序分判為由序。二三昧分是證。正宗。因入此定正顯實證故。地論云此三昧是法體也。三流通之義釋有二類。一以己之

德流被信地。說為流通。若從此義加分已去皆是流通。以說自所得令信行地菩薩證入地故。二顯法利益流及末代。若從此義即地利益分方是流通。今據前義說也。或為四者于正說內自分為二。先是法說顯地。後影像分寄喻彰地。教證準前故為四也。或為五者並后結證偈頌怗前為五。或為六者隨行以分。初至起分是起化之由為生物信。二本分中略說地法嘆其殊勝起眾樂欲。三請分之中彰地出言令生正解。四說分中廣明修相令物起行。五影像分中寄喻顯德。六地利益分中明德成證實感化斯現。故地論云以得法力大地動等。或為七者從初至請即為六分。說分通十。總為第七。或為八者分后地利益分異前故有八也。或九者分影像分為第八。利益分為第九。或十者增其偈頌。此十次第有其三義。一就化相通為起說。二就化意通為顯證。三隨宗要證教雙辨。初起說者。如來將說先記時處現相集眾。發起所說以之為序。由序既興。將為眾說時。金剛藏默入三昧顯己自證能為眾說。又為受加故。次第二明三昧分。由入三昧十方諸佛讚歎與力故。次第三明其加分。既得聖力欲為眾說。但定無言說宜從寂起故。次第四明其起分。從定起已略宣地相起后廣說故。次第五明其本分。然彼本中略說地名不廣分別。大眾渴仰聞名欲義。相與啟請故。

{ "translations": [ "現代漢語譯本", "德流被信地（De Liu Bei Xin Di）。說為流通。若從此義加分已去皆是流通。以說自所得令信行地菩薩證入地故。二顯法利益流及末代。若從此義即地利益分方是流通。今據前義說也。或為四者于正說內自分為二。先是法說顯地。後影像分寄喻彰地。教證準前故為四也。或為五者並后結證偈頌怗前為五。或為六者隨行以分。初至起分是起化之由為生物信。二本分中略說地法嘆其殊勝起眾樂欲。三請分之中彰地出言令生正解。四說分中廣明修相令物起行。五影像分中寄喻顯德。六地利益分中明德成證實感化斯現。故地論云以得法力大地動等。或為七者從初至請即為六分。說分通十。總為第七。或為八者分后地利益分異前故有八也。或九者分影像分為第八。利益分為第九。或十者增其偈頌。此十次第有其三義。一就化相通為起說。二就化意通為顯證。三隨宗要證教雙辨。初起說者。如來將說先記時處現相集眾。發起所說以之為序。由序既興。將為眾說時。金剛藏（Jin Gang Zang）默入三昧（San Mei）顯己自證能為眾說。又為受加故。次第二明三昧分。由入三昧（San Mei）十方諸佛讚歎與力故。次第三明其加分。既得聖力欲為眾說。但定無言說宜從寂起故。次第四明其起分。從定起已略宣地相起后廣說故。次第五明其本分。然彼本中略說地名不廣分別。大眾渴仰聞名欲義。相與啟請故。", "德流被信地，被稱為流通分。如果從這個意義上來說，加分之後的部分都是流通分。因為宣說自己所證得的，能讓信行地的菩薩證入（更高的）地。第二是彰顯佛法的利益流佈到末法時代。如果從這個意義上說，只有地的利益部分才是流通分。現在是根據前面的意義來說的。或者分為四部分，在正說部分內自分為二。先是法說，彰顯地；后是影像分，用比喻來彰顯地。教證與前面相同，所以分為四部分。或者分為五部分，加上後面的總結偈頌，合起來為五部分。或者分為六部分，隨著修行來劃分。最初到起分，是發起教化的原因，爲了生起眾生的信心。第二是本分，簡略地說地之法，讚歎它的殊勝，生起大眾的喜樂慾望。第三是請分，彰顯地，說出言語，讓眾生生起正確的理解。第四是說分，廣泛地闡明修行的相狀，讓眾生髮起修行。第五是影像分，用比喻來彰顯功德。第六是地利益分，闡明功德成就，真實地感受到感應和教化由此顯現。所以《地論》說，因為得到佛法的力量，大地震動等等。或者分為七部分，從最初到請分，就是六分。說分貫通十地，總共為第七。或者分為八部分，把後面的地利益分與前面分開，所以有八部分。或者分為九部分，把影像分分為第八，利益分分為第九。或者分為十部分，增加偈頌。這十個次第有三個意義。一是就教化的相狀來說，貫通為起說。二是就教化的意圖來說，貫通為彰顯和證悟。三是隨著宗要，教證雙重辨析。最初的起說，如來將要宣說，先記錄時間、地點、顯現的瑞相、聚集的聽眾，發起所要說的內容，以此作為序言。由於序言已經興起，將要為大眾宣說時，金剛藏（Jin Gang Zang）默默地進入三昧（San Mei），顯示自己已經證得，能夠為大眾宣說。又是爲了接受加持的緣故。其次第二是闡明三昧分。由於進入三昧（San Mei），十方諸佛讚歎並給予力量。其次第三是闡明加持分。既然得到聖人的力量，想要為大眾宣說，但是禪定中沒有言語，應該從寂靜中生起。其次第四是闡明起分。從禪定中起來之後，簡略地宣說地的相狀，發起後面的廣說。其次第五是闡明本分。然而本分中簡略地說地的名稱，沒有廣泛地分別。大眾渴望聽到名稱的意義，相互請問的緣故。" ], "english_translations": [ "English version", 'De Liu Bei Xin Di (Virtue Flow Covers the Land of Faith). It is said to be the circulation section. If from this meaning, everything after the addition section is the circulation section. Because it speaks of what one has attained, allowing Bodhisattvas in the Land of Faith and Practice to realize and enter the Land. Second, it reveals the benefits of the Dharma flowing to future generations. If from this meaning, only the Land of Benefits section is the circulation section. Now it is spoken according to the previous meaning. Or it is divided into four parts, with the main discourse divided into two. First is the Dharma discourse revealing the Land, and then the image section using metaphors to manifest the Land. The teachings and proofs are the same as before, so it is divided into four parts. Or it is divided into five parts, adding the concluding verses to make five parts. Or it is divided into six parts, according to practice. The initial part to the arising part is the cause of initiating transformation, to generate faith in beings. The second, the main part, briefly speaks of the Dharma of the Land, praising its excellence and arousing the joy and desire of the assembly. The third, the request part, manifests the Land, speaking words to generate correct understanding. The fourth, the speaking part, extensively explains the aspects of practice, causing beings to initiate practice. The fifth, the image part, uses metaphors to reveal virtues. The sixth, the Land of Benefits part, clarifies the accomplishment of virtues, truly feeling the response and transformation manifesting from this. Therefore, the Treatise on the Land says that with the power of the Dharma, the great earth shakes, etc. Or it is divided into seven parts, from the beginning to the request part, making six parts. The speaking part encompasses the ten grounds, totaling the seventh. Or it is divided into eight parts, separating the Land of Benefits part from the previous, thus having eight parts. Or it is divided into nine parts, dividing the image part into the eighth, and the benefits part into the ninth. Or it is divided into ten parts, adding the verses. These ten sequences have three meanings. First, in terms of the aspect of transformation, it connects to the arising of speech. Second, in terms of the intention of transformation, it connects to manifestation and realization. Third, according to the essential doctrine, both teaching and proof are distinguished. The initial arising of speech is when the Tathagata is about to speak, first recording the time, place, manifestation of auspicious signs, and gathering of the assembly, initiating what is to be spoken, using this as the introduction. Because the introduction has arisen, when about to speak to the assembly, Vajragarbha (Jin Gang Zang) silently enters Samadhi (San Mei), showing his own realization and ability to speak to the assembly. It is also for the sake of receiving empowerment. Next, the second clarifies the Samadhi section. Because of entering Samadhi (San Mei), the Buddhas of the ten directions praise and give strength. Next, the third clarifies the empowerment section. Having obtained the power of the sages, wanting to speak to the assembly, but there are no words in meditation, so it is appropriate to arise from stillness. Next, the fourth clarifies the arising section. After arising from meditation, briefly proclaiming the characteristics of the Land, initiating the subsequent extensive speech. Next, the fifth clarifies the main section. However, in that main section, the names of the Lands are briefly spoken, without extensive differentiation. The assembly yearns to hear the meaning of the names, and mutually request clarification.' ] }

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次第六明其請分。眾既請已正為廣陳故。次第七彰其說分。乃至十地通亦名說。法說難解宜以喻顯故。次第八明地影像分。為說既竟宜顯法勝益。勸信傳通故。次第九明地利益分。既長行散說。宜以偈總攝令易受持故。次第十明於偈頌。二顯證者為化之意宗為顯證。于中初分顯證由序。后九正顯證相。九中前三就相顯證。次四就說顯證。次一就益顯證。后一重述證德。前三之中。初三昧分寄入顯證。二加分因加以顯得證之相。地論云何以故加。由得大乘光明三昧法故。三寄出顯寂說必宜起即顯所入寂滅離言故。地論云定無言說。是故宜起。次四之中。初本分者略說顯證。二請分拂相顯寂。說及影像寄相表德。說分寄修表德。地影像分借喻顯德。地利益分就所攝化顯地利益故。地論云以得法力動地雨華等偈頌可知。三隨宗要證教雙辨者。初一是其由序。后九正顯證教之相。于中初一入三昧顯示正證。后八次第明起言顯教。同初門辨。又可隨地不同分為十也。或為四十八者。初地第十各八分。二地二分。三四與九各四分。五六各三分。七地五分。八地七分故。合為四十八也。問論云初地所攝有八分者如序分等。是十地家序何故論主判入初地收。答地論科文有四例攝。一以後攝前例。以前序等后近初地是故以後初地攝前序等

【現代漢語翻譯】 現代漢語譯本 接下來是第六部分，闡明請問的意圖。因為大眾已經請求，所以正式地廣泛陳述緣由。 接下來是第七部分，彰顯所說的內容。乃至十地（Dashabhumi）（菩薩修行的十個階段）也通稱為『說』。因為佛法難以理解，所以適宜用比喻來顯明。 接下來是第八部分，闡明地的影像。爲了說法已經完畢，適宜彰顯佛法的殊勝利益，勸人信奉並傳播。 接下來是第九部分，闡明地的利益。因為長行（散文形式的經文）已經分散地敘述，所以適宜用偈頌來總括，使之容易接受和保持。 接下來是第十部分，闡明偈頌。二，彰顯證悟者爲了教化的意圖，是爲了彰顯證悟。其中，最初的部分彰顯證悟的緣由，後面的九個部分正式彰顯證悟的相狀。九個部分中，前面的三個部分就相狀彰顯證悟，接下來的四個部分就說法彰顯證悟，再下一個部分就利益彰顯證悟，最後一個部分重述證悟的功德。前面的三個部分中，最初的三昧（Samadhi）（禪定）部分寄託于入定彰顯證悟。第二，加分（附加部分）因為加以修習而彰顯證悟的相狀。《地論》（Dashabhumika-sutra-shastra）說：『為什麼加以修習？』因為得到大乘光明三昧法的緣故。第三，寄託于出定彰顯寂滅，說法必定適宜從入定而起，即彰顯所入的寂滅離言的境界。《地論》說：『定中沒有言說，所以適宜從定中出來。』 接下來的四個部分中，最初的本分（根本部分）是略說彰顯證悟。第二，請問部分拂去相狀，彰顯寂滅。說法以及影像寄託于相狀來表述功德。說法部分寄託于修行來表述功德。地的影像部分借用比喻來彰顯功德。地的利益部分就所攝受教化來彰顯地的利益。《地論》說：『因為得到佛法的力量，所以有動地雨花等偈頌可以知道。』 第三，隨順宗旨要點來驗證教義的雙重辨析。最初的一個部分是其緣由的敘述，後面的九個部分正式彰顯教義的相狀。其中，最初的一個部分進入三昧顯示正證。後面的八個部分次第闡明從定中出來用言語顯示教義，與最初的門辨相同。又可以隨順地的不同分為十個部分。或者分為四十八個部分，初地第十地各有八個部分，二地有兩個部分，三地、四地與第九地各有四個部分，第五地、第六地各有三個部分，第七地有五個部分，第八地有七個部分，所以合起來是四十八個部分。 問：《地論》說初地所攝有八個部分，如序分等。是十地（Dashabhumi）的家序，為什麼論主判定歸入初地收攝？答：《地論》科文有四種例子可以收攝。一，以後攝前的例子。因為前面的序等靠近初地，所以以後面的初地收攝前面的序等。

【English Translation】 English version Next is the sixth section, clarifying the intention of the request. Because the assembly has requested, it is formally and extensively stated why. Next is the seventh section, highlighting what is being said. Even the Ten Bhumis (Dashabhumi) (the ten stages of a Bodhisattva's practice) are commonly referred to as 'speech'. Because the Dharma is difficult to understand, it is appropriate to use metaphors to make it clear. Next is the eighth section, clarifying the images of the grounds. In order to complete the Dharma talk, it is appropriate to highlight the supreme benefits of the Dharma, encouraging people to believe and spread it. Next is the ninth section, clarifying the benefits of the grounds. Because the long prose (sutra text in prose form) has been narrated in a scattered manner, it is appropriate to summarize it with verses, making it easy to accept and retain. Next is the tenth section, clarifying the verses. Two, highlighting the intention of the enlightened ones for teaching, is to highlight enlightenment. Among them, the initial part highlights the reason for enlightenment, and the following nine parts formally highlight the characteristics of enlightenment. Among the nine parts, the first three parts highlight enlightenment based on characteristics, the next four parts highlight enlightenment based on speech, the next part highlights enlightenment based on benefits, and the last part reiterates the merits of enlightenment. Among the first three parts, the initial Samadhi (Samadhi) (meditative concentration) part is entrusted to entering Samadhi to highlight enlightenment. Second, the additional part (additional part) highlights the characteristics of enlightenment by adding practice. The 'Dashabhumika-sutra-shastra' says: 'Why add practice?' Because one obtains the Dharma of the Great Vehicle's Light Samadhi. Third, entrusting to emerging from Samadhi highlights stillness, and speaking the Dharma must be appropriate to arise from entering Samadhi, which highlights the state of stillness and detachment from words that one enters. The 'Dashabhumika-sutra-shastra' says: 'There is no speech in Samadhi, so it is appropriate to emerge from Samadhi.' Among the next four parts, the initial fundamental part (fundamental part) is a brief explanation highlighting enlightenment. Second, the question part brushes away characteristics and highlights stillness. Speech and images are entrusted to characteristics to express merit. The speech part is entrusted to practice to express merit. The image part of the grounds borrows metaphors to highlight merit. The benefit part of the grounds highlights the benefits of the grounds based on what is received and taught. The 'Dashabhumika-sutra-shastra' says: 'Because one obtains the power of the Dharma, there are verses such as the earth shaking and raining flowers that can be known.' Third, follow the key points of the doctrine to verify the dual analysis of the teachings. The initial part is the narration of its reasons, and the following nine parts formally highlight the characteristics of the teachings. Among them, the initial part enters Samadhi to show correct enlightenment. The following eight parts sequentially explain using words to show the teachings from Samadhi, which is the same as the initial door analysis. It can also be divided into ten parts according to the different grounds. Or it can be divided into forty-eight parts, with the first and tenth grounds each having eight parts, the second ground having two parts, the third, fourth, and ninth grounds each having four parts, the fifth and sixth grounds each having three parts, the seventh ground having five parts, and the eighth ground having seven parts, so the total is forty-eight parts. Question: The 'Dashabhumika-sutra-shastra' says that the first ground contains eight parts, such as the introduction part. It is the family introduction of the Ten Bhumis (Dashabhumi), why does the commentator determine that it should be included in the first ground? Answer: The 'Dashabhumika-sutra-shastra' has four examples that can be included. One, the example of including the previous with the later. Because the previous introduction etc. are close to the first ground, the previous introduction etc. are included in the later first ground.

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。是以名為初地所攝。而實序等屬於十地非唯初也。二以前攝后例。以影像分地利益分前近法雲地是故以前攝后法雲所攝。而實彼二屬於十地非唯法雲。三當相分文例。謂非攝前後如中間諸地。或二分三分等皆當相攝也。四顯地該收例。謂顯十地是陀羅尼法。是故分諸地文改勢廢興隱顯前卻即一一地皆有四十八分也。如序分等。既全屬初地所攝。即知亦得屬第二地攝。餘地例然。餘地科文于初總有。如是準知。十種地內總有四百八十分可知二。

釋文者初地八分文處分齊準論可知。就序分中有三世間。初智正覺。二器世間。三眾生世間。或分四。一時。二主。三處。四眾。彼論經中為論主別釋此品。一部別行。是故取此經初如是我聞致此品首也。又彼中言第二七日者取經初始成正覺之文。今此中無者以經初有故。同是一部故即經初始成則是論經二七。明知華嚴一部總是第二七日同時說也。若不爾者此品之初何不別安二七之言。豈此品初脫彼文耶。是故當知。有人臆判華嚴十地已前諸會是初七日說。唯十地品為第二七日說者恐不順文也。又地論主釋初七日但思惟行因緣行自受法樂始未說法。是故名初時及勝處說。故知初七非說。爾時即是二七之時顯時勝也。以佛具於三德六義於世獨尊。故名世尊。即梵名婆伽婆。

【現代漢語翻譯】 現代漢語譯本 因此，這被稱為初地所攝。但實際上，序分等也屬於十地，並非僅僅屬於初地。二、以前面攝取後面的情況為例。因為影像分地和利益分前近法雲地，所以以前面攝取後面的法雲所攝。但實際上，它們都屬於十地，並非僅僅屬於法雲。三、按照當相分文的例子。即並非攝取前後，如同中間的各個地。或者二分、三分等，都按照當相攝取。四、顯示地該收的例子。即顯示十地是陀羅尼法。因此，劃分各個地的文改換勢頭、廢除興盛、隱藏顯現、前移後退，即每一地都有四十八分。如同序分等。既然完全屬於初地所攝，就知道也可以屬於第二地攝。其餘的地可以依此類推。其餘地的科文在最初總括地有。像這樣推知，十種地內總共有四百八十分，可以知道。

解釋經文的人，初地八分文的處所和分齊，參照《十地論》就可以知道。就序分中，有三個世間：一、智正覺（Buddha's enlightenment）。二、器世間（physical world）。三、眾生世間（sentient beings）。或者分為四個：一、時。二、主。三、處。四、眾。彼論經中，論主分別解釋此品，作為一部別行。因此，取此經最初的『如是我聞』放在此品開頭。又，彼論中說『第二個七日』，是取經中『初始成正覺』的文句。現在這裡沒有，是因為經的開頭已經有了。因為是同一部經，所以經的『初始成正覺』就是論經的第二個七日。明確知道《華嚴經》一部總是第二個七日同時說的。如果不是這樣，此品開頭為什麼不另外安上『二七』的說法？難道此品開頭遺漏了那段文字嗎？因此應當知道，有人臆測《華嚴經》十地品以前的各會是第一個七日說的，只有十地品是第二個七日說的，恐怕不符合經文。又，《地論》的論主解釋第一個七日，只是思惟行因緣行，自受法樂，開始沒有說法。因此名為初時及勝處說。所以知道第一個七日沒有說法。那時就是第二個七日的時候，顯示時間的殊勝。因為佛具足三德六義，在世間獨一無二，所以名為世尊，即梵名Bhagavan（世尊）。

【English Translation】 English version Therefore, this is named as being included in the First Ground (初地所攝, Chūdì suǒ shè). But in reality, the introduction (序分, Xùfēn) and others also belong to the Ten Grounds (十地, Shí dì), not only the First Ground. Second, take the case of the former including the latter as an example. Because the image division of the ground and the benefit division of the ground near the Cloud of Dharma Ground (法雲地, Fǎyún dì), the former includes the latter, which is included in the Cloud of Dharma. But in reality, both of them belong to the Ten Grounds, not only the Cloud of Dharma. Third, according to the example of the division of the text according to its own appearance (當相分文, Dāngxiāng fēn wén). That is, it does not include the before and after, like the various grounds in the middle. Or two parts, three parts, etc., are all included according to their own appearance. Fourth, the example of showing that the ground encompasses and includes (顯地該收, Xiǎn dì gāi shōu). That is, showing that the Ten Grounds are Dharani Dharma (陀羅尼法, Tuóluóní fǎ). Therefore, dividing the text of the various grounds changes the momentum, abolishes prosperity, hides manifestation, moves forward and backward, that is, each ground has forty-eight parts. Like the introduction, etc. Since it completely belongs to the First Ground, it is known that it can also belong to the Second Ground. The remaining grounds can be inferred by analogy. The subject headings of the remaining grounds are all summarized in the beginning. Knowing in this way, it can be known that there are a total of four hundred and eighty parts within the ten types of grounds.

Those who explain the scriptures, the location and limits of the eight-part text of the First Ground can be known by referring to the Treatise on the Ten Grounds (十地論, Shí dì lùn). In the introduction, there are three realms: first, the Enlightenment of Wisdom (智正覺, Zhì zhèngjué). Second, the Realm of Vessels (器世間, Qì shìjiān) [physical world]. Third, the Realm of Sentient Beings (眾生世間, Zhòngshēng shìjiān). Or it can be divided into four: first, time. Second, the master. Third, place. Fourth, assembly. In that treatise, the author separately explains this chapter as a separate practice. Therefore, the initial phrase 'Thus have I heard' (如是我聞, Rúshì wǒ wén) of this scripture is taken and placed at the beginning of this chapter. Also, in that treatise, it is said 'the second seven days', which takes the sentence 'initially attained perfect enlightenment' from the beginning of the scripture. It is not here now because it is already in the beginning of the scripture. Because it is the same scripture, the 'initially attained perfect enlightenment' of the scripture is the second seven days of the treatise. It is clear that the entire Avatamsaka Sutra (華嚴經, Huáyán jīng) was always spoken simultaneously on the second seven days. If this were not the case, why would the phrase 'two sevens' not be placed separately at the beginning of this chapter? Could it be that the beginning of this chapter omitted that passage? Therefore, it should be known that some people conjecture that the various assemblies before the Ten Grounds chapter of the Avatamsaka Sutra were spoken on the first seven days, and only the Ten Grounds chapter was spoken on the second seven days, which I fear does not conform to the text. Also, the author of the Treatise on the Grounds explains that during the first seven days, he only contemplated the causes and conditions of practice, personally experienced the joy of the Dharma, and did not begin to preach. Therefore, it is called the initial time and the place of excellence. So it is known that there was no preaching during the first seven days. That time was the time of the second seven days, showing the excellence of the time. Because the Buddha possesses the three virtues and six meanings, and is uniquely honored in the world, he is called World Honored One (世尊, Shìzūn), that is, the Sanskrit name Bhagavan (婆伽婆, Póqié pó) [World Honored One].

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義同前釋。此主勝也。他化等者顯處勝故法勝。有三重勝。一他化天勝簡下五天。二在王宮勝餘天宮。三摩尼寶殿勝餘殿。問欲頂高出表法勝者。色界彌勝何不在彼。答地論云。此處感果故。謂機感在此。是故此說謂感是能感機也。果是如來赴根酬欲之相也。又釋表所證真理非自作故寄他化顯也。又上二界是難地非修行身故不在彼。修行之身要是欲界。他化最極寄顯法勝故在此也。又第七地攝報果位在此天王。寄顯十地攝法寬故。何者以第七地是菩薩位故攝上一乘。是出世位故攝下二乘。表此十地通攝五乘故也。又此天寶殿準密嚴經此他化天摩尼寶是十地菩薩常所游履。又準大乘同性經此處有報佛凈土。又準上兜率莊嚴此殿亦更過彼故與虛空法界等。然錶行德證真純一無雜故以摩尼寶顯之耳。是故此天處有五義。一凡處。二七地菩薩處。三十地菩薩處。四佛處。五圓通具前諸處。無障礙故。與大菩薩下顯眾生世間。于中有五。一簡定其人。二嘆其人德。三列德者之名。四結名者之數。五標眾中上首。初中準論經有四。一簡大異小謂別地前。二簡住異退謂別於七地已還。三簡始異終謂別於十地初心等。故彼云皆一生得阿耨菩提等此文略也。亦可於阿耨等是此終位不退即是簡住異退。四簡新異舊亦是簡主異客。于中諸義並

【現代漢語翻譯】 現代漢語譯本： 意義與之前的解釋相同。這裡主要說明處所的殊勝。『他化等者』，顯示處所殊勝，因此佛法殊勝。有三重殊勝：一是他化自在天勝過下方的五欲天；二是在王宮勝過其他天宮；三是摩尼寶殿勝過其他殿宇。問：如果說欲界頂層（指他化自在天）高高在上是爲了表示佛法的殊勝，為什麼彌勒菩薩不在那裡？答：根據《十地經論》所說，因為這裡是感應果報的地方。也就是說，眾生的根機感應在這裡，所以這樣說，『感』是指能感應的根機，『果』是指如來應眾生根機和慾望而示現的相。又解釋說，這表示所證悟的真理不是自己造作的，所以寄託於他化自在天來顯示。而且，上方的色界和無色界是難以修行的地方，不是修行的場所，所以不在那裡。修行之身必須在欲界。他化自在天最為殊勝，寄託於此來顯示佛法的殊勝，所以在這裡。而且，第七地菩薩的報身果位就在此天。寄託於此來顯示十地菩薩所攝的佛法廣大。為什麼呢？因為第七地是菩薩的果位，所以能攝受上一佛乘，是出世間的果位，所以能攝受下方的聲聞乘和緣覺乘。表示這十地菩薩能普遍攝受五乘的眾生。而且，此天的寶殿，根據《密嚴經》所說，他化自在天的摩尼寶殿是十地菩薩經常遊歷的地方。又根據《大乘同性經》所說，這裡有報身佛的凈土。又根據上文對兜率天的莊嚴描述，此殿也超過了兜率天宮，與虛空法界相等。然而，這表示菩薩的行持功德和所證悟的真理純一無雜，所以用摩尼寶來顯示。因此，此天有五重含義：一是凡夫所處的處所；二是七地菩薩所處的處所；三十地菩薩所處的處所；四是佛所處的處所；五是圓融貫通前面所有處所，沒有障礙。與大菩薩一起向下顯示眾生世間。其中有五點：一是簡別確定其人；二是讚歎其人的功德；三是列舉有功德者的名字；四是總結名字的數量；五是標明大眾中的首領。最初的簡別確定其人，根據經論有四點：一是簡別大乘菩薩不同於小乘人，是指區別於十地之前的菩薩；二是簡別安住不退轉的菩薩不同於會退轉的菩薩，是指區別於七地及以下的菩薩；三是簡別初修行的菩薩不同於修行圓滿的菩薩，是指區別於十地初心的菩薩等。所以經論中說『都一生就能獲得阿耨多羅三藐三菩提』等，這裡省略了。也可以說，『阿耨』等是指修行的終極果位，不退轉就是簡別安住不退轉的菩薩不同於會退轉的菩薩；四是簡別新來的菩薩不同於舊有的菩薩，也是簡別主人的菩薩不同於客人的菩薩。其中各種意義並存。

【English Translation】 English version: The meaning is the same as explained before. This mainly emphasizes the superiority of the location. 'Those like Transformation' indicate the superiority of the location, hence the superiority of the Dharma. There are three superiorities: first, the Paranirmitavasavartin (他化自在天) Devas surpass the five lower desire realms; second, being in the royal palace surpasses other deva palaces; third, the Mani (摩尼) Jewel Palace surpasses other palaces. Question: If the height of the summit of the desire realm (referring to Paranirmitavasavartin) is to represent the superiority of the Dharma, why isn't Maitreya (彌勒) Bodhisattva there? Answer: According to the Dasabhumika Sutra (十地經論), it is because this is the place where karmic results are felt. That is, the faculties of sentient beings resonate here, so it is said that 'feeling' refers to the faculties that can resonate, and 'result' refers to the appearance of the Tathagata (如來) responding to the faculties and desires of sentient beings. It is also explained that this represents that the truth realized is not self-created, so it is entrusted to Paranirmitavasavartin to reveal it. Moreover, the upper Form and Formless Realms are difficult places to practice, not places for cultivation, so they are not there. The body of practice must be in the Desire Realm. Paranirmitavasavartin is the most supreme, entrusting it to reveal the superiority of the Dharma, so it is here. Furthermore, the karmic result position of the Seventh Ground Bodhisattva is in this heaven. Entrusting it to reveal the vastness of the Dharma encompassed by the Ten Grounds. Why? Because the Seventh Ground is the position of a Bodhisattva, so it can encompass the One Vehicle of Buddhahood, and it is a transcendental position, so it can encompass the lower Sravaka (聲聞) and Pratyekabuddha (緣覺) Vehicles. This indicates that these Ten Grounds can universally encompass the beings of the Five Vehicles. Moreover, the treasure palace of this heaven, according to the Ghanavyuha Sutra (密嚴經), the Mani Jewel Palace of Paranirmitavasavartin is a place frequently visited by Ten Ground Bodhisattvas. Also, according to the Mahayana Samdhinirmocana Sutra (大乘同性經), there is a Pure Land of the Reward Body Buddha here. Furthermore, according to the previous description of the adornment of Tushita (兜率), this palace also surpasses that of Tushita, being equal to the space of the Dharma Realm. However, this represents that the virtuous conduct of the Bodhisattva and the truth realized are pure and unmixed, so it is revealed with the Mani Jewel. Therefore, this heaven has five meanings: first, a place where ordinary people reside; second, a place where Seventh Ground Bodhisattvas reside; third, a place where Tenth Ground Bodhisattvas reside; fourth, a place where Buddhas reside; fifth, a place that is perfectly integrated with all the previous places, without obstruction. Together with the great Bodhisattvas, it reveals the world of sentient beings below. Among them, there are five points: first, to distinguish and determine the person; second, to praise the person's merits; third, to list the names of those with merits; fourth, to summarize the number of names; fifth, to mark the leader among the assembly. The initial distinction and determination of the person, according to the sutras and treatises, has four points: first, to distinguish the Mahayana Bodhisattva from the Hinayana practitioners, referring to distinguishing from the Bodhisattvas before the Ten Grounds; second, to distinguish the Bodhisattvas who abide without regression from those who regress, referring to distinguishing from the Bodhisattvas of the Seventh Ground and below; third, to distinguish the newly practicing Bodhisattvas from the fully practicing Bodhisattvas, referring to distinguishing from the Bodhisattvas of the initial mind of the Ten Grounds, etc. Therefore, the sutras and treatises say 'all will attain Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提) in one lifetime,' etc., which is omitted here. It can also be said that 'Anuttara' etc. refers to the ultimate fruit of practice, and non-regression is to distinguish the Bodhisattvas who abide without regression from those who regress; fourth, to distinguish the newly arrived Bodhisattvas from the old Bodhisattvas, also distinguishing the host Bodhisattvas from the guest Bodhisattvas. Among them, various meanings coexist.

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同前釋。二嘆德中二。先別。后如是下總以菩薩功德不可頓顯故先別嘆。非別能盡故須總結。前中亦二。先略后廣。以菩薩德廣難以頓彰故先略嘆。非略能周故須廣顯。前中二。先明自分行滿。謂菩薩二智證游真俗名行處。窮盡彼際因位成滿名悉自在。后勝進行。謂佛慧入處。是果位所得圓智契如名為入處。明此菩薩以勝進慧亦隨得入。故云悉皆得入。前是自分成在己位故云自在。此是勝進仰成才云得入。二善能下廣嘆中二。先十一句嘆自分德。后一切菩薩無作下八句嘆勝進德。前中二。初五句明行修具足。后六明德用圓備。前中二。初二句明利他行。一正教輪。二神通輪等者等取記心輪。二具足下三句明自利行。一具愿是起行心。二正起行修行通三際名一切世。各盡多劫名一切劫。此是長時修也。然遍諸剎故云一切國。此是無餘修。又前是一切時此是一切處。常修者是無間修。三具足菩薩下明修所成德。謂福智成滿故云具足也。二德用圓備中二。初三嘆利他勝能。一能饒益者總舉所作益相。謂令眾生修出離因。二能到等者明窮盡菩薩巧慧之際。顯到能化智岸。三能令等者明成所化益相。生死是苦果道是集因涅槃是滅果。門是道因。以了因能顯故云門也。后三嘆自利德。一行修殊勝謂化他不斷自行。二眾德圓滿禪謂四

【現代漢語翻譯】 現代漢語譯本 與前文的解釋相同。第二部分讚歎功德分為兩部分。首先是分別讚歎，然後是『如是』以下總結，因為菩薩的功德無法一下子完全展現，所以先分別讚歎。但僅僅分別讚歎不能窮盡，所以需要總結。前面的部分也分為兩部分。先是簡略讚歎，然後是廣泛讚歎。因為菩薩的功德廣大難以一下子彰顯，所以先簡略讚歎。但僅僅簡略讚歎不能周全，所以需要廣泛顯揚。前面的部分分為兩部分。首先是說明自身修行圓滿，即菩薩以二智（兩種智慧）證入真俗二諦，名為行處。窮盡彼岸，因位成就圓滿，名為悉自在（完全自在）。然後是殊勝的精進行為，即佛的智慧進入之處。這是果位所得的圓滿智慧契合真如，名為入處。說明這位菩薩以殊勝的精進智慧也隨之得以進入，所以說『悉皆得入』。前面是自身成就，在自己的位置上，所以說『自在』。這裡是殊勝的精進，仰仗成就，才說『得入』。 第二部分，『善能』以下廣泛讚歎，分為兩部分。先用十一個句子讚歎自身功德，然後用『一切菩薩無作』以下八個句子讚歎殊勝的精進功德。前面的部分分為兩部分。最初五個句子說明修行具足，後面六個句子說明功德作用圓備。前面的部分分為兩部分。最初兩個句子說明利他之行。一是正教輪（正確的教法之輪），二是神通輪（神通變化之輪）等，『等』字包括憶念之輪（記心輪）。第二，『具足』以下三個句子說明自利之行。一是具愿（具足誓願），是發起修行的心。二是正起行（真正開始修行），修行貫通三世，名為一切世（一切世界）。各自窮盡眾多劫數，名為一切劫（一切劫數）。這是長時間的修行。而且遍及各個剎土，所以說一切國（一切國土）。這是無餘的修行。而且前面是一切時（一切時間），這裡是一切處（一切地方）。常修（經常修行）是沒有間斷的修行。三是具足菩薩（具足菩薩的品質）以下說明修行所成就的功德。即福德和智慧成就圓滿，所以說『具足』。 第二部分，功德作用圓備，分為兩部分。最初三個句子讚歎利他的殊勝能力。一是『能饒益』，總括所作利益的方面，即令眾生修習出離輪迴的因。二是『能到』等，說明窮盡菩薩巧妙智慧的邊際，顯示到達能夠教化眾生的智慧彼岸。三是『能令』等，說明成就所教化眾生的利益方面。生死是苦果，道是集因（招感苦果的原因），涅槃是滅果，門是道因（通往涅槃的途徑）。因爲了因（能使事物顯現的原因）能夠顯現，所以說是『門』。 後面三個句子讚歎自利功德。一是修行殊勝，即教化他人不斷自身修行。二是眾德圓滿禪（眾多功德圓滿的禪定），即四禪八定等。

【English Translation】 English version As explained previously. The second part, praising virtues, is divided into two sections. First, separate praises, followed by a summary starting with 'Thus,' because the Bodhisattva's merits cannot be fully displayed all at once, hence the separate praises initially. However, separate praises alone cannot exhaust them, necessitating a summary. The preceding section is also divided into two parts: a brief praise followed by an extensive one. Due to the vastness of the Bodhisattva's virtues, making them difficult to reveal instantly, a brief praise comes first. Yet, a brief praise alone cannot encompass everything, requiring an extensive display. The preceding section is divided into two parts. First, clarifying the fulfillment of one's own practice, meaning the Bodhisattva enters the realms of truth and convention with two wisdoms (two types of wisdom), which is called the 'place of practice.' Exhausting the other shore, the cause-position achieves fulfillment, called 'completely at ease' (Siddha Svātantrya). Then, the superior progressive conduct, which is the place where the Buddha's wisdom enters. This is the perfect wisdom obtained in the fruit-position, corresponding to Suchness, called the 'place of entry.' It explains that this Bodhisattva also attains entry with superior progressive wisdom, hence 'all attain entry.' The former is self-achievement, in one's own position, hence 'at ease.' The latter is superior progress, relying on achievement, hence 'attain entry.' The second part, starting with 'Well able,' extensively praises, divided into two sections. First, eleven sentences praise one's own virtues, then eight sentences from 'All Bodhisattvas without action' praise the superior progressive virtues. The preceding section is divided into two parts. The first five sentences explain the completeness of practice, and the following six sentences explain the perfection of virtuous functions. The preceding section is divided into two parts. The first two sentences explain the act of benefiting others. One is the wheel of the correct teaching (Dharma-cakra), and the second is the wheel of miraculous powers (Ṛddhi-cakra), etc., where 'etc.' includes the wheel of mindfulness (memory-wheel). Second, the three sentences from 'Complete' explain the act of benefiting oneself. One is having vows (Pranidhāna), which is the mind that initiates practice. Two is truly starting practice, which pervades the three times, called 'all worlds' (Sarva-loka). Each exhausts numerous kalpas, called 'all kalpas' (Sarva-kalpa). This is long-term practice. Moreover, it pervades all Buddha-fields, hence 'all lands' (Sarva-kṣetra). This is complete practice. Furthermore, the former is 'all times,' and this is 'all places.' Constant practice is uninterrupted practice. Three, 'Complete Bodhisattva' onwards explains the virtues achieved through practice. That is, merit and wisdom achieve perfection, hence 'complete.' The second part, the perfection of virtuous functions, is divided into two sections. The first three sentences praise the superior ability to benefit others. One is 'able to benefit,' which summarizes the aspects of the benefits conferred, that is, enabling sentient beings to cultivate the causes for liberation from saṃsāra. Two is 'able to reach,' etc., explaining the exhaustion of the boundaries of the Bodhisattva's skillful wisdom, showing the arrival at the shore of wisdom that can transform sentient beings. Three is 'able to cause,' etc., explaining the aspects of the benefits achieved by the sentient beings who are transformed. Saṃsāra is the suffering result, karma is the cause of accumulation (the cause that invites suffering results), Nirvāṇa is the result of cessation, and the path is the cause of the path (the way to Nirvāṇa). Because the manifesting cause (the cause that makes things appear) can manifest, hence it is called 'the door.' The last three sentences praise the virtues of benefiting oneself. One is the superiority of practice, that is, teaching others while continuously practicing oneself. Two is the complete dhyāna (meditative absorption) of numerous virtues, that is, the four dhyānas and eight samāpattis, etc.

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禪。定謂八定。解脫謂八解脫。三昧謂三三昧。通謂六通。明謂三明慧謂三慧。又此菩薩既並悉是一生補處準下文中十禪定十解脫。謂不思議等十百千等三昧十神通十明十慧皆悉無盡也。三諸所施等者顯妙用自在。謂依前通慧所作巧現故云善能示現也。第二勝進中八句。初四明殊勝三業攝修所行。后其身下四嘆廣大三業備具諸德。前中初嘆身業勝。言無作者無功用也。謂無功之大用即是種類俱生無行作意生也。二於一念下嘆語業勝。謂攝法上首請轉法輪。三受持下嘆意業勝。謂持正法大心供也。四常能修下明攝修所行。謂依前三業修起菩薩諸勝行事。二后四之中。初嘆廣大身業如普賢身遍現諸剎。二其音下嘆廣大語業。三其心下嘆廣大意業。四一切菩薩下明備具諸德。上來別嘆竟。如是下總結無盡。三列名中。同名藏者謂表地法有含攝眾德出生果用故也。故地論云亦能產生人天道行。解脫月一人不名藏者表受法之機清涼器故也。四如是等下結數。依論經此中有第五所從來處。謂種種佛土。此中無者前已云從他方世界來集故此不繁也。五金剛藏為上首者標顯會主也。金剛略有二義。一是利義。論云一切煩惱難壞此法能破。二是堅義。論云善根堅實猶如金剛故不異名說下釋藏義。何故名金剛藏者。此問意云爲藏中有金剛故

【現代漢語翻譯】 現代漢語譯本 禪（Dhyana）：指八種禪定（Eight Dhyanas）。解脫（Vimoksha）：指八種解脫（Eight Vimokshas）。三昧（Samadhi）：指三種三昧（Three Samadhis）。通（Abhijnas）：指六神通（Six Abhijna）。明（Vidya）：指三明（Three Vidyas）。慧（Prajna）：指三慧（Three Prajnas）。此外，這位菩薩既然都是一生補處菩薩（Ekajatipratibaddha-bodhisattva），參照下文中的十禪定、十解脫，即指不可思議等十百千等三昧、十神通、十明、十慧，都無有窮盡。三、諸所施等，顯示妙用自在。即依靠前面的神通智慧所作的巧妙示現，所以說善能示現。第二、勝進中共有八句。前四句說明殊勝的三業（Three Karmas）攝修所行。后四句，『其身下』，讚歎廣大三業具備諸種功德。前四句中，首先讚歎身業殊勝，說『無作者無功用』。即無功用的大用，就是種類俱生，無須行作意而自然產生。二、『於一念下』，讚歎語業殊勝，即攝法上首，請轉法輪。三、『受持下』，讚歎意業殊勝，即受持正法，發大心供養。四、『常能修下』，說明攝修所行，即依靠前面的三業修起菩薩的各種殊勝行事。二、后四句中，首先讚歎廣大身業，如普賢菩薩（Samantabhadra）的身遍現諸剎。二、『其音下』，讚歎廣大語業。三、『其心下』，讚歎廣大意業。四、『一切菩薩下』，說明具備諸種功德。上面是分別讚歎完畢。『如是下』，總結無盡。三、列名中，同名藏（Garbha）者，表示地法有含攝眾多功德，出生果用的緣故。所以《地論》說，也能產生人天道行。解脫月（Vimukticandra）一人不名藏，表示接受佛法的根器清涼純凈的緣故。四、『如是等下』，總結數量。依據論經，這裡有第五所從來處，即種種佛土。這裡沒有提到，是因為前面已經說了從他方世界來集，所以這裡不再贅述。五、金剛藏（Vajragarbha）為上首，標明法會的主持者。金剛（Vajra）略有二義，一是利義，論中說，一切煩惱難以破壞，此法能破。二是堅義，論中說，善根堅實猶如金剛，所以不以異名來說明。下面解釋藏（Garbha）的含義。『何故名金剛藏者』，此問的意思是，因為藏中有金剛的緣故嗎？

【English Translation】 English version 『Dhyana』 refers to the Eight Dhyanas. 『Vimoksha』 refers to the Eight Vimokshas. 『Samadhi』 refers to the Three Samadhis. 『Abhijnas』 refers to the Six Abhijna. 『Vidya』 refers to the Three Vidyas. 『Prajna』 refers to the Three Prajnas. Furthermore, since this Bodhisattva is a Ekajatipratibaddha-bodhisattva (Bodhisattva bound by only one more birth), referring to the Ten Dhyanas and Ten Vimokshas in the following text, it refers to the inconceivable ten hundred thousand Samadhis, Ten Abhijna, Ten Vidya, and Ten Prajna, all of which are inexhaustible. Three, 『All that is given,』 etc., shows the wonderful function of being at ease. That is, relying on the skillful manifestations made by the previous supernatural powers and wisdom, it is said to be good at showing manifestations. Second, there are eight sentences in 『Superior Progress.』 The first four sentences explain the superior Three Karmas, which encompass cultivation and practice. The last four sentences, 『His body below,』 praise the vast Three Karmas that possess all kinds of merits. In the first four sentences, the first praises the superiority of body karma, saying 『without author, without effort.』 That is, the great function without effort is the kind that is born together, naturally arising without the need for intentional action. Two, 『In one thought below,』 praises the superiority of speech karma, that is, taking the lead in upholding the Dharma and requesting the turning of the Dharma wheel. Three, 『Upholding below,』 praises the superiority of mind karma, that is, upholding the true Dharma and making great offerings with a great mind. Four, 『Always able to cultivate below,』 explains the cultivation and practice, that is, relying on the previous Three Karmas to cultivate and initiate the various superior practices of the Bodhisattva. Two, in the last four sentences, the first praises the vast body karma, such as the body of Samantabhadra (Universal Worthy Bodhisattva) appearing in all lands. Two, 『His sound below,』 praises the vast speech karma. Three, 『His mind below,』 praises the vast mind karma. Four, 『All Bodhisattvas below,』 explains possessing all kinds of merits. The above is the completion of separate praise. 『Thus below,』 summarizes the inexhaustible. Three, in the list of names, those with the same name 『Garbha』 (Womb/Store) indicate that the Dharma of the earth contains many merits and produces the use of fruits. Therefore, the 『Treatise on the Land』 says that it can also generate the practices of humans and gods. Vimukticandra (Moon of Liberation), one person is not named Garbha, indicating that the capacity to receive the Buddha's Dharma is pure and cool. Four, 『Thus, etc. below,』 summarizes the quantity. According to the treatise and sutra, there is a fifth place of origin here, that is, various Buddha lands. It is not mentioned here because it has already been said that they came from other worlds, so it will not be repeated here. Five, Vajragarbha (Diamond Store) is the leader, marking the host of the Dharma assembly. Vajra (Diamond) has two meanings, one is sharpness, the treatise says that all afflictions are difficult to destroy, but this Dharma can destroy them. The second is firmness, the treatise says that the roots of goodness are firm like a diamond, so it is not explained with a different name. The following explains the meaning of Garbha (Store). 『Why is it called Vajragarbha?』 The meaning of this question is, is it because there is a Vajra in the Garbha?

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名金剛藏。為是以金剛為藏故名金剛藏。答云藏即名堅者此顯以金剛為藏非是藏中有金剛。其猶樹藏者此喻顯是堅是藏。謂樹心堅密而有生長功能故下合云產生人天道行等是釋堅藏也。如孕在藏者此喻能破而是藏。謂子能被胎而出也。力最大者合此喻也。余義如別集十地論疏中釋。第二三昧分內六句分別。一釋名者。梵語正音名三摩地此云等持義同前釋。大智慧者從業用為名。謂此定中發起無漏聖智慧光明能破無明故立此名也。謂此定與智俱。即以如此不散亂無漏智為十地體。又正證名智慧后智名光明。又論經名大乘光明者謂此二無我慧過二乘故名大乘。破無明故名光明。此則過地前也。又此慧能運轉諸行令至佛果故名為乘。約功能立名。唯識論第九云。大乘光明定謂此能發照了大乘理教行果智光明故。二體性者。別境五中以無漏慧俱定數為性。又以三法為體。一定。二慧。三真如。是故為無為為性。以具能所證故。三業用者有二。一謂依此定能受諸佛三業加被。二依此定發后得智宣說十地。以是赴機感滿佛本願為其業用。四明種類者。謂此地上諸菩薩等所得三昧雖復多門統論四種。一大乘光明三昧。二集福德王三昧。三賢護三昧。四首楞嚴三昧。此翻名健行定。謂十地菩薩名為健士。健士所行故名健行。又初二三地

【現代漢語翻譯】 現代漢語譯本 名為金剛藏（Vajragarbha）。為什麼以金剛為藏而名為金剛藏呢？回答說：『藏』即是『堅』的意思，這表明是以金剛作為藏，而不是藏中有金剛。這就像『樹藏』一樣，這個比喻顯示了堅固是藏的含義。意思是樹心堅固緊密，並且具有生長的功能，所以下面結合說能『產生人天道行』等，這是解釋『堅藏』的意思。如同『孕在藏』，這個比喻說明了能破除障礙並且是藏。意思是胎兒能夠突破母胎而出。『力最大』是與這個比喻相合的。其餘的含義如同別集《十地論疏》中的解釋。第二，在三昧分中，分為六句來分別。第一是解釋名稱。梵語正音名為三摩地（Samadhi），這裡翻譯為『等持』，含義與之前的解釋相同。『大智慧』是從業用方面來命名的。意思是說，這個禪定中發起無漏的聖智慧光明，能夠破除無明，所以立這個名稱。意思是這個禪定與智慧並存。就是以這種不散亂的無漏智慧作為十地的本體。另外，正證時名為智慧，后得智名為光明。還有，《論經》中名為大乘光明，是因為這種二無我的智慧超過了二乘，所以名為大乘。破除無明，所以名為光明。這指的是超過了地前。另外，這種智慧能夠運轉各種行為，使之到達佛果，所以名為乘。這是從功能方面來命名的。《唯識論》第九中說：『大乘光明定，意思是說這個禪定能夠發起照亮大乘理、教、行、果的智慧光明。』第二是體性。別境五中，以無漏慧俱定的數量作為體性。另外，以三種法作為體：一是定，二是慧，三是真如。因此，以有為和無為作為體性，因為它具有能證和所證。第三是業用，有兩種：一是依靠這個禪定能夠接受諸佛三業的加持。二是依靠這個禪定，發起后得智，宣說十地。以赴機感應，圓滿佛的本願作為它的業用。第四是說明種類。意思是說，在這個地上，諸菩薩等所獲得的三昧雖然有很多種，但總的來說有四種：一是大乘光明三昧，二是集福德王三昧，三是賢護三昧，四是首楞嚴三昧（Surangama-samadhi）。這個翻譯為『健行定』，意思是說十地菩薩名為健士。健士所行，所以名為健行。另外，初地、二地、三地……

【English Translation】 English version It is named Vajragarbha (Diamond Womb). Why is it named Vajragarbha because the 'womb' is like a diamond? The answer is: 'Womb' means 'firmness,' which indicates that diamond is used as the womb, not that there is diamond in the womb. It is like 'tree womb,' which metaphorically shows that firmness is the womb. It means that the heartwood of the tree is firm and dense and has the function of growth, so it is combined below to say that it can 'generate the paths and practices of humans and devas,' which is the explanation of 'firm womb.' Like 'pregnancy in the womb,' this metaphor illustrates that it can break through obstacles and is a womb. It means that the fetus can break through the womb and come out. 'Greatest strength' corresponds to this metaphor. The remaining meanings are as explained in the separate collection Commentary on the Ten Stages Sutra. Second, within the Samadhi section, it is distinguished by six sentences. The first is to explain the name. The correct Sanskrit pronunciation is Samadhi, which is translated here as 'equanimity,' with the same meaning as the previous explanation. 'Great Wisdom' is named from the perspective of function. It means that in this samadhi, the light of non-outflow holy wisdom is generated, which can break through ignorance, so this name is established. It means that this samadhi and wisdom coexist. That is, this non-scattered, non-outflow wisdom is taken as the essence of the ten stages. In addition, the correct realization is called wisdom, and the subsequent wisdom is called light. Also, in the Treatise Sutra, it is called Mahayana Light, because this wisdom of non-self surpasses the two vehicles, so it is called Mahayana. Breaking through ignorance is called light. This refers to surpassing the pre-stage. Furthermore, this wisdom can operate various actions, causing them to reach the fruit of Buddhahood, so it is called a vehicle. This name is established from the perspective of function. The ninth volume of the Consciousness-Only Treatise says: 'Mahayana Light Samadhi means that this can generate the wisdom light that illuminates the principles, teachings, practices, and fruits of Mahayana.' Second is the essence. Among the five specific objects, the number of non-outflow wisdom-accompanied samadhis is taken as the essence. In addition, three dharmas are taken as the essence: first, samadhi; second, wisdom; and third, Suchness. Therefore, taking conditioned and unconditioned as the essence, because it has the ability to realize and what is realized. Third is the function, which has two aspects: first, relying on this samadhi, one can receive the blessings of the three karmas of all Buddhas. Second, relying on this samadhi, one can generate subsequent wisdom and expound the ten stages. Taking responding to opportunities and fulfilling the original vows of the Buddha as its function. Fourth is to explain the types. It means that on this ground, although the samadhis obtained by the bodhisattvas and others are many, there are four types in general: first, Mahayana Light Samadhi; second, Accumulation of Merit King Samadhi; third, Virtuous Protector Samadhi; and fourth, Surangama Samadhi. This is translated as 'Vigorous Walking Samadhi,' meaning that the bodhisattvas of the ten stages are called vigorous warriors. What the vigorous warriors walk is called vigorous walking. In addition, the first, second, and third stages...

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得初定。四五六地得第二。七八九地得第三。十地故佛得第四。廣釋此定如諸本攝論(應撿)。五明入定意者有五意。一受加二審根。三證法。四表深。論云顯示此法非思量境界。謂非同地前未證真法但正思量而能有說。此一文中顯后二義也。五成儀軌者謂諸聖說法皆先入定如佛將說法華大品皆先入定。豈可如來有不在定。故知說法儀式皆爾。此經諸會為式大同。六釋文者。一標入定人是上首故。二明入所依謂仰稟佛力名承佛威神。三正明入定。謂簡異果定名菩薩。大智等同前釋。問既是菩薩定何故承佛力耶。答有四義。一為推化在佛故現承力。二雖實自得對佛勝人不得自在。縱極小事亦須仰承。以非佛加無一法事而得成故。三雖分證得窮滿在佛故承也。四佛既出世泛令弟子有所造作。皆與其力故須承也。

第三加分中有三。初總明作加所因。二顯加所為。三正辨加相。初中二。先明作加。后舉所因。前中二。先現身同名。后同贊顯加。前中五句。一處遠近。二佛頭數皆倍前會可知。三現身令眾見以生信心。四同名令主聞以增踴悅。五結十方同。二同贊中四句。一讚其得定。二顯己佛數。三彰己名同。四正辨作加。第二釋作加所因中三句。一舍那往願力。二現在威力。此二是緣力亦是果力亦是他力。三汝有等是

【現代漢語翻譯】 現代漢語譯本： 獲得初禪。第四、第五、第六地獲得第二禪。第七、第八、第九地獲得第三禪。第十地（菩薩）證得佛果，獲得第四禪。關於此定的詳細解釋，可以參考《攝大乘論》（應查閱）。 五、闡明入定的意義有五個方面：一、接受加持；二、審察根機；三、證悟佛法；四、彰顯深奧。論中說：『顯示此法並非思量所能及的境界。』意思是說，並非像那些未證得真如佛法的人，僅僅通過思量就能說出此法。這一段文字中也顯現了后兩個意義。五、成就儀軌，意思是說諸位聖者說法之前都會先入定，例如佛陀將要宣講《法華經》、《大品般若經》時，都會先入定。難道如來會有不在定中的時候嗎？因此可知，說法的儀式都是這樣的。這部經的各大會場都大致相同。 六、解釋經文：一、標明入定之人是上首菩薩的緣故。二、闡明入定所依靠的力量，即仰仗佛陀的力量，稱為承佛威神。三、正式闡明入定，即區別于果位的禪定，名為菩薩禪定。『大智』等同於前面的解釋。問：既然是菩薩的禪定，為何要承佛力呢？答：有四個原因：一、爲了將教化的功勞歸於佛陀，所以示現承佛力。二、雖然實際上是自己證得的，但面對勝過自己的人（佛陀），不能夠自在，即使是極小的事情，也必須仰仗佛陀的加持。因為沒有佛陀的加持，任何佛法之事都不能成就。三、雖然是分證，但究竟圓滿在於佛陀，所以要承佛力。四、佛陀既然已經出世，普遍地讓弟子們有所作為，都會給予他們力量，所以需要承佛力。 第三加持分中有三個方面：首先總的說明作加持的原因。其次顯示加持所為。第三正式辨別加持的相狀。初中二。先說明作加持。后舉出所因。前中二。先現身相同名號。后共同讚歎顯示加持。前中五句。一處所遠近。二佛頭數量都是前一法會的倍數，可以知道。三現身讓大眾看見，以生起信心。四同名讓法會的主持者聽見，以增加歡喜踴躍。五總結十方相同。二共同讚歎中有四句。一讚嘆其獲得禪定。二顯示自己佛的數量。三彰顯自己名號相同。四正式辨別作加持。第二解釋作加持的原因中有三句。一毗盧遮那佛（Vairocana）往昔的願力。二現在的威力，這兩種是緣力，也是果力，也是他力。三『汝有』等是（指你具有的功德）。

【English Translation】 English version: One attains the first Dhyana (初定, first meditative absorption). Those in the fourth, fifth, and sixth Bhumis (地, stages of a Bodhisattva's path) attain the second Dhyana. Those in the seventh, eighth, and ninth Bhumis attain the third Dhyana. The Bodhisattva in the tenth Bhumi, having attained Buddhahood, attains the fourth Dhyana. A detailed explanation of this Samadhi (定, meditative state) can be found in the Mahāyānasaṃgraha (攝大乘論, Compendium of the Mahayana) (should be consulted). Five, elucidating the meaning of entering Samadhi has five aspects: First, receiving empowerment (加持, blessing); second, examining the faculties (根機, spiritual capacity); third, realizing the Dharma (法, the teachings); fourth, manifesting profundity. The treatise states: 'It shows that this Dharma is not a realm attainable by thought.' This means that it is not like those who have not realized the true Dharma, who can speak of it merely through contemplation. The latter two meanings are also revealed in this passage. Fifth, establishing the ritual, meaning that all sages first enter Samadhi before teaching the Dharma, such as when the Buddha was about to expound the Lotus Sutra (法華經, Saddharma Puṇḍarīka Sūtra) and the Perfection of Wisdom Sutra (大品般若經, Mahāprajñāpāramitā Sūtra). Could it be that the Tathagata (如來, 'Thus Gone One', an epithet of the Buddha) is ever not in Samadhi? Therefore, it is known that the rituals of teaching are all like this. The various assemblies in this Sutra are largely the same. Six, explaining the text: First, indicating that the person entering Samadhi is the foremost Bodhisattva. Second, clarifying what the entering of Samadhi relies on, which is relying on the Buddha's power, called 'receiving the Buddha's majestic power' (承佛威神). Third, formally clarifying the entering of Samadhi, which distinguishes it from the Samadhi of the fruit position, and is called Bodhisattva Samadhi. 'Great Wisdom' (大智) is the same as the previous explanation. Question: Since it is the Samadhi of a Bodhisattva, why rely on the Buddha's power? Answer: There are four reasons: First, in order to attribute the merit of teaching to the Buddha, it is shown as relying on the Buddha's power. Second, although it is actually attained by oneself, one cannot be at ease in the presence of someone superior (the Buddha), and even the smallest matter must rely on the Buddha's blessing. Because without the Buddha's blessing, no Dharma matter can be accomplished. Third, although it is partial realization, the ultimate perfection lies in the Buddha, so one must rely on the Buddha's power. Fourth, since the Buddha has already appeared in the world, universally allowing disciples to do something, He will give them strength, so they need to rely on His power. The third section on empowerment has three aspects: First, generally explaining the cause of giving empowerment. Second, showing what the empowerment is for. Third, formally distinguishing the characteristics of empowerment. The first has two parts: First, explaining the giving of empowerment. Second, citing the cause. The first has two parts: First, manifesting the same body and name. Second, jointly praising and revealing the empowerment. The first has five sentences: First, the distance of the location. Second, the number of Buddha heads is double that of the previous assembly, which can be known. Third, manifesting the body for the masses to see, in order to generate faith. Fourth, the same name for the host of the Dharma assembly to hear, in order to increase joy and elation. Fifth, summarizing that the ten directions are the same. The second, joint praise, has four sentences: First, praising their attainment of Samadhi. Second, showing the number of Buddhas themselves. Third, proclaiming that their names are the same. Fourth, formally distinguishing the giving of empowerment. The second, explaining the cause of giving empowerment, has three sentences: First, the past vows of Vairocana (毗盧遮那佛). Second, the present power, these two are causal power, also fruit power, also other power. Third, 'You have' etc. (referring to the merits you possess).

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因力亦是自力。謂自他因緣因果等合方得成此十地之法。第二論釋中二。先釋前後生后。前中四。一釋多佛加可知。二釋同名加。于中有四。一徴問本願釋。二徴愿顯多釋。謂舍那本願使多佛同加也。三法通古今釋。謂此是同證同說之法故云是法體也。然有二釋。一即后十億塵數諸佛過去亦曾同作加剛藏菩薩受加說此十地法門今成正覺亦在此法門故有說處即能加。是彼佛本願也。謂此剛藏菩薩當成佛時亦同此事。此釋順論文。二約舍那佛釋。謂舍那本行菩薩行時見一舍那佛所能加諸佛同名金剛加說地法。舍那今成正覺。本願今成故彼能加佛亦名金剛故云不異名也。此釋順經文。以經云舍那本願故令諸佛加也。如涅槃經云往昔此處有佛名釋迦侍者名舍利弗目連有大利益我因此興愿故今亦同之在此說法是類也。四又是下明同名增踴釋可知。三何故不言下釋十億之數三句。一通徴顯多釋。謂若直舉無量或容不至十億塵數。以言總無定故。同下文多百千等。又釋前會百萬佛剎塵數諸佛此中十億者以百萬為一億故。是故方便漸次以顯多佛。若直言無量則乖方便故不言也。又釋此顯多佛者以十數為則以顯無盡故云多佛。若直無量但得一重無量非是重重無盡。是故十數多於無量也。二何故定言下徴定數同釋。三此經下為則大同釋第四

彼佛下釋作加四。一先作是愿者釋本願加二今復自加者釋現在威神力加。三后余佛加者簡后異前。謂此並是舍那力加非是余佛加余佛加在後文處辨。四故言等舉經帖也。生起后中何故加說此法者生后所為。謂說此地法故也。復云何加生後加相。以文在後遠是故不舉。下文對顯。

第二釋加所為中。二十句文依二利分。初十共他自利。后十共自利他。以二利行相融相攝同在地中本后二智之處具足。今以寄顯文義差別故分二別。前中論主作四門解釋。一總釋顯本。二依本開末三明會末歸本。四顯本末無礙。初中總論地法緣起有六義。一一切菩薩是信行地者舉所被機。謂地前菩薩未證真如但依信心而起行故。無著般若經論中亦同此名。問若唯地前是所為者。何故下文解脫月嘆眾請中雲此眾有五種阿含凈四種證凈。又下大眾請中為十力凈心。論釋云未入地者令得凈心。已入地者令得十力。又約下文轉生時益亦通外凡。據此等文即通外凡及地上。何局內凡迴向等位。答有二釋。一理實是通。誠如所說。但今論主就於教力益強處釋。何者謂地上菩薩設不得教亦能自進假教義微。外凡之人設令蒙教未能依教即令入地。教益亦弱。唯信行地得教便進。故異外凡闕教不進故。異地上假教義強故。偏就釋。無著論云此位菩薩欲入初地

【現代漢語翻譯】 現代漢語譯本：彼佛下釋作加四：一、先作是愿者，解釋的是本願的加持；二、今復自加者，解釋的是現在威神力的加持；三、后余佛加者，是爲了區分後來的加持與之前的不同，說明這些都是毗盧遮那佛（Vairocana，意為光明遍照）的力量加持，而不是其他佛的加持，其他佛的加持在後面的經文中會辨明；四、故言『等』，是總括整部經文。生起后中，為何要加說此法？是爲了生起之後的作為，即爲了宣說此地（Bhumi，意為土地、境界）的法。又，如何加持生起之後的加持之相？因為經文在後，距離較遠，所以不舉出。下文會對比顯現。 第二，解釋加持的作為。二十句經文依據二利（自利和利他）來劃分。前十句是共同的利他自利，后十句是共同的自利利他。因為二利的行為相互融合、相互攝持，都在此地中本有和后得二智（本有智和后得智）之處具足。現在用寄託顯現的方式來區分經文的意義，所以分為兩種。前面部分，論主（指論典的作者）作了四門解釋：一、總釋顯本；二、依本開末；三、明會末歸本；四、顯本末無礙。最初的總釋中，總論此地之法的緣起有六種意義：一、一切菩薩是信行地者，舉出所要度化的根機。指的是十地（Dasabhumika，菩薩修行的十個階段）之前的菩薩，他們還沒有證得真如（Tathata，事物的真實如是之相），只是依靠信心而開始修行。無著（Asanga，印度佛教瑜伽行派創始人之一）的《般若經論》中也是這樣稱呼的。問：如果只有十地之前的菩薩才是所要度化的對象，那麼為什麼下文解脫月（Vimukticandra，人名）讚歎大眾的祈請中說，『此眾有五種阿含凈，四種證凈』？又，下文大眾的祈請中是爲了『十力凈心』。論釋說，『未入地者，令得凈心；已入地者，令得十力』。又，根據下文轉生時的利益也通於外凡（指凡夫）。根據這些經文，就通於外凡以及地上菩薩。為何侷限於內凡（指已開始修行的凡夫）的迴向等位？答：有兩種解釋。一、理實是通，誠如所說。但現在論主就教法的力量最強之處來解釋。為什麼呢？因為地上菩薩即使沒有教法也能自己進步，假設教義稍微薄弱。外凡之人即使蒙受教法，也不能依靠教法立即入地，教法的利益也很弱。只有信行地的菩薩得到教法就能進步，所以不同於外凡缺少教法就不能進步，也不同於地上菩薩假設教義也很強。所以偏重於此來解釋。無著論說，『此位菩薩想要進入初地』。

【English Translation】 English version: 'He explains the addition of the Buddha's empowerment in four ways: 1. 'Those who first made this vow' explains the addition of the original vow's power; 2. 'Now again adding themselves' explains the addition of the present majestic spiritual power; 3. 'Later, other Buddhas add' distinguishes the later additions from the previous ones, indicating that these are all empowerments of Vairochana's (Vairocana, meaning 'the one who shines everywhere') power, not the empowerments of other Buddhas. The empowerments of other Buddhas will be clarified later in the text; 4. Therefore, the word 'etc.' summarizes the entire sutra. Why is this Dharma added after the arising? It is for the sake of what arises afterward, that is, to explain the Dharma of this Bhumi (Bhumi, meaning 'land' or 'stage'). Furthermore, how is the aspect of addition after arising added? Because the text is later and distant, it is not mentioned. The following text will reveal it in contrast. Second, explaining the purpose of the addition. The twenty sentences of the text are divided according to the two benefits (self-benefit and benefiting others). The first ten sentences are the common benefit of others and self, and the last ten sentences are the common benefit of self and benefiting others. Because the actions of the two benefits are mutually integrated and mutually inclusive, they are fully present in the place of the two wisdoms (original wisdom and acquired wisdom) inherent in this Bhumi. Now, using the method of entrusting and revealing to distinguish the meaning of the text, it is divided into two types. In the previous part, the commentator (referring to the author of the treatise) made four explanations: 1. General explanation to reveal the original; 2. Opening the end based on the original; 3. Clarifying the convergence of the end returning to the original; 4. Revealing the unobstructedness of the original and the end. In the initial general explanation, the arising of the Dharma of this Bhumi is generally discussed with six meanings: 1. 'All Bodhisattvas are those in the stage of faith and practice' cites the potential to be saved. It refers to Bodhisattvas before the Ten Bhumis (Dasabhumika, the ten stages of a Bodhisattva's practice), who have not yet attained Suchness (Tathata, the true nature of things as they are) but begin to practice based on faith. Asanga's (Asanga, one of the founders of the Yogacara school of Indian Buddhism) Prajnaparamita Sutra Commentary also uses this name. Question: If only Bodhisattvas before the Ten Bhumis are the objects to be saved, then why does Vimukticandra's (Vimukticandra, a person's name) praise of the assembly in the following text say, 'This assembly has five kinds of Agama purity and four kinds of attainment purity'? Also, in the following assembly's request, it is for 'the pure mind of the ten powers.' The commentary says, 'Those who have not entered the Bhumi are made to attain a pure mind; those who have entered the Bhumi are made to attain the ten powers.' Furthermore, according to the benefits of rebirth in the following text, it also applies to ordinary people (referring to ordinary beings). According to these texts, it applies to ordinary people as well as Bodhisattvas on the Bhumis. Why is it limited to the positions of dedication, etc., of ordinary people (referring to ordinary beings who have begun to practice)? Answer: There are two explanations. 1. In reality, it applies to all, as you said. But now the commentator explains it from the perspective of the strongest power of the teachings. Why? Because Bodhisattvas on the Bhumis can progress on their own even without the teachings, assuming the teachings are slightly weak. Ordinary people, even if they receive the teachings, cannot immediately enter the Bhumi by relying on the teachings, and the benefits of the teachings are also weak. Only Bodhisattvas in the stage of faith and practice can progress when they receive the teachings, so it is different from ordinary people who cannot progress without the teachings, and it is also different from Bodhisattvas on the Bhumis, assuming the teachings are very strong. Therefore, it focuses on this to explain. Asanga's commentary says, 'Bodhisattvas in this position want to enter the first Bhumi.'

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先求教授教誡。是此義也。二如初地加行位既名信行地。即諸地之前俱加行位皆名信行。以攝論中意言無分別觀通四位。故知地上亦有也。如外凡遠位亦通收彼。然據親入內位現證故約此辨也。二不思議佛法名出世間道品者此是所得之法。然有二釋。一約因謂十地法體是出世間無流之法。心言路絕名不思議。通生佛果故名為道。下云大聖道者是彼因故。十位品類差別名品。又道是智品是檀等行眷屬也。二約果謂佛果所得之法。故名佛法。非下點陣圖度名不思議。令地上菩薩分證此法名出世道品。地智所游曰道。分證未圓名品。三明者見智。得證者般若經名悉知悉見。楞伽中聖智聖見聖慧眼及餘論眼智明覺等皆此類。創矚名見委照名智。智照非比故名為得。冥神契合故複名證。初二觀解。后二行契。各初始后終可知。四欲宣者。論云。說者于中分別者於此能所證得法中以言分折十位差別明地行優劣巧慧等異故也。五入者信樂。得證者謂地前信樂遠有入義。地上得證現成交入。通論入義必從彼至此故具始終也。亦信始樂終。得始證終。六智慧地者謂十地智。如本分中說者謂此證理聖智有產生住持佛果等用名地。始從歡喜終至法雲本分中顯可知。此上六義融合無礙。通教及義通證及比通境及智通人及法通因及果。混通無礙總為

【現代漢語翻譯】 現代漢語譯本 首先請求教授給予教誡。這就是這個『義』的含義。其次，如同初地加行位已經被稱為信行地（指菩薩修行進入初地前的加行階段，以信心為基礎），那麼所有地之前的加行位都可以被稱為信行。因為《攝大乘論》中的意思是說，無分別觀（一種禪定狀態）貫穿四個階段（指資糧位、加行位、見道位、修道位）。因此可知，即使在地上菩薩的修行中也有信行。如同外凡位的遠位也包括了這些。然而，根據親身進入內位並實際證悟的緣故，所以在這裡特別辨析。其次，不可思議的佛法被稱為出世間道品（指超越世間煩惱的修行方法和境界），這是所獲得的法。對此有兩種解釋。一是就因而言，十地（菩薩修行的十個階段）的法體是出世間無漏之法，言語無法表達，所以稱為不可思議。它能通往佛果，所以稱為道。下文所說的大聖道，就是指這個因。十種位次的品類差別稱為品。此外，道是智慧，品是佈施等行為的眷屬。二是就果而言，是指佛果所獲得的法，所以稱為佛法。不是下位菩薩所能揣測的，所以稱為不可思議。讓地上菩薩分證這種法，稱為出世道品。地上的智慧所遊歷的境界稱為道。分證但尚未圓滿，稱為品。第三，『明』是指見智（觀察事物的智慧）。『得證』在《般若經》中被稱為『悉知悉見』（完全知曉和看見）。《楞伽經》中的聖智、聖見、聖慧眼以及其他論典中的眼、智、明、覺等都屬於此類。初次照見稱為『見』，深入照見稱為『智』。這種智慧的照見是無法比擬的，所以稱為『得』。與冥冥之中的真理契合，所以又稱為『證』。前兩個是觀解，后兩個是行契。各自的初始和最終狀態是可以理解的。第四，『欲宣』是指，論中說，『說者』在其中分別，是指對於所能證得的法，用語言來分析十個位次的差別，闡明地行的優劣，以及巧妙的智慧等差異。第五，『入』是指信樂（深信並喜好）。『得證』是指地前（指初地之前）的信樂，從遠處有進入的含義。地上（指初地及以上）的得證，是實際成就並進入。總的來說，『入』的含義必然是從彼至此，所以包含了始終。也可以理解為信為始，樂為終，得為始，證為終。第六，『智慧地』是指十地的智慧。如《本分》中所說，是指這種證理的聖智，具有產生、住持佛果等作用，稱為地。從歡喜地開始，到法雲地結束，《本分》中已經顯明，可以自行了解。以上六個含義融合在一起，沒有障礙。通教（指三乘共通的教法）和義理，通證和比量，通境界和智慧，通人和法，通因和果，混合貫通，沒有障礙，總括為...

【English Translation】 English version First, request the professor to give instructions. This is the meaning of '義' (yi, meaning righteousness, principle). Second, just as the Adhimukti-caryā-bhūmi (stage of initial practice) of the first bhūmi (ground, stage of Bodhisattva path) is called the Śraddhā-caryā-bhūmi (ground of faith practice), all Adhimukti-caryā-bhūmi before each bhūmi can be called Śraddhā-caryā. Because the meaning in the Mahāyānasaṃgraha (Compendium of Mahayana) is that non-conceptual observation (nirvikalpa-jñāna) pervades all four stages (referring to the stages of preparation, application, seeing, and cultivation). Therefore, it is known that even in the practice of Bodhisattvas on the bhūmis, there is Śraddhā-caryā. Just like the distant position of the outer ordinary position also includes these. However, based on personally entering the inner position and actually realizing it, it is specifically analyzed here. Second, the inconceivable Buddha-dharma is called Lokottara-mārga-prakṛti (supramundane path qualities), which is the dharma that is obtained. There are two explanations for this. One is in terms of cause, the dharma-dhātu (essence of dharma) of the ten bhūmis is the supramundane, uncontaminated dharma, which cannot be expressed in words, so it is called inconceivable. It can lead to Buddhahood, so it is called the path (mārga). The Great Holy Path mentioned below refers to this cause. The differences in the categories of the ten positions are called prakṛti (qualities). In addition, the path is wisdom, and the qualities are the retinue of practices such as giving (dāna). The second is in terms of effect, referring to the dharma obtained by Buddhahood, so it is called Buddha-dharma. It cannot be fathomed by lower-level Bodhisattvas, so it is called inconceivable. Allowing Bodhisattvas on the bhūmis to partially realize this dharma is called Lokottara-mārga-prakṛti. The realm traversed by the wisdom of the bhūmis is called the path. Partial realization but not yet complete is called prakṛti. Third, '明' (ming, meaning clarity) refers to the seeing wisdom (darśana-jñāna). '得證' (dé zhèng, meaning attainment and realization) is called 'completely knowing and seeing' (sarva-jñāna-darśana) in the Prajñāpāramitā Sūtra (Perfection of Wisdom Sutra). The holy wisdom (ārya-jñāna), holy seeing (ārya-darśana), holy wisdom eye (ārya-prajñā-cakṣu) in the Laṅkāvatāra Sūtra (Descent into Lanka Sutra), and the eye, wisdom, clarity, and awareness in other treatises all belong to this category. Initial illumination is called 'seeing', deep illumination is called 'wisdom'. This illumination of wisdom is incomparable, so it is called 'attainment'. Being in harmony with the truth in the dark is called 'realization'. The first two are observation and understanding, and the latter two are practice and conformity. The initial and final states of each can be understood. Fourth, '欲宣' (yù xuān, meaning wanting to declare) means that, as stated in the treatise, 'the speaker' distinguishes within it, referring to analyzing the differences in the ten positions with language in the dharma that can be attained, clarifying the advantages and disadvantages of the bhūmi practices, and the differences in skillful wisdom. Fifth, '入' (rù, meaning entering) refers to faith and joy (śraddhā-ruci). '得證' (dé zhèng, meaning attainment and realization) refers to the faith and joy before the bhūmi (referring to before the first bhūmi), which has the meaning of entering from afar. The attainment and realization on the bhūmi (referring to the first bhūmi and above) is the actual achievement and entry. Generally speaking, the meaning of 'entering' must be from there to here, so it includes the beginning and the end. It can also be understood as faith being the beginning and joy being the end, attainment being the beginning and realization being the end. Sixth, '智慧地' (zhì huì dì, meaning wisdom ground) refers to the wisdom of the ten bhūmis. As stated in the Bhūmi-vastu (Chapter on the Grounds), it refers to this holy wisdom of realizing the truth, which has the functions of generating, sustaining Buddhahood, etc., and is called the ground. Starting from Pramuditā-bhūmi (Joyful Ground) and ending with Dharma-megha-bhūmi (Cloud of Dharma Ground), it has been clarified in the Bhūmi-vastu, and you can understand it yourself. The above six meanings are integrated together without obstacles. The common teachings (triyāna) and principles, the common proof and inference, the common realm and wisdom, the common person and dharma, the common cause and effect, are mixed and interconnected without obstacles, summarized as...

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一團。名十地法。若展之於后種種差別皆悉於此總句中出。是故名此為根本入上來總釋顯本竟。自下第二依本開末分成九句。于中四位。謂愿樂位。見位。修位。究竟位。初四寄在地前愿樂位。次一寄初地。次三寄修位。后一明究竟位。問此中正為說十地法。何故乃說地前及佛果。答為顯十地前有起下之功後有成上之義。又釋由十地證智。放阿含光。是故地前是此十地阿含分攝。由此地智依果海成故。有佛果上不思佛法及下鳥跡所依空等並是其事。初中初一約聞慧修善根名攝一切。二明思慧之始簡擇道理。論中智方便者釋善分別也。道品釋佛法也。三思慧之終謂因思廣知。彼彼義釋諸法。種種知釋廣知。四明修慧無疑立教可信故云決定說。謂修通二利今據利他菩薩。化他即是自成佛法故入自利收。論中隨所思義是上思慧所思。名字具足是聞慧所持故決定說也。上來顯信樂。自下辨得證。五見位智謂由地前加行位終觀于唯識無境之義依無間定雙印于彼能所取空。彼增上力引起識中本性無流生起大智照遍滿法界名為初地入真見道。論中一切法平等智釋無分別智。謂于初地正證真如無能所二相故云平等。唯識論中或云有智無境。以真絕相故。或云雙泯。以境智相如故。今辨四句。皆得可準知之。見道時中善凈者釋善凈不雜。

【現代漢語翻譯】 現代漢語譯本 一團（指《十地經》）。名為十地法（總稱）。如果將它展開，種種差別都從此總句中產生。因此稱此為根本入（根本教義）。以上是總體的解釋，顯示了根本。以下第二部分，依據根本展開末端，分成九句。其中包含四個階段：愿樂位（希求和喜好階段），見位（見道階段），修位（修行階段），究竟位（最終成就階段）。 最初的四句寄託于地前（十地之前），屬於愿樂位。接下來一句寄託于初地（歡喜地）。再接下來的三句寄託于修位。最後一句闡明究竟位。問：這裡主要講的是十地法，為什麼還要講地前和佛果呢？答：爲了顯示十地之前有發起低位（起下）的功用，之後有成就高位（成上）的意義。又解釋說，由於十地證智（通過十地獲得的智慧）放出了阿含光（佛法的光芒）。因此，地前是此十地阿含的一部分。由於此地智（十地的智慧）依賴於果海（佛果的海洋）而成就，所以有佛果上的不可思議佛法，以及下位的鳥跡（比喻淺顯的教義）所依賴的空性等，都是與此相關的。 最初一句，從聞慧（聽聞的智慧）修善根（修習善的根基）的角度，稱為攝一切（包含一切）。第二句闡明思慧（思考的智慧）的開始，簡擇道理（選擇和辨別道理）。論中，『智方便』解釋為善於分別。『道品』解釋為佛法。第三句是思慧的終結，即因為思考而廣泛地瞭解。『彼彼義』解釋為諸法（各種事物）。『種種知』解釋為廣泛地瞭解。第四句闡明修慧（修行的智慧）無疑，建立的教義可以信賴，所以說『決定說』。這裡指的是修行通達二利（自利和他利）的菩薩。化他（教化他人）即是成就自己的佛法，所以歸入自利之中。論中，『隨所思義』是以上思慧所思考的內容。『名字具足』是聞慧所持有的，所以是『決定說』。 以上是顯示信樂（信心和喜好）。以下辨別得證（獲得證悟）。第五句是見位智（見道位的智慧），即通過地前加行位（準備階段）的終結，觀察唯識無境（只有識而沒有外境）的意義，依靠無間定（無間斷的禪定）同時印證能取（能認知的主體）和所取（被認知的客體）皆空。這種增上力（強大的力量）引起識中本性無流（識的本性沒有流動），生起大智（偉大的智慧）照遍滿法界（照亮充滿整個法界），稱為初地（歡喜地）入真見道（進入真正的見道）。論中，『一切法平等智』解釋為無分別智（沒有分別的智慧）。即在初地真正證悟真如（事物的本性），沒有能和所的二相，所以說是平等。唯識論中，或者說『有智無境』，因為真如超越了所有相狀。或者說『雙泯』，因為境和智相互如一。現在辨別四句，都可以依此來理解。見道時中，『善凈』解釋為善好清凈，沒有雜染。

【English Translation】 English version A mass (referring to the Daśabhūmika Sūtra). Named the Ten Bhūmi Dharmas (general term). If it is expanded, all kinds of differences arise from this general statement. Therefore, this is called the fundamental entry (fundamental doctrine). The above is a general explanation, showing the root. The second part below, based on the root, unfolds the branches, divided into nine sentences. It contains four stages: the Adhimukti-bhūmi (stage of aspiration and delight), the Darśana-bhūmi (stage of seeing the truth), the Bhāvanā-bhūmi (stage of cultivation), and the Niṣṭhā-bhūmi (stage of final accomplishment). The first four sentences are based on the pre-Bhūmi (before the Ten Bhūmis), belonging to the Adhimukti-bhūmi. The next sentence is based on the first Bhūmi (Pramuditā-bhūmi, the Joyful Ground). The next three sentences are based on the Bhāvanā-bhūmi. The last sentence clarifies the Niṣṭhā-bhūmi. Question: Here, the main topic is the Ten Bhūmi Dharmas, why also talk about the pre-Bhūmi and the Buddha-phala (Buddha fruit)? Answer: To show that before the Ten Bhūmis, there is the function of initiating the lower position (starting low), and after that, there is the meaning of accomplishing the higher position (achieving high). It is also explained that because the Ten Bhūmi Jñāna (wisdom obtained through the Ten Bhūmis) emits the Āgama light (the light of the Dharma). Therefore, the pre-Bhūmi is a part of this Ten Bhūmi Āgama. Because this Bhūmi Jñāna (wisdom of the Ten Bhūmis) depends on the Phala-sāgara (ocean of Buddha fruit) to be accomplished, therefore, there are the inconceivable Buddha Dharmas on the Buddha-phala, and the lower-level bird tracks (metaphor for shallow teachings) that rely on emptiness, etc., are all related to this. The first sentence, from the perspective of Śruta-mayā-prajñā (wisdom of hearing) cultivating good roots, is called Saṅgraha-sarva (encompassing everything). The second sentence clarifies the beginning of Cintā-mayā-prajñā (wisdom of thinking), Samparīkṣaṇa-artha (selecting and distinguishing principles). In the treatise, 'Jñāna-upāya' is explained as being good at distinguishing. 'Bodhipakṣa-dharmas' is explained as the Buddha Dharma. The third sentence is the end of Cintā-mayā-prajñā, that is, because of thinking, one widely understands. 'Each and every meaning' is explained as the Dharmas (various things). 'Various knowledge' is explained as widely understanding. The fourth sentence clarifies that Bhāvanā-mayā-prajñā (wisdom of cultivation) is without doubt, and the established teachings can be trusted, so it is said 'Definite statement'. This refers to Bodhisattvas who cultivate and attain both benefits (self-benefit and other-benefit). Transforming others (teaching others) is accomplishing one's own Buddha Dharma, so it is included in self-benefit. In the treatise, 'According to the meaning thought' is what is thought by the above Cintā-mayā-prajñā. 'Names are complete' is what is held by Śruta-mayā-prajñā, so it is a 'Definite statement'. The above is showing faith and delight. The following distinguishes the attainment of realization. The fifth sentence is the Darśana-bhūmi-jñāna (wisdom of the Darśana-bhūmi), that is, through the end of the pre-Bhūmi Adhimukti-caryā-bhūmi (stage of preparatory practice), observing the meaning of Vijñapti-mātratā-nairātmya (only consciousness, no external objects), relying on Anantara-samādhi (uninterrupted samādhi) to simultaneously seal that the grāhaka (the subject that cognizes) and the grāhya (the object that is cognized) are both empty. This Adhipati-pratyaya (powerful condition) causes the essential nature in consciousness to be without flow, giving rise to Mahā-jñāna (great wisdom) that illuminates and fills the entire Dharma-dhātu (Dharma realm), called the first Bhūmi (Pramuditā-bhūmi) entering the Satya-darśana-mārga (entering the true path of seeing). In the treatise, 'Sarva-dharma-samatā-jñāna' is explained as Nirvikalpa-jñāna (wisdom without discrimination). That is, in the first Bhūmi, one truly realizes Tathatā (the nature of things), without the two aspects of the grāhaka and grāhya, so it is said to be equal. In the Vijñapti-mātratā treatise, it is said 'There is wisdom without objects', because Tathatā transcends all forms. Or it is said 'Both are extinguished', because the object and wisdom are mutually the same. Now distinguishing the four sentences, all can be understood accordingly. In the time of Darśana-mārga, 'Śuddha' is explained as good and pure, without impurities.

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謂離二我分別隨眠。此文善分別者是彼不雜之義。謂煩惱離故名分使永斷名善。此無間道中斷障之義。又釋善凈不雜是解脫道中證彼無為清凈之義。故云不雜。此善分別者是領證無為之義。又釋無分別是根本智。善分別是后得智。勝進道中起行之義。六明修道位中地地別斷一無明。故於煩惱障亦永伏離故云世法不染。名不放逸入。魔法是世法也。七明修位中智行轉進名地地轉入。謂無流善根永離一切三不善法故云清凈。無貪等者等取無瞋無癡也。復有善根能為出世間道品因者是諸地中加行善根也。八十地學窮名菩薩盡入。下大盡分中明第十地菩薩入如來十種秘密之智。以秘隱深密難可測知故名不思議。法雲契入名得彼智力。如嘆凈名云諸佛秘藏無不得入此之謂也。九究竟位明因道既圓佛果斯克。窮滿果原名佛盡入。論中入智者釋得字也。

上來第二依本開末竟。自下第三會末歸本。言是諸入者牒上九入。為校量等者顯其無別之別。謂寄地上乃至佛地校量地智差別次第轉勝之相。非謂根本入中亦如此等行布次第決定差別。是故融末歸本顯無二矣。前依本起末明無別之別。今會末歸本明別而無別故也。第四明本末無礙者。謂明六相總別無礙故也。釋此六相義作六門。一明教興意。謂破定執見以顯緣起圓融之法。此理

【現代漢語翻譯】 現代漢語譯本： 所說的遠離二我分別隨眠，這段文字中『善分別』指的是不混雜的含義。也就是說，因為煩惱已經遠離，所以稱為『分使永斷』，這表示無間道中斷除了障礙。另一種解釋是，『善凈不雜』指的是在解脫道中證得了無為清凈的境界，所以說『不雜』。這裡的『善分別』指的是領悟證得無為的含義。還有一種解釋，『無分別』是根本智，『善分別』是后得智，指的是在勝進道中發起修行的含義。 第六，說明在修道位中，每一地都各自斷除一分無明，因此對於煩惱障也能永遠降伏遠離，所以說『世法不染』，稱為『不放逸入』。這裡的『魔法』指的是世間法。 第七，說明在修位中，智慧和修行不斷進步，稱為『地地轉入』。也就是說，無漏善根永遠遠離一切三種不善法，所以說『清凈』。『無貪等』的『等』字，包括了無瞋、無癡。還有一些善根能夠作為出世間道品的因，這些是各個地中的加行善根。 第八，十地菩薩學行圓滿，稱為『菩薩盡入』。在下大盡分中，說明第十地菩薩進入如來的十種秘密之智。因為這些智慧隱秘深奧，難以測度，所以稱為『不思議』。法雲地契入，稱為得到這種智慧的力量。就像《維摩詰經》中讚歎的那樣：『諸佛秘藏無不得入』，說的就是這個意思。 第九，在究竟位，說明因地的修行圓滿，佛果也就成就了。窮盡圓滿的果地本源，稱為『佛盡入』。論中用『入智者』來解釋『得』字。 以上是第二部分，依據根本開演出末端，完畢。下面是第三部分，會合末端歸於根本。所說的『是諸入』，是指上面所說的九入。『為校量等者』，是爲了顯示它們沒有差別中的差別。也就是說，憑藉地上乃至佛地，來衡量各地智慧的差別，次第轉勝的相狀。並不是說根本入中也如此等行布次第決定差別。所以融合末端歸於根本，顯示沒有二元對立。前面是依據根本生起末端，說明沒有差別中的差別。現在是會合末端歸於根本，說明差別而沒有差別。 第四部分，說明本末沒有障礙。也就是說，說明六相的總別沒有障礙。解釋這六相的含義，分為六個方面。第一，說明佛法興起的用意，是爲了破除固定的執著見解，從而顯示緣起圓融的佛法。這個道理。

【English Translation】 English version: What is meant by being apart from the latent tendencies of dualistic self-discrimination? The 'skillful discrimination' in this passage refers to the meaning of non-mixture. That is, because afflictions are gone, it is called 'severance of the divisions of attachment', which indicates that the uninterrupted path has cut off the obstacles. Another explanation is that 'skillful purity and non-mixture' refers to the realization of the unconditioned purity in the path of liberation, hence the term 'non-mixture'. Here, 'skillful discrimination' refers to the meaning of comprehending and realizing the unconditioned. Another explanation is that 'non-discrimination' is fundamental wisdom, and 'skillful discrimination' is subsequent wisdom, referring to the meaning of initiating practice in the path of progressive advancement. Sixth, it explains that in the stage of cultivation, each ground individually severs one portion of ignorance, so the affliction obstacle is also permanently subdued and distanced, hence the saying 'untainted by worldly dharmas', called 'entering non-negligence'. 'Magic dharmas' here refer to worldly dharmas. Seventh, it explains that in the stage of cultivation, the advancement of wisdom and practice is called 'entering ground by ground'. That is, undefiled wholesome roots permanently depart from all three unwholesome dharmas, hence the saying 'purity'. The 'etc.' in 'without greed, etc.' includes without hatred and without delusion. There are also wholesome roots that can be the cause of supramundane path factors, which are the preliminary wholesome roots in each ground. Eighth, the complete learning of the ten grounds is called 'Bodhisattva's complete entry'. In the lower great exhaustion section, it explains that the tenth ground Bodhisattva enters the ten secret wisdoms of the Tathagata. Because these wisdoms are hidden and profound, difficult to fathom, they are called 'inconceivable'. The Dharma Cloud ground's alignment is called obtaining the power of this wisdom. Just as the Vimalakirti Sutra praises: 'There is no secret treasure of the Buddhas that one cannot enter', this is what it means. Ninth, in the ultimate stage, it explains that the practice of the causal ground is complete, and the fruit of Buddhahood is achieved. Exhausting the complete origin of the fruit ground is called 'Buddha's complete entry'. In the treatise, 'entering the wise' is used to explain the word 'obtaining'. The above is the second part, which elaborates the ends from the root, completed. Below is the third part, which converges the ends back to the root. The 'these entries' refers to the nine entries mentioned above. 'For comparison, etc.' is to show the difference within no difference. That is, relying on the grounds up to the Buddha ground to measure the differences in wisdom of each ground, the aspect of progressive advancement. It is not that the fundamental entry also has such a definite difference in the order of arrangement. Therefore, merging the ends back to the root shows no duality. The previous part was based on the root arising the ends, explaining the difference within no difference. Now it is converging the ends back to the root, explaining difference without difference. The fourth part explains that the root and ends are without obstruction. That is, it explains that the totality and particularity of the six aspects are without obstruction. Explaining the meaning of these six aspects is divided into six aspects. First, it explains the intention of the arising of the Dharma, which is to break fixed attachments and views, thereby revealing the Dharma of dependent origination and perfect integration. This principle.

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現前一切惑障一滅一切滅一切行位一成一切成等。二種類者。不自不他生等四句。及不有不無等四句。並不生等八不十不等。皆悉會事入理。是此流類。但彼等入理以順一寂。今此入理圓融彼事便相即相入成普賢法。有斯左右耳。三明所出者。此文出在下經第四大愿中。經家自說非是論主率意而作。四明建立者。何故唯六不多不少者。謂泛論緣起法要有三門。一末依于本有起不起。二彼所起末既帶于本。是故相望有同有異。三彼帶本之末既為本收。是故當體有存有壞。若不具此三不成緣起。三中各二故但唯六。五問答抉擇者有二。初逆謂非總非別等各各互相形奪諸相皆盡故也。二順謂亦總亦別等各各順相成就等思準作之。六釋文有五。一約法舉數。謂于所說法中有六種相等。二辨定教義。此言說解釋者是定教。謂於此中安此六相之言說為欲解釋經文。應知此意。又釋此中釋六相非是此處經文。但是論主解釋之意應知。除事謂陰界入等者此辨定其義。謂約道理說融通非是陰等事相中辨故除簡之。三列名可知。四釋相中。別依本者明依總開別。滿彼本者還能成總。謂要依本之別方能滿本故也。增相者是前九入漸增之相以顯異也。緣成和合略言標顯。緣散無作廣辨因緣。如世界成壞者舉喻以顯。謂如百億四天合成一娑婆界略

【現代漢語翻譯】 現代漢語譯本 現前一切迷惑障礙一旦滅除，則一切都滅除；任何修行階段一旦成就，則一切都成就等等。有兩種類別：非自生非他生等四句，以及非有非無等四句，還有不生等八不、十不等等，都完全會歸於事相而證入理體。這是此類別的特點。但它們證入理體是順應于寂靜，而現在這種證入理體是圓融的，使得那些事相便相互即入，成就普賢法。這其中有細微的差別。 三、說明出處：此文出自下經第四大愿中，經家自述並非是論主隨意而作。 四、說明建立的原因：為何只有六相不多不少？因為泛論緣起法，要有三個方面：一是末依于本，有起與不起；二是彼所起的末既帶有本，所以相互觀望有同有異；三是彼帶本之末既然被本所收攝，所以當體有存有壞。若不具備這三點，則不能成就緣起。三者中各有二，所以只有六相。 五、問答抉擇有二：一是逆向，認為非總非別等等，各自互相形奪，諸相都消失了。二是順向，認為亦總亦別等等，各自順相成就，可以依此思路類推。 六、解釋經文有五點：一是約法舉數，即在所說法中，有六種相等。二是辨定教義，此言說解釋是定教，即在此中安立這六相的言說，是爲了解釋經文，應知此意。又解釋此中解釋六相，並非是此處經文，但是論主的解釋之意，應知。排除事相，如陰界入等，這是辨定其義，即約道理說融通，不是在陰等事相中辨別，所以排除它。三是列出名稱，可知其含義。四是解釋相，其中，別依本，說明依總開別；滿彼本，還能成就總，即要依靠本的別相，才能圓滿本相。增相，是前九入漸增之相，用以顯示差異。緣成和合，是簡略地標明顯示。緣散無作，是廣泛地辨析因緣。如世界成壞，是舉例來顯示，比如百億四天合成一個娑婆界，是簡略的。

【English Translation】 English version The moment all present delusions and obstacles are extinguished, everything is extinguished; the moment any stage of practice is accomplished, everything is accomplished, and so on. There are two categories: the four phrases of 'neither self-caused nor other-caused,' and the four phrases of 'neither existent nor non-existent,' as well as the eight 'no's' such as 'no arising,' and the ten 'not's,' etc. All of these completely converge on phenomena and enter into the principle (理, lǐ). This is the characteristic of this category. However, their entry into the principle accords with quiescence (寂, jì), while this entry into the principle is perfectly融通 (róng tōng, harmonious and interconnected), so that those phenomena mutually interpenetrate, accomplishing the Dharma of Samantabhadra (普賢, Pǔxián). There are subtle differences between these two. Third, explaining the source: This text comes from the fourth great vow in the lower scripture. The commentators themselves say that it was not composed arbitrarily by the author of the treatise. Fourth, explaining the reason for the establishment: Why are there only six aspects, neither more nor less? Because, generally speaking, the Dharma of dependent origination (緣起, yuánqǐ) must have three aspects: first, the end relies on the origin, with arising and non-arising; second, since the end that arises carries the origin, there are similarities and differences in relation to each other; third, since the end that carries the origin is gathered back into the origin, there is existence and destruction in its very essence. If these three are not complete, dependent origination cannot be accomplished. Each of the three has two aspects, so there are only six aspects. Fifth, there are two aspects to the question and answer resolution: first, the reverse, considering 'neither totality nor particularity,' etc., each mutually depriving the other, so that all aspects disappear. Second, the forward, considering 'both totality and particularity,' etc., each accomplishing the other in accordance with the aspects. This can be inferred by analogy. Sixth, there are five points to explaining the text: first, enumerating the numbers according to the Dharma, that is, in the Dharma that is spoken, there are six kinds of aspects. Second, distinguishing and determining the teachings, this verbal explanation is the definitive teaching, that is, establishing the words of these six aspects in this context is for the purpose of explaining the scripture. This intention should be known. Furthermore, explaining the six aspects in this context is not from the scripture itself, but the intention of the author of the treatise should be known. Excluding phenomena, such as the skandhas (陰, yīn), realms (界, jiè), and entrances (入, rù), this is distinguishing its meaning, that is, speaking of interpenetration according to principle, not distinguishing within the phenomena of the skandhas, etc., so exclude it. Third, listing the names, the meaning can be known. Fourth, in explaining the aspects, among them, 'the particular relies on the origin' explains that the particular is opened up based on the totality; 'fulfilling that origin' can also accomplish the totality, that is, it is necessary to rely on the particular aspect of the origin in order to fulfill the original aspect. The increasing aspect is the aspect of the gradual increase of the previous nine entrances, in order to show the difference. 'Conditions accomplished and harmonized' is a brief indication and display. 'Conditions scattered and without action' is a broad analysis of causes and conditions. Like the formation and destruction of the world, it is an example to show that hundreds of millions of four heavens combine to form one Saha world (娑婆界, Suōpó jiè), which is brief.

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言標顯為成。若分別廣說百億差別。合一娑婆無所依住故為壞。五餘一切等者勸於一切處準類知之。第二共自利他中十種始終經本略無始終總句。始者信。欲親近等者此明求法之初。非信不求非欲不能忍苦求法。由內起信欲是故外能親近善友。為得法方便也。終者念持。諸地者此明得法不妄憶念所受任持不失。所持是何謂諸地法也。理實此二通在諸地。以下十句皆名始終故。若寄位分始在地前終在地上。同上入中信樂地前得證地上覆有阿含及證。如是次第依初相應知者更以一翻釋始終義。始配阿含終配證。得如次配釋同前應知。故云初相。指前始終相也。阿含正音名阿笈摩。古翻名凈教。又譯名來。以此言教從無煩惱人邊來今譯名傳。謂此聖言是三世佛之所同說。但古今諸佛相傳而說。非新制作故名傳。又依此論上下文內阿含及證總有九重。一行教相對。音聲言教名為阿含。一切功德說以為證。猶下說中字義二藏是也。二約位地相對。解行已前依教修行名為阿含。初地已上說之為證。猶下解脫月第二請中嘆眾是也。謂地前起聞思修等名阿含凈。初地已上一切行德通名證凈。三修成相對。一切地中聞思修報生識智。此等四心緣照之解名曰阿含。真智出言以之為證。故下論言聞思修等是則可說。以可說故名曰阿含地智離文

名之為證。四真偽相對。一切地中真偽合脩名曰阿含。舍偽契真名之為證。猶下所明義說二大。說大阿含方便修。義大是證行成也。五相實相對。世間修中得彼證相名曰阿含。契本實相名之為證。猶下所說增上妙法光明法門。增上是證。光明是教。六體德相對。就彼離相所成行中無始法性本隱。今顯名之為證。依本所成方便行德依教修生名為阿含。猶下文中練金所況金體喻證釧等嚴具喻于阿含。七體用相對。前體及德相從為證。依此所起隨順世間教智之用名為阿含。猶下文中珠放光等所況法。是珠輪等凈喻于證體。光炎等喻于阿含。八自分勝進相對。自分所成體德及用皆名為證。能受佛教稱曰阿含。猶下文中嘆金剛藏二力是也。妙智及辨名為證力。于佛教法念堅凈慧名阿含力。九約詮就實相對。真智之體說以為證即此證體。約言分十名為阿含。猶下文中虛空跡處所況法。是虛空平等喻地證智。故下論云。字身住處證智所攝。空中之跡喻地阿含。故下論云。非無地智名句字身。名句字身是阿含法也。此之九種通上及下。應準知之。此中別辨十句始終中。初三地前思修利物。次一見道。餘六修道。此十始終狹於前入。以彼入中前該聞慧后攝佛盡此不同者。理實齊通。但以聞慧及佛非是正地。前已明故不重辨也。一攝始終。

【現代漢語翻譯】 現代漢語譯本 名為『證』（Zheng，證悟）。四、真偽相對：一切地（Di，菩薩地）中，真與偽合修，名為『阿含』（Agama，聖教）。捨棄虛偽，契合真實，名之為『證』。如下文所說明的義說二大：『說大阿含』是方便修，『義大』是證行成就。五、相實相對：在世間修行中，得到那證悟之相，名為『阿含』。契合根本的實相，名之為『證』。如下文所說的增上妙法光明法門，『增上』是證，『光明』是教』。六、體德相對：就那離相所成就的行中，無始以來的法性本來是隱藏的，現在顯現出來，名之為『證』。依靠本有的法性所成就的方便行德，依教修生，名為『阿含』。如下文中所用鍊金的比喻，金體比喻證，釧等莊嚴器具比喻阿含。七、體用相對：前述的體及德相，合起來為『證』。依靠這個『證』所生起的，隨順世間教智的作用，名為『阿含』。如下文中所用珠放光等的比喻，珠輪等清凈比喻證體，光炎等比喻阿含。八、自分勝進相對：自身所成就的體、德及用，都名為『證』。能夠接受佛教的教導，稱為『阿含』。如下文中所讚歎的金剛藏二力。妙智及辨才名為證力，對於佛教的教法，念力堅固、清凈的智慧，名為阿含力。九、約詮就實相對：真智的本體，說為『證』，即此證體。用言語來分，有十種，名為『阿含』。如下文中所用虛空跡處的比喻，虛空平等比喻地證智。所以下文的論述說：『字身住處，證智所攝』。空中的痕跡比喻地阿含。所以下文的論述說：『非無地智名句字身』。名句字身是阿含法。這九種關係貫通上下經文，應該參照理解。這裡特別辨析十句的始終，最初的三句是三地之前的思修利物，第四句是見道，其餘六句是修道。這十句的始終範圍比前面的『入』要窄，因為前面的『入』，前面包括聞慧，後面包括佛，這裡不同是因為，理實際上是相同的，但是因為聞慧和佛不是正地，前面已經說明，所以這裡不再重複辨析。一、攝始終。

【English Translation】 English version It is named 『Zheng』 (證, Realization/Attainment). 4. Truth and Falsehood in Relation: In all the Bhumis (地, stages of a Bodhisattva's path), the combined cultivation of truth and falsehood is called 『Agama』 (阿含, Sacred Teachings). Abandoning falsehood and aligning with truth is called 『Zheng』. As explained below in the two great aspects of meaning and speech: 『Speaking the Great Agama』 is skillful means for cultivation, and 『Great Meaning』 is the accomplishment of the practice of realization. 5. Characteristics and Reality in Relation: In worldly practice, obtaining the characteristic of that realization is called 『Agama』. Aligning with the fundamental reality is called 『Zheng』. As mentioned below in the supreme wonderful Dharma of the Light Gate, 『Supreme』 is Zheng, and 『Light』 is teaching. 6. Essence and Virtue in Relation: In the practice accomplished by being free from characteristics, the Dharma-nature from beginningless time is originally hidden, and now it manifests, which is called 『Zheng』. Relying on the skillful means and virtuous conduct accomplished by the inherent Dharma-nature, cultivating and giving rise to it according to the teachings is called 『Agama』. As in the analogy of refining gold below, the gold body is likened to Zheng, and the ornaments like bracelets are likened to Agama. 7. Essence and Function in Relation: The aforementioned essence and virtuous characteristics together constitute 『Zheng』. The function of teaching wisdom that arises from this 『Zheng』 and accords with the world is called 『Agama』. As in the analogy of a pearl emitting light below, the pure pearl wheel is likened to the essence of Zheng, and the light and flames are likened to Agama. 8. Self-Nature Superior Progress in Relation: The essence, virtue, and function accomplished by oneself are all called 『Zheng』. Being able to receive the teachings of Buddhism is called 『Agama』. As praised below in the two powers of Vajragarbha (金剛藏). Wonderful wisdom and eloquence are called the power of Zheng, and firm mindfulness and pure wisdom towards the teachings of Buddhism are called the power of Agama. 9. In Relation to Explaining and Realizing: The essence of true wisdom is spoken of as 『Zheng』, which is this very essence of Zheng. When divided into ten aspects using language, it is called 『Agama』. As in the analogy of the traces in space below, the equality of space is likened to the wisdom of the Bhumi of Zheng. Therefore, the treatise below says: 『The place where the body of letters resides is encompassed by the wisdom of Zheng.』 The traces in space are likened to the Agama of the Bhumi. Therefore, the treatise below says: 『It is not without the wisdom of the Bhumi that there are names, phrases, and bodies of letters.』 Names, phrases, and bodies of letters are the Dharma of Agama. These nine relationships connect the upper and lower parts of the sutra and should be understood accordingly. Here, the beginning and end of the ten sentences are specifically distinguished. The first three sentences are the contemplation, cultivation, and benefiting of beings before the three Bhumis, the fourth sentence is the path of seeing, and the remaining six sentences are the path of cultivation. The scope of the beginning and end of these ten sentences is narrower than the previous 『entry』, because the previous 『entry』 includes hearing wisdom in the beginning and encompasses the Buddha in the end. The reason for this difference is that, in reality, they are the same, but because hearing wisdom and the Buddha are not the true Bhumi, and this has already been explained earlier, it is not repeated here. 1. Comprehending the beginning and the end.

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謂稱思宣法故云實說。實說成德故名為攝。以彼聞慧從他受法師義不便故不論也。二欲始終。是思慧上品增上求心名之為欲。菩薩教化欲令眾生契合諸地故云令證一切佛法。此是安住義也。念是其欲。隨順是令證。三行始終。即修慧。於此加行位中正觀意言唯識等觀名之為行。以非證位是故名為觀分時中。于彼地上真無流法作帶相觀。是故於彼無流道品但能修相觀未得無相觀也。復依相觀說授前機名為分別。攝論現前立少物謂是唯識性等。唯識論帶相觀心等並此位行也。是意言觀故。經中名說。論經名觀。其義一也。四證始終。即見道位。大智光明是根本。智。善分別者是后得智。以自嚴者二智成德。又論經擇字是此分別。分別中勝名善分別。勝者法無我故過小名大。治惑曰明。此事中彼時中皆善知者釋方便字。是相見道故有此知。論既不顯。今作三釋。一此事中者是此見道事中也。彼時中者是地前觀分時中也。正照於此兼巧知彼名皆善知。以為方便。方便猶是以自嚴義。二釋此事同前。彼時是后修道位中所有行相。以此後智照前達后名皆善知。三此事中者是此後智相見道中。彼時中者是彼本智真見道時中。皆善知者巧具二智用。以自嚴名為方便。又釋以法真見道兼知彼故云皆善知也。五修道始終。謂出世智辨其智體

【現代漢語翻譯】 現代漢語譯本 因為宣說佛法，所以稱為『實說』。因為『實說』成就功德，所以名為『攝』。因為聽聞佛法和智慧是從法師那裡接受的，不方便討論，所以這裡不討論。二、『欲』的始終。這是指思慧上品增上求法之心，名為『欲』。菩薩教化眾生，希望他們能夠契合諸地（Bhumi，菩薩修行的階段），所以說『令證一切佛法』。這是安住的意思。『念』是其『欲』，『隨順』是『令證』。三、『行』的始終。即修慧。在此加行位中，正確地觀察意言唯識等觀，名為『行』。因為不是證悟的階段，所以名為觀分時中。在那個地上，對真實的無漏法作帶相觀。因此，對於那個無漏道品，只能修習相觀，而未得無相觀。又依據相觀，為之前的根機授法，名為『分別』。《攝大乘論》（Mahāyānasaṃgraha）中現前立少物，說這是唯識性等。《唯識論》（Vijñāptimātratāsiddhi）中帶相觀心等，都屬於這個階段的『行』。因為是意言觀，所以在經中名為『說』，在論中名為『觀』，其意義是一樣的。四、『證』的始終。即見道位。大智光明是根本智（Mūla-jñāna）。善分別者是后得智（Pṛṣṭhalabdha-jñāna）。以自嚴者，是說二智成就功德。又論經中的『擇』字，就是指此『分別』。『分別』中殊勝的，名為『善分別』。殊勝是因為法無我（Dharma-nairātmya），超過小乘，所以名為『大』。破除迷惑叫做『明』。在此事中，彼時中，都善於知曉，這是解釋『方便』二字。因為是相見道，所以有此『知』。論中沒有明顯說明，現在作三種解釋。一、『此事中』是指此見道事中。『彼時中』是指地前觀分時中。正確地照見此，兼且巧妙地知曉彼，名為『皆善知』，作為方便。方便猶如是以自嚴的意思。二、解釋『此事』同前。『彼時』是指后修道位中所有的行相。用此後智照見前，通達后，名為『皆善知』。三、『此事中』是指此後智相見道中。『彼時中』是指彼本智真見道時中。『皆善知』是指巧妙地具備二智的功用。以自嚴，名為方便。又解釋為以法真見道兼知彼，所以說『皆善知』。五、修道的始終。是指用出世智辨別其智體。

【English Translation】 English version It is called 'true speech' because it proclaims the Dharma. It is called 'gathering' because 'true speech' accomplishes virtues. Because hearing the Dharma and wisdom are received from the Dharma master, it is inconvenient to discuss, so it is not discussed here. Second, the beginning and end of 'desire'. This refers to the mind of seeking the Dharma with superior and increasing effort in Samadhi-wisdom (Dhyāna-prajñā), which is called 'desire'. Bodhisattvas teach sentient beings, hoping that they can be in harmony with the various Bhumis (stages of Bodhisattva practice), so it is said 'to attain all Buddha-dharmas'. This is the meaning of abiding. 'Mindfulness' is its 'desire', 'compliance' is 'to attain'. Third, the beginning and end of 'practice'. That is, cultivation-wisdom (Bhāvanā-prajñā). In this stage of application, correctly observing the ideational-only consciousness and other contemplations is called 'practice'. Because it is not the stage of enlightenment, it is called the time of contemplation. In that Bhumi, one performs image-bearing contemplation on the true unconditioned Dharma. Therefore, for that unconditioned path factor, one can only cultivate image-bearing contemplation and has not attained imageless contemplation. Furthermore, based on image-bearing contemplation, teaching the previous faculties is called 'discrimination'. In the Mahāyānasaṃgraha (Compendium of the Mahayana), establishing a small object in front is said to be the nature of consciousness-only, etc. In the Vijñāptimātratāsiddhi (Treatise on the Establishment of the Doctrine of Consciousness-Only), image-bearing contemplation of the mind, etc., all belong to the 'practice' of this stage. Because it is ideational contemplation, it is called 'speech' in the Sutras and 'contemplation' in the Shastras, but their meaning is the same. Fourth, the beginning and end of 'realization'. That is, the stage of the Path of Seeing (Darśana-mārga). Great wisdom and light is the Fundamental Wisdom (Mūla-jñāna). The one who skillfully distinguishes is the Wisdom Gained Afterwards (Pṛṣṭhalabdha-jñāna). 'Adorning oneself' means that the two wisdoms accomplish virtues. Furthermore, the word 'selection' in the Sutras and Shastras refers to this 'discrimination'. The superior among 'discriminations' is called 'skillful discrimination'. Superior because of Dharma-nairātmya (non-self of phenomena), surpassing the Hinayana, so it is called 'great'. Eliminating delusion is called 'brightness'. Being good at knowing in this matter and at that time is the explanation of the two words 'expedient means'. Because it is the Path of Seeing with images, there is this 'knowing'. Since it is not clearly stated in the Shastra, I will now give three explanations. First, 'in this matter' refers to the matter of this Path of Seeing. 'At that time' refers to the time of contemplation before the Bhumis. Correctly illuminating this and skillfully knowing that is called 'knowing all well', as an expedient means. Expedient means is like the meaning of adorning oneself. Second, the explanation of 'this matter' is the same as before. 'That time' refers to all the aspects of practice in the later stage of the Path of Cultivation. Using this wisdom gained afterwards to illuminate the former and understand the latter is called 'knowing all well'. Third, 'in this matter' refers to this Path of Seeing with images of the wisdom gained afterwards. 'At that time' refers to the time of the true Path of Seeing of that fundamental wisdom. 'Knowing all well' refers to skillfully possessing the function of the two wisdoms. Adorning oneself is called expedient means. It is also explained as knowing that by means of the true Path of Seeing of the Dharma, so it is said 'knowing all well'. Fifth, the beginning and end of the Path of Cultivation. It refers to using transcendental wisdom to distinguish the substance of that wisdom.

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。智力明有入法功能。法是行法。義是義理。是智所入。謂此法義能出生具智名具智門。修道智力能入彼門故云也。后五始終論主寄治五障翻對以釋。問此處五障為實為虛。答亦實亦虛。謂有此障者不得此位。得此位者無此障故。是故假對此障翻顯治行。即十種釋中顯發釋也。論中先別辨五障。后舉經對顯。今並通釋一一障中各二。先舉障名。謂不能以正摧邪。下釋障義。已說正義。他言能壞自行失也。眷屬離散化他行失故成障也。下舉經顯治。隨彼所著顯己正義對治邪執故云隨所應住。次第說故此標也。下句釋。以得無礙樂說辨才智慧明故。是故能破他也。論經此二合為一句。二不能答難者此列名。前明不能破此明不能立。于問芒然失自利行。設言不信失利他行。下舉經顯治。謂證得無礙大智地故云具足等也。三于小起戀失於二利不妄大心故以成治。四于生怠化亦乖兩利。化物不疲故以成治故云教化成就等。五于化不巧故無方便亦失二益。以五明等一切處法明達巧慧名決定智為能治也。又此五障中。初一不能破他邪宗。二雖能破他而不能立自己正宗三雖能立破而情樂小乘。四雖不樂小乘而懶化他。五雖化不疲而無化他方便。是故至五化行略周。上二十句總明加所為竟。自下第三明其加相。于中有三。謂口意身加。此

【現代漢語翻譯】 現代漢語譯本 智力明具有進入佛法的功能。這裡的『法』（Dharma）指的是修行的方法，『義』（Artha）指的是佛法的義理。這是智慧所能進入的境界。也就是說，這種佛法的義理能夠產生具備智慧的人，所以稱為『具智門』。通過修道獲得的智慧力量能夠進入這個門徑，所以這樣說。 後面的《瑜伽師地論》的作者，借用對治五種障礙的方法來解釋。問：這裡的五種障礙是真實的還是虛假的？答：既是真實的也是虛假的。說有這些障礙的人無法達到這個地位，而達到這個地位的人就沒有這些障礙。因此，假借這些障礙來彰顯對治的修行。這就是十種解釋方法中的『顯發釋』。 論中先分別辨別五種障礙，然後引用經文來對照顯明。現在將它們合併起來解釋，每一種障礙都包含兩個方面。首先列出障礙的名稱，即不能用正法來摧毀邪說。下面解釋障礙的含義：已經說了正義，但別人的言論能夠破壞自己的修行，導致自身利益的喪失。眷屬離散，導致教化他人的修行失敗，因此成為障礙。下面引用經文來彰顯對治的方法：隨著他們所執著的，彰顯自己的正義，以此來對治邪惡的執著，所以說『隨所應住』，按照次第來說明，這就是標示。下一句解釋：因為獲得了無礙的辯才智慧光明，所以能夠破除他人的邪說。論和經文這兩部分合為一句。 二、不能回答別人的詰難，這是列出名稱。前面說明不能破除別人的邪說，這裡說明不能樹立自己的正宗。面對提問茫然不知所措，導致自身利益的喪失。即使說了，別人也不相信，導致利益他人的修行失敗。下面引用經文來彰顯對治的方法：因為證得了無礙的大智慧地，所以說『具足』等等。 三、對於小乘佛法產生貪戀，導致失去自利利他的兩種利益，不能發起廣大的菩提心，因此用成就來對治。 四、對於度化眾生感到懈怠，也違背了自利利他的兩種利益。教化眾生不知疲倦，因此用成就來對治，所以說『教化成就』等等。 五、在度化眾生方面不夠巧妙，因此缺乏方便，也失去了兩種利益。用五種光明等等，在一切處對佛法都明達巧妙，這種智慧稱為『決定智』，是能夠對治這些障礙的方法。 此外，這五種障礙中，第一種是不能破除他人的邪說，第二種是雖然能破除他人邪說但不能樹立自己的正宗，第三種是雖然能樹立和破除但內心貪戀小乘佛法，第四種是雖然不貪戀小乘佛法但懶於教化他人，第五種是雖然教化不疲倦但缺乏教化他人的方便。因此，到了第五種，度化眾生的修行大致就完備了。上面二十句總共說明了加行的所作所為。 從下面開始，第三部分說明加行的相狀。其中有三種，即口加行、意加行和身加行。這裡...

【English Translation】 English version 'Intellectual clarity' has the function of entering the Dharma (law). 'Dharma' (法) refers to the method of practice. 'Artha' (義) refers to the meaning and principles of the Dharma. It is what intelligence can enter. That is to say, this Dharma meaning can produce those who possess wisdom, hence it is called 'Gate of Possessing Wisdom' (具智門). The power of wisdom obtained through cultivating the path can enter that gate, hence the saying. The author of the later Yogacarabhumi-sastra borrows the method of counteracting the five obstacles to explain. Question: Are the five obstacles here real or unreal? Answer: Both real and unreal. Those who have these obstacles cannot attain this position, while those who attain this position do not have these obstacles. Therefore, these obstacles are used as a pretext to highlight the practice of counteracting them. This is the 'manifestation explanation' (顯發釋) among the ten types of explanations. The treatise first distinguishes the five obstacles, and then cites the scriptures to contrast and clarify. Now, they are combined for explanation, with each obstacle containing two aspects. First, list the name of the obstacle, which is the inability to destroy heresy with the correct Dharma. The meaning of the obstacle is explained below: Having already spoken of the correct meaning, the words of others can destroy one's own practice, leading to the loss of one's own benefit. The scattering of family members leads to the failure of the practice of teaching others, thus becoming an obstacle. The method of counteracting is highlighted below by citing the scriptures: Manifesting one's own righteousness according to what they are attached to, in order to counteract evil attachments, hence the saying 'abide accordingly' (隨所應住), explaining in order, which is the indication. The next sentence explains: Because one has obtained unobstructed eloquence, wisdom, and bright intelligence, one is able to break others' heresies. These two parts, the treatise and the scripture, are combined into one sentence. Second, the inability to answer others' challenges, this is listing the name. The previous one explained the inability to break others' heresies, this one explains the inability to establish one's own orthodox sect. Being at a loss when faced with questions leads to the loss of one's own benefit. Even if one speaks, others do not believe, leading to the failure of the practice of benefiting others. The method of counteracting is highlighted below by citing the scriptures: Because one has attained the unobstructed Great Wisdom Ground, hence the saying 'complete' (具足) and so on. Third, attachment to the Hinayana (小乘) Dharma leads to the loss of the two benefits of self-benefit and benefiting others, and the inability to generate the vast Bodhicitta (菩提心), thus accomplishment is used to counteract it. Fourth, feeling lazy in converting sentient beings also violates the two benefits of self-benefit and benefiting others. Teaching sentient beings without fatigue, thus accomplishment is used to counteract it, hence the saying 'accomplishment of teaching' (教化成就) and so on. Fifth, being unskilled in converting sentient beings, thus lacking skillful means, and also losing the two benefits. Using the five kinds of light and so on, being clear and skillful in the Dharma in all places, this wisdom is called 'Decisive Wisdom' (決定智), which is the method that can counteract these obstacles. In addition, among these five obstacles, the first is the inability to break others' heresies, the second is that although one can break others' heresies, one cannot establish one's own orthodox sect, the third is that although one can establish and break, one is attached to the Hinayana Dharma in one's heart, the fourth is that although one is not attached to the Hinayana Dharma, one is lazy in teaching others, and the fifth is that although one does not tire of teaching, one lacks the skillful means to teach others. Therefore, by the fifth, the practice of converting sentient beings is roughly complete. The above twenty sentences in total explain the actions of the preliminary practice. From below, the third part explains the characteristics of the preliminary practice. Among them, there are three types, namely verbal action, mental action, and physical action. Here...

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三加次第有其二門。一約他方佛。先口加者乘前言便勸說。于先說由內智凈覺為因。是故次明意加與智。得智堪說事次起定故。後身加摩頂令起。二就舍那佛。先意次身後口。為令得定定由意力。是故居先。身光照燭以增威德雲臺說偈。口業加教。方能有說。是故此三從微至著成於說耳。

就初口加內十句。初句是總。汝當說者令其辨說即是辯才。謂隨所得法義憶念不忘說故法門差別。如論應知。泛論方便有三種。一發起方便。謂如加行發起根本即七方便等。二無住方便。謂由悲智巧相導引不住生死及涅槃故如方便度等。三整合方便。謂諸緣起巧相整合如六相方便等。今此當於整合方便故云此善巧等也。下九句別中分二者。謂自他二力以諸緣起法皆有因緣親疏二力成故。他力中二。一如來神力。二智明加故。經中二句顯之也。自力中分四者以因中有四義故。一有力能作義。二無力不作義。三具二義故能引眾生。四泯二相故稱理成德。又釋此四漸次釋疑。疑雲何故得加。以有因力故。若是有力何須復加。以因不作故。若是不作應無用。以由無作方堪益物。若逐機益物應失自體以身凈圓滿故。又釋初二自利。一教行。二證行。又一相。二體。次一利他。后一二利滿故成德。成德中三義內。一當位顯益。后二寄對辨勝

【現代漢語翻譯】 現代漢語譯本 三加持的次第有兩方面。一是針對他方佛，先是口加持，承接前面的話語，便勸說對方。因為先前所說是以內在智慧清凈覺悟為因，所以接著說明意加持與智慧。獲得智慧后，才能開始講述事情，因此隨後是定加持。最後是身加持，摩頂，使對方生起（智慧）。 二是針對舍那佛（Vairocana，又譯毗盧遮那佛，報身佛），先是意加持，其次是身加持，最後是口加持。爲了使對方獲得禪定，禪定由意念的力量產生，所以意加持放在最前面。身光照耀，增加威德，雲臺上說偈。口業加持教導，才能開始講述。因此這三種加持從微小到顯著，最終完成講述。 就最初的口加持中的十句話來說，第一句是總括，『汝當說』，讓對方能夠辨別講述，這就是辯才。也就是說，隨著所得到的法義，記憶不忘，講述法門差別。如《瑜伽師地論》中應該知道的。泛泛而論，方便有三種：一是發起方便，比如加行發起根本，即七方便等；二是無住方便，通過悲智巧妙地引導，不住于生死和涅槃，如方便度等；三是整合方便，各種緣起巧妙地整合，如六相方便等。現在這裡所說的，屬於整合方便，所以說『此善巧』等等。下面的九句分別說明，分為兩種力量，即自身和他身兩種力量，因為各種緣起法都有因緣親疏兩種力量促成。 他力中又分兩種：一是如來神力，二是智慧光明加持。經文中的兩句話就顯示了這一點。自力中又分四種，因為因中有四種含義：一是有力量能夠作為；二是無力量不能作為；三是具備兩種含義，所以能夠引導眾生；四是泯滅兩種相，所以符合真理，成就德行。 又解釋這四種含義，是逐漸解釋疑問。疑問是：為什麼能夠得到加持？因為有因的力量。如果是有力量，為什麼還需要加持？因為因不作為。如果是不作為，應該沒有用處？因為由於不作為，才能夠利益事物。如果順應機緣利益事物，應該會失去自身本體？因為自身清凈圓滿。又解釋最初的兩種是自利：一是教行，二是證行。又一是相，二是體。其次是一種是利他，最後一種是自利利他圓滿，所以成就德行。成就德行中，在三種含義中：一是當下的顯現利益，后兩種是寄託對比來辨別殊勝。

【English Translation】 English version The three kinds of Adhisthana (blessing, empowerment) have two aspects. First, concerning Buddhas of other realms, the 'mouth' Adhisthana comes first, following the previous words, encouraging the other party to speak. Because what was said earlier was based on the pure awakening of inner wisdom, the 'mind' Adhisthana and wisdom are explained next. Having gained wisdom, one can then begin to speak about matters, so 'Samadhi' (concentration) Adhisthana follows. Finally, there is the 'body' Adhisthana, touching the crown of the head to awaken (wisdom). Second, concerning Vairocana Buddha (the embodiment of Dharmakaya), the order is 'mind' first, then 'body', and finally 'mouth'. To enable the other party to attain Samadhi, which arises from the power of the mind, the 'mind' Adhisthana is placed first. The light of the body illuminates and increases majesty, and verses are spoken on the cloud platform. The 'mouth' Adhisthana teaches, enabling speech. Therefore, these three Adhisthanas progress from subtle to manifest, culminating in speech. Regarding the initial ten phrases within the 'mouth' Adhisthana, the first phrase is a summary: 'You should speak,' enabling the other party to discern and speak, which is eloquence. That is, based on the Dharma meanings attained, remembering them without forgetting, and speaking about the differences in the Dharma teachings, as should be known from the Yogacarabhumi-sastra (Treatise on the Stages of Yoga Practice). Generally speaking, there are three types of skillful means (Upaya): first, 'initiating' skillful means, such as the preliminary practices that initiate the root, like the seven skillful means; second, 'non-abiding' skillful means, which skillfully guide through compassion and wisdom, not dwelling in Samsara (cycle of rebirth) or Nirvana (liberation), such as the Paramita (perfection) of skillful means; third, 'integrating' skillful means, where various arising conditions are skillfully integrated, such as the six aspects of skillful means. What is being discussed here belongs to 'integrating' skillful means, hence the phrase 'this skillful means,' and so on. The following nine phrases explain separately, divided into two forces: self and other, because all arising Dharmas are formed by both close and distant forces of cause and condition. Within the 'other' force, there are two types: first, the divine power of the Tathagata (Buddha); second, the blessing of wisdom and light. The two phrases in the Sutra reveal this. Within the 'self' force, there are four types, because there are four meanings in the cause: first, having the power to act; second, lacking the power to not act; third, possessing both meanings, thus being able to guide sentient beings; fourth, extinguishing both aspects, thus conforming to truth and accomplishing virtue. Furthermore, these four meanings are explained to gradually resolve doubts. The doubt is: why can one receive Adhisthana? Because there is the power of the cause. If there is power, why is Adhisthana still needed? Because the cause does not act. If it does not act, should it be useless? Because it is through non-action that one can benefit things. If one benefits things according to the opportunity, should one lose one's own essence? Because one's own essence is pure and complete. Furthermore, the first two are explained as self-benefit: first, teaching practice; second, realization practice. Also, first, aspect; second, essence. Next, one is benefiting others, and the last one is self-benefit and other-benefit being complete, thus accomplishing virtue. Within the accomplishment of virtue, in the three meanings: first, the manifest benefit in the present position; the latter two are relying on comparison to discern superiority.

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。初因位窮終故云菩薩盡。位滿成益故云有二利益。謂法身真理唯是無分別智正證。依止非是染心意等所取故云也。楞伽云。取相名識。不取名智。理智合成依止義故云法身智身。十地終心受佛職相故云受佛位故。如法雲地受位分說。在因位中有此益相此位不改因故云現報利益。謂一切佛放益一切智光入此菩薩頂故云於一切佛得受記。受記即是受位也。二轉此因位至成果之處故云后報利益。此是十地菩薩攝報果處。便於此處成報身佛。理實剛藏猶未成。此當必成故結德在身。如下佛盡亦同此辨。摩醯此云大。首羅此云自在。智處有四義。一以下三禪慧多定少令智不勝。四無色中定多慧少智亦不勝。此第四禪定慧等故是故智勝故云智處。二此處五那含。天是聖人所生處。聖人智勝故云智處。三此處有十地菩薩攝報果。彼菩薩攝十度行別成智度故名彼處以為智處。四此處成報身佛得一切智一切種智故名此處以為智處。此是世間中最高勝處。于彼現成佛故云世間高大之身。后二寄對顯勝中。初一對下彰出。于彼二乘無少分同故云不同盡。又彼二乘見有世間而超過故。於此世間超而不盡。見有涅槃而可取證。于出世凈亦未得盡。今菩薩皆盡彼際故云不同盡。后一望上顯同。謂于佛果窮盡彼際故云佛盡。經略此句。謂二力之中自

力勝故以多義顯上。故云校量轉勝上上也。又釋此佛盡理實剛藏猶未成就。何故此中辨耶。以為顯自力辨勝故此說耳。第二意加中二。初十句正明意加。后十句釋偏加所以。何故就意加釋者。以意加是本故。又前口加有自他二力。今意加亦爾。初十明他力正加后十明自力堪加。初十句內初句亦總亦別。餘九唯別。

問意加與智何故初句明色身勝餘九顯名身勝。名身是語。此但身語。何關意業。答此有二義。一智慧勝故威儀亦勝故舉色身以彰。又欲觀其智當觀其說故舉名身以表示耳。又泛論名身亦通意業。如分五蘊為名色即四蘊名名等。二釋但彼諸佛所。與之智略有二種。一與處眾無畏之智顯之於色身。二與說法無礙之智彰之於語業。是故論中皆名辯才。初中內德不虛名真實。眾內莫善加名無上。由眾中無上故處之無畏故。論經名無畏身也。名身九內。初二句為一對。謂初一于說無滯。后一于義深達。又初總知無礙。后善入差別。初是四無礙中樂說辨。謂智宣妙辭理無所倚礙故云無著。不為癡礙令言中歇故云不斷。此釋無障礙。辭無謇澀故云無滯。此釋樂說。通釋可知。二由照法差別堪正宣說故云堪辯。依相續解脫經有四種成。一以有成因緣名相言說諸法得成。二所作成一切所作各有成辦。三法成一切諸法成立。

四助成以智言說助成諸法。今言緣者是彼以有成也。二法者是彼法成也。三作者是彼作成也。四成者是彼助成也。又古德釋云。一緣者如山中草木得緣即生不假功力。二法者謂以法而成如有法成易無法成難等。三作者謂加功用力如造舍等。四成者謂內外相假而得成等。今更釋。緣是作法之緣。如欲作柱匠斧木緣。作是眾緣。扣擊造作。法是所作柱法。成是識心了別方成。謂若無識心了別彼所作柱但是無分別法。要待識心以構畫為立其名方可說成。是故此成即是不成。故云成不成也。問準此釋義及前經文法當第三。何故論中法居第二耶。答謂初舉能成之緣。未知此緣是誰緣。故次舉法明緣所屬。未知此緣如何造作。故次明作。未知作已為成不成。故后明智助成之矣。論約此辨。是故法在第二。又此四釋差別。經中名分別。成不成釋清凈以離相故。三任放等者次二一對。初于說自在。後於機巧化。初任意放縱辯溢圓音故云任放辯才。雖言義超越而辭無停擁故云說不待次言辭不斷。異義雖多而終結歸本故云處處隨意不忘名義。以隨門異說不忘本宗故云善憶念不忘意力加。故者釋加字也。四能說應機巧宣名能說辯。此列名。下釋。隨所應度者巧能應機也。種種譬喻巧能說也。后巧能除疑故名能說。以善能機決定無疑故云與善決

【現代漢語翻譯】 現代漢語譯本 四助成是指通過智慧的言說來輔助成就諸法（一切事物和現象）。現在所說的『緣』（Hetu，因）是指憑藉它而成就；『法』（Dharma，事物）是指憑藉法而成就；『作』（Kāraka，作者）是指憑藉它來作成；『成』（Nispatti，成就）是指憑藉它來輔助成就。 又有古德解釋說：一，『緣』就像山中的草木，得到因緣就會生長，不需要人為的功力。二，『法』是指憑藉法而成，比如有法容易成就，沒有法難以成就等等。三，『作』是指加上功力，比如建造房屋等等。四，『成』是指內外條件相互配合才能成就等等。 現在我再解釋一下：『緣』是作為法的因緣，比如想要製作柱子，木匠的斧頭和木材就是因緣。『作』是眾多因緣的聚合，通過敲擊和製作。『法』是所要製作的柱子的法。『成』是意識心能夠識別和分別才能成就。也就是說，如果沒有意識心的識別和分別，那麼所製作的柱子只是沒有分別的法。需要依靠意識心來構思和設計，併爲它命名，才能說它成就。因此，這個『成』也就是『不成』，所以說『成不成』。 問：按照這個解釋以及前面的經文，『法』應當排在第三位，為什麼論中『法』排在第二位呢？ 答：因為最初提出能成就的『緣』，還不知道這個『緣』是誰的『緣』，所以接著提出『法』來明確『緣』所屬。不知道這個『緣』如何造作，所以接著說明『作』。不知道『作』完之後是『成』還是『不成』，所以最後說明智慧輔助成就。論述是圍繞這個來辨析的，所以『法』排在第二位。 而且這四種解釋有所差別。經中稱為『分別』，『成不成』的解釋是清凈的，因為遠離了相。『三任放等者』是接下來的兩對。最初是對於『說』的自在，後面是對於『機巧化』（Upāya-kauśalya，善巧方便）的自在。最初是任意放縱，辯才像圓滿的聲音一樣流溢，所以說『任放辯才』。雖然言語和意義超越常理，但是辭藻沒有停滯和擁塞，所以說『說不待次言辭不斷』。不同的意義雖然很多，但是最終都歸結到根本，所以說『處處隨意不忘名義』。因為隨著不同的門徑進行解說，而不忘記根本的宗旨，所以說『善憶念不忘意力加』。『故』字是解釋『加』字的意思。 『四能說應機巧宣名能說辯』，這是列出名稱。下面進行解釋。『隨所應度者』是巧妙地能夠適應根機。『種種譬喻』是巧妙地能夠解說。後面巧妙地能夠消除疑惑，所以稱為『能說』。因為善於適應根機，能夠做出決斷而沒有疑惑，所以說『與善決』。

【English Translation】 English version The four aids to accomplishment refer to aiding the accomplishment of all dharmas (all things and phenomena) through wise speech. Now, 'Hetu' (cause, condition) means that it is accomplished by having it; 'Dharma' (thing, law) means that it is accomplished by dharma; 'Kāraka' (agent, maker) means that it is made by it; 'Nispatti' (accomplishment) means that it is aided to be accomplished by it. Furthermore, an ancient virtuous person explained: First, 'Hetu' is like the grass and trees in the mountains, which grow when they have the conditions, without the need for human effort. Second, 'Dharma' refers to accomplishment through dharma, such as it is easy to accomplish with dharma, and difficult to accomplish without dharma, and so on. Third, 'Kāraka' refers to adding effort, such as building houses, and so on. Fourth, 'Nispatti' refers to the mutual dependence of internal and external conditions to achieve accomplishment, and so on. Now I will explain it further: 'Hetu' is the cause for making a dharma, such as a carpenter's axe and wood are the conditions for making a pillar. 'Kāraka' is the aggregation of many conditions, through knocking and making. 'Dharma' is the dharma of the pillar to be made. 'Nispatti' is that it can only be accomplished when the mind of consciousness can recognize and distinguish it. That is to say, without the recognition and distinction of the mind of consciousness, the pillar made is only a dharma without distinction. It needs to rely on the mind of consciousness to conceive and design it, and name it, before it can be said to be accomplished. Therefore, this 'Nispatti' is also 'non-Nispatti', so it is said 'Nispatti or non-Nispatti'. Question: According to this explanation and the previous sutra text, 'Dharma' should be in the third position, why is 'Dharma' in the second position in the treatise? Answer: Because initially the 'Hetu' that can accomplish is mentioned, and it is not yet known whose 'Hetu' this 'Hetu' is, so 'Dharma' is then mentioned to clarify to whom the 'Hetu' belongs. Not knowing how this 'Hetu' is made, so 'Kāraka' is then explained. Not knowing whether it is 'Nispatti' or 'non-Nispatti' after the 'Kāraka' is completed, so wisdom is finally explained to aid in the accomplishment. The discussion revolves around this to distinguish, so 'Dharma' is in the second position. Moreover, these four explanations are different. In the sutra, it is called 'distinction', and the explanation of 'Nispatti or non-Nispatti' is pure because it is away from characteristics. 'The three letting go, etc.' are the next two pairs. Initially, it is the freedom of 'speaking', and later it is the freedom of 'Upāya-kauśalya' (skillful means). Initially, it is arbitrary indulgence, and eloquence flows like a perfect sound, so it is said 'letting go of eloquence'. Although words and meanings transcend the ordinary, the rhetoric does not stagnate or become congested, so it is said 'speaking without waiting for the next word, words are continuous'. Although there are many different meanings, they all ultimately return to the root, so it is said 'everywhere at will, not forgetting the name and meaning'. Because it is explained according to different paths without forgetting the fundamental purpose, it is said 'good memory, not forgetting the power of intention'. The word 'gu' (故) explains the meaning of the word 'jia' (加). 'The four who can speak skillfully and appropriately are named skillful speakers', this is a list of names. The following is an explanation. 'Those who should be saved according to their needs' are skillfully able to adapt to the roots of the audience. 'Various metaphors' are skillfully able to explain. Later, they are skillfully able to eliminate doubts, so they are called 'skillful speakers'. Because they are good at adapting to the roots of the audience and can make decisions without doubt, it is said 'giving good decisions'.

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定之慧五不雜等者次三一對。初一證理。后二起說。理同無異故云不雜。三種同相智。有說。三空門是。有說。所證三無性理是。有說。依金剛仙論說無常苦無我是。有說。助道證道不住道。謂同相三道是。有說。依別翻本自相同相不二相。即世諦真諦一實諦是也。義雖通前依本為勝。照達此三故云至一切處智。六教出等者此二起說。初一說令起行。后一說無怯懼。又初于熟教出。後於生不畏。並可知。八九二種為一對。初知佛教法。后依知而說。知教多門名無量辯。六正見者。古德有說。即總別等六相解釋聖教成正見故。有說。依金剛仙論。一真實智正見能知理法。二行正見能知行法。此二教旨。三教正見能知教法。四離二邊正見知前理法不同情取。五不思議正見知前行法成德出情。六根欲性正見知前教法說隨物心。又相傳說。西國別有六正見論一忘想。二忘想依。三亦忘想亦非忘想。四忘非忘依。五非忘想。六非忘想依。初即現行忘想。二即所依染心。三聞等三慧。四凈教為依。五證真正智。六真如為依。又初二外凡。次二內凡三賢位。后二地上聖位。九同化者三業齊同成此化事故。又釋此三輪化是一切如來同用此化故云同化。又釋此中令金剛藏三業俱同如來化事偏名同化。非彼前八而是不同佛無畏身等。等取口

【現代漢語翻譯】 現代漢語譯本 『定之慧五不雜等者次三一對』：這裡將『定』（Samadhi，禪定）和『慧』（Prajna，智慧）的五種不混雜的特性分為三組，前三組各一對。 『初一證理』：第一組用於證明真理。 『后二起說』：后兩組用於開始宣說。 『理同無異故云不雜』：因為真理相同沒有差異，所以說『不雜』。 『三種同相智』：三種相同的智慧。 『有說。三空門是』：有人說，這是指三空門（sunyata-dvaya，空性之門）。 『有說。所證三無性理是』：有人說，這是指所證悟的三種無自性之理。 『有說。依金剛仙論說無常苦無我是』：有人說，依據《金剛仙論》，這是指無常（anitya，一切事物都在變化）、苦（duhkha，一切事物本質上是苦的）、無我（anatman，沒有永恒不變的自我）。 『有說。助道證道不住道。謂同相三道是』：有人說，這是指輔助修道的道、證悟的道、以及不住于道的道，也就是同相的三種道。 『有說。依別翻本自相同相不二相。即世諦真諦一實諦是也』：有人說，依據不同的翻譯版本，這是指自相同相、不二相，也就是世俗諦（samvrti-satya，相對真理）、勝義諦（paramartha-satya，絕對真理）、一實諦。 『義雖通前依本為勝』：雖然這些解釋都可行，但依據原本的解釋更好。 『照達此三故云至一切處智』：因為照亮並通達這三種智慧，所以稱為『至一切處智』（sarvatragamana-jnana，無所不知的智慧）。 『六教出等者此二起說』：『六教出』等，這兩組用於開始宣說。 『初一說令起行。后一說無怯懼』：第一組是說教導人們開始修行，后一組是說沒有怯懦和恐懼。 『又初于熟教出。後於生不畏。並可知』：此外，第一組是對於已經成熟的人進行教導，后一組是對於尚未成熟的人讓他們不畏懼。這些都可以理解。 『八九二種為一對。初知佛教法。后依知而說』：第八和第九兩種為一組，第一種是瞭解佛教的教法，第二種是依據所瞭解的教法進行宣說。 『知教多門名無量辯』：瞭解教法的多種途徑，稱為『無量辯』（apratibhata-pratisamvit，無礙辯才）。 『六正見者。古德有說。即總別等六相解釋聖教成正見故』：關於六正見（samyag-drsti，正確的見解），古代的賢者說，這是指通過總體和個別等六種相來解釋聖教，從而形成正確的見解。 『有說。依金剛仙論。一真實智正見能知理法。二行正見能知行法。此二教旨。三教正見能知教法。四離二邊正見知前理法不同情取。五不思議正見知前行法成德出情。六根欲性正見知前教法說隨物心』：有人說，依據《金剛仙論》，一是真實智正見，能夠了解理法；二是行正見，能夠了解行法，這兩種是教義的宗旨；三是教正見，能夠了解教法；四是離二邊正見，瞭解之前的理法，不同於情感的執取；五是不思議正見，瞭解之前的行法，成就德行超出情感；六是根欲性正見，瞭解之前的教法，宣說隨順眾生的心。 『又相傳說。西國別有六正見論一忘想。二忘想依。三亦忘想亦非忘想。四非忘非忘依。五非忘想。六非忘想依。初即現行忘想。二即所依染心。三聞等三慧。四凈教為依。五證真正智。六真如為依』：還有一種說法，在西印度有另外一種關於六正見的論述：一是妄想（bhranti，虛妄的想法），二是妄想所依，三是亦妄想亦非妄想，四是非妄想所依，五是非妄想，六是非妄想所依。第一種是指現行的妄想，第二種是指所依賴的染污心，第三種是指聞、思、修三種智慧，第四種是以清凈的教法為依據，第五種是證悟真正的智慧，第六種是以真如（tathata，事物的真實本性）為依據。 『又初二外凡。次二內凡三賢位。后二地上聖位』：此外，前兩種是外凡位，其次兩種是內凡位，也就是三賢位，后兩種是地上聖位。 『九同化者三業齊同成此化事故』：第九種是『同化』，指身、口、意三業都相同，成就這種化導之事。 『又釋此三輪化是一切如來同用此化故云同化』：另一種解釋是，這種三輪化導是一切如來共同使用的化導方式，所以稱為『同化』。 『又釋此中令金剛藏三業俱同如來化事偏名同化。非彼前八而是不同佛無畏身等。等取口』：還有一種解釋是，在這種化導中，使金剛藏（Vajragarbha，菩薩名）的身、口、意三業都與如來的化導之事相同，特別稱為『同化』。這與前面的八種不同，因為它們不是與佛的無畏身等相同。這裡的『等』字也包括口業。

【English Translation】 English version 『The five non-mixing aspects of Samadhi and Prajna are divided into three pairs』: Here, the five non-mixing characteristics of 『Samadhi』 (concentration) and 『Prajna』 (wisdom) are divided into three groups, with the first three groups each forming a pair. 『The first one proves the truth』: The first group is used to prove the truth. 『The latter two initiate the exposition』: The latter two groups are used to begin the exposition. 『Because the truth is the same and without difference, it is called non-mixing』: Because the truth is the same and without difference, it is said to be 『non-mixing』. 『The three kinds of wisdom with the same characteristics』: Three kinds of wisdom with the same characteristics. 『Some say it refers to the three emptiness doors』: Some say that this refers to the three emptiness doors (sunyata-dvaya). 『Some say it refers to the three non-self-nature principles that are realized』: Some say that this refers to the three principles of non-self-nature that are realized. 『Some say, according to the Vajrasena Sutra, it refers to impermanence, suffering, and non-self』: Some say that, according to the Vajrasena Sutra, this refers to impermanence (anitya, everything is changing), suffering (duhkha, everything is inherently suffering), and non-self (anatman, there is no permanent self). 『Some say it refers to the path that aids the way, the path of realization, and the path of non-dwelling, which are the three paths with the same characteristics』: Some say that this refers to the path that aids the way, the path of realization, and the path of non-dwelling, which are the three paths with the same characteristics. 『Some say, according to different translations, it refers to self-same characteristics, identical characteristics, and non-dual characteristics, which are the conventional truth, the ultimate truth, and the one reality truth』: Some say that, according to different translations, this refers to self-same characteristics, identical characteristics, and non-dual characteristics, which are the conventional truth (samvrti-satya, relative truth), the ultimate truth (paramartha-satya, absolute truth), and the one reality truth. 『Although the meaning is generally applicable, relying on the original text is superior』: Although these explanations are all feasible, relying on the original explanation is better. 『Because it illuminates and penetrates these three wisdoms, it is called the wisdom that reaches all places』: Because it illuminates and penetrates these three wisdoms, it is called 『the wisdom that reaches all places』 (sarvatragamana-jnana, the wisdom that knows everything). 『The six teachings, etc., these two initiate the exposition』: 『The six teachings』, etc., these two groups are used to begin the exposition. 『The first one speaks to initiate practice, the latter one speaks of no fear』: The first group speaks to teach people to begin practice, and the latter group speaks of having no cowardice or fear. 『Also, the first one teaches the mature, the latter one makes the immature fearless, and this can be understood』: In addition, the first group teaches those who are already mature, and the latter group makes those who are not yet mature fearless. These can be understood. 『The eighth and ninth are a pair, the first knows the Buddhist teachings, the latter speaks based on knowledge』: The eighth and ninth are a pair, the first is to understand the Buddhist teachings, and the second is to speak based on the teachings that are understood. 『Knowing the many paths of teaching is called immeasurable eloquence』: Knowing the many paths of teaching is called 『immeasurable eloquence』 (apratibhata-pratisamvit, unobstructed eloquence). 『The six right views, ancient sages say, are the explanation of the holy teachings through six aspects such as general and specific, thus forming right view』: Regarding the six right views (samyag-drsti, correct view), ancient sages say that this refers to explaining the holy teachings through six aspects such as general and specific, thereby forming the correct view. 『Some say, according to the Vajrasena Sutra, one is the right view of true wisdom, which can know the principle; two is the right view of practice, which can know the practice; these two are the tenets of the teachings; three is the right view of teaching, which can know the teachings; four is the right view of being free from the two extremes, knowing the previous principle and not being attached to emotions; five is the right view of inconceivable, knowing the previous practice and achieving virtue beyond emotions; six is the right view of the nature of roots and desires, knowing the previous teachings and speaking according to the minds of beings』: Some say that, according to the Vajrasena Sutra, one is the right view of true wisdom, which can know the principle; two is the right view of practice, which can know the practice; these two are the tenets of the teachings; three is the right view of teaching, which can know the teachings; four is the right view of being free from the two extremes, knowing the previous principle and not being attached to emotions; five is the right view of inconceivable, knowing the previous practice and achieving virtue beyond emotions; six is the right view of the nature of roots and desires, knowing the previous teachings and speaking according to the minds of beings. 『Another tradition says that in West India there is another discourse on the six right views: one is delusion, two is the basis of delusion, three is both delusion and non-delusion, four is the basis of non-delusion, five is non-delusion, and six is the basis of non-delusion. The first is the current delusion, the second is the defiled mind on which it depends, the third is the three wisdoms of hearing, etc., the fourth is based on pure teachings, the fifth is the realization of true wisdom, and the sixth is based on suchness』: Another tradition says that in West India there is another discourse on the six right views: one is delusion (bhranti, false thoughts), two is the basis of delusion, three is both delusion and non-delusion, four is the basis of non-delusion, five is non-delusion, and six is the basis of non-delusion. The first is the current delusion, the second is the defiled mind on which it depends, the third is the three wisdoms of hearing, thinking, and meditating, the fourth is based on pure teachings, the fifth is the realization of true wisdom, and the sixth is based on suchness (tathata, the true nature of things). 『Also, the first two are outer ordinary positions, the next two are inner ordinary positions, which are the three worthy positions, and the last two are the holy positions on the ground』: In addition, the first two are outer ordinary positions, the next two are inner ordinary positions, which are the three worthy positions, and the last two are the holy positions on the ground. 『The ninth is the same transformation, which means that the three karmas are the same, accomplishing this transformation』: The ninth is 『same transformation』, which means that the three karmas of body, speech, and mind are the same, accomplishing this transformation. 『Another explanation is that this three-wheel transformation is used by all Tathagatas, so it is called same transformation』: Another explanation is that this three-wheel transformation is used by all Tathagatas, so it is called 『same transformation』. 『Another explanation is that in this transformation, the three karmas of Vajragarbha are the same as the transformation of the Tathagata, which is specifically called same transformation. This is different from the previous eight, because they are not the same as the fearless body of the Buddha, etc. The word 『etc.』 here also includes speech karma』 : Another explanation is that in this transformation, the three karmas of Vajragarbha (a Bodhisattva name) are the same as the transformation of the Tathagata, which is specifically called 『same transformation』. This is different from the previous eight, because they are not the same as the fearless body of the Buddha, etc. The word 『etc.』 here also includes speech karma.

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意。三種教化總舉隨所度等釋經中起字。珠勝釋莊嚴是上妙也。謂身業神通輪。意業記心輪。口業正教輪。並是神力各成事故云神化故也。自下釋加所以中。先徴后釋。徴意云有力者明佛有普加力。有悲者明有普加心。自有普力無普心亦不致疑。自有普心無普力亦不可怪。今明佛有能普加力亦有平等悲。何故唯加剛藏一人。故致問徴故云何以故也。下明釋意有十句。初一是總得此三昧法。餘者不得故。復何故得此三昧者下別顯有二因故。一以是菩薩往昔本願力所致故。二由此菩薩具彼三昧之行德故。故云三昧身攝功德有八種。于中初四自利。后四利他。前中初一是起行之本。即欲樂心故云趣盡地。盡地即是十地滿也。徹至終位故云深心。情無異愿故云直心然無二也。餘三是行德。一證理行。二是助道行。三不住行。又初一智德。二福德。三斷德。由后智所現身增福令成滿故云身轉凈也。雖在後智位。不捨正證故令習氣亦不行故云善修本業也。后四利他中。初一利他方便。后三利他行體。一身。二語。三意。初身業神通能生凈信故云以決定信力攝取通故。此文會釋經論也。以光明是通能生彼信依是生信故說此通故云攝取等也。二語業巧說前後無違故云不壞。能一一字中攝一切字故云總持。三意業正智教授眾生不異照理平

等一相故云不異。此則離彼執化之慢故云智印善印也。論主又釋八德俱成三昧之因。由此而得彼三昧故。八中前四因有二釋。一配前四句如次應知。二配后四句從後向前。精進因是離慢。不忘因是陀羅尼。勢力因是通凈。彼不染因是聞攝凈。是故此四因通收八句俱為自利。又后四因配后四句從前次第可知。轉法理因者有二。一轉深從淺說而不失自深法。如轉大乘深理從小乘等說。如論云一真實理門二隨轉理門。以于總持門中巧轉變故。二轉真從妄說而亦不失自真法。如在外道位佛法不行處假彼尊言誦持自法。彼執諸法常。菩薩亦云常。而菩薩意以諸法即真如故是常。不同彼計。然與彼語同任持自法亦同。四秘密準可知。如是化者得自利。不忘者此有二義。一以此四句逆為自利順為利他。是故利他不忘自利。二以此末後句教授於他不礙照理。出顯化事故云不忘自利。第三身加摩頂令覺。下論通有四種。一如意通於自身修短得自在故此于內根。二幻通轉變外事。器世界等。三法智通照理入法。四聖自在通苦中生樂等。此中不離彼等經略此句。是如意通非餘三種故云也。余義同前釋。

四起分中四義內。初二是本入所為。后二是今出所為。初事訖者審理故儀則故。二得勝力者受加故。三說時至者機熟故。四定無言說者

【現代漢語翻譯】 現代漢語譯本： 『等一相故云不異』，這是因為遠離了執著變化的傲慢，所以說是智印善印（智慧的印記，美好的印記）。論主又解釋了八德（八種功德）圓滿成就三昧（禪定）的原因，因為由此才能獲得那種三昧。八德中的前四種原因有兩種解釋。一種是依次對應前四句來理解。另一種是對應后四句，從後向前理解。精進的原因是遠離傲慢。不忘的原因是陀羅尼（總持，記憶力）。勢力的原因是通凈（神通清凈）。彼不染的原因是聞攝凈（聽聞攝取清凈）。因此，這四種原因貫穿八句，都是爲了自利。另外，后四種原因可以從前向後依次對應后四句來理解。轉法理因（轉變佛法真理的原因）有兩種。一是將深奧的道理用淺顯的方式表達，但又不失去其深奧的本質。例如，將大乘深奧的道理用小乘等方式來講述。正如論中所說：『一真實理門，二隨轉理門』。因為在總持門（記憶和理解佛法的能力）中巧妙地轉變。二是將真實的道理用虛妄的方式表達，但也不失去其真實的本質。例如，在外道（佛教以外的宗教）盛行、佛法無法推行的地方，假借他們的尊稱來誦持自己的佛法。他們執著諸法是常（永恒不變）的，菩薩（覺悟的有情）也說常，但菩薩的意思是諸法即是真如（事物的真實本性），所以是常，與他們的理解不同。然而，與他們的語言相同，任持自己的佛法也相同。四秘密可以參照理解。像這樣教化眾生的人能夠自利。不忘的人，這裡有兩種含義。一是將這四句倒過來理解是爲了自利，順著理解是爲了利他。因此，利他就是不忘自利。二是將這最後一句教授給他人，不妨礙自己照見真理，顯現教化眾生的事業，所以說是不忘自利。第三身加摩頂令覺（用身體加持，摩頂讓人覺悟）。下論中普遍有四種神通。一是如意通（能隨意變化的超能力），因為自身可以隨意變長變短，所以這在於內根（內在的根源）。二是幻通（變幻的超能力），轉變外在的事物，如器世界等。三是法智通（對佛法的智慧的超能力），照見真理，進入佛法。四是聖自在通（聖者的自在超能力），在痛苦中產生快樂等。這裡不離開他們，經文省略了這句。這是如意通，不是其餘三種，所以這樣說。其餘的含義與前面的解釋相同。 四起分中四義內（在四種開始的部分中有四種含義）。前兩種是本來進入（禪定）的目的。后兩種是現在出來（禪定）的目的。『初事訖者』，因為審視真理，因為有儀則。『二得勝力者』，因為受到加持。『三說時至者』，因為機緣成熟。『四定無言說者』，因為禪定中沒有言語。

【English Translation】 English version: 『Equaling one aspect, therefore it is said to be not different.』 This is because it is far from the arrogance of clinging to transformation, so it is called the Wisdom Seal and the Good Seal. The commentator further explains the cause of the eight virtues (eight kinds of merits) being fully accomplished in Samadhi (meditative absorption), because only through this can that Samadhi be attained. There are two explanations for the first four causes of the eight virtues. One is to understand them in order corresponding to the first four sentences. The other is to correspond to the last four sentences, understanding them from back to front. The cause of diligence is being far from arrogance. The cause of non-forgetfulness is Dharani (total retention, memory). The cause of power is pure penetration (supernatural power and purity). The cause of non-attachment is pure hearing and reception. Therefore, these four causes run through all eight sentences and are all for self-benefit. In addition, the last four causes can be understood in order from front to back corresponding to the last four sentences. There are two reasons for transforming the Dharma principle. One is to express profound principles in a simple way without losing their profound essence. For example, explaining the profound principles of Mahayana (Great Vehicle) using the methods of Hinayana (Small Vehicle), etc. As the treatise says: 『One is the gate of true principle, and the other is the gate of following transformation.』 Because of skillfully transforming within the gate of total retention (the ability to remember and understand the Dharma). The second is to express true principles in a false way without losing their true essence. For example, in places where non-Buddhist religions are prevalent and the Buddha Dharma cannot be promoted, borrowing their honorable titles to recite and uphold one's own Dharma. They cling to the idea that all dharmas are permanent (eternal and unchanging), and Bodhisattvas (enlightened beings) also say permanent, but the Bodhisattva's meaning is that all dharmas are the same as Suchness (the true nature of things), so they are permanent, which is different from their understanding. However, the language is the same as theirs, and upholding one's own Dharma is also the same. The four secrets can be understood by analogy. Those who transform beings in this way can benefit themselves. Those who do not forget, there are two meanings here. One is to understand these four sentences in reverse order for self-benefit, and in forward order for benefiting others. Therefore, benefiting others is not forgetting self-benefit. The second is that teaching this last sentence to others does not hinder one's own ability to see the truth, revealing the work of transforming beings, so it is said to be not forgetting self-benefit. The third is to add the crown of the head to awaken (using the body to bless and touch the crown of the head to awaken people). In the following treatise, there are generally four kinds of supernatural powers. One is the power of wish fulfillment (the supernatural power to change at will), because one can freely change one's length, so this lies in the inner root (inner source). The second is the power of illusion (the supernatural power of transformation), transforming external things, such as the container world, etc. The third is the power of Dharma wisdom (the supernatural power of wisdom about the Dharma), illuminating the truth and entering the Dharma. The fourth is the power of holy freedom (the supernatural power of the holy ones), generating happiness from suffering, etc. Here, it does not depart from them, and the sutra omits this sentence. This is the power of wish fulfillment, not the other three, so it is said. The remaining meanings are the same as the previous explanations. 『Within the four divisions of arising, there are four meanings.』 The first two are the original purpose of entering (Samadhi). The last two are the purpose of now coming out (of Samadhi). 『The first matter is completed』 because of examining the truth, because there are rules. 『The second is obtaining superior power』 because of receiving blessings. 『The third is the time to speak has arrived』 because the opportunity is ripe. 『The fourth is that there is no speech in Samadhi』 because there is no speech in Samadhi.

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要須言聲故余同前釋。

五本分中作三門。初釋名者以略為廣本故亦與請為本故。二來意者。因前加起略說地體起后請分。略說地相起后說分。若望以後成前。由請分顯深成前地體由說分廣宣成前地相。此則本末互成也。三釋文者此文有三。初辨六決定為地體。二列十名顯地相。三舉三世同說明地要勝。初中此六決定既是地體。今作五門釋。一釋名。二通辨地體。三與地持瑜伽六決定相攝。四分其行相。五釋文。初釋名有二。先釋總名。六是數。決定是義。數義彰名即帶數釋也。謂聖智證真抉擇揩定順理離過複名為善。即地持三決定中證決定也。通論有六義。一約行體決定堅固不退。二望所證決定己證。三約煩惱決定能斷。四約所信決定不疑。五約所化決定能度。六望佛果決定能成。二列名者。一觀相善決定。謂彼正智照理名觀。契同一味名相。此當體得名。二真實者則實智離倒惑之過。證理不虛故相形立名。三勝者過劣故具勝德故。亦當相及形他立名。四因者諸能成果故從功能立名。五大者普被群生情無限局。體用得名。六不怯弱者謂因入果德情無怯懼。此從心境立名。第二因此通論十地體性差別略作十門。一以此六決定為體。以此正是所說十地之本體故。二以前大乘光明三昧為性。以此定中具含止觀證法無

【現代漢語翻譯】 現代漢語譯本： 『要須言聲故余同前釋』：這句話的意思是，『要』、『須』、『言』、『聲』這幾個詞的解釋，和前面已經解釋過的內容相同。

『五本分中作三門』：在《瑜伽師地論》的五本分中，分為三個部分來解釋。 『初釋名者以略為廣本故亦與請為本故』：第一部分是解釋名稱，因為接下來的內容是對前面內容的簡略概括，所以也以『請』（請求）作為根本。 『二來意者。因前加起略說地體起后請分。略說地相起后說分。若望以後成前。由請分顯深成前地體由說分廣宣成前地相。此則本末互成也』：第二部分是說明來意。因為前面已經開始了對地體的簡略說明，所以才有了後面的『請分』（請求解釋的部分）。簡略地說明了地相，才有了後面的『說分』（詳細解釋的部分）。如果從後面的內容來看前面的內容，那麼『請分』就能夠更深刻地闡明前面的地體，『說分』就能夠更廣泛地宣揚前面的地相。這就是本末互相成就的關係。 『三釋文者此文有三。初辨六決定為地體。二列十名顯地相。三舉三世同說明地要勝。初中此六決定既是地體。今作五門釋。一釋名。二通辨地體。三與地持瑜伽六決定相攝。四分其行相。五釋文。初釋名有二。先釋總名。六是數。決定是義。數義彰名即帶數釋也。謂聖智證真抉擇揩定順理離過複名為善。即地持三決定中證決定也。通論有六義。一約行體決定堅固不退。二望所證決定己證。三約煩惱決定能斷。四約所信決定不疑。五約所化決定能度。六望佛果決定能成』：第三部分是解釋經文。這段經文有三個部分。首先是辨別六種決定，作為地體；其次是列出十個名稱，來顯示地相；最後是舉出三世（過去、現在、未來）共同說明地的重要和殊勝。在第一部分中，這六種決定既然是地體，現在就分為五個方面來解釋。一是解釋名稱；二是概括地辨別地體；三是與《地持經》、《瑜伽師地論》中的六種決定相互關聯；四是分析它們的行相；五是解釋經文。首先解釋名稱，分為兩個步驟。先解釋總的名稱。『六』是數字，『決定』是意義。用數字和意義來彰顯名稱，這就是帶數解釋。所謂的『聖智證真抉擇揩定順理離過複名為善』，就是《地持經》三種決定中的『證決定』。總的來說，有六種意義。一是就修行本體而言，決定是堅固不退的；二是就所證悟的境界而言，決定是已經證悟的；三是就煩惱而言，決定是能夠斷除的；四是就所信仰的而言，決定是沒有懷疑的；五是就所教化的人而言，決定是能夠度化的；六是就佛果而言，決定是能夠成就的。 『二列名者。一觀相善決定。謂彼正智照理名觀。契同一味名相。此當體得名。二真實者則實智離倒惑之過。證理不虛故相形立名。三勝者過劣故具勝德故。亦當相及形他立名。四因者諸能成果故從功能立名。五大者普被群生情無限局。體用得名。六不怯弱者謂因入果德情無怯懼。此從心境立名』：二是列出名稱。一是觀相善決定。所謂用正確的智慧照見真理，名為『觀』（Vipassanā）。與真理完全契合，名為『相』（Lakshana）。這是就其本體而得名。二是真實，指的是真實的智慧，遠離顛倒迷惑的過失。因為證悟的真理不是虛假的，所以通過相互比較而立名。三是勝，指的是超越低劣，具備殊勝的功德。這也是就其本體以及與其他事物的比較而立名。四是因，指的是能夠產生結果，所以從其功能而立名。五是大，指的是普遍覆蓋眾生，情懷沒有限制。這是從其本體和作用而得名。六是不怯弱，指的是從因到果，功德和情懷都沒有怯懼。這是從心境而立名。 『第二因此通論十地體性差別略作十門。一以此六決定為體。以此正是所說十地之本體故。二以前大乘光明三昧為性。以此定中具含止觀證法無』：第二，因此概括地討論十地的體性差別，簡略地分為十個方面。一是將這六種決定作為體。因為這正是所說的十地的本體。二是將大乘光明三昧作為性。因為這種禪定中包含了止（Samatha）、觀（Vipassanā）、證法，沒有...

【English Translation】 English version: '要須言聲故余同前釋'：This sentence means that the explanation of the words '要' (yào), '須' (xū), '言' (yán), and '聲' (shēng) is the same as the content that has already been explained earlier.

'五本分中作三門'：In the five bhūmi sections of the Yogācārabhūmi-śāstra, it is divided into three parts for explanation. '初釋名者以略為廣本故亦與請為本故'：The first part is the explanation of the names, because the following content is a brief summary of the previous content, so it also takes '請' (qǐng, request) as the foundation. '二來意者。因前加起略說地體起后請分。略說地相起后說分。若望以後成前。由請分顯深成前地體由說分廣宣成前地相。此則本末互成也'：The second part is to explain the intention. Because the brief explanation of the bhūmi-vastu (ground-substance) has already begun, there is the subsequent '請分' (qǐng fēn, requesting explanation section). The brief explanation of the bhūmi-lakṣaṇa (ground-characteristics) leads to the subsequent '說分' (shuō fēn, detailed explanation section). If we look at the previous content from the perspective of the subsequent content, then the '請分' can more deeply clarify the previous bhūmi-vastu, and the '說分' can more widely proclaim the previous bhūmi-lakṣaṇa. This is the relationship of mutual accomplishment between the root and the branch. '三釋文者此文有三。初辨六決定為地體。二列十名顯地相。三舉三世同說明地要勝。初中此六決定既是地體。今作五門釋。一釋名。二通辨地體。三與地持瑜伽六決定相攝。四分其行相。五釋文。初釋名有二。先釋總名。六是數。決定是義。數義彰名即帶數釋也。謂聖智證真抉擇揩定順理離過複名為善。即地持三決定中證決定也。通論有六義。一約行體決定堅固不退。二望所證決定己證。三約煩惱決定能斷。四約所信決定不疑。五約所化決定能度。六望佛果決定能成'：The third part is the explanation of the text. This passage has three parts. First, it distinguishes the six niścaya (decisions) as the bhūmi-vastu; second, it lists ten names to reveal the bhūmi-lakṣaṇa; and finally, it cites the three times (past, present, future) to jointly explain the importance and excellence of the bhūmi. In the first part, since these six niścaya are the bhūmi-vastu, they are now explained in five aspects. One is to explain the name; two is to generally distinguish the bhūmi-vastu; three is to correlate with the six niścaya in the Bodhisattvabhūmi and Yogācārabhūmi; four is to analyze their ākāra (aspects); and five is to explain the text. First, explain the name, divided into two steps. First explain the general name. 'Six' is a number, and 'decision' is the meaning. Using numbers and meanings to highlight the name, this is an explanation with numbers. The so-called 'noble wisdom proves truth, decisively determines, polishes, settles, accords with reason, departs from faults, and is again called good' is the 'proof decision' among the three decisions of the Bodhisattvabhūmi. Generally speaking, there are six meanings. First, in terms of the body of practice, the decision is firm and does not retreat; second, in terms of the realm of realization, the decision has already been realized; third, in terms of kleśa (afflictions), the decision can be cut off; fourth, in terms of what is believed, the decision is without doubt; fifth, in terms of those who are to be taught, the decision can be delivered; sixth, in terms of Buddha-phala (Buddha-fruit), the decision can be accomplished. '二列名者。一觀相善決定。謂彼正智照理名觀。契同一味名相。此當體得名。二真實者則實智離倒惑之過。證理不虛故相形立名。三勝者過劣故具勝德故。亦當相及形他立名。四因者諸能成果故從功能立名。五大者普被群生情無限局。體用得名。六不怯弱者謂因入果德情無怯懼。此從心境立名'：Second is to list the names. One is darśana-lakṣaṇa-kuśala-niścaya (decision of skillful observation of characteristics). The so-called using correct wisdom to illuminate the truth is called darśana (observation). Completely conforming to the same taste is called lakṣaṇa (characteristic). This is named from its own substance. Second is satya (truth), which refers to true wisdom, away from the faults of inverted delusion. Because the truth realized is not false, it is named through mutual comparison. Third is śreṣṭha (superior), which refers to surpassing inferiority and possessing superior merits. This is also named from its own substance and comparison with other things. Fourth is hetu (cause), which refers to being able to produce results, so it is named from its function. Fifth is mahā (great), which refers to universally covering sentient beings, and the sentiment has no limitations. This is named from its substance and function. Sixth is anabhīru (not timid), which refers to from cause to effect, merit and sentiment have no timidity. This is named from the state of mind. '第二因此通論十地體性差別略作十門。一以此六決定為體。以此正是所說十地之本體故。二以前大乘光明三昧為性。以此定中具含止觀證法無'：Second, therefore, generally discuss the differences in the nature of the ten bhūmi, briefly divided into ten aspects. One is to take these six niścaya as the substance. Because this is precisely the substance of the ten bhūmi that are being discussed. Two is to take the mahāyāna-ālokasamādhi (great vehicle light concentration) as the nature. Because this samādhi contains śamatha (calm abiding), vipaśyanā (insight), and the realization of the Dharma, without...

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礙故。論云此三昧是法體故也。三以教證二行為性。以加行緣修唯是教行。本智契理唯是證行。后智具含二義通教證。如下論說。四以證助不住三道為體。亦通釋可知。五唯約所證真如為性。以能證智緣成相盡同真理故。梁攝論云出離真如為十地體。下文鳥跡同空等是也。六唯約能證之智為性。無性攝論云法無我智分位名地。此論下文亦云上來所說皆依智地。今此亦依智地故也。七具含境智。謂真理妙智如前二說。梁論後文亦云如如及智為性。八約通收。唯識論云總攝一切有為無為功德為性。九約因果。如下文大海十相別喻十地總一大海以喻佛地。又云地有二分。則所畫太空以況果分能畫十相以喻因分。是故通能所依俱是地體。十通約諸門。謂信等十行為成地法故。檀等十亦爾。又三漸次等諸門並如下辨。悉為地法體。第三與地持瑜伽六決定相攝者。地持云決定相有六。一能自修習起菩提愿超餘一切凈愿。二者無等不共果超餘一切世間境界。三者隨度諸眾生苦不共一切聲聞緣覺。四者發一念愿性自然樂無量凈法及無厭行。五者得無盡常不退轉。六者增長勝分究竟大菩提。是真實愿。解云此中第三是地論中第五。以地持意攝二利方為因故。余相會釋可知。四分行相者。此六中。前五是自分行。后一是勝進行。前中初四自

【現代漢語翻譯】 現代漢語譯本 礙故（因為障礙的緣故）。論中說，此三昧是法的本體的緣故。三、以教證二行為自性。以加行緣修唯是教行（通過努力修行而獲得的，只是教和行）。本智契理唯是證行（根本的智慧契合真理，才是證悟的修行）。后智具含二義，通教證（后得智包含教和證兩種含義，貫通教和證）。如下面的論述所說。四、以證助不住三道為體（以證悟來幫助不滯留在聲聞、緣覺、菩薩三道中為本體）。也可以通過前面的解釋來理解。五、唯獨以所證的真如為自性。因為能證的智慧，因緣和合，相盡，都與真理相同。梁朝的《攝大乘論》說，出離真如為十地的本體。下文的鳥跡同空等就是這個意思。六、唯獨以能證的智慧為自性。《無性攝大乘論》說，法無我智的分位名為地。此論下文也說，上面所說的都是依據智地。現在這裡也是依據智地。七、具含境智（包含所觀的境界和能觀的智慧）。即真理和妙智，如前面兩種說法。梁朝的《攝大乘論》後文也說，如如和智為自性。八、約通收（從總的方面來說）。《唯識論》說，總攝一切有為無為的功德為自性。九、約因果（從因果方面來說）。如下文用大海的十種不同的相來比喻十地，總的用大海來比喻佛地。又說，地有二分，那麼用所畫的太空來比況果分，用能畫的十相來比喻因分。所以，能依和所依都是地的本體。十、通約諸門（從各個方面來說）。即信等十行，爲了成就地法。檀等十度也是如此。又三漸次等各種門類，都如下面所辨析的，都是地法的本體。第三，與《地持經》、《瑜伽師地論》的六種決定相一致。《地持經》說，決定相有六種：一、能自己修習，發起菩提愿，超越其他一切清凈的愿。二、無等不共的果，超越其他一切世間境界。三、隨順救度一切眾生的苦難，不與一切聲聞緣覺相同。四、發一念愿，自性自然地喜樂無量清凈的法以及沒有厭倦的修行。五、得到無盡常，不退轉。六、增長殊勝的功德，究竟達到大菩提。這是真實的愿。解釋說，這其中的第三種是《地論》中的第五種。因為《地持經》的意思是，攝取自利利他兩種功德，才作為因。其餘的相可以會合解釋。四分行相，這六種相中，前五種是自分行，后一種是勝進行。前五種中，最初的四種是自己...

【English Translation】 English version Ahetu (Because of obstruction). The commentary says that this Samadhi is the essence of Dharma. Third, taking teaching and realization as its nature. Practicing through effort and conditions is solely teaching and practice. Fundamental wisdom aligning with truth is solely realization and practice. Subsequent wisdom contains both meanings, encompassing both teaching and realization, as discussed in the following commentary. Fourth, taking the aid of realization to not dwell in the three paths as its essence. This can also be understood through the previous explanations. Fifth, solely taking the realized Suchness as its nature. Because the wisdom that realizes, arising from conditions, exhausting phenomena, is identical to the truth. The She Da Cheng Lun of the Liang Dynasty says that liberation from Suchness is the essence of the ten grounds. The bird tracks disappearing in the sky mentioned below are examples of this. Sixth, solely taking the wisdom that realizes as its nature. The Wu Xing She Da Cheng Lun says that the divisions of the wisdom of non-self of phenomena are called grounds. This commentary also says below that what has been said above is all based on the wisdom ground. Now this is also based on the wisdom ground. Seventh, containing both the object and wisdom (containing the observed realm and the observing wisdom). That is, truth and wonderful wisdom, as in the previous two explanations. The later part of the She Da Cheng Lun of the Liang Dynasty also says that Suchness and wisdom are its nature. Eighth, speaking from a general perspective. The Wei Shi Lun says that it encompasses all conditioned and unconditioned merits as its nature. Ninth, speaking from the perspective of cause and effect. As the following text uses the ten different aspects of the great ocean to metaphorically represent the ten grounds, and generally uses the great ocean to metaphorically represent the Buddha ground. It also says that the ground has two parts, then the drawn space is used to compare the fruit part, and the ten aspects that can be drawn are used to metaphorically represent the cause part. Therefore, both the dependent and the depended upon are the essence of the ground. Tenth, speaking from all aspects. That is, the ten practices such as faith, in order to accomplish the ground Dharma. The ten perfections such as generosity are also like this. Also, the various categories such as the three gradual stages, as analyzed below, are all the essence of the ground Dharma. Third, it is consistent with the six definitive characteristics of the Bodhisattva-bhumi and the Yogacarabhumi. The Bodhisattva-bhumi says that there are six definitive characteristics: First, being able to cultivate oneself, generating the Bodhi vow, surpassing all other pure vows. Second, the unequaled and unshared fruit, surpassing all other worldly realms. Third, following and saving the sufferings of all sentient beings, not being the same as all sravakas and pratyekabuddhas. Fourth, generating a single thought of vow, naturally rejoicing in immeasurable pure Dharmas and tireless practice. Fifth, obtaining endless constancy, without regression. Sixth, increasing superior merits, ultimately reaching great Bodhi. This is the true vow. The explanation says that the third of these is the fifth in the Dasabhumika Sutra. Because the meaning of the Bodhisattva-bhumi is that taking both self-benefit and benefiting others as the cause. The remaining aspects can be explained together. The fourfold aspect of practice, among these six aspects, the first five are self-benefit practices, and the last one is the practice of surpassing. Among the first five, the first four are self...

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利行。后一利他行。前中初三明行體德。后一顯行功能。謂有成果之功故也。前中初二行體圓。后一行德備。前中初一明行自體。后一顯行離過。是故自體離過攝德為因。二利行圓成就佛果也。此行相也。

五釋文中。若不自說者前雖入定受加眾人不知出定為為說法為為餘事。是故自說顯為說法令眾請法。設令眾知為說法事然復不知欲說何法。故亦不知所請分齊。是故自說十地名體嘆勝令請。初句此總。菩薩愿者標人別法。于大菩提立誓趣求名發菩提心。亦則是愿。故會釋顯同。簡地前愿故云決定。決定則是證智真實。是故決定則是善。善即是決定。故云善決定者則是決定。別中六內。一正智真證不同帶相觀心。以不雜無明之過故名一味相也。二以超出世間可壞之法故名真實。真實故非世智所見。三明此智同彼所證法界具勝德。論中二釋。一案文釋。謂大法界故名勝。此釋經中大字也。一切佛根本故名勝。此釋經中廣字。法界字后別釋。二開義釋。先標四名顯法體無異。但隨法相說此四義即為四別。一釋大謂一切法是法也。法爾是界也。界是真性故云法爾。下皆準此。二釋勝謂凈法界智超過凡小。三釋廣謂大乘法界廣集大行。四釋高謂無流白法高出世表。又釋初顯所如法界。謂論中名勝。經名大。廣及高皆是異

名無別體性。此並顯法之體狀。釋法字也。一切法法爾者釋界字也。餘三釋能如法界之地智。一正體智。二加行智。三后得智。又古德云。一證道。二不住道。三助道。又釋初一正證智。后二是后得智。后得智中。一巧集大行以成利他二反緣觀內以成自利。此三皆悉稱同真性故云如法界也。四為因義。一為生因生菩提有為果。二爲了因了涅槃無為果。又釋此一真智有二功力。一為依因以依起應機報化用故。二為攝因以攝用歸真故。又初則應機示有虧盈。后則相續盡窮未來際。又初則外起化用。后則內證真性。又初則寂而常用。后則用而常寂。經中略無常果因。五大悲益物普周生界故云遍覆亦名大也。次前善決定是前常果因。此愿者是此大善相導故。大善不住涅槃。常因不住世間。故云世間涅槃非一向住也。六上入佛境故云不怯。文中三。初為一切佛護者標也。何以故者徴嘖也。下釋。謂入三世佛智地故為之護也。此六中六相圓攝可知。地體竟。第二地相中四。初寄問發起。二舉數嘆勝。謂此地法以能產生佛智住持故三世諸佛同證同說。是故今此亦同彼說。三依數列名。四結名顯勝。就列名中且依地論略釋別名。餘論釋名。及十障等義並如下廣釋中辨故論云成就無上自利利他行。初證聖處多生歡喜故名歡喜地。解有三義

【現代漢語翻譯】 現代漢語譯本 名無別體性。這都是爲了彰顯法的體性和狀態，解釋了『法』字的含義。『一切法法爾』解釋了『界』字的含義。其餘三個解釋了能如法界之地的智慧：一是正體智，二是加行智，三是后得智。又有古德說：一是證道，二是不住道，三是助道。又解釋說，第一個是正證智，后兩個是后得智。后得智中，一是巧妙地聚集廣大的修行以成就利他，二是反過來觀照內心以成就自利。這三種都完全符合真性，所以說『如法界』。第四是作為因的意義：一是作為生因，產生菩提的有為果；二是作爲了因，了悟涅槃的無為果。又解釋說，這一真智有兩種功力：一是作為依因，依靠它生起應機的報身和化身的作用；二是作為攝因，將作用收攝歸於真性。又開始時應機示現虧盈，後來則相續不斷，直到未來際。又開始時向外生起化用，後來則向內證悟真性。又開始時寂靜而常用，後來則用而常寂。經文中省略了常果因。第五是大悲普益眾生，普遍覆蓋一切眾生界，所以說『遍覆』，也稱為『大』。其次，前面的善決定是前面的常果因，這個願望是這個大善的引導。大善不住于涅槃，常因不住於世間，所以說世間和涅槃不是一成不變的。第六是向上進入佛的境界，所以說『不怯』。文中分為三部分：首先是『為一切佛護者』，這是標明；『何以故者』，這是提問；下面是解釋，說的是進入三世諸佛的智慧之地，所以諸佛護念他。這六個方面，六相圓滿包含，可以理解。地的體性到此結束。第二地相中分為四部分：首先是藉由提問來發起；二是列舉數量來讚歎殊勝，說的是此地之法能夠產生佛智，住持，所以三世諸佛共同證悟，共同宣說，因此現在這裡也同樣宣說；三是依照數列出名稱；四是總結名稱來彰顯殊勝。就列出的名稱中，且依照《地論》略作解釋別名，其餘論典解釋名稱，以及十障等的意義，都在下面的廣釋中辨明，所以論中說，成就無上自利利他的行為。最初證得聖位的地方，多生歡喜，所以名為歡喜地。解釋有三種含義。

【English Translation】 English version Names have no separate, independent nature. This all serves to reveal the substance and characteristics of the Dharma, explaining the meaning of the word 'Dharma'. 'All Dharmas are such as they are' explains the meaning of the word 'Realm'. The remaining three explain the wisdom that can be like the ground of the Dharma Realm: first, the Wisdom of True Substance; second, the Wisdom of Application; and third, the Wisdom of Subsequent Attainment. Furthermore, ancient virtuous ones say: first, Attaining the Path; second, Not Dwelling in the Path; and third, Assisting the Path. It is also explained that the first is the Wisdom of True Attainment, and the latter two are the Wisdom of Subsequent Attainment. Within the Wisdom of Subsequent Attainment, first, skillfully gathering vast practices to accomplish benefiting others; second, turning inward to contemplate the inner self to accomplish benefiting oneself. These three all completely accord with the true nature, hence it is said 'like the Dharma Realm'. Fourth is the meaning of being a cause: first, as a cause of production, producing the conditioned result of Bodhi; second, as a cause of understanding, understanding the unconditioned result of Nirvana. It is also explained that this one true wisdom has two powers: first, as a dependent cause, relying on it to arise the responsive reward body and manifested body functions; second, as a gathering cause, gathering the functions and returning them to the true nature. Furthermore, initially, it responds to opportunities, showing deficiency and fullness; later, it continues without interruption, exhausting the future. Furthermore, initially, it outwardly arises functions; later, it inwardly realizes the true nature. Furthermore, initially, it is still and yet constantly functioning; later, it is functioning and yet constantly still. The sutra omits the constant result cause. Fifth is great compassion benefiting beings universally, covering all realms of beings, hence it is said 'covering all', also called 'Great'. Next, the preceding good determination is the preceding constant result cause; this aspiration is the guidance of this great good. Great good does not dwell in Nirvana, and the constant cause does not dwell in the world, hence it is said that the world and Nirvana are not fixed in one direction. Sixth is ascending into the realm of the Buddhas, hence it is said 'without fear'. The text is divided into three parts: first, 'for all Buddhas protect', this is the label; 'Why is this so?', this is the question; below is the explanation, saying that entering the wisdom ground of the Buddhas of the three times, therefore the Buddhas protect him. In these six aspects, the six characteristics are fully contained and can be understood. The substance of the ground ends here. The second ground aspect is divided into four parts: first, initiating by means of questioning; second, listing numbers to praise the superiority, saying that the Dharma of this ground can generate Buddha wisdom and uphold it, so the Buddhas of the three times jointly realize and jointly proclaim it, therefore now here also the same is proclaimed; third, listing names according to the sequence; fourth, concluding the names to reveal the superiority. Regarding the listed names, let us briefly explain the different names according to the Treatise on the Grounds (Bhumi-sastra), the explanations of the names in other treatises, and the meanings of the ten obstacles, all of which will be clarified in the extensive explanation below, so the treatise says, accomplishing the supreme practice of benefiting oneself and benefiting others. The place where one initially attains the holy position, where much joy arises, is therefore called the Ground of Joy (Pramudita-bhumi). There are three meanings to the explanation.

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。一二利創成故。二真理初證故。三聖位新得故。遂本期心故生歡喜。二離能起誤心犯戒煩惱垢清凈戒具足故名離垢地。此亦有三義。一離煩惱即因離。謂能起誤心等。二離惡業即果行離。謂犯戒等。三對治離。謂清凈戒具足也。此中誤犯尚離故即亡言。三隨聞思修等照法顯現故名明地。此亦有三義。一以此地得四地智慧光明相故如明得定等故。下論云彼無行無生慧此名光明。依是光明故名明地。二依此地禪發起后地慧光明故如大乘光明三昧等。餘論名發光地故。地持云三昧照明故名明地。地論云三昧地故定慧合說。三得三慧照法故名明地。此約當地加行等釋。地論唯就此門釋。四不忘煩惱薪智火能燒故名焰地。此有二義。一內證之智焚燒惑薪故名為焰。即前地聞持名為不忘。恃此起慢名為煩惱。為是所燒從喻名薪。則是解法慢障。能燒之智。就喻名焰。問前後諸地豈不燒惑。何故獨此稱焰。釋有二義。一就寄位言此地寄當出世間無流故。二以三學寄此地當慧初得故也。二就后智起用故。下論云彼證智法明摩尼寶光中放阿含光明。入無量法門義光明智處普照示現。以此義故此地釋名為焰。五得出世間智方便善巧能度難度故名難勝地。此亦二義。一得出世等釋勝義。能度等釋難義。又對前三地得出世難故。下論云十平等

【現代漢語翻譯】 現代漢語譯本 一、二利創成故（兩種利益得以創造和完成）。 二、真理初證故（真理首次被證實）。 三、聖位新得故（聖者的地位新近獲得）。 遂本期心故生歡喜（因此，由於實現了最初的願望而產生歡喜）。 二、離能起誤心犯戒煩惱垢清凈戒具足故名離垢地（由於遠離了能引起錯誤想法、違犯戒律的煩惱污垢，並且具足了清凈的戒律，所以稱為離垢地）。此亦有三義（這裡也有三種含義）: 一、離煩惱即因離（遠離煩惱，也就是從原因上遠離）。謂能起誤心等（指能引起錯誤想法等等）。 二、離惡業即果行離（遠離惡業，也就是從結果和行為上遠離）。謂犯戒等（指違犯戒律等等）。 三、對治離（通過對治來遠離）。謂清凈戒具足也（指具足清凈的戒律）。 此中誤犯尚離故即亡言（在這種情況下，即使是無意的違犯也已經遠離，所以就超越了言語的表達）。 三、隨聞思修等照法顯現故名明地（隨著聽聞、思考、修行等等，照亮佛法並使其顯現，所以稱為明地）。此亦有三義（這裡也有三種含義）: 一、以此地得四地智慧光明相故如明得定等故（因為在這個階段獲得了第四地的智慧光明之相，就像通過明得定等等）。下論云彼無行無生慧此名光明（下論中說，那沒有行為、沒有生滅的智慧，就叫做光明）。依是光明故名明地（依靠這種光明，所以稱為明地）。 二、依此地禪發起后地慧光明故如大乘光明三昧等（依靠這個階段的禪定，發起更高階段的智慧光明，就像大乘光明三昧等等）。餘論名發光地故（其他的論典稱之為發光地）。地持云三昧照明故名明地（《地持論》中說，三昧能夠照明，所以稱為明地）。地論云三昧地故定慧合說（《地論》中說，因為是三昧的階段，所以禪定和智慧合在一起說）。 三、得三慧照法故名明地（獲得三種智慧來照亮佛法，所以稱為明地）。此約當地加行等釋（這是從這個階段的加行等等來解釋）。地論唯就此門釋（《地論》只從這個角度來解釋）。 四、不忘煩惱薪智火能燒故名焰地（不忘記煩惱就像柴薪，智慧之火能夠燃燒它，所以稱為焰地）。此有二義（這裡有兩種含義）: 一、內證之智焚燒惑薪故名為焰（內在證悟的智慧焚燒迷惑的柴薪，所以稱為焰）。即前地聞持名為不忘（前一個階段的聽聞和保持稱為不忘）。恃此起慢名為煩惱（依靠這個而產生的傲慢稱為煩惱）。為是所燒從喻名薪（被燃燒的東西，從比喻上稱為柴薪）。則是解法慢障（這就是理解佛法的傲慢障礙）。能燒之智（能夠燃燒的智慧）。就喻名焰（從比喻上稱為火焰）。問前後諸地豈不燒惑（問：前後的各個階段難道不燃燒迷惑嗎）？何故獨此稱焰（為什麼只有這個階段稱為焰）？釋有二義（解釋有兩種含義）: 一、就寄位言此地寄當出世間無流故（從寄託的地位來說，這個階段寄託著將要出世間的無漏智慧）。 二、以三學寄此地當慧初得故也（因為三學寄託在這個階段，相當於智慧的初次獲得）。 二、就后智起用故（從後來的智慧起作用來說）。下論云彼證智法明摩尼寶光中放阿含光明（下論中說，那證悟的智慧之法，就像摩尼寶珠的光芒中放出阿含的光明）。入無量法門義光明智處普照示現（進入無量法門的意義，在光明智慧之處普遍照耀和顯現）。以此義故此地釋名為焰（因為這個意義，所以這個階段解釋為焰）。 五、得出世間智方便善巧能度難度故名難勝地（得出世間的智慧，方便善巧，能夠度過難以度過的眾生，所以稱為難勝地）。此亦二義（這裡也有兩種含義）: 一、得出世等釋勝義（得出世間等等，解釋了殊勝的意義）。能度等釋難義（能夠度過等等，解釋了困難的意義）。又對前三地得出世難故（又相對於前面的三個階段，得出世間智慧是困難的）。下論云十平等（下論中說，十種平等）。

【English Translation】 English version 1. Because the two benefits are created and completed. 2. Because the truth is initially proven. 3. Because the holy position is newly obtained. Therefore, joy arises because the original aspiration is fulfilled. 2. Because it is called 'Vimalābhūmi' (Immaculate Ground) because it is free from the defilements of afflictions that can cause wrong thoughts and violations of precepts, and is complete with pure precepts. There are also three meanings here: 1. 'Leaving afflictions' means leaving the cause. It refers to what can cause wrong thoughts, etc. 2. 'Leaving evil deeds' means leaving the result and action. It refers to violating precepts, etc. 3. 'Leaving through counteraction'. It refers to being complete with pure precepts. In this case, even unintentional violations are already gone, so it transcends verbal expression. 3. Because it is called 'Prabhākarībhūmi' (Luminous Ground) because it illuminates the Dharma and makes it manifest through hearing, thinking, and practicing. There are also three meanings here: 1. Because in this stage, one obtains the aspect of wisdom and light of the fourth stage, like through obtaining 'Mingde Samadhi' (Samadhi of Clear Attainment), etc. The lower treatise says, 'That wisdom without action and without arising is called light.' Relying on this light, it is called 'Luminous Ground'. 2. Because relying on the meditation of this stage, the light of wisdom of the later stage arises, like the 'Mahayana Luminous Samadhi' (Great Vehicle Luminous Samadhi), etc. Other treatises call it 'Glowing Ground'. The 'Bhūmisaṃgraha' (Compendium of Grounds) says, 'Because samadhi illuminates, it is called 'Luminous Ground'.' The 'Daśabhūmika-sūtra' (Ten Grounds Sutra) says, 'Because it is the stage of samadhi, meditation and wisdom are spoken of together.' 3. Because one obtains the three wisdoms to illuminate the Dharma, it is called 'Luminous Ground'. This is explained from the perspective of the practice of this stage. The 'Daśabhūmika-sūtra' only explains it from this perspective. 4. Because the firewood of afflictions is not forgotten, and the fire of wisdom can burn it, it is called 'Arciṣmatībhūmi' (Radiant Ground). There are two meanings here: 1. The wisdom of inner realization burns the firewood of delusion, so it is called 'flame'. The hearing and retention of the previous stage is called 'not forgetting'. Relying on this to arise arrogance is called 'affliction'. What is burned is metaphorically called 'firewood'. This is the obstacle of arrogance in understanding the Dharma. The wisdom that can burn is metaphorically called 'flame'. Question: Don't the previous and subsequent stages burn delusions? Why is only this stage called 'flame'? There are two meanings in the explanation: 1. From the perspective of the entrusted position, this stage is entrusted with the non-outflow wisdom that will emerge in the world. 2. Because the three learnings are entrusted to this stage, it is equivalent to the initial attainment of wisdom. 2. From the perspective of the function of later wisdom. The lower treatise says, 'That Dharma of enlightened wisdom releases the light of the Agamas from the light of the Mani jewel.' It enters the meaning of immeasurable Dharma doors, and universally illuminates and manifests in the place of luminous wisdom. Because of this meaning, this stage is explained as 'flame'. 5. Because one obtains the wisdom of transcending the world, skillful means, and is able to cross over those who are difficult to cross over, it is called 'Sudurjayābhūmi' (Very Difficult to Conquer Ground). There are also two meanings here: 1. 'Obtaining transcendence', etc., explains the supreme meaning. 'Being able to cross over', etc., explains the difficult meaning. Moreover, compared to the previous three stages, obtaining transcendence is difficult. The lower treatise says, 'Ten equalities'.

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甚難得故。故云得出世間智也。二對前四地能隨世間難故。下論言又現世間最難得故。故云方便善巧也。即下五地中十平等心及諦觀等是初義也。慈悲利生及五明處等是后義也。此二相違難以相到。於此地中能令相到故以為難。故云能度難度。度猶到也。后諸地亦有此義何獨此耶。釋以初得在此是故得名。六般若波羅蜜有間大智現前故名現前地。此有二義。一對后彰劣。謂證空實慧名為般若。七地已上唸唸常現。今此未能故名有間。二對前顯勝即前般若名為大智。此智現故名為現前。此地就后義立名。若前義應名有間地。七善修無相行功用究竟能過世間二乘出世間道故名遠行地。此亦二義。一此位之中善修行離有相現無相行故云善修無相行。此釋行字也。二功用究竟等釋遠也。于中有三義。一有功用行位至窮滿最為後邊故云究竟。二望前三地隨有之行相同世間。今此望彼己為懸遠故云能過世間也。三望四五六地修習道品諦觀緣起相同二乘出世間位。今此過彼故云能過二乘出世間道。故名遠行地。八報行純熟無相無間故云不動地。此亦二義。一報行純熟故不為功用所動。以由修起名為報行成熟。在此無功任運成諸勝行故云純熟。下經釋名中名無功用地善起先導也。無相者不為相所動也。無間者以無相觀恒現前故不為煩惱

所動也。下經釋名為加行地他不動故。九無礙力說法成就利他行故名善慧地。此亦二義。一得四十無礙辯名無礙力。此釋慧。二巧說益生名說法成利他等。此釋善。此義如下文當辨。十得大法身具足自在故名法雲地。此亦二義。一為法器之身名曰法身。然能普周法界故名為大。能受諸佛雲雨說法名具足自在。二為出法之身名曰法身。普遍一切名之為大。能降注法雨滅塵生善故云自在。下釋名分中具廣分釋。故名法雲地。此十地得名有四對。一約法喻者或唯就法立名如歡喜等。或唯約喻如焰地。或法喻合目如法雲地。二約體用者如歡喜善慧約體立名。所餘就用為目。三約無他自義者如離垢不動約無他立名。所餘約自義為稱。四約當位相形者如難勝遠行相形為號。所餘約當位立名。四是十地下結名嘆勝可知。第三我不見下彰地要勝釋顯諸佛同說所由。于中二。初我不見等者明盡十方虛空法界諸佛世界無有一世界不說如是十地法門。是知若有不說此法之處彼非佛土。二何以故下釋成。先徴嘖云諸佛差別。何故同說此十地耶。釋中有四句。初最上妙道是其證行。以是諸佛同所證入離此更無是故同嘆。二最上明凈是阿含行。以是諸佛同所修行離此亦無是故同說。三所謂分別下顯前阿含行相差別。四是事不思下顯前證行玄妙難測。

【現代漢語翻譯】 現代漢語譯本： 所動搖。下經解釋名稱為加行地，因為他不動搖的緣故。第九地獲得四種無礙辯才，說法成就，利益他人，所以名為善慧地（Samantabuddhi-bhumi）。這也有兩種含義：一是獲得四十種無礙辯才，名為無礙力。這是解釋『慧』。二是巧妙說法利益眾生，名為說法成就利他等等。這是解釋『善』。這個含義如下文將要辨析。第十地獲得大法身，具足自在，所以名為法雲地（Dharmamegha-bhumi）。這也有兩種含義：一是作為法器的身體，名叫法身（Dharmakaya）。而且能夠普遍周遍法界，所以名為大。能夠承受諸佛如雲般降下的說法，名為具足自在。二是作為出生法的身體，名叫法身。普遍一切，名為大。能夠降注法雨，滅除塵垢，生長善根，所以說自在。下面的解釋名稱部分有詳細的解釋。所以名為法雲地。這十地得名有四種對應關係：一是根據法和比喻，或者僅僅就法來立名，如歡喜地（Pramudita-bhumi）等。或者僅僅根據比喻，如焰地（Arcismati-bhumi）。或者法和比喻結合，如法雲地。二是根據體和用，如歡喜地和善慧地根據體來立名。其餘的就用作為名稱。三是根據無他義和自義，如離垢地（Vimala-bhumi）和不動地（Acala-bhumi）根據無他義來立名。其餘的根據自義作為名稱。四是根據當位相形，如難勝地（Durjaya-bhumi）和遠行地（Duramgama-bhumi）相形為名稱。其餘的根據當位來立名。這四種是十地下結論，讚歎殊勝，可以知道。第三，『我不見』以下，彰顯地的要勝，解釋諸佛共同宣說的原因。其中分為兩部分。首先，『我不見』等等，說明窮盡十方虛空法界所有佛的世界，沒有一個世界不說像這樣的十地法門。由此可知，如果有不說此法的地方，那裡就不是佛土。第二，『何以故』以下，解釋成就。首先提問說諸佛有差別，為什麼共同宣說這十地呢？解釋中有四句。首先，最上妙道是其證行。因為這是諸佛共同證入的，離開這個就沒有別的了，所以共同讚歎。第二，最上明凈是阿含行。因為這是諸佛共同修行的，離開這個也沒有別的了，所以共同宣說。第三，『所謂分別』以下，顯示前面阿含行相的差別。第四，『是事不思』以下，顯示前面證行的玄妙難測。

【English Translation】 English version: That which is moved. The explanation of the name in the lower scripture is the Adhimukti-bhumi (stage of intensified intention), because it is unmoving. The ninth stage, Samantabuddhi-bhumi (stage of perfect wisdom), is so named because it attains the four unimpeded eloquence, accomplishes the teaching of the Dharma, and benefits others. This also has two meanings: first, attaining the forty unimpeded eloquence is called unimpeded power. This explains 'wisdom'. Second, skillfully speaking to benefit sentient beings is called accomplishing the teaching of the Dharma and benefiting others, etc. This explains 'goodness'. This meaning will be analyzed in the following text. The tenth stage, Dharmamegha-bhumi (stage of the cloud of Dharma), is so named because it attains the great Dharma body and is complete with self-mastery. This also has two meanings: first, the body that is a vessel for the Dharma is called the Dharmakaya (Dharma body). Moreover, it can universally pervade the Dharma realm, so it is called great. It can receive the Dharma teachings rained down by all Buddhas like clouds, and is called complete with self-mastery. Second, the body that gives rise to the Dharma is called the Dharmakaya. Universally pervading everything is called great. It can pour down the rain of Dharma, extinguish defilements, and generate good roots, so it is called self-mastery. The detailed explanation is in the section explaining the names below. Therefore, it is called Dharmamegha-bhumi. The naming of these ten stages has four correspondences: first, according to Dharma and metaphor, either only the Dharma is used to establish the name, such as Pramudita-bhumi (stage of joy), etc., or only the metaphor is used, such as Arcismati-bhumi (stage of radiance). Or the Dharma and metaphor are combined, such as Dharmamegha-bhumi. Second, according to essence and function, such as Pramudita-bhumi and Samantabuddhi-bhumi, the names are established according to essence. The rest are named according to function. Third, according to the meaning of non-other and self, such as Vimala-bhumi (stage of purity) and Acala-bhumi (stage of immovability), the names are established according to the meaning of non-other. The rest are named according to the meaning of self. Fourth, according to the relative position of the stages, such as Durjaya-bhumi (stage of difficult victory) and Duramgama-bhumi (stage of far-going), the names are relative. The rest are named according to the position of the stage. These four are the conclusions of the ten stages, praising the superiority, which can be known. Third, 'I do not see' below, highlights the essential superiority of the stages, explaining the reason why all Buddhas speak of them together. This is divided into two parts. First, 'I do not see' etc., explains that throughout all Buddha worlds in the ten directions, the realms of empty space and the Dharma realm, there is not a single world that does not speak of such a ten-stage Dharma gate. From this, it can be known that if there is a place that does not speak of this Dharma, that is not a Buddha land. Second, 'Why is that' below, explains the accomplishment. First, it asks why the Buddhas are different, but why do they all speak of these ten stages? There are four sentences in the explanation. First, the supreme and wonderful path is its realization. Because this is what all Buddhas jointly realize, and there is nothing else apart from this, so they jointly praise it. Second, the supreme clarity and purity is the Agama practice. Because this is what all Buddhas jointly practice, and there is nothing else apart from this, so they jointly speak of it. Third, 'So-called differentiation' below, reveals the differences in the characteristics of the preceding Agama practice. Fourth, 'This matter is unthinkable' below, reveals the profound and immeasurable nature of the preceding realization.

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上來三段總本分竟。

第六請分中作四門。一釋名者重法慇勤啟請令說故以為名。二來意者有四意。一為令大眾敬重法故。二為起說由故。三因請顯地法甚深離言相故。四令眾既解地法超情后聞說分寄法之說不隨聲取離錯謬故。是故若無請分則后說分不得說故。若無請分則眾聞說分不正解故。三明請分分齊者有七。一約起說然有二種。一就菩薩請。謂彼剛藏欲說地法。眾若不請不顯法重則不說故。要賴眾請方得起說。二約佛請然有三義。一就佛請。謂彼剛藏欲說地法諸佛不請不顯法重不得令眾尊敬攝受。徒說無益。是故要待佛請方說。二就佛加。謂剛藏欲說地法懼有不堪不得宣說侍佛放光加被聽眾令其堪聞方得宣說。三就佛教。謂彼剛藏欲為眾說懼眾不信默住不說。待佛教已方乃宣說。大眾知是如來所教言雖寄傳金剛藏口皆是佛教語必可信方得說也。二約正助。謂解脫月一人是正請。佛及眾人是助請。謂解脫月是眾上首知眾有疑為之啟請。請中雲此眾堪聞。若此大眾不自彰德顯示同請。則解脫月言便成虛謬。令金剛藏何由得說。故須大眾顯已堪聞助成彼請。又解脫月請中雲諸佛力加。令人信解。若佛不加解脫月之言復是虛妄。令金剛藏何由得說。故佛加請。三約因果。謂菩薩四請為顯地法。是諸菩薩所學法故。

【現代漢語翻譯】 現代漢語譯本： 以上三段總括了全部的要點。

第六部分是『請分』，其中包含四個方面。第一是解釋名稱，因為懇切地請求宣說佛法，所以稱為『請』。第二是說明來意，有四個目的：一是讓大眾敬重佛法；二是作為開始宣說的緣由；三是因請求而彰顯地法甚深，超越言語相狀；四是讓大眾既理解了地法超越情識，之後聽聞『說分』時，不會隨聲音而取，遠離錯謬。因此，如果沒有『請分』，那麼之後的『說分』就無法展開。如果沒有『請分』，那麼大眾聽聞『說分』時就不能正確理解。第三是明確『請分』的範圍，有七個方面。一是關於發起宣說，有兩種情況。一是就菩薩（Bodhisattva）的請求而言，即金剛藏菩薩（Vajragarbha）想要宣說『地法』，如果大眾不請求，就不能彰顯佛法的重要性，因此就不會宣說。必須依靠大眾的請求，才能開始宣說。二是就佛（Buddha）的請求而言，有三種含義。一是就佛的請求而言，即金剛藏菩薩想要宣說『地法』，諸佛如果不請求，就不能彰顯佛法的重要性，就不能讓大眾尊敬和接受。徒勞宣說沒有益處。因此，必須等待佛的請求才能宣說。二是就佛的加持而言，即金剛藏菩薩想要宣說『地法』，擔心有人不能理解，不能宣說，等待佛放出光明加持聽眾，使他們能夠聽聞，才能宣說。三是就佛的教導而言，即金剛藏菩薩想要為大眾宣說，擔心大眾不相信，默然不語。等待佛的教導之後，才開始宣說。大眾知道這是如來（Tathagata）所教導的，即使言語藉由金剛藏菩薩的口傳達，也都是佛的教導，必定可以相信，才能宣說。二是關於正助，解脫月菩薩（Vimoksha-chandra）一個人是正請，佛以及其他大眾是助請。解脫月菩薩是大眾的首領，知道大眾有疑問，所以為他們啟請。在請求中說『此眾堪聞』。如果大眾不自己彰顯功德，顯示共同請求，那麼解脫月菩薩的話就成了虛妄，金剛藏菩薩又怎麼能宣說呢？所以需要大眾顯示自己能夠聽聞，來幫助促成他的請求。而且解脫月菩薩在請求中說諸佛加持，使人信解。如果佛不加持，解脫月菩薩的話又是虛妄，金剛藏菩薩又怎麼能宣說呢？所以佛要加持請求。三是關於因果，菩薩的四種請求是爲了彰顯『地法』，因為這是諸菩薩所學習的佛法。

【English Translation】 English version: The above three sections summarize the entire essence.

The sixth part is the 'Request Section,' which contains four aspects. First is the explanation of the name, because of the earnest request to expound the Dharma, it is called 'Request.' Second is to explain the intention, with four purposes: one is to make the assembly respect the Dharma; two is as a reason to begin the exposition; three is to highlight the profoundness of the Bhumi-dharma (Ground Dharma) through the request, transcending the characteristics of language; four is to allow the assembly to understand that the Bhumi-dharma transcends emotions, and when listening to the 'Explanation Section' later, they will not grasp at the sound and avoid mistakes. Therefore, without the 'Request Section,' the subsequent 'Explanation Section' cannot unfold. Without the 'Request Section,' the assembly cannot correctly understand the 'Explanation Section.' Third is to clarify the scope of the 'Request Section,' with seven aspects. One is regarding initiating the exposition, with two situations. One is in terms of the request of a Bodhisattva, that is, Vajragarbha Bodhisattva (Vajragarbha) wants to expound the Bhumi-dharma, if the assembly does not request, the importance of the Dharma cannot be highlighted, so he will not expound. It is necessary to rely on the request of the assembly to begin the exposition. Two is in terms of the request of the Buddha (Buddha), with three meanings. One is in terms of the Buddha's request, that is, Vajragarbha Bodhisattva wants to expound the Bhumi-dharma, if the Buddhas do not request, the importance of the Dharma cannot be highlighted, and the assembly cannot be made to respect and accept it. Futile exposition is of no benefit. Therefore, it is necessary to wait for the Buddha's request to expound. Two is in terms of the Buddha's blessing, that is, Vajragarbha Bodhisattva wants to expound the Bhumi-dharma, worried that some may not understand and cannot expound, waiting for the Buddha to emit light and bless the audience, enabling them to hear, before he can expound. Three is in terms of the Buddha's teaching, that is, Vajragarbha Bodhisattva wants to expound for the assembly, worried that the assembly will not believe, remaining silent. After waiting for the Buddha's teaching, he then begins to expound. The assembly knows that this is what the Tathagata (Tathagata) taught, even if the words are transmitted through the mouth of Vajragarbha Bodhisattva, they are all the Buddha's teachings, and they must be believed before they can be expounded. Two is regarding the primary and auxiliary, Vimoksha-chandra Bodhisattva (Vimoksha-chandra) alone is the primary request, the Buddha and the other assembly are the auxiliary request. Vimoksha-chandra Bodhisattva is the leader of the assembly, knowing that the assembly has doubts, so he initiates the request for them. In the request, he says 'This assembly is capable of hearing.' If the assembly does not manifest its own merits and show a common request, then Vimoksha-chandra Bodhisattva's words become false, and how can Vajragarbha Bodhisattva expound? Therefore, the assembly needs to show that they are capable of hearing to help facilitate his request. Moreover, Vimoksha-chandra Bodhisattva says in the request that the Buddhas bless, enabling people to believe. If the Buddha does not bless, Vimoksha-chandra Bodhisattva's words are also false, and how can Vajragarbha Bodhisattva expound? Therefore, the Buddha must bless the request. Three is regarding cause and effect, the four requests of the Bodhisattvas are to highlight the Bhumi-dharma, because this is the Dharma that the Bodhisattvas learn.

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如來加請為彰此法諸佛所證既佛菩薩同依此法故。顯要勝令人敬重故方說也。四約說儀。謂解脫月睹默騰疑為眾先請。一人之感未若多人故。次第二明大眾請。同類啟請率感猶漸故次第三明佛加請。五約顯法。謂不請自說不顯法重故。解脫月為法先請。一人之請顯法不勝故。次第二大眾同請。菩薩學人顯法未極故。次第三諸佛加請。六約儀式有二。先明解脫月。何故三請。釋有二義。一諸經請法不過三故。多即繁廣少則不愍至故。隨一化儀去廣去略故唯三耳。二酬請。至三更不酬故。如下說之二何故大眾及佛唯一請耶。釋是助請故。顯前所請令圓滿故。故不至三也。七約所嘆。謂諸經中請不過嘆人嘆法。嘆人之中不過說聽。說聽無過嘆法。有益方乃說故。三請之中。前二嘆人。后一嘆法。眾及佛請亦同人法。

第四釋文者。于中有二。先明剛藏說已默住明菩薩及佛正興五請。二爾時金剛藏觀察下明請既滿足示說分齊令眾正知。就前中隨人分三。一解脫月請。二大眾請。三佛加請。初中三請即為三對。皆初說者默違。后明啟請。第一對中。初說已默住。后解脫月騰眾疑請。謂仁者堪說。大眾堪聞。何故不說。此名怪默請。第二對中。初剛藏顯已默意。謂法難說證信難得故我不說。后解脫月嘆眾重請。謂既云證信難

【現代漢語翻譯】 現代漢語譯本： 如來之所以要特別請求，是爲了彰顯此法是諸佛所證悟的，因為佛和菩薩都同樣依賴此法。爲了顯示此法的重要和殊勝，令人敬重，所以才要請求宣說。這是從四個方面來說明請求的儀軌。第一，解脫月（Vimoksha-chandra，菩薩名）看到金剛藏（Vajragarbha，菩薩名）沉默不語，懷疑他是爲了讓大眾先來請求，因為一個人的請求不如多人請求更有力量。第二，說明大眾的請求，同類的人一起請求，感應會逐漸增強。第三，說明諸佛的特別請求。第五，從彰顯佛法的角度來說，不請求就自己宣說，不能彰顯佛法的重要性。解脫月首先請求，因為一個人的請求不能充分顯示佛法的殊勝。第二，大眾共同請求，因為菩薩和學人的請求還不能完全彰顯佛法。第三，諸佛特別請求。第六，從儀式的角度來說，分為兩個部分。首先說明解脫月，為什麼請求三次。解釋有兩種含義。第一，所有的經典中，請求佛法不超過三次，請求太多就顯得繁瑣，太少則顯得不夠懇切。爲了遵循一種儀軌，去除繁瑣和省略，所以只有三次。第二，是爲了迴應請求，到第三次就不再回應了，如下文所說。第二，為什麼大眾和佛只請求一次呢？這是因為他們是輔助請求，爲了使之前的請求更加圓滿，所以不需要三次。第七，從讚歎的角度來說，所有的經典中，請求的內容都離不開讚歎人和讚歎法。讚歎人，離不開說者和聽者。說者和聽者，離不開讚歎法，因為只有有益的法才值得宣說。三次請求中，前兩次是讚歎人，后一次是讚歎法。大眾和佛的請求也同樣是讚歎人和法。 第四部分是解釋經文。其中分為兩個部分。首先說明金剛藏說完后默不作聲，表明菩薩和佛正在發起五種請求。第二，『爾時金剛藏觀察』以下，說明請求已經滿足，指示宣說的分界，讓大眾正確瞭解。在第一部分中，根據請求的人分為三類。第一，解脫月的請求。第二，大眾的請求。第三，佛的特別請求。在第一類中，三次請求分為三對。都是先說的人沉默不語，然後說明啟請。第一對中，金剛藏說完后默不作聲，然後解脫月因為大眾的疑惑而請求，說：『仁者您堪能宣說，大眾堪能聽聞，為什麼不說呢？』這叫做怪默請。第二對中，金剛藏顯示已經默許的意思，說：『佛法難以宣說，證信難以獲得，所以我才不說。』然後解脫月讚歎大眾，再次請求，說：『既然說證信難以獲得』

【English Translation】 English version: The reason why the Tathagata (Thus Come One, an epithet of the Buddha) makes a special request is to highlight that this Dharma (teachings, law) is what all Buddhas have realized, because both Buddhas and Bodhisattvas (enlightenment beings) rely on this Dharma. To show the importance and excellence of this Dharma, making it worthy of respect, is why the request to expound it is made. This is explained from four aspects regarding the ritual of requesting. First, Vimoksha-chandra (Liberation Moon, name of a Bodhisattva) sees Vajragarbha (Diamond Womb, name of a Bodhisattva) remaining silent and suspects that he is waiting for the assembly to request first, because one person's request is not as powerful as the request of many. Second, it explains the request of the assembly, where requests from similar beings gradually increase the response. Third, it explains the special request of all the Buddhas. Fifth, from the perspective of highlighting the Dharma, not expounding it without a request fails to show the importance of the Dharma. Vimoksha-chandra requests first because one person's request cannot fully display the excellence of the Dharma. Second, the assembly requests together because the requests of Bodhisattvas and learners cannot fully highlight the Dharma. Third, all the Buddhas make a special request. Sixth, from the perspective of the ritual, it is divided into two parts. First, it explains Vimoksha-chandra, why he requests three times. There are two meanings to this explanation. First, in all the sutras (Buddhist scriptures), the request for the Dharma does not exceed three times; too many requests would be cumbersome, and too few would show a lack of sincerity. To follow a certain ritual, removing cumbersomeness and omission, there are only three requests. Second, it is to respond to the request; after the third time, there is no further response, as explained below. Second, why do the assembly and the Buddhas only request once? This is because they are assisting the request, to make the previous request more complete, so three times are not needed. Seventh, from the perspective of praise, in all the sutras, the content of the request cannot be separated from praising the person and praising the Dharma. Praising the person cannot be separated from the speaker and the listener. The speaker and the listener cannot be separated from praising the Dharma, because only beneficial Dharma is worth expounding. In the three requests, the first two are praising the person, and the last one is praising the Dharma. The requests of the assembly and the Buddhas are also the same, praising the person and the Dharma. The fourth part is explaining the text. It is divided into two parts. First, it explains that Vajragarbha remains silent after speaking, indicating that the Bodhisattvas and Buddhas are initiating the five requests. Second, from 'At that time, Vajragarbha observed' onwards, it explains that the request has been fulfilled, indicating the boundary of the exposition, allowing the assembly to understand correctly. In the first part, it is divided into three categories according to the person making the request. First, Vimoksha-chandra's request. Second, the assembly's request. Third, the Buddhas' special request. In the first category, the three requests are divided into three pairs. In each pair, the one who speaks first remains silent, and then the request is explained. In the first pair, Vajragarbha remains silent after speaking, and then Vimoksha-chandra requests because of the assembly's doubts, saying, 'Virtuous one, you are capable of expounding, and the assembly is capable of listening, why do you not speak?' This is called a strange silence request. In the second pair, Vajragarbha shows that he has already tacitly agreed, saying, 'The Dharma is difficult to expound, and faith is difficult to obtain, so I do not speak.' Then Vimoksha-chandra praises the assembly and requests again, saying, 'Since it is said that faith is difficult to obtain'

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得。今此菩薩眾有證有信。仁者宜說。此名嘆機請。第三對中。初剛藏舉損以違。謂此眾雖淨餘樂小者聞生疑惑故我不說。后解脫月嘆法重請。謂諸佛護念令人易信。勿慮余疑。此名嘆法請。其解脫月請義有餘。金剛藏違請理盡。但為重法默待余請不即為說。初對中二。先剛藏默住。二爾時下明因啟請。前中二句。一初說地名已牒前起后。二默不分別正待后請。論云何故默然住者問也。謂前不請自說。今何故默住。下對釋之通論默意略有五種。一欲令大眾渴仰請法。二為令諸佛同請顯法尊重增眾尊敬。三為使諸佛加被聽者于說能受。四欲令諸佛教說令物生信。五欲因默令請顯地法寂滅離言絕相。今此論中唯就初二義釋可知。二就請中二。初明大眾生欲生疑。后時大菩薩下明解脫月為眾正請。前中二句。初明聞名欲義。對前說十地名已。二各作是念下睹默生疑對前默住不復分別于中何因何緣者是疑怪之辭也。是金剛藏說已默住者便所疑事也。何因何緣通釋。是一。蓋是世人疑怪之常辭。于中分別何因對彼說者生疑。謂金剛藏不能說耶。何緣對彼聽者生疑。謂我等大眾不堪聞耶。二明解脫月正請中二。先舉解脫月領眾疑念。二偈顯請辭。前中論云何故解脫月先請者。徴問記發向前大眾同疑。何故解脫月專輒獨請。下釋以此

【現代漢語翻譯】 現代漢語譯本： 世尊說：『現在這些菩薩眾既有證悟又有信心。仁者（指金剛藏菩薩，Vajragarbha）應該宣說。』這叫做『讚歎根機請法』。這是第三番對請中的內容。首先，金剛藏菩薩以『損』來違拒請法，意思是說，雖然這些大眾清凈，但如果其餘那些樂於小法的人聽了，會產生疑惑，所以我才不宣說。之後，解脫月菩薩（Vimukticandra）讚歎佛法的重要性，再次請求說法，意思是說，諸佛護念此法，能令人容易相信，不必顧慮其餘人的疑惑。這叫做『讚歎佛法請法』。解脫月菩薩的請法還有更深遠的意義，而金剛藏菩薩違拒請法的理由已經說盡。他只是因為佛法重要，所以默然等待進一步的請求，沒有立即宣說。在第一番對請中，分為兩部分。首先是金剛藏菩薩默然不語。其次是『爾時下』，說明因為啟請。前一部分包含兩句話。第一句是先說出菩薩地的名稱，已經承接前文，開啟後文。第二句是默然不分別，正在等待後來的請求。《論》中說：『為什麼默然住？』這是提問。意思是說，之前不請自說，現在為什麼默然不語？下面是對這個問題的解釋，總的來說，默然的意義大概有五種：一是想要讓大眾渴望請求佛法；二是想要讓諸佛一同請求，彰顯佛法的尊重，增加大眾的尊敬；三是爲了讓諸佛加持聽法的人，使他們能夠接受所說的法；四是想要讓諸佛教導宣說，使眾生生起信心；五是想要通過默然，使請求顯現菩薩地之法的寂滅，遠離言語，斷絕表相。現在這部論中，只就前兩種意義來解釋，可以理解。第二部分是關於請求，分為兩部分。首先說明大眾產生渴望和疑惑。之後是『時大菩薩下』，說明解脫月菩薩爲了大眾正式請求說法。前一部分包含兩句話。首先說明聽聞菩薩地名而產生渴望。對應於之前宣說十地之名。其次是『各作是念下』，看到金剛藏菩薩默然不語而產生疑惑，對應於之前默然不語，不再分別。其中『何因何緣』是疑惑怪異的言辭。『是金剛藏說已默住者』，便是所疑惑的事情。『何因何緣』是通用的解釋，是一種世人疑惑怪異的常用言辭。其中分別來說，『何因』是針對金剛藏菩薩宣說者產生疑惑，意思是說，金剛藏菩薩不能宣說嗎？『何緣』是針對聽法者產生疑惑，意思是說，我們這些大眾不配聽聞嗎？第二部分說明解脫月菩薩正式請求說法，分為兩部分。首先是解脫月菩薩帶領大眾表達疑惑。其次是偈頌顯明請求的言辭。前一部分，《論》中說：『為什麼解脫月菩薩首先請求？』這是提問，記錄並引發先前大眾共同的疑惑。為什麼解脫月菩薩擅自獨自請求？下面解釋這個問題。

【English Translation】 English version: The World Honored One said: 'Now, these Bodhisattva assemblies have both realization and faith. The Worthy One (referring to Vajragarbha Bodhisattva) should expound.' This is called 'Praising the Capacity and Requesting the Dharma'. This is the content of the third request. First, Vajragarbha Bodhisattva refuses the request with 'loss', meaning that although these assemblies are pure, if the rest of those who delight in the lesser Dharma hear it, they will generate doubts, so I will not expound. Afterwards, Vimukticandra Bodhisattva praises the importance of the Dharma and requests the Dharma again, meaning that the Buddhas protect and remember this Dharma, making it easy for people to believe, without worrying about the doubts of others. This is called 'Praising the Dharma and Requesting the Dharma'. Vimukticandra Bodhisattva's request has a deeper meaning, while Vajragarbha Bodhisattva's reasons for refusing the request have been exhausted. He is only silently waiting for further requests because the Dharma is important, and does not immediately expound. In the first request, it is divided into two parts. First is Vajragarbha Bodhisattva remaining silent. Second is 'At that time below', explaining the reason for initiating the request. The first part contains two sentences. The first sentence is to first say the name of the Bodhisattva ground, already connecting the previous text and opening the following text. The second sentence is remaining silent and not distinguishing, waiting for the later request. The Treatise says: 'Why remain silent?' This is a question. It means that before, without being requested, he spoke on his own, but now why remain silent? Below is the explanation of this question. Generally speaking, the meaning of silence is roughly five kinds: one is to make the assembly yearn to request the Dharma; two is to make the Buddhas request together, highlighting the respect for the Dharma and increasing the respect of the assembly; three is to have the Buddhas bless the listeners, so that they can accept what is said; four is to have the Buddhas teach and expound, so that sentient beings generate faith; five is to use silence to make the request reveal the tranquility of the Dharma of the Bodhisattva ground, away from words and cutting off appearances. Now, in this treatise, only the first two meanings are explained, which can be understood. The second part is about the request, divided into two parts. First, explain that the assembly generates longing and doubt. Afterwards is 'At that time, the great Bodhisattva below', explaining that Vimukticandra Bodhisattva formally requests the Dharma for the assembly. The first part contains two sentences. First, explain that hearing the name of the Bodhisattva ground generates longing. Corresponding to the previous explanation of the names of the ten grounds. Second is 'Each made this thought below', seeing Vajragarbha Bodhisattva remaining silent and generating doubt, corresponding to the previous remaining silent and no longer distinguishing. Among them, 'What cause and what condition' are words of doubt and strangeness. 'That Vajragarbha has spoken and remained silent', is the matter of doubt. 'What cause and what condition' is a general explanation, a common saying of people's doubts and strangeness. Among them, separately speaking, 'What cause' is to generate doubt towards Vajragarbha Bodhisattva, the expounder, meaning, can Vajragarbha Bodhisattva not expound? 'What condition' is to generate doubt towards the listeners, meaning, are we, this assembly, unworthy to hear? The second part explains that Vimukticandra Bodhisattva formally requests the Dharma, divided into two parts. First is Vimukticandra Bodhisattva leading the assembly to express doubts. Second are the verses that reveal the words of the request. The first part, the Treatise says: 'Why did Vimukticandra Bodhisattva request first?' This is a question, recording and triggering the previous common doubts of the assembly. Why did Vimukticandra Bodhisattva presumptuously request alone? Below explains this question.

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是眾中上首故泛是眾首皆須為眾作所應作。余問即亂者余非上首。非眾率伏故成亂也。故別本云餘者成亂。為調伏眾故今顯解脫請令眾調伏。今為調眾不為亂眾是故唯令解脫月請。二偈頌辭者。頌有二種。一言巧故少字攝多義也。二言美故諸讚歎者多以偈頌。故又凡作文具二事名巧。一有理即初少字等是也。二文美即后贊等是也。五偈中作二門釋。一徴請分別。謂徴者徴其默意拂遣眾疑。請者請彼令說遂眾心欲。初二頌徴其默意故云何故也。后三頌請彼令說故云愿為分別說也。二就所嘆說聽分別。謂初一頌嘆說者堪說為遣大眾何因之疑。后四頌嘆眾堪聞為遣大眾何緣之疑。是故論云此五偈示說者聽者無諸過。故若有過者則不應說。此總釋也。謂反舉有過可不應說。今既無過正應可說。次別顯無過。謂凈覺無過是初偈也。同法決定是第二偈也。同法者簡異生眾也。異末後二偈也。決定者明有根器。異第三偈也。有樂聞者是第三偈明同法眾有樂欲也。復示餘者凈心者是第四偈。明異生眾名為餘者。又顯此眾皆堪聞法者。是第五偈。通結二眾無不堪聞故。別本云又顯此眾無一人不堪聞故。迭共相瞻住者舉偈顯成皆堪聞也。就初偈嘆說者中。經偈慧字當是論中覺字。聖德無量。何故唯嘆凈覺。以意在請法偏嘆說因是口言。行者

行是因義。由覺起言故名覺觀為口言行。問八地已上乃至諸佛皆言不待思。何故此中金剛藏是第十地菩薩而有尋伺言說所因。釋有三義。一示現為彼說法儀故無過。二既是凈覺即是無功用之念智是亦無過。三如八聖道中正思惟通於佛地故亦同此應知。下別釋為二。初攝對治者明能治之行現前令所治障不起。二離諸過者明粗過久離正行光潔。所治障中。一凡夫語起所因之覺與常等四倒而和雜故名為雜覺。二二乘發言所因之覺與自性等八種妄想不相舍離。與前雜覺為所依因名雜覺因。不見法空妄取染凈名憶想分別。此辨其相也。念智二治如論可知。三過者初慳嫉不說。二雖不慳嫉懶墮不說。三雖不慳不懶說不巧妙令人不樂。初中慳者惜自所知故云其心吝法嫉者妒他過已故云忌他勝智。不瞋等者等取不貪以不瞋離妒不貪離慳故也。不癡屬前念智故此不取。此經中略無功德具。然義亦不少。謂此剛藏既于本分說諸菩薩十地名。已明於三過無不皆離。第二后四偈嘆聽者中分三。初二偈嘆同生眾。次一偈嘆異生眾。末後一偈總嘆二眾。初中二偈。初一嘆根。后一嘆欲。根是宿習。欲是現起。若單有欲無根雖聞不解。有根無慾設聞不受故須並嘆。又釋前偈述前大眾睹默生疑。后偈述前大眾聞名欲義可知。就初偈中今諸大菩薩等者論中

名決定。決定者黠慧明瞭故者。決定是根根體是智。智中知教稱黠。入證名慧。此二無闇故曰明瞭。下別辨中。一以是上求菩提之根器如經菩薩故。二積行既久名稱遠聞如經大故。三根器堪聞令說者攝受如經說是名故。次偈明有欲中。論云有阿含決定等者料簡根欲也。謂有唯阿含決定無證決定不可為說。有非顯前決定無現前決定者。阿含及證二決定約是根非欲故云非現前。雖有此根若無現前欲樂亦不得為說。故云無現前決定。如是根欲有闕不能聽法結成也。大智有二。謂證法者明此同法眾具根本智。先已證法。二現受者明具后得智堪能現受證教法也。此二明有非現前決定也。咸皆欲聞者明有現前決定欲樂心也。次頌辨異法眾中直云菩薩不云大。故清凈者離六濁故。一不欲濁者無心餐采。二威儀濁者形不恭肅。三蓋濁者五蓋覆心。四異想濁者妒勝望人破壞約法。五不足功德濁者多病等障。六癡濁者愚闇無解。下明對治。無瑕者離初二濁。一內無不欲聞之瑕。二外無威儀不嚴之瑕。無穢者是凈義。離於蓋濁以五蓋穢染心故。安住堅實中者離異想濁。以于所說法修行堅固不雜余想故也。具足功德者離不足功德濁。具足智者離癡濁。於此六中隨相往分初二及第四約欲。余就根可知。末後一頌總嘆二眾求法純至。論中二眾相瞻。

【現代漢語翻譯】 現代漢語譯本 名稱的決定取決於。決定者是聰明且明瞭的人。決定是根本，根本的本體是智慧。在智慧中瞭解教義被稱為聰明。進入實證的境界稱為智慧。這兩者都沒有黑暗，所以被稱為明瞭。下面分別辨析。一是作為向上尋求菩提的根器，如經文中的『菩薩』所說。二是積累修行既久，名稱遠播，如經文中的『大』所說。三是根器堪能聽聞，令說法者攝受，如經文中的『說是名』所說。接下來偈頌說明有求法之慾的情況。論中說『有阿含決定等』，這是爲了選擇根器和慾望。即只有阿含決定，沒有實證決定，不可為之說法。有非顯前決定，沒有現前決定的人。阿含和實證兩種決定，是關於根器而非慾望，所以說『非現前』。即使有這種根器，如果沒有現前的慾望和喜樂，也不可以為之說法。所以說『無現前決定』。像這樣根器和慾望有所欠缺，就不能聽法。大智有兩種。一是實證法的人，明白這種共同的法眾具備根本智。先已實證法。二是現在接受的人，明白具備后得智，堪能現在接受實證教法。這兩種情況說明有，但沒有現前決定。『咸皆欲聞』說明有現前決定的慾望和喜樂之心。接下來頌文辨析不同的法眾，直接說『菩薩』，沒有說『大』。所以清凈的人遠離六種濁染。一是不欲濁，沒有貪求之心。二是威儀濁，形體不恭敬肅穆。三是蓋濁，五蓋覆蓋內心。四是異想濁，嫉妒勝過自己的人，希望別人破壞正法。五是不足功德濁，多病等障礙。六是癡濁，愚昧無知。下面說明對治的方法。『無瑕』是遠離最初的兩種濁染。一是內心沒有不欲聽聞的瑕疵。二是外在沒有威儀不莊嚴的瑕疵。『無穢』是清凈的意思。遠離蓋濁，因為五蓋會污穢染著內心。『安住堅實中』是遠離異想濁。因為對於所說的法，修行堅固，不摻雜其他想法。『具足功德』是遠離不足功德濁。『具足智』是遠離癡濁。在這六種濁染中，根據情況分別，最初兩種和第四種是關於慾望的，其餘的可以就根器來理解。最後一頌總讚歎兩種求法的人，心意純正真誠。論中說兩種法眾互相瞻仰。

【English Translation】 English version The determination of the name depends on. The determiner is wise and clear. Determination is the root, and the essence of the root is wisdom. Knowing the teachings in wisdom is called cleverness. Entering the realm of realization is called wisdom. These two have no darkness, so they are called clear. The following is a separate analysis. First, it is the root for seeking Bodhi upwards, as stated in the sutra 'Bodhisattva' (Bodhisattva). Second, the accumulation of practice has been long, and the name has spread far, as stated in the sutra 'Great' (Great). Third, the root is capable of hearing, so that the speaker can accept it, as stated in the sutra 'It is called' (It is called). Next, the verse explains the situation of having the desire to seek the Dharma. The treatise says 'There is Agama determination, etc.', which is to select the root and desire. That is, only Agama determination, no realization determination, cannot be said for it. There are those who have no obvious determination and no present determination. The two determinations of Agama and realization are about the root rather than desire, so it is said 'not present'. Even if there is this root, if there is no present desire and joy, it cannot be said for it. So it is said 'no present determination'. In this way, if the root and desire are lacking, one cannot listen to the Dharma. There are two kinds of great wisdom. One is the person who realizes the Dharma, who understands that this common Dharma assembly has fundamental wisdom. First, he has already realized the Dharma. The second is the person who is now accepting, who understands that he has acquired wisdom and is capable of accepting the Dharma of realization and teaching now. These two situations show that there is, but there is no present determination. 'All want to hear' shows that there is a present determined desire and joy. Next, the verse analyzes the different Dharma assemblies, directly saying 'Bodhisattva' (Bodhisattva), without saying 'Great' (Great). Therefore, pure people are far away from the six impurities. The first is the impurity of not wanting, without greed. The second is the impurity of demeanor, the body is not respectful and solemn. The third is the impurity of cover, the five covers cover the heart. The fourth is the impurity of different thoughts, jealous of those who are better than themselves, hoping that others will destroy the right Dharma. The fifth is the impurity of insufficient merit, such as many diseases and other obstacles. The sixth is the impurity of ignorance, ignorance and ignorance. The following explains the method of counteracting. 'Without flaws' is to stay away from the first two impurities. First, there is no flaw in the heart of not wanting to hear. Second, there is no flaw in the external demeanor that is not solemn. 'Without filth' means purity. Stay away from the cover impurity, because the five covers will contaminate the heart. 'Abiding in firmness' is to stay away from the impurity of different thoughts. Because for the Dharma that is said, the practice is firm and does not mix with other thoughts. 'Complete merit' is to stay away from the impurity of insufficient merit. 'Complete wisdom' is to stay away from the impurity of ignorance. Among these six impurities, according to the situation, the first two and the fourth are about desire, and the rest can be understood in terms of root. The last verse praises the two kinds of people who seek the Dharma, their hearts are pure and sincere. The treatise says that the two Dharma assemblies look at each other.

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經中瞻仰法主。有何義耶。迭互相瞻顯齊心求法情無乖異。瞻仰法主明注想專求心無雜染。自有求法而懷妒慢。是故初言皆以恭敬心也。齊心趣證如蜂欲就蜜。專意求教如渴思甘露。經中略無初喻。初請竟。

第二對中二。先金剛藏乘前啟請顯已默意。后解脫月因言重請。前中亦二。先序意。后偈頌。序意中。欲令眾悅者是總酬答相。謂前大眾見默不說。生疑生欲以惱其心。解脫為請。今此說偈。為遣彼惱令生喜悅故云也。頌中六偈別顯令喜之相。初有二頌明法難說。次有二頌顯法難聞。次有一頌喻難說聞。末後一頌舉難結默。以直云難說不言自身無智不能說。去前大眾何因之疑故令生喜。亦直云難聞不云此眾不堪得聞。故去大眾何緣之疑令生悅喜。于論中名大智。故無所畏故。離不堪答離不正答也。就二偈中。初偈顯難說之法。后彰難說之義。又釋初正顯難說。后辨難說所以。初中菩薩所行者是出世間智故謂證智也。此是難法之體。言第一難思者顯其難相。謂體出名相說為最難。在相無所名未曾有。又此一偈內。初句明證行。次句辨難相。次句分別十地顯教行。后句諸佛根本彰此證教二行。是出生佛果之處故為根本。由約證行最難故難證也。約教行未曾有難故難信也。佛者覺佛智故者謂覺悟佛果之智方名佛也

【現代漢語翻譯】 現代漢語譯本： 經文中瞻仰法主有什麼意義呢？（法主：佛法的領導者）互相瞻仰，顯示大家齊心求法，心意沒有乖違差異。瞻仰法主，表明專注思想，專心求法，心中沒有雜念污染。因為有人求法卻懷有嫉妒傲慢之心，所以一開始就強調要以恭敬心對待。齊心追求證悟，就像蜜蜂想要採蜜一樣。專心求教，就像口渴的人渴望甘露。經文中沒有使用比喻。第一次請法完畢。

第二部分是對答，分為兩個部分。首先是金剛藏菩薩（Vajra-garbha Bodhisattva）在前面發起請求，表明已經默許。然後是解脫月菩薩（Moksha-chandra Bodhisattva）因為金剛藏菩薩的請求而再次請求。金剛藏菩薩的請求也分為兩個部分。首先是序言，然後是偈頌。序言中，『欲令眾悅』是總體的迴應。意思是說，之前大眾看到佛陀默然不語，產生了疑惑和期待，以此來困擾他們的內心。解脫月菩薩是爲了請求佛陀說法。現在佛陀說偈，是爲了消除大眾的困擾，讓他們感到喜悅，所以說『欲令眾悅』。偈頌中，用六個偈頌分別顯示使大眾喜悅的樣子。最初的兩個偈頌說明佛法難以宣說。接下來的兩個偈頌顯示佛法難以聽聞。再下一個偈頌用比喻說明難以宣說和聽聞。最後一個偈頌舉出困難來總結佛陀的沉默。直接說難以宣說，而不是說自己沒有智慧不能說，消除了之前大眾『是什麼原因』的疑問，所以使他們感到喜悅。也直接說難以聽聞，而不是說大眾不具備聽聞的資格，所以消除了大眾『是什麼緣故』的疑問，使他們感到喜悅。在論中被稱為大智，所以無所畏懼。因此，沒有不恰當的回答，也沒有不正當的回答。就這兩個偈頌來說，第一個偈頌顯示難以宣說的法。後面的偈頌彰顯難以宣說的意義。又解釋，最初是正面顯示難以宣說，後面辨別難以宣說的原因。最初的偈頌中，菩薩所行的是出世間的智慧，所以說是證智。這是難以宣說的法的本體。說『第一難思』，顯示其難以理解的方面。意思是說，本體超出名相，說是最難的。在相上沒有名稱，是前所未有的。又在這個偈頌中，第一句說明證行。第二句辨別難以理解的方面。第三句分別十地，顯示教行。最後一句諸佛根本，彰顯這個證教二行。是出生佛果的地方，所以是根本。因為就證行來說是最難的，所以難以證悟。就教行來說是前所未有的困難，所以難以相信。佛，是覺悟佛智，意思是說覺悟佛果的智慧才叫做佛。 English version: What is the meaning of looking up to the Dharma Lord in the sutra? (Dharma Lord: the leader of the Dharma) Looking up to each other shows that everyone is seeking the Dharma with one heart and mind, without any deviation or difference in intention. Looking up to the Dharma Lord indicates focusing one's thoughts, concentrating on seeking the Dharma, and having no distracting defilements in the mind. Because some people seek the Dharma but harbor jealousy and arrogance, it is emphasized from the beginning to treat it with a respectful heart. Pursuing enlightenment with one heart is like bees wanting to collect honey. Seeking instruction with focused attention is like a thirsty person longing for nectar. There is no metaphor used in the sutra. The first request for Dharma is completed.

The second part is the response, divided into two parts. First, Vajra-garbha Bodhisattva initiates the request, indicating tacit consent. Then, Moksha-chandra Bodhisattva requests again because of Vajra-garbha Bodhisattva's request. Vajra-garbha Bodhisattva's request is also divided into two parts. First is the preface, then the verses. In the preface, 'desiring to please the assembly' is the overall response. It means that previously, the assembly saw the Buddha remain silent and generated doubts and expectations, using this to trouble their minds. Moksha-chandra Bodhisattva requested for the Buddha to speak the Dharma. Now the Buddha speaks in verses, in order to eliminate the assembly's troubles and make them feel joyful, hence the saying 'desiring to please the assembly'. In the verses, six verses are used to separately show the appearance of making the assembly joyful. The first two verses explain that the Dharma is difficult to expound. The next two verses show that the Dharma is difficult to hear. The next verse uses a metaphor to explain the difficulty of expounding and hearing. The last verse cites the difficulty to conclude the Buddha's silence. Directly saying that it is difficult to expound, rather than saying that oneself lacks the wisdom to expound, eliminates the assembly's previous question of 'what is the reason', thus making them feel joyful. Also directly saying that it is difficult to hear, rather than saying that the assembly is not qualified to hear, eliminates the assembly's question of 'what is the cause', making them feel joyful. In the treatise, it is called great wisdom, therefore there is no fear. Therefore, there is no inappropriate answer, nor is there an improper answer. Regarding these two verses, the first verse shows the Dharma that is difficult to expound. The following verse highlights the meaning that is difficult to expound. It also explains that the initial verse directly shows the difficulty of expounding, and the following verse distinguishes the reason for the difficulty of expounding. In the initial verse, what the Bodhisattva practices is transcendent wisdom, so it is called experiential wisdom. This is the essence of the Dharma that is difficult to expound. Saying 'first difficult to conceive' shows its incomprehensible aspect. It means that the essence transcends names and forms, and saying it is the most difficult. There is no name in form, it is unprecedented. Also in this verse, the first sentence explains experiential practice. The second sentence distinguishes the incomprehensible aspect. The third sentence distinguishes the ten grounds, showing doctrinal practice. The last sentence, the root of all Buddhas, highlights these two practices of experiential and doctrinal. It is the place where the fruit of Buddhahood is born, so it is the root. Because it is the most difficult in terms of experiential practice, it is difficult to realize. In terms of doctrinal practice, it is an unprecedented difficulty, so it is difficult to believe. Buddha, is the enlightenment of Buddha-wisdom, meaning that the wisdom of enlightenment of the fruit of Buddhahood is called Buddha.

【English Translation】 What is the meaning of looking up to the Dharma Lord in the sutra? (Dharma Lord: the leader of the Dharma) Looking up to each other shows that everyone is seeking the Dharma with one heart and mind, without any deviation or difference in intention. Looking up to the Dharma Lord indicates focusing one's thoughts, concentrating on seeking the Dharma, and having no distracting defilements in the mind. Because some people seek the Dharma but harbor jealousy and arrogance, it is emphasized from the beginning to treat it with a respectful heart. Pursuing enlightenment with one heart is like bees wanting to collect honey. Seeking instruction with focused attention is like a thirsty person longing for nectar. There is no metaphor used in the sutra. The first request for Dharma is completed. The second part is the response, divided into two parts. First, Vajra-garbha Bodhisattva (Vajra-garbha Bodhisattva) initiates the request, indicating tacit consent. Then, Moksha-chandra Bodhisattva (Moksha-chandra Bodhisattva) requests again because of Vajra-garbha Bodhisattva's request. Vajra-garbha Bodhisattva's request is also divided into two parts. First is the preface, then the verses. In the preface, 'desiring to please the assembly' is the overall response. It means that previously, the assembly saw the Buddha remain silent and generated doubts and expectations, using this to trouble their minds. Moksha-chandra Bodhisattva requested for the Buddha to speak the Dharma. Now the Buddha speaks in verses, in order to eliminate the assembly's troubles and make them feel joyful, hence the saying 'desiring to please the assembly'. In the verses, six verses are used to separately show the appearance of making the assembly joyful. The first two verses explain that the Dharma is difficult to expound. The next two verses show that the Dharma is difficult to hear. The next verse uses a metaphor to explain the difficulty of expounding and hearing. The last verse cites the difficulty to conclude the Buddha's silence. Directly saying that it is difficult to expound, rather than saying that oneself lacks the wisdom to expound, eliminates the assembly's previous question of 'what is the reason', thus making them feel joyful. Also directly saying that it is difficult to hear, rather than saying that the assembly is not qualified to hear, eliminates the assembly's question of 'what is the cause', making them feel joyful. In the treatise, it is called great wisdom, therefore there is no fear. Therefore, there is no inappropriate answer, nor is there an improper answer. Regarding these two verses, the first verse shows the Dharma that is difficult to expound. The following verse highlights the meaning that is difficult to expound. It also explains that the initial verse directly shows the difficulty of expounding, and the following verse distinguishes the reason for the difficulty of expounding. In the initial verse, what the Bodhisattva practices is transcendent wisdom, so it is called experiential wisdom. This is the essence of the Dharma that is difficult to expound. Saying 'first difficult to conceive' shows its incomprehensible aspect. It means that the essence transcends names and forms, and saying it is the most difficult. There is no name in form, it is unprecedented. Also in this verse, the first sentence explains experiential practice. The second sentence distinguishes the incomprehensible aspect. The third sentence distinguishes the ten grounds, showing doctrinal practice. The last sentence, the root of all Buddhas, highlights these two practices of experiential and doctrinal. It is the place where the fruit of Buddhahood is born, so it is the root. Because it is the most difficult in terms of experiential practice, it is difficult to realize. In terms of doctrinal practice, it is an unprecedented difficulty, so it is difficult to believe. Buddha, is the enlightenment of Buddha-wisdom, meaning that the wisdom of enlightenment of the fruit of Buddhahood is called Buddha.

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。第二頌釋難所以。論中先生起內。彼菩薩行事義住不可如是說者。行者彼前菩薩所行也。事者彼前地事分別也。此行與事即理而成名為義住。並超言表故云不可如是說也。此偈中所以難者以非四心所能知故。一以微故非聞慧境。二思慧非粗。此應可得以難見故非彼境也。三修慧行心。此應可得以離念故非彼境也。經中略此句。亦可同於非心及中攝矣。論中名世間修者為簡地上但取地前故也。四既非地前所知地上報生之智亦非地前應得彼法。以彼但是從因所生變易等報異熟心識非是照實之智故非境也。故論云心境界者是心地也。故云非心所及也。下云心地者隨心。所受報又隨心。所行境亦名心地。既非四心是誰境耶。唯智境故。是何智境耶。唯根本智。以彼見實義故。何故非余境。以是無漏故。經中佛字是論中無流也。如是甚深者結上離四心也。如是可解者結上從智慧出也。以是智慧照現故名為出。如是不可說者結上無流。是出世佛境故。聞則迷沒者謂執言取法迷覆真理故云名迷沒。論中隨聞取著者解悶也。謂沒在言中故。聞者即聞非是不聞者解迷也。謂隨言取實名為則聞不知地法寂滅離言名非不聞。釋難說竟。持心下二偈明難聞。于中持聽法之心。堅如金剛。此為總句。信堅證堅為別。若無堅信於他分法不能受故。

【現代漢語翻譯】 現代漢語譯本 第二頌解釋了疑問。論中首先提出內在的疑問，認為『彼菩薩行事義住不可如是說』（菩薩的修行、事業和義理安住之處，不能這樣說）。『行』指的是菩薩之前的修行，『事』指的是菩薩之前各個階段的事業分別。這種修行和事業，即理而成，稱為『義住』，因為它超越了語言文字的表達，所以說『不可如是說』。這首偈頌中之所以提出疑問，是因為它不是四種心所能瞭解的。第一，因為它非常微細，所以不是聞慧（通過聽聞佛法而獲得的智慧）的境界。第二，思慧（通過思考佛法而獲得的智慧）不夠精細，雖然可能可以理解，但因為它難以見到，所以也不是思慧的境界。第三，修慧（通過修行佛法而獲得的智慧）是行心（專注修行的心），雖然可能可以理解，但因為它遠離了妄念，所以也不是修慧的境界。經文中省略了這一句，也可以認為它與非心（不是心）及中（不落兩邊）的含義相同。論中將世間的修行者稱為『世間修』，是爲了區別于地上菩薩，只取地上之前的修行。第四，既然不是地上之前所能瞭解的，那麼地上報生之智（地上菩薩因果報應而生的智慧）也不是地上之前所能獲得的。因為它只是從因所生的變易等報異熟心識（因果報應成熟而產生的變化的心識），不是照見真實的智慧，所以不是其境界。所以論中說『心境界者是心地也』（心的境界就是心地）。所以說『非心所及也』（不是心所能達到的）。下面說『心地者隨心』（心地是隨著心），所受的果報也隨著心，所行的境界也稱為心地。既然不是四種心的境界，那麼是誰的境界呢？唯有智慧的境界。是什麼智慧的境界呢？唯有根本智（證悟真如實性的智慧）。為什麼不是其他境界呢？因為它是無漏的（沒有煩惱的）。經文中的『佛』字，在論中是『無流』（沒有煩惱流出）的意思。『如是甚深』（這樣甚深）總結了上面遠離四種心的意思。『如是可解』（這樣可以理解）總結了上面從智慧中產生的意思。因為是智慧照見顯現，所以稱為『出』（產生）。『如是不可說』（這樣不可說）總結了上面『無流』的意思，因為是出世的佛的境界。『聞則迷沒』（聽聞就會迷惑）是指執著于語言文字，而不能領會佛法的真義，被矇蔽了真實的道理，所以說『名迷沒』（稱為迷惑）。論中『隨聞取著者解悶也』（隨著聽聞而執著，是爲了解除煩悶）。意思是說，被困在語言文字中。『聞者即聞非是不聞者解迷也』（聽聞就是聽聞，不是不聽聞，是爲了解除迷惑）。意思是說，隨著語言文字而領會真實，稱為『則聞』（就是聽聞），不知道地法寂滅，遠離語言文字，稱為『非不聞』（不是不聽聞）。解釋疑問完畢。『持心下二偈明難聞』（保持心，下面的兩句偈頌說明難以聽聞）。其中『持聽法之心。堅如金剛』（保持聽聞佛法的心，堅固如金剛）是總句。『信堅證堅為別』（信念堅定，證悟堅定，是分別的）。如果沒有堅定的信念，就不能接受其他人的說法。

【English Translation】 English version The second verse explains the difficulty. The treatise first raises an internal question, stating that 'The abode of the Bodhisattva's conduct, affairs, and meaning cannot be described as such' ('The Bodhisattva's practice, activities, and the place where the meaning abides cannot be described in this way'). 'Conduct' refers to the practice before becoming a Bodhisattva, and 'affairs' refers to the distinctions of activities in each stage before becoming a Bodhisattva. This practice and these activities, which are established through reason, are called 'the abode of meaning,' because it transcends verbal expression, hence the statement 'cannot be described as such.' The reason for raising the question in this verse is that it cannot be understood by the four types of minds. First, because it is extremely subtle, it is not the realm of Śruta-mayā prajñā (慧) (wisdom gained through hearing the Dharma). Second, Cintā-mayā prajñā (思慧) (wisdom gained through thinking about the Dharma) is not refined enough; although it may be possible to understand, it is not its realm because it is difficult to see. Third, Bhāvanā-mayā prajñā (修慧) (wisdom gained through practicing the Dharma) is the mind of practice; although it may be possible to understand, it is not its realm because it is free from delusion. The sutra omits this sentence, which can also be considered the same as the meaning of non-mind and the middle way. The treatise refers to worldly practitioners as 'worldly practice' to distinguish them from Bodhisattvas on the ground, only taking the practice before the ground. Fourth, since it cannot be understood before the ground, the wisdom born from retribution on the ground is also not obtainable before the ground. Because it is only the transformed consciousness of retribution arising from causes, not the wisdom that illuminates reality, it is not its realm. Therefore, the treatise says, 'The realm of the mind is the ground of the mind.' Therefore, it is said, 'It cannot be reached by the mind.' Below it says, 'The ground of the mind follows the mind,' the retribution received also follows the mind, and the realm of practice is also called the ground of the mind. Since it is not the realm of the four types of minds, whose realm is it? Only the realm of wisdom. What wisdom is it? Only Mūla-jñāna (根本智) (fundamental wisdom, the wisdom of realizing the true nature of reality). Why is it not other realms? Because it is anāsrava (無漏) (free from defilements). The word 'Buddha' in the sutra means 'non-outflow' in the treatise. 'Thus profound' summarizes the above meaning of being away from the four types of minds. 'Thus understandable' summarizes the above meaning of arising from wisdom. Because it is illuminated by wisdom, it is called 'arising.' 'Thus indescribable' summarizes the above meaning of 'non-outflow,' because it is the realm of the Buddha who has transcended the world. 'Hearing leads to confusion' refers to being attached to words and failing to grasp the true meaning of the Dharma, being obscured by the true principle, hence the statement 'called confusion.' The treatise says, 'Following hearing and grasping is to relieve boredom.' It means being trapped in words. 'Hearing is hearing, not not hearing, is to dispel confusion.' It means grasping reality through words, called 'hearing,' not knowing the tranquility of the ground of Dharma, being away from words, called 'not not hearing.' The explanation of the question is complete. 'Holding the mind, the following two verses explain the difficulty of hearing.' Among them, 'Holding the mind to listen to the Dharma, firm as diamond' is the general sentence. 'Firm belief, firm realization, are separate.' Without firm belief, one cannot accept the teachings of others.

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若無堅證於自分法不能入故。是故要具此二方堪聽法。如智論中無信即不受無慧即不解信慧具故方能入法。亦同此也。先釋堅信謂深信佛智慧者。論云唯佛所知非我境者仰推如來自更無知故顯信深也。勝鬘經有三種正智中。初仰推智亦同此也。佛菩提下彰深而信也。明佛果德等同法界份量斯絕故云佛菩提無邊也。顯佛自德無邊。又為眾生機感萬差佛為說法有秘密顯了諸乘差別。前後相違。極無限齊故云佛化眾生所說法門種種也。此明外化無邊。於此二處自己不知而能信受故云信故也。以為第一妙者以此所信為第一。為微妙尊所信也。心無疑難者顯難信處而能信也。后偈辨證堅。論中何者心地問所證法。云何無我智問能證智。隨心下答所證法隨心所受三界中報者明五根身也。又隨心所行一切境者明六塵境也。如此內外根境皆是心識所依故名心地也。無我智者下答能證智。通而論之內外法中皆具二無我。寄別言之。于內身得我空。于外境得法空。經中離計我者約內報明我空也。及離心所行地者約外境明法空也。如是菩薩者具此二堅方乃堪聞。則顯此法只是難聞非是不可聞。寂滅下一偈辨第三喻難說聞中。作二門釋。一隨經。二會論經。中畫空者如虛空不可彩色所畫。此寂滅智。非名句所詮。如執疾風者如疾風不可執捉。此

無流智。非音聲能說故云說甚難也。二會論顯意中亦二。先顯意后釋文。顯意云何。此中二喻事有三重。一太空喻以所依平等果分。二畫風喻以能詮言說之教。三畫風住處喻以所說十地因分。然此三義有其四句。一如空雖平等約風畫游履非無住處。雖有住處以空為體故離相難見。此則約風畫而不無就太空而不有。然此不無即是不有。故難說難見也。此約十地因分辨耳。二就平等果分亦離有無。謂如虛空體凈故不無。隨風畫有住處故不有也。然此不無即是不有。故不可見。三約風畫動作故不無。不能自現相故不有。然此不無即是不有。故亦不可見。四混前三句。謂凈空不有即是風畫及處不無故。無說無示不異說示風畫及處不有即是凈空不無故。雖如幻說亦則是無說無示。問此與下鳥跡何別。答此中文意。以言即不言之教示彼有即不有之義。是故難說難聞況之於說。下文鳥跡處直辨所詮十地不可宣示。況之於證。有此不同也。二釋文者。此論釋中有三。先解喻。二如是佛智下解合。三畫者重合前中喻。內有四重三句。一約畫。二約風。三雙辨。四合喻。初畫中三句者。一如空中畫色是初句。總舉喻相。明動筆之畫。二如壁是第二句。別辨畫處。明其不無以空中畫處有相難明故更轉喻壁上顯示。謂彼空中畫處不無如壁上畫處

【現代漢語翻譯】 現代漢語譯本 無流動的智慧（Anasrava-jnana）。因為不是聲音能夠表達的，所以說『說甚難也』。《二會論》闡釋此意也分為兩部分。先闡釋意義，后解釋文句。如何闡釋意義呢？這裡有兩個比喻，事情有三重含義。一是太空，比喻所依的平等果分（Samata-phala）。二是畫風，比喻能詮釋言說的教法。三是畫風的住處，比喻所說的十地因分（Dasabhumi-hetu）。然而這三重意義有四句： 一、如太空雖然平等，但就風的繪畫遊動來說，並非沒有住處。雖然有住處，但以太空為本體，所以離相難以看見。這便是就風的繪畫而言並非沒有，就太空而言並非有。然而這並非沒有，即是不有，所以難以說，難以看見。這是就十地因分來分辨的。 二、就平等果分來說，也遠離有無。譬如虛空，本體清凈所以並非沒有；隨著風的繪畫有住處，所以並非有。然而這並非沒有，即是不有，所以不可見。 三、就風的繪畫動作來說，所以並非沒有；不能自己顯現相，所以並非有。然而這並非沒有，即是不有，所以也不可見。 四、混合前三句。說清凈的太空並非有，即是風的繪畫及其住處並非沒有。沒有說，沒有顯示，不異於說和顯示。風的繪畫及其住處並非有，即是清凈的太空並非沒有。雖然如幻象般述說，但也即是沒有說，沒有顯示。問：這與下文的鳥跡有何區別？答：此處的文意，是以言語即非言語的教法，來顯示那有即非有的意義。因此難以說，難以聽聞，更何況是說。下文鳥跡之處，直接辨明所詮釋的十地不可宣示，更何況是證悟。有這樣的不同。 二、解釋文句。此論的解釋中有三部分。先解釋比喻，二是『如是佛智』下，解釋合喻，三是『畫者』，再次結合前文中的比喻。其中有四重三重句。一約畫，二約風，三雙辨，四合喻。最初畫中的三句是：一、如空中畫色是第一句。總括比喻的相狀，說明動筆的繪畫。二、如壁是第二句。分別辨明畫的處所，說明它並非沒有。因為空中畫的處所有相難以明白，所以更轉用比喻在墻壁上顯示。說那空中畫的處所並非沒有，如同墻壁上的畫處。

【English Translation】 English version Anasrava-jnana (Wisdom without outflows). Because it cannot be expressed by sound, it is said to be 'extremely difficult to express'. The 'Two Assemblies Treatise' also explains this meaning in two parts. First, it explains the meaning, and then it explains the sentences. How is the meaning explained? Here, there are two metaphors, and the matter has three levels of meaning. First, space is a metaphor for the equal fruit-division (Samata-phala) on which one relies. Second, painting the wind is a metaphor for the teachings that can express and speak. Third, the place where the wind is painted is a metaphor for the causal division of the ten grounds (Dasabhumi-hetu) that are spoken of. However, these three meanings have four statements: 1. Like space, although it is equal, in terms of the painting and movement of the wind, it is not without a dwelling place. Although there is a dwelling place, because space is the substance, it is difficult to see the characteristic of being apart from phenomena. This means that in terms of the painting of the wind, it is not without, and in terms of space, it is not with. However, this 'not without' is the same as 'not with', so it is difficult to say and difficult to see. This is to distinguish the causal division of the ten grounds. 2. In terms of the equal fruit-division, it is also apart from being and non-being. For example, space is pure in substance, so it is not without; following the painting of the wind, it has a dwelling place, so it is not with. However, this 'not without' is the same as 'not with', so it cannot be seen. 3. In terms of the movement of the painting of the wind, it is not without; it cannot manifest its own characteristics, so it is not with. However, this 'not without' is the same as 'not with', so it also cannot be seen. 4. Mixing the previous three statements. Saying that pure space is not with is the same as saying that the painting of the wind and its dwelling place are not without. There is no speaking, no showing, and it is no different from speaking and showing. The painting of the wind and its dwelling place are not with, which is the same as saying that pure space is not without. Although it is spoken of like an illusion, it is also the same as not speaking and not showing. Question: What is the difference between this and the bird tracks mentioned below? Answer: The meaning of the text here is to use the teaching of language that is the same as non-language to show the meaning of being that is the same as non-being. Therefore, it is difficult to say and difficult to hear, let alone speak. The passage about bird tracks below directly distinguishes that the ten grounds that are being explained cannot be proclaimed, let alone realized. There is this difference. 2. Explaining the sentences. There are three parts to the explanation in this treatise. First, explain the metaphor; second, from 'Thus is the Buddha's wisdom' onwards, explain the combined metaphor; and third, 'the painter' combines the metaphor from the previous text again. Among them, there are four levels of triple statements. First, about the painting; second, about the wind; third, distinguishing both; and fourth, combining the metaphors. The first three statements in the painting are: 1. 'Like painting colors in the sky' is the first statement. It summarizes the appearance of the metaphor, explaining the painting with a moving brush. 2. 'Like a wall' is the second statement. It separately distinguishes the place of the painting, explaining that it is not without. Because the place of the painting in the sky has characteristics that are difficult to understand, it is further transformed into a metaphor displayed on the wall. It says that the place of the painting in the sky is not without, just like the place of the painting on the wall.

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相似。三是中不住故不可見。是第三句別明不有以彼空畫不得停住故不可見也。二約風。三者如空中風是初句。如樹葉是第二句。是中不住等為第三句。義同畫釋。三雙辨三者。一此動作者是初總句。動是風作是畫也。二非不空中有此二事者是第二句。是雙顯不無。謂于空中非無風畫二種處事也。三如是虛空處事不可說處者是第三句。雙顯不有。謂此二處事空為體故不可分別此是畫處此是風處此是高處此是下處。故云不可說處也。前云不可見此云不可說。約聽約說也。四合法三句者。一是畫風如說者合初句。謂說中具有聲名等故兩喻同合說也。二以非自性下超合第三句不有之義。離相難見也。謂所說十地不同能詮故不可見。然出三因。一以風畫處自性無故同於虛空故不可見。二何者非性。以不能自住故。三云何不住。以是客故。謂風畫處望于虛空非本有故是客也。由是客故不住不住故無性。無性故不可見。地法況之可知。三非不于中有此言說者是卻合第二句。問此明所釋地法不無。何故乃云非不有言。答十地差別由言分異旨從詮目故云言說。由彼空中風畫不無故說有彼風畫之處。此中亦爾可知。二顯所喻勝妙中。如是佛智者是十地智。即是經中寂滅無流智也。如是地智之言說謂無說之說等。由此顯示校量地法出過言議

故云勝也。三明立二喻之意者。于中先畫合名等。次風合音聲。后以說聽要藉此二故須二喻。謂若無音聲耳識不聞。若無名等意識不解。如是可說者牒前以二事說也。如是可聞者牒前以二事聞也。如是難見者牒前顯示地校量勝分別難見也。何故不說者生后偈也。謂如上說只言難見非難說聞。何故不說。后舉偈答以證信難得故我不說。難證者解第二句。難信解第三句。此偈下解第四句。默然之義如論可知。

華嚴經探玄記卷第九 大正藏第 35 冊 No. 1733 華嚴經探玄記

華嚴經探玄記卷第十(是盡初地說分)

魏國西寺沙門法藏述

自下解脫月第二請中二。先長行。后偈頌。前中三。初總告請。二是大菩薩下嘆眾正請。后是故下結請。就正請中十句。初直心清凈者是總句。謂正念深法雲直心。離諸雜穢故云清凈。下九句別。前五是阿含凈。后四是證凈。謂順教修行名阿含凈。證理起行名為證凈。又地前所行名阿含凈。地上所成名為證凈。阿含五中。初欲凈隨所念阿含者是所求法非一故名隨所也。得方便等者是能求心。經名善修菩薩道者念所聞法順教修行也。二是論中第四生得凈。謂出世勝報名上上生。地前起于助道之行愿得彼生名爲念勝故云善集助道法。三是求凈以身口恭

【現代漢語翻譯】 現代漢語譯本： 所以說這是殊勝之處。『三明』（Trividya，三種明智）建立兩個比喻的用意是：其中先畫出『合名』（將名稱組合在一起）等，其次是風與音聲的結合。之後說和聽都需要依靠這兩者，所以需要兩個比喻。意思是如果沒有音聲，耳識就無法聽聞；如果沒有名稱等，意識就無法理解。『如是可說者』，是承接前面用兩件事來說明。『如是可聞者』，是承接前面用兩件事來聽聞。『如是難見者』，是承接前面顯示地（Bhumi，菩薩修行的階段）的校量殊勝，分別難以見到。『何故不說者』，是引出後面的偈頌。意思是如上所說，只說難以見到，並非難以說和聽聞。為什麼不說呢？後面用偈頌回答，因為證信難以獲得，所以我才不說。『難證者』，解釋第二句。『難信』，解釋第三句。此偈頌下解釋第四句。默然的意義如論中所說可知。 現代漢語譯本： 《華嚴經探玄記》卷第九 大正藏第35冊 No. 1733 《華嚴經探玄記》 現代漢語譯本： 《華嚴經探玄記》卷第十（是盡初地說分） 魏國西寺沙門法藏 述 現代漢語譯本： 下面解釋解脫月（Vimoksha-chandra）第二次請問中的兩部分。先是長行文，后是偈頌。長行文中分為三部分。首先是總體的告知請問，第二是『是大菩薩』以下，讚歎大眾並正式請問，最後是『是故』以下，總結請問。就正式請問中有十句。第一句『直心清凈者』是總的概括。意思是正念深法，因為直心遠離各種雜穢，所以說清凈。下面九句是分別解釋。前五句是阿含（Agama，佛教聖典）凈，后四句是證凈。意思是順從教義修行叫做阿含凈，證悟真理而生起修行叫做證凈。或者說，地（Bhumi，菩薩修行的階段）前所行叫做阿含凈，地上所成就叫做證凈。阿含五凈中，第一句『欲凈隨所念阿含者』，是因為所求的法不是單一的，所以叫做『隨所』。『得方便等者』，是能求的心。經中名為『善修菩薩道者』，是憶念所聽聞的法，順從教義修行。第二是論中的第四生得凈。意思是出世殊勝，在名稱上是上上生。地前生起輔助修道的行為，希望得到那種生，所以叫做念勝，因此說『善集助道法』。第三是求凈，以身口恭敬。

【English Translation】 English version: Therefore, it is said to be superior. The intention of establishing two metaphors for the 'Three Vidyas' (Trividya, three kinds of wisdom) is: first, to depict 'combined names' (combining names together), and second, the combination of wind and sound. Subsequently, both speaking and listening rely on these two, hence the need for two metaphors. It means that without sound, ear consciousness cannot hear; without names, etc., mind consciousness cannot understand. 'Thus, what can be spoken' refers to using two things to explain as mentioned earlier. 'Thus, what can be heard' refers to using two things to hear as mentioned earlier. 'Thus, what is difficult to see' refers to showing the superiority of the Bhumi (stages of a Bodhisattva's practice) comparison, and the distinction is difficult to see. 'Why not speak of it?' introduces the following verses. It means that as mentioned above, it only says it is difficult to see, not difficult to speak and hear. Why not speak of it? The following verses answer, because it is difficult to obtain proof and belief, so I do not speak of it. 'Difficult to prove' explains the second line. 'Difficult to believe' explains the third line. The following explains the fourth line of this verse. The meaning of silence is as explained in the treatise. English version: 《Huayan Sutra Tanxuan Ji》 Volume 9 Tripitaka No. 1733, Volume 35 《Huayan Sutra Tanxuan Ji》 English version: 《Huayan Sutra Tanxuan Ji》 Volume 10 (This completes the initial Bhumi division) Commentary by Shramana Fazang of Xisi Temple, Wei Kingdom English version: Below explains the two parts of Vimoksha-chandra's second request. First is the prose, then the verses. The prose is divided into three parts. First is the general announcement of the request, second is 'These are great Bodhisattvas' below, praising the assembly and formally requesting, and finally 'Therefore' below, summarizing the request. In the formal request, there are ten sentences. The first sentence 'Direct mind purity' is a general summary. It means right mindfulness of profound Dharma, because the direct mind is free from various impurities, so it is called purity. The following nine sentences are explained separately. The first five sentences are Agama (Buddhist scriptures) purity, and the last four sentences are realization purity. It means practicing according to the teachings is called Agama purity, and arising practice from realizing the truth is called realization purity. Or, what is practiced before the Bhumi (stages of a Bodhisattva's practice) is called Agama purity, and what is accomplished on the Bhumi is called realization purity. Among the five Agama purities, the first sentence 'Desire purity, following what is thought of in the Agama' is because the Dharma sought is not singular, so it is called 'following what'. 'Obtaining expedient means, etc.' is the mind that can seek. In the sutra, it is called 'Those who cultivate the Bodhisattva path well', which is remembering the Dharma heard and practicing according to the teachings. The second is the fourth innate purity in the treatise. It means being superior in transcending the world, and in name it is the highest birth. Arising actions that assist in cultivating the path before the Bhumi, hoping to obtain that birth, so it is called superior in mindfulness, therefore it is said 'Well gathering the Dharma of assisting the path'. The third is seeking purity, with reverence in body and speech.

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敬求法行故名敬行。以此隨順諸佛求法名為隨順故。云善能恭敬供養諸佛。四受持中先釋受。于無量世者聞來久也。多聞者所聞廣也。下釋持。憶持者非全忘失。言不謬者非少錯誤如經于無量佛多種善根者親近多佛種聞持正法善根也。五行凈中為求地上真證法故習行少欲頭陀離著之行。積整合就多功德故方能入地。故云成就無量深厚功德。下明證凈有四。一得凈者謂初地證實名得。以初見道真智現觀抉擇正證故云現智善決定故。又釋法顯於心名為現智。心安於法名為決定。經中離癡是現智也。離疑悔是善決定。二不行凈于修道位中滅彼一切大小煩惱令永不行故云無有貪等。然見道位中非不斷惑見理義增。修道位重觀真理除障義增故偏說也。三無厭足凈中。對下彰出名不樂小乘。望上顯入名得上勝悕望。重釋中復念持彼功德故者謂念彼佛果功德憶持不忘。釋經中安住也。又念彼能對治功德常現前故。四不隨他教凈謂位在究竟道中名趣盡道。以菩薩道極名之為盡。所證自心開覺顯示名自正行。故云不隨他教也。

自下第三結請。于中二句。初請承佛力說。后嘆眾能證知。就第二頌中。初頌舉法請。上半舉法愿說。下半明說有益。后頌嘆眾請。上半頌阿含凈。下半頌證凈可知。

第三請中三。初明金剛藏舉損以

【現代漢語翻譯】 現代漢語譯本 『敬求法行』之所以稱為『敬行』，是因為以這種方式隨順諸佛求法，所以稱為『隨順』。因此說『善能恭敬供養諸佛』。在四種受持中，首先解釋『受』。『于無量世』是指聽聞佛法由來已久。『多聞者』是指所聽聞的佛法廣泛。下面解釋『持』。『憶持』是指並非完全忘失。『言不謬』是指並非稍有錯誤，如同經中所說『于無量佛多種善根』，是指親近眾多佛，種下聽聞和憶持正法的善根。在五種行凈中，爲了求得地上真證之法，所以修習少欲、頭陀（Dhutanga，十二種苦行）和離著之行。積整合就眾多功德，才能入地（Bhumi，菩薩的階位）。所以說『成就無量深厚功德』。下面闡明證凈，有四種。一是『得凈』，是指初地證實，名為『得』。因為初見道時，真智現觀抉擇正證，所以說『現智善決定』。又解釋說，法顯於心名為『現智』，心安於法名為『決定』。經文中『離癡』是現智，『離疑悔』是善決定。二『不行凈』，在修道位中，滅除一切大小煩惱，令其永遠不行，所以說『無有貪等』。然而見道位中並非不斷惑，見理的意義增加；修道位中，重新觀察真理，去除障礙的意義增加，所以偏重於此說明。三『無厭足凈』中，對比下文，彰顯出不樂於小乘（Hinayana）。期望上文，顯示出得到上勝的希望。重新解釋中，『復念持彼功德故』，是指憶念彼佛果功德，憶持不忘。解釋經文中『安住』的意思。又憶念彼能對治的功德常常現前。四『不隨他教凈』，是指位在究竟道中，名為『趣盡道』。因為菩薩道到了極致，所以稱為『盡』。所證悟的自心開覺顯示，名為『自正行』。所以說『不隨他教』。

下面第三部分是總結和祈請。其中兩句，第一句是祈請憑藉佛力宣說，后一句是讚歎大眾能夠證知。就第二首偈頌來說，第一首偈頌是舉法祈請，上半部分是舉法愿說，下半部分是說明宣說有益。后一首偈頌是讚歎大眾祈請，上半部分是讚頌阿含（Agama，聖典）清凈，下半部分是讚頌證凈可知。

第三次祈請分為三部分。首先說明金剛藏（Vajragarbha，菩薩名）舉出損減的原因。

【English Translation】 English version 『Reverently seeking the Dharma practice』 is called 『reverent practice』 because it accords with all Buddhas in seeking the Dharma, hence it is called 『accordance』. Therefore, it is said 『skillfully reverent in offering to all Buddhas』. Among the four kinds of upholding, first, 『receiving』 is explained. 『For countless eons』 means having heard the Dharma for a long time. 『The well-learned』 means having heard the Dharma extensively. Below, 『upholding』 is explained. 『Remembering and upholding』 means not completely forgetting. 『Words not mistaken』 means not having minor errors, as the sutra says 『for countless Buddhas, many good roots』, which means being close to many Buddhas, planting the good roots of hearing and upholding the correct Dharma. Among the five kinds of pure conduct, in order to seek the true realization of the Dharma on the ground (Bhumi, stages of Bodhisattva), one practices the conduct of few desires, Dhutanga (ascetic practices), and detachment. Accumulating and accomplishing many merits, one can then enter the ground. Therefore, it is said 『accomplishing immeasurable and profound merits』. Below, the purity of realization is explained, having four aspects. First, 『purity of attainment』 refers to the initial ground of true realization, called 『attainment』. Because at the initial seeing of the path, true wisdom directly observes and decisively realizes, it is said 『manifest wisdom, well-determined』. It is also explained that the Dharma manifesting in the mind is called 『manifest wisdom』, and the mind being at peace with the Dharma is called 『determination』. In the sutra, 『freedom from delusion』 is manifest wisdom, and 『freedom from doubt and regret』 is well-determined. Second, 『purity of non-practice』 means that in the stage of cultivation, all major and minor afflictions are extinguished, causing them to never arise again, hence it is said 『without greed, etc.』. However, in the stage of seeing the path, it is not that afflictions are not cut off, but the meaning of seeing the truth increases; in the stage of cultivation, the meaning of re-observing the truth and removing obstacles increases, so it is emphasized here. Third, in 『purity of non-contentment』, in contrast to the following text, it highlights not delighting in the Hinayana (Small Vehicle). Looking to the above, it shows obtaining superior aspirations. In the re-explanation, 『again, remembering and upholding those merits』 means remembering the merits of that Buddha-fruit, upholding them without forgetting. It explains the meaning of 『abiding』 in the sutra. Also, remembering that the merits that can counteract afflictions are constantly present. Fourth, 『purity of not following others』 teachings』 refers to being in the ultimate path, called 『approaching the end of the path』. Because the Bodhisattva path reaches its extreme, it is called 『end』. The self-mind that is realized, awakened, and revealed is called 『self-correct practice』. Therefore, it is said 『not following others』 teachings』.

The third part below is a summary and request. Among the two sentences, the first sentence is a request to rely on the Buddha's power to speak, and the second sentence praises the assembly's ability to realize. Regarding the second verse, the first verse is a request to uphold the Dharma, the first half is a wish to speak about the Dharma, and the second half explains that speaking is beneficial. The latter verse praises the assembly's request, the first half praises the purity of the Agama (scriptures), and the second half praises the knowable purity of realization.

The third request is divided into three parts. First, it explains that Vajragarbha (name of a Bodhisattva) raises the reason for the reduction.

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違。后明解脫月嘆益重請。前中二。先長行。后偈頌。前中二。先領前所嘆舉德兼失故云雖也。二其餘樂小下舉損以違。此中三句。一敗善之損。二是人下失樂之損。又可前成苦因后得苦果。三我愍下結其默意又指彼余處。后時小眾為余。非是會中有此小眾。又是地前不定種性。不能一向修菩薩道故云樂小也。論釋中三句內。先釋默意。謂不見樂小眾生有此法器。法器無故聞增疑惑。二釋初句。于中疑妨正行。心迷義者惑障解也。次顯過失。謂以有疑故敗先所脩名壞善法。以有惑故一向不行名遠善法。如是下釋第二句。以疑故於正行不受。以惑故於退行而受。以此為因故感彼生死。長夜流轉無樂故衰也。有苦故惱也。二頌中二。初一頌半頌前領所嘆。謂隨阿含信堅若須彌。定心證理不亂如海。后一頌半頌前舉損以違中。初四句頌敗善損。經云取相名識不取相名智。又分別名識。隨言取義故不分別名智。深解離言法故。次句頌衰惱等。后一句頌默意可知。第二解脫月請中二。謂長行與頌。前中亦二。先正請后結請。前中有三。初願承力等總相勸說。翻前默意。二佛所護念下明佛力加護令人信解翻前疑惑。三一切菩薩下明地法要勝說必多益。翻前衰惱。初中勸承力說者為明大眾承力堪聞故。善分別者令順理說故。不思法者

【現代漢語翻譯】 現代漢語譯本 違。（指違背、不贊同）。后明解脫月（Vimoksha-chandra）嘆益重請。前中二：先是長行（散文），后是偈頌（詩歌）。 長行部分分為兩部分：首先，總領前面所讚歎的功德，兼指出缺失，所以說『雖也』（雖然如此）。其次，用『其餘樂小下舉損以違』（其餘的快樂是微小的，指出其損害以反駁）。這其中有三句：一句是敗壞善行的損害；第二句是『是人下失樂之損』（這些人失去快樂的損害），也可以理解為前句是造成痛苦的原因，后句是得到痛苦的結果；第三句是『我愍下結其默意又指彼余處』（我憐憫他們，結束了他們的沉默，又指向其他地方），『后時小眾為余』（之後的小眾是其餘的人），並非是法會中有這些小眾，而是指地前不定種性（未確定根性的菩薩），不能一直修菩薩道，所以說『樂小也』（樂於小乘）。 論釋中，三句內：先解釋沉默的含義，認為不見樂於小乘的眾生有此法器（堪受大法的根器），因為沒有法器，聽聞後會增加疑惑。其次解釋第一句，其中懷疑會妨礙正行，心迷失義理會迷惑障礙理解。再次顯現過失，認為因為有懷疑，所以敗壞先前所修的，名為壞善法；因為有迷惑，所以不能一直修行，名為遠離善法。『如是下釋第二句』（像這樣解釋第二句），因為懷疑，所以對正行不接受；因為迷惑，所以對退行反而接受。以此為因，所以感得生死輪迴，長夜流轉沒有快樂，所以衰敗；因為有痛苦，所以煩惱。 偈頌部分分為兩部分：最初一頌半，總領前面所讚歎的，認為隨順阿含（Agama，聖典）的信心堅固如須彌山（Sumeru），禪定之心證悟真理不亂如大海。后一頌半，總領前面指出損害以反駁的部分，最初四句頌揚敗壞善行的損害，經中說『取相名識，不取相名智』（執著于表相名為識，不執著于表相名為智），又『分別名識，隨言取義故不分別名智』（分別取捨名為識，不隨語言文字而分別取義，所以不分別取捨名為智），深刻理解遠離言語文字的法。其次一句頌揚衰敗煩惱等，最後一句頌揚沉默的含義，可以理解。 第二，解脫月（Vimoksha-chandra）的請法分為兩部分：長行（散文）和頌（詩歌）。長行部分也分為兩部分：先是正式的請求，后是總結請求。正式的請求分為三部分：首先，『愿承力等總相勸說』（希望憑藉佛力等，總的勸請佛陀說法），翻轉前面的沉默。第二，『佛所護念下明佛力加護令人信解翻前疑惑』（佛所護念，說明佛力加持，使人信解，翻轉前面的疑惑）。第三，『一切菩薩下明地法要勝說必多益翻前衰惱』（一切菩薩，說明地法重要殊勝，說法必定多有利益，翻轉前面的衰敗煩惱）。 最初的勸請佛陀憑藉佛力說法，是爲了說明大眾憑藉佛力能夠聽聞佛法，『善分別者令順理說故』（善於分別的人，能夠順應道理說法），『不思法者』（不思議法的人）

【English Translation】 English version Violating (referring to disagreeing or disapproving). Later, Vimoksha-chandra (Liberation Moon) praised the benefits and earnestly requested. The former part is divided into two: first, the prose (long lines); second, the verses (gatha). The prose section is divided into two parts: First, it summarizes the virtues praised earlier and points out the shortcomings, so it says 'although it is so.' Second, it uses 'the remaining small joys to point out the harm and refute.' There are three sentences in this: one sentence is the harm of ruining good deeds; the second sentence is 'the loss of joy for these people,' which can also be understood as the former sentence being the cause of suffering and the latter sentence being the result of suffering; the third sentence is 'I pity them, ending their silence, and pointing to other places,' 'the small crowd later is the rest of the people,' not that there are these small crowds in the Dharma assembly, but refers to the uncertain nature before the ground (Bodhisattvas with undetermined roots), who cannot always practice the Bodhisattva path, so it is said 'joy in the small vehicle.' In the commentary, within the three sentences: first, explain the meaning of silence, believing that the beings who enjoy the small vehicle do not have this Dharma vessel (the capacity to receive the great Dharma), because there is no Dharma vessel, hearing it will increase doubts. Secondly, explain the first sentence, in which doubt will hinder the right practice, and the mind being lost in meaning will confuse and obstruct understanding. Again, show the fault, believing that because there is doubt, the previous cultivation is ruined, which is called destroying good Dharma; because there is confusion, one cannot always practice, which is called being far from good Dharma. 'Like this, explain the second sentence,' because of doubt, the right practice is not accepted; because of confusion, the regressive practice is accepted instead. Because of this cause, one feels the cycle of birth and death, flowing in the long night without joy, so it declines; because there is suffering, there is vexation. The verse section is divided into two parts: the first one and a half verses summarize what was praised earlier, believing that the faith that follows the Agamas (scriptures) is as firm as Mount Sumeru, and the mind of meditation that realizes the truth is as undisturbed as the sea. The latter one and a half verses summarize the part that pointed out the harm to refute, the first four sentences praise the harm of ruining good deeds, the sutra says 'grasping the appearance is called consciousness, not grasping the appearance is called wisdom,' and 'discrimination is called consciousness, following words to take meaning, so not discriminating is called wisdom,' deeply understanding the Dharma that is far from words and letters. The next sentence praises decline and vexation, and the last sentence praises the meaning of silence, which can be understood. Second, Vimoksha-chandra's (Liberation Moon) request for Dharma is divided into two parts: prose (long lines) and verses (gatha). The prose section is also divided into two parts: first, the formal request; second, the summary request. The formal request is divided into three parts: First, 'wishing to rely on the power, etc., to generally persuade the Buddha to speak,' reversing the previous silence. Second, 'the Buddha protects and remembers, explaining that the Buddha's power blesses people to believe and understand, reversing the previous doubts.' Third, 'all Bodhisattvas, explaining that the Dharma of the ground is important and superior, and that speaking it will surely be of great benefit, reversing the previous decline and vexation.' The initial request for the Buddha to speak by relying on the Buddha's power is to explain that the public can hear the Dharma by relying on the Buddha's power, 'those who are good at distinguishing can speak according to reason,' 'those who do not think about the Dharma'

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明此地法縱因謗得聞猶獲利益故難思也。第二文中二。初標后釋。標中明此地法雖不思議佛力加護必令易信。釋中所以名此地法以為佛護念事。釋十方世界中但說十地。十方諸佛法爾護念如上加分等。第三文中有四。初立宗。謂一切菩薩護持如是十地事故勤行精進。如下他方證成等。二出因。云何故菩薩同護此法。以是菩薩最上所行者。上是首義。首是初義。論經名為最初所行。是阿含行故。得至一切佛法故者是證得行故。三舉喻中。初章者是悉曇章中初惡阿等十二音。或加唎離等為十四音則字緣也。及迦佉等三十六字為界也。以音加字轉成一切諸名句文等故。故云初章為本。然此所成一切諸字皆即不離本初章故。故云皆初章所攝。四如是下合結。謂十地合初章也。一切佛法合一切字也。上來請竟。二是故下結請可知。論中何故復重請者。前已重請今此更重故名復重也。疑惑有二。一不定者則可避二定者不可避。此約定為言故云不可避也。不說多過者略有四過。一不定疑惑眾生不得轉之以成信解。二已成信解者不得成就阿含行故。三已得成就阿含行者不得入證故。四得入證者不得佛法故。有斯四失故云多過也。不成一切佛法者是上四種皆不成故也。下釋疑中。先問諸佛有力能令生信。何故猶起謗意。此依前不可避為問

【現代漢語翻譯】 現代漢語譯本：明白此地（十地）之法，即使因為誹謗才得以聽聞，仍然能獲得利益，所以難以思議。第二段文字分為兩部分：首先是標示，然後是解釋。標示中說明此地之法雖然不可思議，但由於佛力的加持，必定容易讓人相信。解釋中說明此地之法之所以被稱為佛所護念之事，是因為在十方世界中只說了十地。十方諸佛自然而然地護念，就像上面的加分等等。第三段文字有四部分：首先是立宗，即一切菩薩護持這樣的十地，所以勤奮修行精進。如下面的他方證成等等。二是說明原因，為什麼菩薩共同護持此法？因為這是菩薩最上等的修行。『上』是首要的意思，『首』是最初的意思。論經名為最初所行，是阿含行。『得至一切佛法故』，是證得行。三是舉例，最初的章節是悉曇（Siddham，古代印度文字）章節中的最初的阿（a）等十二個音，或者加上唎（li）離（ri）等為十四個音，這是字緣。以及迦（ka）佉（kha）等三十六個字為界。因為用音加上字，可以轉變成一切諸名句文等等，所以說最初的章節是根本。然而，這些所成的一切諸字，都即不離本初章，所以說都為最初章節所攝。四是『如是』以下是總結，即十地合於最初章節，一切佛法合於一切字。上面是請問完畢。二是『是故』以下是總結請問，可以知道。論中為什麼又重複請問呢？因為前面已經重複請問，現在這裡又重複，所以叫做『復重』。疑惑有兩種：一種是不定的，可以避免；一種是確定的，不可避免。這裡約定為言語，所以說不可避免。不說多過，略有四種過失：一是不定疑惑的眾生，不能夠轉變以成信解；二是已經成就信解的人，不能夠成就阿含行；三是已經得到成就阿含行的人，不能夠進入證悟；四是得到進入證悟的人，不能夠得到佛法。有這四種缺失，所以說多過。『不成一切佛法』，是上面四種都不成就。下面解釋疑惑，首先問諸佛有力量能夠使人生起信心，為什麼還會產生誹謗之意？這是依據前面不可避免而問的。 English version: Understanding the Dharma of this ground (the Ten Grounds), even if one hears it through slander, one still gains benefit, so it is difficult to conceive. The second passage is in two parts: first, the indication, then the explanation. The indication explains that although the Dharma of this ground is inconceivable, due to the blessing of the Buddha's power, it will surely be easy for people to believe. The explanation explains why the Dharma of this ground is called the matter protected by the Buddha, because only the Ten Grounds are mentioned in the ten directions of the world. The Buddhas of the ten directions naturally protect and remember, like the above additions and so on. The third passage has four parts: first, establishing the principle, that is, all Bodhisattvas uphold these Ten Grounds, so they diligently practice with vigor. Such as the proof of other directions below and so on. Second, stating the reason, why do Bodhisattvas jointly protect this Dharma? Because this is the highest practice of Bodhisattvas. 'Highest' means the most important, 'most important' means the first. The treatise and sutra are called the first practice, which is the Agama practice. 'Therefore, one can reach all Buddha Dharmas' is the practice of attainment. Third, in the analogy, the first chapter is the first twelve sounds such as A (a) in the Siddham (ancient Indian script) chapter, or adding Li (li), Ri (ri), etc. to make fourteen sounds, which is the origin of letters. And thirty-six letters such as Ka (ka), Kha (kha), etc. are the boundaries. Because using sounds plus letters can transform into all names, phrases, sentences, etc., so it is said that the first chapter is the root. However, all these letters that are formed are inseparable from the original first chapter, so it is said that they are all included in the first chapter. Fourth, 'Thus' below is the conclusion, that is, the Ten Grounds are combined with the first chapter, and all Buddha Dharmas are combined with all letters. The above is the end of the request. Second, 'Therefore' below is the conclusion of the request, which can be known. Why does the treatise repeat the request again? Because the previous request has been repeated, and now it is repeated here, so it is called 'repeated'. There are two kinds of doubts: one is uncertain, which can be avoided; the other is certain, which cannot be avoided. Here it is agreed to be language, so it is said that it cannot be avoided. Not speaking of many faults, there are roughly four kinds of faults: first, uncertain and doubtful beings cannot transform to form faith and understanding; second, those who have already achieved faith and understanding cannot achieve Agama practice; third, those who have already attained Agama practice cannot enter enlightenment; fourth, those who have attained enlightenment cannot attain Buddha Dharma. There are these four shortcomings, so it is said that there are many faults. 'Not achieving all Buddha Dharmas' means that the above four kinds are not achieved. Below, explaining the doubts, first asking that since the Buddhas have the power to make people generate faith, why do they still generate slander? This is asked based on the previous unavoidable.

【English Translation】 Understanding this Dharma of the ground (the Ten Grounds), even if one hears it through slander, one still gains benefit, so it is difficult to conceive. The second passage is in two parts: first, the indication, then the explanation. The indication explains that although the Dharma of this ground is inconceivable, due to the blessing of the Buddha's power, it will surely be easy for people to believe. The explanation explains why the Dharma of this ground is called the matter protected by the Buddha, because only the Ten Grounds are mentioned in the ten directions of the world. The Buddhas of the ten directions naturally protect and remember, like the above additions and so on. The third passage has four parts: first, establishing the principle, that is, all Bodhisattvas uphold these Ten Grounds, so they diligently practice with vigor. Such as the proof of other directions below and so on. Second, stating the reason, why do Bodhisattvas jointly protect this Dharma? Because this is the highest practice of Bodhisattvas. 'Highest' means the most important, 'most important' means the first. The treatise and sutra are called the first practice, which is the Agama practice. 'Therefore, one can reach all Buddha Dharmas' is the practice of attainment. Third, in the analogy, the first chapter is the first twelve sounds such as A (a) in the Siddham (ancient Indian script) chapter, or adding Li (li), Ri (ri), etc. to make fourteen sounds, which is the origin of letters. And thirty-six letters such as Ka (ka), Kha (kha), etc. are the boundaries. Because using sounds plus letters can transform into all names, phrases, sentences, etc., so it is said that the first chapter is the root. However, all these letters that are formed are inseparable from the original first chapter, so it is said that they are all included in the first chapter. Fourth, 'Thus' below is the conclusion, that is, the Ten Grounds are combined with the first chapter, and all Buddha Dharmas are combined with all letters. The above is the end of the request. Second, 'Therefore' below is the conclusion of the request, which can be known. Why does the treatise repeat the request again? Because the previous request has been repeated, and now it is repeated here, so it is called 'repeated'. There are two kinds of doubts: one is uncertain, which can be avoided; the other is certain, which cannot be avoided. Here it is agreed to be language, so it is said that it cannot be avoided. Not speaking of many faults, there are roughly four kinds of faults: first, uncertain and doubtful beings cannot transform to form faith and understanding; second, those who have already achieved faith and understanding cannot achieve Agama practice; third, those who have already attained Agama practice cannot enter enlightenment; fourth, those who have attained enlightenment cannot attain Buddha Dharma. There are these four shortcomings, so it is said that there are many faults. 'Not achieving all Buddha Dharmas' means that the above four kinds are not achieved. Below, explaining the doubts, first asking that since the Buddhas have the power to make people generate faith, why do they still generate slander? This is asked based on the previous unavoidable.

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。下釋中以諸眾生有二種定故不可避也。曾已造作決定之業受報必然名感報定。宿罪熏心令必造惡名作業定。縱佛自在於彼二定欲差闕其緣使不成就。終亦不可攝。論云嘶字師子形相者梵本嘶字似師子蹲踞故也。余義可知。頌中初一頌半頌前初段總勸說文。于中。初二句嘆說者。次四句頌前善分別不思法等。謂十地行是行也。所入十地法是所入位也。又地行是加行智。地法是根本智也。又地行是施戒等智。所入地法是遍滿等十地法界。又初阿含行。后入證法下二句因圓得果。所有十方下頌前第二文諸佛法應護念等。后之二頌頌前第三文。于中有法喻合。法中初二句頌最上所行阿含行。次二句頌得其佛法證得行。余文可知。解脫月請竟。第二大眾同請中。先長行后頌。頌中五頌半分二。初四頌半嘆人請。后一嘆法請。前中二。初二嘆說者請。余嘆聽者請前中初五句嘆金剛藏具證德阿含德。后三句嘆金剛藏能令聽者入證入阿含。前中初四句嘆證力辯才成就。后一句嘆阿含力辯才成就以此二力方能有說故偏贊也。故論云以證力等是故讚歎。初中上者此總。總有二義。一寬謂該二力顯俱上故。論云上者是總也。二狹謂唯就證力以顯勝故。論云又覆上者顯證力等。妙智慧者是真實智則正體智也。樂說無有量者是后得智。與說法為

本故云體性也。德重如山王者顯上二智尊重之相。哀愍說十地者是彼后智對緣巧說故云果也。此三皆依前起后可知。字義有二。一詮表義。二莊嚴文辭義。論云字義成就者是初義也。釋彼經中真實義相應。復是滑利等者是后義。釋彼經中美妙言也。謂言辭。流澤名為滑利。言辭巧妙故曰勝上。經戒念慧清凈者此一句嘆阿含德。謂戒者禁心。守念是論經念堅也。能受佛雲雨說法持之不失故云受持。復為他說令分明顯了故云顯說。此釋念堅也。是菩薩于阿含中凈慧無疑者釋慧清凈也。自下三句能令聽者入教證。于中說是十地義者謂令聽者得阿含行。故下二句令其入證。十力根本者已入地者令得佛果也。無礙智本行者未入地者令得入地無礙智故。以十地智慧治十障故云無礙也。自下嘆眾堪聞。于中初一頌半嘆眾有根。后一頌嘆眾有欲。前中戒者善住外威儀對治于慢。定者離取執著內心調伏對治於我。謂由執我故於法不恭。由起慢故於師不敬。戒定除此堪聞阿含故云憍慢已滅也。慧者正見善思義。對治邪見故。功德者正意歡喜對治疑惱故。由此二行堪能得證。故云諸邪見已盡也。是眾無疑也。然此大眾如是行德明金剛藏久自先知。故云集在仁者心。謂仁者是剛藏也。余句可知。論中妄者妄想見中同使故者此釋彼經中妄字。謂妄

【現代漢語翻譯】 因此說體性。德重如山，王者顯現上二智尊重的相貌。哀愍宣說十地，是以後得智針對因緣巧妙宣說，所以說是果。這三者都是依據前因而生起後果，可以知曉。字的意義有二：一是詮釋表述意義，二是莊嚴文辭的意義。論中說『字義成就』，是初義。解釋那部經中與真實義相應。『又是滑利等』，是后義。解釋那部經中『美妙言』。所謂言辭流利有光澤，名為滑利。言辭巧妙所以說『勝上』。『經戒念慧清凈』，這一句讚歎阿含的功德。所謂戒，是禁止內心；守念，是論經的念頭堅定。能夠承受佛的法雨，說法並且能夠受持而不遺失，所以說『受持』。又為他人解說，使之分明顯了，所以說『顯說』。這是解釋念頭堅定。菩薩對於阿含經中的智慧清凈無疑，這是解釋智慧清凈。從下面三句能夠使聽者進入教義證悟。其中『說是十地義』，是說使聽者得到阿含的修行。所以下面兩句使他們進入證悟。『十力根本』，是已經入地的人使他們得到佛果。『無礙智本行』，是未入地的人使他們得以進入地，得到無礙智。用十地的智慧來治理十種障礙，所以說『無礙』。從下面開始讚歎大眾堪能聽聞。其中前一頌半讚歎大眾有根基。后一頌讚嘆大眾有慾望。前面戒，是善於安住外在的威儀，對治傲慢。定，是遠離取捨執著，內心調伏，對治我執。因為執著於我，所以對於佛法不恭敬。因為生起傲慢，所以對於師長不尊敬。戒和定能夠去除這些，堪能聽聞阿含，所以說『憍慢已滅』。慧，是正見，善於思考義理，對治邪見。功德，是正意歡喜，對治疑惱。由於這兩種修行，堪能得到證悟。所以說『諸邪見已盡』。這個大眾沒有疑惑。然而這樣的大眾，具有這樣的修行功德，金剛藏很久以前就已經知道。所以說『集在仁者心』。所謂仁者，就是金剛藏。其餘的句子可以知曉。論中『妄』，是妄想見中的同使，這是解釋那部經中的『妄』字。所謂妄想。 現代漢語譯本

【English Translation】 Therefore, it is said to be the nature of the substance. The virtue is as heavy as a mountain, and the king manifests the aspect of respecting the two superior wisdoms. Compassionately explaining the Ten Grounds is the skillful explanation of the subsequent wisdom in response to conditions, so it is said to be the fruit. These three all arise from the previous cause and lead to the subsequent effect, which can be understood. There are two meanings of the word: first, to explain and express meaning; second, to adorn the meaning of the text. The treatise says, 'The accomplishment of the meaning of the word' is the first meaning. It explains that it corresponds to the true meaning in that scripture. 'Moreover, it is smooth and beneficial, etc.' is the second meaning. It explains the 'wonderful words' in that scripture. The so-called fluent and lustrous words are called smooth and beneficial. The words are skillful, so it is said to be 'superior'. 'Scripture, precepts, mindfulness, and wisdom are pure.' This sentence praises the merits of the Agama. The so-called precepts are to restrain the mind; mindfulness is the firm thought of discussing the scriptures. Being able to receive the Buddha's rain of Dharma, preaching and upholding it without losing it, so it is said to be 'receiving and upholding'. Moreover, explaining it to others, making it clear and distinct, so it is said to be 'manifesting and explaining'. This is the explanation of firm mindfulness. The Bodhisattva's wisdom in the Agama is pure and without doubt, which is the explanation of pure wisdom. From the following three sentences, the listener can enter the teachings and attain realization. Among them, 'explaining the meaning of the Ten Grounds' means enabling the listener to attain the practice of the Agama. Therefore, the following two sentences enable them to enter realization. 'The root of the Ten Powers' is to enable those who have already entered the grounds to attain the fruit of Buddhahood. 'The fundamental practice of unobstructed wisdom' is to enable those who have not yet entered the grounds to enter the grounds and attain unobstructed wisdom. Using the wisdom of the Ten Grounds to cure the ten obstacles, so it is said to be 'unobstructed'. From below, praise the assembly as capable of hearing. Among them, the first one and a half verses praise the assembly as having roots. The latter verse praises the assembly as having desires. In the former, precepts are to dwell well in external deportment, counteracting arrogance. Samadhi is to be free from grasping and attachment, to subdue the mind internally, counteracting self-attachment. Because of attachment to self, one is disrespectful to the Dharma. Because of arising arrogance, one is disrespectful to the teacher. Precepts and samadhi can remove these, making one capable of hearing the Agama, so it is said that 'arrogance has been extinguished'. Wisdom is right view, skillful in contemplating meaning, counteracting wrong views. Merit is right intention and joy, counteracting doubt and vexation. Because of these two practices, one is capable of attaining realization. Therefore, it is said that 'all wrong views have been exhausted'. This assembly has no doubts. However, this assembly, with such virtuous practices, Vajragarbha has long known. Therefore, it is said that 'gathered in the heart of the benevolent one'. The so-called benevolent one is Vajragarbha. The remaining sentences can be understood. In the treatise, 'delusion' is the same as the delusion in wrong views, which is the explanation of the word 'delusion' in that scripture. The so-called delusion. English version

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是妄想故。上云有二妄想不堪得證。問妄想是根本非見疑。何得說云有二妄想。釋以是倒見中同是使故攝入見中。論中深者細意善思惟故者觀真如理故。對治前妄故云細意等也。譬病思良醫下一頌嘆眾有求法勝欲。論經四種此中唯二。具釋如論。但世甘露有四義。一除渴如水。二遣饑如食三療病如藥。四生樂如蜜。是故況所聞法也。謂聞思修證如論應知。自下一頌明嘆法請。此中廣大意者是論中凈慧。此是后得智。是說法所依。下三句是體性。此是所說法之體性。三依此所說得佛十力菩提名為果也。經中略無此句可知。此中三義與前不同。前約本智后智及所說為三。此中約后智與所說並依法所成為三故不同也。論文可知。

第三佛加請中有二。先長行明光加后偈頌明請說。但加請分別有四句。一是加非請如上加分。二是請非加如上菩薩請。三亦加亦請如此段文。四非請非加如余文。又光明之身是加非請。偈出音聲是加是請。若望聽者是加非請。就長行中準論經中有五義。一此佛放光照彼。二彼佛放光照此。三此眾尋光見彼。四彼眾尋光見此。五光臺說偈。此光臺偈應屬口加。何故在此。以所出聲是口加攝令取能發聲處判屬身。眉間放光表從中道法界流出教道白毫表十地是無流法。故於此五段經中略無三四彼此相

【現代漢語翻譯】 現代漢語譯本：因為是妄想的緣故。上面說有兩種妄想不能夠證得真如。問：妄想是根本，而不是見解上的疑惑，為什麼說有兩種妄想呢？解釋說：因為在顛倒的見解中，它們同樣是煩惱的根源，所以被歸入見解之中。《論》中說的『深』，是指要仔細地思考；『善思惟故』，是指要觀察真如的理；『對治前妄故云細意等也』，是爲了對治之前的妄想，所以說要細心領會等等。譬如生病了就想找到好的醫生，下一頌是讚歎大眾有求法的殊勝願望。《論》和《經》有四種含義，這裡只有兩種，詳細的解釋在《論》中。但是世間的甘露有四種意義：一是解除口渴，像水一樣；二是消除飢餓，像食物一樣；三是治療疾病，像藥物一樣；四是產生快樂，像蜂蜜一樣。所以用它來比喻所聽聞的佛法。所謂聞、思、修、證，應該像《論》中說的那樣理解。下面一頌是讚歎佛法並請佛說法。這裡說的『廣大意』，是《論》中的凈慧（Jinghui，純凈的智慧），這是后得智（Houde zhi，獲得根本智后所生的智慧），是說法所依據的。下面三句是體性，這是所說法（Suo shuo fa，所宣講的佛法）的體性。依靠這所說的法，得到佛的十力（Shi li，佛的十種力量）和菩提（Puti，覺悟），這被稱為果。經文中省略了這一句，是可以理解的。這裡的三種意義與前面不同。前面是就本智（Ben zhi，根本智）、后智（Hou zhi，后得智）以及所說法（Suo shuo fa，所宣講的佛法）這三方面來說的，這裡是就后智（Hou zhi，后得智）與所說法（Suo shuo fa，所宣講的佛法）以及依法所成就的三方面來說的，所以不同。論文中可以找到相關的解釋。 第三，佛陀的加持和請法分為兩個部分。先是長行文說明佛光加持，然後是偈頌說明請法。但是加持和請法可以分為四句：一是加持而不是請法，如上面所說的加持分；二是請法而不是加持，如上面菩薩的請法；三是既加持又請法，就像這段文字；四是非加持也非請法，如其餘的文字。另外，光明之身是加持而不是請法，偈頌發出的聲音是既加持又是請法。如果從聽者的角度來看，是加持而不是請法。就長行文而言，根據《論》和《經》有五種意義：一是此佛（Ci fo，這裡的佛）放光照耀彼佛（Bi fo，那裡的佛）；二是彼佛（Bi fo，那裡的佛）放光照耀此佛（Ci fo，這裡的佛）；三是此眾（Ci zhong，這裡的聽眾）尋光見到彼佛（Bi fo，那裡的佛）；四是彼眾（Bi zhong，那裡的聽眾）尋光見到此佛（Ci fo，這裡的佛）；五是光臺中說偈。這光臺偈應該屬於口加（Kou jia，口頭加持）。為什麼在這裡呢？因為所發出的聲音是口加（Kou jia，口頭加持）所包含的，所以把它歸於能發出聲音的地方，判定為屬於身加（Shen jia，身體加持）。眉間放光表示從中道法界（Zhongdao fajie，不偏不倚的真理之境）流出教法，白毫（Bai hao，佛眉間的白毫）表示十地（Shi di，菩薩修行的十個階段）是無漏法（Wu lou fa，沒有煩惱的清凈之法）。因此，在這五段經文中，省略了第三和第四段，即彼此互相照耀的情景，是可以理解的。

【English Translation】 English version: It is because of delusional thoughts. The above states that there are two kinds of delusional thoughts that cannot lead to enlightenment. Question: Delusional thought is fundamental, not a matter of doubt in views. Why is it said that there are two kinds of delusional thoughts? The explanation is that within inverted views, they are both causes of affliction, and therefore are included within views. The 'depth' in the Treatise refers to careful contemplation; 'because of good contemplation' refers to observing the principle of Suchness; 'to counteract previous delusions, hence the saying 'careful attention, etc.'' is to counteract previous delusions, hence the saying to understand carefully, and so on. It is like when one is sick, one seeks a good doctor. The next verse praises the assembly's superior desire to seek the Dharma. The Treatise and Sutra have four meanings, but here there are only two. The detailed explanation is in the Treatise. However, worldly nectar has four meanings: first, it quenches thirst like water; second, it eliminates hunger like food; third, it heals illness like medicine; fourth, it generates joy like honey. Therefore, it is used as a metaphor for the Dharma that is heard. The so-called hearing, thinking, practicing, and realizing should be understood as explained in the Treatise. The following verse praises the Dharma and requests the Buddha to teach. The 'vast intention' here refers to Pure Wisdom (Jinghui, pure wisdom) in the Treatise, which is subsequent wisdom (Houde zhi, wisdom arising after fundamental wisdom) and the basis for teaching the Dharma. The following three lines are the essence, which is the essence of the Dharma being taught (Suo shuo fa, the Dharma being taught). Relying on this Dharma that is taught, one attains the Buddha's Ten Powers (Shi li, the ten powers of the Buddha) and Bodhi (Puti, enlightenment), which is called the fruit. The Sutra omits this sentence, which is understandable. The three meanings here are different from the previous ones. The previous ones were about fundamental wisdom (Ben zhi, fundamental wisdom), subsequent wisdom (Hou zhi, subsequent wisdom), and the Dharma being taught (Suo shuo fa, the Dharma being taught). Here, it is about subsequent wisdom (Hou zhi, subsequent wisdom), the Dharma being taught (Suo shuo fa, the Dharma being taught), and what is accomplished by relying on the Dharma, so they are different. The explanation can be found in the Treatise. Thirdly, the Buddha's blessing and request for teaching are divided into two parts. First, the prose section explains the blessing of the Buddha's light, and then the verses explain the request for teaching. However, blessing and request can be divided into four sentences: first, blessing but not requesting, such as the blessing section above; second, requesting but not blessing, such as the Bodhisattva's request above; third, both blessing and requesting, like this passage; fourth, neither blessing nor requesting, like the rest of the text. In addition, the body of light is blessing but not requesting, and the sound coming from the verses is both blessing and requesting. If viewed from the perspective of the listener, it is blessing but not requesting. In terms of the prose section, according to the Treatise and Sutra, there are five meanings: first, this Buddha (Ci fo, this Buddha) emits light to illuminate that Buddha (Bi fo, that Buddha); second, that Buddha (Bi fo, that Buddha) emits light to illuminate this Buddha (Ci fo, this Buddha); third, this assembly (Ci zhong, this assembly of listeners) seeks the light and sees that Buddha (Bi fo, that Buddha); fourth, that assembly (Bi zhong, that assembly of listeners) seeks the light and sees this Buddha (Ci fo, this Buddha); fifth, verses are spoken from the light platform. These verses from the light platform should belong to verbal blessing (Kou jia, verbal blessing). Why are they here? Because the sound that is emitted is included in verbal blessing (Kou jia, verbal blessing), so it is attributed to the place where the sound can be emitted, and it is judged to belong to bodily blessing (Shen jia, bodily blessing). The emission of light from the space between the eyebrows indicates that the teaching flows out from the Middle Way Dharma Realm (Zhongdao fajie, the realm of impartial truth), and the white hair (Bai hao, the white hair between the Buddha's eyebrows) indicates that the Ten Grounds (Shi di, the ten stages of a Bodhisattva's practice) are undefiled Dharma (Wu lou fa, pure Dharma without afflictions). Therefore, in these five sections of the Sutra, the omission of the third and fourth sections, that is, the scenes of mutual illumination, is understandable.

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見之文。又於此作三門。一明八業如論應知。于中略無卷舒業及降伏業二身者八業中卷舒敬示三種是光體。往來名流星身。第八凝停在空名為日身。三業身相對有四句。一是業非身謂覺因伏止。二是身非業謂空中光臺。三亦身亦業謂卷舒敬示。四非身非業謂於前五段中第三第四段但令尋光相見。非是業身。余義如地論攝論中說。第二頌中有七頌半作三門。一教請分別。前六頌是請說為彰法是勝令人敬重。后一頌半是教說為顯說真使眾深信。二加請分別。就六頌中初二頌半望于說者亦加亦請謂與力名加勸說稱請。后三頌半中初一望聽者與力堪聞為成其請。后二頌半舉法利益為成加請。三釋文中初一頌半明能加。次一頌顯加之所為。次三頌彰法利益。后二頌明教說分齊。初中作二釋。一隨經。二就論。隨經中六句顯佛六種殊勝。一極位勝無等等故。二無染勝如空無染故。三威力勝具十力等故。四眷屬勝菩薩為世間尊佛為彼主故。五會主勝以釋迦佛為此會主。諸佛放光對此佛前助揚化故。六作加勝現神力加說聽者故。二就論者此中神力是彼作加。此中而現者是能現。即天人上也。又此中釋迦佛前現者。釋迦是姓。現猶生也。釋顯如論。又此四義為法王者。一自在不為他屈。二力勝能摧伏他。三眷屬輔弼豪強。四種姓藉胄尊高

【現代漢語翻譯】 現代漢語譯本 見之文。又於此作三門：一、明八業如論應知。于中略無卷舒業（將身體捲起和舒展的動作）及降伏業。二、身者，八業中卷舒、敬示三種是光體。往來名流星身。第八凝停在空名為日身。三、業身相對有四句：一是業非身，謂覺因伏止。二是身非業，謂空中光臺。三是亦身亦業，謂卷舒敬示。四是非身非業，謂於前五段中第三第四段但令尋光相見，非是業身。余義如《地論》、《攝論》中說。 第二頌中有七頌半作三門：一、教請分別。前六頌是請說，為彰法是勝，令人敬重。后一頌半是教說，為顯說真，使眾深信。二、加請分別。就六頌中，初二頌半望于說者亦加亦請，謂與力名加，勸說稱請。后三頌半中，初一望聽者與力堪聞，為成其請。后二頌半舉法利益，為成加請。三、釋文中初一頌半明能加。次一頌顯加之所為。次三頌彰法利益。后二頌明教說分齊。初中作二釋：一、隨經。二、就論。隨經中六句顯佛六種殊勝：一、極位勝，無等等故。二、無染勝，如空無染故。三、威力勝，具十力等故。四、眷屬勝，菩薩為世間尊，佛為彼主故。五、會主勝，以釋迦佛（Sakyamuni Buddha）為此會主，諸佛放光對此佛前助揚化故。六、作加勝，現神力加說聽者故。二、就論者，此中神力是彼作加。此中而現者是能現，即天人上也。又此中釋迦佛（Sakyamuni Buddha）前現者，釋迦是姓，現猶生也。釋顯如論。又此四義為法王者：一、自在不為他屈。二、力勝能摧伏他。三、眷屬輔弼豪強。四、種姓藉胄尊高。

【English Translation】 English version The text that is seen. Furthermore, here, three sections are made: 1. Explaining the eight karmas as they should be known according to the treatises. Among them, there are slightly no rolling and stretching karma (the action of rolling and stretching the body) and subduing karma. 2. Regarding the 'body', among the eight karmas, the three types of rolling and stretching, showing respect, are light bodies. Coming and going are called meteor bodies. The eighth, solidifying and stopping in the sky, is called sun body. 3. Relative to karma and body, there are four statements: First, it is karma but not body, referring to the cessation of the cause of awakening. Second, it is body but not karma, referring to the light platform in the sky. Third, it is both body and karma, referring to rolling and stretching, showing respect. Fourth, it is neither body nor karma, referring to the third and fourth sections in the previous five sections, only allowing the light to be sought and seen, not being karma bodies. The remaining meanings are as explained in the Treatise on the Stages of the Earth and the Compendium of Mahayana. In the second verse, there are seven and a half verses, divided into three sections: 1. Distinguishing between teaching and requesting. The first six verses are requests for speaking, to manifest that the Dharma is supreme, causing people to respect it. The latter one and a half verses are teachings, to clearly explain the truth, causing the assembly to deeply believe. 2. Distinguishing between adding and requesting. Within the six verses, the first two and a half verses, in relation to the speaker, are both adding and requesting, meaning giving strength is called adding, and encouraging speech is called requesting. In the latter three and a half verses, the first one, in relation to the listeners, gives strength to be able to hear, to fulfill their request. The latter two and a half verses cite the benefits of the Dharma, to fulfill the added request. 3. In the explanation of the text, the first one and a half verses explain the ability to add. The next verse shows the purpose of adding. The next three verses manifest the benefits of the Dharma. The latter two verses explain the boundaries of teaching. In the first section, there are two explanations: 1. Following the sutra. 2. According to the treatise. Within following the sutra, six sentences manifest the six kinds of supreme qualities of the Buddha: 1. Supreme in the ultimate position, because there is nothing equal to it. 2. Supreme in being without defilement, like the sky being without defilement. 3. Supreme in power, possessing the ten powers, etc. 4. Supreme in retinue, with Bodhisattvas being the honored ones of the world, and the Buddha being their lord. 5. Supreme as the host of the assembly, with Sakyamuni Buddha (Sakyamuni Buddha) being the host of this assembly, and the Buddhas emitting light before this Buddha to assist in propagating the teachings. 6. Supreme in making additions, manifesting supernatural power to add to the speaker and listeners. 2. According to the treatise, the supernatural power here is their making additions. The one who appears here is the one who can manifest, which is also the Devas and humans. Furthermore, the one who appears before Sakyamuni Buddha (Sakyamuni Buddha) here, 'Sakyamuni' is the surname, and 'appears' means 'born'. The explanation is clear as in the treatise. Furthermore, these four meanings are for the Dharma King: 1. Being independent and not yielding to others. 2. Being superior in strength and able to subdue others. 3. Having a retinue of strong and powerful assistants. 4. Having a noble lineage and high status.

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。初中二句。一慧無比。二心無礙。是故二障並習皆永盡也。何故不但無等。示現等正覺故者。此有二義。一以諸賢聖望于下地皆亦無等。然其未必上齊佛果故。須明等以顯上齊。二明佛無等。則謂余佛亦非此等故。顯佛佛齊等無有勝劣。故云無等等也。余義如論應知。二加所為中以佛力開者。令承佛力。除眾疑謂佛不能說疑。法王無畏藏者。文義蘊積故名為藏。文義稱理。無能破者故名無畏。此藏唯佛自在之處故云法王。此上總顯。下二句別辨中。說諸地所行者是字藏成就。諸地義差別者是義藏成就。下明說法利益有三時益。承諸佛神力下一頌明聞時益。謂以法勝故。聞時則得諸佛加護。離諸魔事。上半加故能聞。能聞決定故云無能壞者。下半聞故已得護。上解脫月云佛所護念事。令人易信解是此義也。漸次下二句明修行時益。謂漸次修行。諸地具足。必得成就無上菩提。即上句因圓。下句果滿。自下一頌半明轉生時益。初一頌正明有益。後半簡余無益。若人堪任聞者謂有菩薩種姓。曾種此一乘善根者堪聞此法能正信受。故雖生在大海龍世界長壽。亦得聞此經。此是惡道難處長壽者。如說右脅著地未動之間。已經賢劫千佛出世。更一轉時復經爾許時。但暫臥息有爾許時。況其一生。何可計知在中不聞佛法故名難處。

【現代漢語翻譯】 現代漢語譯本：初中二句：一是智慧無比，二是內心沒有障礙。因此，兩種障礙和習氣都永遠斷盡了。為什麼不只說『無等』，還要示現『等正覺』呢？這裡有兩個含義：一是諸位賢聖相對於下地眾生來說，都可以說是『無等』的，但他們未必能達到與佛果相同的境界，所以需要說明『等』，來顯示與佛果齊等。二是說明佛是『無等』的，是爲了說明其他佛也不是與此佛相等，從而顯示諸佛之間齊等，沒有勝劣之分，所以說『無等等』。其餘的含義應該在論中瞭解。在『二加所為』中，『以佛力開』是指讓眾生承受佛的力量，消除他們的疑惑，即疑惑佛不能說法。『法王無畏藏』，是指文句和義理蘊積豐富，所以稱為『藏』；文句和義理符合真理，沒有能破斥的，所以稱為『無畏』。這個寶藏只有佛才能自在運用，所以稱為『法王』。以上是總的顯示，下面兩句是分別辨析：『說諸地所行』，是字藏成就；『諸地義差別』，是義藏成就。下面說明說法的利益，有三種時段的利益。『承諸佛神力』下一頌說明聽聞時的利益，即因為法的殊勝，聽聞時就能得到諸佛的加持，遠離各種魔事。上半句是說因為加持才能聽聞，能夠聽聞是確定的，所以說『無能壞者』。下半句是說因為聽聞已經得到了護佑。上文《解脫月》中說，佛所護念的事情，能讓人容易相信和理解，就是這個意思。『漸次』下兩句說明修行時的利益，即漸次修行，諸地功德具足，必定能成就無上菩提，也就是上句是因圓滿，下句是果圓滿。從『自下』開始的一頌半說明轉生時的利益。前一頌是正面說明有利益，後半頌是簡別其餘沒有利益的情況。『若人堪任聞者』，是指有菩薩種姓，曾經種下這『一乘』善根的人，才能聽聞此法，能夠正確地信受。所以即使轉生在大海龍世界，壽命很長，也能聽聞此經。這是說惡道難處，壽命很長的人，就像經上所說，右脅著地還沒動彈的時候，就已經經歷了賢劫千佛出世，再一轉身又經歷了這麼長的時間，只是暫時休息一下就有這麼長的時間，更何況一生呢？無法計算知道，身在其中不能聽聞佛法，所以稱為難處。 English version: The initial two phrases in the middle school level are: First, wisdom is unparalleled; second, the mind is without obstruction. Therefore, both obstacles and habitual tendencies are completely and permanently eradicated. Why not only say 'unequalled' but also demonstrate 'perfect and complete enlightenment'? There are two meanings here: First, all virtuous sages, in comparison to beings in lower realms, can also be considered 'unequalled.' However, they may not necessarily reach the same level as the Buddha's fruit. Therefore, it is necessary to clarify 'equal' to show that they are on par with the Buddha's fruit. Second, stating that the Buddha is 'unequalled' is to indicate that other Buddhas are not equal to this Buddha either, thereby demonstrating that all Buddhas are equal, without superiority or inferiority. Hence, it is said 'unequalled among the unequalled.' The remaining meanings should be understood from the treatises. In 'two additions for the sake of,' 'opening with the Buddha's power' refers to allowing beings to receive the Buddha's power and dispel their doubts, namely, the doubt that the Buddha cannot expound the Dharma. 'Dharma King's Fearless Treasury' refers to the abundance of phrases and meanings, hence it is called a 'treasury'; the phrases and meanings align with the truth, and no one can refute them, hence it is called 'fearless.' This treasury can only be freely used by the Buddha, hence it is called 'Dharma King.' The above is a general explanation; the following two phrases are separate analyses: 'Speaking of what is practiced in the various grounds' is the accomplishment of the word treasury; 'the differences in the meanings of the various grounds' is the accomplishment of the meaning treasury. The following explains the benefits of expounding the Dharma, which has benefits in three time periods. 'Receiving the divine power of all Buddhas,' the next verse explains the benefits of hearing, that is, because of the Dharma's excellence, one receives the blessings of all Buddhas upon hearing, and is separated from all demonic affairs. The first half of the sentence means that one can hear because of the blessings, and being able to hear is certain, hence it is said 'no one can destroy it.' The second half of the sentence means that one has already received protection because of hearing. The above text 'Liberation Moon' says that the matters protected and cherished by the Buddha make it easy for people to believe and understand, which is this meaning. The two phrases under 'gradually' explain the benefits of practice, that is, gradually practicing, with the virtues of the various grounds complete, one will surely achieve unsurpassed Bodhi, which means the cause is perfected in the first phrase and the result is fulfilled in the second phrase. The one and a half verses starting from 'from below' explain the benefits of rebirth. The first verse is a positive explanation of the benefits, and the second half of the verse distinguishes the remaining situations without benefits. 'If a person is capable of hearing' refers to those who have the Bodhisattva lineage and have planted the good roots of this 'One Vehicle,' who can hear this Dharma and be able to correctly believe and accept it. Therefore, even if one is reborn in the dragon world of the great ocean, with a long lifespan, one can also hear this sutra. This refers to those in difficult places in evil paths, with long lifespans, as the sutra says, before the right side touches the ground, thousands of Buddhas have already appeared in the Bhadrakalpa, and after another turn, so much time has passed again, just a temporary rest takes so much time, let alone a lifetime? It is impossible to calculate and know, being in it and not being able to hear the Buddha's Dharma, hence it is called a difficult place.

【English Translation】 Modern Chinese translation: The initial two phrases: One is unparalleled wisdom, and the other is inner freedom from obstacles. Therefore, both types of obstacles and habitual tendencies are completely and permanently eradicated. Why not only say 'unequalled' but also demonstrate 'perfect and complete enlightenment'? There are two meanings here: First, all virtuous sages, in comparison to beings in lower realms, can also be considered 'unequalled,' but they may not necessarily reach the same level as the Buddha's fruit. Therefore, it is necessary to clarify 'equal' to show that they are on par with the Buddha's fruit. Second, stating that the Buddha is 'unequalled' is to indicate that other Buddhas are not equal to this Buddha either, thereby demonstrating that all Buddhas are equal, without superiority or inferiority. Hence, it is said 'unequalled among the unequalled.' The remaining meanings should be understood from the treatises. In 'two additions for the sake of,' 'opening with the Buddha's power' refers to allowing beings to receive the Buddha's power and dispel their doubts, namely, the doubt that the Buddha cannot expound the Dharma. 'Dharma King's Fearless Treasury' refers to the abundance of phrases and meanings, hence it is called a 'treasury'; the phrases and meanings align with the truth, and no one can refute them, hence it is called 'fearless.' This treasury can only be freely used by the Buddha, hence it is called 'Dharma King.' The above is a general explanation; the following two phrases are separate analyses: 'Speaking of what is practiced in the various grounds' is the accomplishment of the word treasury; 'the differences in the meanings of the various grounds' is the accomplishment of the meaning treasury. The following explains the benefits of expounding the Dharma, which has benefits in three time periods. 'Receiving the divine power of all Buddhas,' the next verse explains the benefits of hearing, that is, because of the Dharma's excellence, one receives the blessings of all Buddhas upon hearing, and is separated from all demonic affairs. The first half of the sentence means that one can hear because of the blessings, and being able to hear is certain, hence it is said 'no one can destroy it.' The second half of the sentence means that one has already received protection because of hearing. The above text 'Liberation Moon' says that the matters protected and cherished by the Buddha make it easy for people to believe and understand, which is this meaning. The two phrases under 'gradually' explain the benefits of practice, that is, gradually practicing, with the virtues of the various grounds complete, one will surely achieve unsurpassed Bodhi, which means the cause is perfected in the first phrase and the result is fulfilled in the second phrase. The one and a half verses starting from 'from below' explain the benefits of rebirth. The first verse is a positive explanation of the benefits, and the second half of the verse distinguishes the remaining situations without benefits. 'If a person is capable of hearing' refers to those who have the Bodhisattva lineage and have planted the good roots of this 'One Vehicle,' who can hear this Dharma and be able to correctly believe and accept it. Therefore, even if one is reborn in the dragon world of the great ocean, with a long lifespan, one can also hear this sutra. This refers to those in difficult places in evil paths, with long lifespans, as the sutra says, before the right side touches the ground, thousands of Buddhas have already appeared in the Bhadrakalpa, and after another turn, so much time has passed again, just a temporary rest takes so much time, let alone a lifetime? It is impossible to calculate and know, being in it and not being able to hear the Buddha's Dharma, hence it is called a difficult place.

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若是此法器雖生在彼。而亦得聞為顯法隨機不捨不簡難處故。問若堪聞此。何故生彼。答由余宿業故。如龍女聞法等。又以龍宮有經故。問若生彼得聞何名難處。答不聞多故。得聞少故。從多名難故。論經云決定信無疑者得聞故。此經云癡疑不得聞故。及劫盡火中者此言順西國語。若順此應言劫火盡中。此言不足。若具應云劫火盡時在光音中。以頌迮巧略故也。以光音是第二禪免火災。論中雲等者等取三禪免水四禪免風。此並是善道長壽天難處。問通論色界俱是難處。何故不說初禪。直舉二禪等耶。答以彼初禪有覺觀故。難輕不舉。問若此色界俱是難處。何故梵網等經有彼處說答此據聖境故有說法。令彼法器眾生亦得聞經。如此所說。若就實報則成難攝。又亦從多以為難攝。問無色亦難。何故不說彼。答菩薩不生無色天。故又釋。理實亦聞但隨相。彼無形色絕聽受故不彰聞也。下二句簡非利益。謂雖生在人中無難之處。然無慧無信終不能得聞。問人中不聞何不難攝。答亦從多故由疑故不信。不信故不受也。由癡故不解。不解故輕棄也。自有受而不解。解而不受。是故要須起信翻此癡疑故得聞也。是故下二頌教說中。初一頌教依三漸次說。后一舉二利勸說。前中諸地智道者此是觀漸次。謂加行智推求名觀。通生入證故云

是諸地智之道也。論觀若觀若依止能生諸地智。此釋觀中漸次之義。謂觀者意言觀察。依此增上力生諸地正證智故云若依止能生等。二入勢力觀法者是證漸次。謂正體智正證真如。此智慧斷惑證理依起后得。具此三力故名漸次也。次第而修行者是論中漸次也。得至於餘地者是論中上句展轉也。各得下二句明修行漸次。是后得智。更重觀前所證及聞受上地進修之法。成自利行故云得利益。又為他宣說等故。利一切世間故。論云此行種種異行境界。境界者分齊也。此三次第成故云漸次。又此三中。一一各有漸次故亦名也。又此三鄰接漸次云愿說勿令斷也。

第二許說分齊中有二。先長行序許說之意。后偈頌顯所說分齊。前中觀察等明其說相。欲令等明其說意。前中論云何故觀察十方。示無我慢無偏心故者。有別有通。別中二。一觀十方佛欲承力而說故云示無我慢。二察十方機欲令同入十地故云示無偏心。二通中有二。初約承力。二約授說。初中何故觀十方佛者欲承其力故示無慢。隨觀一佛承力便足。何假十方示無偏心。二約授說中。何故觀十方。以示現說相故。謂前已三位五請。備盡慇勤。今若不說即成我慢。是故觀十方示說。令眾咸知。顯已無慢。若爾觀察一眾足示說相。何須具觀十方眾耶。示無偏心故。又觀察

【現代漢語翻譯】 現代漢語譯本：這些是各個階段的智慧之道。《論》中說，如果觀察者能夠依靠（觀若）來產生各個階段的智慧，這就是解釋觀察中循序漸進的意義。這裡所說的『觀察者』，指的是通過意念進行觀察。依靠這種增上的力量，就能產生各個階段的正確證悟的智慧，所以說『若依止能生』等等。二入的勢力和觀察方法是證悟的漸次，指的是正體智正確地證悟真如。這種智慧能夠斷除迷惑，證悟真理，並依此生起后得智。具備這三種力量，所以稱為『漸次』。按照次第進行修行，這是《論》中所說的漸次。達到其他階段，這是《論》中上句的展轉。各自得到下兩句，說明修行的漸次，這是后得智。再次重新觀察先前所證悟的，以及聽聞和接受上一個階段進修的方法，成就自利的行為，所以說『得利益』。又爲了給他人宣說等等，利益一切世間，所以《論》中說，這種行為有種種不同的行為境界。『境界』指的是分界。這三者次第成就，所以稱為『漸次』。而且這三者中，每一個都各有漸次，所以也這樣稱呼。而且這三者鄰接的漸次，就像說『希望您說，不要中斷』一樣。 第二部分是允許說法的分界，其中有兩部分。首先是長行序，說明允許說法的意義。然後是偈頌，顯示所說的分界。前一部分中，觀察等等，說明其說法的相狀。希望等等，說明其說法的意圖。前一部分中，《論》中說，『為什麼要觀察十方？』是爲了顯示沒有我慢，沒有偏心。這裡有別和通兩種解釋。別中又有兩種。一是觀察十方佛，希望得到他們的力量而說法，所以說『示無我慢』。二是觀察十方眾生的根機，希望他們都能進入十地，所以說『示無偏心』。二通中也有兩種。一是關於承受力量，二是關於授予說法。首先是關於承受力量，『為什麼要觀察十方佛？』是爲了承受他們的力量，所以顯示沒有我慢。如果只觀察一位佛，承受力量就足夠了，為什麼還要觀察十方，顯示沒有偏心？二是關於授予說法，『為什麼要觀察十方？』是爲了顯示說法的相狀。因為之前已經通過三位五請，竭盡慇勤，如果現在不說，就成了我慢。所以觀察十方，顯示說法，讓大眾都知道，顯示自己沒有我慢。如果這樣，觀察一位聽眾就足以顯示說法的相狀，為什麼需要全部觀察十方聽眾呢？這是爲了顯示沒有偏心。又觀察

【English Translation】 English version: These are the paths of wisdom for each stage (of Bodhisattva development). The Shastra says, 'If the observer can rely on Guan Ruo (觀若, contemplation/observation) to generate the wisdom of each stage, this explains the gradual meaning in observation.' The 'observer' here refers to observing through mental intention. Relying on this increasing power, one can generate the correct realization wisdom of each stage, hence the saying 'if relying on can generate' and so on. The power of the two entries (入) and the method of observation are the gradual steps of realization, referring to the Zheng Ti Zhi (正體智, wisdom of the true essence) correctly realizing Zhen Ru (真如, Suchness). This wisdom can cut off delusion, realize truth, and based on this, give rise to Hou De Zhi (後得智, wisdom attained after realization). Possessing these three powers, it is called 'gradual'. Practicing according to the sequence is the gradualness mentioned in the Shastra. Reaching other stages is the progression of the upper sentence in the Shastra. Each obtaining the following two sentences explains the gradualness of practice, which is Hou De Zhi. Again, re-observing what was previously realized, as well as listening to and accepting the methods of advancement in the upper stage, accomplishing self-benefiting actions, hence the saying 'obtaining benefits'. Also, for the sake of proclaiming to others, benefiting all the world, therefore the Shastra says, 'This action has various different action realms.' 'Realm' refers to boundary. These three are accomplished in sequence, hence it is called 'gradual'. Moreover, each of these three has its own gradualness, so it is also named as such. Furthermore, the adjacent gradualness of these three is like saying 'May you speak, do not interrupt'. The second part is the boundary of permitting the Dharma to be spoken, which has two parts. First is the prose preface, explaining the meaning of permitting the Dharma to be spoken. Then are the verses, revealing the boundary of what is spoken. In the former part, observation and so on, explain the appearance of its speaking. Wishing and so on, explain the intention of its speaking. In the former part, the Shastra says, 'Why observe the ten directions?' It is to show no arrogance and no partiality. There are separate and general explanations here. Within the separate, there are two. First, observing the Buddhas of the ten directions, hoping to receive their power to speak the Dharma, hence the saying 'showing no arrogance'. Second, observing the faculties of sentient beings in the ten directions, hoping that they can all enter the ten stages (of Bodhisattva development), hence the saying 'showing no partiality'. Within the general, there are also two. First, regarding receiving power, second, regarding granting the Dharma. First, regarding receiving power, 'Why observe the Buddhas of the ten directions?' It is to receive their power, so showing no arrogance. If only observing one Buddha, receiving power would be sufficient, why observe the ten directions, showing no partiality? Second, regarding granting the Dharma, 'Why observe the ten directions?' It is to show the appearance of speaking the Dharma. Because previously, through the three positions and five requests, all diligence has been exhausted, if not speaking now, it would become arrogance. Therefore, observing the ten directions, showing the Dharma, letting the masses know, showing that one has no arrogance. If so, observing one audience member would be sufficient to show the appearance of speaking the Dharma, why is it necessary to observe all ten directions of audience members? This is to show no partiality. Also, observing

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有二。一內心照察故。二舉目眄視故。二明說意中。增益信敬者。前金剛藏酬解脫月初請之時。已令眾悅。今更使明故云益增也。信敬者有四義故。一金剛藏示已能說去眾何因之疑故令信敬。二明此剛藏不畏大眾不堪聞拂眾何緣之疑故亦令信。三顯義大之法深妙出言令眾知深故生信敬。四許宣說大令其眾人得聞在今故云敬信也。頌中有十三頌半分二。初七頌半明義大。后六頌明說大。此二大義略作四門　一定名　二辨相　三明可說不可說　四釋文。

初中所詮故所以故名之為義。深故廣故名之為大謂義則大故名為義大表義故顯境故名之為說。因於此說得彼義故。教從所詮亦名為大。此即大之說故名為說大。

二辨相者。此十地中宗要有六。一所依果海如太虛空。二地智所證十重法界如空中所畫之處。三根本地智慧證法界。如能依畫相。四諸地后得隨事起行。悲智不住等。五諸地加行所起行解為趣地方便。六寄法顯成諸地差別。如第二地中唯明十善為其正地三地禪支。餘地所寄如是可知。於此六中。前之三門合為義大。后之三門合為說大。

三明可說不可說者。先就義大。次約說大。后辨雙融。義中有三義。一約果海。可以總標令人知有名為可說。不可指斥示人名不可說。二約證處。既此所證離相離

【現代漢語翻譯】 現代漢語譯本：有兩種原因。一是內心照察的緣故，二是舉目觀看的緣故。兩種都明確說明了意圖，增益了信敬之心。之前金剛藏（Vajragarbha，菩薩名）在解脫月（Vimoksha-chandra，菩薩名）初次請求的時候，已經令大眾喜悅。現在更使其明白，所以說是增益。信敬有四種含義：一是金剛藏展示了自己能夠說法，消除了大眾疑惑他因何能說法的疑慮，因此令人信敬。二是表明這位金剛藏不畏懼大眾不能聽聞，消除了拂逆大眾意願的疑慮，因此也令人信服。三是彰顯義理廣大，法義深妙，說出的話語令大眾知曉其深奧，因此生起信敬。四是答應宣說大法，讓那些人現在能夠聽聞，所以說是敬信。頌文中有十三頌半，分為兩部分。前七頌半闡明義大，后六頌闡明說大。這兩種大義略作四門來解釋：一定名，二辨相，三明可說不可說，四釋文。 首先是所詮釋的緣故，所以稱之為義。深奧的緣故，廣大的緣故，稱之為大，意思是義理廣大，所以名為義大。表達義理的緣故，顯現境界的緣故，稱之為說。因為通過這種說法能夠得到那個義理。教法從所詮釋的內容來說，也稱之為大。這就是大的說法，所以名為說大。 二是辨別相狀。這十地中，宗要之處有六個。一是所依之果海，如同太虛空。二是地智所證的十重法界，如同空中所畫之處。三是根本地智，能夠證悟法界，如同能夠依據畫相。四是諸地后得智，隨著事物而生起行動，如悲智不住等。五是諸地加行所生起的行解，作為趣向地方的方便。六是寄託法義來顯現成就諸地的差別，如第二地中只闡明十善作為其正地，第三地闡明禪支。其餘各地的寄託法義，可以像這樣來理解。在這六個方面中，前面的三個方面合起來是義大，後面的三個方面合起來是說大。 三是闡明可說與不可說。先就義大來說，其次就說大來說，最後辨別雙重融合。義大中有三種含義。一是就果海來說，可以總括標明，使人知道有名，這稱為可說。不能指點斥責來指示人，這稱為不可說。二是就所證悟的處所來說，既然這個所證悟的處所遠離相狀，遠離

【English Translation】 English version: There are two reasons: first, because of inner contemplation; second, because of raising the eyes to look. Both clearly explain the intention and increase faith and reverence. Previously, Vajragarbha (Vajragarbha, name of a Bodhisattva) had already pleased the assembly when Vimoksha-chandra (Vimoksha-chandra, name of a Bodhisattva) first requested. Now, he further clarifies, hence the term 'increase'. Faith and reverence have four meanings: first, Vajragarbha demonstrates his ability to speak the Dharma, dispelling the assembly's doubts about why he can speak, thus inspiring faith and reverence. Second, it shows that this Vajragarbha is not afraid that the assembly cannot hear, dispelling doubts about going against the assembly's wishes, thus also inspiring faith. Third, it reveals that the meaning is vast and the Dharma is profound, and his words make the assembly understand its depth, thus generating faith and reverence. Fourth, he promises to expound the Great Dharma, allowing those people to hear it now, hence the term 'reverence and faith'. There are thirteen and a half verses in the gatha, divided into two parts. The first seven and a half verses explain the 'greatness of meaning' (artha-maha), and the last six verses explain the 'greatness of speech' (desana-maha). These two great meanings are briefly explained through four aspects: 1. Defining the name; 2. Differentiating the characteristics; 3. Clarifying what can and cannot be said; 4. Explaining the text. First, it is named 'artha' (meaning) because of what it elucidates. It is named 'maha' (great) because of its depth and vastness, meaning the meaning is vast, hence it is called 'artha-maha'. It is called 'desana' (speech) because it expresses the meaning and reveals the realm. Because one can attain that meaning through this speech. The teaching is also called 'maha' from the perspective of what it elucidates. This is the great speech, hence it is called 'desana-maha'. Second, differentiating the characteristics. In these ten bhumis (stages), there are six essential points. First, the fruit-ocean (phala-samudra) on which one relies is like the great void. Second, the ten-fold dharma-realms (dharma-dhatu) realized by the wisdom of the bhumis are like places painted in the sky. Third, the fundamental wisdom of the bhumis can realize the dharma-realms, like being able to rely on painted images. Fourth, the subsequent wisdom (prsthalabdha-jnana) of the bhumis arises with events, such as non-abiding compassion and wisdom, etc. Fifth, the practices and understanding arising from the preliminary practices (prayoga) of the bhumis serve as skillful means for approaching the destination. Sixth, relying on dharma to manifest and accomplish the differences between the bhumis, such as in the second bhumi, only clarifying the ten virtues as its primary bhumi, and in the third bhumi, clarifying the dhyana-limbs (dhyananga). The reliance on dharma in the other bhumis can be understood in this way. Among these six aspects, the first three aspects together constitute 'artha-maha', and the last three aspects together constitute 'desana-maha'. Third, clarifying what can and cannot be said. First, regarding 'artha-maha', then regarding 'desana-maha', and finally distinguishing the dual integration. There are three meanings in 'artha-maha'. First, regarding the fruit-ocean, it can be generally labeled to let people know there is a name, which is called 'speakable'. It cannot be pointed out and rebuked to show people, which is called 'unspeakable'. Second, regarding the place of realization, since this place of realization is apart from characteristics, apart from

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名還云此法不可說聞。以此遣言之言當彼法故名為可說。有言斯遣故名不可說。三約本智。謂以遮詮令解故名可說。直詮不逮故不可說。攝論云無分別智離五相。謂熟睡昏醉等。以直詮不到故約遮詮以示彼法。二就說大中亦三。約后得智隨事行相可以言分。是即可說。是出世間故不可說。二約加行智。謂是意言觀故。是即可說。觀中行相言不至故名不可說。又諸法自相皆不可說。諸法共相皆是可說。此一門通一切法準之。三約所寄法。可以寄此表示令人解十地故名為可說。不可以此即為十地名不可說。三就雙融中。此上六中各說即無說。無說即說無二。俱融準思可見。又果海離緣故不可說。所證就緣是即可說。二所證非修故不可說。能證修起是則可說。三正證離相故不可說。后得帶相是則可說。四后得無分別相不可說。加行有意言故是則可說。五加行觀無分別故不可說。寄法表地是即可說。此上不可說皆各不異於可說。以真理普遍故。可說不異不可說。以緣修無性故。是故下文雖說一分義亦不少故。論云如實滿足攝取故意在於此思之可見。

四釋文中。就義大七頌半中分五。初一頌半總顯地微。二有二頌別顯微相。三有一頌半舉例顯微。四有一頌半寄對彰微。五有一頌引喻辨微。

就初中雲諸佛聖主道者

正出十地智。謂道是因義。修行此十地能到諸佛聖主之處故云道也。論云此偈依何義說。依智地故。解云論主何故起此問答。以此頌中所明義理深玄微妙似是佛果。恐人謬解謂是佛果非關十地。故起此問答。猶恐未悟。更重引彼前後經文證成地知。故云上來所說等。微妙已下顯地智微妙。言微妙甚難解者。此中微妙是總句。難解者難知故。別中微有六種。一證時微。如經聖主道故。二說時微。如經甚難解故。三離念微。如經非思量所得故。此顯自體無念非是意言比觀所得。四依止微。如經唯智行處故。此顯既非比智境。是誰能知。證智行故。論釋中。自證知者釋智行義。謂內自證故名行。非謂游故名行。依彼生者釋行處義。謂此真如是一切依處。復是此智依生之處。見實諦義故名智者。此釋智義。謂內照實義故也。智中開出三智。一善解法者是加行勝解故。二善寂滅者是正體智。令惑永滅證寂理故。三世間智。隨聞明瞭知者。是后得智。隨聞上地勝進。明瞭無錯謬故。以此三智俱堪趣地得為智者也。五清凈微。如經其性從本來寂然故言自性離煩惱者解寂滅義也。非先有染后時離者解其性從本來義。六功德微。如經無生滅故。謂寂用之功無住之德。言無滅者非一往滅。為不捨利益眾生故。言無生者出世間故。如是此智不

【現代漢語翻譯】 現代漢語譯本 正出十地智。謂道是因義。修行此十地能到諸佛聖主之處，故云道也。（十地智：菩薩修行十個階段所證得的智慧。道：通往覺悟的道路。） 論云：『此偈依何義說？』依智地故。（偈：佛經中的詩句。智地：智慧的境界。） 解云：論主何故起此問答？以此頌中所明義理深玄微妙，似是佛果。恐人謬解謂是佛果非關十地，故起此問答。猶恐未悟，更重引彼前後經文證成地知。故云『上來所說』等。 『微妙』已下顯地智微妙。言『微妙甚難解者』，此中『微妙』是總句，『難解者』難知故。別中微有六種：一、證時微。如經『聖主道』故。二、說時微。如經『甚難解』故。三、離念微。如經『非思量所得』故。此顯自體無念，非是意言比觀所得。四、依止微。如經『唯智行處』故。此顯既非比智境，是誰能知？證智行故。論釋中，『自證知者』釋智行義，謂內自證故名行，非謂游故名行。『依彼生者』釋行處義，謂此真如是一切依處，復是此智依生之處。『見實諦義故名智者』，此釋智義，謂內照實義故也。（真如：事物的真實本性。） 智中開出三智：一、善解法者是加行勝解故。（加行：修行過程中的努力。勝解：深刻的理解。）二、善寂滅者是正體智，令惑永滅證寂理故。（正體智：證悟實相的智慧。寂理：涅槃的真理。）三、世間智。隨聞明瞭知者，是后得智，隨聞上地勝進，明瞭無錯謬故。（后得智：證悟后獲得的智慧，用於教化眾生。）以此三智俱堪趣地得為智者也。 五、清凈微。如經『其性從本來寂然』，故言『自性離煩惱者』解寂滅義也。『非先有染后時離者』解『其性從本來』義。六、功德微。如經『無生滅』故。謂寂用之功無住之德。言『無滅者』非一往滅，為不捨利益眾生故。言『無生者』出世間故。如是此智不

【English Translation】 English version This correctly manifests the wisdom of the Ten Bhumis (Ten Bhumis: The ten stages of a Bodhisattva's path to enlightenment), which is called the 'path' because it is the cause. Cultivating these Ten Bhumis allows one to reach the place of all Buddhas and Holy Lords, hence it is called the 'path'. The treatise says: 'According to what meaning is this verse spoken?' It is based on the wisdom-ground (Jnana-bhumi) (Jnana-bhumi: The stage of wisdom). Explanation: Why does the author of the treatise raise this question and answer? Because the meaning expressed in this verse is profound and subtle, resembling the fruit of Buddhahood. Fearing that people might misunderstand it as the fruit of Buddhahood and unrelated to the Ten Bhumis, this question and answer is raised. Still fearing misunderstanding, the preceding and following passages of the sutra are cited again to prove the knowledge of the Bhumis. Therefore, it says 'what was said above', etc. 'Subtle' below reveals the subtlety of the wisdom of the Bhumis. The statement 'subtle and very difficult to understand' means that 'subtle' is the general statement, and 'difficult to understand' means difficult to know. There are six kinds of subtlety in particular: First, the subtlety of the time of realization, as in the sutra 'the path of the Holy Lords'. Second, the subtlety of the time of speaking, as in the sutra 'very difficult to understand'. Third, the subtlety of being free from thought, as in the sutra 'not obtained through thinking'. This reveals that the self-nature is without thought, not obtained through conceptual comparison. Fourth, the subtlety of reliance, as in the sutra 'only the place where wisdom acts'. This reveals that since it is not the realm of comparative wisdom, who can know it? It is the action of the wisdom of realization. In the treatise's explanation, 'self-knowing' explains the meaning of 'wisdom action', meaning that it is called 'action' because it is self-realized internally, not because it is wandering. 'Those who arise from it' explains the meaning of 'place of action', meaning that this Suchness (Tathata) (Tathata: The true nature of things) is the basis of all things and also the place where this wisdom arises. 'Those who see the meaning of true reality are called wise', this explains the meaning of 'wisdom', meaning that it internally illuminates the meaning of reality. Wisdom is divided into three kinds of wisdom: First, those who are good at understanding the Dharma (teachings) are those with the superior understanding of application (Adhimukti) (Adhimukti: Strong conviction). Second, those who are good at tranquility and extinction are those with the wisdom of the true essence (Jnana), which causes delusions to be extinguished forever and proves the truth of tranquility (Nirvana) (Nirvana: The state of enlightenment). Third, worldly wisdom. Those who clearly know what they hear are those with subsequent wisdom (Post-attainment wisdom), who clearly and without error know the advancement of the higher Bhumis as they hear them. These three kinds of wisdom are all capable of approaching the Bhumis and being considered wise. Fifth, the subtlety of purity, as in the sutra 'its nature is originally tranquil', therefore, the statement 'those whose self-nature is free from afflictions' explains the meaning of tranquility and extinction. 'Those who are not first defiled and then later separated' explains the meaning of 'its nature is originally'. Sixth, the subtlety of merit, as in the sutra 'without birth and death'. This refers to the merit of tranquil function and the virtue of non-abiding. The statement 'without extinction' does not mean complete extinction, because it does not abandon benefiting sentient beings. The statement 'without birth' means transcending the world. Thus, this wisdom does not

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住涅槃世間中故。又釋。於此六中準論。前三是二種微。謂說時證時。非思量等釋成。后三是四種甚微。經中略無第一觀門甚微故唯三耳。

自下第二別顯微相中二。初二句明同相。后六句明不同相。此二相中略作三門。一定其文。二辨相。三釋文定文者。有人釋云。此既即是性凈方便凈二種涅槃。故知。前微此相。總明果法。欲說地法。何故明果以辨甚深。果位顯故舉顯十地甚深之義。因之與果。高下天殊。云何相顯然。此雖復隨人高下。法體不別。其猶虛空約釋分異。異即是空。地法像此。今明此相總是地智。論釋云智相有二種等智即是地智故不通余釋。若是地智即是因位。如何得有二涅槃耶。釋此是地中所依果分。如下文云。如因大海有十寶山。因於佛智有十地等。如一一山下悉有大海。一一地內悉有佛果。若約三乘佛果唯在第十地后。若就圓教佛果通在一一地中。是故一地攝一切地。問若爾證得一地已得佛果。何須說十。答引漸機故。是故十地多就三乘差別位說。問若就三乘則無果法。答以三乘十地就一乘說故有斯趣。釋文中。同相內。言從本已來。空者此總明同相。論中先釋相后釋同。前中雲何相者問。意云色等法空皆名同相。今言相者是何等相。答彼智相故者今此所說。是地智相。引頌中。自體空

【現代漢語翻譯】 現代漢語譯本 安住于涅槃（Nirvana，寂滅）的世間之中。另一種解釋是，在這六種『微』（subtle）之中，根據論典，前三種是兩種『微』，即說法時和證悟時的『微』，而不是通過思量等方式解釋而成。后三種是四種『甚微』（extremely subtle）。經典中省略了第一種觀門『甚微』，所以只有三種。

下面第二部分，分別闡明『微相』（subtle aspects），分為兩部分。首先兩句說明『同相』（similar aspects），後面六句說明『不同相』（different aspects）。這兩種『相』（aspects）中，簡要地分為三個方面：一是確定其文句，二是辨別『相』，三是解釋文句。關於確定文句，有人解釋說，既然這兩種涅槃分別是『性凈涅槃』（Nirvana of intrinsic purity）和『方便凈涅槃』（Nirvana of skillful means purity），那麼可知，前面的『微』和這裡的『相』，總共說明了果法（resultant dharma）。如果要說地法（bhumi-dharma，十地之法），為何要通過闡明果來辨別甚深呢？因為果位是顯現的，所以舉出顯現的果位來闡明十地的甚深之義。因（cause）和果（result）之間，高下有天壤之別，如何能說『相』是顯然的呢？雖然這會隨著人的高下而有所不同，但法的本體並沒有區別，就像虛空一樣，只是根據解釋而有所不同。不同之處就是空性。地法就像這樣。現在闡明這裡的『相』，總的來說是地智（bhumi-jnana，十地之智）。論典解釋說，智相有兩種等等，『等智』（equal wisdom）就是地智，所以不適用于其他解釋。如果是地智，那就是因位，怎麼會有兩種涅槃呢？解釋說，這是地中所依的果分，如下文所說：『就像因為大海而有十寶山，因為佛智而有十地等等。』就像每一座山下都有大海，每一地內都有佛果。如果按照三乘（three vehicles）來說，佛果只在第十地之後。如果按照圓教（perfect teaching）來說，佛果貫通於每一地中。所以一地攝一切地。問：如果這樣，證得一地就已經得到佛果，為何還要說十地？答：爲了引導漸機（those of gradual capacity）。所以十地多是就三乘的差別位來說的。問：如果就三乘來說，就沒有果法。答：因為三乘的十地是就一乘（one vehicle）來說的，所以才有這種說法。

在解釋文句中，『同相』部分，『從本已來，空者』，這總的說明了『同相』。論典中先解釋『相』，后解釋『同』。前面『云何相者』是提問，意思是說，色等法空都叫做『同相』，現在說的『相』是什麼樣的『相』呢？回答說，『彼智相故』，現在這裡所說的，是地智的『相』。引用的偈頌中，『自體空』。

【English Translation】 English version Dwelling in the world of Nirvana (Nirvana, extinction). Another explanation is that among these six 'subtle' (subtle), according to the treatise, the first three are two kinds of 'subtle', that is, the 'subtle' of the time of speaking and the time of realization, rather than explained by thinking and other methods. The latter three are four kinds of 'extremely subtle'. The first viewing gate 'extremely subtle' is omitted in the scriptures, so there are only three.

The second part below separately clarifies the 'subtle aspects', divided into two parts. The first two sentences describe 'similar aspects', and the last six sentences describe 'different aspects'. Among these two 'aspects', briefly divided into three aspects: one is to determine its sentences, the second is to distinguish 'aspects', and the third is to explain the sentences. Regarding determining the sentences, some people explain that since these two Nirvanas are respectively 'Nirvana of intrinsic purity' and 'Nirvana of skillful means purity', then it can be known that the previous 'subtle' and the 'aspects' here, together explain the resultant dharma. If you want to talk about bhumi-dharma (the dharma of the ten bhumis), why do you want to distinguish the extremely profound by clarifying the result? Because the position of the result is manifest, the manifest position of the result is cited to clarify the extremely profound meaning of the ten bhumis. Between cause and result, there is a world of difference in height, how can it be said that 'aspects' are obvious? Although this will vary depending on the height of the person, the essence of the dharma is no different, just like the void, which is only different according to the explanation. The difference is emptiness. Bhumi-dharma is like this. Now clarify the 'aspects' here, generally speaking, it is bhumi-jnana (wisdom of the ten bhumis). The treatise explains that there are two kinds of wisdom aspects, etc., 'equal wisdom' is bhumi-jnana, so it does not apply to other explanations. If it is bhumi-jnana, then it is the position of cause, how can there be two Nirvanas? The explanation is that this is the fruit part based on the bhumi, as the following text says: 'Just like there are ten treasure mountains because of the sea, and there are ten bhumis because of the wisdom of the Buddha, etc.' Just like there is a sea under each mountain, and there is a Buddha fruit in each bhumi. If according to the three vehicles, the Buddha fruit is only after the tenth bhumi. If according to the perfect teaching, the Buddha fruit runs through each bhumi. Therefore, one bhumi encompasses all bhumis. Question: If so, obtaining one bhumi has already obtained the Buddha fruit, why say ten bhumis? Answer: In order to guide those of gradual capacity. Therefore, the ten bhumis are mostly said in terms of the difference positions of the three vehicles. Question: If according to the three vehicles, there is no fruit dharma. Answer: Because the ten bhumis of the three vehicles are said in terms of the one vehicle, so there is this saying.

In explaining the sentences, in the 'similar aspects' part, 'from the beginning, those who are empty', this generally explains the 'similar aspects'. The treatise first explains 'aspects' and then explains 'same'. The previous 'what aspects' is a question, meaning that the emptiness of form and other dharmas are all called 'similar aspects', what kind of 'aspects' are the 'aspects' now being said? The answer is, 'because of the wisdom aspects', what is being said here now is the 'aspects' of bhumi-jnana. In the quoted verse, 'self-nature emptiness'.

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是智自空故。非余色等諸法空相。又此是體相非是標相下釋同中。云何同相者。問意既唯局在智相。云何名同。答中一切諸法如說自體空者。以此真空通一切法名同也。言滅除諸苦惱者此別辨同相苦惱者。惡取空故。惡取空者空亂意故。依寶性論空亂意有三種過。如彼論云。起如是心。實有法斷滅后時得涅槃。又復有人以空為有物我修應得空。又生如是心。離色等法別更有空。我應修行令得彼空。解云。今此經中本來空者。離此三種亂意苦惱故云滅除也。論經名有不二不盡者。言別意同。言不盡者離滅色故。不二者離色外故。有者離以空為有故。此義云何。以若妄謂空為有物即令真空於此不有。若真空有情有即無。是故理有治情有也。彼論約色等簡。此論就地智明空。下明不同相中。凈相解脫者是總顯示。謂對治雜染故。別顯中二。先何處解脫者問所脫之處。諸道即六道也。惑業生者。煩惱是道緣。業是道因。生是道果。六道不出此三故遠離名解脫也。二者云何解脫者問解脫之體五句顯能脫之體。一平等相。既言遠離諸趣。云何離脫耶。謂見世間即同涅槃。如是遠離。非如二乘有背向故云等同涅槃相也。無中亦無後者第二斷惑相。論經名非初非中后。謂於三時皆無斷義方為斷也。釋此文有二門。一約相翻門。二約相續

【現代漢語翻譯】 現代漢語譯本 因為智慧本身就是空性的，所以不是其餘的色（Rupa，物質）、受（Vedana，感受）、想（Samjna，認知）、行（Samskara，意志）、識（Vijnana，意識）等諸法的空相。而且，這裡所說的是本體之相，而不是表面的相。下面解釋『同』的部分，說：『如何是同相呢？』提問的意思既然僅僅侷限在智慧之相，為什麼稱之為『同』呢？回答中說：『一切諸法如所說自體空者』，因為這種真空遍及一切法，所以稱之為『同』。 說到『滅除諸苦惱』，這是分別辨別『同相』中的苦惱。因為錯誤地執取空性，錯誤地執取空性是因為空性擾亂了心意。依據《寶性論》（Ratnagotravibhāga），空性擾亂心意有三種過失。如該論所說：『生起這樣的心，認為實有的法斷滅后才能得到涅槃。』又有人認為空性是有實體的，我應該通過修行來獲得空性。又生起這樣的心，認為離開色等法之外，還有另外的空性，我應該修行來獲得那個空性。解釋說，現在這部經中所說的『本來空』，是遠離這三種擾亂心意的苦惱，所以說『滅除』。 《論》（指《寶性論》）和《經》（指所翻譯的佛經）所說的『有』、『不二』、『不盡』，意思是雖然用詞不同，但意義相同。『不盡』是指遠離了滅色的觀念。『不二』是指遠離了色之外的觀念。『有』是指遠離了將空性執著為實有的觀念。這個道理是什麼呢？如果錯誤地認為空性是實有的東西，就會使真空不存在。如果真空存在，情有（執著）就不存在。所以，理性的『有』是爲了對治情感上的『有』。《寶性論》是從色等角度來簡別，而這部論是從地智的角度來闡明空性。 下面闡明『不同相』的部分。『凈相解脫』是總體的顯示，是爲了對治雜染。分別顯示中有兩點。首先，『何處解脫』是提問所解脫的地方。『諸道』就是六道（地獄、餓鬼、畜生、阿修羅、人、天）。『惑業生』，煩惱是道的緣，業是道的因，生是道的果。六道不出這三者，所以遠離它們就叫做解脫。 第二，『云何解脫』是提問解脫的本體。用五句話來顯示能解脫的本體。一是『平等相』。既然說遠離了諸趣（六道），如何才能解脫呢？意思是，見到世間就等同於涅槃，這樣才能遠離。而不是像二乘（聲聞乘和緣覺乘）那樣有背離和趨向，所以說『等同涅槃相』。『無中亦無後者』是第二斷惑相。《論》和《經》中說『非初非中后』，意思是說在三個時間段都沒有斷滅的意義，才算是真正的斷滅。解釋這段文字有兩個角度：一是約相翻門，二是約相續門。

【English Translation】 English version Because wisdom itself is emptiness, it is not the emptiness of other dharmas such as Rupa (form, matter), Vedana (feeling, sensation), Samjna (perception, cognition), Samskara (mental formations, volition), and Vijnana (consciousness). Moreover, what is being discussed here is the aspect of the essence, not the superficial aspect. Below, in the explanation of 'sameness,' it says: 'How is it the same aspect?' The question's intention is limited to the aspect of wisdom, so why is it called 'same'? The answer says: 'All dharmas, as it is said, are empty of self-nature,' because this true emptiness pervades all dharmas, it is called 'same'. When it is said 'eliminating all suffering,' this is to separately distinguish the suffering within the 'same aspect.' Because of wrongly grasping emptiness, wrongly grasping emptiness is because emptiness disturbs the mind. According to the Ratnagotravibhāga (Treatise on the Jewel Nature), emptiness disturbing the mind has three faults. As the treatise says: 'Generating such a mind, thinking that truly existing dharmas must be extinguished before one can attain Nirvana.' Also, some people think that emptiness is a real thing, and I should cultivate to obtain emptiness. Also, generating such a mind, thinking that apart from form and other dharmas, there is another emptiness, and I should cultivate to obtain that emptiness. The explanation is that the 'originally empty' mentioned in this sutra is to be free from these three kinds of suffering that disturb the mind, so it is said 'eliminating'. The 'having,' 'non-duality,' and 'non-exhaustion' mentioned in the Treatise (Ratnagotravibhāga) and the Sutra (the translated Buddhist scripture) mean that although the wording is different, the meaning is the same. 'Non-exhaustion' refers to being free from the concept of extinguishing form. 'Non-duality' refers to being free from the concept of being outside of form. 'Having' refers to being free from the concept of clinging to emptiness as a real thing. What is the principle behind this? If one mistakenly thinks that emptiness is a real thing, it will cause true emptiness to not exist. If true emptiness exists, emotional clinging will not exist. Therefore, rational 'having' is to counteract emotional 'having.' The Ratnagotravibhāga distinguishes from the perspective of form, while this treatise clarifies emptiness from the perspective of the wisdom of the ground. Below, the part that clarifies the 'different aspect.' 'Pure aspect liberation' is a general display, which is to counteract defilement. There are two points in the separate display. First, 'where is liberation' is asking where one is liberated from. 'All paths' are the six paths (hell, hungry ghosts, animals, asuras, humans, and gods). 'Delusion, karma, and birth,' afflictions are the condition of the path, karma is the cause of the path, and birth is the result of the path. The six paths do not go beyond these three, so being free from them is called liberation. Second, 'how is liberation' is asking about the essence of liberation. Use five sentences to show the essence of what can be liberated. One is the 'aspect of equality.' Since it is said to be free from all destinies (the six paths), how can one be liberated? It means that seeing the world is the same as Nirvana, and this is how one can be free. It is not like the two vehicles (Sravakayana and Pratyekabuddhayana) which have separation and inclination, so it is said 'equal to the aspect of Nirvana.' 'Neither in the middle nor later' is the second aspect of cutting off delusion. The Treatise and the Sutra say 'neither at the beginning, nor in the middle, nor later,' meaning that there is no meaning of cutting off at any of the three time periods, which is considered true cutting off. There are two perspectives to explain this passage: one is from the perspective of reversing the aspect, and the other is from the perspective of the continuity of the aspect.

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門。初中謂無間道智正斷惑時。為智先起惑后滅耶。為惑先滅智後生耶。為同時耶。此三時惑智各有兩失故不成斷。謂智有自成無流過不能滅惑過。煩惱有自滅過不障聖道過。於三位中思之可知。如燈破闇三時不破。此亦如是。如雜集論第四云。從何而得斷耶。不從過去。已滅無故。不從未來。未生故。不從現在。道不俱故。從諸煩惱粗重而得斷。乃至廣說。經云毗婆舍那不能破煩惱等。皆是此義故云非初非中后也。問唯識論第九中。聖道現前惑種必滅。如秤兩頭低昂時等。若據此說即是同時。如何此中三時俱非。答粗說可爾。細克實難。何者若同時者。智自生時惑自滅時。不相由故何成對治。如東家男生西家女死。雖亦同時。然無相由。不成對治。問若爾云何斷。答則此三時求斷不得。方成斷義。此則不斷斷也。前中后取故者。謂於前中后三時之中。取彼非初中后非異三時取彼非三也。如於色等處取彼真空非異色等別取斷空此亦如是故不失斷義。二約相續門者。謂此地智生滅相續。前中后三何時定能斷煩惱耶。唯前不能斷。以落謝故。唯后不能斷。以未起故。中亦不能斷以不住故。是故三時皆無斷義。若爾云何斷。論云如燈炎非唯初中后前中后取故。此即唯初唯中等不可有斷前中后相續取可有斷義。問既三時單取。

【現代漢語翻譯】 現代漢語譯本 問：在初地（初中）證得無間道智（anantarya-jñāna，無礙解脫智慧）從而斷除煩惱時，是智慧先產生而煩惱后滅除呢？還是煩惱先滅除而智慧后產生呢？還是同時發生呢？這三種情況，煩惱和智慧各有兩種過失，因此不能成立斷除煩惱的說法。也就是說，智慧有自身成就，無法流溢出去滅除煩惱的過失；煩惱有自行滅除，無法阻礙聖道的過失。在三種情況中仔細思考就可以明白，就像燈破除黑暗，在三個時間點都無法破除，這裡也是如此。如同《雜集論》第四卷所說：『從何處獲得斷除煩惱呢？不是從過去，因為已經滅除了；不是從未來，因為尚未產生；不是從現在，因為道與煩惱不能同時存在。』是從各種煩惱的粗重（粗大的煩惱）而獲得斷除。』乃至廣說。經中說毗婆舍那（vipaśyanā，內觀）不能破除煩惱等等，都是這個意思，所以說不是最初、不是中間、不是最後。問題：《唯識論》第九卷中說，聖道現前，煩惱的種子必定滅除，就像天平兩端，一端降低另一端必定升高一樣。如果按照這種說法，就是同時發生。為什麼這裡說三種情況都不成立呢？回答：粗略地說可以這樣，但仔細推敲就難以成立。為什麼呢？如果說是同時發生，智慧自身產生時，煩惱自身滅除時，兩者互不依賴，怎麼能成為對治呢？就像東家生了男孩，西家死了女孩，雖然也是同時發生，但沒有相互關聯，不能成為對治。問題：如果這樣，如何斷除煩惱呢？回答：那麼，在這三個時間點尋求斷除是無法得到的，這樣才能成立斷除的意義。這就是不斷而斷。『前中后取故』是指，在前面、中間、後面這三個時間點中，取彼『非初中后』，不是異於這三個時間點取彼『非三』。就像在色（rūpa，物質）等處取彼真空（śūnyatā，空性），不是異於色等分別取斷空，這裡也是如此，所以不失去斷除的意義。二、約相續門來說，是指此地的智慧生滅相續，在前面、中間、後面這三個時間點，哪個時間點一定能斷除煩惱呢？只有前面不能斷除，因為已經落謝了；只有後面不能斷除，因為尚未生起；中間也不能斷除，因為不住留。所以，三個時間點都沒有斷除的意義。如果這樣，如何斷除呢？論中說：『就像燈焰，不是唯有最初、中間、最後，而是取前中后。』這就是說，唯有最初、唯有中間等等，不可能有斷除，取前中后相續，才可能有斷除的意義。問題：既然三個時間點單獨取...

【English Translation】 English version Question: When one attains Anantarya-jñāna (unobstructed wisdom) in the first Bhumi (stage of Bodhisattva) and thereby severs afflictions, does wisdom arise first and afflictions perish later? Or do afflictions perish first and wisdom arise later? Or do they occur simultaneously? In these three scenarios, both afflictions and wisdom have two faults each, thus the assertion of severing afflictions cannot be established. That is, wisdom has the fault of self-accomplishment, unable to flow out and extinguish afflictions; afflictions have the fault of self-extinction, unable to obstruct the holy path. One can understand this by carefully considering these three situations, just as a lamp dispels darkness, it cannot dispel it at any of the three time points. It is the same here. As stated in the fourth volume of the Abhidharmasamuccaya: 'From where is severance obtained? Not from the past, because it has already ceased; not from the future, because it has not yet arisen; not from the present, because the path and afflictions cannot coexist.' It is obtained from the grossness (coarse afflictions) of various afflictions.' And so on. The scriptures say that Vipassanā (insight meditation) cannot destroy afflictions, etc., all of which mean this, so it is said that it is not the beginning, not the middle, not the end. Question: In the ninth volume of the Vijñaptimātratāsiddhi, it is said that when the holy path manifests, the seeds of afflictions must be extinguished, just like the two ends of a scale, when one end lowers, the other must rise. If according to this statement, it is simultaneous. Why does this say that none of the three situations are established? Answer: Roughly speaking, it may be so, but it is difficult to establish upon careful examination. Why? If it is said to be simultaneous, when wisdom arises by itself, and afflictions perish by themselves, they do not depend on each other, so how can they become antidotes? Just like a boy is born in the east family, and a girl dies in the west family, although it also happens simultaneously, there is no mutual connection, and it cannot become an antidote. Question: If so, how are afflictions severed? Answer: Then, seeking severance at these three time points cannot be obtained, and only then can the meaning of severance be established. This is severance through non-severance. 'Taking the former, middle, and latter' means that among the former, middle, and latter three time points, taking that which is 'not the former, middle, and latter', not taking that which is different from these three time points, 'not the three'. Just like taking emptiness (śūnyatā) in form (rūpa) and other places, not separately taking the emptiness of severance different from form, etc., it is the same here, so the meaning of severance is not lost. Second, speaking from the perspective of continuity, it refers to the continuous arising and ceasing of wisdom in this Bhumi. At which of the former, middle, and latter three time points can afflictions definitely be severed? Only the former cannot sever, because it has already passed; only the latter cannot sever, because it has not yet arisen; the middle also cannot sever, because it does not abide. Therefore, none of the three time points has the meaning of severance. If so, how is severance achieved? The treatise says: 'Just like the flame of a lamp, it is not only the beginning, middle, and end, but takes the former, middle, and latter.' This means that only the beginning, only the middle, etc., cannot have severance, but taking the continuity of the former, middle, and latter, there can be the meaning of severance. Question: Since the three time points are taken separately...

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各不成斷。縱此和合豈成斷耶。答有人解云。三時別取各不成斷。三時相續。假說為斷故云前中后取也。此粗說可爾。細克不然。以別就三時各不成斷。總此三時豈成斷耶。如一沙無油多沙亦無。今釋此言前中后取者是簡濫之言。何者人謂此智前中后位各不能斷。即謂同於無聖智處惡取空也。故簡云。此于初上取非初。中上取非中。后亦爾。不同無智故。非惡取空故。云非初非中后前中后取故。問余處論說聖道初起即能滅惑。何故此中乃云非初。答依毗曇。一念有燒始終方盡。治結同然。依成實。一念不燒相續方盡。治結亦爾。若大乘初教。初念亦斷中后亦然。若依終教。如緣起性三時俱不能斷。即由不作緣起方成故不無斷也。言非言辭所說者第三觀行相。謂此無分別觀智非同世間言說所及故。又不同小乘從聲得悟故。言出過於三世者第四轉依相。謂此微智依止真如常住法身。以是究竟轉依故。能依所依俱悉常故。出於三世遷動相也。問所依本有。可得是常。能依修智。豈無生滅。答初教隨相修智生滅。終教已去智如境故。始覺同本覺故亦非無常。論云非如無常意識者。簡未轉依時妄念意識是無常。即知轉依已去真智是常。此簡能緣也。依止無常因緣法者簡未轉依時所緣境也。修多羅中決定說者引經證成境智俱常。如

【現代漢語翻譯】 現代漢語譯本： 『各不成斷』：即使將這些（前、中、后三時）和合在一起，難道就能形成一個『斷』嗎？ 答：有人解釋說，分別就三個時間段來看，每一個都不能構成『斷』。三個時間段相續不斷，只是假說為『斷』，所以才說『前、中、后取』。這種粗略的說法也可以。但仔細推敲則不然。因為分別就三個時間段來說，每一個都不能構成『斷』，那麼將這三個時間段總合起來，難道就能構成『斷』嗎？就像一粒沙子中沒有油，再多的沙子也不會有油。 現在解釋『此言前中后取者是簡濫之言』：這是爲了簡別含糊不清的說法。為什麼這麼說呢？因為有人認為這種智慧在前、中、后三個階段都不能斷除煩惱，就認為它等同於沒有聖智時錯誤地執著于『空』。所以要簡別說：這種智慧在最初階段取證時，並非最初的階段；在中間階段取證時，並非中間的階段；在最後階段也是如此。它不同於沒有智慧的情況，所以不是錯誤地執著于『空』。因此說『非初非中后前中后取故』。 問：其他地方的論典說，聖道初起就能滅除迷惑，為什麼這裡卻說『非初』呢？ 答：根據《毗曇》的觀點，一念之間有燒盡煩惱的開始和結束，對治煩惱也是如此。根據《成實論》的觀點，一念之間不能燒盡煩惱，需要相續不斷才能燒盡，對治煩惱也是如此。如果按照大乘初期的教義，最初一念可以斷除煩惱，中間和後面也是如此。如果按照終極的教義，就像緣起性一樣，三個時間段都不能斷除煩惱。正因為不執著于緣起，才能成就斷除煩惱，所以並不是沒有斷除煩惱。 『言非言辭所說者』：這是第三種觀行相，意思是說這種無分別的觀智，不是世間的言語所能表達的，也不同於小乘通過聽聞聲音而證悟。 『言出過於三世者』：這是第四種轉依相，意思是說這種微妙的智慧，依止於真如（Tathata）常住的法身（Dharmakaya）。因為這是究竟的轉依，能依的智慧和所依的真如都是常住的，所以超越了三世的遷動變化。 問：所依的真如本來就存在，可以說是常住的。但能依的修習智慧，難道沒有生滅變化嗎？ 答：初期的教義認為，隨順現象而修習的智慧是有生滅的。但終極的教義認為，智慧如同其所觀照的境界，始覺（最初的覺悟）等同於本覺（本來的覺悟），所以也不是無常的。論典中說『非如無常意識者』，是爲了簡別未轉依時的妄念意識是無常的。由此可知，轉依之後的真智是常住的。『依止無常因緣法者』，是爲了簡別未轉依時所緣的境界也是無常的。 『修多羅中決定說者』：引用經文來證明境界和智慧都是常住的，例如...

【English Translation】 English version: 'Each does not constitute cessation': Even if these (the three times of past, present, and future) are combined, can they form a 'cessation'? Answer: Some explain that, viewed separately in terms of the three time periods, each one cannot constitute 'cessation'. The three time periods continue uninterrupted, and it is only hypothetically called 'cessation', hence the saying 'taking the past, present, and future'. This rough explanation is acceptable. But a detailed examination reveals otherwise. Because, viewed separately in terms of the three time periods, each one cannot constitute 'cessation', then how can the combination of these three time periods constitute 'cessation'? Just as there is no oil in one grain of sand, there will be no oil in many grains of sand. Now, explaining 'the statement that taking the past, present, and future is a simplification': This is to distinguish vague and unclear statements. Why is this said? Because some people think that this wisdom cannot eliminate afflictions in the past, present, and future stages, and they think it is the same as wrongly clinging to 'emptiness' when there is no holy wisdom. Therefore, it is necessary to distinguish and say: When this wisdom is realized in the initial stage, it is not the initial stage; when it is realized in the middle stage, it is not the middle stage; and the same is true for the final stage. It is different from the situation where there is no wisdom, so it is not wrongly clinging to 'emptiness'. Therefore, it is said 'not the initial, not the middle, then taking the past, present and future'. Question: Other treatises say that the holy path can eliminate delusion as soon as it arises, why does this say 'not the initial'? Answer: According to the view of the Abhidharma (Pali: Abhidhamma), in one thought there is the beginning and end of burning away afflictions, and the same is true for treating afflictions. According to the view of the Satyasiddhi Shastra (Tattvasiddhi Shastra), one thought cannot burn away afflictions, it needs to be continuous to burn away, and the same is true for treating afflictions. If according to the early teachings of Mahayana, the initial thought can cut off afflictions, and the middle and later thoughts are the same. If according to the ultimate teachings, like the nature of dependent origination (Pratītyasamutpāda), the three time periods cannot cut off afflictions. Precisely because one does not cling to dependent origination, one can achieve the cutting off of afflictions, so it is not that there is no cutting off of afflictions. 'The statement that it cannot be expressed in words': This is the third aspect of contemplation, meaning that this non-discriminating wisdom of contemplation cannot be expressed in worldly language, and it is also different from the Sravakas (Śrāvaka) of the Hinayana who attain enlightenment through hearing sounds. 'The statement that it transcends the three times': This is the fourth aspect of transformation, meaning that this subtle wisdom relies on the true nature (Tathata) and the permanent Dharmakaya (Dharmakāya). Because this is the ultimate transformation, both the wisdom that relies and the true nature that is relied upon are permanent, so it transcends the changing and moving aspects of the three times. Question: The true nature that is relied upon exists originally, and it can be said to be permanent. But does the wisdom of practice that relies not have arising and ceasing? Answer: The early teachings believe that the wisdom of practice that follows phenomena has arising and ceasing. But the ultimate teachings believe that wisdom is like the realm it contemplates, and the initial awakening (Śhǐ jué) is the same as the original awakening (Běn jué), so it is not impermanent. The treatise says 'not like impermanent consciousness', in order to distinguish that the deluded consciousness before transformation is impermanent. From this, it can be known that the true wisdom after transformation is permanent. 'Relying on impermanent causal dharmas' is to distinguish that the realm contemplated before transformation is also impermanent. 'The Sutras (Sūtra) definitely say': Quoting scriptures to prove that both the realm and wisdom are permanent, such as...

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處處大乘經中皆說佛果常住。又如此經十藏品中信藏之內信佛智無生滅等。具如彼說。言其相如虛空者第五解脫相。謂如二乘智。雖離惑障猶有法執故。其解脫猶有障礙。此即不爾。二障及習一切皆盡故云如虛空無障礙也。又此明自體清凈如虛空無染。又論中重結此五種中后三。何故重言者以後三種皆對妄顯真故云如是觀觀等。問審此五句。初句了世間即涅槃。明離而無離。二明三時無斷惑義。即斷而不斷乃至其相如虛空。準此等義與上同相何別。答舉實無別。但約自體處名同相。約智證入處名不同相。若不同彼同相不得成此不同相也。是故義說有二。法體無別。言諸佛所行處下一頌半明第三舉例顯微。于中初三句牒前深妙。下三句類顯地微。前中初二句舉佛所證二種涅槃。于中寂者是同相涅槃。以自性常寂故。滅者是不同相涅槃。以智緣滅故。清凈者顯此二種自性無染及對治離染故。深者顯此二種甚深微妙故。此二唯是諸佛所證故名佛所行處也。言說所難及者正顯此二深妙超言。下三句類顯地法。同彼玄妙故云地行亦如是。言地者境界。觀者謂照境之智。是地正體故。行者智眷屬者檀等諸度與智同行故。亦如是者同二涅槃之深妙故。說之猶尚難者顯教尚難。言何況以示人者況義深玄。何容可示。論云何故不但說無言

【現代漢語翻譯】 現代漢語譯本 在所有的大乘經典中都說佛果是常住的。又如這部經的《十藏品》中，在信藏之內，說信佛的智慧沒有生滅等等，具體如那裡所說。說到它的相就像虛空一樣，指的是第五種解脫相。就像二乘（聲聞乘和緣覺乘）的智慧，雖然離開了迷惑的障礙，但還有法執，所以他們的解脫仍然有障礙。但這種解脫不是這樣，二障（煩惱障和所知障）以及習氣一切都斷盡了，所以說像虛空一樣沒有障礙。又說明自體清凈就像虛空一樣沒有污染。而且論中又重新總結這五種中的后三種。為什麼要重複說呢？因為后三種都是針對虛妄來顯現真實的，所以說『如是觀』、『觀』等等。問：仔細審視這五句，第一句『了世間即涅槃』，說明離開而又沒有離開。第二句說明三時（過去、現在、未來）沒有斷惑的意義，也就是斷了而又沒有斷，乃至它的相就像虛空一樣。按照這些意義，與上面的同相有什麼區別？答：實際上沒有區別，只是從自體所處的角度來說，名稱是同相；從智慧證入的角度來說，名稱是不同相。如果不同於那個同相，就不能成就這個不同相。所以從義理上說有兩種，法體上沒有區別。說到『諸佛所行處』下面的一頌半，說明第三點，舉例來顯示微妙之處。其中前三句是承接前面所說的深妙。下面三句是比類顯示地（菩薩的境界）的微妙。前面三句中，前兩句是舉出佛所證的兩種涅槃。其中『寂』指的是同相涅槃，因為自性本來就寂靜。『滅』指的是不同相涅槃，因為智慧的因緣而滅除（煩惱）。『清凈』是顯示這兩種涅槃自性沒有污染，以及通過對治而遠離污染。『深』是顯示這兩種涅槃非常深奧微妙。這兩種涅槃只有諸佛才能證得，所以叫做『佛所行處』。說到『說所難及者』，正是顯示這兩種涅槃的深妙超出了言語所能表達的範圍。下面三句是比類顯示地法（菩薩的境界），與那兩種涅槃同樣玄妙，所以說『地行亦如是』。說到『地』，指的是境界。『觀』指的是照見境界的智慧，是地的正體。『行』指的是智慧的眷屬，也就是佈施（檀那，Dāna）等各種波羅蜜（度，Pāramitā）與智慧一同修行。『亦如是』，是說與兩種涅槃的深妙相同。『說之猶尚難者』，是說用言語教導尚且困難。『何況以示人者』，是說義理深奧玄妙，怎麼能夠用示現的方式來表達呢？論中說：『為什麼不只說無言』

【English Translation】 English version Everywhere in the Mahāyāna sutras, it is said that the Buddha-fruit is permanent. Also, in this sutra, within the 'Ten Treasures' chapter, in the 'Treasure of Faith,' it says that believing in the Buddha's wisdom means believing in no birth and no death, etc., as described there. Saying that its aspect is like space refers to the fifth aspect of liberation. It is like the wisdom of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), which, although free from the obstacles of delusion, still have attachment to the Dharma, so their liberation still has obstacles. But this liberation is not like that; the two obstacles (kleśāvaraṇa and jñeyāvaraṇa) and all habitual tendencies are completely exhausted, so it is said to be like space, without obstacles. It also clarifies that the self-nature is pure, like space, without defilement. Moreover, the treatise re-summarizes the latter three of these five. Why repeat them? Because the latter three all reveal the truth in contrast to the false, so it says 'such is the view,' 'view,' etc. Question: Carefully examine these five sentences. The first sentence, 'understanding the world is Nirvāṇa,' clarifies that there is separation and yet no separation. The second sentence clarifies that there is no meaning of cutting off delusion in the three times (past, present, and future), that is, cutting off and yet not cutting off, even to the point that its aspect is like space. According to these meanings, what is the difference between this and the above-mentioned same aspect? Answer: In reality, there is no difference, but from the perspective of the self-nature's location, the name is the same aspect; from the perspective of the wisdom's realization and entry, the name is the different aspect. If it is not different from that same aspect, then this different aspect cannot be accomplished. Therefore, in terms of meaning, there are two, but in terms of the Dharma-body, there is no difference. Speaking of 'the place where the Buddhas walk' in the following verse and a half, it explains the third point, using examples to reveal the subtle aspects. Among them, the first three sentences continue from the previously mentioned profound and subtle aspects. The following three sentences are analogies to reveal the subtlety of the ground (the realm of Bodhisattvas). In the first three sentences, the first two sentences give the two types of Nirvāṇa realized by the Buddha. Among them, 'quiescent' refers to the same-aspect Nirvāṇa, because the self-nature is inherently quiescent. 'Extinction' refers to the different-aspect Nirvāṇa, because it is extinguished (afflictions) due to the conditions of wisdom. 'Pure' reveals that these two types of Nirvāṇa are inherently without defilement and are free from defilement through counteracting it. 'Profound' reveals that these two types of Nirvāṇa are extremely profound and subtle. These two types of Nirvāṇa can only be realized by the Buddhas, so they are called 'the place where the Buddhas walk.' Speaking of 'difficult to express,' it precisely reveals that the profundity and subtlety of these two Nirvāṇas exceed the scope of what words can express. The following three sentences are analogies to reveal the Dharma of the ground (the realm of Bodhisattvas), which is as mysterious as those two Nirvāṇas, so it says 'the conduct of the ground is also like this.' Speaking of 'ground,' it refers to the realm. 'View' refers to the wisdom that illuminates the realm, which is the true essence of the ground. 'Conduct' refers to the retinue of wisdom, that is, the various perfections (Pāramitās), such as giving (Dāna), which practice together with wisdom. 'Also like this' means that it is the same as the profundity and subtlety of the two Nirvāṇas. 'Saying it is still difficult' means that it is still difficult to teach with words. 'How much more so to show it to people' means that the meaning is profound and mysterious, how can it be expressed through demonstration? The treatise says: 'Why not just say without words?'

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等者。徴文顯意。謂何不一向說無言乃至言說所難及。顯示依言以求解故不說無言也。

諸佛之智慧下一頌半第四寄對彰微。以此地智是諸佛境故名佛之智。離諸心數者此智不同思慧境故。離心道者不同於報生識智。彼二可說。此智非彼境故云不可說也。言不可得思議者以非耳識所知非意識思量故。此顯不可聞。言非有陰界入者如陰界入有色心根境識等差別是即可說。證智不爾。無能所平等無分別故。離於文字不可說也。是故但可證智內契。不可分別。非染識所能了知故。楞伽云取相名識不取相名智。此之謂也。論云智者是地智。即根本智也。起者以何觀者以加行觀智起本智故。以何同行者檀等余行亦資起故。言如空跡下第五一頌舉喻顯微。上半舉喻。下半顯法。此中喻義略作三門。一對前辨異者謂。與前畫空何別者。太空喻果海。跡處喻地體。跡相喻地相。鳥足喻言教意不同者前喻地法難說難聞。成默不說今喻地法難說。難聞誡眾舍著許為宣說。二顯義意者。如鳥行空鳥身過後跡處不說。相狀亦不可見。然有鳥行不可言無。非以有鳥行故令有跡相可取。非以無跡相故總無鳥行。鳥行喻言教。跡相喻地法。尋鳥求跡跡不可得。尋言求地地不可得。但約鳥行十步說有十跡。實無十跡之異。約言分十地。實無地異相

【現代漢語翻譯】 現代漢語譯本 『等者，徴文顯意』，這是什麼意思呢？為什麼不直接說『無言』，乃至『言語難以企及』的境界呢？這是因為要顯示依靠言語才能求解，所以不能說『無言』。

『諸佛之智慧』以下一頌半是第四部分，通過對比來彰顯微妙之處。因為此地之智慧是諸佛的境界，所以稱為『佛之智』。『離諸心數者』，說明此智慧不同於思慮和智慧所能達到的境界。『離心道者』，說明此智慧不同於由業報而生的識智。前兩者是可以言說的，而此智慧不是它們的境界，所以說是『不可說』。『言不可得思議者』，是因為它不是耳識所能知，也不是意識所能思量的。這顯示了它是不可聽聞的。『言非有陰界入者』，像陰、界、入那樣有色、心、根、境、識等差別，這些都是可以言說的。但證智不是這樣，因為它沒有能所的分別，是平等的，所以離開了文字，是不可言說的。因此，它只能通過證智在內心契合，不可分別，不是染污的識所能瞭解的。正如《楞伽經》(Laṅkāvatāra Sūtra)所說：『取相名為識，不取相名為智』，就是這個意思。論中說『智者是地智』，也就是根本智。

『起者以何』？是通過什麼來觀呢？是通過加行觀智來生起本智。『以何同行者』？是通過什麼一同進行呢？是通過佈施(dāna)等其他行為來資助生起。『言如空跡下』以下是第五部分，用一頌來舉例說明微妙之處。上半部分是舉例，下半部分是闡釋佛法。這裡面的比喻意義可以略分為三個方面：一是與前面的辨別不同，即與前面『畫空』有什麼區別？太空比喻果海，鳥跡之處比喻地體，鳥跡的相狀比喻地的相狀，鳥的足跡比喻言教。意圖不同在於，前面比喻地法難以言說，難以聽聞，所以保持沉默不說；現在比喻地法難以言說，難以聽聞，告誡大眾捨棄執著，允許宣說。二是顯示意義，如鳥在空中飛行，鳥身過後，鳥跡之處就無法述說，相狀也不可見。然而有鳥飛行，不能說沒有。不是因為有鳥飛行，所以才有鳥跡可以捕捉；也不是因為沒有鳥跡，就完全沒有鳥的飛行。鳥的飛行比喻言教，鳥跡的相狀比喻地法。尋找鳥來追尋鳥跡，鳥跡是不可得的；尋找言語來追尋地法，地法是不可得的。但根據鳥飛行十步，就說有十個鳥跡，實際上沒有十個鳥跡的差異。根據言語來劃分十地(bhūmi)，實際上沒有地的差異相狀。

【English Translation】 English version 『Etymology reveals the meaning』: What does this mean? Why not directly say 『no words,』 or even a state 『difficult for words to reach』? This is because it shows that one must rely on words to seek understanding, so one cannot say 『no words.』

The one and a half verses from 『The wisdom of the Buddhas』 onwards are the fourth part, highlighting the subtle points through comparison. Because the wisdom of this ground is the realm of the Buddhas, it is called 『the wisdom of the Buddhas.』 『Apart from all mental functions』 indicates that this wisdom is different from the realm that thoughts and wisdom can reach. 『Apart from the path of the mind』 indicates that this wisdom is different from the wisdom of consciousness born from karma. The former two can be spoken of, but this wisdom is not their realm, so it is said to be 『unspeakable.』 『Words cannot attain thought』 because it is not knowable by ear-consciousness, nor can it be contemplated by mind-consciousness. This shows that it is inaudible. 『It is not the aggregates, realms, or entrances』 like the aggregates (skandha), realms (dhātu), and entrances (āyatana), which have differences such as form, mind, roots, objects, and consciousness, all of which can be spoken of. But the wisdom of realization is not like this, because it has no distinction between the able and the enabled, it is equal, so it is beyond words and cannot be spoken of. Therefore, it can only be inwardly united with through the wisdom of realization, it cannot be distinguished, and it cannot be understood by defiled consciousness. As the Laṅkāvatāra Sūtra says: 『Grasping at characteristics is called consciousness, not grasping at characteristics is called wisdom,』 this is what it means. The treatise says, 『The wise one is the wisdom of the ground,』 which is the fundamental wisdom.

『What arises by what?』 Through what does one contemplate? It is through the wisdom of the practice of application that the fundamental wisdom arises. 『What goes together with what?』 Through what does it proceed together? It is through giving (dāna) and other practices that assist in arising. 『The words like traces in the sky』 onwards are the fifth part, using a verse to illustrate the subtle points. The first half is an illustration, and the second half is an explanation of the Dharma. The meaning of the metaphor here can be briefly divided into three aspects: First, it is different from the previous distinction, that is, what is the difference from the previous 『drawing in the sky』? The vast sky is a metaphor for the ocean of fruition, the place of the bird's trace is a metaphor for the body of the ground, the appearance of the bird's trace is a metaphor for the appearance of the ground, and the bird's footprint is a metaphor for the teachings. The intention is different in that the previous metaphor was that the Dharma of the ground is difficult to speak of and difficult to hear, so one remains silent and does not speak; now the metaphor is that the Dharma of the ground is difficult to speak of and difficult to hear, admonishing the masses to abandon attachments and allowing it to be proclaimed. Second, it shows the meaning, such as a bird flying in the sky, after the bird's body has passed, the place of the bird's trace cannot be described, and the appearance is also invisible. However, there is a bird flying, and one cannot say that there is none. It is not because there is a bird flying that there are bird traces to be captured; nor is it because there are no bird traces that there is no bird flying at all. The bird's flight is a metaphor for the teachings, and the appearance of the bird's trace is a metaphor for the Dharma of the ground. Seeking the bird to pursue the bird's trace, the bird's trace is unattainable; seeking words to pursue the Dharma of the ground, the Dharma of the ground is unattainable. But according to the bird flying ten steps, it is said that there are ten bird traces, but in reality there is no difference between the ten bird traces. According to words, the ten grounds (bhūmi) are divided, but in reality there is no different appearance of the grounds.

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。是故十地如空中十跡。豈有差別。問如空中鳥已行未行及正行處俱無有跡。豈可十地言下無所詮義。答有所行空處故有所詮義。問鳥足空中不能現跡。言下既不顯理。何用斯言。答鳥行沙土如足現跡。鳥行空中足現無跡。小乘言教顯如言義。大乘言教顯離言義。若無鳥行無以得知虛空無跡。故知鳥行能顯無跡。非無能詮。所況可知。三釋文者。論中有二。初三句解喻后。三句合法。喻中鳥行跡處是一句。直舉喻體。二不可說相亦不可見是第二句。顯跡離相難說難見。謂不可說其跡數多少。不可見其跡相差別。下釋成。何故問也。釋以空無相故。即空之跡。亦不可分別也。三非無行跡是第三句。以有鳥行故非無跡。又此三中。初總舉。二離有。三離無。下閤中三句次第合。如是鳥跡處。牒前初句。名等住處證智攝者。合之以法準法驗喻。應言如是鳥行跡處虛空所攝。文中存略也。名句字身合鳥行。住處證攝合跡處虛空所攝。不可說聞合第二句明離有難說聞也。下二釋成。非如聲性者明此地法出言。非如音聲之性是可聞法。又釋明地出言非可如音聲性而執取也。非無地智名句字身者合第三句現不無義。非無地智者有所詮離相之法。非無名句字者有能詮之教。何故言有教擬欲宣說。故何故言地離相。不令如言而取故云何故

【現代漢語翻譯】 現代漢語譯本： 因此，十地（Dashabhumika，菩薩修行過程中的十個階段）就像空中的十個鳥跡，難道有什麼差別嗎？問：正如鳥在空中飛行，無論已飛過、未飛過還是正在飛之處，都沒有痕跡，難道十地可以說在言語之下沒有所詮釋的意義嗎？答：因為有所行之處的空，所以有所詮釋的意義。問：鳥的腳在空中不能顯現痕跡，言語之下既然不顯明真理，為何還要用這些言語呢？答：鳥在沙土上行走，就像腳會顯現痕跡；鳥在空中行走，腳不會顯現痕跡。小乘的言教顯明如言語的意義，大乘的言教顯明遠離言語的意義。如果沒有鳥的飛行，就無法得知虛空無跡，所以知道鳥的飛行能夠顯明無跡，並非沒有能詮釋的作用。所比況的道理是可以理解的。 第三，解釋經文的人認為，論中有兩部分。前三句解釋比喻，后三句符合佛法。比喻中，鳥行跡處是一句，直接舉出比喻的本體。『二不可說相亦不可見』是第二句，顯明鳥跡離於相，難以言說難以看見，意思是不可說其鳥跡數量多少，不可見其鳥跡相狀差別。下面解釋成立的原因。為什麼問呢？因為空無相的緣故。就是空的鳥跡，也不可分別。 『三非無行跡』是第三句，因為有鳥的飛行所以並非沒有痕跡。又這三句中，第一句總括，第二句離有，第三句離無。下面符合佛法的三句依次對應。『如是鳥跡處』，照應前面的第一句。『名等住處證智攝者』，用佛法來比準，用佛法來驗證比喻，應該說『如是鳥行跡處為虛空所攝』，文中有所省略。名句字身對應鳥的飛行，住處證攝對應跡處為虛空所攝。『不可說聞』對應第二句，說明遠離有，難以言說難以聽聞。下面兩句解釋成立的原因。『非如聲性者』，說明此地之法出於言語，並非如音聲的性質是可聽聞的法。又解釋說明地之法出於言語，不可如音聲的性質而執取。『非無地智名句字身者』，對應第三句，顯明並非沒有意義。『非無地智者』，有所詮釋的離相之法。『非無名句字者』，有能詮釋的教法。為什麼說有教法呢？擬欲宣說。所以為什麼說地遠離相呢？不令人如言語而執取，所以說為什麼呢？

【English Translation】 English version: Therefore, the Ten Bhumis (Dashabhumika, the ten stages in the Bodhisattva's path) are like ten bird tracks in the sky. Is there any difference? Question: Just as when a bird flies in the sky, whether it has flown, has not flown, or is currently flying, there are no traces, can it be said that the Ten Bhumis have no meaning to be expressed beyond words? Answer: Because there is space where the bird travels, there is meaning to be expressed. Question: A bird's feet cannot leave traces in the sky. Since truth is not revealed through words, why use these words? Answer: When a bird walks on sand, its feet leave traces; when a bird walks in the sky, its feet leave no traces. The teachings of the Hinayana reveal meaning according to the words, while the teachings of the Mahayana reveal meaning that is beyond words. If there were no bird flying, one could not know that the sky is without traces. Therefore, it is known that the bird's flight can reveal the absence of traces; it is not without the ability to express. The principle of the analogy can be understood. Third, those who interpret the scriptures believe that there are two parts in the treatise. The first three sentences explain the metaphor, and the last three sentences correspond to the Dharma. In the metaphor, 'the place where the bird flies and leaves traces' is one sentence, directly presenting the essence of the metaphor. 'Two, the aspect that cannot be spoken of is also not seen' is the second sentence, revealing that the bird's traces are separate from form, difficult to speak of and difficult to see, meaning that the number of traces cannot be spoken of, and the differences in the appearance of the traces cannot be seen. The following explains the reason for its establishment. Why ask? Because of the emptiness of form. That is, the traces of emptiness cannot be distinguished. 'Three, there are no traces of travel' is the third sentence, because there is the bird's flight, so there are traces. Also, in these three sentences, the first sentence summarizes, the second sentence separates from existence, and the third sentence separates from non-existence. The following three sentences corresponding to the Dharma follow in order. 'Such is the place of the bird's traces', echoing the first sentence. 'Those who are gathered by name, etc., dwelling place, and realized wisdom', use the Dharma to compare and verify the metaphor, it should be said 'Such is the place of the bird's flight and traces, which is contained by the void', there is an omission in the text. The body of names, sentences, and words corresponds to the bird's flight, and the dwelling place and realization correspond to the place of traces being contained by the void. 'Cannot be spoken of or heard' corresponds to the second sentence, explaining that it is far from existence, difficult to speak of and difficult to hear. The following two sentences explain the reason for its establishment. 'Those who are not like the nature of sound' explain that the Dharma of this Bhumi comes from speech, and is not like the nature of sound, which is a Dharma that can be heard. It also explains that the Dharma of the Bhumi comes from speech, and cannot be grasped like the nature of sound. 'Those who are not without the wisdom of the Bhumi, names, sentences, and words' correspond to the third sentence, revealing that it is not without meaning. 'Those who are not without the wisdom of the Bhumi' have the Dharma of separation from form that is to be explained. 'Those who are not without names, sentences, and words' have the teachings that can be explained. Why is it said that there are teachings? Intending to proclaim. So why is it said that the Bhumi is far from form? Not to cause people to grasp it according to the words, so why is it said why?

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。我復說此。汝等不應隨聲取義。此是論主義。作金剛藏語。誡眾離著。五過中。前二違行過。次二違人過。后一違法過。謂如言之義都無所有。而謂實有故不正信。二不能勵心舍相求實。名退勇猛。三法實不爾。為他宣說云法正爾。故云誑他。四言是佛說故言謗佛。又佛意正在離言之義。而謂佛智緣所執相故亦謗也。五謂法淺薄同於世間稱言之事故言輕法。又佛教旨示離言義。令諸眾生越凡成聖。今取如言。只是世語不能令人超凡得聖故。輕法之過實為重也。釋義大竟。

自下第二明其說大。于中六頌分五。初一頌三句明所說分齊。二有三句彰已無過。誡眾除失。三有一頌半顯其所說。略而非廣。四有一頌勸眾敬聽彰已善說。五有一頌顯已得力為生物信。前中初一句是總言。是事雖為難者。是事謂牒前義大之事。雖者是不定之辭。謂此地法有其二分。果分雖不可說。然因分可說。故論經云。我但說一分。謂因分于果為一分故。此二分義諸說不同。有說。能詮之教為因分。所詮之義為果分。此說甚疏。有說。地前因行為因分。地上證智為果分。此品豈說地前法耶。故知不然。若約諸地加行等為因。正證為果。亦少分得。有說。十地有二種門。一若約漸增之門名因分。十地是即可說。有分齊故。如月漸增。可說差

【現代漢語翻譯】 現代漢語譯本：我再重複說明這一點。你們不應該只根據字面意思去理解佛法。這是一種論主義，用金剛藏語（比喻堅固不壞的教義）來告誡大眾遠離執著。五種過失中，前兩種是違背修行的過失，中間兩種是違揹人的過失，最後一種是違背法的過失。所謂『如言之義都無所有，而謂實有』，就是因為不正確地相信。第二種是不能努力用心捨棄表相而追求真實，叫做退失勇猛。第三種是法實際上不是那樣，卻為他人宣說成法就是那樣，所以說是欺騙他人。第四種是說這是佛說的，所以說是誹謗佛。而且佛的本意正在於遠離言語的意義，卻說佛的智慧是緣于所執著的表相，這也是誹謗佛。第五種是認為佛法淺薄，和世間常說的話一樣，所以說是輕視佛法。而且佛教的宗旨是開示遠離言語的意義，使一切眾生超越凡俗成就聖賢，現在卻只按照字面意思理解，這只是世俗的言語，不能使人超凡入聖，所以輕視佛法的過失實在是嚴重啊。解釋意義到此結束。

從下面開始，第二部分說明它所說的是偉大的佛法。其中六頌分為五部分。最初一頌的前三句說明所說的範圍。第二部分有三句，彰顯已經沒有過失，告誡大眾消除過失。第三部分有一頌半，顯示它所說的內容簡略而不是廣泛。第四部分有一頌，勸告大眾恭敬聽聞，彰顯已經善於說法。第五部分有一頌，顯示已經獲得力量，爲了使眾生相信。前面部分中，第一句是總說。『是事雖為難者』，『是事』是指前面所說意義偉大的事情。『雖』是不確定的詞語，意思是說此地（指所討論的領域或主題）的法有兩部分。果的部分雖然不可說，但是因的部分是可以說的。所以《論經》中說：『我只說一部分』，意思是說因的部分對於果來說是一部分。這兩種部分的意義，各種說法不同。有的說，能詮釋的教義是因的部分，所詮釋的意義是果的部分。這種說法非常粗疏。有的說，十地之前的因行是因的部分，地上證得的智慧是果的部分。這一品難道是說十地之前的法嗎？所以知道不是這樣。如果按照諸地的加行等作為因，真正的證悟作為果，也稍微有些道理。有的說，十地有兩種門徑。一種是按照漸次增進的門徑，叫做因的部分。十地是可以說的，因為有範圍的限制，就像月亮逐漸增圓，可以說出差別。

【English Translation】 English version: I will repeat this again. You should not interpret the Dharma merely according to the literal meaning. This is a kind of argument-based view, using the Vajra Treasury language (a metaphor for indestructible teachings) to warn the masses to stay away from attachments. Among the five faults, the first two are faults of violating practice, the middle two are faults of violating people, and the last one is a fault of violating the Dharma. The so-called 'the meaning of the words is completely non-existent, yet it is said to be real' is because of incorrect belief. The second is the inability to diligently abandon appearances and pursue reality, which is called losing courage. The third is that the Dharma is actually not like that, but it is proclaimed to others that the Dharma is like that, so it is said to be deceiving others. The fourth is saying that this is what the Buddha said, so it is said to be slandering the Buddha. Moreover, the Buddha's intention lies precisely in being away from the meaning of words, but it is said that the Buddha's wisdom is based on the appearances that are clung to, which is also slandering the Buddha. The fifth is thinking that the Dharma is shallow, the same as common worldly sayings, so it is said to be belittling the Dharma. Moreover, the purpose of Buddhism is to reveal the meaning of being away from words, so that all sentient beings can transcend the mundane and achieve sagehood, but now it is only understood according to the literal meaning, which is only worldly language and cannot enable people to transcend the mundane and attain sagehood, so the fault of belittling the Dharma is really serious. The explanation of the meaning ends here.

From below, the second part explains that what it says is the great Dharma. Among them, six verses are divided into five parts. The first three sentences of the initial verse explain the scope of what is said. The second part has three sentences, highlighting that there are no faults, and warning the masses to eliminate faults. The third part has one and a half verses, showing that what it says is brief rather than extensive. The fourth part has one verse, advising the masses to listen respectfully, highlighting that it is already good at speaking the Dharma. The fifth part has one verse, showing that it has gained strength, in order to make sentient beings believe. In the previous part, the first sentence is a general statement. 'This matter is difficult', 'this matter' refers to the great matter of meaning mentioned earlier. 'Although' is an uncertain word, meaning that the Dharma in this area (referring to the field or topic being discussed) has two parts. Although the part of the result cannot be said, the part of the cause can be said. Therefore, the Sutra says: 'I only say one part', meaning that the part of the cause is one part for the result. The meaning of these two parts varies according to different statements. Some say that the teachings that can explain are the part of the cause, and the meaning that is explained is the part of the result. This statement is very crude. Some say that the cause before the ten grounds is the part of the cause, and the wisdom attained on the grounds is the part of the result. Is this chapter talking about the Dharma before the ten grounds? So we know it is not like that. If we regard the practices of the grounds as the cause, and the true realization as the result, it also makes some sense. Some say that the ten grounds have two paths. One is according to the path of gradual increase, called the part of the cause. The ten grounds can be said, because there is a limit to the scope, just like the moon gradually increasing, the difference can be said.

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別。二若就圓滿時門名果分。十地是不可說。無分齊故。如月滿時無差別。故此二十地其體無別。但隨分滿假立二分。此亦未然。豈可未至法雲即歡喜可說。待克十圓滿方不可說。若前能起后為因。后依前起為果。亦少分可然。猶非文意。有說。十地有二種義。一者教所安立十地法門。在聞者識上。似義顯現名為因分。由此表彼離言義故。二者亡詮證入十地正行。離諸言教所安立相。說名果分。由彼因分之所表故。是故因分可說。果分不可說此說少順文意。猶非正當今釋有兩重。一此十地有二分。一就實十地。唯佛所知佛智所行名為果分。上論云此智是誰證。偈云佛智所行故。又上文云智起佛境界故。又上加分中言不思議佛法。又如鳥跡所依太空為果海等。二隨相十地。菩薩所知。菩薩所行名為因分。是即果分玄絕當不可說。因分約機。是即可說。此義通一部經中大意。問若爾菩薩證智豈可說耶。答教說修中滿足修等是也。二言十地有二分。一約妙智。正證智如境故。離相離言故。名果分。即不可說。如彼鳥跡同於虛空不可說也。二約方便寄法。顯地差別。如下文初二三地宮同世間。四五六地同二乘等。又寄禪支道品諸諦緣生以顯地別。令眾因此表解地義。故名因分。如空中跡約鳥說異。名為因分。同空無別名為果分

【現代漢語翻譯】 現代漢語譯本 別。二、若就圓滿時門名果分。十地（Dashabhumi，菩薩修行過程中的十個階段）是不可說的，因為沒有分際。如同月亮圓滿時沒有差別。因此，這二十地（指因分和果分）其體性沒有差別，只是隨分圓滿而假立二分。但這種說法也不對。難道可以說法雲地（Dharmamegha-bhumi，第十地）之前，歡喜地（Pramudita-bhumi，第一地）是可以說的，而要等到十地圓滿才不可說嗎？如果說前一地能生起后一地作為因，后一地依前一地而生起作為果，也稍微有些道理，但仍然不符合文意。 有人說，十地有兩種含義。一是教法所安立的十地法門，在聽聞者的意識上，相似地顯現意義，稱為因分。由此來表述那離言的意義。二是捨棄詮釋而證入的十地正行，遠離一切言教所安立的相，稱為果分，因為它是由因分所表述的。因此，因分是可以說的，果分是不可說的。這種說法稍微順應文意，但仍然不完全恰當。 現在解釋為有兩重含義。一是這十地有二分。一就真實的十地而言，唯有佛所知、佛智所行，稱為果分。《上論》說：『此智是誰證？』偈頌說：『佛智所行故。』又上文說：『智起佛境界故。』又上加分中說『不思議佛法』，又如鳥跡所依的太空為果海等。二是隨相十地，菩薩所知、菩薩所行，稱為因分。這就是果分玄妙絕倫，當然不可說，因分約對機，就是可以說的。此義貫通一部經中的大意。問：如果這樣，菩薩的證智難道可以被說嗎？答：教法所說的修中滿足修等就是。 二、說十地有二分。一約妙智，正證智如境，遠離相和言語，所以稱為果分，即不可說。如同鳥跡同於虛空，不可說。二、約方便寄法，顯現地的差別。如下文說初二三地宮殿同於世間，四五六地同於二乘等。又寄託禪支、道品、諸諦、緣生來顯現地的差別，令眾生因此表解地的意義，所以稱為因分。如同空中的鳥跡，約鳥來說有差異，稱為因分，同於虛空則沒有差別，稱為果分。

【English Translation】 English version Furthermore, regarding the 'fruit division' (果分) named at the time of perfect completion, the Ten Grounds (Dashabhumi, the ten stages in the bodhisattva's path) are inexpressible because they are without boundaries. Just as there is no difference when the moon is full. Therefore, these twenty grounds (referring to the 'cause division' and 'fruit division') have no difference in their essence, but are provisionally established as two divisions according to the degree of completion. However, this explanation is not correct. Can it be said that before reaching the Cloud of Dharma Ground (Dharmamegha-bhumi, the tenth ground), the Joyful Ground (Pramudita-bhumi, the first ground) is expressible, and only when the Ten Grounds are perfectly completed does it become inexpressible? If the former ground can give rise to the latter as a cause, and the latter arises from the former as a result, it would be somewhat reasonable, but still does not align with the meaning of the text. Some say that the Ten Grounds have two meanings. First, the Ten Grounds Dharma gate established by the teachings, which appears as a similar meaning in the consciousness of the listener, is called the 'cause division' (因分). This is used to express the meaning that is beyond words. Second, the correct practice of the Ten Grounds, which is entered into by abandoning interpretation, and is apart from the characteristics established by all teachings, is called the 'fruit division' (果分), because it is expressed by the 'cause division'. Therefore, the 'cause division' is expressible, and the 'fruit division' is inexpressible. This explanation is somewhat in line with the meaning of the text, but still not entirely accurate. Now, the explanation is that there are two levels of meaning. First, these Ten Grounds have two divisions. One is in terms of the actual Ten Grounds, which are only known by the Buddha and practiced by the Buddha's wisdom, and is called the 'fruit division'. The 'Treatise on Ascertainment' says: 'Who realizes this wisdom?' The verse says: 'Because it is practiced by the Buddha's wisdom.' Also, the previous text says: 'Because wisdom arises from the Buddha's realm.' Furthermore, the 'Added Division' says 'inconceivable Buddha-dharma', and also like the space on which bird tracks rely is the ocean of fruit, etc. Second, the Ten Grounds according to their characteristics, which are known by the bodhisattvas and practiced by the bodhisattvas, are called the 'cause division'. This is the profound and unparalleled 'fruit division', which is of course inexpressible, and the 'cause division' is according to the capacity of the audience, which is expressible. This meaning runs through the main idea of the entire sutra. Question: If so, can the bodhisattva's wisdom of realization be spoken of? Answer: The teachings say that the fulfillment of practice in cultivation, etc., is. Second, it is said that the Ten Grounds have two divisions. One is in terms of wonderful wisdom, where the correct wisdom of realization is like the realm, and is apart from characteristics and language, so it is called the 'fruit division', which is inexpressible. Just like bird tracks are the same as empty space, which is inexpressible. Second, it is in terms of expediently relying on the Dharma to reveal the differences between the grounds. As the following text says, the palaces of the first, second, and third grounds are the same as the world, and the fourth, fifth, and sixth grounds are the same as the Two Vehicles, etc. Also, it relies on the limbs of meditation, the factors of the path, the Four Noble Truths, and dependent origination to reveal the differences between the grounds, so that sentient beings can thereby understand the meaning of the grounds, so it is called the 'cause division'. Just like bird tracks in the sky, there are differences when speaking of birds, which is called the 'cause division', but there is no difference when it is the same as empty space, which is called the 'fruit division'.

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一跡通二故為二分。問約鳥約空跡皆離相。云何有可說有不可說。答跡雖離相就鳥得說。就鳥得說所說常離也。跡同虛空理不可說。所況地智準此可知。此釋局斯地品故云雖為難。即是一分也。此為總句。

下有六句別顯三大。初一句明因成就大。次有一句明因漸成就大。余有四句明教說修成就大。釋此三大略作四門。一釋名者。悲願熏心為起行本名因成就。說大之中開出之故名之為大。二聞思修等次第能生出世證智故名因漸成就。三實智證真指陳不到。假言寄顯故教說修。問此三俱是說大中出。何故前二不名教。又俱是因分中出。何故后一不名因耶。答前二生后功能顯故同得名因。體非玄妙故不待言簡。不稱教說。后一證智玄妙濫同果分故。以言簡名教說修。二就處以定有二。先約假處。寄顯因成寄在地前種姓位。以彼種子因成就故。因漸寄在解行位起聞思等行趣真證故。說修寄在初地已上智。證實故。二約實位。此三俱在地上。但初地之前加行修中慈悲願等名為因成。聞思修等名為因漸。正證后得名教說修。

三就文辨定者。下說分中。諸地之內皆有此三。何者且菩薩因何求此智。有二所因。一為救眾生。二為求菩提。由上求菩提下救眾生名為菩薩。故云慈悲願也。二既內有此因欲趣求諸地。有何漸

次。謂修學三慧漸入諸地。此二同在加行智中。三加行智既終必示契真理。前二相粗直陳可得故不別寄。證智地體不可直示故寄別法。用以顯表示。如二地正地中說十善等。三地正地中說四禪等。四地正地中說道品等。並是如此教說修攝。四釋文中。初句慈悲是利他行。發願是自利行。釋此二文如論應知。因漸成就者。如偈漸次具諸地。故謂三慧次第能生出世智。以是彼因故名具諸地也。教說修者有二。滿足修者聞思慧等。但能為彼出世智因。不能滿彼智地。要出世凈心方能滿彼。故云智者所能及也。下明觀修。于中如是諸地行者牒舉地行也。微妙甚難見者明觀境非余心所能見也。不可以心知者不可以染心能知。論云自心清凈可知。此中滿足修據根本智。觀修約后得智。反緣觀內俱不可說故名教說修也。自下三句是第二顯已善說。誡眾除失。先顯已離二過。一離佛不隨喜故云當承佛力說也。二離不平等說故云咸聽也。二誡眾令離二失。一于說者不敬。離是過故云汝等當恭敬。二於法見諍。離是過故云共一心聽也。自下一頌半。第三明所說略而非廣。初二句牒舉地法。是智所通達故云隨順也。以此智入彼諸地相中故云諸地相入行論云如行修故者如加行修而得入也。如行修滿足者加行入證契理圓滿故云如實滿足攝取入。此

智入之行無量無邊故云于無量億劫說之不盡。今但略說者是要略故云如實也。雖是略說而具攝廣義故云其義無有餘。自下一頌第四勸眾敬聽。彰己善說。一心恭敬待者有二。一身恭敬如威儀住者釋敬也。堪受說法者釋待也。二心恭敬請決意求法故云如心決定。此釋心敬。堪能憶持者釋持也。前則身恭能受此即心敬能持。今承佛力說者顯非已力。離增上慢故。下半顯所說。謂以何事者以天音唱故。云何事者出因引喻故。依止何事者依止善字不違義故。示現何事者示現地義故。又釋大音唱因喻依證成道理說。義名不相違依法爾道理說。可知。論中善字者是善巧之字故有二義。一巧同他音。二詮義周備。如論應知。自下一頌第五現己得力令物生信。初二句明雖得廣多諸佛神力聚在我身。后二句然現己所說如海一渧所不說者猶如大海。況無佛力縱此一渧亦不能說。上來至此請分竟。

自下第七明說分作四門。

初釋名者演暢宣陳十地差別故名說分。

二來意者。前既請滿。剛藏告眾許說一分故。次正說以現地法。

三說意者。前本請分中已說地體。令彼上機悟解玄旨。今辯地相。令中下之流隨相開解。故明說也。又前已略示令生正解。今更廣陳令起行修。故明說也。四釋文中說十地即為十段。就初地

【現代漢語翻譯】 現代漢語譯本： 由於智慧深入的修行無量無邊，所以說即使在無量億劫中也無法說完。現在只是簡略地說，是因為要抓住要點，所以說是『如實』。雖然是簡略地說，卻包含了廣泛的意義，所以說是『其義無有餘』。下面一頌是第四個部分，勸導大眾恭敬聽法，彰顯自己善於說法。『一心恭敬待者』分為兩種：一是身恭敬，如威儀端正地站立，這是解釋『敬』；堪能接受說法，這是解釋『待』。二是心恭敬，請示並決心求法，所以說是『如心決定』，這是解釋心敬。『堪能憶持者』，這是解釋『持』。前面是身體恭敬能夠接受，這裡是內心恭敬能夠憶持。現在憑藉佛的力量來說法，是爲了表明不是自己的力量，遠離增上慢的緣故。下半部分顯示所說的內容。『謂以何事者』，因為用天音唱誦的緣故。『云何事者』，因為引出原因和比喻的緣故。『依止何事者』，因為依止善字而不違背意義的緣故。『示現何事者』，因為示現地的意義的緣故。又解釋用大音唱誦，用原因、比喻、依據來證明道理，義理和名稱不相違背，依法爾的道理來說明，可以理解。論中的『善字』，是善巧的『善』字，所以有兩個含義：一是巧妙地與他音相同，二是詮釋意義周全完備，如論中所應知曉的。下面一頌是第五個部分，展現自己獲得的力量，使聽眾產生信心。前兩句說明雖然獲得廣大諸佛的神力聚集在自身，后兩句說現在自己所說的，就像大海中的一滴水，所沒有說的，就像大海一樣。如果沒有佛的力量，即使這一滴水也不能說。上面到這裡是請分結束。

下面第七部分說明說分，分為四個方面：

一是解釋名稱，演說、宣揚、陳述十地的差別，所以叫做『說分』。

二是說明來意。前面已經滿足了請法的請求，剛藏菩薩告訴大眾，允許宣說其中的一部分。

三是說明說法的意圖。前面在本請分中已經說了地的本體，讓那些上等根機的人領悟玄妙的宗旨。現在辨析地的相狀，讓中等和下等根機的人隨著相狀而開悟理解，所以要明白地說。另外，前面已經簡略地顯示，讓聽眾產生正確的理解，現在更加廣泛地陳述，讓聽眾發起修行，所以要明白地說。四是解釋文中的內容，宣說十地就分為十段。先從初地開始。

【English Translation】 English version: Because the practice of wisdom entering is immeasurable and boundless, it is said that it cannot be fully explained even in immeasurable billions of kalpas (aeons, a very long period of time). Now, it is only briefly explained because it is necessary to grasp the essentials, so it is said to be 'as it is'. Although it is a brief explanation, it contains broad meanings, so it is said that 'its meaning has no remainder'. The following verse is the fourth part, exhorting the assembly to respectfully listen to the Dharma (teachings), demonstrating that one is good at expounding the Dharma. 'Those who wait with one-pointed reverence' are divided into two: first, physical reverence, such as standing with dignified deportment, which explains 'reverence'; being able to receive the Dharma, which explains 'waiting'. Second, mental reverence, requesting and resolving to seek the Dharma, so it is said to be 'as the mind is determined', which explains mental reverence. 'Those who are able to remember and hold', this explains 'holding'. The former is physical reverence being able to receive, and this is mental reverence being able to hold. Now, relying on the power of the Buddha to expound the Dharma is to show that it is not one's own power, and to stay away from arrogance. The latter half shows what is being said. 'What is it about?' Because it is chanted with a heavenly voice. 'What is it about?' Because it draws out causes and metaphors. 'Relying on what?' Because it relies on the word 'good' without violating the meaning. 'Showing what?' Because it shows the meaning of the ground (earth, referring to the stages of Bodhisattva path). Furthermore, it explains chanting with a great voice, using causes, metaphors, and evidence to prove the principle, the meaning and the name do not contradict each other, and it is explained according to the Dharma-nature principle, which can be understood. The word 'good' in the treatise is the word 'good' of skillful means, so it has two meanings: first, skillfully the same as other sounds; second, explaining the meaning comprehensively and completely, as should be known in the treatise. The following verse is the fifth part, showing the power one has obtained, so that the audience generates faith. The first two sentences state that although the vast power of all the Buddhas is gathered in oneself, the latter two sentences say that what one is now saying is like a drop of water in the ocean, and what is not said is like the ocean. Without the power of the Buddha, even this one drop cannot be said. The above to here is the end of the request section.

The following seventh part explains the speaking section, divided into four aspects:

First, explaining the name, expounding, proclaiming, and stating the differences of the ten grounds (Bhumi, the ten stages of the Bodhisattva path), so it is called the 'speaking section'.

Second, explaining the intention. Having already fulfilled the request for the Dharma, Vajragarbha (a Bodhisattva) tells the assembly that he is allowed to expound a portion of it.

Third, explaining the intention of speaking the Dharma. Previously, in the original request section, the essence of the grounds had already been spoken, allowing those of superior faculties to understand the profound meaning. Now, analyzing the characteristics of the grounds, allowing those of medium and inferior faculties to awaken and understand according to the characteristics, so it must be clearly stated. In addition, it has already been briefly shown previously, allowing the audience to generate correct understanding, and now it is stated more extensively, allowing the audience to initiate practice, so it must be clearly stated. Fourth, explaining the content of the text, expounding the ten grounds is divided into ten sections. Starting with the first ground.

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中略作七門。一釋名。二來意。三斷障。四證理。五成行。六得果。七釋文。

初釋名者。唯識論第九云。一極喜地初獲聖性具證二空。能益自他生大喜故。解云此有三義。一得位。二證理。三成行。皆初獲得故生歡喜也。攝論中唯依第三成行義釋故。無性及世親各第七卷云。由此最初得能成辨自他義利勝功能故。謂如菩薩入現觀時。得成辨自他義利最勝功能生極歡喜。非聲聞等入現觀時唯得成辨自利功能生如是喜。故不說彼名極喜地。依十住毗婆沙論唯約證理釋。彼論云。始得法味生大歡喜。依瑜伽七十八及解深密經第四同約二義釋。彼云成就大義得未曾得出世間心生大歡喜故。解云大義即是二利行成。出世間心是得聖位。同十地論成就二行及得聖位。如本分中釋。余義如下釋名分辨。

二次第者。何故最初明此地者。謂先地前加行功力無間發起本性無流功能。令生現行。初無流智證見真理。滅惑成行故先明此。

三所斷者。唯識論第九云。一異生性障。謂二障中分別起者。依彼種立異生性故。二乘見道現在前時。唯斷一種名得聖性。菩薩見道現在前時。具斷二種名得聖性。解云異生者執異見而生故曰異生。即舊名凡夫也。性者即是分別二障。種上假立不相應法。依彼種上立此性故。即說彼種名

【現代漢語翻譯】 現代漢語譯本： 中略作七門：一、釋名；二、來意；三、斷障；四、證理；五、成行；六、得果；七、釋文。

初釋名者。《唯識論》第九云：『一、極喜地（Pramudita），初獲聖性，具證二空（dvi-śūnyatā），能益自他，生大喜故。』解云：此有三義：一、得位；二、證理；三、成行。皆初獲得故生歡喜也。《攝論》中唯依第三成行義釋故。無性及世親各第七卷云：『由此最初得能成辨自他義利勝功能故。』謂如菩薩入現觀時，得成辨自他義利最勝功能，生極歡喜。非聲聞等入現觀時，唯得成辨自利功能，生如是喜。故不說彼名極喜地。依《十住毗婆沙論》唯約證理釋。彼論云：『始得法味，生大歡喜。』依《瑜伽師地論》七十八及《解深密經》第四同約二義釋。彼云：『成就大義，得未曾得出世間心，生大歡喜故。』解云：大義即是二利行成。出世間心是得聖位。同《十地論》成就二行及得聖位。如本分中釋。余義如下釋名分辨。

二次第者。何故最初明此地者。謂先地前加行功力無間發起本性無流功能，令生現行。初無流智證見真理，滅惑成行故先明此。

三所斷者。《唯識論》第九云：『一、異生性障，謂二障中分別起者，依彼種立異生性故。二乘見道現在前時，唯斷一種名得聖性。菩薩見道現在前時，具斷二種名得聖性。』解云：異生者，執異見而生故曰異生。即舊名凡夫也。性者即是分別二障。種上假立不相應法。依彼種上立此性故。即說彼種名

【English Translation】 English version: In brief, there are seven aspects: 1. Explanation of the name; 2. Intention of the teaching; 3. Severing of obstructions; 4. Realization of the truth; 5. Accomplishment of practice; 6. Attainment of the fruit; 7. Explanation of the text.

First, regarding the explanation of the name. The ninth fascicle of the Vijñaptimātratāsiddhi-śāstra (Treatise on the Establishment of Consciousness-Only) states: 『The first, the Pramudita-bhumi (Extremely Joyful Ground), is where one initially attains the holy nature, fully realizes the two emptinesses (dvi-śūnyatā), and is able to benefit both oneself and others, thus generating great joy.』 The explanation says: This has three meanings: 1. Attainment of position; 2. Realization of truth; 3. Accomplishment of practice. All are initially attained, hence generating joy. The Mahāyānasaṃgraha (Compendium of Mahayana) only explains it according to the third meaning of accomplishing practice. Asaṅga and Vasubandhu, in their respective seventh fascicles, state: 『Because one initially obtains the superior ability to accomplish the benefit and welfare of oneself and others.』 This means that when a Bodhisattva enters direct perception, they obtain the supreme ability to accomplish the benefit and welfare of oneself and others, generating extreme joy. When Śrāvakas (Hearers) and others enter direct perception, they only obtain the ability to accomplish their own benefit, generating such joy. Therefore, it is not called the Extremely Joyful Ground. According to the Daśabhūmika-vibhāṣā (Commentary on the Ten Grounds), it is explained only in terms of realizing the truth. That treatise states: 『Initially obtaining the taste of the Dharma, generating great joy.』 According to Yogācārabhūmi-śāstra (Stages of Yoga Practice) seventy-eight and Saṃdhinirmocana-sūtra (Explanation of the Profound Secrets Sutra) fourth, it is explained in terms of two meanings. They state: 『Accomplishing great benefit, obtaining the unprecedented supramundane mind, thus generating great joy.』 The explanation says: Great benefit is the accomplishment of the practice of benefiting both oneself and others. The supramundane mind is the attainment of the holy position. It is the same as the Daśabhūmika-śāstra (Ten Grounds Sutra) in accomplishing the two practices and attaining the holy position. As explained in the original section. The remaining meanings are distinguished in the explanation of the name below.

Second, regarding the order. Why is this ground explained first? It is because the power of the preliminary practices before the previous ground, without interruption, initiates the inherent undefiled function, causing it to manifest. The initial undefiled wisdom realizes and sees the truth, extinguishing delusion and accomplishing practice, hence this is explained first.

Third, regarding what is severed. The ninth fascicle of the Vijñaptimātratāsiddhi-śāstra states: 『1. The obstruction of the nature of an ordinary being, which refers to those that arise from discrimination among the two obstructions, because the nature of an ordinary being is established based on their seeds. When the path of seeing of the two vehicles (Śrāvakas and Pratyekabuddhas) manifests, only one type is severed, which is called attaining the holy nature. When the path of seeing of a Bodhisattva manifests, both types are severed, which is called attaining the holy nature.』 The explanation says: An ordinary being is one who generates from clinging to different views, hence called an ordinary being. This is the old name for a common person. The 『nature』 refers to the two obstructions arising from discrimination. It is a non-corresponding dharma falsely established upon the seeds. Because this nature is established based on those seeds, those seeds are called

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異生性障。此即異生之障。依主釋。梁論名凡夫性無明。十地論名凡夫我相障。解云此約二執。通名我相故不相違。又此異生性雖依種立。然見道前現行分別。亦此障攝故。唯識云執著我法愚。即是此障。故知通現。問若分別二障現種為體。如何二愚唯現非種。答障寬愚狹故不相違。又此異生性雖通本隨分別現種。然由執著之所引發故。貪嗔等攝屬二執。問聖位翻凡。何故初地聖性唯依種立。答以現行間斷故非聖性。問若爾地前已有無流法爾智種。何不于彼立為聖性。答以凡聖二性同時相違過失故。雖有種而非聖性。如滅心定依種假立微微心時。雖有彼種而非滅定。以有心無心義相違故。此亦同彼。又釋。地前未有彼無流之種故非聖性。法爾種子非所許故。問既異生性是不相應行攝。聖性翻凡。何不立不相應耶。答依大乘宗聖性亦是不相應攝。即二十四中非得是也。以大乘宗許此通無流故。不同小乘不通無流。又釋。異生劣故別立不相應。聖法力勝故不別立。亦不相違。又唯識云。雖初地所斷實通二障。而異生性障意取所知。說十無明非染污故。無明即是十障品愚。上來且約斷煩惱說。理實初地亦除惡趣諸業果等。是故要說具斷二愚及彼粗重。一執著我法愚則是異生性障。二惡趣雜染愚。即是惡趣諸業果等。應知。愚

【現代漢語翻譯】 現代漢語譯本 『異生性障』（異生之障礙）。這是依主釋的解釋。梁朝的《攝大乘論》中稱之為『凡夫性無明』，而《十地經論》中稱之為『凡夫我相障』。解釋說，這是就二執（我執和法執）而言的，統稱為『我相』，因此並不矛盾。而且，雖然這種異生性是依據種子而建立的，但在見道之前，現行的分別也屬於此障礙所攝。因此，《唯識論》說『執著我法愚』，指的就是這種障礙。由此可知，它貫通現行和種子。問：如果分別二障（煩惱障和所知障）以現行和種子為體，為什麼二愚（執著我法愚和惡趣雜染愚）只有現行而非種子？答：因為障礙的範圍寬廣，而愚癡的範圍狹窄，所以不矛盾。而且，這種異生性雖然貫通根本、隨逐、分別、現行和種子，但由於是由執著所引發的，所以貪嗔等煩惱也屬於二執。問：聖位翻轉凡夫，為什麼初地的聖性僅僅依據種子而建立？答：因為現行有間斷，所以不是聖性。問：如果這樣，地前已經有了無漏法爾智種，為什麼不在那裡建立為聖性？答：因為凡聖二性同時存在會有相違的過失。雖然有種子，但不是聖性。就像滅盡定依據種子假立，在有微微心的時候，雖然有滅盡定的種子，但不是滅盡定，因為有心和無心的意義相違。這裡也是同樣的道理。又一種解釋是，地前沒有無漏的種子，所以不是聖性。法爾種子不是我們所承認的。問：既然異生性是不相應行所攝，聖性翻轉凡夫，為什麼不建立為不相應行？答：依據大乘宗，聖性也是不相應行所攝，即二十四種不相應行中的『非得』。因為大乘宗承認『非得』貫通無漏法，不同於小乘不貫通無漏法。又一種解釋是，異生性低劣，所以特別建立不相應行；聖法力量殊勝，所以不特別建立，也不相違背。而且，《唯識論》說，雖然初地所斷實際上貫通二障，但異生性障主要指所知障，因為說十無明不是染污性的。無明就是十障品中的愚癡。以上是就斷煩惱而言的。實際上，初地也除去了惡趣的諸業果等。因此，需要說具足斷除了二愚以及它們的粗重。一是執著我法愚，就是異生性障。二是惡趣雜染愚，就是惡趣的諸業果等。應當知道，愚癡。

【English Translation】 English version 『Heterogeneous nature obstruction』 (obstruction of heterogeneous nature). This is an explanation based on 『依主釋』 (dependent explanation). In the 『She Da Cheng Lun』 (Treatise on the Great Vehicle) of the Liang Dynasty, it is called 『ignorance of the nature of ordinary beings,』 and in the 『Shi Di Jing Lun』 (Commentary on the Ten Bhumis Sutra), it is called 『obstruction of the self-image of ordinary beings.』 The explanation says that this refers to the two attachments (attachment to self and attachment to dharma), which are collectively called 『self-image,』 so there is no contradiction. Moreover, although this heterogeneous nature is established based on seeds, the present discriminations before seeing the path are also included in this obstruction. Therefore, the 『Vijnaptimatrata-siddhi』 (Treatise on the Establishment of Consciousness-only) says 『attachment to self and dharma ignorance,』 which refers to this obstruction. From this, it can be known that it penetrates the present and the seeds. Question: If the two obstructions (affliction obstruction and knowledge obstruction) are based on the present and the seeds, why do the two ignorances (attachment to self and dharma ignorance and impure ignorance of evil destinies) only have the present and not the seeds? Answer: Because the scope of obstruction is broad, and the scope of ignorance is narrow, so there is no contradiction. Moreover, although this heterogeneous nature penetrates the root, following, discrimination, present, and seeds, because it is caused by attachment, afflictions such as greed and anger also belong to the two attachments. Question: When the holy position reverses the ordinary, why is the holy nature of the first bhumi only established based on seeds? Answer: Because the present has interruptions, it is not a holy nature. Question: If so, before the bhumis, there is already a seed of non-outflow dharma-nature wisdom, why not establish it as a holy nature there? Answer: Because the simultaneous existence of the two natures of ordinary and holy would have the fault of contradiction. Although there are seeds, it is not a holy nature. Just like the cessation attainment is falsely established based on seeds, when there is a slight mind, although there are seeds of cessation attainment, it is not cessation attainment, because the meaning of having a mind and not having a mind contradicts each other. The same is true here. Another explanation is that there are no non-outflow seeds before the bhumis, so it is not a holy nature. The dharma-nature seeds are not what we acknowledge. Question: Since heterogeneous nature is included in non-corresponding formations, and the holy nature reverses the ordinary, why not establish it as a non-corresponding formation? Answer: According to the Mahayana school, the holy nature is also included in non-corresponding formations, which is the 『non-attainment』 among the twenty-four non-corresponding formations. Because the Mahayana school acknowledges that 『non-attainment』 penetrates the non-outflow dharma, unlike the Hinayana school, which does not penetrate the non-outflow dharma. Another explanation is that heterogeneous nature is inferior, so a non-corresponding formation is specially established; the power of the holy dharma is superior, so it is not specially established, and there is no contradiction. Moreover, the 『Vijnaptimatrata-siddhi』 says that although what is cut off in the first bhumi actually penetrates the two obstructions, the heterogeneous nature obstruction mainly refers to the knowledge obstruction, because it says that the ten ignorances are not of a defiled nature. Ignorance is the ignorance in the ten obstruction categories. The above is in terms of cutting off afflictions. In reality, the first bhumi also removes the karmic results of evil destinies, etc. Therefore, it is necessary to say that the two ignorances and their grossness have been completely cut off. One is attachment to self and dharma ignorance, which is the heterogeneous nature obstruction. The other is impure ignorance of evil destinies, which is the karmic results of evil destinies, etc. It should be known that ignorance.

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品總說為愚。解云顯上二愚非唯無明。執我法時所有愚及俱起法說為初愚。愚品類惡趣業果。體雖非愚。愚所發業及所感果。總說為愚。彼論又說。利鈍障品俱起無明以為二愚。即與五見利品俱起同時無明名為初愚。與貪等鈍品俱起名為后愚。言粗重者。彼論二釋。論云彼粗重言顯彼二種或二所起無堪任性。解云此初釋粗重即是二愚種子。惡故名粗。沉沒稱重。故知二愚唯約現行。后釋是二愚所引令身心中無堪任性粗更沉重。故名粗重。非現非種。準此二愚亦通種子。又案此二愚或分為三。謂惑業報。或分為四。加彼粗重。或分為五。謂惑中分二障故。此等並是此中所除。泛論斷義有其三種。一自性斷。謂諸煩惱及相應心心所。不善有覆無記。諸染污法。見修道生惑種永斷。此中心王遍行別境性非染污。非可斷法。與煩惱俱名相應縛。斷煩惱故亦說名斷。二離縛斷。謂有流善無覆無記通色心等。非正違道。性非可斷。由斷六識緣彼煩惱故說為斷。三不生斷。謂此見道斷見惑已。舍外道身。所依身無。即無想定及無想報並永不生。又招三惡道總報惡業。皆非擇滅亦名不生。三惡道報無根二根郁單越等。亦皆不生。畜生餓鬼別報善業所依依果無亦不生也。此上且約初教說之。若約終教。初地亦舍三界分段及惑業苦。地上唯

【現代漢語翻譯】 總的來說，這些都被歸類為『愚』（ignorance）。解釋是，上面所說的兩種『愚』不僅僅是無明（avidyā，無知）。執著于『我』（ātman，自我）和『法』（dharma，事物）時所產生的愚癡，以及與之同時產生的行為，被稱為第一種『愚』。愚癡導致惡趣（durgati，惡道）的業（karma，行為）和果報（vipāka，結果）。雖然其本質不是愚癡，但由愚癡引發的業和所感受的果報，也被統稱為『愚』。 該論典還說，與利根（sharp faculties）或鈍根（dull faculties）的障礙（āvaraṇa，阻礙）同時產生的無明被認為是兩種『愚』。也就是說，與五見（pañca dṛṣṭi，五種錯誤的見解）中的利根同時產生的無明被稱為第一種『愚』，而與貪（rāga，貪慾）等鈍根同時產生的無明被稱為第二種『愚』。說到『粗重』（stubbornness），該論典有兩種解釋。論典中說：『粗重』這個詞顯示了這兩種愚癡或由這兩種愚癡所引起的無堪任性（lack of fitness）。解釋說，這第一種解釋中的『粗重』實際上是兩種愚癡的種子。因為是惡的，所以稱為『粗』（gross）；因為沉沒，所以稱為『重』（heavy）。因此，我們知道這兩種愚癡僅僅是指現行（manifestation）。後面的解釋是，這兩種愚癡導致身心中沒有堪任性，變得更加粗重。因此，被稱為『粗重』，既不是現行也不是種子。按照這個標準，這兩種愚癡也包括種子。 此外，根據情況，這兩種愚癡可以分為三種，即惑（klesha，煩惱）、業和報（vipāka，果報）。或者分為四種，加上粗重。或者分為五種，因為惑中又分為兩種障礙。這些都是這裡所要去除的。泛泛而談，『斷』（cessation）有三種含義。一是自性斷（intrinsic cessation），指的是諸煩惱以及相應的心理活動，不善的、有覆無記的，各種染污法。見道（path of seeing）和修道（path of cultivation）所產生的迷惑的種子被永遠斷除。這裡的心王（mind-king，主要意識）、遍行（universal mental factors）、別境（object-specifying mental factors）的性質不是染污的，也不是可以斷除的法。與煩惱一起被稱為相應縛（associated bondage）。因為斷除了煩惱，所以也稱為『斷』。 二是離縛斷（cessation by separation from bondage），指的是有漏的善（kusala，善行）、無覆無記（morally neutral and unobscured），包括色（rūpa，色法）、心（citta，心法）等。不是與正道相違背的，其性質不是可以斷除的。由於斷除了六識（six consciousnesses）緣於它們的煩惱，所以說被『斷』了。三是不生斷（cessation by non-arising），指的是在見道中，斷除了見惑（delusions to be abandoned by seeing）之後，捨棄了外道（tirthika，非佛教徒）的身。所依賴的身體不存在了，也就是說，無想定（state of non-perception）和無想報（fruition of non-perception）都將永遠不會產生。此外，招致三惡道（three lower realms）總報的惡業，都不是擇滅（selective cessation），也被稱為『不生』。三惡道的果報，無根（rootless）和二根（two-rooted），以及郁單越（Uttarakuru，北俱盧洲）等，也都不會產生。畜生（animal）、餓鬼（hungry ghost）的別報善業所依賴的身體和果報不存在，也不會產生。以上是根據初教（early teachings）來說的。如果根據終教（final teachings），初地（first bhūmi，初地菩薩）也捨棄了三界（three realms）的分段（segmentation）以及惑、業、苦（suffering）。地上只有……

【English Translation】 Generally speaking, these are all categorized as 'ignorance' (avidyā). The explanation is that the two types of 'ignorance' mentioned above are not merely ignorance. The ignorance that arises when clinging to 'self' (ātman) and 'dharma' (things), and the actions that arise simultaneously with it, are called the first type of 'ignorance'. Ignorance leads to the karma (action) and vipāka (result) of the evil realms (durgati). Although its essence is not ignorance, the karma caused by ignorance and the results experienced are also collectively called 'ignorance'. The treatise also states that the ignorance that arises simultaneously with the obstacles (āvaraṇa) of sharp faculties or dull faculties is considered to be two types of 'ignorance'. That is, the ignorance that arises simultaneously with the sharp faculties in the five views (pañca dṛṣṭi) is called the first type of 'ignorance', while the ignorance that arises simultaneously with the dull faculties such as greed (rāga) is called the second type of 'ignorance'. Speaking of 'stubbornness', the treatise has two explanations. The treatise says: 'The word 'stubbornness' shows the lack of fitness of these two types of ignorance or caused by these two types of ignorance.' The explanation is that 'stubbornness' in this first explanation is actually the seed of the two types of ignorance. Because it is evil, it is called 'gross'; because it sinks, it is called 'heavy'. Therefore, we know that these two types of ignorance only refer to manifestation. The later explanation is that these two types of ignorance cause the body and mind to lack fitness and become more stubborn. Therefore, it is called 'stubbornness', which is neither manifestation nor seed. According to this standard, these two types of ignorance also include seeds. In addition, depending on the situation, these two types of ignorance can be divided into three types, namely klesha (affliction), karma, and vipāka (result). Or it can be divided into four types, plus stubbornness. Or it can be divided into five types, because affliction is further divided into two obstacles. These are what needs to be removed here. Generally speaking, 'cessation' has three meanings. One is intrinsic cessation, which refers to all afflictions and corresponding mental activities, unwholesome, obscured and morally neutral, and various defiled dharmas. The seeds of delusion arising from the path of seeing and the path of cultivation are permanently cut off. Here, the nature of the mind-king (main consciousness), universal mental factors, and object-specifying mental factors is not defiled, nor is it a dharma that can be cut off. Together with afflictions, it is called associated bondage. Because afflictions are cut off, it is also called 'cessation'. The second is cessation by separation from bondage, which refers to wholesome (kusala) with outflows, morally neutral and unobscured, including rūpa (form), citta (mind), etc. It is not contrary to the right path, and its nature is not something that can be cut off. Because the afflictions of the six consciousnesses are cut off, it is said to be 'cut off'. The third is cessation by non-arising, which refers to the fact that in the path of seeing, after cutting off the delusions to be abandoned by seeing, the body of the tirthika (non-Buddhist) is abandoned. The body on which it depends no longer exists, that is, the state of non-perception and the fruition of non-perception will never arise. In addition, the evil karma that leads to the general retribution of the three lower realms is not selective cessation and is also called 'non-arising'. The retribution of the three lower realms, rootless and two-rooted, and Uttarakuru, etc., will also not arise. The body and fruition on which the separate retribution of good karma of animals and hungry ghosts depends do not exist, and will not arise. The above is according to the early teachings. If according to the final teachings, the first bhūmi (first bhūmi Bodhisattva) also abandons the segmentation of the three realms and affliction, karma, and suffering. On the ground only...

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斷彼所知障及變易報。其煩惱障地前漸伏。初地斷盡。所知障地前亦學伏。初地斷一分。余在諸地各斷一分。佛地方盡。此如梁論及寶性論等說。

四所證者。謂法界真如遍行之義。唯識論云。一遍行真如。謂此真如二空所顯。無有一法而不在故。解云行謂有為諸行。我法二空所顯真如。遍於一切有為諸行故名遍行。梁攝論中名為遍滿。遍滿一切有為行故。世親攝論第七云。無有少法非無我故名遍行。無性攝論第七亦云。無有少法非是空故名為遍行。理實二空通餘九地。以初位創證故以為名。

五所成行者略有四種。一約增勝修成施行。二約所成起十大愿。三約修成。謂信等十行。四約實行。謂十度等行無不皆修。余所修行釋文自顯。

六所得果者略有四種。一得當地滿時調柔等四果。如下應知。二得檀行所成大財等果。三依攝論通達障空義得一切障滅果。四通論得唯識三性三無性理智及奢摩他毗缽舍那等果。余如文說。

七釋文者。就此地中文別有二。初長行。后偈頌。前中有四。一始住地分。二地釋名分。三安住地分。四校量勝分。

就初分中論主分為四。一依何身者。謂厚集善根為所依身。二為何義者。為求佛果。三以何因者。以大悲為因。四有何相者。過凡得聖為相。此四各

【現代漢語翻譯】 現代漢語譯本：斷除所知障以及變易報（指菩薩因無明煩惱而產生的微細生死）。煩惱障在初地之前逐漸被降伏，初地時斷盡。所知障在初地之前也通過學習來降伏，初地時斷除一部分，剩餘的在各個地上各斷除一部分，到佛地時完全斷盡。這如同《梁論》以及《寶性論》等所說。

四、所證得的：指的是法界真如遍行的意義。《唯識論》說：『一遍行真如，指的是此真如由二空（我空和法空）所顯現，沒有一法不在其中。』解釋說，『行』指的是有為諸行。我法二空所顯現的真如，遍於一切有為諸行，所以名為遍行。《梁攝論》中名為遍滿，遍滿一切有為行。世親《攝論》第七說：『沒有少法不是無我的，所以名為遍行。』無性《攝論》第七也說：『沒有少法不是空的，所以名為遍行。』實際上，二空通於其餘九地，因為初地是初次證得，所以以此為名。

五、所成就的行：略有四種。一是關於增勝修成施行；二是關於所成而發起十大愿；三是關於修成，指的是信等十行；四是關於實行，指的是十度（佈施、持戒、忍辱、精進、禪定、智慧、方便、愿、力、智）等行無不修習。其餘所修行的，釋文自然會顯明。

六、所得的果：略有四種。一是得到當地滿時調柔等四果，如下文應知。二是得到檀行（佈施）所成的大財等果。三是依據《攝論》通達障空義，得到一切障滅的果。四是通論得到唯識三性（遍計所執性、依他起性、圓成實性）、三無性（相無性、生無性、勝義無性）理智以及奢摩他（止）毗缽舍那（觀）等果。其餘的如經文所說。

七、解釋經文：就此地中的經文，分別有二部分，一是長行，二是偈頌。長行中又有四部分：一是始住地分，二是地釋名分，三是安住地分，四是校量勝分。

就初分中，論主分為四部分：一是依何身，指的是厚集善根為所依身；二是為何義，爲了求佛果；三是以何因，以大悲為因；四是有何相，以過凡夫而得聖果為相。這四部分各自...

【English Translation】 English version: Severing the Obstruction of the Known and the Changeable Retribution. The Obstruction of Afflictions is gradually subdued before the first ground (Bhumi). It is completely severed at the first ground. The Obstruction of the Known is also subdued through learning before the first ground. A portion is severed at the first ground, and the remainder is severed in portions on the various grounds, until it is completely severed at the Buddha ground. This is as stated in treatises such as the Liang Treatise and the Ratnagotravibhāga (Treatise on the Buddha-nature).

1. What is Realized: This refers to the meaning of the Dharmadhātu (realm of reality) as the all-pervading Suchness (Tathatā). The Vijñāptimātratāsiddhi (Treatise on the Establishment of Consciousness-Only) states: 'The all-pervading Suchness refers to this Suchness manifested by the two emptinesses (emptiness of self and emptiness of phenomena), because there is no dharma that is not within it.' The explanation says, ' 行 (xing)' refers to the conditioned activities. The Suchness manifested by the two emptinesses of self and phenomena pervades all conditioned activities, hence it is called all-pervading. In the Liang Saṃgraha Treatise, it is called all-encompassing, because it encompasses all conditioned activities. Vasubandhu's Saṃgraha Treatise, Chapter 7, states: 'There is no dharma that is not without self, hence it is called all-pervading.' Asaṅga's Saṃgraha Treatise, Chapter 7, also states: 'There is no dharma that is not empty, hence it is called all-pervading.' In reality, the two emptinesses are common to the remaining nine grounds, but because the first ground is the initial realization, it is named accordingly.

2. The Accomplished Practices: There are roughly four types. First, regarding the practice of superior accomplishment; second, regarding the arising of the ten great vows based on what is accomplished; third, regarding accomplishment through practice, referring to the ten practices such as faith; fourth, regarding actual practice, referring to the practice of the ten pāramitās (perfections) such as generosity, without exception. The remaining practices will be clarified in the explanation of the text.

3. The Obtained Fruits: There are roughly four types. First, obtaining the four fruits such as gentleness at the full attainment of the ground, as will be known below. Second, obtaining the fruits such as great wealth accomplished through the practice of dāna (generosity). Third, based on the Saṃgraha Treatise, understanding the meaning of the emptiness of obstructions and obtaining the fruit of the extinction of all obstructions. Fourth, generally speaking, obtaining the principles and wisdom of the three natures (parikalpita-svabhāva, paratantra-svabhāva, and pariniṣpanna-svabhāva) and the three non-natures (lakṣaṇa-niḥsvabhāvatā, utpatti-niḥsvabhāvatā, and agra-niḥsvabhāvatā) of Consciousness-Only, as well as the fruits of śamatha (calm abiding) and vipaśyanā (insight). The rest is as stated in the text.

4. Explanation of the Text: Regarding the text of this ground, there are two parts: first, the prose section (long lines); second, the verses. The prose section has four parts: first, the section on the initial dwelling on the ground; second, the section on the explanation of the name of the ground; third, the section on the abiding on the ground; fourth, the section on the comparison of superiorities.

Regarding the initial section, the author divides it into four parts: first, based on what body, referring to the body based on the accumulation of thick roots of virtue; second, for what purpose, for seeking the fruit of Buddhahood; third, with what cause, with great compassion as the cause; fourth, with what characteristic, with the characteristic of transcending the ordinary and attaining sainthood. These four parts each...

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有十門。別辨名為創住菩薩初地。又此四義與瑜伽四十八住品中極喜住內菩薩發心有其四相文同語少別。會意可知。彼云。一何相菩薩發心。二發心何所緣慮。三發心何狀何相。四發心有何勝利。彼論依此經文。作彼略釋不具。初依何身中有三。初結前總告。二正顯行相。三如是眾生下結行入位。正顯行中初句是總。謂一大僧祇積集勝善故名厚集。若有眾生者是此初入地眾生。非是地前。有人判此十句屬地前發心方入初地者。此不順文。豈可地前屬初地攝。以此文說初地不說地前故。應知。此是初住地處說此所依善根行相。別辨中此集有九種。一行集。善作眷屬。持戒者以慧為主。戒隨助伴故云眷屬。如經修諸善行故。謂三聚非一故云諸善行也。二定集。謂定助智道。名為善作眷屬三昧。如經善集助道法故。三親近集。謂親近諸佛供養恭敬。習聞慧智。如經供養諸佛故。四聚集。謂思慧智善能思量。積集諸度故云聚也。如經集諸清白法故。謂六度治垢故云清白也。五護集。謂修慧之行上順善友故為攝護。出世真證修能趣入故名修行實證。行實證故為彼善友。教授攝護故云善知識所護。六廣集。謂廣於一切眾生以愍至深心作利益故。七信心集。謂決定信樂求大法故。八現集。謂隨所集善多向益生故云心多向慈悲。于中慈

【現代漢語翻譯】 現代漢語譯本：有十種（善行）。特別區分名稱為開始安住的菩薩的初地（菩薩修行階位的第一個階段）。而且這四種意義與《瑜伽師地論》第四十八住品中『極喜住』內菩薩發心的四種相貌的文字相同，只是用語略有不同。領會其意即可明白。該論中說：一、菩薩發心是何種相貌？二、發心所緣慮的是什麼？三、發心的狀態和相貌如何？四、發心有什麼殊勝利益？該論依據此經文，作了簡略解釋，並不完全。最初依據何身中，有三種。首先總結前面，總的告知。其次正式顯示行相。第三，『如是眾生』以下，總結修行進入位次。正式顯示行相中，第一句是總說。說一大阿僧祇劫（極長的時間單位）積聚殊勝的善行，所以名為『厚集』。『若有眾生者』，是指最初進入初地的眾生，不是指初地之前。有人判斷這十句屬於地前發心才進入初地，這不符合經文。怎麼能說地前屬於初地所攝呢？因為這段經文說的是初地，沒有說地前。應當知道，這是在初住地處說這種所依的善根行相。特別區分中，這種積集有九種：一、行集。善於結交眷屬。持戒的人以智慧為主，戒律是隨從的助伴，所以說是眷屬。如經文所說『修諸善行』，因為三聚戒（三種戒律的總稱）不是一種，所以說是『諸善行』。二、定集。指禪定輔助智慧之道，名為『善作眷屬三昧』。如經文所說『善集助道法』。三、親近集。指親近諸佛，供養恭敬，學習聽聞智慧。如經文所說『供養諸佛』。四、聚集。指用思慧智，善於思量，積集各種度（到達彼岸的方法），所以說是『聚』。如經文所說『集諸清白法』，指用六度（佈施、持戒、忍辱、精進、禪定、智慧）來去除污垢，所以說是『清白』。五、護集。指修行智慧之行，上順從善友，所以能被攝護。出世間的真實證悟，修行能夠趣入，所以名為修行實證。因為修行實證，所以被善友教授攝護，所以說是『善知識所護』。六、廣集。指廣泛地對一切眾生以極深的慈悲心作利益。七、信心集。指決定信樂，求取大法。八、現集。指隨著所積集的善行，多向于利益眾生，所以說是『心多向慈悲』。其中慈 悲

【English Translation】 English version: There are ten (wholesome deeds). They are specifically distinguished as the initial stage of a Bodhisattva who has begun to abide (Bodhissattva's first stage of practice). Moreover, these four meanings are similar to the text describing the four aspects of a Bodhisattva's aspiration in the 'Joyful Abiding' section of the forty-eighth chapter on Abiding in the Yogacarabhumi-sastra, with only slight differences in wording. Understanding the intention will make it clear. That treatise states: First, what is the appearance of a Bodhisattva's aspiration? Second, what does the aspiration focus on? Third, what is the state and appearance of the aspiration? Fourth, what are the excellent benefits of the aspiration? That treatise relies on this sutra text, making a brief explanation that is not complete. Initially, based on what body, there are three aspects. First, summarizing the previous, making a general announcement. Second, formally revealing the characteristics of practice. Third, from 'Such beings' onwards, concluding the practice and entering the stage. In the formal revelation of the characteristics of practice, the first sentence is a general statement. It says that accumulating excellent wholesome deeds for one great asamkhya-kalpa (an extremely long unit of time) is called 'thick accumulation'. 'If there are beings' refers to the beings who initially enter the first stage, not those before the first stage. Some judge that these ten sentences belong to the aspiration before the stage, only then entering the first stage, which does not accord with the text. How can what is before the stage be included in what is encompassed by the first stage? Because this text speaks of the first stage, not what is before the stage. It should be known that this is speaking of the characteristics of the wholesome roots on which this abiding place initially relies. In the specific distinctions, this accumulation has nine aspects: First, accumulation of conduct. Being good at forming a retinue. Those who uphold precepts take wisdom as the main thing, and precepts are the assisting companion, so it is called a retinue. As the sutra says, 'Cultivating all wholesome deeds', because the three aggregates of precepts (a general term for three types of precepts) are not one, so it is said 'all wholesome deeds'. Second, accumulation of samadhi. Referring to samadhi assisting the path of wisdom, it is called 'good at making a retinue of samadhi'. As the sutra says, 'Well accumulating the Dharma that assists the path'. Third, accumulation of closeness. Referring to being close to all Buddhas, making offerings with reverence, and learning to hear wisdom. As the sutra says, 'Making offerings to all Buddhas'. Fourth, gathering. Referring to using the wisdom of thought, being good at contemplating, and accumulating various paramitas (methods of reaching the other shore), so it is called 'gathering'. As the sutra says, 'Gathering all pure and white Dharmas', referring to using the six paramitas (generosity, morality, patience, diligence, dhyana, wisdom) to remove defilements, so it is called 'pure and white'. Fifth, accumulation of protection. Referring to cultivating the practice of wisdom, according with good friends above, so one can be protected. The true realization of transcending the world, practice can lead to entering, so it is called the true realization of practice. Because of the true realization of practice, one is taught and protected by good friends, so it is said 'protected by good teachers'. Sixth, broad accumulation. Referring to broadly benefiting all beings with extremely deep compassion. Seventh, accumulation of faith. Referring to determined faith and joy, seeking the great Dharma. Eighth, present accumulation. Referring to, along with the accumulated wholesome deeds, mostly turning towards benefiting beings, so it is said 'the mind mostly turns towards loving-kindness'. Among them, loving-kindness and compassion.

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念依苦苦壞苦者。以慈行粗故。悲依行苦者。明是細故。問上文云慈與樂悲拔苦。何故與此不同耶。答此二有通有別。別如前辨。通論俱有與樂。如三地中慈有廣大無量者與樂。謂廣與欲界樂大與色界同喜樂。無量與色界不同喜樂。悲喜舍亦爾。故知同與樂也。又如三地。為苦眾生入慈悲故知同拔苦也。此文亦爾。是故知同也。九求集。謂與眾生求一切智智故云好求佛智慧。依論經此句攝在第八信心集中。別有第六凈心集。謂出世真證心無垢染故云善清凈心。故又此九中。初五護煩惱行。謂一戒學。二定學。餘三慧學。即聞思修三慧。依論有四。加凈心。集出世智故。后四護二乘行。于中初二護二乘心。謂廣護狹心。信護小心。后二護二乘行。謂慈護狹行。求護小行。又此十中。初一總相。謂統括諸行成一厚集故。餘九皆是集。中間出故是別相。九中皆有集義。是同相。戒定等別名為異相。成壞同前可知。依此諸集整合之身。乃能發此真證之心。住于初地故。此諸集總在地中。初分所攝故。云如是眾生乃能發阿耨等心。此心即是本分中愿善決定。彼文指此也。第二為何義生如是心者。如經為得一切種智故。此顯佛無上智具知斷證修究竟滿。故此為總句。佛智業用利益眾生差別有九。為求彼故生如是心。一力佛智慧作問

【現代漢語翻譯】 現代漢語譯本 念依苦苦（dukkha-dukkha，苦的苦）壞苦者。以慈（metta，慈愛）行粗故。悲（karuna，悲憫）依行苦者。明是細故。問上文云慈與樂悲拔苦。何故與此不同耶。答此二有通有別。別如前辨。通論俱有與樂。如三地中慈有廣大無量者與樂。謂廣與欲界樂大與同喜樂。無量與不同喜樂。悲喜舍（upekkha，捨棄）亦爾。故知同與樂也。又如三地。為苦眾生入慈悲故知同拔苦也。此文亦爾。是故知同也。九求集。謂與眾生求一切智智（sarvajnatajnana，一切種智）故云好求佛智慧。依論經此句攝在第八信心集中。別有第六凈心集。謂出世真證心無垢染故云善清凈心。故又此九中。初五護煩惱行。謂一戒學（silasiksa，戒律的學習）。二定學（samadhisiksa，禪定的學習）。餘三慧學（prajnasiksa，智慧的學習）。即聞思修三慧。依論有四。加凈心。集出世智故。后四護二乘行。于中初二護二乘心。謂廣護狹心。信護小心。后二護二乘行。謂慈護狹行。求護小行。又此十中。初一總相。謂統括諸行成一厚集故。餘九皆是集。中間出故是別相。九中皆有集義。是同相。戒定等別名為異相。成壞同前可知。依此諸集整合之身。乃能發此真證之心。住于初地故。此諸集總在地中。初分所攝故。云如是眾生乃能發阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta，無上正等正覺之心）。此心即是本分中愿善決定。彼文指此也。第二為何義生如是心者。如經為得一切種智故。此顯佛無上智具知斷證修究竟滿。故此為總句。佛智業用利益眾生差別有九。為求彼故生如是心。一力佛智慧作問

【English Translation】 English version Regarding the suffering of suffering (dukkha-dukkha), it is destroyed because compassion (metta) acts coarsely. Regarding the suffering that arises from change, it is based on suffering of action, which is subtle. Question: The previous text says that compassion gives joy and sorrow removes suffering. Why is it different here? Answer: These two have similarities and differences. The differences are as previously explained. Generally speaking, both give joy. For example, in the three grounds, compassion has vast and immeasurable aspects that give joy. 'Vast' gives joy similar to the desire realm, 'great' gives joy similar to , and 'immeasurable' gives joy dissimilar to . Joy, equanimity (upekkha) are also like this. Therefore, it is known that they both give joy. Also, like the three grounds, sentient beings enter compassion for suffering, so it is known that they both remove suffering. This text is also like that. Therefore, it is known that they are the same. The ninth is the accumulation of seeking. It means seeking all-knowing wisdom (sarvajnatajnana) for sentient beings, so it is said to be good at seeking the wisdom of the Buddha. According to the treatise, this sentence is included in the eighth accumulation of faith. There is also a separate sixth accumulation of pure mind, which means that the true and realized mind is without defilement, so it is called a good and pure mind. Therefore, among these nine, the first five protect against afflictions. They are the learning of precepts (silasiksa), the learning of concentration (samadhisiksa), and the remaining three are the learning of wisdom (prajnasiksa), which are the three wisdoms of hearing, thinking, and cultivating. According to the treatise, there are four, adding pure mind, which accumulates transcendent wisdom. The last four protect the practices of the two vehicles. Among them, the first two protect the minds of the two vehicles, which means broadly protecting the narrow mind and faithfully protecting the small mind. The last two protect the practices of the two vehicles, which means compassionately protecting the narrow practice and seeking to protect the small practice. Also, among these ten, the first is the general characteristic, which means that it encompasses all practices to form a thick accumulation. The remaining nine are all accumulations. Because it appears in the middle, it is a distinct characteristic. All nine have the meaning of accumulation, which is a common characteristic. Precepts, concentration, etc., have different names, which are different characteristics. The formation and destruction are as previously known. Based on the body formed by these accumulations, one can develop this true and realized mind and abide in the first ground. Therefore, all these accumulations are included in the first part of the ground. It is said that such sentient beings can develop the mind of Anuttara-samyak-sambodhi (anuttara-samyak-sambodhi-citta). This mind is the good determination of the original intention. That text refers to this. The second question is, for what purpose does such a mind arise? As the sutra says, it is for obtaining all-knowing wisdom. This shows that the Buddha's supreme wisdom fully knows the ultimate fulfillment of cutting off, realizing, and cultivating. Therefore, this is a general sentence. The Buddha's wisdom has nine differences in benefiting sentient beings. Such a mind arises to seek them. The power of the Buddha's wisdom can ask questions.

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記業。此是如來處非處智。隨諸眾生問。因果等義。悉能記別。此義廣說如余修多羅說。故云為得十力故。二無畏了佛智慧作破邪業。以四無畏破外道說故云為得大無畏故。三平等佛智慧作教授業。謂得二空具足佛法。轉教眾生令同證入故云為得具足佛法故。四救佛智慧作救濟業。謂以四攝巧化眾生故云為救一切世間故。五凈佛智慧作救攝因業。以大慈悲為救眾生因故云為凈大慈悲心故。六無餘智佛智慧作普觀之業。謂常以佛眼普觀十方世間眾生。無不窮盡故云為向十方無餘無礙智故。七無染佛智慧作嚴土攝生為業。謂莊嚴一切世界令無障礙。無有雜染。不待功力。以土應機令生信入法故云為凈一切佛國令無餘故。論中智心無礙者。智無礙顯前無障。心無礙顯前無染。又初慧解脫。后是心解脫故也。八覺佛智慧於一念頓覺三世眾生心數。以為業用故云為於一念中知三世事故。九轉法輪佛智于諸眾生能令解脫。善巧為業故云為自在轉乃至佛神力故。生如是心者即是前發阿耨菩提心也。論云何故唯言生心不言生智為一問也。及余心數法謂念定等為二問也。理實此時諸德皆生。何獨心耶。釋云心是總主。舉此即攝智等心法故。云心中即攝知斷證修。答初問也。亦攝一切助道法故者答后問也。第三以何因生如是菩提心者。如經

【現代漢語翻譯】 現代漢語譯本 記業（記錄行為）。這是如來處非處智（對與非的智慧）。隨著各種眾生提問，關於因果等的意義，都能詳細記錄分辨。這個意義廣泛的解說如同其他的修多羅（佛經）所說。所以說『爲了獲得十力（如來的十種力量）』。二、無畏（無所畏懼）佛智慧做破除邪見的行業。用四無畏（四種無所畏懼）破除外道的說法，所以說『爲了獲得大無畏』。三、平等佛智慧做教授的行業。就是獲得二空（人空和法空）具足的佛法，教導眾生使他們一同證入，所以說『爲了獲得具足的佛法』。四、救（救度）佛智慧做救濟的行業。用四攝（佈施、愛語、利行、同事）巧妙地教化眾生，所以說『爲了救度一切世間』。五、凈（清凈）佛智慧做救攝因的行業。以大慈悲心作為救度眾生的原因，所以說『爲了清凈大慈悲心』。六、無餘智（無遺漏的智慧）佛智慧做普遍觀察的行業。常常用佛眼普遍觀察十方世間的眾生，沒有不能窮盡的，所以說『爲了向十方無餘無礙的智慧』。七、無染（無污染）佛智慧做莊嚴國土攝受眾生的行業。莊嚴一切世界使沒有障礙，沒有雜染，不依賴功力，用國土適應眾生的根機使他們生起信心進入佛法，所以說『爲了清凈一切佛國使沒有剩餘』。論中『智心無礙』，智無礙顯示前面的沒有障礙，心無礙顯示前面的沒有雜染。又是先慧解脫，后是心解脫的緣故。八、覺（覺悟）佛智慧在一念之間頓然覺悟三世眾生的心數，作為行業作用，所以說『爲了在一念中知道三世的事情』。九、轉法輪（傳播佛法）佛智對於各種眾生能使他們解脫，善巧方便作為行業，所以說『爲了自在轉乃至佛神力』。生起這樣的心，就是前面所說的發阿耨多羅三藐三菩提心。論中說『為什麼只說生心不說生智』，這是一個問題。『以及其餘的心數法，比如念、定等』，這是第二個問題。實際上這個時候各種功德都產生，為什麼單單說心呢？解釋說，心是總體的君主，舉出心就包括了智等心法，所以說『心中就包括了知、斷、證、修』，回答第一個問題。『也包括了一切助道法』，這是回答後面的問題。第三，以什麼原因生起這樣的菩提心呢？如經中說

【English Translation】 English version Recording Karma. This is the Tathagata's knowledge of what is and is not (wisdom of right and wrong). According to the questions of all sentient beings, regarding the meaning of cause and effect, etc., all can be recorded and distinguished in detail. This meaning is explained extensively as in other Sutras (Buddhist scriptures). Therefore, it is said 'in order to obtain the Ten Powers (ten powers of the Tathagata)'. Second, the Fearlessness (absence of fear) Buddha-wisdom can perform the activity of breaking down heresies. Using the Four Fearlessnesses (four kinds of fearlessness) to refute the doctrines of external paths, therefore it is said 'in order to obtain great fearlessness'. Third, the Equality Buddha-wisdom can perform the activity of teaching. That is, obtaining the complete Buddha-dharma with the two emptinesses (emptiness of self and emptiness of phenomena), teaching sentient beings to enter into realization together, therefore it is said 'in order to obtain the complete Buddha-dharma'. Fourth, the Saving Buddha-wisdom can perform the activity of salvation. Using the Four Embracing Dharmas (giving, kind speech, beneficial action, and cooperation) to skillfully transform sentient beings, therefore it is said 'in order to save all the world'. Fifth, the Pure Buddha-wisdom can perform the activity of saving and embracing the cause. Taking great compassion as the cause of saving sentient beings, therefore it is said 'in order to purify the great compassionate heart'. Sixth, the Wisdom Without Remainder Buddha-wisdom can perform the activity of universal observation. Constantly using the Buddha-eye to universally observe sentient beings in the ten directions of the world, without failing to exhaustively see, therefore it is said 'in order to turn towards the wisdom of the ten directions without remainder or obstruction'. Seventh, the Undefiled Buddha-wisdom can perform the activity of adorning the land and gathering sentient beings. Adorning all worlds so that there are no obstacles, no impurities, not relying on effort, using the land to adapt to the faculties of sentient beings, causing them to generate faith and enter the Dharma, therefore it is said 'in order to purify all Buddha-lands so that there is nothing remaining'. In the treatise, 'wisdom and mind without obstruction', wisdom without obstruction shows the absence of obstacles in front, mind without obstruction shows the absence of defilement in front. Also, it is first liberation through wisdom, and later liberation through mind. Eighth, the Awakening Buddha-wisdom can instantly awaken to the number of minds of sentient beings in the three times in one thought, taking it as the function of activity, therefore it is said 'in order to know the affairs of the three times in one thought'. Ninth, the Turning the Wheel of Dharma Buddha-wisdom can liberate all kinds of sentient beings, with skillful means as the activity, therefore it is said 'in order to freely turn even the Buddha's divine power'. Generating such a mind is the same as the aforementioned generation of the Anuttara-samyak-sambodhi mind. The treatise says 'Why only say generating mind and not generating wisdom', this is one question. 'And the remaining mental functions, such as mindfulness, concentration, etc.', this is the second question. In reality, at this time, all kinds of merits are produced, why only talk about mind? The explanation is that the mind is the overall ruler, mentioning the mind includes mental functions such as wisdom, therefore it is said 'the mind includes knowing, cutting off, realizing, and cultivating', answering the first question. 'It also includes all the auxiliary Dharma', this is answering the later question. Third, what is the cause of generating such a Bodhi mind? As the Sutra says

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是心以大悲為首。故前說為何義中顯所求果。今此以何因顯能成因。謂以何因求大菩提。以大悲為首濟眾生故。求此菩提非為自安。何以故。若非如是大菩提法無以究竟救眾生故。是故諸行大悲為首。此悲大有九種。一增上大緣微細苦。生增上智故云智慧增上。論釋智與慧二差別者。然此智慧有通有別。通而言之所知無別。開別有二門。一智知俗諦慧照真諦。如十度中第六名慧。以照理故第十名智。以鑒事故。二智慧決斷因果逆順染凈差別。慧能照達諸法假實體性有無。此中約后義辨。又觀眾生十二緣起。前能起后皆名為因。后依前起悉名為果。逆順觀之有染有凈。染逆順者。無明緣行乃至老死是名順觀。何緣老死。謂由生故乃至無明是名逆觀。凈順逆者。無明滅故行滅乃至老死是名順觀。何緣老死滅。由生滅故乃至無明是名逆觀。是觀名智。決斷義故。觀一切法但名無實名自相觀。觀一切法真如一味名同相觀。是觀名慧。照察義故。二攝大。謂前既知苦。今以四攝方便善巧救苦眾生故云方便所攝。三淳至大。淳謂淳厚。至謂至到。慈悲增上故曰淳至。淳至有二。一直心淳至。謂向時發心許盡眾生界作利益。其心一向無改易故。二深心淳至。謂愍苦情愍徹於後際故云直心深心淳至。故又直心令證理。深心令集善。故起

【現代漢語翻譯】 現代漢語譯本 是說發心以大悲心為首要。所以前面說在『為何義』中顯示所求的果報。現在這裡用什麼因來顯示能成就的原因呢？就是用什麼原因來求得大菩提呢？因為以大悲心為首要來救濟眾生。求取這種菩提不是爲了自己安樂。為什麼呢？如果不是這樣的大菩提法，就無法究竟地救度眾生。所以一切修行以大悲心為首要。這種大悲心有九種特性。第一是增上大緣微細苦，產生增上的智慧，所以說是智慧增上。《論》中解釋智和慧的兩種差別，智慧有共通之處，也有區別之處。從共通之處來說，所知的內容沒有區別。從區別之處來說，有兩扇門：一是智瞭解俗諦，慧照見真諦。比如十度中第六度名為慧，因為照見真理；第十度名為智，因爲鑑別事理。二是智慧夠決斷因果的逆順、染凈的差別，慧能夠照達諸法的假實體性、有無。這裡是以後一種意義來辨別的。又觀察眾生的十二緣起，前面能生起後面的都稱為因，後面依靠前面生起的都稱為果。逆向和順向地觀察，有染污和清凈。染污的逆順觀察是：無明緣行，乃至老死，這叫做順觀。什麼原因導致老死呢？因為有生，乃至無明，這叫做逆觀。清凈的逆順觀察是：無明滅，所以行滅，乃至老死滅，這叫做順觀。什麼原因導致老死滅呢？因為生滅，乃至無明滅，這叫做逆觀。這種觀察叫做智，因為有決斷的意義。觀察一切法只是名字而沒有實體，叫做自相觀。觀察一切法真如一味，叫做同相觀。這種觀察叫做慧，因為有照察的意義。第二是攝大，因為前面已經知道了苦，現在用四攝（佈施、愛語、利行、同事）方便善巧地救度受苦的眾生，所以說是方便所攝。第三是淳至大，淳是淳厚，至是至到，慈悲增上，所以說是淳至。淳至有兩種：一是直心淳至，就是先前發心，承諾盡眾生界作利益，這種心一直沒有改變。二是深心淳至，就是憐憫痛苦的情感，憐憫徹到后際，所以說是直心深心淳至。所以又說直心令人證悟真理，深心令人積聚善行，因此發起。

【English Translation】 English version It is said that the aspiration (citta) takes great compassion as its head. Therefore, the previous explanation in 'what meaning' reveals the desired result. Now, what cause is used here to reveal the cause that can be achieved? That is, what cause is used to seek great Bodhi (supreme enlightenment)? Because it takes great compassion as its head to save sentient beings. Seeking this Bodhi is not for one's own peace and happiness. Why? If it were not for such a great Bodhi Dharma, there would be no way to ultimately save sentient beings. Therefore, all practices take great compassion as the head. This great compassion has nine characteristics. The first is the great increasing condition of subtle suffering, which generates increasing wisdom, hence it is said that wisdom increases. The 'Treatise' explains the two differences between 'jnana' (智, wisdom) and 'prajna' (慧, insight): wisdom has commonalities and differences. In general, there is no difference in what is known. In terms of differences, there are two doors: one is that 'jnana' knows conventional truth (俗諦, satya-samvriti), and 'prajna' illuminates ultimate truth (真諦, paramārtha-satya). For example, the sixth of the ten perfections (十度, daśa-pāramitā) is called 'prajna' because it illuminates the truth; the tenth is called 'jnana' because it discerns affairs. Second, 'jnana' can decisively determine the differences between the reverse and forward order of cause and effect, and purity and impurity; 'prajna' can illuminate and understand the hypothetical and real nature, existence and non-existence of all dharmas. Here, it is distinguished according to the latter meaning. Furthermore, observing the twelve links of dependent origination (十二緣起, dvādaśāṅga-pratītyasamutpāda) of sentient beings, what arises before and causes what follows is called a cause, and what arises after and depends on what precedes is called an effect. Observing in reverse and forward order, there is defilement and purity. The defiled reverse and forward observation is: ignorance conditions action, and so on, until old age and death, this is called forward observation. What causes old age and death? Because of birth, and so on, until ignorance, this is called reverse observation. The pure reverse and forward observation is: with the cessation of ignorance, action ceases, and so on, until old age and death cease, this is called forward observation. What causes the cessation of old age and death? Because of the cessation of birth, and so on, until the cessation of ignorance, this is called reverse observation. This observation is called 'jnana' because it has the meaning of decisive determination. Observing all dharmas as merely names without substance is called self-characteristic observation (自相觀, svalakṣaṇa-darśana). Observing all dharmas as the single flavor of Suchness (真如, tathatā) is called common-characteristic observation (同相觀, samanya-lakṣaṇa-darśana). This observation is called 'prajna' because it has the meaning of illumination and discernment. Second is the great embracing, because having already known suffering, now using the four means of attraction (四攝, catuḥ-saṃgrahavastu) – giving, kind speech, beneficial action, and cooperation – skillfully saves suffering sentient beings, hence it is said to be embraced by skillful means. Third is the great purity and sincerity, 'purity' means pure and thick, 'sincerity' means reaching to the utmost, compassion and mercy increase, hence it is said to be pure and sincere. There are two kinds of purity and sincerity: one is direct-mind purity and sincerity, which is the initial aspiration to vow to benefit all sentient beings in the entire realm of sentient beings, and this mind has never changed. The second is deep-mind purity and sincerity, which is the feeling of compassion for suffering, compassion that penetrates to the future, hence it is said to be direct-mind and deep-mind purity and sincerity. Therefore, it is also said that direct-mind enables one to realize the truth, and deep-mind enables one to accumulate good deeds, hence it arises.

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信論云。直心者正念真如法故。深心者樂集一切諸善行故。四無量大。謂攝取如來無量神力。化物生信故云量同佛力故。五決定大。上妙決定信深智勝對治者。決定信知諸佛深智。堪授眾生令成最勝對治之用故。云善決定眾生力佛力故。謂以佛智力授與眾生益其智力故云眾生力也。六隨順大。謂隨順菩提令得正覺故。云趣向無礙智隨順自然智故。七正受大。謂能領受諸佛大勝教法轉受眾生故。云能受一切佛法以智慧教化故。八最妙大。攝受勝妙平等功德故云廣大如法界故。九住盡大。謂住是無常愛果之因。儘是涅槃常果之因故云究竟如虛空盡未來際故。第四明是心生時有何等相者。如經菩薩發如是心即時過凡夫地者。以此心即是出世間道。此時舍離凡夫性故。又創得聖位。過於地前內凡位故。此是總句。過義有八。下別顯之。一入位過。此時初成出世間心。猶如世人初始住胎。相似法故云入菩薩位故。此句約位故。瑜伽住品名入菩薩正性離生。梁攝論第十云。一入菩薩正定位。以入菩薩初無流地故。二家過。以得佛所證法界之分故云生在佛家故。梁論二。生在佛家如諸菩薩生法王傢俱足尊勝故。解云前雖住胎。若下賤家不足為過。要在王家受生。方顯其勝故。此句約得法為家。瑜伽住品云生如來家。三種姓過。以大行

【現代漢語翻譯】 現代漢語譯本： 《信論》中說：『直心』是指以正直的心念真如之法。『深心』是指樂於積聚一切善行。『四無量大』，是指攝取如來無量的神力，化導眾生生起信心，所以說其量等同於佛力。『五決定大』，是指以上妙決定的信心和深厚的智慧，殊勝地對治煩惱者，決定信知諸佛的深智，堪能授予眾生，使之成就最殊勝的對治之用，所以說『善決定眾生力佛力』，是指以佛的智慧力授予眾生，增益他們的智力，所以說是眾生力。『六隨順大』，是指隨順菩提，使之證得正覺，所以說『趣向無礙智隨順自然智』。『七正受大』，是指能夠領受諸佛的大殊勝教法，轉而授予眾生，所以說『能受一切佛法以智慧教化』。『八最妙大』，是指攝受殊勝微妙和平等的功德，所以說『廣大如法界』。『九住盡大』，是指『住』是無常愛果之因，『盡』是涅槃常果之因，所以說『究竟如虛空盡未來際』。 第四，說明心生起時有何等相狀？如經中所說，菩薩發起這樣的心，即時超過凡夫地。因為此心即是出世間道，此時舍離了凡夫的性質。又初次獲得聖位，超過了地前內凡位。這是總的概括。『過』的含義有八種，下面分別闡述。一，入位過。此時初次成就出世間心，猶如世人初始住胎，相似的緣故，所以說『入菩薩位』。此句是就位而言。《瑜伽師地論·住品》中名為『入菩薩正性離生』。《梁攝論》第十卷說：『一，入菩薩正定位，以入菩薩初無流地故。』二，家過。因為得到了佛所證的法界之分，所以說『生在佛家』。《梁論》二：『生在佛家，如諸菩薩生法王家，具足尊勝故。』解釋說，前面雖然住胎，如果家不足，不能算是『過』。一定要在王家受生，才能顯示其殊勝。此句是就得法為家而言。《瑜伽師地論·住品》中說『生如來家』。三種姓過。以大行

【English Translation】 English version: The Śraddhā-bala-dhāna (信論) states: 'Straightforward mind' (直心) means rightly contemplating the suchness of reality. 'Profound mind' (深心) means delighting in accumulating all virtuous actions. 'Four immeasurable greatnesses' (四無量大) refer to embracing the immeasurable divine power of the Tathāgata (如來), transforming beings and generating faith, hence it is said that its measure is equal to the Buddha's power. 'Five decisive greatnesses' (五決定大) refer to those who decisively subdue afflictions with supremely wonderful and decisive faith and profound wisdom, decisively knowing that the profound wisdom of all Buddhas is capable of being bestowed upon beings, enabling them to achieve the most supreme function of subduing afflictions, hence it is said 'well-decided power of beings and power of the Buddha' (善決定眾生力佛力), which means that the Buddha's wisdom power is bestowed upon beings, increasing their wisdom power, hence it is called the power of beings. 'Six compliant greatnesses' (六隨順大) refer to complying with Bodhi (菩提), enabling one to attain right enlightenment, hence it is said 'heading towards unobstructed wisdom, complying with natural wisdom' (趣向無礙智隨順自然智). 'Seven correct reception greatnesses' (七正受大) refer to being able to receive the great and supreme teachings of all Buddhas and in turn bestow them upon beings, hence it is said 'able to receive all Buddha-dharmas and teach with wisdom' (能受一切佛法以智慧教化). 'Eight most wonderful greatnesses' (八最妙大) refer to embracing supreme, wonderful, and equal merits, hence it is said 'vast as the dharmadhātu (法界)' (廣大如法界). 'Nine abiding and exhaustion greatnesses' (九住盡大) refer to 'abiding' (住) being the cause of impermanent loving results, and 'exhaustion' (盡) being the cause of Nirvana (涅槃), the permanent result, hence it is said 'ultimately like empty space, exhausting the future' (究竟如虛空盡未來際). Fourth, what are the characteristics of the arising of this mind? As the sūtra (經) says, when a Bodhisattva (菩薩) generates such a mind, they immediately transcend the stage of an ordinary being. This is because this mind is the path of transcending the world, and at this time, the nature of an ordinary being is abandoned. Furthermore, one initially attains the position of a sage, surpassing the inner ordinary position before the bhūmi (地). This is a general statement. There are eight meanings of 'transcendence' (過), which are explained separately below. First, transcendence of entering the position (入位過). At this time, the mind of transcending the world is initially achieved, like an ordinary person initially residing in the womb, due to the similarity, hence it is said 'entering the Bodhisattva position' (入菩薩位). This sentence refers to the position. The Yogācārabhūmi-śāstra (瑜伽師地論) Abiding Chapter is named 'Entering the Bodhisattva's Correct Nature, Separated from Birth' (入菩薩正性離生). The tenth volume of the Liang Saṃgraha-śāstra (梁攝論) says: 'One, entering the Bodhisattva's correct fixed position, because entering the Bodhisattva's initial non-flowing bhūmi (入菩薩正定位，以入菩薩初無流地故).' Second, transcendence of family (家過). Because one obtains a portion of the dharmadhātu (法界) realized by the Buddha, hence it is said 'born in the Buddha's family' (生在佛家). Liang-lun (梁論) two: 'Born in the Buddha's family, like all Bodhisattvas born in the family of the Dharma King, possessing complete honor and victory (生在佛家，如諸菩薩生法王家，具足尊勝故).' The explanation says that although residing in the womb earlier, if the family is insufficient, it cannot be considered 'transcendence'. It is necessary to be born in a royal family to show its superiority. This sentence refers to obtaining the Dharma as family. The Yogācārabhūmi-śāstra (瑜伽師地論) Abiding Chapter says 'born in the Tathāgata's (如來) family' (生如來家). Third, transcendence of lineage. With great practice

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成立堪紹佛種故云種姓尊貴。無可譏嫌者。梁論云。以過二乘及世間種姓故。解云。良以二乘亦得生空法界。然彼不能紹佛果位。如雖生王家然或是王之仆隸等。不足為貴故。今要得王之體分。繼于王位故子相似也。四道過。以非有流故。世道不攝。是無流故。出世道攝故。云過一切乃至出世間道故。以雖得大乘在世間無足為勝。如雖是王種若是鬼神之王不足為貴。要是人天之王。方顯道過故云異道生相似法故。梁論云。四已轉一切世間行。決定不作殺生等邪行故。五法體過。謂菩薩正以大悲為體。于作他事即是已事。以為自身體性。相似法故云住菩薩法中故。瑜伽云。設有問言菩薩以何為體。當云何答。應正答言。大悲為體。此之謂也。前雖道勝。若已身殘闕。未足為勝故。舉大悲顯成自體。六住處過。以不捨世間。是不住涅槃。方便不染。是不住世間。巧離二邊。住無住處故。云在諸菩薩數。論經名住在菩薩正處故也。如王子諸根備具。若住處下劣。亦不足為勝。菩薩雖有大悲。若著二邊。亦未為勝。七生業過。以順空聖智。等入三世真如法中。顯無終極無際限相。生命相似故云等入三世如也。論經名三世真如法中。是故此中如字兩處用之應知。如彼王子雖依正俱勝。若壽命短促。不足為勝。八畢定過。佛種不斷

【現代漢語翻譯】 現代漢語譯本 成立堪紹佛種，故稱種姓尊貴，無可譏嫌。（梁論云：）『因為超過二乘及世間的種姓。』解釋說：『因為二乘也能證得生空法界，但他們不能繼承佛的果位。就像雖然生在王家，但如果只是國王的僕人等，就不值得尊貴。現在要得到國王的體分，繼承王位，所以子嗣要相似。』 四道過：因為不是有流（指有漏之法），所以不被世間道所攝；因為是無流（指無漏之法），所以被出世道所攝。所以說超過一切乃至出世間道。因為即使得到大乘，如果在世間也沒有什麼殊勝之處。就像雖然是王族，但如果是鬼神之王，也不值得尊貴，必須是人天之王，才能顯示道的殊勝，所以說異道生相似法。 （梁論云：）『四已轉變一切世間行，決定不做殺生等邪行。』 五法體過：菩薩真正以大悲為體，做利他之事就如同做自己的事一樣，以大悲作為自身的體性。相似法，所以說安住于菩薩法中。（瑜伽論云：）『如果有人問菩薩以什麼為體，應當如何回答？應當正確地回答說，以大悲為體。』就是這個意思。前面雖然說道殊勝，但如果自身殘缺，也不值得殊勝，所以舉大悲來顯示成就自體。 六住處過：因為不捨棄世間，所以不住于涅槃；用方便法而不被染污，所以不住於世間。巧妙地遠離二邊，安住于無住之處。所以說在諸菩薩之列。（論經）名為住在菩薩正處。就像王子諸根完備，如果住處下劣，也不值得殊勝。菩薩雖然有大悲，如果執著於二邊，也不算殊勝。 七生業過：以順應空性的聖智，平等地進入三世真如法中，顯示出沒有終極、沒有邊際的相。生命相似，所以說平等地進入三世如。（論經）名為三世真如法中。所以這裡『如』字在兩處使用，應當知曉。就像王子雖然依靠正法而一切殊勝，如果壽命短促，也不值得殊勝。 八畢定過：佛種不斷。

【English Translation】 English version Because it establishes the lineage of the Buddha, it is said to be of noble birth, beyond reproach. (The Liang Commentary says:) 'Because it surpasses the lineages of the Two Vehicles and the world.' It explains: 'Because the Two Vehicles can also realize the Dharma realm of emptiness of self, but they cannot inherit the fruit of Buddhahood. It's like being born into a royal family, but if one is merely a servant of the king, it is not worthy of nobility. Now, one must obtain the essence of the king and inherit the throne, so the offspring must be similar.' The fourth is the transcendence of paths: Because it is not 'with outflows' (referring to defiled dharmas), it is not included in worldly paths; because it is 'without outflows' (referring to undefiled dharmas), it is included in supramundane paths. Therefore, it is said to surpass all paths, even supramundane paths. Because even if one attains the Mahayana, if one remains in the world, there is nothing particularly superior. Just as even if one is of royal lineage, if one is a king of ghosts and spirits, it is not worthy of nobility; one must be a king of humans and gods to demonstrate the transcendence of the path, hence it is said that different paths give rise to similar dharmas. (The Liang Commentary says:) 'The fourth has transformed all worldly conduct and is determined not to engage in evil deeds such as killing.' The fifth is the transcendence of the Dharma body: Bodhisattvas truly take great compassion as their body, and doing things for others is like doing things for themselves, taking great compassion as their own nature. Because of similar dharmas, it is said to abide in the Dharma of the Bodhisattva. (The Yogacara-bhumi-sastra says:) 'If someone asks, 'What is the body of a Bodhisattva?' How should one answer? One should answer correctly, 'Great compassion is the body.'' This is what it means. Although it was said earlier that the path is superior, if one's own body is deficient, it is not worthy of superiority. Therefore, great compassion is cited to demonstrate the accomplishment of the self-nature. The sixth is the transcendence of dwelling place: Because they do not abandon the world, they do not dwell in Nirvana; using skillful means without being defiled, they do not dwell in the world. Skillfully avoiding the two extremes, they dwell in the place of non-dwelling. Therefore, it is said to be among the Bodhisattvas. (The sutra) is named 'Dwelling in the Correct Place of the Bodhisattva.' Just as if a prince has all his faculties complete, if his dwelling place is inferior, it is not worthy of superiority. Although a Bodhisattva has great compassion, if he is attached to the two extremes, it is not considered superior. The seventh is the transcendence of birth karma: With the holy wisdom that accords with emptiness, they equally enter the Suchness Dharma of the three times (past, present, and future), revealing the aspect of no end and no limit. Life is similar, so it is said to equally enter the Suchness of the three times. (The sutra) is named 'In the Suchness Dharma of the Three Times.' Therefore, the word 'Suchness' is used in two places here, it should be known. Just as if a prince relies on the correct Dharma and is superior in everything, if his lifespan is short, it is not worthy of superiority. The eighth is the transcendence of certainty: The Buddha lineage is unbroken.

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顯因畢定。究竟涅槃顯果畢定。成就相似者。如王子雖依正命勝。若志氣不立所作不成。不堪紹繼故云如來種中畢定究竟阿耨多羅三藐三菩提故。住如是法等者。牒以總結。謂前四義中。初明內所依身。二辨外所求果。三顯求果所因。此三明發心由致。四正顯所發心相。此即是初住地相。故云住如是法名住菩薩歡喜地。以不動法故。不動法者釋成住義。謂一證真理不復失故。二乘異道所不動故。已說住義竟。

第二釋名分中有三。初十句明多喜。次十句念當得生喜。后十念現得生喜又釋此三中。初一明歡喜差別。后二明喜因差別。又前一正是此地行相之喜。后二明於此地舉緣方喜。又初一對前依何身生喜。以厚集善根得此位故。次對前為何義生喜。以所求佛果定當得故。后對有何相生喜。以現離凡得聖位故。何因中不對辨喜。謂悲心惻愴喜相隱故。初中言多喜者。謂適悅眾多故。論中三種。一心喜者入觀之心。心則適悅故。二體喜者出觀喜。受相應故。三根喜者由前心體喜故。令所依身色根調暢。輕安適悅故云多喜。此是總句。別有九種。一敬喜。於三寶中得不壞信故云多信故。此如小乘入見道得不壞凈相似故。二愛喜。樂觀離染真如法故云多清凈。故論經名多愛念。故上二是心喜。三慶喜。自覺所證校量。勝

【現代漢語翻譯】 現代漢語譯本 顯因畢定： 顯現的因是最終確定的。（顯因：指能夠顯現結果的直接原因；畢定：最終確定，不可更改。）究竟涅槃顯果畢定： 最終的涅槃所顯現的果也是最終確定的。（究竟涅槃：指最終的、圓滿的涅槃狀態；顯果：指涅槃所帶來的結果。）成就相似者，如王子雖依正命勝，若志氣不立所作不成，不堪紹繼故云如來種中畢定究竟阿耨多羅三藐三菩提故： 成就相似的情況，就像王子雖然依靠正確的行為而殊勝，但如果志向不堅定，所做的事情也不會成功，不能繼承王位。因此說，在如來的種性中，最終必定成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。 住如是法等者，牒以總結： 『安住于這樣的法』等等，這是用重複來總結。（住如是法：指安住于菩薩的修行方法和境界；牒：重複。）謂前四義中，初明內所依身，二辨外所求果，三顯求果所因，此三明發心由致，四正顯所發心相： 意思是說，在前面的四種意義中，第一是說明內在所依靠的身體，第二是辨別外在所追求的果，第三是顯現求得果的原因，這三點說明了發心的由來，第四是真正顯現所發之心的相狀。 此即是初住地相，故云住如是法名住菩薩歡喜地，以不動法故： 這就是初住地的相狀，所以說『安住于這樣的法』，名為安住于菩薩歡喜地，因為有不動之法。（初住地：指菩薩修行過程中的第一個階段，歡喜地；不動法：指堅定不移的修行方法和境界。）不動法者釋成住義，謂一證真理不復失故，二乘異道所不動故： 『不動法』解釋了『住』的意義，意思是說，一是證悟真理后不再失去，二是不會被二乘（聲聞乘和緣覺乘）的異端邪說所動搖。（二乘：指聲聞乘和緣覺乘，他們追求個人的解脫，而不是普度眾生。）已說住義竟： 已經解釋完『住』的意義。 第二釋名分中有三，初十句明多喜，次十句念當得生喜，后十念現得生喜又釋此三中，初一明歡喜差別，后二明喜因差別： 第二部分解釋名稱，分為三個部分，首先用十句說明『多喜』，其次用十句說明『念當得生喜』，最後用十句說明『現得生喜』。又解釋這三個部分，第一個部分說明歡喜的差別，后兩個部分說明歡喜的原因的差別。 又前一正是此地行相之喜，后二明於此地舉緣方喜： 此外，第一個部分正是此地修行狀態的歡喜，后兩個部分說明在此地舉出因緣才產生的歡喜。（行相：指修行狀態。）又初一對前依何身生喜，以厚集善根得此位故，次對前為何義生喜，以所求佛果定當得故，后對有何相生喜，以現離凡得聖位故： 此外，第一個部分對應前面所說的依靠什麼身體產生歡喜，因為積累了深厚的善根才得到這個地位；第二個部分對應前面所說的爲了什麼意義產生歡喜，因為所追求的佛果必定能夠得到；第三個部分對應前面所說的有什麼樣的相狀產生歡喜，因為現在已經脫離凡夫的地位，得到了聖人的地位。 何因中不對辨喜，謂悲心惻愴喜相隱故： 為什麼在什麼原因中沒有對應辨別歡喜呢？因為悲心哀憫，歡喜的相狀被隱藏了。（悲心惻愴：指悲憫眾生的心。）初中言多喜者，謂適悅眾多故： 第一個部分說『多喜』，意思是說適悅眾多。（適悅：舒適喜悅。）論中三種，一心喜者入觀之心，心則適悅故： 論中分為三種，一是心喜，指進入觀想的心，心因此而舒適喜悅。（入觀：進入觀想的狀態。）二體喜者出觀喜，受相應故： 二是體喜，指從觀想中出來后的喜悅，與感受相應。（出觀：從觀想的狀態中出來。）三根喜者由前心體喜故，令所依身色根調暢，輕安適悅故云多喜： 三是根喜，因為前面的心喜和體喜，使得所依靠的身體的色根調和暢順，輕安舒適喜悅，所以說『多喜』。（色根：指眼、耳、鼻、舌、身五種感覺器官。）此是總句，別有九種，一敬喜，於三寶中得不壞信故云多信故： 這是總的概括，具體有九種，一是敬喜，因為在三寶（佛、法、僧）中得到了不可破壞的信心，所以說『多信』。（三寶：指佛、法、僧。）此如小乘入見道得不壞凈相似故： 這就像小乘佛教進入見道位，得到不可破壞的清凈相似。（小乘：指聲聞乘和緣覺乘；見道：指修行過程中的一個階段。）二愛喜，樂觀離染真如法故云多清凈： 二是愛喜，因為樂觀遠離染污的真如法，所以說『多清凈』。（真如法：指事物的真實本性。）故論經名多愛念： 所以論經名為『多愛念』。故上二是心喜： 所以上面兩種是心喜。 三慶喜，自覺所證校量勝： 三是慶喜，自覺所證悟的境界，衡量殊勝。

【English Translation】 English version Manifestation of Cause is Ultimately Determined: The manifested cause is ultimately determined. (Manifestation of Cause: refers to the direct cause that can manifest the result; Ultimately Determined: ultimately determined, unchangeable.) The Ultimate Nirvana Manifests Result is Ultimately Determined: The result manifested by the ultimate Nirvana is also ultimately determined. (Ultimate Nirvana: refers to the final, complete state of Nirvana; Manifests Result: refers to the result brought about by Nirvana.) Those who achieve similarity, like a prince who excels by relying on righteous conduct, but if his ambition is not established, what he does will not succeed, and he will not be able to inherit the throne. Therefore, it is said that in the lineage of the Tathagata (Tathagata, 如來), one will ultimately and certainly achieve Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, 阿耨多羅三藐三菩提, unsurpassed complete enlightenment). 『Abiding in such a Dharma』 and so on, is summarized by repetition: 『Abiding in such a Dharma』 and so on, this is summarized by repetition. (Abiding in such a Dharma: refers to abiding in the Bodhisattva's practice methods and realm; Repetition: repeating.) Among the previous four meanings, the first explains the inner body relied upon, the second distinguishes the outer result sought, the third reveals the cause of seeking the result, these three explain the origin of the aspiration, and the fourth truly reveals the appearance of the aspiration. This is the appearance of the first Bhumi (Bhumi, 地), therefore it is said that 『abiding in such a Dharma』 is called abiding in the Bodhisattva's Joyful Ground, because of the immovable Dharma. (First Bhumi: refers to the first stage in the Bodhisattva's path, the Joyful Ground; Immovable Dharma: refers to the firm and unwavering practice methods and realm.) 『Immovable Dharma』 explains the meaning of 『abiding』, meaning that one, having realized the truth, will not lose it again, and two, will not be moved by the heterodox teachings of the Two Vehicles (Two Vehicles, 二乘). (Two Vehicles: refers to the Sravaka Vehicle and the Pratyekabuddha Vehicle, who seek personal liberation rather than universal salvation.) The meaning of 『abiding』 has been explained. The second part, explaining the name, has three sections: the first ten sentences explain 『much joy』, the next ten sentences explain 『joy arising from the thought of attaining』, and the last ten sentences explain 『joy arising from present attainment』. Furthermore, among these three sections, the first explains the difference in joy, and the latter two explain the difference in the causes of joy. Moreover, the first is precisely the joy of the practice state of this ground, and the latter two explain the joy arising from the conditions of this ground. (Practice State: refers to the state of practice.) Furthermore, the first corresponds to the question of what body one relies on to generate joy, because one has accumulated deep roots of goodness to attain this position; the second corresponds to the question of for what meaning one generates joy, because the Buddha fruit sought will certainly be attained; the third corresponds to the question of what appearance one generates joy, because one has now left the position of an ordinary person and attained the position of a sage. Why is there no corresponding distinction of joy in the cause? Because the compassionate heart is sorrowful, and the appearance of joy is hidden. (Compassionate Heart is Sorrowful: refers to the heart that pities all beings.) The first part says 『much joy』, meaning that there is much comfort and joy. In the treatise, there are three types: the first is mind joy, referring to the mind entering contemplation, so the mind is comfortable and joyful. (Entering Contemplation: entering the state of contemplation.) The second is body joy, referring to the joy after coming out of contemplation, corresponding to the feeling. (Coming out of Contemplation: coming out of the state of contemplation.) The third is root joy, because of the previous mind joy and body joy, the sense organs of the body relied upon are harmonized and smooth, light and comfortable, so it is called 『much joy』. (Sense Organs: refers to the five sense organs of eyes, ears, nose, tongue, and body.) This is a general summary, and there are nine specific types: the first is reverence joy, because one has obtained indestructible faith in the Three Jewels (Three Jewels, 三寶) (Buddha, Dharma, Sangha), so it is called 『much faith』. This is similar to the Small Vehicle entering the path of seeing and obtaining indestructible purity. (Small Vehicle: refers to the Sravaka Vehicle and the Pratyekabuddha Vehicle; Path of Seeing: refers to a stage in the path of practice.) The second is love joy, because one is optimistic about the pure and undefiled Suchness Dharma, so it is called 『much purity』. (Suchness Dharma: refers to the true nature of things.) Therefore, the treatise is named 『Much Love and Mindfulness』. Therefore, the above two are mind joy. The third is rejoicing joy, self-awareness of the enlightened realm, measuring the victory.

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過於地前故云多踴悅故。四調柔喜。身心安適遍增益故。論經第五有踴躍喜。此中略無。五堪受喜。自見至菩提近故云多堪受故。此與念當得何別。謂念當得念果預喜。今此念因能受故喜。上來自行喜。下三明化他喜。六不壞喜。由於自心先已調伏。是故或他論義自解說時。或自論義他解說時。皆心調無諍。離諸擾動故云不好鬥諍故。七不惱喜。以心慈悲身口調柔。設見惡人以道漸化。不惱他故云不好惱亂眾生故。八不瞋喜。謂見眾生。不如說行心乖法也。威儀不正身違道也。見之生愍故忍不瞋故云不好瞋恨故。此前二句不惱壞他。此句能受他惱。又前二不令他惱。此句自不起瞋。第二念當得故生歡喜中。初句總。此中欲明已當得義。何故乃念他佛耶。論釋。如佛所得我亦當得。如是念故心生歡喜。此即念他成已也。別有九種。一念佛法者正是念法。但以總該別。于唸佛門開出餘九。是故九種皆名唸佛。此是念佛所得之法及所說法。已亦當成故云唸佛法生歡喜心。二唸佛菩薩。有人釋云。此唸佛過去為菩薩時。我亦同彼故生喜。今解唸佛成道有菩薩眷屬。我亦當有故生歡喜。文意在此故云念諸菩薩等。三唸佛行。此中正是念菩薩行。何故名唸佛行。釋以諸菩薩行佛所行行故。從佛有故。四唸佛凈。謂唸佛所有諸度離染

【現代漢語翻譯】 現代漢語譯本 因為過於接近菩提的緣故，所以說『多踴躍故』。四、調柔喜：因為身心安適，普遍增長利益的緣故。《論經》第五有踴躍喜，這裡省略了。五、堪受喜：因為自己看到接近菩提的緣故，所以說『多堪受故』。這與念當得（念將來能夠獲得）有什麼區別？念當得是預先歡喜結果，現在這是因爲念及原因能夠承受而歡喜。以上是來自自行（自己修行）的歡喜，以下三種說明化他（教化他人）的歡喜。六、不壞喜：由於自己的心先前已經調伏，所以或者他人論議自己解說時，或者自己論議他人解說時，都內心調和沒有爭論，遠離各種擾動，所以說『不好鬥諍故』。七、不惱喜：以慈悲心和調柔的身口，即使見到惡人也用佛法逐漸教化，不惱亂他人，所以說『不好惱亂眾生故』。八、不瞋喜：是指見到眾生不如法修行，心與佛法相違背，或者威儀不正，行為違背正道，見到這些情況心生憐憫，所以忍耐而不生瞋恨，所以說『不好瞋恨故』。前面兩句是不惱壞他人，這一句是能夠承受他人的惱怒。又前面兩句是不令他人惱怒，這一句是自己不生起瞋恨。第二，念當得故生歡喜中，第一句是總說，這裡想要說明已經將要獲得的意義。為什麼念其他佛呢？《論釋》解釋說：『如佛所得，我亦當得。』像這樣唸誦，心中生起歡喜。這就是念他成已（念其他佛已經成就）。另外有九種。一、唸佛法者，正是念法，但是以總括別，在念佛的法門中開出其餘九種。所以這九種都叫做唸佛。這是念佛所得到的佛法以及所說的佛法，已經或者將要成就，所以說『唸佛法生歡喜心』。二、唸佛菩薩：有人解釋說，這是念佛過去為菩薩的時候，我也像他們一樣，所以生起歡喜。現在解釋爲念佛成道後有菩薩眷屬，我也將會有，所以生起歡喜。文意在此，所以說『念諸菩薩等』。三、唸佛行：這裡正是念菩薩的修行。為什麼叫做唸佛行？解釋為因為諸菩薩的修行是佛所修行的，從佛而來。四、唸佛凈：是指唸佛所有各種脫離染污的功德。

【English Translation】 English version It is said 'much rejoicing' because of being too close to Bodhi. Fourth, gentle joy: because body and mind are comfortable and benefits are universally increased. The fifth chapter of the Shastra Sutra has rejoicing, which is omitted here. Fifth, joy of being able to endure: because one sees oneself close to Bodhi, it is said 'much endurance'. What is the difference between this and the thought of attaining (thinking of being able to attain in the future)? The thought of attaining is preliminary joy for the result, now this is joy because of thinking of the cause being able to endure. The above comes from self-practice joy, the following three explain the joy of transforming others. Sixth, indestructible joy: because one's own mind has already been tamed, therefore, whether others discuss and oneself explains, or oneself discusses and others explain, the mind is harmonious without contention, far from all disturbances, therefore it is said 'not fond of fighting'. Seventh, non-annoying joy: with a compassionate heart and gentle body and speech, even seeing evil people, one gradually transforms them with the Dharma, not annoying others, therefore it is said 'not fond of annoying sentient beings'. Eighth, non-anger joy: refers to seeing sentient beings not practicing according to the Dharma, their minds contrary to the Dharma, or their demeanor is not proper, their actions violate the right path, seeing these situations, compassion arises, therefore one endures without anger, therefore it is said 'not fond of anger'. The previous two sentences are not annoying or harming others, this sentence is being able to endure the annoyance of others. Also, the previous two do not cause others to be annoyed, this sentence is oneself not arising anger. Second, in the joy arising from the thought of attaining, the first sentence is a general statement, here one wants to explain the meaning of already about to be attained. Why think of other Buddhas? The Shastra explains: 'As the Buddha has attained, so shall I attain.' Thinking like this, joy arises in the heart. This is thinking of others having already achieved (thinking of other Buddhas having already achieved). There are nine other kinds. First, thinking of the Buddha's Dharma is precisely thinking of the Dharma, but it encompasses the specific, opening up the other nine kinds within the Dharma gate of thinking of the Buddha. Therefore, these nine kinds are all called thinking of the Buddha. This is the Dharma obtained by thinking of the Buddha and the Dharma spoken, already or about to be achieved, therefore it is said 'thinking of the Buddha's Dharma gives rise to joyful mind'. Second, thinking of the Buddha's Bodhisattvas: some explain that this is thinking of the Buddha in the past when he was a Bodhisattva, I was also like them, therefore joy arises. Now it is explained as the Buddha having a Bodhisattva retinue after attaining Buddhahood, I will also have one, therefore joy arises. The meaning of the text is here, therefore it is said 'thinking of all Bodhisattvas, etc.'. Third, thinking of the Buddha's practice: here it is precisely thinking of the practice of the Bodhisattvas. Why is it called thinking of the Buddha's practice? It is explained because the practice of the Bodhisattvas is what the Buddha practiced, coming from the Buddha. Fourth, thinking of the Buddha's purity: refers to thinking of all the Buddha's virtues that are free from defilement.

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故。云念諸波羅蜜清凈故。五唸佛勝。謂唸佛菩薩勝餘眾故云念諸菩薩與眾殊勝故。六唸佛不退之力故云不壞也。七唸佛教化之法。八唸佛能廣利益眾生。九唸佛所入之門。謂善巧智門也。問看此十句。唯初一句唸佛。余念別事。論主何故總稱念佛。答此依一乘無盡緣起無礙相成。即一一緣中無不皆攝一切諸緣。論主依此例故。回九入一。俱名唸佛。如初句攝九。餘一一句皆亦如是。此即句句之下悉皆無盡。以此地法是陀羅尼法。如上舉悉曇章為喻。是此義也。依此例故。上十信為總。乃至十地及佛悉為別。攝別入總。無不在信中具足。餘位亦然。是此義也。又此十句論主更作一番解釋。論云于中初二念共唸佛者。謂於十中初二念共。同是所念。今還分為二。謂唸佛唸佛法故云佛佛法二。故此意欲簡成於三寶。言唸佛菩薩二者。還將唸佛簡唸佛菩薩故為二也。言念諸菩薩故。直舉菩薩。以唸佛前簡法處已顯故。是故佛中具足三寶。餘七皆是念佛行攝。此行為總。餘下六句顯此行故。言隨所顯彼菩薩行者。謂此六句隨彼所顯菩薩行故。是故得在行中所攝。言以何顯如是諸念者。謂前言隨所顯未辨以何法顯。下出能顯行體故云如是諸念應知。此中菩薩行有二種。一離染行。二勝進行。六中初句別顯離染行故云復何顯彼波羅

【現代漢語翻譯】 因此，說憶念諸波羅蜜（到達彼岸的方法）清凈的緣故，五唸佛殊勝。說憶念佛菩薩勝過其他大眾的緣故，說憶念諸菩薩與大眾不同且殊勝的緣故。六唸佛不退轉的力量的緣故，說不壞滅。七唸佛所教化的法。八唸佛能夠廣泛利益眾生。九唸佛所進入的門，指的是善巧智慧之門。問：看這十句，只有第一句是念佛，其餘唸的是別的事，論主為什麼總稱爲念佛？答：這是依於一乘（唯一佛乘）無盡緣起無礙相成（互相成就），即每一個緣中沒有不包含一切諸緣的。論主依此為例，將九歸於一，都名爲念佛。如第一句包含九句，其餘一句一句也都如此。這即是句句之下都無有窮盡。因為此地之法是陀羅尼（總持）法。如上面舉悉曇章（梵文字母）為比喻，就是這個意思。依此為例，上面的十信為總，乃至十地（菩薩修行的十個階段）及佛都為別，攝別入總，沒有不在信心中具足的。其餘位次也是這樣，就是這個意思。又，這十句論主更作一番解釋，論中說：『其中初二念共同唸佛』，指的是在十句中，初二念共同，同是所念。現在還分為二，即唸佛唸佛法，所以說『佛佛法二』。因此，這個意思是要簡別成三寶（佛、法、僧）。說唸佛菩薩二者，還是將唸佛簡別爲念佛菩薩，所以分為二。說念諸菩薩，直接舉菩薩，因爲念佛之前簡別法之處已經顯明瞭。所以佛中具足三寶，其餘七句都是念佛行所攝。此行為總，其餘下六句顯明此行。說『隨所顯彼菩薩行』，指的是這六句隨著所顯明的菩薩行。所以能夠在行中所攝。說『以何顯如是諸念』，指的是前面說『隨所顯』，沒有辨明用什麼法顯明。下面出能顯明的行體，所以說『如是諸念應知』。這其中菩薩行有兩種，一是離染行，二是勝進行。六句中第一句別顯離染行，所以說『復何顯彼波羅』

【English Translation】 Therefore, it is said that because the recollection of all Paramitas (methods of reaching the other shore) is pure, the fivefold mindfulness of Buddha is supreme. It is said that because the recollection of Buddhas and Bodhisattvas surpasses other assemblies, it is said that the recollection of all Bodhisattvas is different and superior to the assembly. Sixth, it is said that the power of the Buddha's non-retrogression is indestructible. Seventh, mindfulness of the Dharma taught by the Buddha. Eighth, mindfulness of the Buddha's ability to broadly benefit sentient beings. Ninth, mindfulness of the gate entered by the Buddha, referring to the gate of skillful wisdom. Question: Looking at these ten sentences, only the first sentence is mindfulness of the Buddha, and the rest are mindfulness of other things. Why does the commentator generally call it mindfulness of the Buddha? Answer: This is based on the One Vehicle (the only Buddha Vehicle), the endless dependent origination, and the unobstructed mutual accomplishment, that is, in each condition, there is nothing that does not include all conditions. The commentator follows this example, returning the nine to one, all named mindfulness of the Buddha. Just as the first sentence contains nine sentences, the remaining sentences are also like this. This means that there is no end under each sentence. Because the Dharma of this ground is the Dharani (total retention) Dharma. As the example of citing the Siddham chapter (Sanskrit alphabet) above, this is the meaning. According to this example, the above ten faiths are the total, and even the ten Bhumis (ten stages of Bodhisattva practice) and the Buddha are the separate, incorporating the separate into the total, and there is nothing that is not fully contained in the faith. The remaining positions are also the same, which is the meaning. Furthermore, the commentator made another explanation of these ten sentences, saying in the treatise: 'Among them, the first two mindfulnesses are common mindfulness of the Buddha', referring to the first two mindfulnesses in the ten sentences being common and the same as what is being mindful of. Now it is divided into two, namely mindfulness of the Buddha and mindfulness of the Buddha's Dharma, so it is said 'Buddha Buddha Dharma two'. Therefore, the intention is to distinguish and form the Three Jewels (Buddha, Dharma, Sangha). Saying mindfulness of the Buddha and Bodhisattva two, still distinguishes mindfulness of the Buddha into mindfulness of the Buddha and Bodhisattva, so it is divided into two. Saying mindfulness of all Bodhisattvas, directly citing Bodhisattvas, because the place of distinguishing the Dharma before mindfulness of the Buddha has already been revealed. Therefore, the Buddha fully possesses the Three Jewels, and the remaining seven sentences are all included in the practice of mindfulness of the Buddha. This practice is the total, and the remaining six sentences below reveal this practice. Saying 'according to what is revealed, the Bodhisattva's practice', refers to these six sentences following the revealed Bodhisattva's practice. Therefore, it can be included in the practice. Saying 'by what are such mindfulnesses revealed', refers to the previous saying 'according to what is revealed', without distinguishing by what Dharma it is revealed. The following reveals the body of practice that can reveal, so it is said 'such mindfulnesses should be known'. Among these, there are two types of Bodhisattva practice, one is the practice of detachment from defilement, and the other is the practice of superior progress. The first sentence of the six sentences separately reveals the practice of detachment from defilement, so it is said 'what else reveals that Para'

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蜜凈行。二餘五句別顯勝進行故云云何顯彼菩薩行乃至轉去故。于中初二句勝及不退顯勝轉去。以後地望前皆名轉勝。前地望后趣入不退皆名轉去。后之三句顯其盡去。十地位窮名為盡。上入佛果稱之曰去。三句中初二顯盡。謂法雲地中能受法雨。及能注雨利益群生后一句受職成佛故。云上入佛地。此初唸佛行該攝后六因之為總。歸初唸佛說以為別。故云亦總亦別也。第三念現得生歡喜中。初總中離世境。論釋離凡夫取著事。此六塵境是世凡所取。又未入初地。所取不亡。如論云現前立少物等非入地故。今入出世證真如法。離所取著世間境事故云我轉離一切世間境界生歡喜心。此轉離有九種。一入轉離。謂入諸佛所行法中故云入一切佛平等中故。此九種與前八過既少相似。有何別耶。釋前中。舉此正顯發之相。此文念此現得生於歡喜。理實初住所得無別。二遠。舍地前凡夫位故。三近。到出世聖智地故。四斷離分別煩惱惡趣業果故五依止堪與眾生作依止故。六近見。自念行成趣佛不遙故云近見。七生。得生佛諸受用土中凈土。是佛分齊境界。八平等轉離。與諸菩薩同證真如入在彼數。九轉離舍勝報自在故云舍離恐怖。此文有二。初直說。後重分別。又此十中初二句顯所行事不相似。此以佛法為所行事。不似凡夫取六塵

【現代漢語翻譯】 現代漢語譯本 蜜凈行（Mijing Xing）。因為其餘五句分別顯示殊勝的進行，所以說『云何顯彼菩薩行（Yunhe Xian Bi Pusa Xing）』乃至『轉去故（Zhuan Qu Gu）』。其中，最初兩句的『勝（Sheng）』和『不退（Bu Tui）』顯示殊勝的轉去。後面的地望前面的地都稱為『轉勝（Zhuan Sheng）』，前面的地望後面的地，趣入不退，都稱為『轉去（Zhuan Qu）』。後面的三句顯示其『盡去（Jin Qu）』。十地位達到頂點稱為『盡（Jin）』，向上進入佛果稱之為『去（Qu）』。三句中，前兩句顯示『盡（Jin）』，指法雲地（Fayun Di）中能夠接受法雨，以及能夠降注法雨利益眾生。后一句指受職成佛，所以說『上入佛地（Shang Ru Fodi）』。這最初的唸佛行（Nian Fo Xing）涵蓋了後面的六因，作為總括。歸於最初的唸佛，說作為分別，所以說『亦總亦別（Yi Zong Yi Bie）』。 第三念現得生歡喜中（Di San Nian Xian De Sheng Huanxi Zhong），最初總括中，遠離世間境界。論釋說遠離凡夫的取著之事。這六塵境（Liu Chen Jing）是世間凡夫所取著的。又未入初地（Chu Di），所取著的不會消失。如論中所說，『現前立少物等（Xian Qian Li Shao Wu Deng）』，因為沒有入地。現在進入出世，證得真如法（Zhen Ru Fa），遠離所取著的世間境界之事，所以說『我轉離一切世間境界生歡喜心（Wo Zhuan Li Yiqie Shijian Jingjie Sheng Huanxi Xin）』。這『轉離（Zhuan Li）』有九種。一是『入轉離（Ru Zhuan Li）』，指進入諸佛所行之法中，所以說『入一切佛平等中故（Ru Yiqie Fo Pingdeng Zhong Gu）』。這九種與前面的八過既然稍微相似，有什麼區別呢？解釋前面，舉出這個正顯發之相。此文念此現得生於歡喜，理實上與初住（Chu Zhu）所得沒有區別。二是『遠（Yuan）』，捨棄地前凡夫位。三是『近（Jin）』，到達出世聖智地。四是『斷離（Duan Li）』，斷離分別煩惱惡趣業果。五是『依止（Yizhi）』，堪能作為眾生的依止。六是『近見（Jin Jian）』，自己念行成就，趣向佛不遙遠，所以說『近見（Jin Jian）』。七是『生（Sheng）』，得生佛諸受用土中凈土，是佛的分齊境界。八是『平等轉離（Pingdeng Zhuan Li）』，與諸菩薩一同證得真如，進入他們的行列。九是『轉離舍勝報自在（Zhuan Li She Sheng Bao Zizai）』，所以說『舍離恐怖（She Li Kongbu）』。此文有二，一是直說，二是重分別。又這十種中，最初兩句顯示所行之事不相似，這是以佛法作為所行之事，不像凡夫取著六塵。

【English Translation】 English version The Pure Conduct of Honey (Mijing Xing). Because the remaining five sentences separately reveal the superior progress, it says, 'How does it reveal the Bodhisattva's conduct (Yunhe Xian Bi Pusa Xing)' and even 'the turning away (Zhuan Qu Gu)'. Among them, the initial two sentences, 'superior (Sheng)' and 'non-retrogression (Bu Tui)', reveal the superior turning away. The later stages looking at the previous stages are all called 'superior turning (Zhuan Sheng)', and the previous stages looking at the later stages, entering into non-retrogression, are all called 'turning away (Zhuan Qu)'. The following three sentences reveal their 'exhaustion and departure (Jin Qu)'. Reaching the peak of the ten stages is called 'exhaustion (Jin)', and ascending into the Buddha fruit is called 'departure (Qu)'. Among the three sentences, the first two reveal 'exhaustion (Jin)', referring to the Dharma Cloud Ground (Fayun Di) being able to receive the Dharma rain and being able to pour down rain to benefit sentient beings. The last sentence refers to receiving the office and becoming a Buddha, so it says 'ascending into the Buddha Ground (Shang Ru Fodi)'. This initial thought of Buddha practice (Nian Fo Xing) encompasses the following six causes, serving as a summary. Returning to the initial thought of Buddha, it is spoken of as a distinction, so it says 'both summary and distinction (Yi Zong Yi Bie)'. In the third thought, the present attainment of joy (Di San Nian Xian De Sheng Huanxi Zhong), in the initial summary, there is separation from worldly realms. The commentary explains separation from the attachments of ordinary people. These six sense objects (Liu Chen Jing) are what worldly ordinary people are attached to. Moreover, not yet entering the first ground (Chu Di), what is grasped will not disappear. As the commentary says, 'presently establishing a small object, etc. (Xian Qian Li Shao Wu Deng)', because one has not entered the ground. Now entering the world-transcending, realizing the Suchness Dharma (Zhen Ru Fa), separating from the attachment to worldly realms, therefore it says, 'I turn away from all worldly realms and generate joy (Wo Zhuan Li Yiqie Shijian Jingjie Sheng Huanxi Xin)'. This 'turning away (Zhuan Li)' has nine types. First is 'entering turning away (Ru Zhuan Li)', referring to entering the practices of all Buddhas, so it says 'entering the equality of all Buddhas (Ru Yiqie Fo Pingdeng Zhong Gu)'. These nine types are somewhat similar to the previous eight faults, so what is the difference? Explaining the previous, it raises this as the correct manifestation. This passage contemplates this present attainment of joy, and in reality, it is no different from what is attained in the initial dwelling (Chu Zhu). Second is 'distance (Yuan)', abandoning the position of an ordinary person before the ground. Third is 'nearness (Jin)', reaching the world-transcending ground of sacred wisdom. Fourth is 'severing and separation (Duan Li)', severing and separating the karma and consequences of afflictions and evil destinies. Fifth is 'reliance (Yizhi)', being capable of serving as a reliance for sentient beings. Sixth is 'near seeing (Jin Jian)', one's own practice is accomplished, and approaching the Buddha is not far, so it says 'near seeing (Jin Jian)'. Seventh is 'birth (Sheng)', attaining birth in the pure lands within the Buddha's lands of enjoyment, which are the boundaries of the Buddha. Eighth is 'equal turning away (Pingdeng Zhuan Li)', together with all Bodhisattvas, realizing Suchness and entering their ranks. Ninth is 'turning away from abandoning the bliss of superior rewards (Zhuan Li She Sheng Bao Zizai)', so it says 'abandoning fear (She Li Kongbu)'. This passage has two parts, first a direct statement, and second a repeated distinction. Moreover, among these ten types, the initial two sentences reveal that the practiced matters are not similar, this is taking the Buddha Dharma as the practiced matter, unlike ordinary people grasping the six sense objects.

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事。次二句顯自身不相似。謂此以聖慧為身。不似凡地妄識身故。后六句顯六種不相似。一斷轉得出世凈行。不似凡夫習惡道行故言行不相似。二菩薩大悲依眾生起還為物依。不似凡夫自不濟不能作依故。三菩薩見佛得力助行。不似凡夫非器不得。四菩薩生於凈佛國土。不似凡夫生於五趣故云處不似。五證知正智以資慧。不似凡夫雜業所生。六內心純熟所作無怖。畢定成就不似凡夫帶障恒怖。由此不似故名轉離也。言怖畏者。不愛等者。謂不活等五令心憎惡。名為不愛。所畏不定便生疑慮。所畏定者即生憂想。此是心法與心俱起故名相應。此是畏體以心畏故現相於身。故有毛豎等事也。第二重分別怖中二。先徴問標二章門。一怖。二離。后釋前二門。先釋怖章。釋此五怖作六門。一出體有四法。一疑。二慮。慮猶思也。三憂。四想。如前可知。二明說意。所以者何徴其意。理實初地斷除煩惱等障。何故此中乃說離畏。論釋此五怖畏是初地障故。偏在此說。若爾何唯在釋名處說。論云復說地利益勝故。欲明歡喜利益與怖畏相反。故此舉之。三依三業分別者。論云第一第二第五依身口意者。此有二義。一別。二通。別中。不活依身。惡名依口。惡名雖發他口以性是口業故。眾畏依意。意無智德故生眾畏。二通。不活三業衣

【現代漢語翻譯】 事。接下來的兩句表明自身的不相似之處。意思是說，這種以聖慧為身的狀態，不像凡夫妄識之身。後面的六句則顯示了六種不相似之處。第一，斷除輪迴，獲得出世的清凈行為，不像凡夫那樣習慣於惡道之行，所以說行為不相似。第二，菩薩的大悲心依眾生而起，反過來又成為眾生的依靠，不像凡夫自身都無法救濟，更不能成為他人的依靠。第三，菩薩見到佛，得到佛的加持，從而能夠修行，不像凡夫那樣，因為不是法器而無法得到加持。第四，菩薩生於清凈的佛國，不像凡夫那樣生於五趣之中，所以說所處的環境不相似。第五，通過證悟獲得正智，從而增長智慧，不像凡夫那樣，智慧是由各種雜業所生。第六，內心純熟，所作所為沒有恐懼，必定能夠成就，不像凡夫那樣，因為帶著業障而常常感到恐懼。因為這些不相似之處，所以稱為轉離。所說的『怖畏』，是指『不愛』等，也就是指不希望活下去等五種令人憎惡的事物。對於不確定的畏懼，就會產生疑慮；對於確定的畏懼，就會產生憂愁。這些都是心法，與心同時產生，所以稱為相應。這是畏懼的本體，因為內心畏懼，所以會顯現在身體上，因此會有毛髮豎立等現象。第二重分別怖畏，分為兩個部分。首先提出問題，標明兩個章節：一是怖畏，二是離怖畏。然後解釋前面的兩個章節。首先解釋怖畏這一章。解釋這五種怖畏，分為六個方面：一是指出其本體，有四種法，即疑、慮（慮也相當於思）、憂、想，如前文所知。二是說明其意義。為什麼要提出這些問題呢？實際上，初地菩薩已經斷除了煩惱等障礙，為什麼這裡還要說離畏呢？論中解釋說，這五種怖畏是初地菩薩的障礙，所以特別在這裡說明。如果這樣，為什麼只在解釋名相的地方說明呢？論中說，這是爲了進一步說明地的利益殊勝。想要說明歡喜地的利益與怖畏相反，所以在這裡舉出這些怖畏。三是依據身、口、意三業進行分別。論中說，第一、第二、第五種怖畏是依身、口、意三業而產生的。這裡有兩種含義：一是分別，二是共通。分別來說，不希望活下去是依身而產生的，惡名是依口而產生的（雖然惡名是從他人之口說出，但其性質是口業）。眾畏是依意而產生的，因為意沒有智慧功德，所以會產生各種畏懼。共通來說，不希望活下去與身口意三業都有關係 現代漢語譯本：事。次二句顯自身不相似。謂此以聖慧為身。不似凡地妄識身故。后六句顯六種不相似。一斷轉得出世凈行。不似凡夫習惡道行故言行不相似。二菩薩大悲依眾生起還為物依。不似凡夫自不濟不能作依故。三菩薩見佛得力助行。不似凡夫非器不得。四菩薩生於凈佛國土。不似凡夫生於五趣故云處不似。五證知正智以資慧。不似凡夫雜業所生。六內心純熟所作無怖。畢定成就不似凡夫帶障恒怖。由此不似故名轉離也。言怖畏者。不愛等者。謂不活等五令心憎惡。名為不愛。所畏不定便生疑慮。所畏定者即生憂想。此是心法與心俱起故名相應。此是畏體以心畏故現相於身。故有毛豎等事也。第二重分別怖中二。先徴問標二章門。一怖。二離。后釋前二門。先釋怖章。釋此五怖作六門。一出體有四法。一疑。二慮。慮猶思也。三憂。四想。如前可知。二明說意。所以者何徴其意。理實初地斷除煩惱等障。何故此中乃說離畏。論釋此五怖畏是初地障故。偏在此說。若爾何唯在釋名處說。論云復說地利益勝故。欲明歡喜利益與怖畏相反。故此舉之。三依三業分別者。論云第一第二第五依身口意者。此有二義。一別。二通。別中。不活依身。惡名依口。惡名雖發他口以性是口業故。眾畏依意。意無智德故生眾畏。二通。不活三業衣 English version: The following two sentences reveal the dissimilarity of oneself. It means that this state, which takes sacred wisdom as its body, is unlike the deluded consciousness body of ordinary beings. The following six sentences reveal six kinds of dissimilarities. First, severing the cycle of rebirth and attaining pure, world-transcending conduct is unlike the ordinary person's habit of evil paths, hence the saying that conduct is dissimilar. Second, the Bodhisattva's great compassion arises from sentient beings and in turn becomes a refuge for them, unlike the ordinary person who cannot even save themselves, let alone be a refuge for others. Third, the Bodhisattva sees the Buddha and receives the Buddha's empowerment, thereby being able to practice, unlike the ordinary person who, because they are not a suitable vessel, cannot receive empowerment. Fourth, the Bodhisattva is born in a pure Buddha-land, unlike the ordinary person who is born in the five realms of existence, hence the saying that the place of dwelling is dissimilar. Fifth, through the realization of correct wisdom, one increases wisdom, unlike the ordinary person whose wisdom is born from various mixed karmas. Sixth, the mind is pure and mature, and one's actions are without fear, and one will definitely achieve accomplishment, unlike the ordinary person who is constantly fearful because they carry karmic obstacles. Because of these dissimilarities, it is called 'turning away' (轉離). The so-called 'fear' (怖畏) refers to 'unpleasantness' (不愛) and the like, which means the five things, such as not wanting to live, that cause aversion in the mind. Uncertainty about what is feared gives rise to doubt; certainty about what is feared gives rise to worry. These are all mental phenomena that arise simultaneously with the mind, hence they are called 'corresponding' (相應). This is the essence of fear; because the mind is afraid, it manifests in the body, and therefore there are phenomena such as hair standing on end. The second level of distinguishing fear is divided into two parts. First, a question is raised, marking two chapters: one is fear, and the other is freedom from fear. Then, the preceding two chapters are explained. First, the chapter on fear is explained. Explaining these five fears is divided into six aspects: first, pointing out their essence, there are four dharmas, namely doubt (疑), worry (慮) (worry is equivalent to thought), sorrow (憂), and ideation (想), as known from the previous text. Second, explaining their meaning. Why are these questions raised? In reality, the Bodhisattva of the first ground has already severed afflictions and other obstacles, so why is freedom from fear discussed here? The treatise explains that these five fears are obstacles for the Bodhisattva of the first ground, so they are specifically explained here. If so, why is it only explained in the place where names are explained? The treatise says that it is to further explain the superior benefits of the ground. Wanting to explain that the benefits of the Joyful Ground (歡喜地) are the opposite of fear, these fears are cited here. Third, distinguishing according to the three karmas of body, speech, and mind. The treatise says that the first, second, and fifth fears arise from the three karmas of body, speech, and mind. There are two meanings here: one is distinction, and the other is commonality. Distinctly speaking, not wanting to live arises from the body; bad reputation arises from speech (although bad reputation is spoken from the mouths of others, its nature is verbal karma). Fear of the crowd arises from the mind; because the mind lacks the merit of wisdom, it gives rise to various fears. Commonly speaking, not wanting to live is related to the three karmas of body, speech, and mind.

【English Translation】 Affairs. The next two sentences reveal the dissimilarity of oneself. It means that this state, which takes sacred wisdom as its body, is unlike the deluded consciousness body of ordinary beings. The following six sentences reveal six kinds of dissimilarities. First, severing the cycle of rebirth and attaining pure, world-transcending conduct is unlike the ordinary person's habit of evil paths, hence the saying that conduct is dissimilar. Second, the Bodhisattva's great compassion arises from sentient beings and in turn becomes a refuge for them, unlike the ordinary person who cannot even save themselves, let alone be a refuge for others. Third, the Bodhisattva sees the Buddha and receives the Buddha's empowerment, thereby being able to practice, unlike the ordinary person who, because they are not a suitable vessel, cannot receive empowerment. Fourth, the Bodhisattva is born in a pure Buddha-land, unlike the ordinary person who is born in the five realms of existence, hence the saying that the place of dwelling is dissimilar. Fifth, through the realization of correct wisdom, one increases wisdom, unlike the ordinary person whose wisdom is born from various mixed karmas. Sixth, the mind is pure and mature, and one's actions are without fear, and one will definitely achieve accomplishment, unlike the ordinary person who is constantly fearful because they carry karmic obstacles. Because of these dissimilarities, it is called 'turning away'. The so-called 'fear', refers to 'unpleasantness' and the like, which means the five things, such as not wanting to live, that cause aversion in the mind. Uncertainty about what is feared gives rise to doubt; certainty about what is feared gives rise to worry. These are all mental phenomena that arise simultaneously with the mind, hence they are called 'corresponding'. This is the essence of fear; because the mind is afraid, it manifests in the body, and therefore there are phenomena such as hair standing on end. The second level of distinguishing fear is divided into two parts. First, a question is raised, marking two chapters: one is fear, and the other is freedom from fear. Then, the preceding two chapters are explained. First, the chapter on fear is explained. Explaining these five fears is divided into six aspects: first, pointing out their essence, there are four dharmas, namely doubt, worry (worry is equivalent to thought), sorrow, and ideation, as known from the previous text. Second, explaining their meaning. Why are these questions raised? In reality, the Bodhisattva of the first ground has already severed afflictions and other obstacles, so why is freedom from fear discussed here? The treatise explains that these five fears are obstacles for the Bodhisattva of the first ground, so they are specifically explained here. If so, why is it only explained in the place where names are explained? The treatise says that it is to further explain the superior benefits of the ground. Wanting to explain that the benefits of the Joyful Ground are the opposite of fear, these fears are cited here. Third, distinguishing according to the three karmas of body, speech, and mind. The treatise says that the first, second, and fifth fears arise from the three karmas of body, speech, and mind. There are two meanings here: one is distinction, and the other is commonality. Distinctly speaking, not wanting to live arises from the body; bad reputation arises from speech (although bad reputation is spoken from the mouths of others, its nature is verbal karma). Fear of the crowd arises from the mind; because the mind lacks the merit of wisdom, it gives rise to various fears. Commonly speaking, not wanting to live is related to the three karmas of body, speech, and mind.

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不蓋形。食不充口。苦困逼意。餘二通可知。三四唯依身者。善道可愛。舍故生畏。此是死畏。惡道可憎。得故生畏。此墮惡道畏。捨得在身。非餘業故。四建立者。論云何故但說五怖畏。打縛等諸畏皆五攝故。五出因者。論說二因。一邪智妄取想。見愛著故。二善根微少故。初為三畏因。邪智是不活因。由邪智計我懼已不活。追求資財妄取想。是惡名畏因。以妄想悕取美名遂起此畏見愛著是死畏因。由見我故。愛著自身懼其死也。此三同是惡法故合為一善根少是餘二因。功德善少畏墮惡道。智慧善少畏於大眾。又過去善少今畏大眾。現在善少畏當惡道。此二俱是善少合為一因。六對治者。離此因故怖畏隨盡。並如經可知。釋名分竟。

第三安住地分中有三。初總明安住。二所謂下三十句別辨安住。三成就下一句總結安住。初中亦三。初大悲為首。是安住因。菩薩所行。皆為眾生悲為行本故云悲首。二于眾生心無嫌恨等。是安住觀。此中有二。一于眾生違惱心不嫌恨者。見非不嫌。觸己無恨。此煩惱不能壞故名堅固。二直心者。深悲愍物。為求菩提。小乘不能壞故名堅固。此二不壞故云自然凈。三轉復勤修一切善根者。是安住行。如下所說信等善根。一切皆是此地攝。故總修也。此勤修有三。初信心是行所依。

【現代漢語翻譯】 現代漢語譯本 不掩蓋形體。食物不能滿足口腹。苦難困擾心意。其餘兩種可以類推得知。第三和第四種畏懼僅僅是依附於身體的。善道令人喜愛。捨棄舊有（身體）而產生畏懼，這是死畏。惡道令人憎惡。得到新的（身體）而產生畏懼，這是墮入惡道畏。捨棄和得到都發生在身體上，不是其餘業力所致。關於第四種建立，論中說為什麼只說五種怖畏呢？因為打、縛等各種畏懼都包含在這五種之中。第五種是出因，論中說了兩種原因：一是邪智妄取想（錯誤的智慧，虛妄的追求和想像），因為有見解和愛著；二是善根微少。第一個是三種畏懼的原因。邪智是不活畏的原因，由於用邪智計算『我』，懼怕不能活下去。追求資財的虛妄想法，是惡名畏的原因，因為妄想希望得到美名，於是產生這種畏懼。見解和愛著是死畏的原因，由於執著于『我』，愛戀自身，懼怕死亡。這三種都是惡法，所以合為一個原因。善根少是其餘兩種畏懼的原因。功德善少，畏懼墮入惡道；智慧善少，畏懼大眾。另外，過去善少，現在畏懼大眾；現在善少，畏懼將來墮入惡道。這兩種都是善少，所以合為一個原因。第六是對治，離開這些原因，怖畏就會隨之消失，詳細內容可以參考經文。釋名部分結束。 第三安住地分中有三個部分。首先總的說明安住，其次是所謂的下面三十句分別辨別安住，最後是『成就下』一句總結安住。最初的部分也有三個方面。首先，以大悲為首，這是安住的原因。菩薩所行，都是以對眾生的悲憫為根本，所以說『悲為首』。第二，對於眾生心中沒有嫌恨等，這是安住的觀察。這其中有兩個方面：一是對眾生違逆惱怒的心不嫌恨，見到（惡行）不嫌棄，觸及自身沒有怨恨。這種煩惱不能破壞（他的心），所以叫做堅固。二是直心，深深地悲憫眾生，爲了求得菩提。小乘（的修行）不能破壞（他的心），所以叫做堅固。這兩種都不能被破壞，所以說『自然凈』。第三，輾轉反覆勤奮地修習一切善根，這是安住的行動。如下面所說的信心等善根，一切都屬於此地所攝，所以總的修習。這種勤奮修習有三個方面。首先，信心是行動所依賴的基礎。

【English Translation】 English version Not covering the form. Food not filling the mouth. Suffering and hardship oppress the mind. The remaining two can be understood by analogy. The third and fourth fears are solely dependent on the body. The good path is lovable. Abandoning the old (body) and generating fear, this is the fear of death. The evil path is detestable. Obtaining the new (body) and generating fear, this is the fear of falling into the evil path. Abandoning and obtaining both occur on the body, not due to other karmic forces. Regarding the fourth establishment, the treatise asks why only five fears are mentioned. Because fears such as beating and binding are all encompassed within these five. The fifth is the cause of arising. The treatise mentions two causes: first, wrong wisdom and deluded grasping of thoughts (erroneous wisdom, illusory pursuits and imagination), due to views and attachments; second, meager roots of goodness. The first is the cause of three fears. Wrong wisdom is the cause of the fear of not living, because with wrong wisdom, one calculates 'I' and fears not being able to live. The deluded thought of pursuing wealth is the cause of the fear of a bad name, because of the deluded hope of obtaining a good name, this fear arises. Views and attachments are the cause of the fear of death, because of attachment to 'I' and love for oneself, one fears death. These three are all evil dharmas, so they are combined into one cause. Meager roots of goodness are the cause of the remaining two fears. Little merit and goodness lead to the fear of falling into the evil path; little wisdom and goodness lead to the fear of the multitude. Also, little past goodness leads to the present fear of the multitude; little present goodness leads to the fear of falling into the evil path in the future. These two are both little goodness, so they are combined into one cause. Sixth is the antidote. By abandoning these causes, the fears will consequently disappear. Detailed content can be found in the sutras. The explanation of names concludes. The third section, the Abiding Ground, has three parts. First, a general explanation of abiding; second, the so-called thirty sentences below that separately distinguish abiding; and finally, the sentence 'Accomplishment below' that summarizes abiding. The initial part also has three aspects. First, with great compassion as the head, this is the cause of abiding. The actions of a Bodhisattva are all based on compassion for sentient beings, so it is said 'compassion as the head'. Second, in the minds of sentient beings, there is no resentment, etc., this is the observation of abiding. There are two aspects to this: first, not resenting the minds of sentient beings that are contrary and annoying, seeing (evil actions) without aversion, and not holding resentment when touched oneself. This affliction cannot destroy (his mind), so it is called steadfast. Second, a straight mind, deeply compassionate towards beings, in order to seek Bodhi (enlightenment). The (practice of) the Small Vehicle cannot destroy (his mind), so it is called steadfast. These two cannot be destroyed, so it is said 'naturally pure'. Third, diligently cultivating all roots of goodness repeatedly, this is the action of abiding. Such as the roots of goodness like faith mentioned below, all belong to this ground, so they are cultivated in general. This diligent cultivation has three aspects. First, faith is the foundation upon which action relies.

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二修行是依心成行。三迴向是回行成德。初十句明信心成。言信心增上者隨所有事。于中信增上成就。解云。此是總句。隨下別句所有三寶等境事。于中深信決定名為增上。別中有九種信增上。于中初六始起信心。后三信增成欲。前中初二自行。后四利他。前中初句上信三寶。謂凈信敬行故云多行凈心。下句于理證信。謂真智開神故云解心清凈。利他四中。初一化他行。謂說己所證授與眾生名信分別。后三化他心。謂慈悲是化心大也。不疲懈化心常也。后三中初於行離過。謂不染著世是慚愧能也。于慳等下辨慚愧相。舉慳等取餘五蔽。故由深慚愧六蔽不行故云莊嚴。二於人將護。三於法敬順。信心竟。第二修行成就中。論經九句。此中八句。論云十句者據減數十為名。初句總集諸善根無休息故。無休息故是常修也。一切善根是頓修也。別中八內。初七阿含行。后一證入行。前中初二攝法方便。一近善友。略無此句。二愛樂法。謂于直咨直報為問答設難。釋通為論義。分別本文為解釋。於此三時。稱悅適情。心生喜故云常愛樂法。次三成三慧正行。于中聞思可知。修于定中不味著故。后二是隨緣離著行。于名于利已得不貪。是知足行也。未得不求是少欲行。未受戒者。有此貪求不得受故名障菩薩戒也。已受戒者。起此二

【現代漢語翻譯】 現代漢語譯本 二、修行是依心而成就行為。 三、迴向是將行為轉化為功德。 最初的十句闡明信心的成就。說到信心增長，是指在所有的事情中，信心都能增長併成就。解釋說：『這是總括性的句子。』下面的分別闡述在所有三寶（Buddha, Dharma, Sangha，佛、法、僧）等境界的事情中，深深地相信並做出決斷，就叫做增長。在分別的闡述中有九種信心增長。其中最初的六種是信心的開始生起，後面的三種是信心的增長和成就。前面的六種中，最初的兩種是自身修行，後面的四種是利益他人。 在自身修行中，第一句是向上信奉三寶，因為以清凈的信心和恭敬的行為去實踐，所以說『多行凈心』。下一句是對道理的驗證和信任，因為真正的智慧開啟了神識，所以說『解心清凈』。 在利益他人的四種中，第一種是教化他人的行為，即講述自己所證悟的道理並傳授給眾生，叫做『信分別』。後面的三種是教化他人的心，慈悲是教化他人最大的心，不疲倦是教化他人恒常的心。 後面的三種中，第一種是在行為上遠離過失，即不染著世俗，這是慚愧的力量。在『于慳等下辨慚愧相』中，舉出慳吝等，是爲了涵蓋其餘的五種遮蔽（貪、嗔、癡、慢、疑）。因為深深的慚愧，所以六種遮蔽不行，因此說『莊嚴』。 第二種是對人加以愛護。 第三種是對法加以恭敬順從。信心部分結束。 第二部分，修行成就中，論經有九句。這裡有八句。論中說十句，是根據減少十個字來命名的。第一句總集各種善根，沒有休息，所以沒有休息是經常修習，一切善根是一次性修習。 在分別的八句中，最初的七句是阿含（Agama，佛教經典）的修行，後面一句是證入的修行。前面的七句中，最初的兩句是攝取佛法的方法，一是親近善友（Kalyāṇa-mitta），這裡省略了這一句，二是愛樂佛法，即對於直接的請教和直接的回答，進行提問和辯難，解釋疏通，叫做論義，分別本文，叫做解釋。在這三種時候，稱心悅意，心中產生喜悅，所以說『常愛樂法』。 接下來的三種是成就三慧（聞慧、思慧、修慧）的正行。其中聞慧和思慧可以理解，修慧在禪定中不貪戀執著。 後面的兩種是隨順因緣，遠離執著的行為。對於名利，已經得到的不再貪戀，這是知足的行為。沒有得到的不再追求，這是少欲的行為。沒有受戒的人，如果產生這種貪求，就不能受戒，所以叫做障礙菩薩戒。已經受戒的人，如果生起這兩種念頭

【English Translation】 English version Two, practice is accomplishing actions based on the mind. Three, dedication is transforming actions into merit. The initial ten sentences clarify the accomplishment of faith. When it is said that faith increases, it means that in all matters, faith can increase and be accomplished. The explanation says: 'This is a general statement.' The following separately elaborate that in all matters of the Three Jewels (Buddha, Dharma, Sangha), deeply believing and making decisions is called increase. In the separate elaborations, there are nine types of faith increase. Among them, the first six are the beginning of the arising of faith, and the latter three are the increase and accomplishment of faith. In self-cultivation, the first sentence is to reverently believe in the Three Jewels, because one practices with pure faith and respectful actions, so it is said 'practice pure mind extensively'. The next sentence is the verification and trust of the principle, because true wisdom opens the consciousness, so it is said 'understanding mind is pure'. In the four types of benefiting others, the first is the act of teaching others, that is, explaining the principles one has realized and imparting them to sentient beings, called 'faith discrimination'. The latter three are the mind of teaching others; compassion is the greatest mind of teaching others, and non-weariness is the constant mind of teaching others. In the latter three, the first is to stay away from faults in action, that is, not being attached to the world, which is the power of shame and remorse. In 'distinguishing the appearance of shame and remorse in stinginess, etc.', mentioning stinginess, etc., is to cover the remaining five obscurations (greed, hatred, delusion, pride, doubt). Because of deep shame and remorse, the six obscurations do not arise, so it is said 'adornment'. The second is to cherish people. The third is to respectfully obey the Dharma. The faith section ends. In the second part, the accomplishment of practice, the treatise has nine sentences. Here there are eight sentences. The treatise says ten sentences, which is named according to reducing ten words. The first sentence gathers all kinds of good roots without rest, so no rest is constant practice, and all good roots are practiced at once. In the separate eight sentences, the first seven sentences are the practice of the Agamas (Buddhist scriptures), and the last sentence is the practice of entering into realization. In the first seven sentences, the first two sentences are the methods of gathering the Dharma, one is to be close to good friends (Kalyāṇa-mitta), this sentence is omitted here, and the second is to love the Dharma, that is, for direct inquiries and direct answers, ask questions and debate, explain and clear up, called argumentation, and distinguish the text, called explanation. At these three times, the mind is pleased, and joy arises in the heart, so it is said 'always love the Dharma'. The next three are the correct practice of accomplishing the three wisdoms (hearing wisdom, thinking wisdom, and cultivating wisdom). Among them, hearing wisdom and thinking wisdom can be understood, and cultivating wisdom does not crave or cling in meditation. The latter two are actions that follow conditions and stay away from attachments. For fame and profit, no longer craving what has already been obtained is the act of contentment. No longer pursuing what has not been obtained is the act of few desires. If a person who has not taken precepts generates this craving, they cannot take precepts, so it is called obstructing the Bodhisattva precepts. If a person who has already taken precepts generates these two thoughts

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種令戒退失。上來阿含行。言常生寶心等者是證行。證行可貴。從喻名寶。證行超出唸唸常現故無厭足。修行竟。

第三回向成就中依論中作四翻釋。一顯意釋。二總別釋。三隨要釋。四就行釋。初中先問以發起此求一切智等說何等事。何以有此問者。為文中無迴向言故作此問。示現迴向成就者答以顯示也。以求佛果是迴向義故。二總別解釋。如論應知。三隨要分別者。此中分三。初求何等事。求一切智地故者此是初句所求果法。求猶樂也。二以何觀求。觀諸佛力無畏等故。此顯能求觀解。是第二句。三云何求。求諸波羅蜜無著法故。此顯以何行求。用諸度離六蔽等著求。此通攝后十句。總盡此三求中。家者結一切智地。是所求處故名家。依家者結能求觀解。謂所觀力無畏等。是一切智中別德故名依家也。無障求者結能求行離障蔽故。四就行解釋中。初二句非是此中正所修行故別釋。此唯解前能求之行。論中雲何求等。總標前第三門為此總句。下開別故云差別果求。施二垢中。初見乞。詐設是語諂也。無心許與是心曲也。對治此如經離諂曲故。此是一向不許。二許而不與有三義。一先許后不與。二許多與少。三許勝與劣。皆是不隨先言。對治此如經如說能行故。二戒有一垢。不護實語有二。一犯戒以違本受時能

【現代漢語翻譯】 現代漢語譯本 使令戒律退失。以上所說的阿含行，以及所說的常生寶心等，都是證行的體現。證行非常可貴，所以用『寶』來比喻。證行超越一切，唸唸相續不斷地顯現，因此不會感到厭倦。修行到此結束。

第三，在迴向成就中，依據論典有四種解釋。第一是顯意釋，第二是總別釋，第三是隨要釋，第四是就行釋。首先提問，以發起此求一切智等，說的是什麼事？為什麼會有這樣的提問？因為文中沒有『迴向』這個詞，所以才這樣提問。『示現迴向成就者』回答說，這是爲了顯示迴向的意義。因為求佛果就是迴向的意義。第二是總別解釋，如論典所說應該知道。第三是隨要分別，這裡分為三點。首先，求的是什麼事？求的是一切智地，這是第一句所求的果法。『求』的意思是樂於。第二，用什麼來觀察求得？用觀察諸佛的力量、無畏等等。這顯示了能求的觀解，是第二句。第三，如何求得？求諸波羅蜜（Paramita，波羅蜜：到彼岸）的無著法。這顯示了用什麼行為來求得，用各種度（Paramita，度：到達彼岸的方法）來遠離六蔽（六蔽：慳貪、毀犯、暴躁、懈怠、散亂、愚癡）等等來求得。這概括了後面的十句。總而言之，在這三種求中，『家』指的是一切智地，是所求之處，所以稱為『家』。『依家』指的是能求的觀解，即所觀的力量、無畏等等，是一切智中的特殊功德，所以稱為『依家』。『無障求』指的是能求的行為遠離了障礙和遮蔽。

第四，在就行解釋中，前兩句不是這裡真正要修行的，所以單獨解釋。這裡只解釋前面的能求之行。論中『云何求等』，總標前面的第三門，作為總句。下面展開別說，所以說『差別果求』。施二垢中，首先是見到乞討者，虛假地設定語言，這是諂媚。沒有真心答應給予，這是心懷彎曲。對治這種情況，如經中所說，要遠離諂曲。這是一開始就不答應。第二種是答應了卻不給予，有三種情況。一是先答應了，後來又不給；二是答應給很多，卻給很少；三是答應給好的，卻給差的。這些都是不按照先前所說的話去做。對治這種情況，如經中所說，要如實地去做。 第二，戒律有一種垢染，即不守護實語，有兩種情況。一是犯戒，因為違背了最初受戒時的承諾。

【English Translation】 English version Causes the precepts to be lost. The above-mentioned Āgama practice, and the saying of constantly generating a precious mind, etc., are manifestations of the practice of realization. The practice of realization is very precious, so it is likened to a 'treasure'. The practice of realization transcends everything, continuously appearing in every moment, therefore one will not feel weary. The practice ends here.

Thirdly, in the accomplishment of dedication, according to the treatises, there are four types of explanations. The first is the explanation of obvious meaning, the second is the general and specific explanation, the third is the explanation according to essentials, and the fourth is the explanation according to practice. First, the question is raised, what is being spoken of by initiating this seeking of all-knowing wisdom, etc.? Why is this question asked? Because the word 'dedication' is not in the text, so this question is asked. 'The one who demonstrates the accomplishment of dedication' answers that it is to reveal the meaning of dedication. Because seeking the fruit of Buddhahood is the meaning of dedication. The second is the general and specific explanation, as the treatises say one should know. The third is the explanation according to essentials, which is divided into three points here. First, what is being sought? What is sought is the ground of all-knowing wisdom, this is the fruit of the first sentence. 'Seeking' means to be fond of. Second, with what is it sought? With the observation of the Buddhas' power, fearlessness, etc. This shows the ability to seek through understanding, which is the second sentence. Third, how is it sought? It is sought through the unobstructed Dharma of the Paramitas (Paramita: to the other shore). This shows with what actions it is sought, using various perfections (Paramita: methods to reach the other shore) to distance oneself from the six obscurations (six obscurations: stinginess, transgression, irritability, laziness, distraction, ignorance), etc. This encompasses the following ten sentences. In summary, in these three types of seeking, 'home' refers to the ground of all-knowing wisdom, which is the place to be sought, so it is called 'home'. 'Relying on home' refers to the ability to seek through understanding, namely the observed power, fearlessness, etc., which are special merits within all-knowing wisdom, so it is called 'relying on home'. 'Seeking without obstacles' refers to the ability to seek through actions that are free from obstacles and veils.

Fourthly, in the explanation according to practice, the first two sentences are not what is truly being practiced here, so they are explained separately. Here, only the preceding actions of being able to seek are explained. In the treatises, 'How to seek, etc.', the third gate is generally marked as the general sentence. Below, it is explained separately, so it is said 'seeking different fruits'. Among the two defilements of giving, the first is seeing a beggar and falsely setting up words, which is flattery. Not sincerely promising to give is having a crooked mind. To counteract this, as the sutras say, one should stay away from flattery. This is not promising from the beginning. The second is promising but not giving, which has three situations. One is promising first and then not giving later; two is promising to give a lot but giving very little; three is promising to give good things but giving bad things. These are all not acting according to what was said earlier. To counteract this, as the sutras say, one should act truthfully. Secondly, precepts have one defilement, which is not guarding truthful speech, which has two situations. One is breaking the precepts because one has violated the initial promise when receiving the precepts.

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持言。二覆藏不露犯默妄語等對治此故。如經常行實語。菩提資糧論經云。雖由實語犯戒退失轉輪王及以諸天王。唯應作實語。三忍一垢。佛家正以利他為業。反此惱他即污佛家。對治此如經不污佛家故。四精進一垢。謂于戒生退。此三種。一法廣故退。論云菩薩戒無量。二時久故退。論云劫數長遠。三深細故退。論云難持難行。以廣故難可具持。時長故難可常持。深細故難可善持。又律儀戒中。惡無不離故難持也。餘二聚中。善無不攝生無不度故難行也。由此便生退墮之心。是此垢也。對治此如經不捨菩薩戒故。由精進策修能行難行故五定垢二中。一事中攀緣名亂心。內情妄取名憶想。又初粗后細。又初不得止故。后不得觀故。對治中。不動治亂。生薩婆若治憶想。六慧有三垢。一障不住道行。或一向現世間不現涅槃。同凡夫故。或一向現涅槃不現世間。同二乘故。此無善巧。是般若垢。對治如經可知。二障助道行。三障證道行。並可知。言菩薩如是下總結安住。由此三十句行凈治此地。純熟故名凈法。論中更釋。于中分為四。一信謂忍受決定故。二欲謂悕趣彼行故。三精進謂對緣造修故。四方便謂行成巧求故。初十句中。后三句是此欲故有四也。上來百句經總明初地說分竟。

華嚴經探玄記卷第十 大正藏

【現代漢語翻譯】 現代漢語譯本 持言：第二，覆藏（fù cáng，掩蓋）不露犯默妄語等，對治此過，所以要經常實行實語。菩提資糧論經（Pútí Zīliáng Lùn Jīng）說：『即使因為說實話而觸犯戒律，失去轉輪王（zhuǎnlúnwáng）乃至諸天王的地位，也應該說實話。』 第三，忍受一垢（rěn shòu yī gòu，一種污垢）：佛家（fójiā）本來以利益他人為事業，反過來惱害他人就是玷污佛家。對治此過，如經中所說，不玷污佛家。 第四，精進一垢（jīngjìn yī gòu，一種污垢）：指對於戒律產生退卻之心。這有三種原因：一是法門廣大而退卻，論中說菩薩戒（Púsà jiè）無量；二是時間長久而退卻，論中說劫數長遠；三是深奧細微而退卻，論中說難以持守，難以實行。因為廣大所以難以全部持守，因為時間長所以難以經常持守，因為深奧細微所以難以好好持守。而且，在律儀戒（lǜyí jiè）中，因為沒有不遠離的惡行所以難以持守。在其餘二聚中，因為沒有不攝取的善行，沒有不度化的眾生所以難以實行。因此就產生退墮之心，這就是這種污垢。對治此過，如經中所說，不捨棄菩薩戒。因為精進努力修行，能夠實行難以實行的行為。 第五，定垢（dìng gòu，禪定的污垢）有二種：一是事中攀緣，名為亂心；二是內心虛妄取相，名為憶想。而且前者粗顯，後者細微。前者是不得止息，後者是不得觀照。對治的方法是：不動來對治亂心，生起薩婆若（sà pó ruò，一切智）來對治憶想。 第六，慧有三垢（huì yǒu sān gòu，智慧的三種污垢）：一是障礙安住于菩提道，或者只顯現世間而不顯現涅槃（nièpán），與凡夫相同；或者只顯現涅槃而不顯現世間，與二乘相同。這是沒有善巧方便，是般若（bōrě，智慧）的污垢。對治的方法如經文所說可知。二是障礙輔助菩提道的修行。三是障礙證得菩提道的修行。這些都可以從經文中得知。經文說『菩薩如是』以下總結安住。由此三十句修行來清凈此地，純熟的緣故稱為凈法。論中進一步解釋，其中分為四種：一是信，指忍受和決定；二是欲，指希望趣向那些行為；三是精進，指針對因緣造作和修行；四是方便，指行為成就后巧妙地尋求。最初十句中，后三句是這種欲，所以有四種。上面一百句經文總共說明初地（chū dì）的說法完畢。 華嚴經探玄記卷第十（Huáyán Jīng Tànxuán Jì Juǎn Dì Shí） 大正藏（Dàzhèng Zàng）

【English Translation】 English version Holding to speech: Secondly, concealing and not revealing offenses such as silent false speech is counteracted by this, hence the constant practice of truthful speech. The Bodhisattva Accumulation of Merit Sutra (Pútí Zīliáng Lùn Jīng) states: 'Even if one violates precepts and loses the status of a Chakravartin (zhuǎnlúnwáng) or even the kings of the heavens due to truthful speech, one should still speak truthfully.' Third, one defilement of patience: The Buddha-family (fójiā) primarily takes benefiting others as its business. Conversely, to annoy others is to defile the Buddha-family. Counteracting this is as stated in the sutra, not defiling the Buddha-family. Fourth, one defilement of diligence: This refers to generating regression towards the precepts. There are three reasons for this: First, regression due to the vastness of the Dharma. The treatise states that the Bodhisattva precepts (Púsà jiè) are immeasurable. Second, regression due to the length of time. The treatise states that the kalpas are long and distant. Third, regression due to the depth and subtlety. The treatise states that they are difficult to uphold and difficult to practice. Because of their vastness, they are difficult to uphold completely; because of the length of time, they are difficult to uphold constantly; because of their depth and subtlety, they are difficult to uphold well. Moreover, within the Pratimoksha precepts (lǜyí jiè), because there is no evil that is not abandoned, they are difficult to uphold. Within the other two aggregates, because there is no good that is not included and no being that is not liberated, they are difficult to practice. Because of this, the mind of regression arises, and this is this defilement. Counteracting this is as stated in the sutra, not abandoning the Bodhisattva precepts. Because of diligent effort in cultivation, one is able to practice what is difficult to practice. Fifth, two defilements of Samadhi (dìng gòu): First, clinging to objects in activity is called a distracted mind. Second, falsely grasping internal conditions is called recollection. Moreover, the former is coarse, and the latter is subtle. The former is the inability to stop, and the latter is the inability to contemplate. In counteracting this, immovability cures distraction, and the arising of Sarvajna (sà pó ruò) cures recollection. Sixth, wisdom has three defilements (huì yǒu sān gòu): First, it obstructs abiding on the path to enlightenment, either only manifesting the mundane world and not manifesting Nirvana (nièpán), being the same as ordinary people; or only manifesting Nirvana and not manifesting the mundane world, being the same as the Two Vehicles. This is without skillful means and is a defilement of Prajna (bōrě). The method of counteracting this is as stated in the sutra and can be known. Second, it obstructs the practice that assists the path to enlightenment. Third, it obstructs the practice that proves the path to enlightenment. These can all be known. The sutra says 'Bodhisattvas are thus' below, summarizing abiding. By these thirty lines of practice, this ground is purified, and because it is pure and ripe, it is called pure Dharma. The treatise further explains this, dividing it into four: First, faith, referring to endurance and determination. Second, desire, referring to hoping to approach those practices. Third, diligence, referring to creating and cultivating in response to conditions. Fourth, skillful means, referring to skillfully seeking after the practice is accomplished. Within the first ten lines, the last three lines are this desire, so there are four. The above one hundred lines of sutra in total explain the discourse on the first ground (chū dì) completely. The Tenth Scroll of the Record of Exploring the Profound in the Avatamsaka Sutra (Huáyán Jīng Tànxuán Jì Juǎn Dì Shí) The Taisho Tripitaka (Dàzhèng Zàng)

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第 35 冊 No. 1733 華嚴經探玄記

華嚴經探玄記卷第十一(此盡第二地)

魏國西寺沙門法藏述

第四校量勝分。

菩薩住此中勝三乘故。前初住及安住已說過小。何故至此方說勝耶。釋云。菩薩諸行是事皆過。前是初住及正住過。今地滿勝故亦辨過。如小乘見位無此勝德。今此不同故顯殊勝。然此勝相略說三種。愿是標誌遐廣。行是依誓造修。果是當位行成就。

初願中略作七門。一顯名。二體性。三約修分別。四約行分別。五約所求行位分別六因果分別。七釋文。

初名者。愿是希求義。地論云發諸大愿者隨心求義故。次顯別名。此論中但釋文不顯名。古來諸德依義作名。或有順或不順。今依梁攝論具列十名。彼云。一供養愿。愿供養勝緣福田師法主。二受持愿。愿受持勝妙正法。三轉法輪愿。愿于大集中轉未曾有法輪。四修行愿。愿如說修行一切菩薩正行。五成就愿。愿成就此器世界眾生三乘善根。六承事愿。愿往諸佛土常見諸佛恒得敬事聽受正法。七凈土愿。愿清凈自土安立正法及能修行眾生。八不離愿。愿於一切生處恒不離諸佛菩薩得同意行。九利益愿。愿於一切時恒作益利眾生事無有空過。十正覺愿。愿與一切眾生同得無上菩提恒作佛事。解云

【現代漢語翻譯】 現代漢語譯本： 第 35 冊 No. 1733 華嚴經探玄記

華嚴經探玄記卷第十一(此盡第二地)

魏國西寺沙門法藏述

第四校量勝分。

菩薩住在此地勝過聲聞乘、緣覺乘、菩薩乘這三乘，是因為之前的初住和安住已經說過其不如之處。為什麼到這裡才說勝過呢？解釋說，菩薩的各種修行行為在事實上都超過了三乘。之前說的初住和正住是就其開始階段而言，現在此地圓滿殊勝，所以也辨明其超過之處。如同小乘的見道位沒有這種殊勝功德。現在這裡不同，所以彰顯其殊勝。然而這種殊勝之相略說有三種：愿是標誌其志向遠大，行是依照誓願造作修行，果是當位修行成就。

最初的愿中略作七個方面來解釋。一是顯示名稱，二是說明體性，三是根據修來分別，四是根據行來分別，五是根據所求的行位來分別，六是因果分別，七是解釋經文。

最初的名稱方面。愿是希求的意思。《地論》說，『發諸大愿者，隨心求義故』。其次是顯示別名。此論中只是解釋經文，不顯示名稱。古來各位大德依據意義來作名稱，有的順應，有的不順應。現在依據《梁攝論》，具列十個名稱。彼論說：一、供養愿，愿供養殊勝的因緣福田師（殊勝因緣的福田，指值得供養的師長）法主（佛法的主人）。二、受持愿，愿受持殊勝微妙的正法。三、轉法輪愿，愿在大眾集會中轉動未曾有過的法輪。四、修行愿，愿如所說修行一切菩薩的正行。五、成就愿，愿成就此器世界（堪能容受有情眾生的世界）眾生的聲聞乘、緣覺乘、菩薩乘這三乘的善根。六、承事愿，愿往生到諸佛國土，常見諸佛，恒常得到恭敬侍奉，聽受正法。七、凈土愿，愿清凈自己的國土，安立正法以及能夠修行的眾生。八、不離愿，愿在一切生處恒常不離開諸佛菩薩，得到相同的意趣和行為。九、利益愿，愿在一切時侯恒常做利益眾生的事情，沒有空過。十、正覺愿，愿與一切眾生共同獲得無上菩提，恒常做佛事。』解釋說：

【English Translation】 English version: Volume 35, No. 1733, Hua Yan Jing Tan Xuan Ji (Record of Investigating the Mysteries in the Avatamsaka Sutra)

Hua Yan Jing Tan Xuan Ji, Scroll 11 (This completes the Second Ground)

Commented on by Śrāmaṇa Fazang of Xisi Monastery in the Wei Kingdom

Fourth, Comparing and Measuring Superior Divisions.

Because Bodhisattvas abiding in this ground surpass the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna). In the previous Initial Abiding and Secure Abiding, inferiority has already been discussed. Why is superiority discussed only now? The explanation is that all the practices of Bodhisattvas surpass them in reality. The previous Initial Abiding and Correct Abiding referred to the initial stages. Now, this ground is complete and superior, so its surpassing nature is also clarified. Like the Seeing Position in the Small Vehicle (Śrāvakayāna), there is no such superior virtue. Now, this is different, so its distinctiveness is manifested. However, these aspects of superiority can be briefly described in three ways: Aspiration (愿) is a sign of far-reaching ambition; Practice (行) is cultivating and training according to vows; Result (果) is the accomplishment of practice in the corresponding position.

In the initial Aspiration, it is briefly explained in seven aspects. First, revealing the name; second, explaining the essence; third, distinguishing based on cultivation; fourth, distinguishing based on practice; fifth, distinguishing based on the sought-after practice position; sixth, cause and effect distinction; seventh, explaining the text.

The first aspect is the name. Aspiration (愿) means 'desire and seeking'. The Dasabhumika Sutra (Di Lun) says, 'Those who make great vows seek meaning according to their minds.' Next is revealing the specific names. This commentary only explains the text and does not reveal the names. In the past, virtuous individuals created names based on meaning, some in accordance and some not. Now, based on the She Lun of the Liang Dynasty, ten names are listed in full. It says: 1. Offering Vow: Vow to offer to the superior conditions, field of merit, teacher (superior conditions for a field of merit, referring to teachers worthy of offerings), and Dharma Lord (master of the Buddha Dharma). 2. Upholding Vow: Vow to uphold the superior and wonderful Right Dharma. 3. Turning the Dharma Wheel Vow: Vow to turn the unprecedented Dharma wheel in the great assembly. 4. Practice Vow: Vow to practice all Bodhisattva's correct practices as taught. 5. Accomplishment Vow: Vow to accomplish the roots of goodness of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) for sentient beings in this world of vessels (a world capable of containing sentient beings). 6. Serving Vow: Vow to be reborn in the Buddha lands, constantly see all Buddhas, always receive respectful service, and listen to the Right Dharma. 7. Pure Land Vow: Vow to purify one's own land, establish the Right Dharma, and enable sentient beings to practice. 8. Non-separation Vow: Vow to never be separated from all Buddhas and Bodhisattvas in all births, and to attain the same intentions and practices. 9. Benefit Vow: Vow to always do things that benefit sentient beings at all times, without wasting time. 10. Perfect Enlightenment Vow: Vow to attain unsurpassed Bodhi together with all sentient beings, and to always perform Buddha deeds.' The explanation says:

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。此十中。最初供養愿。此經中唯約供佛。攝論通余勝緣師等。第二同。第三此經中是請轉法輪為攝法上首。非是自身作轉法輪事。第四愿。有人云此是知眾生心願。此名非也。文中自釋是修菩薩行故同攝論也。第五成就。是教化義同也。第六此經中名知世界愿。現前了知世界差別。與攝論不同。會此二說。謂彼承事必往世界。此知世界必事佛故。又不須會。但此經為定。彼論十愿從此經出。更余處無文故。余后四願意義。悉同可知。

第二體性者有六門。一約克性門。唯識論第九以欲勝解及信為性。愿以此三為自性故。二約相應門。梁攝論第十清凈意欲以為愿體。依般若故得清凈。依大悲故有意欲。解云。此有五法。一清凈是信。二意是意樂。三欲。四智。五悲。后二是所依。何故依此二者。以愿有二故。唯識云。愿有二種。謂求菩提愿。利樂他愿。三約所依。以依后得智起此愿故。如餘論說。十度之中后四皆是后得智故。四約行漸增為性。如地論云。何故名大愿。光明善根轉勝增廣故。五約眷屬。通一切行故。唯識云。若辨眷屬一一皆以一切俱行功德為性。六約究竟。梁攝論第十云。此十愿至登初地乃得成立。何以故。此愿以真如為體。初地能見真如故。

第三約修分別者。初七是修始。次二修熟。

【現代漢語翻譯】 現代漢語譯本： 在這十種（大愿）中，最初的供養愿，此經中僅限於供養佛陀，而《攝大乘論》（攝論）則通用於殊勝的因緣和善知識等。第二種（持戒愿）相同。第三種（忍辱愿），此經中是請佛轉法輪，以攝受佛法為首要，而不是自身去轉法輪。第四種（精進愿），有人說這是瞭解眾生的心願，這種說法是不對的。經文自己解釋說這是修菩薩行，所以與《攝大乘論》相同。第五種（禪定愿）的成就，是教化的意義，也相同。第六種，此經中名為知世界愿，能現前了知世界的差別，與《攝大乘論》不同。調和這兩種說法，可以認為《攝大乘論》的承事必定前往該世界，而此經的知世界必定是爲了事奉佛陀。或者也不需要調和，只以此經為準，認為《攝大乘論》的十愿是從此經中出來的，因為其他地方沒有這樣的經文。其餘后四種愿的意義，都可以知道是相同的。

第二，關於體性，有六個方面。一，從克性門來說，《唯識論》第九卷以欲、勝解和信為體性，因為愿以此三者為自性。二，從相應門來說，《梁攝論》第十卷以清凈的意欲作為愿的體性，因為依靠般若才能得到清凈，依靠大悲才能有意欲。解釋說，這裡有五種法：一是清凈，即是信；二是意，即是意樂；三是欲；四是智；五是悲。後兩者是所依。為什麼依靠這兩種呢？因為愿有兩種，即求菩提愿和利樂他愿。《唯識論》說，愿有兩種，即求菩提愿和利樂他愿。三，從所依來說，因為依靠後得智生起此愿。如其他論典所說，十度（十波羅蜜）中的后四度都是后得智。四，從行漸增為體性來說，如《地論》所說，為什麼稱為大愿？因為光明善根逐漸殊勝增廣。五，從眷屬來說，通於一切行。《唯識論》說，如果辨別眷屬，每一個都以一切俱行的功德為體性。六，從究竟來說，《梁攝論》第十卷說，這十愿要到登地（初地菩薩）才能成立。為什麼呢？因為此愿以真如為體，而初地菩薩能夠見到真如。

第三，關於修習的分別，最初七種是修習的開始，其次兩種是修習成熟。

【English Translation】 English version: Among these ten (great vows), the initial vow of offering, in this sutra, is limited to offering to the Buddha, while the 'Mahāyānasaṃgraha' ('Compendium of the Mahayana') broadly applies to excellent conditions and spiritual teachers, etc. The second (vow of upholding precepts) is the same. The third (vow of patience), in this sutra, is requesting the Buddha to turn the Dharma wheel, with the primary focus on embracing the Dharma, rather than personally turning the Dharma wheel. The fourth (vow of diligence), some say this is understanding the wishes of sentient beings, but this is incorrect. The text itself explains that it is cultivating the Bodhisattva path, so it is the same as the 'Mahāyānasaṃgraha'. The accomplishment of the fifth (vow of meditation) is the meaning of teaching and transformation, which is also the same. The sixth, in this sutra, is named the vow of knowing the worlds, being able to directly know the differences of the worlds, which is different from the 'Mahāyānasaṃgraha'. To reconcile these two statements, it can be considered that the service in the 'Mahāyānasaṃgraha' necessarily goes to that world, while the knowing of the worlds in this sutra is necessarily for serving the Buddha. Or there is no need to reconcile, just take this sutra as the standard, considering that the ten vows of the 'Mahāyānasaṃgraha' come from this sutra, because there is no such text elsewhere. The meaning of the remaining last four vows can all be known to be the same.

Secondly, regarding the nature, there are six aspects. One, from the perspective of defining characteristics, the ninth volume of the 'Vijñāptimātratāsiddhi' ('Treatise on the Establishment of the Doctrine of Consciousness-Only') takes desire, superior understanding, and faith as the nature, because the vow takes these three as its self-nature. Two, from the perspective of correspondence, the tenth volume of the 'Liang Compendium' takes pure intention as the substance of the vow, because purity can be obtained by relying on prajna (wisdom), and intention can be obtained by relying on great compassion. The explanation says that there are five dharmas here: one is purity, which is faith; two is intention, which is intention and joy; three is desire; four is wisdom; five is compassion. The latter two are the basis. Why rely on these two? Because there are two types of vows, namely the vow to seek Bodhi (enlightenment) and the vow to benefit and bring joy to others. The 'Vijñāptimātratāsiddhi' says that there are two types of vows, namely the vow to seek Bodhi and the vow to benefit and bring joy to others. Three, from the perspective of the basis, because this vow arises relying on the wisdom attained after enlightenment (post-attainment wisdom). As other treatises say, the last four of the ten perfections (ten pāramitās) are all post-attainment wisdom. Four, from the perspective of the gradual increase of practice as the nature, as the 'Daśabhūmika Sūtra' ('Ten Stages Sutra') says, why is it called the great vow? Because the light of good roots gradually becomes superior and expands. Five, from the perspective of retinue, it is universal to all practices. The 'Vijñāptimātratāsiddhi' says that if the retinue is distinguished, each one takes the merits of all coexisting practices as its nature. Six, from the perspective of ultimate attainment, the tenth volume of the 'Liang Compendium' says that these ten vows can only be established upon reaching the ground (the first Bhumi Bodhisattva). Why? Because this vow takes Suchness (Tathātā) as its substance, and the Bodhisattva of the first ground can see Suchness.

Thirdly, regarding the distinction of cultivation, the first seven are the beginning of cultivation, and the next two are the maturation of cultivation.

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后一修成得果。又從地前初發心時即起此愿。至登初地。修愿得成。如梁論等辨也。

第四約行分別者有二。一別。二通。別而言之。初二自利行。論云初願功德行滿。第二愿智慧行滿。次五利他行。于中初云以何身者謂攝法上首身能利他故。二云以何心者。修行心方能攝生故。三何者眾生者。謂四生等是所化故。四眾生住何處者。知世界差別故。五自身住何處能化眾生者。住凈土之處。后三有三義。一初是自利滿。次是利他滿。后是二利得果。二三俱自利。論云后三愿顯自身故。三三俱利他。論云此三示現如實教化眾生故。二約通而言之。此十總是自利。俱是利他。故下論云。此校量菩薩愿勝有二種。勝聲聞辟支。一常勤修習無量行故。二與一切眾生同行故。解云。此上句自利。后句利他故得知也。

第五約所求行位分別者有二。一通。二別。通而言之。或俱是行。以並依愿所修行故。或並是位。以創發在地前終成在地上。如前梁論故。別分中。初七是行。已如前辨。后三約位顯。論說后三初名得地校量勝。故此從初地乃至第九地轉勝故。二得菩薩地盡校量勝故。此在第十地菩薩位窮故云地盡三得一切地盡究竟故。此在佛地。佛果究竟一切地盡第六因果分別者亦有通別。通說俱因。以在因位故。若爾第

【現代漢語翻譯】 現代漢語譯本：之後修行成就果位。又從地前初發心時就發起這個願望，直到登上初地（菩薩十地之第一地，歡喜地），修習願力得以成就，如《攝大乘論》等所辨析的那樣。

第四，從行為方面分別，有二種：一是別，二是通。從別而言，最初的兩個是自利行。《攝大乘論》說，『初願功德行圓滿，第二愿智慧行圓滿。』接下來的五個是利他行。其中，最初說『以何身』，是指以攝法上首之身能夠利益他人。第二說『以何心』，是指修行之心才能攝受眾生。第三『何者眾生』，是指四生等是被教化的對象。第四『眾生住何處』，是瞭解世界差別。第五『自身住何處能化眾生』，是住在凈土之處。最後三個愿有三種含義：一是最初是自利圓滿，其次是利他圓滿，最後是二利都得到果報。二是三個都是自利。《攝大乘論》說，『后三愿顯示自身。』三是三個都是利他。《攝大乘論》說，『此三示現如實教化眾生。』二是從通而言，這十個愿總體上都是自利，也都是利他。所以下面的《攝大乘論》說：『此校量菩薩愿勝過聲聞、辟支佛有兩種：一是常勤修習無量行，二是與一切眾生同行。』解釋說，『此上句是自利，后句是利他，因此可以得知。』

第五，從所求的行位方面分別，有二種：一是通，二是別。從通而言，或者都是行，因為都是依據願力所修行；或者都是位，因為最初發愿在地前，最終成就於地上，如前面的《攝大乘論》所說。從別分中，最初七個是行，已經如前面所辨析。后三個是約位來顯示。《攝大乘論》說，后三個最初名為『得地校量勝』，因此是從初地乃至第九地（菩薩十地之第九地，善慧地）轉勝。二是『得菩薩地盡校量勝』，這是在第十地（菩薩十地之第十地，法雲地），菩薩位達到窮盡，所以說『地盡』。三是『得一切地盡究竟』，這是在佛地（佛所證的果位），佛果達到究竟，一切地都窮盡。第六，因果分別也有通別。通說都是因，因為都在因位。如果這樣，那麼第

【English Translation】 English version: Afterwards, one cultivates and attains the fruit of enlightenment. Furthermore, from the initial arising of the aspiration before the Bhumi (the stage before the first of the ten Bodhisattva grounds), this vow arises. Until ascending to the first Bhumi (Prathama-bhumi, the first of the ten Bodhisattva grounds, the Ground of Joy), the cultivation of the vow is accomplished, as explained in treatises such as the Mahāyānasaṃgraha.

Fourth, distinguishing based on practice, there are two aspects: specific and general. Specifically speaking, the first two are self-benefiting practices. The Mahāyānasaṃgraha says, 'The first vow fulfills the merit practice, and the second vow fulfills the wisdom practice.' The next five are other-benefiting practices. Among them, the initial statement 'With what body' refers to the body of the foremost among those who uphold the Dharma, capable of benefiting others. The second statement 'With what mind' refers to the mind of practice, which is capable of gathering beings. The third, 'Which beings,' refers to the four types of birth (caturyoni) and others who are to be transformed. The fourth, 'Where do beings dwell,' is to know the differences in the worlds. The fifth, 'Where does one dwell to transform beings,' is to dwell in a Pure Land. The last three vows have three meanings: first, the initial one is the fulfillment of self-benefit, the second is the fulfillment of other-benefit, and the last is the attainment of the fruit of both benefits. Second, all three are self-benefiting. The Mahāyānasaṃgraha says, 'The last three vows reveal oneself.' Third, all three are other-benefiting. The Mahāyānasaṃgraha says, 'These three demonstrate the true and real teaching of beings.' Generally speaking, these ten vows are all self-benefiting and all other-benefiting. Therefore, the Mahāyānasaṃgraha below says, 'This comparison of the Bodhisattva's vows surpassing the Śrāvakas (hearers) and Pratyekabuddhas (solitary Buddhas) has two aspects: first, constantly and diligently cultivating immeasurable practices; second, walking together with all beings.' The explanation says, 'The first phrase is self-benefit, and the second phrase is other-benefit, thus it can be known.'

Fifth, distinguishing based on the sought-after practice and stage, there are two aspects: general and specific. Generally speaking, either all are practices, because all are cultivated based on the vows; or all are stages, because the initial arising of the vow is before the Bhumi, and the final accomplishment is on the Bhumi, as stated in the previous Mahāyānasaṃgraha. Specifically, the first seven are practices, as already explained. The last three are revealed in terms of stages. The Mahāyānasaṃgraha says that the first of the last three is initially named 'Attaining the Ground, comparing the superiority,' therefore it is a surpassing from the first Bhumi (Prathama-bhumi) to the ninth Bhumi (Sadhumati). Second is 'Attaining the end of the Bodhisattva Ground, comparing the superiority,' which is at the tenth Bhumi (Dharma-megha), where the Bodhisattva stage reaches its end, hence the saying 'end of the Ground.' Third is 'Attaining the ultimate completion of all Grounds,' which is at the Buddha Ground (Buddha-bhumi), where the fruit of Buddhahood is ultimately attained, and all Grounds are exhausted. Sixth, the distinction between cause and effect also has general and specific aspects. Generally speaking, all are causes, because they are all in the causal stage. If so, then the

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十何故成佛。釋有二義。一此是地上菩薩願力示現他方成佛。理實非佛。二地中起愿愿當成。佛今亦未成。或是果。以地前起愿未成為因。得地成就為果。如十度行地前為因。地上為果等。別說中有二。初隨顯言。前九為因。后一為果。二具攝言。前五成因行。第六知世界智。是所求種智果。第七是所求凈土依果。八九亦因。第十所求正報果。

第七釋文有四。初一句結前生后。起愿方便。二正顯十愿。三廣攝眷屬。四以十盡要期。以顯無盡。初中生如是定心者。論大方便大行。故謂巧起大志標期所作。名大方便。是願心也。依愿造修行成必然。故名大行成此願行也。於此二作心成決定。更無二念故名定心。二正顯十愿即為十段。諸愿之中皆有三義。一舉所作事。即行體也。二發如是大愿。明對行興愿。三廣大等顯愿分齊。此愿中通論有七種大。一供心大。清凈心者。論名上深信清凈。以增上敬重故釋上也。迴向菩提釋深也。決定信釋信也。此中凈心具此三義。又一向不雜余念亦名凈心。二福田大。謂有佛斯供故曰無餘。供養三種。有人配供三佛。或可或不可準可知。于中香華但表敬。無資用故名敬也。其行供與行敬何別。但義一行可別。資順義為供養。虔仰義為恭敬。亦配三佛同前。論就三乘說三佛。準下別

【現代漢語翻譯】 現代漢語譯本 十何故成佛。釋有二義：一，此是地上菩薩願力示現他方成佛，理實非佛。二，地中起愿，愿當成佛，今亦未成。或是果，以地前起愿未成為因，得地成就為果。如十度行地前為因，地上為果等。別說中有二：初，隨顯言，前九為因，后一為果。二，具攝言，前五成因行，第六知世界智，是所求種智果，第七是所求凈土依果，八九亦因，第十所求正報果。

第七釋文有四：初一句結前生后，起愿方便。二，正顯十愿。三，廣攝眷屬。四，以十盡要期，以顯無盡。初中『生如是定心』者，論大方便大行，故謂巧起大志，標期所作，名大方便，是願心也。依愿造修行成必然，故名大行成此願行也。於此二作心成決定，更無二念故名定心。二，正顯十愿即為十段。諸愿之中皆有三義：一，舉所作事，即行體也。二，發如是大愿，明對行興愿。三，廣大等顯愿分齊。此愿中通論有七種大：一，供心大。『清凈心』者，論名上深信清凈，以增上敬重故釋上也。迴向菩提釋深也，決定信釋信也。此中凈心具此三義，又一向不雜余念亦名凈心。二，福田大。謂有佛斯供故曰『無餘』。供養三種，有人配供三佛，或可或不可準可知。于中香華但表敬，無資用故名敬也。其行供與行敬何別？但義一行可別，資順義為供養，虔仰義為恭敬。亦配三佛同前。論就三乘說三佛，準下別

【English Translation】 English version Why does the Ten [Stages] lead to Buddhahood? There are two explanations: First, it is the manifestation of the Bodhisattva's (enlightenment being) vows on the ground [of the ten stages] showing the attainment of Buddhahood in other realms, but in reality, it is not [yet] Buddhahood. Second, vows are made in the ground [of practice], and the vows will be fulfilled, but [the Buddha] has not yet attained [Buddhahood]. Or it is the fruit, because making vows before reaching the ground [of the ten stages] is the cause, and achieving the ground [of the ten stages] is the fruit. For example, the practice of the ten perfections [Pāramitā] before reaching the ground [of the ten stages] is the cause, and [the practice] on the ground [of the ten stages] is the fruit, and so on. There are two types of separate explanations: First, according to the explicit words, the first nine [stages] are the cause, and the last one is the fruit. Second, comprehensively speaking, the first five [stages] constitute the causal practice, the sixth, the wisdom of knowing the world, is the fruit of the all-knowing wisdom [Sarvajna] sought, the seventh is the dependent fruit of the pure land [Buddha-ksetra] sought, the eighth and ninth are also the cause, and the tenth is the fruit of the proper reward [Sambhogakāya] sought.

The seventh explanation of the text has four parts: The first sentence connects the previous and leads to the following, facilitating the arising of vows. Second, it explicitly reveals the ten vows. Third, it broadly includes the retinue. Fourth, it uses the ten exhaustions as a crucial point to reveal the inexhaustible. In the first part, 'generating such a determined mind' refers to the great skillful means and great practice in the treatise. Therefore, it is said that skillfully arousing great aspirations and setting a goal for what is to be done is called great skillful means, which is the mind of vows. Relying on vows to create practice and achieve certainty is called great practice, which accomplishes this vow and practice. Making a decision with these two in mind, without any other thoughts, is called a determined mind. Second, explicitly revealing the ten vows is divided into ten sections. Within each vow, there are three meanings: First, stating the action to be taken, which is the substance of the practice. Second, making such a great vow, clarifying the arising of vows in response to the practice. Third, the vastness and so on reveal the extent of the vow. In this vow, generally speaking, there are seven types of greatness: First, the greatness of the mind of offering. 'Pure mind' is called supreme deep faith and purity in the treatise, which is explained as supreme reverence. Dedication to Bodhi (enlightenment) explains depth, and determined faith explains faith. This pure mind possesses these three meanings, and also, a single-mindedness without mixing other thoughts is also called pure mind. Second, the greatness of the field of merit. It is said 'without remainder' because there are Buddhas to offer to. There are three types of offerings, and some people match them with offerings to the three Buddhas, which may or may not be appropriate, as can be inferred. Among them, incense and flowers only express reverence, without material use, so it is called reverence. What is the difference between performing offerings and performing reverence? Only the meaning of one action can be distinguished, the meaning of assisting is offering, and the meaning of reverence is respect. It is also matched with the three Buddhas as before. The treatise discusses the three Buddhas in terms of the three vehicles, according to the following distinctions.

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教亦十佛也。三供事大。謂一切供具等者此有三義。一事事廣。如論無量故。二種別多。如論種種故。三皆精妙。如論復勝事等供養。故具此三義。名一切具也。此上行體也。四愿大。謂隨行起愿。如經發如是大愿。故此興愿也。五攝功德大。勝餘凡小之善根故云廣大如法界。六因大。生無常愛果。因不盡故云究竟如空。七時大。能盡后際。得涅槃常果故云盡未來際故。八立誓自要故。云盡供養一切劫中乃至無休息故。一切劫中所有佛者。頓供養也。無休息者。常供養也。問諸處多明供養三寶。此中何故唯供佛耶。答理實通有。但文中影顯。初願對佛愿供。第二愿對法愿護。第八愿對僧愿同。又復供養有三義。一唯供佛。顯行趣求。二供養佛僧。從之求法。三供養三寶。具攝功德。今據初義故唯供佛。

第二愿中亦三。初舉所作行。于中經有三句為二釋。一就始修。二約終成。初中三者。先護教法。謂契經等取應誦等。此是所護法也。書寫等解能護持行。余經論說有十種。無性攝論云。一書寫。二供養。三轉施。四聽聞。五披讀。六受持。七開示。八諷誦。九思惟。十修習。今此論中且說六種。初五自行護。后一化他護。二攝一切諸佛等者明攝受證法。謂證三菩提自行持也。攝此轉授化他護也。三一切諸佛所教

【現代漢語翻譯】 現代漢語譯本：教義也包含十方諸佛。三種供養的事業最為廣大。所謂『一切供具等』，這裡面有三種含義：第一，事事物物都廣大，就像經論中說的那樣無量無邊；第二，種類繁多，就像經論中說的那樣種種不同；第三，一切都精妙殊勝，就像經論中說的那樣用殊勝的物品來供養。具備這三種含義，才能稱為『一切供具』。這是以上修行的本體。第四，願力廣大，隨著修行而發起願力，就像經中所說的發起如此廣大的愿。因此這是興起願力。第五，攝取的功德廣大，勝過其餘凡夫微小的善根，所以說廣大如法界。第六，因廣大，產生無常的愛果，因為因沒有窮盡，所以說究竟如虛空。第七，時間廣大，能夠窮盡未來，得到涅槃常樂的果報，所以說窮盡未來際。第八，立下誓言自我約束，所以說盡供養一切劫中乃至無有休息。『一切劫中所有佛』，是頓時的供養；『無休息』，是恒常的供養。問：很多地方都說明供養三寶，這裡為什麼只供養佛呢？答：道理上實際上是共通的，但文中有所側重。第一個愿是針對佛而發願供養，第二個愿是針對法而發願守護，第八個愿是針對僧而發願共同修行。而且供養有三種含義：第一，只供養佛，顯示修行的趣向和追求；第二，供養佛和僧，從中求法；第三，供養三寶，具足攝取功德。現在根據第一種含義，所以只供養佛。 第二愿中也有三種含義。首先，舉出所要做的行為。其中經文有三句話，有兩種解釋。第一種是就最初的修行而言，第二種是就最終的成就而言。在第一種解釋中，有三種行為。首先是守護教法，比如契經等，選取應該誦讀的部分。這是所要守護的法。書寫等行為能夠守護和保持修行。其餘經論中說有十種，無性攝論中說：第一是書寫，第二是供養，第三是轉施，第四是聽聞，第五是披讀，第六是受持，第七是開示，第八是諷誦，第九是思惟，第十是修習。現在這部論中只說了六種。前五種是自己修行守護，后一種是教化他人守護。第二，『攝一切諸佛等』，說明攝受證得的法，也就是證得三菩提（Sāmyak-saṃbodhi，正等正覺）自己保持。攝受這些並轉授給他人，是教化他人守護。第三，一切諸佛所教導的。

【English Translation】 English version: The teachings also encompass the ten directions of Buddhas. The activities of the three offerings are the most extensive. The so-called 'all offerings and so on' have three meanings: First, all things are vast, as the scriptures say, immeasurable and boundless; second, there are many kinds, as the scriptures say, various and different; third, everything is exquisite and superior, as the scriptures say, using superior items for offerings. Possessing these three meanings can be called 'all offerings'. This is the essence of the above practice. Fourth, the power of vows is vast, arising with practice, just as the scriptures say, making such great vows. Therefore, this is the arising of vows. Fifth, the merit of gathering is vast, surpassing the small roots of goodness of ordinary people, so it is said to be as vast as the Dharmadhatu (Dharmadhātu, 法界). Sixth, the cause is vast, producing impermanent fruits of love, because the cause is not exhausted, so it is said to be ultimately like space. Seventh, the time is vast, able to exhaust the future, obtaining the fruit of Nirvana (Nirvāṇa, 涅槃) and eternal bliss, so it is said to exhaust the future. Eighth, making vows to restrain oneself, so it is said to offer throughout all kalpas (kalpa, 劫) without rest. 'All Buddhas in all kalpas' is an immediate offering; 'without rest' is a constant offering. Question: Many places explain offering to the Three Jewels (Triratna, 三寶), why only offer to the Buddha here? Answer: In principle, it is actually common, but the text has some emphasis. The first vow is made to offer to the Buddha, the second vow is made to protect the Dharma, and the eighth vow is made to practice together with the Sangha (Saṃgha, 僧). Moreover, there are three meanings of offering: First, only offering to the Buddha, showing the direction and pursuit of practice; second, offering to the Buddha and Sangha, seeking the Dharma from them; third, offering to the Three Jewels, fully gathering merit. Now, according to the first meaning, only offer to the Buddha. There are also three meanings in the second vow. First, list the actions to be taken. Among them, there are three sentences in the scriptures, with two interpretations. The first is in terms of the initial practice, and the second is in terms of the final achievement. In the first interpretation, there are three actions. The first is to protect the teachings, such as Sutras (Sūtra, 契經), selecting the parts that should be recited. This is the Dharma to be protected. Actions such as writing can protect and maintain practice. Other scriptures say there are ten kinds, the Asaṅga's Compendium of Abhidharma (Mahāyānasaṃgraha, 攝大乘論) says: First is writing, second is offering, third is giving away, fourth is listening, fifth is reading, sixth is upholding, seventh is explaining, eighth is reciting, ninth is thinking, and tenth is practicing. Now this treatise only mentions six kinds. The first five are self-cultivation and protection, and the last one is teaching others to protect. Second, 'gathering all Buddhas and so on' means gathering the Dharma that has been attained, that is, attaining Anuttarā-Samyak-saṃbodhi (Anuttarā-Samyak-saṃbodhi, 阿耨多羅三藐三菩提) and keeping it oneself. Gathering these and transferring them to others is teaching others to protect. Third, all that the Buddhas teach.

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化法等者是行法。謂修行者皆是諸佛所教化故。彼修行時。若有障難。攝令住善。使離障故。濟令舍惡。使出難故。又未起障難護令不生。已起障難救濟令免。上來約始釋竟。複名三成就等約終成釋。一明法輪不斷成就。二證三正覺成就。何故菩薩證二乘菩提。釋有二義一所證二空攝生空故。如勝鬘經中攝受正法具足二乘世出世法故。二為物現證。如天女云。若以聲聞法化眾生我為聲聞等。又法華云。知眾樂小法菩薩化二乘等。皆此義也。三修行成就。從初發心乃至因滿故云如實修行。行成得果故云正覺成也。第二起愿。第三分齊。並同前釋可知。下諸愿中。此後二段並更不釋應知。

第三願行體之中有四。一明攝法處。如經一切世界等故。此是一切應化身佛。往彼應感成道處故云一切愿也。二明攝法時。謂彼中佛現八相時。此八相亦有化佛具不具者。如天王如來白衣成道則無出家。須扇多佛亦知出世。無眾生可化即入涅槃。留化佛。半劫度人。是則無轉法輪。若取化說亦得具八。余釋迦等多亦具之。此等並約須彌山世界。若就樹形等世界總無八相。以彼未必有兜率天等。又此八相論中但釋五相。以並舍勝就劣故須釋耳。餘三不爾故不解釋。以處胎必生故不待釋。出家勝俗故亦不釋。轉法益生亦勝不說故不釋之

【現代漢語翻譯】 現代漢語譯本 『化法等者是行法』，意思是修行者都是諸佛所教化的對象。當他們修行時，如果遇到障礙和困難，就引導他們安住于善，使他們遠離障礙；救濟他們捨棄惡行，使他們脫離困境。對於尚未產生的障礙和困難，保護他們使其不生起；對於已經產生的障礙和困難，救濟他們使其免受其害。以上是從開始的角度解釋。又名『三成就等』，是從最終成就的角度解釋。一是明法輪不斷成就。二是證三正覺成就。為什麼菩薩要證得二乘（聲聞乘和緣覺乘）的菩提呢？解釋有兩種含義：一是所證的二空（人空和法空）包含攝受了生空（只證人空）。如《勝鬘經》中所說，攝受正法，具足二乘的世間和出世間法。二是為眾生示現證果。如天女所說：『如果用聲聞法教化眾生，我就示現為聲聞』等等。《法華經》也說：『知道眾生喜歡小法，菩薩就化現為二乘』等等，都是這個意思。三是修行成就。從最初發心乃至因地圓滿，所以說『如實修行』。修行成就，得到果報，所以說『正覺成也』。第二起愿，第三分齊，都和前面的解釋相同，可以理解。下面的諸愿中，此後兩段都不再解釋，應該知道。

第三願行體之中有四點。一是說明攝法之處，如經文所說『一切世界』等等。這是一切應化身佛前往彼處應感化、成就道業的地方，所以說『一切愿』。二是說明攝法之時，即彼處佛現八相之時。這八相也有化佛具足或不具足的情況。如天王如來白衣成道，就沒有出家。須扇多佛也知道出世，沒有眾生可度就入涅槃，留下化佛半劫度人，這就沒有轉法輪。如果從化身佛的角度來說，也可以具足八相。其餘如釋迦牟尼佛等也大多具足。這些都是就須彌山世界而言。如果就樹形等世界來說，總的來說沒有八相，因為那些世界未必有兜率天等等。另外，這八相的論述中只解釋了五相，因為捨棄殊勝的而就低劣的，所以需要解釋。其餘三種不是這樣，所以不解釋。因為處胎必定會出生，所以不需要解釋。出家勝過世俗，所以也不解釋。轉法輪利益眾生也勝過不說，所以也不解釋。

【English Translation】 English version 'Those who transform the Dharma, and so on, are practicing the Dharma.' This means that all practitioners are those who are taught and transformed by all Buddhas. When they are practicing, if there are obstacles and difficulties, they are guided to abide in goodness, so that they are far from obstacles; they are helped to abandon evil, so that they are out of difficulties. For obstacles and difficulties that have not yet arisen, they are protected so that they do not arise; for obstacles and difficulties that have already arisen, they are helped to be free from them. The above is explained from the beginning. It is also called 'Three Accomplishments, etc.,' which is explained from the perspective of final accomplishment. First, it clarifies the accomplishment of the unceasing Dharma wheel. Second, it proves the accomplishment of the Three Perfect Awakenings. Why do Bodhisattvas attain the Bodhi of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna)? There are two meanings to the explanation: First, the two emptinesses (emptiness of self and emptiness of phenomena) that are attained include and embrace the emptiness of life (only proving the emptiness of self). As stated in the Śrīmālādevī Siṃhanāda Sūtra, it embraces the Correct Dharma and fully possesses the worldly and supramundane Dharmas of the Two Vehicles. Second, it is to demonstrate the attainment of fruition for sentient beings. As the heavenly maiden said: 'If I transform sentient beings with the Śrāvakayāna Dharma, I will manifest as a Śrāvaka,' and so on. The Lotus Sūtra also says: 'Knowing that sentient beings like the Small Vehicle Dharma, Bodhisattvas transform into the Two Vehicles,' and so on, all meaning this. Third, it is the accomplishment of practice. From the initial aspiration to the fulfillment of the cause, it is said 'truly practicing.' The accomplishment of practice leads to the attainment of fruition, so it is said 'Perfect Awakening is accomplished.' The second, arising of vows, and the third, division of scope, are the same as the previous explanations and can be understood. In the following vows, the latter two sections will no longer be explained, it should be known.

Within the third vow, the body of practice has four points. First, it clarifies the place where the Dharma is gathered, as the sutra says 'all worlds,' and so on. This is where all transformation body Buddhas go to respond to the needs of sentient beings and accomplish the path, so it is called 'all vows.' Second, it clarifies the time when the Dharma is gathered, which is when the Buddhas in those places manifest the eight aspects. These eight aspects also have transformation Buddhas that fully possess them or do not. For example, the Heavenly King Tathāgata attains the path as a layman, so there is no renunciation of home. The Śubhavyūha Buddha also knows to appear in the world, and enters Nirvana when there are no sentient beings to be saved, leaving behind a transformation Buddha to save people for half a kalpa, so there is no turning of the Dharma wheel. If speaking from the perspective of the transformation body Buddha, it can also fully possess the eight aspects. The rest, such as Śākyamuni Buddha, also mostly possess them. These are all in terms of the Sumeru world. If speaking in terms of tree-shaped worlds, etc., there are generally no eight aspects, because those worlds may not have the Tuṣita Heaven, etc. In addition, this discussion of the eight aspects only explains five aspects, because it abandons the superior and takes the inferior, so it needs to be explained. The other three are not like this, so they are not explained. Because being in the womb will definitely lead to birth, it does not need to be explained. Renunciation of home is superior to secular life, so it is also not explained. Turning the Dharma wheel benefits sentient beings and is superior to not speaking, so it is also not explained.

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。釋生兜率有二問答。一以上界為問。難處來答。二以他化等為問。生兜率眾生敬心為答。釋余相如論顯之。三成攝法行。如經我于爾時等。論釋中二。一為隨彼眾生故。自供養佛令他學已故云方便。此成功德行。通於八相。二以彼如來有所說故。啟請攝法。請法為生故云方便。此成智慧行。唯約轉法輪相。此二總名助菩提法。四明其頓成。論經名一切處一時成一時轉。論釋。非前後故此名三時轉者。是於一切成佛之處同時三轉故名也。亦是三請轉故。

第四愿內行中有二。初正顯菩薩所行。二說以化物令心增長。前中論攝為四。一種種者行義差別。于中有二。先世間行。二出世間行。此二有二。若約位分。地前為世。地上為出。若隨義分地。教行名世。證行名出。今就后義。初至第六。於一行中修一切故名為廣。二第七地中。一切行中修一切故名大。三第八已去。唸唸任運深入無量佛境故名無量。出世者。正證真智不離法執故不可壞。離妄念故無分別也。二體者諸波羅蜜是菩薩行體故。三業者是諸地中所修之業故云助道法故。四方便者巧相整合一攝一切。要由六相方得顯示。何故論中同相異相。此名有相無相者。以于別類各帶于總。名有是同。然各互無名無。是異故不相違。二一切菩薩下說前四行。用以化人

【現代漢語翻譯】 現代漢語譯本： 釋生兜率（解釋彌勒菩薩從兜率天降生）中有兩個問答。第一個問答以上界（指色界和無色界）為提問，以難處來回答。第二個問答以他化自在天等為提問，以生兜率的眾生敬心為回答。其餘相關內容如論著所闡釋。

第三部分是成就攝法行。如經文所說『我于爾時』等。論著解釋中有兩點：一是為隨順彼等眾生，自己供養佛，令他人學習，所以說是方便。這成就了功德行，通於佛的八相成道。二是因為彼如來有所說法，所以啟請攝法。請法是爲了利益眾生，所以說是方便。這成就了智慧行，僅限於轉法輪相。這兩者總稱為助菩提法。

第四部分說明其頓成。論著說經文名為『一切處一時成一時轉』。論著解釋說：『因為不是有前後次第，所以這名為三時轉，是在一切成佛之處同時三轉，所以這樣命名。』也是因為三次請佛轉法輪的緣故。

第四大愿的內在修行中有兩點：一是正式闡明菩薩所修行的內容，二是說明用以教化眾生，令其心增長。前面部分論著概括為四點：一是種種，指的是行義的差別。其中有兩類：先是世間行，二是出世間行。這兩類又有兩種劃分方式：如果按照果位劃分，地前為世間，地上為出世間。如果隨順意義劃分，地上的教行名為世間，證行名為出世間。現在採用后一種意義。從初地到第六地，於一種修行中修一切法，所以名為廣。二是第七地中，在一切修行中修一切法，所以名為大。三是第八地以後，唸唸任運深入無量佛境，所以名為無量。出世間行，是真正證得真智，不離法執，所以不可壞。遠離妄念，所以沒有分別。

二是體，諸波羅蜜（六度）是菩薩行之體。三是業，是諸地中所修的業，所以說是助道法。四是方便，是巧妙地相互整合，一攝一切。要通過六種相才能顯示。為什麼論中說同相異相？這名為有相無相？因為在不同類別中各自帶有總體性，名為有，是同。然而各自互相沒有，名為無，是異，所以不相違背。二是一切菩薩以下所說的前四種修行，是用以教化他人。 English version: There are two questions and answers regarding Śākya's (釋生) birth in Tuṣita (兜率, a heavenly realm). The first question is based on the upper realms (referring to the Form Realm and Formless Realm), and the answer comes from difficult points. The second question is based on Paranirmitavasavartin (他化自在天, the highest of the six desire realms), and the answer is the respectful mind of beings born in Tuṣita. The remaining related content is as explained in the treatises.

The third part is the accomplishment of the practice of gathering the Dharma. As the sutra says, 'I at that time,' etc. The treatise explains two points: First, in order to accord with those beings, one makes offerings to the Buddha oneself, causing others to learn, so it is said to be expedient. This accomplishes the merit practice, which applies to the eight aspects of the Buddha's enlightenment. Second, because that Tathagata (如來, 'Thus-gone One') has something to say, one requests the gathering of the Dharma. Requesting the Dharma is for the benefit of beings, so it is said to be expedient. This accomplishes the wisdom practice, limited only to the turning of the Dharma wheel aspect. These two together are called auxiliary Bodhi (菩提, enlightenment) Dharmas.

The fourth part explains its sudden accomplishment. The treatise says that the sutra is named 'accomplished in all places at one time, turning at one time.' The treatise explains: 'Because there is no before and after sequence, this is called the turning of the three times, which is the simultaneous turning of the three times in all places of Buddhahood, so it is named thus.' It is also because of the three requests for the Buddha to turn the Dharma wheel.

In the inner practice of the fourth great vow, there are two points: First, it formally elucidates what the Bodhisattva (菩薩, enlightenment being) practices; second, it explains how to use it to teach and transform beings, causing their minds to grow. The previous part is summarized by the treatise into four points: First, various kinds, referring to the differences in the meaning of practice. Among them, there are two categories: first, worldly practice; second, supramundane practice. These two categories have two ways of dividing them: If divided according to the stage, before the ground is worldly, and above the ground is supramundane. If divided according to meaning, the teaching practice on the ground is called worldly, and the realization practice is called supramundane. Now, the latter meaning is adopted. From the first ground to the sixth ground, practicing all Dharmas in one practice is called vast. Second, in the seventh ground, practicing all Dharmas in all practices is called great. Third, from the eighth ground onwards, each thought effortlessly deeply enters the immeasurable Buddha realm, so it is called immeasurable. Supramundane practice is the true realization of true wisdom, not separated from the attachment to Dharma, so it is indestructible. Separated from deluded thoughts, so there is no discrimination.

Second is the essence, the Paramitas (波羅蜜, perfections) are the essence of the Bodhisattva's practice. Third is the karma, which is the karma practiced in the various grounds, so it is said to be auxiliary Dharma. Fourth is the expedient, which is the skillful mutual integration, one encompassing all. It must be displayed through six aspects. Why does the treatise say same aspect and different aspect? Is this called having aspect and not having aspect? Because in different categories, each carries the totality, called having, which is the same. However, each lacks the other, called not having, which is different, so they do not contradict each other. Second, the first four practices mentioned below for all Bodhisattvas are used to teach and transform others.

【English Translation】 There are two questions and answers regarding Śākya's (釋生) birth in Tuṣita (兜率, a heavenly realm). The first question is based on the upper realms (referring to the Form Realm and Formless Realm), and the answer comes from difficult points. The second question is based on Paranirmitavasavartin (他化自在天, the highest of the six desire realms), and the answer is the respectful mind of beings born in Tuṣita. The remaining related content is as explained in the treatises. The third part is the accomplishment of the practice of gathering the Dharma. As the sutra says, 'I at that time,' etc. The treatise explains two points: First, in order to accord with those beings, one makes offerings to the Buddha oneself, causing others to learn, so it is said to be expedient. This accomplishes the merit practice, which applies to the eight aspects of the Buddha's enlightenment. Second, because that Tathagata (如來, 'Thus-gone One') has something to say, one requests the gathering of the Dharma. Requesting the Dharma is for the benefit of beings, so it is said to be expedient. This accomplishes the wisdom practice, limited only to the turning of the Dharma wheel aspect. These two together are called auxiliary Bodhi (菩提, enlightenment) Dharmas. The fourth part explains its sudden accomplishment. The treatise says that the sutra is named 'accomplished in all places at one time, turning at one time.' The treatise explains: 'Because there is no before and after sequence, this is called the turning of the three times, which is the simultaneous turning of the three times in all places of Buddhahood, so it is named thus.' It is also because of the three requests for the Buddha to turn the Dharma wheel. In the inner practice of the fourth great vow, there are two points: First, it formally elucidates what the Bodhisattva (菩薩, enlightenment being) practices; second, it explains how to use it to teach and transform beings, causing their minds to grow. The previous part is summarized by the treatise into four points: First, various kinds, referring to the differences in the meaning of practice. Among them, there are two categories: first, worldly practice; second, supramundane practice. These two categories have two ways of dividing them: If divided according to the stage, before the ground is worldly, and above the ground is supramundane. If divided according to meaning, the teaching practice on the ground is called worldly, and the realization practice is called supramundane. Now, the latter meaning is adopted. From the first ground to the sixth ground, practicing all Dharmas in one practice is called vast. Second, in the seventh ground, practicing all Dharmas in all practices is called great. Third, from the eighth ground onwards, each thought effortlessly deeply enters the immeasurable Buddha realm, so it is called immeasurable. Supramundane practice is the true realization of true wisdom, not separated from the attachment to Dharma, so it is indestructible. Separated from deluded thoughts, so there is no discrimination. Second is the essence, the Paramitas (波羅蜜, perfections) are the essence of the Bodhisattva's practice. Third is the karma, which is the karma practiced in the various grounds, so it is said to be auxiliary Dharma. Fourth is the expedient, which is the skillful mutual integration, one encompassing all. It must be displayed through six aspects. Why does the treatise say same aspect and different aspect? Is this called having aspect and not having aspect? Because in different categories, each carries the totality, called having, which is the same. However, each lacks the other, called not having, which is different, so they do not contradict each other. Second, the first four practices mentioned below for all Bodhisattvas are used to teach and transform others.

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。于中菩薩所行牒前種種也。及諸波羅蜜牒前體也。本行牒業及方便也。教化下正以化人。令心得增長。

第五愿內行中有二。先明所化眾生。后明化所成益。前中論攝為六。初粗細者顯報相差別。於色中細者無想。是無想天。在第四禪。與廣果天同處。外道取為涅槃。修無想定生於彼天。得五百劫無心報。無佛弟子生彼天中。就無色中。前三空名非無想。第四空名非有想。以非有粗想故名非有想。非謂無細想故。論經名非想非非想也。二生依止者是報之所託。四生差別作三門。一明通局。二顯寬狹。三釋文。初中化生於五趣中二全。謂地獄及天。餘三少分。如劫初時。人畜及鬼一切化生。余時通別故。胎於三趣少分。謂人畜鬼。余皆無故。卵濕於二趣少分。謂人畜。余悉無故。人中濕生如頂生王等卵生如毗舍佉母生肉卵出三十二子等。二寬狹者。以四生望五趣。四生寬五趣狹。雜心云。為生攝趣。為趣攝生。論自釋言。生攝趣非趣攝生。何者四生五趣不攝。論言中陰是化生。五趣不收。此四約所依處。受生名依止。如餘三。依胎依卵依濕化生依何。論釋依業。餘三豈不依業釋。化生業勝。不依外緣。三上界凈。欲界不凈。四種種身者受報別也。謂下三塗苦上天為樂。人及修羅通於苦樂。五以自業是受生所依故

【現代漢語翻譯】 現代漢語譯本： 這段經文闡述了菩薩的修行，與之前所說的種種修行方法相呼應。其中，『諸波羅蜜』（到達彼岸的方法）與之前的『體』（本質）相呼應，『本行』（根本的修行）與『業』（行為）和『方便』（善巧的方法）相呼應。『教化下』（教化眾生）的部分，正是通過教化他人，使他們的心得到增長。

第五個願望中的『內行』（內在的修行）包含兩個方面：首先闡明所要教化的眾生，然後闡明教化所能成就的利益。在前者中，《中論》（Madhyamaka-karika）將其概括為六個方面。第一，『粗細』（粗糙和精細）指的是果報的差別。在色界中，『細』指的是『無想天』（realm of non-perception），它位於第四禪天，與『廣果天』（realm of abundant fruit）同處。外道（非佛教徒）將其視為涅槃（nirvana）。他們通過修習『無想定』（meditation of non-perception）而生於該天，獲得五百劫無心的果報。沒有佛陀的弟子會生於該天。就無色界而言，前三個空無邊處天、識無邊處天、無所有處天，不能稱為『無想』。第四個空，即『非想非非想處天』（realm of neither perception nor non-perception），之所以稱為『非有想』，是因為它沒有粗糙的念頭，但並非沒有細微的念頭。《論》和經中稱之為『非想非非想』。

第二，『生依止』（生命的依處）指的是果報所依託之處。四生（胎生、卵生、濕生、化生）的差別可以從三個方面來分析：一是說明普遍性和侷限性，二是顯示寬泛和狹窄，三是解釋經文。首先，就普遍性和侷限性而言，化生（spontaneous birth）存在於五趣（地獄、餓鬼、畜生、人、天）中的兩個完全存在，即地獄和天。其餘三趣只有少部分是化生，例如劫初之時，人類、畜生和鬼道眾生都是化生。其餘時間則有普遍和特殊的情況。胎生（womb-born）存在於三趣的少部分，即人類、畜生和鬼道。其餘都沒有胎生。卵生（egg-born）和濕生（moisture-born）存在於兩趣的少部分，即人類和畜生。其餘都沒有卵生和濕生。人類中的濕生，例如頂生王等；卵生，例如毗舍佉母生下肉卵，從中生出三十二個孩子等。

第二，就寬泛和狹窄而言，以四生來衡量五趣，四生比五趣寬泛，五趣比四生狹窄。《雜心論》（Samayuktabhidharmahrdaya-sastra）中說：『是生命包含趣，還是趣包含生命？』《論》自己解釋說：『是生命包含趣，而不是趣包含生命。』有什麼是四生包含而五趣不包含的呢？《論》中說，中陰身（intermediate state）是化生，五趣不包含。這四種是就所依處而言的。受生被稱為『依止』，例如其餘三種。胎生依胎，卵生依卵，濕生依濕，化生依什麼呢？《論》解釋說，化生依業。其餘三種難道不依業嗎？化生的業力更勝，不依賴外緣。

第三，上界是清凈的，欲界是不清凈的。第四，『種種身』（各種各樣的身體）指的是所受果報的差別。即下三塗（地獄、餓鬼、畜生）是痛苦的，上天是快樂的，人類和修羅（asura）則兼有苦樂。第五，以自己的業力作為受生的依據。

【English Translation】 English version: This passage elaborates on the practice of Bodhisattvas, echoing the various methods of cultivation mentioned earlier. Among them, 『the Paramitas』 (methods of reaching the other shore) correspond to the previous 『essence,』 and 『fundamental practice』 corresponds to 『karma』 (actions) and 『skillful means.』 The section on 『teaching and transforming』 is precisely about transforming others, enabling their minds to grow.

The 『inner practice』 in the fifth vow contains two aspects: first, clarifying the beings to be transformed; second, clarifying the benefits achieved through transformation. In the former, the Madhyamaka-karika summarizes it into six aspects. First, 『coarse and fine』 refers to the differences in karmic retribution. In the realm of form, 『fine』 refers to the 『Realm of Non-Perception』 (Asañjñā-bhava), which is located in the fourth Dhyana heaven, in the same place as the 『Realm of Abundant Fruit』 (Vrihatphala). Non-Buddhists regard it as Nirvana. They are born in that heaven by practicing 『meditation of non-perception』 (Asañjñā-samāpatti), obtaining the karmic retribution of having no mind for five hundred kalpas. No disciples of the Buddha are born in that heaven. As for the formless realm, the first three—the Realm of Infinite Space (Akasanantyayana), the Realm of Infinite Consciousness (Vijnananantyayana), and the Realm of No-Thingness (Akincanyayatana)—cannot be called 『non-perception.』 The fourth emptiness, the 『Realm of Neither Perception Nor Non-Perception』 (Naivasamjñanasamjñayatana), is called 『non-perception』 because it does not have coarse thoughts, but it is not without subtle thoughts. The Shastra and Sutra call it 『neither perception nor non-perception.』

Second, 『the support of birth』 refers to where karmic retribution relies. The differences among the four types of birth (womb-born, egg-born, moisture-born, and spontaneous birth) can be analyzed in three aspects: first, explaining universality and limitation; second, showing breadth and narrowness; third, interpreting the scriptures. First, in terms of universality and limitation, spontaneous birth (upapaduka) exists completely in two of the five realms (hell, hungry ghosts, animals, humans, and gods), namely hell and heaven. The remaining three realms have only a small portion of spontaneous births, such as at the beginning of a kalpa, when humans, animals, and ghosts were all spontaneously born. At other times, there are universal and special situations. Womb-born (jarayuja) exists in a small portion of three realms, namely humans, animals, and ghosts. The rest have no womb-born. Egg-born (andaja) and moisture-born (samsedaja) exist in a small portion of two realms, namely humans and animals. The rest have no egg-born and moisture-born. Among humans, moisture-born beings include King Tops-knot, etc.; egg-born beings include Visakha's mother, who gave birth to a meat egg from which thirty-two children were born, etc.

Second, in terms of breadth and narrowness, measuring the five realms with the four types of birth, the four types of birth are broader than the five realms, and the five realms are narrower than the four types of birth. The Samayuktabhidharmahrdaya-sastra says: 『Does life encompass realms, or do realms encompass life?』 The Shastra itself explains: 『Life encompasses realms, not realms encompass life.』 What does the four types of birth encompass that the five realms do not? The Shastra says that the intermediate state (antarabhava) is spontaneous birth, which the five realms do not include. These four are in terms of the place of reliance. Being born is called 『reliance,』 like the other three. Womb-born relies on the womb, egg-born relies on the egg, moisture-born relies on moisture, what does spontaneous birth rely on? The Shastra explains that spontaneous birth relies on karma. Do the other three not rely on karma? The karma of spontaneous birth is superior and does not depend on external conditions.

Third, the upper realms are pure, and the desire realm is impure. Fourth, 『various bodies』 refers to the differences in the karmic retribution received. That is, the lower three paths (hell, hungry ghosts, and animals) are painful, the upper heavens are joyful, and humans and Asuras experience both suffering and joy. Fifth, one's own karma is the basis for being born.

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云生處也。六以名色為報。自報體故。四蘊為名。色蘊為色。以色形可睹當相說之。餘四是心心法。冥漠非名。不辨故說為名。楞伽云。以名宣說無色四陰故號為名。是謂眾生也。二為何義故化者有三。一信入教法故云教化成就。二得小果故云斷世間道。道是因義。即惑業也。世間是報。即苦果也。三得大菩提。準此二乘人無不皆向大菩提也。

第六愿中。初所求行中有三。初明世界形類故。二明世界分齊相遍故。三世界數多十方無量故。初中二。先舉所知。后隨入下求能知。前中有四。初約廣狹分別。小千為狹。中千為中。大千為廣。二義類分別。初類多無數量。二義難分別。三體不可壞。四相不可動。五事不可說。三粗細分別。論云隨何等世界意識身者。意識是心。身色色。心粗故世界亦粗。其細亦爾。又如法華中天人見劫盡者是粗也。我此土常安隱者細也。四依住分別。正住者是仰世界。倒住者是覆世界。如蜂窠等。言平坦者無堆阜等故。言方者四方故。如斗形。言圓者團圓故。如珠形。下明能知。隨如是世界。以智入中而明瞭知。二真實義相者。如帝釋妙勝殿上有寶珠為網。天珠明凈。一珠中現一切珠。一切珠亦爾。互無障礙。世界亦然。於一處中有多世界。多世界塵中復有多界。如是重重無障無礙。

【現代漢語翻譯】 現代漢語譯本：云產生的地方。六、以名色（nama-rupa，由精神和物質構成的個體）為報應。因為有報應之體，所以四蘊（skandha，構成個體存在的要素）為名，色蘊（rupa-skandha，物質的集合）為色。因為色的形狀可以看見，所以這樣描述它。其餘四蘊是心和心所法（citta-caitta，心理活動及其屬性），幽深難辨，所以稱為名。《楞伽經》（Lankavatara Sutra）說：『用名稱來宣說無色的四陰，所以稱為名。』這就是所謂的眾生。二、爲了什麼意義而教化？教化者有三種意義：一、因為信入教法，所以說教化成就；二、因為得到小果（指阿羅漢果），所以說斷世間道。道是因的意思，指迷惑和業；世間是報應，指痛苦的結果；三、得到大菩提（maha-bodhi，無上智慧）。按照這個推論，二乘人（聲聞乘和緣覺乘的修行者）沒有不趨向大菩提的。 第六愿中，最初所求的行中有三點：首先闡明世界的形狀和種類；其次闡明世界的分界和普遍性；第三，闡明世界的數量眾多，十方無量。最初一點中有兩方面：先舉出所知，然後隨著進入下文尋求能知。前一方面中有四點：首先，從廣狹來分別，小千世界為狹，中千世界為中，大千世界為廣。其次，從義理種類來分別，第一類眾多，無法計數；第二，義理難以分別；第三，本體不可破壞；第四，相狀不可動搖；第五，事相不可言說。第三，從粗細來分別。《論》中說，隨著什麼樣的世界，意識身（mano-vijnana-kaya，意識和身體）存在。意識是心，身是**。心粗糙，所以世界也粗糙，細膩的情況也是如此。又如《法華經》（Lotus Sutra）中，天人看見劫盡（kalpa-ksaya，宇宙毀滅）是粗糙的現象，『我此土常安隱』是細膩的現象。第四，從依住來分別，正住是指仰世界，倒住是指覆世界，如蜂巢等。說平坦是指沒有堆積的土丘等，說方是指四方形，如斗的形狀，說圓是指團圓，如珠子的形狀。下面闡明能知，隨著這樣的世界，用智慧進入其中而明瞭地知曉。二、真實義相是指，如帝釋天（Indra）的妙勝殿上有寶珠結成的網，天珠明亮潔凈，一顆珠子中顯現一切珠子，一切珠子也是如此，互相沒有障礙。世界也是這樣，在一處之中有很多世界，很多世界的微塵中又有很多世界，這樣重重疊疊，沒有障礙。

【English Translation】 English version: The place where clouds arise. Six, taking nama-rupa (name and form, the psycho-physical constituents of an individual) as retribution. Because of the body of retribution, the four skandhas (aggregates, the components of existence) are 'name,' and the rupa-skandha (form aggregate, the collection of material qualities) is 'form.' Because the shape of form can be seen, it is described in this way. The remaining four skandhas are citta-caitta (mind and mental factors), which are profound and difficult to discern, so they are called 'name.' The Lankavatara Sutra says, 'Using names to proclaim the formless four skandhas is why they are called 'name.'' This is what is meant by sentient beings. Two, for what purpose is there transformation? There are three meanings for transformation: First, because of faith and entry into the teachings, it is said that transformation is accomplished; second, because of attaining small fruits (referring to the Arhat fruit), it is said that the path of the world is cut off. 'Path' means cause, referring to delusion and karma; 'world' means retribution, referring to the result of suffering; third, attaining Maha-bodhi (supreme enlightenment). According to this reasoning, there is no one among the two vehicles (the Sravaka and Pratyekabuddha vehicles) who does not aspire to Maha-bodhi. In the sixth vow, there are three aspects to the initial sought-after practice: First, clarifying the shapes and types of worlds; second, clarifying the boundaries and pervasiveness of worlds; third, clarifying the vast number of worlds, immeasurable in the ten directions. The first aspect has two parts: first, presenting what is known, and then proceeding to seek what can be known in the following text. The first part has four points: First, distinguishing in terms of breadth and narrowness, the small chiliocosm is narrow, the medium chiliocosm is medium, and the great chiliocosm is broad. Second, distinguishing in terms of the types of meanings, the first type is numerous and uncountable; second, the meanings are difficult to distinguish; third, the substance cannot be destroyed; fourth, the characteristics cannot be moved; fifth, the phenomena cannot be spoken of. Third, distinguishing in terms of coarseness and fineness, the Treatise says, 'Depending on what kind of world, the mano-vijnana-kaya (mind-consciousness-body) exists.' Consciousness is mind, and body is **. Because the mind is coarse, the world is also coarse, and the subtle situation is also like this. Also, as in the Lotus Sutra, the devas seeing the kalpa-ksaya (end of the eon) is a coarse phenomenon, and 'My land is always peaceful' is a subtle phenomenon. Fourth, distinguishing in terms of reliance and dwelling, 'upright dwelling' refers to the upright world, and 'inverted dwelling' refers to the inverted world, like a honeycomb. Saying 'flat' means there are no accumulated mounds, etc., saying 'square' means four-sided, like the shape of a dipper, and saying 'round' means circular, like the shape of a pearl. Below, clarifying what can be known, depending on such a world, entering into it with wisdom and clearly knowing it. Two, the true meaning of the characteristics refers to, like the jeweled net on Indra's (Lord Indra) wonderful and victorious palace, the heavenly jewels are bright and clean, one jewel manifests all jewels, and all jewels are also like this, mutually without obstruction. The worlds are also like this, in one place there are many worlds, and in the dust of many worlds there are many more worlds, thus layer upon layer without obstruction.

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如幻業作故者轉喻顯之。如世幻士作幻業用。令於水處見火火處見水小處見大。皆無障礙。此亦如是世界實爾。故名真實。此是如理智中如量境界故云唯智慧知也。三無量相者。如前二相遍於十方名無量差別。盡十方際故名入也。下明能知。皆現前知者不取比知故。愿求此智。

第七愿內凈土七義中。經內略無自在凈。以與同體不多別故。六中初三當相明凈。次一約人顯凈。后二舉因顯果。前中初體凈。次一相凈。后一用凈。體中同體有二義。一同以法性為體。是故镕融相入無礙。二一以多為體。多以一為體故名同體。是故論經無入字。明即是故不言入也。問與前帝網何別。答前是世界海。約緣起通染凈。互相變現。今是國土海。就理實言。一元來是多。多本來是一。亦非彼此相涉等。二具德莊嚴有三。一神通莊嚴。謂神變自在。或大小相容。或能起化宣說法故。二光明莊嚴。常放光明照除黑闇破無明故。三寶相莊嚴。眾寶整合具勝德故。略具此三故云無量莊嚴。三受用凈。謂受用此土。一令成斷德。煩惱永盡故云離諸垢穢。二令成行德。凈妙行成故云具足清凈。四住處眾生凈。諸大菩薩悉具勝智充滿其國故名凈。五因凈土。因有二。一生因謂修施戒等因。當得凈土果。如維摩經說。二依因此亦二種。一以鏡智

【現代漢語翻譯】 現代漢語譯本 『如幻業作故者轉喻顯之』，就像世間的幻術師施展幻術，使得在有水的地方看到火，在有火的地方看到水，在小的地方看到大的景象，都沒有任何障礙。這個世界也是如此，實際上就是這樣，所以稱為『真實』。這是在如理智中，如量所見的境界，所以說唯有智慧才能瞭解。 『三無量相』，就像前面兩種（世界和國土）的相，遍佈十方，稱為『無量差別』，窮盡十方邊際，所以稱為『入』。下面說明能知，都是現前知曉，不採用推比的方式，所以要發願求得這種智慧。

第七愿中的『內凈土』有七個方面的含義。經文中省略了『自在凈』，因為與『同體』的含義差別不大。六個方面中，前三個是當相明凈，接下來一個是約人來顯示凈，最後兩個是舉因顯果。在前三個方面中，第一個是體凈，接下來一個是相凈，最後一個是用凈。體中『同體』有兩種含義：一是共同以法性為體，因此可以镕融相入，沒有障礙；二是『一』以『多』為體，『多』以『一』為體，所以稱為『同體』。因此，論和經中沒有『入』字，說明就是這個意思，所以不說『入』。 問：這與前面的帝網有什麼區別？答：前面是世界海，從緣起的角度來說，貫通染凈，互相變現。現在是國土海，就理體實相而言，『一』本來就是『多』，『多』本來就是『一』，也不是彼此互相牽涉等等。 二、具德莊嚴有三種：一是神通莊嚴，指神變自在，或者大小相容，或者能夠興起教化，宣說佛法；二是光明莊嚴，常放光明，照除黑暗，破除無明；三是寶相莊嚴，由各種寶物整合，具有殊勝的功德。大致具備這三種，所以稱為『無量莊嚴』。 三、受用凈，指受用此凈土，一是使之成就斷德，煩惱永遠斷盡，所以稱為『離諸垢穢』；二是使之成就行德，清凈妙行成就，所以稱為『具足清凈』。 四、住處眾生凈，諸大菩薩都具備殊勝的智慧，充滿這個國度，所以稱為『凈』。 五、因凈土。因有兩種：一是生因，指修習佈施、持戒等因，將來可以得到凈土的果報，如《維摩詰經》所說。二是依因此，也有兩種：一是以鏡智（Adarsha-jnana）

【English Translation】 English version 'As the illusionary karma is created, it is revealed through metaphor.' It is like a magician in the world performing illusionary acts, causing fire to be seen where there is water, water to be seen where there is fire, and small things to be seen as large, without any obstruction. This world is also like that, and it is actually so, therefore it is called 'real'. This is the realm perceived in accordance with reason and measure within the wisdom of suchness, hence it is said that only intelligence can know it. 'Three immeasurable aspects' are like the previous two aspects (world and land) pervading the ten directions, called 'immeasurable differences', exhausting the boundaries of the ten directions, hence called 'entering'. The following explains that what is known is known directly, without relying on inference, so one should vow to seek this wisdom.

The seventh vow, 'inner pure land', has seven meanings. The sutra omits 'unobstructed purity' because it is not much different from the meaning of 'same body'. Among the six aspects, the first three are pure in their own right, the next one shows purity in terms of people, and the last two show the result by citing the cause. Among the first three aspects, the first is the purity of the substance, the next is the purity of the form, and the last is the purity of the function. In the substance, 'same body' has two meanings: one is that they share the same Dharma-nature as the substance, therefore they can merge and penetrate each other without obstruction; the other is that 'one' takes 'many' as the substance, and 'many' takes 'one' as the substance, hence it is called 'same body'. Therefore, there is no word 'entering' in the treatises and sutras, indicating that it is this meaning, so it is not said 'entering'. Question: What is the difference between this and the previous Indra's net? Answer: The previous one is the ocean of worlds, which, from the perspective of dependent origination, connects purity and impurity, and transforms each other. Now it is the ocean of lands, which, in terms of the reality of principle, 'one' is originally 'many', and 'many' is originally 'one', and they are not mutually involved, etc. Two, the adornment of possessing virtues has three aspects: one is the adornment of supernatural powers, referring to the unobstructed transformation of supernatural powers, or the compatibility of large and small, or the ability to initiate teachings and expound the Dharma; the second is the adornment of light, constantly emitting light, illuminating and removing darkness, and breaking ignorance; the third is the adornment of precious forms, composed of various treasures, possessing excellent merits. Roughly possessing these three aspects is called 'immeasurable adornment'. Three, the purity of enjoyment refers to enjoying this pure land, one is to enable it to achieve the virtue of cessation, with afflictions forever extinguished, hence it is called 'free from all defilements'; the second is to enable it to achieve the virtue of practice, with pure and wonderful practices accomplished, hence it is called 'complete purity'. Four, the purity of the sentient beings in the dwelling place, with all the great Bodhisattvas possessing excellent wisdom, filling this land, hence it is called 'pure'. Five, the pure land of cause. There are two kinds of causes: one is the cause of birth, referring to the practice of giving, keeping precepts, etc., which will lead to the result of a pure land in the future, as stated in the Vimalakirti Sutra. The second is the dependent cause, which also has two kinds: one is to use mirror wisdom (Adarsha-jnana)

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凈識為土所依。二后智通慧為依。如下第十地入佛國體性三昧現凈土。今依此義故云常有等。六果凈。果有二種。一因所生果。二示現果。謂果德自在臨機示現。今依此義故云隨眾生心等。

第八愿中。所求行內有十二句。初一總。次十別。后一結。總中不念余乘。釋同心同行。謂此愿與一切菩薩也。同心是見理同。愿與同行是學行同前中初五行修行同。后五德用同。前中初三自分行。后二勝進行。前中初一福行。后二慧行。慧行中初正證智。后是后得智。又釋此三句。如次即是戒定慧三學同也。初者起行同脩名共集善根。情無乖異名無怨嫉。二與諸菩薩所證真如同一味故名同一境。能證智心亦不異故名為和合。論名住寂者所證同也。等觀者能證同也。三以後得智其諸菩薩聚會。解說論佛法故云常不相離。下二勝進中。四利他行。若有眾生應以佛身方可受化。能隨彼心現成佛故云隨其等。五自利行有二義。一解于佛果不由他教故云于自心中等。二解知佛境菩提通慧等法。並唯自心。非心外有。于中神力外用。智力內照。自下明德用。六明通體。謂神通上進不退。所作稱心而成名常得隨意神通。下四明通用。論云通業得名也。于中前三如意通。后一法智通。七一身游多剎。八多身多處現。九得種類俱生身。十成就

【現代漢語翻譯】 現代漢語譯本 凈識是凈土所依之處。兩種后得智和通達智慧是凈土的根本。如下文第十地菩薩進入佛國，以體性三昧顯現凈土。現在依據這個意義，所以說凈土是『常有』等等。 六種果報清凈。果報有兩種：一是因緣所生的果報，二是示現的果報。所謂果德自在，能隨機示現。現在依據這個意義，所以說凈土『隨眾生心』等等。 第八愿中，所求的行持有十二句。第一句是總說，其次十句是分別解說，最後一句是總結。總說中，不思念其他乘法，解釋了『同心同行』。意思是這個愿與一切菩薩相同。『同心』是見解道理相同，『愿與同行』是學習修行相同。前面的五行是修行相同，後面的五行是德用相同。前面的五行中，前三行是自身修行，后兩行是殊勝精進行。前三行中，第一行是福行，后兩行是慧行。慧行中，首先是正證智，然後是后得智。又解釋這三句，依次就是戒、定、慧三學相同。第一句，發起修行，共同修習，名為『共集善根』；情意沒有乖違差異，名為『無有怨嫉』。第二句，與諸位菩薩所證悟的真如同一味道，所以名為『同一境』；能證悟的智慧心也不差異，所以名為『和合』。《論》中『住寂』是指所證悟的相同，『等觀』是指能證悟的相同。第三句，以後得智，諸位菩薩聚集在一起，解說論述佛法，所以說『常不相離』。下面的兩句殊勝精進行中，第四句是利他行。如果有眾生應該以佛身才能被教化，就能隨順他們的心意顯現成佛，所以說『隨其』等等。第五句是自利行，有兩種含義：一是瞭解佛果不由他人教導，所以說『于自心中』等等；二是瞭解佛境菩提、通慧等法，都唯是自心所現，不是心外之物。其中，神力是外在運用，智力是內在觀照。下面闡明德用。第六句闡明通達本體。所謂神通上進而不退轉，所作所為都能稱心如意，成就一切，名為『常得隨意神通』。下面的四句闡明普遍運用。《論》中說這是『通業得名』。其中，前三句是如意通，后一句是法智通。第七句，一身遊歷多個剎土。第八句，多身在多個地方顯現。第九句，獲得種類俱生身。第十句，成就。

【English Translation】 English version 'Pure consciousness is the basis upon which pure lands rely. The two subsequent wisdoms and penetrating wisdom are the foundation. As described in the tenth Bhumi, entering the Buddha-land manifests the pure land through the Samadhi of Essential Nature. Now, based on this meaning, it is said to be 'eternal,' and so on. Six kinds of pure karmic results. There are two types of karmic results: one is the result born from causes and conditions, and the other is the manifested result. This refers to the freedom of virtuous qualities, manifesting according to the occasion. Now, based on this meaning, it is said that the pure land 'follows the minds of sentient beings,' and so on. In the eighth vow, there are twelve phrases describing the practices sought. The first phrase is a general statement, followed by ten phrases of specific explanations, and the last phrase is a conclusion. In the general statement, there is no thought of other vehicles, explaining 'same mind, same practice.' This means that this vow is the same as that of all Bodhisattvas. 'Same mind' means the same understanding of principles, and 'same vow, same practice' means the same learning and practice. In the preceding five lines, the practice is the same; in the following five lines, the virtuous qualities are the same. In the preceding five lines, the first three lines are self-cultivation, and the last two lines are superior progressive practice. In the first three lines, the first line is the practice of merit, and the last two lines are the practice of wisdom. In the practice of wisdom, the first is the wisdom of direct realization, and the second is subsequent wisdom. Furthermore, these three phrases can be explained as being the same as the three studies of morality (戒, jie), concentration (定, ding), and wisdom (慧, hui) respectively. The first phrase, initiating practice and cultivating together, is called 'gathering roots of goodness together'; the absence of conflicting intentions is called 'without resentment or jealousy.' The second phrase, the true suchness realized by all Bodhisattvas is of the same flavor, so it is called 'same realm'; the wisdom mind that can realize it is also not different, so it is called 'harmonious.' The Treatise states that 'abiding in stillness' refers to the same realization, and 'equal contemplation' refers to the same ability to realize. The third phrase, with subsequent wisdom, the Bodhisattvas gather together, explaining and discussing the Buddha's teachings, so it is said 'constantly inseparable.' In the following two phrases of superior progressive practice, the fourth phrase is the practice of benefiting others. If there are sentient beings who can only be transformed by a Buddha's body, then one can manifest as a Buddha according to their minds, so it is said 'according to,' and so on. The fifth phrase is the practice of benefiting oneself, which has two meanings: first, understanding the Buddha-fruit without being taught by others, so it is said 'in one's own mind,' and so on; second, understanding that the Buddha-realm, Bodhi, penetrating wisdom, and other dharmas are all manifestations of one's own mind, and are not external to the mind. Among them, spiritual power is external application, and wisdom power is internal illumination. The following clarifies the virtuous qualities. The sixth phrase clarifies the understanding of the universal essence. The so-called spiritual power advances without retreating, and whatever is done is in accordance with one's wishes, accomplishing everything, which is called 'constantly obtaining spiritual powers at will.' The following four phrases clarify universal application. The Treatise says that this is 'named after the karma of penetration.' Among them, the first three phrases are the powers of wish-fulfillment, and the last phrase is the power of Dharma wisdom. Seventh phrase, one body travels to many Buddha-lands. Eighth phrase, many bodies manifest in many places. Ninth phrase, obtaining a body born together with its kind. Tenth phrase, accomplishment.

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實智。通達甚深不思之法。下具足菩薩行。是總結也。

第九愿中。所求行中有二。先明不退輪行菩薩行。後身口下明不空行菩薩行。前中謂身等三輪。是起行所依故名為乘。成行必然故名不退。二不空中亦二。一作業。二利益。前中亦二。先一句總明三業不空。二眾生下別顯不空。先明身業所作必定不空。謂令見者無不得法故云眾生見者等。二明口業所作必定不空。謂口宣實教物生真智故云聞我音等。三明意業不空。以內心具德令物念見。心喜入法離惑除障。二利益中二。一如藥樹王遍治諸苦。非獨治病故。論云對治種種苦。二如如意寶多治貧病。兼亦通余。經略無此句。言為得如是者總結所求可知。

第十愿中。所求行內有八句。初句明所成菩提。后七顯菩提作用。前中於一切世界者。謂平滿遍於十方虛空法界等一切世界。亦通樹形等。非唯須彌界。於此等處現得菩提。下明作業中。初示正覺業。謂於一毛等者前中總說一切世界。此中別辨一一世界。中一一毛端處示現八相成正覺等。論經名凡夫道者。論釋。是閻浮提者。且約三乘就須彌山世界說。若依一乘則通樹形等及毛端等。以彼皆有可化眾生故。云於一毛端乃至示大涅槃故。二說實諦業。謂隨彼可化眾生心。以神通力為現佛身。以智慧力為說實

【現代漢語翻譯】 現代漢語譯本： 實智（實際的智慧）。通達甚深不可思議之法。下文具足菩薩行，這是總結。

在第九愿中，所求的行中有兩種。首先闡明不退轉輪的菩薩行，然後從『身口』開始闡明不空行的菩薩行。前者是指身、口、意三輪，是發起行為所依賴的基礎，因此稱為『乘』。成就行為是必然的，因此名為『不退』。二、不空中也分為兩種：一是作業，二是利益。前者也分為兩種：先用一句總括說明三業不空，然後從『眾生』開始分別顯示不空。首先闡明身業所作必定不空，即令見到的人沒有不得法的，所以說『眾生見者』等。其次闡明口業所作必定不空，即口中宣說真實的教義，使眾生生起真正的智慧，所以說『聞我音』等。再次闡明意業不空，因為內心具備功德，使眾生憶念、見到，內心歡喜，進入佛法，遠離迷惑，消除障礙。二、利益中分為兩種：一是像藥樹王一樣普遍醫治各種痛苦，不僅僅是治療疾病，所以《論》中說『對治種種苦』。二是像如意寶一樣多多醫治貧窮和疾病，也兼顧其他的。《經》中略去了這一句。說到『為得如是者』，總結所求的內容，可以理解。

在第十愿中，所求的行內有八句。第一句闡明所成就的菩提（覺悟），后七句顯示菩提的作用。前者中，『於一切世界者』，是指平坦、充滿十方虛空法界等一切世界，也包括樹形等，不僅僅是須彌山界。在這些地方示現證得菩提。下面闡明作業中，首先展示正覺業，即『於一毛等者』，前者總說一切世界，這裡分別辨別每一個世界中，每一個毛端處示現八相成正覺等。《論》和《經》中稱為凡夫道。《論》解釋說，『是閻浮提者』，是就三乘而言，就須彌山世界來說。如果依照一乘，則包括樹形等以及毛端等，因為那些地方都有可以教化的眾生，所以說『於一毛端乃至示大涅槃』。二是說真實諦業，即隨著那些可以教化的眾生的心，用神通力為他們示現佛身，用智慧力為他們宣說真實。

【English Translation】 English version: Real Wisdom (Śuddha-jñāna). Thoroughly understanding the profound and inconceivable Dharma. The following fully embodies the Bodhisattva practices. This is a summary.

In the ninth vow, there are two types of practices sought. First, it elucidates the Bodhisattva practices of the irreversible wheel, and then, starting with 'body and speech,' it elucidates the Bodhisattva practices of the non-empty conduct. The former refers to the three wheels of body, speech, and mind, which are the foundation upon which actions are initiated, hence called 'vehicle'. Achieving action is inevitable, hence named 'irreversible'. Secondly, the non-emptiness is also divided into two: one is action, and the other is benefit. The former is also divided into two: first, a sentence summarizes the non-emptiness of the three karmas, and then, starting with 'sentient beings,' it separately reveals the non-emptiness. First, it elucidates that the actions of the body are certainly not empty, that is, those who see it cannot but obtain the Dharma, hence it is said 'sentient beings who see,' etc. Secondly, it elucidates that the actions of speech are certainly not empty, that is, the mouth proclaims the true teachings, causing sentient beings to generate true wisdom, hence it is said 'hear my voice,' etc. Thirdly, it elucidates that the actions of the mind are not empty, because the inner mind possesses virtues, causing sentient beings to remember and see, their hearts rejoice, they enter the Dharma, leave delusion, and eliminate obstacles. Secondly, the benefits are divided into two: one is like the king of medicine trees, universally curing all kinds of suffering, not just treating diseases, so the Treatise says 'counteracting all kinds of suffering'. The second is like the wish-fulfilling jewel, curing poverty and disease, and also covering other things. The Sutra omits this sentence. Speaking of 'to obtain such,' summarizing what is sought is understandable.

In the tenth vow, there are eight sentences within the practices sought. The first sentence elucidates the achieved Bodhi (Enlightenment), and the latter seven sentences reveal the function of Bodhi. In the former, 'in all worlds' refers to the flat and full ten directions, empty space, Dharma realm, and all worlds, including tree forms, etc., not just the Sumeru realm. In these places, the attainment of Bodhi is demonstrated. Below, elucidating the actions, first, the action of Right Enlightenment is shown, that is, 'in a single hair,' etc. The former generally speaks of all worlds, and here it separately distinguishes each world, in each pore showing the eight aspects of achieving Right Enlightenment, etc. The Treatise and Sutra call it the path of ordinary beings. The Treatise explains, 'is Jambudvipa,' which is in terms of the Three Vehicles, speaking of the Mount Sumeru world. If according to the One Vehicle, it includes tree forms, etc., and pores, etc., because those places all have sentient beings that can be taught, so it is said 'in a single pore, even showing great Nirvana'. Second, it speaks of the action of True Truth, that is, according to the minds of those sentient beings who can be taught, using supernatural powers to show them the Buddha body, and using the power of wisdom to proclaim the truth to them.

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法故。云現諸如來乃至得佛道故。三證教化業。謂觀法無我者離二我故。性凈涅槃者是所顯真性故示如此法。欲令眾生於此法上生信解故。又令眾生知于如來證得此法。言必可信故。云知一切法如涅槃相故。四種種說法業。謂以一音異解者釋有二義。一約實。謂就真為一。機感為異。如一真身應物現異。二就應復有二。一約類。或為天眾現一天音。能令余類各別得解。對人亦爾。余類皆然故。經言一音說法。眾生隨類各得解。二約法。或為眾生說施一音。亦令餘人解戒定等。如是一切故。經云一音說法。眾生各各隨所解也。隨機異解。各得成益故。云以一音乃至歡喜。五不斷佛種業。謂菩薩所行名為佛種。得佛常起名為不斷。故云示大涅槃而不斷菩薩所行故。六法輪覆住業。謂大聖滅后。令法久住。示佛智地理行果法修多羅等。顯其教法。軌則不失。明住持如本。名為覆住。故云示眾生乃至假偽。七自在業。言以大智慧者法智通也。言神通自在者如意通也。言出生變化者是幻通也。以轉變外事故言充滿法界者。通結上三皆滿法界也。又以法智照理不住世間。餘二隨事不住涅槃。總三合取名為無住。上來別釋十愿竟。

第三明攝眷屬。此十愿中一一各攝百千萬阿僧祇諸大愿。故云諸佛子乃至阿僧祇大愿也。

【現代漢語翻譯】 現代漢語譯本：法的緣故。』顯現諸如來乃至證得佛道』的緣故。三、證明教化之業。即觀察法無我者，遠離人我、法我二種我執的緣故。性凈涅槃，是所顯現的真實自性的緣故，以此展示如此之法，欲令眾生對此法生起信心和理解的緣故。又令眾生知曉如來證得了此法，所言必定可信的緣故。所以說『知一切法如涅槃相』的緣故。四、種種說法之業。即以一音而有不同理解，對此解釋有兩種含義。一是約實而言，即就真如本性而言為一，因眾生根機感應不同而有差異，如同一真身應物而顯現不同。二是就應化而言，又有兩種。一是約類別而言，或者為天眾顯現一種天音，能令其他類別的眾生各自理解，對人也是如此，其他類別也是這樣。所以經中說『一音說法，眾生隨類各得解』。二是約法而言，或者為眾生說佈施這一音聲，也能令其他人理解持戒、修定等等，像這樣一切皆是如此。所以經中說『一音說法，眾生各各隨所解也』。隨機而有不同理解，各自得到成就和利益的緣故。所以說『以一音乃至歡喜』。五、不斷佛種之業。即菩薩所修行的，名為佛種。證得佛果后常起利他之心，名為不斷。所以說『示大涅槃而不斷菩薩所行』的緣故。六、法輪覆住之業。即大聖（指佛陀）滅度后，令佛法長久住世。展示佛智、地理、行果法、修多羅（Sutra，經）等，彰顯其教法，使軌則不失，明白住持佛法如原本一樣，名為覆住。所以說『示眾生乃至假偽』。七、自在之業。所說『以大智慧』，是指法智通（Dharma Wisdom Penetration）。所說『神通自在』，是指如意通（Power of wish fulfillment）。所說『出生變化』，是指幻通（Illusion Penetration）。以轉變外境的緣故，所說『充滿法界』，是總結以上三種神通皆充滿法界。又以法智照見真理而不執著於世間，其餘二種神通隨順事物而不執著于涅槃，總合這三種神通，名為無住。以上分別解釋了十大愿竟。 第三、說明攝受眷屬。這十大愿中，每一愿都各自攝受百千萬阿僧祇（Asamkhya，無數）諸大愿。所以說『諸佛子乃至阿僧祇大愿也』。

【English Translation】 English version: The reason is the Dharma. 'Manifesting all Tathagatas (Thus Come Ones) until attaining Buddhahood' is the reason. Third, attesting to the work of teaching and transforming. Observing the Dharma as without self is to be free from the two selves (the self of person and the self of Dharma). The inherently pure Nirvana (extinction of suffering) is the true nature that is revealed, thus demonstrating this Dharma, desiring to cause sentient beings to generate faith and understanding in this Dharma. Furthermore, to let sentient beings know that the Tathagata has attained this Dharma, so what is said must be credible. Therefore, it is said, 'Knowing all Dharmas as the aspect of Nirvana.' Fourth, the work of various teachings. That is, with one sound there are different understandings, and there are two meanings to this explanation. First, in terms of reality, that is, in terms of true nature, it is one, and there are differences due to the different responses of sentient beings' capacities, just as one true body manifests differently in response to things. Second, in terms of manifestation, there are also two. First, in terms of categories, perhaps manifesting one heavenly sound for the heavenly beings, which can enable other categories of beings to understand separately. It is the same for humans, and the same for other categories. Therefore, the Sutra says, 'Speaking the Dharma with one sound, sentient beings each understand according to their kind.' Second, in terms of Dharma, perhaps speaking the sound of giving to sentient beings, which can also enable others to understand precepts, concentration, and so on. Everything is like this. Therefore, the Sutra says, 'Speaking the Dharma with one sound, sentient beings each understand according to their understanding.' According to different understandings based on capacity, each attains accomplishment and benefit. Therefore, it is said, 'With one sound, even to joy.' Fifth, the work of not cutting off the Buddha-seed. That is, what Bodhisattvas practice is called the Buddha-seed. Constantly arising after attaining Buddhahood is called not cutting off. Therefore, it is said, 'Demonstrating Great Nirvana (complete extinction) without cutting off the practice of Bodhisattvas.' Sixth, the work of the Dharma wheel dwelling again. That is, after the Great Sage (referring to the Buddha) passes away, to cause the Dharma to abide in the world for a long time. Demonstrating the Buddha's wisdom, geography, practice and fruit Dharma, Sutras (Sutra, scriptures), etc., highlighting its teachings, so that the rules are not lost, and understanding that upholding the Dharma is like the original, is called dwelling again. Therefore, it is said, 'Demonstrating to sentient beings even falsehood.' Seventh, the work of freedom. What is said 'with great wisdom' refers to Dharma Wisdom Penetration. What is said 'supernatural powers are at ease' refers to the Power of wish fulfillment. What is said 'giving birth to transformations' refers to Illusion Penetration. Because of transforming external circumstances, what is said 'filling the Dharma realm' is a summary of the above three supernatural powers all filling the Dharma realm. Furthermore, with Dharma wisdom illuminating truth without being attached to the world, the other two supernatural powers follow things without being attached to Nirvana, combining these three supernatural powers is called non-abiding. The above separately explains the ten great vows. Third, explaining the gathering of retinue. In these ten great vows, each vow gathers hundreds of thousands of Asamkhya (Asamkhya, countless) great vows. Therefore, it is said, 'All Buddha-sons even Asamkhya great vows.'

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第四顯愿無盡有三。初舉十法無盡。二以愿反要。彼若有盡我願乃盡。三以愿順同彼無盡故。愿亦無盡。此十法中略作三門。一隨事分別。隨此十法一一皆無盡。對之以顯愿。如文自顯。二廣略分別。謂前九廣散。后一略攝。謂眾生世界空界心所緣。此四是世間轉。法界涅槃起智。此三是法轉。佛出世及佛智慧。此二是智轉。又釋心所緣亦是智攝。以是染智故。是故論云略說三種三轉示現各三。是故第十句略攝前九。三依論總別分別。謂初句是總。以為化眾生故眾生為總。攝餘九事在眾生中意亦甚玄。應依一乘緣起無礙。準思可見。于別中。一眾生住何處。謂世界故。二世界依何。謂空界故。三說何法化。謂法界故。四隨所化眾生安置何處。令得涅槃故。五亦令得大菩提故云佛出世。佛出世者是遠離世間成菩提故。非謂佛應世間名為出矣。以論說名化所置處故。六以何方便巧化。謂佛智慧故。七云何隨物心器。謂心所緣故。八復以何法化。謂佛智所入境法即真性理。此名起智者智依此起故。今此論主余前二門相顯如文。不待別釋。此總別相收。圓融之義義隱在文。故今別顯愿校量竟。

第二行校量中有二。先明大愿熏心令心調暢堪能起行。二如是則成信者下攝行成人正顯所修。前中二。初決定發願者牒前大愿

【現代漢語翻譯】 現代漢語譯本 第四，顯現願力無盡有三個方面。首先，列舉十種法是無盡的。其次，用願力來反襯要點，如果這些法有窮盡的時候，我的願力才會窮盡。再次，用願力順應這些法的無盡性，所以願力也是無盡的。這十種法中，可以概括為三個方面：一是隨事分別，這十種法中的每一種都是無盡的，用願力來對應顯現，就像文中所說的那樣。二是廣略分別，前九種法是廣為散佈的，后一種法是略為收攝的，即眾生、世界、空界、心所緣這四種是世間運轉；法界、涅槃、起智這三種是法運轉；佛出世及佛智慧這兩種是智運轉。另外，心所緣也可以歸於智，因為它是染污的智慧。所以，《論》中說，概括來說，三種三轉示現各有三種。因此，第十句概括了前九句。三是依據《論》來總別分別，第一句是總說，因為是爲了教化眾生，所以眾生是總的，其餘九種都包含在眾生之中，意義非常深遠，應該依據一乘緣起無礙的道理來思考。在別說中，一、眾生住在哪裡？住在世界中。二、世界依靠什麼？依靠空界。三、說什麼法來教化？說法界。四、將所教化的眾生安置在哪裡？讓他們得到涅槃。五、也讓他們得到大菩提，所以說佛出世。佛出世是指遠離世間成就菩提，而不是說佛應化在世間就叫出世。因為《論》中說這是教化所安置的地方。六、用什麼方便巧妙地教化？用佛的智慧。七、如何隨順眾生的心和根器？用心所緣。八、又用什麼法來教化？用佛智所證入的法，即真性理，這叫做起智，因為智慧依此而生起。現在這位論主用前兩種方式來顯現，就像文中所說的那樣，不需要特別解釋。這種總別相收，圓融的意義隱藏在文中，所以現在特別顯現願力校量完畢。 第二，行校量中有兩個方面。首先，說明大愿熏習內心，使內心調和暢達，能夠發起行動。其次，『如是則成信者』以下，是攝取修行成就的人，正式顯現所修行的內容。前面又分為兩部分，首先是決定發願的人，承接前面的大愿。

【English Translation】 English version Fourth, the manifestation of inexhaustible vows has three aspects. First, it lists ten dharmas that are inexhaustible. Second, it uses vows to highlight the key point: if these dharmas ever come to an end, then my vows will come to an end. Third, it aligns the vows with the inexhaustible nature of these dharmas, so the vows are also inexhaustible. Among these ten dharmas, they can be summarized into three aspects: First, distinguishing according to events, each of these ten dharmas is inexhaustible, and vows are used to correspond to and manifest them, just as the text says. Second, distinguishing between broad and concise, the first nine dharmas are broadly distributed, and the last one is concisely summarized, namely, sentient beings (Sattvas), the world (Loka), the space realm (Akasa-dhatu), and the object of mind (Citta-alambana); these four are the rotation of the world; the Dharma Realm (Dharma-dhatu), Nirvana (Nirvana), and the arising of wisdom (Jnana-utpada); these three are the rotation of the Dharma; the appearance of the Buddha (Buddhotpada) and the wisdom of the Buddha (Buddha-jnana); these two are the rotation of wisdom. In addition, the object of mind can also be attributed to wisdom, because it is defiled wisdom. Therefore, the Treatise says that, in summary, the three kinds of three rotations each have three manifestations. Therefore, the tenth sentence summarizes the previous nine sentences. Third, according to the Treatise, distinguishing between general and specific, the first sentence is a general statement, because it is for the purpose of teaching sentient beings, so sentient beings are the general, and the remaining nine are included in sentient beings, the meaning is very profound, and should be considered according to the principle of the One Vehicle (Ekayana) of interdependent origination (Pratītyasamutpāda) without obstruction. In the specific explanation, 1. Where do sentient beings live? They live in the world. 2. What does the world rely on? It relies on the space realm. 3. What Dharma is taught to teach? The Dharma Realm. 4. Where are the sentient beings who are taught placed? Let them attain Nirvana. 5. Also let them attain great Bodhi (Mahabodhi), so it is said that the Buddha appears in the world. The appearance of the Buddha refers to leaving the world and attaining Bodhi, not that the Buddha appearing in the world is called appearance. Because the Treatise says that this is the place where the teaching is placed. 6. What skillful means are used to teach? The wisdom of the Buddha. 7. How to follow the minds and capacities of sentient beings? With the object of mind. 8. What Dharma is used to teach? The Dharma that the Buddha's wisdom realizes, that is, the true nature and principle, which is called the arising of wisdom, because wisdom arises from this. Now this Treatise master uses the first two methods to manifest, just as the text says, no special explanation is needed. This general and specific mutual inclusion, the meaning of perfect harmony is hidden in the text, so now the special manifestation of the vow comparison is completed. Second, there are two aspects in the comparison of practice. First, it explains that the great vow熏習(Xun Xi, to perfume, influence by habit) the inner mind, so that the inner mind is harmonious and unobstructed, and able to initiate action. Second, 'Thus, those who have faith are accomplished' below, is to gather those who have achieved cultivation, and formally manifest what is being cultivated. The former is divided into two parts, first, those who are determined to make vows, continuing the previous great vows.

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。以用熏心。二則得下正顯大愿熏心成益。十心中初句總。餘九別。總中利是增益義。安是順理義。又障不能動是安也。令行增長是利也。別中一柔軟者性善故。二調順者離惡故。三寂靜者不亂故。四不放逸者不失念故。五寂滅者不起煩惱故。六直心者正向真理故。七和潤者救護眾生故。八不恚者不捨眾生故。九不濁者不雜余心故。自下正顯所成行相。於此十行略作七門。一顯名。二辨體。三明成處。四約心行分別相。五約二利分別。六明次第。七釋文。

初顯名一信佛因果凈心不壞。二慈與生樂。三悲能救苦。四施捨珍財。五無有疲倦者策勤求法。六知諸經論書者慧達教法。七善解世法者俗智知宜。八慚愧者輕惡崇善。九堪受者堅固不退堪受法器。十供養佛如說行者。順佛興供順法修行。

二體性者有二。一約所依。總以後得智為性。以依此起故。二克別自性。初信當法為性。慈悲以無瞋善根及不害為性。施以無貪相應思為性。不疲倦及堪受俱以精進為性。知經書解世法俱以慧為性。慚愧當法為性。供養佛如說行。通論三業善表無表為性。是故通總有十法為性。一信。二思。三無貪。四無瞋。五不害。六勤。七慧。八慚。九愧。十色。

三明處者。此信等行大分三位修之。初在十信位中。即初修

【現代漢語翻譯】 現代漢語譯本：以（這些功德）來熏習我們的心。第二點是，爲了更好地彰顯大愿熏習內心所成就的利益。這十心中，第一句是總說，其餘九句是分別說明。總說中，『利』是增益的意思，『安』是順應道理的意思。此外，障礙不能動搖，就是『安』；使善行增長，就是『利』。分別說明中，一是『柔軟』，因為本性善良；二是『調順』，因為遠離惡行；三是『寂靜』，因為內心不亂；四是『不放逸』，因為不失去正念；五是『寂滅』，因為不生起煩惱；六是『直心』，因為正直地趨向真理；七是『和潤』，因為救護眾生；八是『不恚』，因為不捨棄眾生；九是『不濁』，因為不摻雜其他雜念。下面正式闡釋所成就的修行狀態。對於這十種修行，略作七個方面的解釋：一是顯明名稱，二是辨別體性，三是闡明成就之處，四是根據心行分別其相狀，五是根據二利（自利、利他）分別，六是闡明次第，七是解釋經文。

首先顯明名稱：一是信佛因果凈心不壞（對佛、因果的信心，清凈的心念不被破壞）。二是慈與生樂（慈愛，給予眾生快樂）。三是悲能救苦（悲憫，能夠救拔眾生的苦難）。四是施捨珍財（佈施，捨棄珍貴的財物）。五是無有疲倦者策勤求法（不感到疲倦，策勵自己勤奮地尋求佛法）。六是知諸經論書者慧達教法（通曉各種經書論著，智慧通達佛教的教法）。七是善解世法者俗智知宜（善於理解世間法，用世俗的智慧瞭解適宜的事宜）。八是慚愧者輕惡崇善（有慚愧心，輕視惡行，崇尚善行）。九是堪受者堅固不退堪受法器（堪能接受佛法的人，具有堅固不退轉的信心，堪能成為接受佛法的器皿）。十是供養佛如說行者（供養佛，按照佛所說的去修行），順佛興供順法修行（順從佛的教導興辦供養，順從佛法去修行）。

第二，體性方面，有兩種：一是根據所依，總的來說，以『后得智』（Buddhajñāna）為體性，因為依此而生起。二是具體分別自性。首先，『信』以相信佛法為體性；『慈悲』以無瞋善根及不害為體性；『施』以與無貪相應的思為體性；『不疲倦』及『堪受』都以精進為體性；『知經書』、『解世法』都以智慧為體性；『慚愧』以當法為體性；『供養佛如說行』，通論身、口、意三業的善行和無表色為體性。因此，總共有十法作為體性：一信，二思，三無貪，四無瞋，五不害，六勤，七慧，八慚，九愧，十色。

第三，闡明成就之處。這信等修行，大致分為三個階段修習。最初在十信位中，就開始修習。

【English Translation】 English version: Use (these merits) to熏心 (xūn xīn, imbue our minds). The second point is to better manifest the benefits achieved by the great vow of 熏心 (xūn xīn, imbuing the mind). Among these ten minds, the first sentence is a general statement, and the remaining nine sentences are separate explanations. In the general statement, 『利 (lì, benefit)』 means increasing benefit, and 『安 (ān, peace)』 means conforming to reason. In addition, obstacles cannot be shaken, which is 『安 (ān, peace)』; making good deeds grow is 『利 (lì, benefit)』. In the separate explanations, first is 『柔軟 (róu ruǎn, gentleness)』, because of the good nature; second is 『調順 (tiáo shùn, taming)』, because of being away from evil deeds; third is 『寂靜 (jì jìng, tranquility)』, because the mind is not chaotic; fourth is 『不放逸 (bù fàng yì, non-negligence)』, because of not losing mindfulness; fifth is 『寂滅 (jì miè, extinction)』, because of not arising afflictions; sixth is 『直心 (zhí xīn, straightforwardness)』, because of heading straight towards the truth; seventh is 『和潤 (hé rùn, harmony)』, because of saving sentient beings; eighth is 『不恚 (bù huì, non-anger)』, because of not abandoning sentient beings; ninth is 『不濁 (bù zhuó, non-turbidity)』, because of not mixing with other distracting thoughts. Below is a formal explanation of the state of practice achieved. For these ten practices, a brief explanation is given in seven aspects: first, to clarify the name; second, to distinguish the essence; third, to explain the place of achievement; fourth, to distinguish the characteristics according to the mind's actions; fifth, to distinguish according to the two benefits (self-benefit, benefiting others); sixth, to explain the order; seventh, to explain the scriptures.

First, clarify the names: First is 信佛因果凈心不壞 (xìn fó yīn guǒ jìng xīn bù huài, faith in the Buddha, cause and effect, and a pure mind that is not destroyed). Second is 慈與生樂 (cí yǔ shēng lè, loving-kindness, giving joy to sentient beings). Third is 悲能救苦 (bēi néng jiù kǔ, compassion, being able to save sentient beings from suffering). Fourth is 施捨珍財 (shī shě zhēn cái, giving, abandoning precious wealth). Fifth is 無有疲倦者策勤求法 (wú yǒu pí juàn zhě cè qín qiú fǎ, not feeling tired, encouraging oneself to diligently seek the Dharma). Sixth is 知諸經論書者慧達教法 (zhī zhū jīng lùn shū zhě huì dá jiào fǎ, knowing various scriptures and treatises, wisdom reaching the teachings of Buddhism). Seventh is 善解世法者俗智知宜 (shàn jiě shì fǎ zhě sú zhì zhī yí, being good at understanding worldly laws, using worldly wisdom to understand what is appropriate). Eighth is 慚愧者輕惡崇善 (cán kuì zhě qīng è chóng shàn, having shame and remorse, despising evil deeds, and valuing good deeds). Ninth is 堪受者堅固不退堪受法器 (kān shòu zhě jiān gù bù tuì kān shòu fǎ qì, those who are able to receive the Dharma, having firm and non-retreating faith, able to become vessels for receiving the Dharma). Tenth is 供養佛如說行者 (gòng yǎng fó rú shuō xíng zhě, making offerings to the Buddha and practicing as he said), 順佛興供順法修行 (shùn fó xīng gòng shùn fǎ xiū xíng, following the Buddha's teachings to make offerings and following the Dharma to practice).

Second, in terms of essence, there are two types: one is based on what is relied upon, generally speaking, taking 『后得智 (hòu dé zhì, Buddhajñāna)』 as the essence, because it arises from this. The second is to specifically distinguish the self-nature. First, 『信 (xìn, faith)』 takes believing in the Dharma as its essence; 『慈悲 (cí bēi, loving-kindness and compassion)』 takes the root of good without anger and non-harming as its essence; 『施 (shī, giving)』 takes thinking corresponding to non-greed as its essence; 『不疲倦 (bù pí juàn, non-tiredness)』 and 『堪受 (kān shòu, ability to receive)』 both take diligence as their essence; 『知經書 (zhī jīng shū, knowing scriptures)』 and 『解世法 (jiě shì fǎ, understanding worldly laws)』 both take wisdom as their essence; 『慚愧 (cán kuì, shame and remorse)』 takes the Dharma as its essence; 『供養佛如說行 (gòng yǎng fó rú shuō xíng, making offerings to the Buddha and practicing as he said)』, generally speaking, takes the good deeds of body, speech, and mind, and the non-manifested form as its essence. Therefore, there are a total of ten dharmas as the essence: one is faith, two is thought, three is non-greed, four is non-anger, five is non-harming, six is diligence, seven is wisdom, eight is shame, nine is remorse, and ten is form.

Third, explain the place of achievement. These practices of faith, etc., are roughly divided into three stages of practice. The initial practice begins in the ten faith positions.

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學。如信進念慧等是也。二在三賢位修之。漸熟如十藏品信藏等。亦多與此同。三至初地已上修之。純熟堪任勝用。以將凈治諸地。今此所說是後門也。故地論云。此信等十行儘是彰地凈法。

四約心行分別者。通論此十俱表心。是心無非是行。別分而辨。前三是行方便心。后七是造緣正行故。地論云此十種行顯二種勝成就。一深心成就。謂信慈悲等。二修行成就。謂所餘七行。此與地持相似。彼云。前三名心凈。后七名行方便凈。

五約二利分別者。前七別顯二利。后三通約二利。前中信是自利行。地論云于中依自利行。謂信能信菩薩行及諸佛法。求必能得故依利他行。所謂悲慈安隱釋悲。與樂釋慈。施以財攝他故。不疲倦者自為他起攝法行。后二以法攝他行故。后三攝護前七。初二護成。后一成攝。由慚愧故。護令離惡。能令信等成無著行。由堅固力。護令住善能令信等成。不可動。由如說行。起后信等故名攝。離垢清凈名依止行。由供養佛亦攝起信等善根故。

六次第者。初自既證信成佛因果。二傷愍眾生處苦流轉故起大悲。三誓當救彼具得佛果之樂故起大慈。四為欲救他自無顧戀故。一切悉施。五為益他故。為他求彼世出世法無有疲倦。六由求無倦證解經書。七善知經論故。于眾生上中下

【現代漢語翻譯】 現代漢語譯本：學。例如信、精進、正念、智慧等等。二是在三賢位（指十住、十行、十回向）修習，逐漸熟練，例如《十藏品》中的信藏等等，也大多與此相同。三是到初地（歡喜地）以上修習，純熟堪能，可以殊勝地運用，用來凈化各個地。現在這裡所說的是后一種情況。所以《地論》說，這信等十行都是彰顯地的清凈之法。

四、約心行分別：通俗地說，這十種都代表心，心無非是行。分別來說，前三種是行的方便心，后七種是造緣的正行。所以《地論》說，這十種行顯現兩種殊勝成就：一是深心成就，指信、慈悲等；二是修行成就，指其餘七行。這與《地持經》相似。《地持經》說，前三種名為心凈，后七種名為行方便凈。

五、約二利分別：前七種分別顯示二利，后三種通約二利。前七種中，信是自利行。《地論》說，其中依靠自利行，指信能信菩薩行以及諸佛法，求必能得到；依靠利他行，所謂悲是給予安穩，慈是給予快樂，施是用財物攝受他人，不疲倦是自己爲了他人而發起攝法之行。后兩種是用法攝受他人之行。后三種攝護前七種，前兩種是護持成就，后一種是成就攝受。由於慚愧的緣故，護持使之遠離惡，能使信等成就無著之行；由於堅固力的緣故，護持使之安住于善，能使信等成就不可動搖；由於如說而行，發起後來的信等，所以名為攝。遠離垢染清凈名為依止行，由於供養佛也能攝起信等善根的緣故。

六、次第：首先自己既然證得，信成就佛的因果；二是憐憫眾生處於痛苦流轉之中，所以生起大悲；三是發誓應當救度他們，使他們獲得佛果之樂，所以生起大慈；四是爲了想要救度他人，自己沒有顧戀，所以一切都施捨；五是爲了利益他人，爲了他人求取世間和出世間法而沒有疲倦；六是由於求取沒有疲倦，證悟理解經書；七是善於瞭解經論，對於眾生的上中下

【English Translation】 English version: Learning. For example, faith (śraddhā), diligence (vīrya), mindfulness (smṛti), wisdom (prajñā), and so on. Secondly, cultivating them in the Three Worthies positions (the Ten Abodes, Ten Practices, and Ten Dedications), gradually becoming proficient, such as the Faith Treasury in the 'Ten Treasuries Chapter,' and many are similar to this. Thirdly, cultivating them from the First Ground (pramuditā-bhūmi) upwards, becoming purely proficient and capable of superior application, using them to purify the various grounds. What is being discussed here is the latter case. Therefore, the Daśabhūmika-śāstra says, 'These ten practices, such as faith, all manifest the pure dharmas of the grounds.'

Fourth, distinguishing based on mental activities: Generally speaking, these ten all represent the mind, and the mind is none other than activity. Separately distinguishing them, the first three are the expedient mind of practice, and the latter seven are the correct practice of creating conditions. Therefore, the Daśabhūmika-śāstra says, 'These ten kinds of practices manifest two kinds of superior accomplishments: first, the accomplishment of profound mind, referring to faith, compassion (karuṇā), and so on; second, the accomplishment of practice, referring to the remaining seven practices.' This is similar to the Bodhisattvabhūmi. The Bodhisattvabhūmi says, 'The first three are called purity of mind, and the latter seven are called purity of expedient practice.'

Fifth, distinguishing based on the two benefits (self-benefit and other-benefit): The first seven separately manifest the two benefits, and the latter three generally encompass the two benefits. Among the first seven, faith is the practice of self-benefit. The Daśabhūmika-śāstra says, 'Among them, relying on the practice of self-benefit refers to faith being able to believe in the practice of bodhisattvas and all the Buddha-dharmas, seeking and surely being able to attain them; relying on the practice of benefiting others, so-called compassion is giving peace and security, loving-kindness (maitrī) is giving happiness, giving (dāna) is using wealth to gather others, and not being weary is oneself initiating the practice of gathering the Dharma for others.' The latter two are the practices of gathering others with the Dharma. The latter three protect and guard the first seven. The first two are protection and accomplishment, and the last one is accomplishment and gathering. Due to shame (hrī) and embarrassment (apatrāpya), protection causes them to be separated from evil, enabling faith and so on to accomplish unattached practice; due to the power of steadfastness, protection causes them to abide in goodness, enabling faith and so on to accomplish immovability; due to practicing as spoken, initiating subsequent faith and so on, hence it is called gathering. Being free from defilement and pure is called the practice of reliance, because offering to the Buddha also gathers and initiates roots of goodness such as faith.

Sixth, the order: First, since one has already attained realization, faith accomplishes the cause and effect of Buddhahood; second, feeling compassion for sentient beings who are in the cycle of suffering, hence arising great compassion; third, vowing to save them, enabling them to obtain the bliss of Buddhahood, hence arising great loving-kindness; fourth, in order to save others, one has no attachment to oneself, hence giving away everything; fifth, in order to benefit others, seeking worldly and supramundane dharmas for others without weariness; sixth, due to seeking without weariness, realizing and understanding the scriptures; seventh, being skilled in understanding the scriptures and treatises, regarding the superior, middling, and inferior sentient beings

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類善能籌量應作不應作等故。起善解世法。八依應時份量等正行故起慚愧。九於前所作勤無退轉故起堪受力。十以堪受力能供養佛如說行也。

第七釋文中二。先別釋十行。后佛子是菩薩下結其十名。前中十行即為十段。就初信中二。初一句攝德成人故。云即成信者。余句顯其信德。于中初二句總。次諸句別。后舉要下一句結。初總中言樂以信分別功德者。于佛果功德別別深信。二信佛本所行因道能至佛果。下別中初二句廣上信因行。論云云何菩薩信行者。信行六度等行。能得增成佛果故。二云何次第成者。信入十地漸得佛果殊勝功德。下明所信果德。論云此菩提本行入者。為簡前菩薩本行入故云菩提本行入也。前則標因別果。此標果別因。又前是能入名入。此是所入名入。此所入果中。論攝為六種勝。由此境勝令信心亦勝故云是故信勝也。六中前五別顯。后一總結良以此句是末。后結中結因果之內。舉其結果入此六攝故也。五中前四智德。后一斷德。前中初一寄對顯勝。謂十力降魔怨。無畏伏外道。不共過二乘故。此三句合為一。皆悉不為魔等所壞故云不可壞。下三當相辨德。一信真智難測故云信不思也。二信通慧深廣故云信神力等。三信種智多門故云信如來等。下一信佛斷德中。信從斷惑因緣得此涅槃果德

【現代漢語翻譯】 現代漢語譯本 因為菩薩能夠妥善地衡量應該做什麼和不應該做什麼等等，所以能夠發起對世間法的正確理解。因為能夠按照適當的時間、份量等正確地行事，所以能夠發起慚愧心。因為對於之前所做的事情能夠勤奮而不退轉，所以能夠發起堪受力。憑藉堪受力，能夠供養佛，並且如佛所說的那樣去修行。

第七部分解釋經文分為兩部分。首先分別解釋十行，然後用『佛子是菩薩』來總結這十個名稱。在前面的解釋中，十行分為十段。就最初的信心中，又分為兩部分。第一句因為包含了功德和成就，所以說『即成信者』。其餘的句子則顯示了信的功德。其中，最初的兩句是總述，接下來的句子是分別敘述，最後用『舉要下』一句來總結。最初的總述中，『樂以信分別功德者』是指對於佛果的功德，分別地、深深地相信。第二句『信佛本所行因道能至佛果』是指相信佛最初所修行的因地之道能夠達到佛果。下面的分別敘述中，最初的兩句擴充套件了上面所說的信因行。《論》中說：『什麼是菩薩的信行呢？』信行包括六度等修行，能夠增進和成就佛果。第二句『云何次第成者』是指相信進入十地能夠逐漸獲得佛果殊勝的功德。下面闡明所相信的果德。《論》中說：『此菩提本行入者』，是爲了簡別前面所說的菩薩本行入，所以說是菩提本行入。前面是標明因，分別果，這裡是標明果，分別因。而且，前面是能入，所以稱為『入』，這裡是所入，所以稱為『入』。在這個所入的果中，《論》概括為六種殊勝。因為這個境界殊勝，所以使信心也殊勝，因此說『是故信勝』。在這六種殊勝中，前五種是分別顯示，后一種是總結。因為這句話是結尾，所以在總結因果時，舉出結果包含在這六種殊勝之中。在這五種殊勝中，前四種是智德，后一種是斷德。在前面的四種智德中，第一種是藉由對比來顯示殊勝，即十力降伏魔怨，無畏降伏外道，不共於二乘。這三句合為一句，都是不被魔等所破壞的，所以說『不可壞』。下面的三句是直接辨別功德。第一，相信真智難以測度，所以說『信不思也』。第二，相信通慧深廣，所以說『信神力等』。第三，相信種智多種多樣，所以說『信如來等』。下面是相信佛的斷德，相信從斷惑的因緣中得到涅槃的果德。

【English Translation】 English version Because Bodhisattvas can skillfully deliberate on what should and should not be done, etc., they can initiate a correct understanding of worldly dharmas. Because they can act correctly according to appropriate timing, measure, etc., they can initiate a sense of shame and remorse. Because they can diligently and without regression work on what they have done before, they can initiate the power of endurance. With the power of endurance, they can make offerings to the Buddha and practice as the Buddha has said.

The seventh section, explaining the text, is divided into two parts. First, it explains the ten practices separately, and then it uses 'Buddha-son is a Bodhisattva' to summarize the ten names. In the previous explanation, the ten practices are divided into ten sections. In the initial mind of faith, it is further divided into two parts. The first sentence, because it contains merit and accomplishment, says 'immediately becomes a believer'. The remaining sentences show the merit of faith. Among them, the first two sentences are a general statement, and the following sentences are separate narrations, and finally, the sentence 'to summarize below' is used to summarize. In the initial general statement, 'joyfully distinguishing merits with faith' refers to deeply believing in the merits of the Buddha-fruit separately. The second sentence, 'believing that the causal path practiced by the Buddha can lead to the Buddha-fruit' refers to believing that the causal path initially practiced by the Buddha can lead to the Buddha-fruit. In the following separate narrations, the first two sentences expand on the above-mentioned faith in causal practice. The Treatise says: 'What is the faith practice of a Bodhisattva?' Faith practice includes the practice of the six perfections, which can increase and accomplish the Buddha-fruit. The second sentence, 'How is it accomplished in sequence?' refers to believing that entering the ten grounds can gradually obtain the supreme merits of the Buddha-fruit. The following clarifies the fruit-virtues that are believed in. The Treatise says: 'This Bodhi original practice entry', is to distinguish it from the previously mentioned Bodhisattva original practice entry, so it is called Bodhi original practice entry. The former marks the cause and distinguishes the fruit, while the latter marks the fruit and distinguishes the cause. Moreover, the former is the ability to enter, so it is called 'entry', while the latter is the place entered, so it is called 'entry'. In this fruit that is entered, the Treatise summarizes it into six kinds of supremacy. Because this realm is supreme, it makes faith also supreme, therefore it is said 'therefore faith is supreme'. In these six supremacies, the first five are shown separately, and the last one is a summary. Because this sentence is the ending, when summarizing cause and effect, it cites the result contained in these six supremacies. In these five supremacies, the first four are wisdom-virtues, and the last one is severance-virtue. In the previous four wisdom-virtues, the first one is to show supremacy by comparison, that is, the ten powers subdue the demonic enemies, fearlessness subdues the heretics, and is not shared by the two vehicles (Śrāvakayāna and Pratyekabuddhayāna). These three sentences are combined into one sentence, all of which are not destroyed by demons, etc., so it is said 'indestructible'. The following three sentences directly distinguish the merits. First, believing that true wisdom is difficult to fathom, so it is said 'faith is inconceivable'. Second, believing that penetrating wisdom is deep and vast, so it is said 'faith in supernatural powers, etc.'. Third, believing that the seed-wisdom has many doors, so it is said 'faith in the Tathagata, etc.'. The following is believing in the Buddha's severance-virtue, believing that the fruit-virtue of Nirvana is obtained from the cause and condition of severing delusions.

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故云信從因等。下一句總結。以別說難盡故云舉要言也。信菩薩普行是結信因也。諸佛等結信果也。威力是加。等取說也。

第二明慈悲二心。于中有二。先明三觀為二心方便后即生大悲下正顯所起二心行相。前中三觀即為三段。初真樂本有迷隔名離。慈由此生。二妄苦本虛情取名具。悲由此起。三於此得失復不了知名彼二倒眾生。既爾可愍之甚。雙結悲慈。又釋此三各有二義。一但無他樂已為可愍。況復此樂本自有之而反遠離。二但令離樂已是可愍。況更有苦。設苦是實亦甚可愍。況本虛妄而枉受之。三彼二倒者。若雖無樂有苦。自有能覺知力。容有反苦得樂之期。由無明倒故體有妙樂不知悕求方。復謗云都無此事。虛妄容苦。不知厭離方。乃甘受妄想輪迴。由此菩薩起深重慈悲。就初中作是念等者。乘前所信故。今念法甚深。傷物不悟故。起悲愍也。十中初一總。謂超情曰深。深極名甚。別中一離妄計實有所取之相故。云離相。此約遮顯。二真理體寂名為法定。恒沙德義寂名義定故云寂滅。三無二我故云空。四無根境等故云無相。五離取捨愿求故云無作。若約治障。論中分別者。即是妄想能取心也。相者即是名相所取相也。取捨者即是妄心於妄境順處愿取。違處愿舍。對治此三。如次三句應知故。又佛性論

【現代漢語翻譯】 現代漢語譯本： 因此說『信從因等』。下一句是總結，因為詳細解釋難以窮盡，所以說『舉要言也』。『信菩薩普行』是總結相信的原因。『諸佛等』是總結相信的結果。『威力』是加持，『等』包括了說法。

第二部分闡明慈悲二心。其中分為兩部分：首先闡明三觀是慈悲二心的方便，然後『即生大悲下』 正式顯現所產生的兩種心境和行為。前面的三觀分為三個階段。第一，真樂（真實的快樂，指涅槃之樂）本來就存在，因為迷惑和隔閡而被稱為『離』（遠離），慈心由此產生。第二，妄苦（虛妄的痛苦，指輪迴之苦）本來是虛幻的，因為情感的執取而被稱為『具』（具有），悲心由此產生。第三，對於這種得失，又不能明瞭，所以稱他們為顛倒的眾生。既然如此，就非常值得憐憫，同時總結悲心和慈心。又解釋這三種情況各有兩種含義。一，僅僅是沒有其他快樂就已經值得憐憫，更何況這種快樂本來就存在卻反而遠離。二，僅僅是讓他們脫離痛苦就已經值得憐憫，更何況還有其他的痛苦。假設痛苦是真實的，也十分可憐，更何況痛苦本來就是虛妄的卻白白承受。三，那些顛倒的人，即使沒有快樂卻有痛苦，但自身有覺知的能力，或許還有脫離痛苦獲得快樂的希望。由於無明顛倒的緣故，自身本有微妙的快樂卻不知道希求，反而誹謗說根本沒有這件事。虛妄的痛苦，不知道厭惡和遠離，反而甘願承受妄想輪迴。因此菩薩生起深重的慈悲。就最初的情況來說，產生『作是念等』的想法，是因為相信之前所說的，所以現在認為法非常深奧，憐憫眾生不覺悟，所以生起悲憫之心。十種情況中，第一種是總說，超越情感叫做『深』，深到極點叫做『甚』。分別來說，一是遠離虛妄的計較，認為實有所得的樣子，所以說『離相』。這是從遮止和顯現的角度來說。二是真理的本體寂靜叫做『法定』，恒河沙數般的德行和意義寂靜叫做『義定』，所以說『寂滅』。三是沒有二元對立的我，所以說『空』。四是沒有根和境等，所以說『無相』。五是遠離取捨和愿求，所以說『無作』。如果從對治障礙的角度來說，論中分別，就是妄想能取的心。相，就是名相所取的相。取捨，就是妄心對於妄境，順意的地方就希望獲取，違逆的地方就希望捨棄。對治這三種情況，依次用三句話來理解。又見《佛性論》（一部佛教論典）

【English Translation】 English version: Therefore, it is said, 'Faith follows causes, etc.' The next sentence is a summary, because a detailed explanation would be inexhaustible, so it is said, 'To mention the essentials.' 'Believing that Bodhisattvas universally practice' is the conclusion of the cause of faith. 'All Buddhas, etc.' is the conclusion of the result of faith. 'Power' is blessing, and 'etc.' includes the teachings.

Secondly, it elucidates the two minds of loving-kindness and compassion. Within this, there are two parts: first, it elucidates that the three contemplations are the means for the two minds of loving-kindness and compassion; then, 'immediately arising great compassion below' formally reveals the two states of mind and actions that arise. The preceding three contemplations are divided into three stages. First, true joy (real happiness, referring to the bliss of Nirvana) is originally present, but because of delusion and separation, it is called 'separation' (being far away), and loving-kindness arises from this. Second, false suffering (illusory suffering, referring to the suffering of Samsara) is originally illusory, but because of emotional attachment, it is called 'possession' (having), and compassion arises from this. Third, regarding this gain and loss, they are unable to understand, so they are called inverted beings. Since this is the case, they are very worthy of pity, and at the same time, it concludes compassion and loving-kindness. Furthermore, it explains that each of these three situations has two meanings. One, merely not having other happiness is already worthy of pity, let alone that this happiness is originally present but is instead kept far away. Two, merely letting them escape suffering is already worthy of pity, let alone that there are other sufferings. Assuming that suffering is real, it is also very pitiful, let alone that suffering is originally illusory but is endured in vain. Three, those inverted people, even if they do not have happiness but have suffering, have the ability to be aware, and perhaps there is hope of escaping suffering and obtaining happiness. Because of the inversion of ignorance, they do not know to seek the wonderful happiness that is originally present, and instead slander that there is no such thing at all. They do not know to detest and stay away from illusory suffering, and instead willingly endure the cycle of delusion. Therefore, Bodhisattvas give rise to deep loving-kindness and compassion. Regarding the initial situation, the idea of 'generating such thoughts, etc.' arises because of believing what was said before, so now they think that the Dharma is very profound, and pity sentient beings for not being aware, so they give rise to compassion. Among the ten situations, the first is a general statement, and surpassing emotion is called 'deep,' and being extremely deep is called 'very.' Specifically, one is to stay away from false calculations, thinking that there is something real to be gained, so it is said 'separation from characteristics' (離相 (lixiang)). This is from the perspective of preventing and revealing. Two, the essence of true principle being still is called 'Dharma determination' (法定 (fading)), and the virtues and meanings like the sands of the Ganges being still are called 'meaning determination' (義定 (yiding)), so it is said 'stillness and extinction' (寂滅 (jiemie)). Three, there is no duality of self, so it is said 'emptiness' (空 (kong)). Four, there are no roots and realms, etc., so it is said 'no characteristics' (無相 (wuxiang)). Five, it is staying away from grasping and abandoning and wishing and seeking, so it is said 'no action' (無作 (wu zuo)). If from the perspective of counteracting obstacles, the distinctions in the treatise are the mind that is able to grasp delusions. Characteristics are the characteristics grasped by names and forms. Grasping and abandoning are the deluded mind towards the deluded realm, hoping to obtain what is pleasing and hoping to abandon what is displeasing. To counteract these three situations, use three sentences in order to understand. See also the Buddha-nature Treatise (佛性論 (Foxing Lun)) (a Buddhist treatise).

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此三脫門治皮肉心三障可知。又彼論中配三無性觀。次第應知。六性凈不雜故云無染。七生德無窮故云無量。八俱益自他故云廣大。九多劫方證佛果。堅固故云難壞。第二具足諸苦中有三。初顯十二緣相。二如是下結成苦聚。三是中下明緣體空彰有是倒。論中於前初段內前之三支合為一分。二於三界下辨后九支及后二段。合為一分故為二段也。就前中亦二。初一句總。餘九句別。總中凡情迷理沒於二執故云心墮邪見。別中惑業皆名邪見。釋有二義。一是彼品故如惡趣業愚等。二如緣起六相相即無礙。上下文中例同此釋。九中初五屬無明支。次三是行支。后一是識支。前中初三依法義妄計。后二于追求時心過故。前中初是無明住地。迷覆法體障其慧眼。論名蔽意。故云無明癡等。次二慢愛由癡。迷覆因果之義。妄計內外。初一于內執我。自高𣣋物名為憍慢。建我如幢。恒起名常故云常立等。后一于外貪取。愛網自纏故云墮在等。又上三句。初一癡使。二慢使。三愛使下二追求時過。一于可得處詐善外相生諂曲過。二于不可得處情忌在內生嫉妒過。又妒他內報嫉他外財。由此生生卑賤鄙陋。是妒心為因。資生不足。嫉心為因。此釋經中而作後身生處因緣也。此經名慳嫉者。于已得生慳。可得生諂。不得生嫉。又由慳自財故

【現代漢語翻譯】 現代漢語譯本 這三種解脫之門可以用來對治皮肉和心靈的三種障礙，這是可以理解的。此外，在瑜伽行派的論著中，它與三種無自性觀相配。次第應當瞭解。六、因為自性清凈而不混雜，所以稱為『無染』。七、因為產生的功德無窮無盡，所以稱為『無量』。八、因為它同時利益自己和他人，所以稱為『廣大』。九、因為需要經歷多個劫才能證得佛果，所以稱為『堅固』，也稱為『難壞』。 第二，在具足諸苦中包含三個方面。首先，闡明十二因緣的相狀。其次，『如是下』總結為苦聚。第三，『是中下』說明因緣的體性是空性的，彰顯『有』是顛倒的。在論著中，在前面的第一段內，前三個支被合併爲一部分。第二，『二於三界下』辨別后九個支以及後面的兩個段落，合併爲一部分，所以分為兩個段落。在前一部分中也分為兩個部分。第一句是總說，其餘九句是分別說明。總說中，凡夫的情感迷惑了真理，沉沒于兩種執著之中，所以說『心墮邪見』。分別說明中，迷惑和業都稱為邪見。對此有兩種解釋。一是屬於那個品類，比如惡趣的業和愚癡等。二是像緣起的六相一樣，相互即入而沒有障礙。上下文中可以參照這種解釋。 在九句中，前五句屬於無明支。其次三句是行支。后一句是識支。在前面的五句中，前三句是依法義而產生的虛妄計度。后兩句是在追求時心中產生的過失。前三句中，第一句是無明住地，迷惑覆蓋了法體，障礙了智慧之眼。論中稱為『蔽意』，所以說『無明癡等』。其次兩句是慢和愛由癡而生，迷惑了因果的意義，虛妄計度內外。第一句是對內執著於我，自高而輕視他人，稱為憍慢，像旗幟一樣建立起『我』，恒常生起，所以說『常立等』。后一句是對外貪取，愛慾之網纏繞自己，所以說『墮在等』。此外，上面的三句，第一句是癡使，第二句是慢使，第三句是愛使。下面的兩句是追求時的過失，一是在可得到的地方假裝善良，外表產生諂曲的過失，二是在不可得到的地方，情感忌恨在內心產生嫉妒的過失。又嫉妒他人內在的果報，嫉恨他人外在的財富，由此生生世世卑賤醜陋，這是嫉妒心為因，資生不足，是嫉恨心為因。這是解釋經文中『而作後身生處因緣』的意思。這部經名為『慳嫉者』，對於已得到的產生慳吝，對於可得到的產生諂媚，對於得不到的產生嫉妒。又因為慳吝自己的財富。

【English Translation】 English version It is understandable that these three gates of liberation can be used to treat the three obstacles of skin, flesh, and mind. Furthermore, in the treatises of Yogācāra (瑜伽行派), it is matched with the three views of no-self-nature (三無性觀). The order should be understood. Six, because the self-nature is pure and unmixed, it is called 'untainted' (無染). Seven, because the merits produced are endless, it is called 'immeasurable' (無量). Eight, because it benefits both oneself and others simultaneously, it is called 'vast' (廣大). Nine, because it takes multiple kalpas (劫) to attain Buddhahood, it is called 'firm' (堅固), also known as 'indestructible' (難壞). Secondly, in the complete suffering (具足諸苦), there are three aspects. First, it elucidates the characteristics of the twelve links of dependent origination (十二因緣). Second, 'as such below' (如是下) concludes as an aggregate of suffering (苦聚). Third, 'in this below' (是中下) explains that the nature of dependent origination is emptiness (空性), highlighting that 'existence' (有) is inverted. In the treatises, in the first section above, the first three links are combined into one part. Second, 'two in the three realms below' (二於三界下) distinguishes the latter nine links and the latter two sections, combining them into one part, so it is divided into two sections. In the former part, it is also divided into two parts. The first sentence is a general statement, and the remaining nine sentences are specific explanations. In the general statement, the emotions of ordinary people obscure the truth, sinking into two attachments, so it is said 'the mind falls into wrong views' (心墮邪見). In the specific explanations, delusion and karma are both called wrong views. There are two explanations for this. One is that it belongs to that category, such as the karma of evil realms and ignorance, etc. Second, like the six aspects of dependent origination, they are mutually inclusive and without obstruction. The upper and lower texts can refer to this explanation. In the nine sentences, the first five sentences belong to the link of ignorance (無明支). The next three sentences are the link of action (行支). The last sentence is the link of consciousness (識支). In the first five sentences, the first three sentences are false calculations arising from the Dharma (法) and its meaning (義). The last two sentences are faults arising in the mind during pursuit. In the first three sentences, the first sentence is the dwelling place of ignorance (無明住地), which obscures and covers the Dharma body (法體), obstructing the eye of wisdom. In the treatises, it is called 'obscuring the mind' (蔽意), so it is said 'ignorance, delusion, etc.' (無明癡等). The next two sentences are arrogance (慢) and love (愛) arising from delusion, obscuring the meaning of cause and effect, falsely calculating the internal and external. The first sentence is attachment to the self internally, exalting oneself and belittling others, called pride (憍慢), establishing 'I' like a banner, constantly arising, so it is said 'constantly established, etc.' (常立等). The last sentence is greed externally, the net of desire entangling oneself, so it is said 'falling into, etc.' (墮在等). In addition, the above three sentences, the first sentence is the envoy of delusion (癡使), the second sentence is the envoy of arrogance (慢使), and the third sentence is the envoy of love (愛使). The following two sentences are faults during pursuit, one is pretending to be good in a place where it can be obtained, producing the fault of flattery in appearance, and the other is emotional jealousy arising internally in a place where it cannot be obtained. Also, being jealous of others' internal rewards and envious of others' external wealth, one is born base and ugly in life after life, which is caused by jealousy, and the lack of resources is caused by envy. This is the meaning of explaining 'creating the causes and conditions for the place of birth in the next life' (而作後身生處因緣) in the sutra. This sutra is called 'stingy and jealous' (慳嫉者), producing stinginess for what has been obtained, producing flattery for what can be obtained, and producing jealousy for what cannot be obtained. Also, because of stinginess with one's own wealth.

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。資生不足。由嫉他身故。身形賤陋。下三明業支。一總明三毒造業。后二別顯業相。初中於樂受生貪。苦受生瞋。舍受生癡。舍翻前二故云彼顛倒非迷。前二名為顛倒。由此三毒集起重業。下別中初句內心思業。后句動身語業。前中煩惱如風。思心如火。煩惱動心如風吹火。此思中始也。常令熾燃思之。終也。論云于怨恨時互相追念者。釋嫌恨吹心也。欲起報惡業者釋熾燃也。二明起業者從思發動身語業也。顛倒是煩惱。煩惱發業。業還與彼顛倒相應。謂作惡時迭相加害者望殺業說。第九一種明識支。以識支亦是所引亦是能引。今取能引。以彼能持惑業種子。令四流不斷染諸善業悉成有流。四流者。謂欲界中一切煩惱。除見及無明。名為欲流。色無色界一切煩惱。除見及無明名有流。三界無明名無明流。三界見名見流。流者是流注不斷義。心意識名。有通有別。別言本識集起名心。末那審思為意。餘六了別為識。通則俱有可知。言起種子者有二義。一隨流造業。熏在本識名起彼種。二由無明行能引識中五果種子。令隨業生名起種子。今取后義故云起也。第二段於三界地下辨后九支。于中論主分為三相。一自相等者釋有二門。一約分位。二約隨義。分位者。自相者謂明現在因緣體狀故。同相者謂未來因緣同現在故。理

實現在亦有生者等。未來亦有識名色等。今約分位分相故立二相。三顛倒相者顯緣體實空。顯執有是倒。二約隨義者。一約從因生微細行相。是緣起自相。二約果相顯彰。緣起過患遍通果位故云同相。猶如色法礙為自相苦無常等為其共相。共猶同也。此亦如是。從生名色牙即生義。次第乃至有彼老死。過患同故。三緣實無我。妄取為倒。問同相中。二支一向是果。一向現行。自相七支為現果為因種。設爾何失。俱有過故。若取因種則不應言三界地生牙。若取現果則彼前四不異生等。后三複非所生果攝。答此等並是現生果位。卻談因名以顯自相。就自相七支內。此中和合者。是論中共生義。亦是不離義。論分為三。一報相名色共阿梨耶識生者。謂名色支中有義通攝一切名言種子。阿梨耶即識支。通有三義。一依雜集論第四。以業種為識支故。屬能引識種入名支攝。是故此文前三支一處釋者。以俱是能引故。為四流等潤彼業種及五果種。轉為有故。令其生果。是故前言起心意識種子。由起彼種子。令三界地生苦報牙。二以本識種為識支故。唯識第八云。此中識種謂本識因。是故此中識種及名色等種為前。惑業引潤力故。起此種子令生苦果。三現行第八亦是識支。唯識第三引經證彼第八是識支故。是故此中因相云名色。不離

【現代漢語翻譯】 現代漢語譯本 在『亦有生者等』（同樣有生命存在等等）中，未來也有『識』（意識）、『名色』（精神和物質現象）等等。現在根據分位和分相，所以建立兩種相。三種顛倒相，是爲了顯示所緣的體性實際上是空性的，執著于有是顛倒。二，根據隨義來分：一，根據從因產生的微細行相，這是緣起的自相。二，根據果相來彰顯，緣起的過患普遍貫通於果位，所以說是同相。猶如色法以障礙為自相，苦、無常等是它的共相，共就是同。這裡也是這樣。從生到名色，『牙』（萌芽）就是生的意思，次第乃至有彼老死，過患相同。三，緣起實際上是無我的，妄取為我是顛倒。問：在同相中，兩支（老死和生）一向是果，一向是現行。自相七支（從識到有）是現果還是因種？如果這樣假設，會有什麼過失？答：都有過失。如果取因種，就不應該說三界地生牙；如果取現果，那麼前四支（識、名色、六入、觸）就不異於生等，后三支（受、愛、取）又不是所生果所攝。答：這些都是現生果位，卻說因的名字，是爲了顯示自相。就自相七支內，這裡所說的和合，是論中所說的共生義，也是不離義。論分為三：一，報相名色與阿梨耶識（ālaya-vijñāna，藏識）共生，意思是名色支中有義通攝一切名言種子，阿梨耶識就是識支，通有三種意義。一，根據《雜集論》第四，以業種為識支，屬於能引識種進入名支所攝，所以此文前三支一處解釋，是因為它們都是能引。為四流等潤彼業種及五果種，轉為有，令其生果。所以前面說起心意識種子，由起彼種子，令三界地生苦報牙。二，以本識種為識支，唯識第八說：『此中識種謂本識因。』所以此中識種及名色等種為前，惑業引潤力故，起此種子令生苦果。三，現行第八也是識支，唯識第三引經證明彼第八是識支。所以此中因相說名色，不離。

【English Translation】 English version In 'also there are those who are born, etc.' (meaning there are also beings), in the future there will also be 'vijñāna' (consciousness), 'nāmarūpa' (name and form, mental and material phenomena), etc. Now, based on the divisions and aspects, two aspects are established. The three inverted aspects are to show that the essence of what is conditioned is actually emptiness, and clinging to existence is inverted. Second, according to the meaning: first, according to the subtle characteristics arising from causes, this is the self-aspect of dependent origination. Second, according to the aspect of the result, the faults of dependent origination universally pervade the result stage, so it is said to be the common aspect. Just as the characteristic of form is obstruction, suffering and impermanence are its common aspects; 'common' means the same. It is also like this here. From birth to nāmarūpa, 'sprout' means birth, in sequence up to old age and death, the faults are the same. Third, dependent origination is actually without self, falsely taking it as self is inverted. Question: In the common aspect, two limbs (old age and death, and birth) are always the result, always in present action. Are the seven limbs of the self-aspect (from vijñāna to bhava) the present result or the seed of the cause? If this is assumed, what fault would there be? Answer: There are faults in both. If the seed of the cause is taken, then it should not be said that the sprout is born in the three realms; if the present result is taken, then the first four limbs (vijñāna, nāmarūpa, ṣaḍāyatana, sparśa) are not different from birth, etc., and the last three limbs (vedanā, tṛṣṇā, upādāna) are not included in the result of what is born. Answer: These are all present results, but the name of the cause is spoken to show the self-aspect. Within the seven limbs of the self-aspect, the combination mentioned here is the meaning of co-arising in the treatise, and it is also the meaning of non-separation. The treatise is divided into three: first, the resultant nāmarūpa co-arising with the ālaya-vijñāna (store consciousness), meaning that the nāmarūpa limb contains the meaning of all seeds of names and words, and the ālaya-vijñāna is the vijñāna limb, which has three meanings. First, according to the fourth volume of the Abhidharmasamuccaya, the seed of karma is the vijñāna limb, belonging to the category of leading the seed of vijñāna into the nāmarūpa limb, so the first three limbs are explained together in this text because they are all leading. It moistens the seed of karma and the five seeds of results with the four streams, etc., transforming them into existence, causing them to produce results. Therefore, it was said earlier that the seed of mind-consciousness arises, and by arising that seed, the sprout of suffering results is born in the three realms. Second, the seed of the fundamental consciousness is the vijñāna limb, and the eighth volume of the Vijñaptimātratāsiddhi says: 'The seed of vijñāna here refers to the cause of the fundamental consciousness.' Therefore, the seed of vijñāna and the seeds of nāmarūpa, etc., are the former, and due to the power of delusion and karma, this seed arises, causing the fruit of suffering to be born. Third, the present eighth consciousness is also the vijñāna limb, and the third volume of the Vijñaptimātratāsiddhi quotes scriptures to prove that the eighth consciousness is the vijñāna limb. Therefore, the cause aspect here says nāmarūpa, which is inseparable.

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本識故。謂此共識所生名色生已依于現行第八。為彼執持故名因相。理實此中識等五種由前熏發同時而生。但依當來現起分位有次第故說為前後。是故名為彼果次第相也。愛取有三雖非所生。然正生時具有此故。唯識論說生引同時。是此義也。問此三相與攝論中本識三相何別。謂彼云一自相謂本識自體。二因相謂種子識。三果相謂異熟識。答此中三相與彼不同。彼中一本識從種生邊名為果。能持種邊說為因。此二無二名自相。今此明本識與能依和合名為報相。二顯能依無體。依于所依故說此識名為因相三能依相盡。唯所依轉。轉入彼位名為果。亦以本識轉為此果。是故漸略余相皆盡。唯有識在。此上約始教。若約終教即此本識是如來藏。初即與染和合次即染法依真。后乃染不異真故唯真轉。二如是因緣下結苦聚也。是中無我下顯顛倒相。並如論釋可知。第三凡夫可愍下明彼二顛倒。謂失樂不知。得苦不覺。第二菩薩於此下正起悲慈。先見苦生悲。后令得最上樂故生慈。此二皆與后智俱故皆名智慧也。

第四施行中三。初總。次別。后結。初總中句別有五。一牒前慈悲。二深心住地。三於物不惜。四重佛妙智。五盡舍一切為求彼智故。論云求佛無上大妙智故。二與金下別辨。九句。前八外財。后一內報。外中金等

【現代漢語翻譯】 現代漢語譯本： 本識的緣故。這是指共同的認識所產生的名色，產生后依賴於現行的第八識（阿賴耶識，ālaya-vijñāna）。因為第八識執持這些名色，所以稱為因相（hetu-lakṣaṇa）。實際上，這裡識等五種要素是由之前的熏習引發，同時產生。但依據未來顯現的階段，有次第的緣故，所以說是前後。因此稱為彼果次第相（phalānupūrva-lakṣaṇa）。愛（tṛṣṇā）、取（upādāna）、有（bhava）這三者雖然不是第八識所生，但在第八識產生時具有這些要素。《唯識論》說『生』（janman）引『同時』（sahabhū），就是這個意思。問：這三種相與《攝大乘論》（Mahāyānasaṃgraha）中本識的三種相有什麼區別？《攝大乘論》說：一、自相（svalakṣaṇa）指本識的自體；二、因相（hetu-lakṣaṇa）指種子識（bīja-vijñāna）；三、果相（phala-lakṣaṇa）指異熟識（vipāka-vijñāna）。答：這裡的這三種相與《攝大乘論》中的不同。《攝大乘論》中，一本識從種子生起的角度稱為果，從能持種子的角度稱為因，這二者無二無別，稱為自相。現在這裡說明本識與能依（nissraya）和合，稱為報相（phalalakṣaṇa）；二、顯示能依沒有自體，依賴於所依（āśraya），所以說此識名為因相（hetu-lakṣaṇa）；三、能依的相盡滅，只有所依轉變，轉入那個階段稱為果。也以本識轉變為這個果。因此逐漸省略，其餘的相都盡滅，只有識存在。以上是依據始教（prārambha-śāsana）的說法。如果依據終教（niṣṭhā-śāsana），那麼這個本識就是如來藏（Tathāgatagarbha）。最初是與染污和合，其次是染法依賴於真如（tathatā），最後是染不異真，所以只有真如轉變。二、『如是因緣』以下總結苦聚（duḥkha-skandha）。『是中無我』以下顯示顛倒相（viparyāsa-lakṣaṇa），並如論中所解釋的那樣可以理解。第三、『凡夫可愍』以下說明那兩種顛倒，指失去快樂卻不知道，得到痛苦卻不覺察。第二、『菩薩於此』以下正式生起悲慈（karuṇā-maitrī）。先見到苦而生悲，后令眾生得到最上的快樂而生慈。這二者都與后得智（pṛṣṭhalabdha-jñāna）同時生起，所以都稱為智慧（jñāna）。 第四、施行中分三部分。初、總說；次、別說；后、總結。初、總說中，每句分別有五種含義：一、承接前面的慈悲；二、深心安住於此；三、對於財物不吝惜；四、重視佛的妙智（adbhuta-jñāna）；五、盡舍一切爲了求得佛的智慧。論中說：『爲了求得佛的無上大妙智』。二、『與金』以下分別辨析，共九句。前八句是外財（bāhya-dhana），后一句是內報（ādhyātmika-phala）。外財中，金等。

【English Translation】 English version: Because of the basic consciousness (mūla-vijñāna). This refers to the arising of name and form (nāma-rūpa) produced by this shared consciousness, which, having arisen, relies on the currently functioning eighth consciousness (Ālaya-vijñāna). Because the eighth consciousness upholds these name and form, it is called the 'causal aspect' (hetu-lakṣaṇa). In reality, the five elements of consciousness, etc., here arise simultaneously due to prior conditioning. However, based on the future manifestation phases, there is a sequence, so it is said to be before and after. Therefore, it is called the 'sequential aspect of its result' (phalānupūrva-lakṣaṇa). Although craving (tṛṣṇā), grasping (upādāna), and becoming (bhava) are not produced by the eighth consciousness, they are present when the eighth consciousness arises. The Treatise on Consciousness-Only (Vijñaptimātratāsiddhi) says that 'birth' (janman) leads to 'simultaneity' (sahabhū), which is the meaning of this. Question: What is the difference between these three aspects and the three aspects of the basic consciousness in the Compendium on the Mahāyāna (Mahāyānasaṃgraha)? The Compendium says: 1. The 'self-aspect' (svalakṣaṇa) refers to the essence of the basic consciousness itself; 2. The 'causal aspect' (hetu-lakṣaṇa) refers to the seed consciousness (bīja-vijñāna); 3. The 'result aspect' (phala-lakṣaṇa) refers to the ripened consciousness (vipāka-vijñāna). Answer: The three aspects here are different from those in the Compendium. In the Compendium, the basic consciousness is called the 'result' from the perspective of the arising of seeds, and it is called the 'cause' from the perspective of upholding the seeds. These two are non-dual and are called the 'self-aspect'. Now, this explains that the basic consciousness combining with the dependent (nissraya) is called the 'retribution aspect' (phalalakṣaṇa); 2. It shows that the dependent has no self-nature and relies on the support (āśraya), so this consciousness is called the 'causal aspect' (hetu-lakṣaṇa); 3. The aspect of the dependent is exhausted, and only the support transforms, entering that stage is called the 'result'. The basic consciousness also transforms into this result. Therefore, it is gradually abbreviated, and all other aspects are exhausted, with only consciousness remaining. The above is based on the initial teaching (prārambha-śāsana). If based on the final teaching (niṣṭhā-śāsana), then this basic consciousness is the Tathāgatagarbha (Tathāgatagarbha). Initially, it is combined with defilement, then the defiled dharma relies on Suchness (tathatā), and finally, defilement is not different from Suchness, so only Suchness transforms. 2. 'Such are the causes and conditions' below concludes the aggregation of suffering (duḥkha-skandha). 'In this, there is no self' below reveals the aspects of inversion (viparyāsa-lakṣaṇa), which can be understood as explained in the treatise. 3. 'Ordinary people are pitiable' below explains those two inversions, referring to losing happiness without knowing it and experiencing suffering without realizing it. 2. 'Bodhisattvas, in this' below formally arise compassion and loving-kindness (karuṇā-maitrī). First, seeing suffering gives rise to compassion, and then causing sentient beings to obtain the highest happiness gives rise to loving-kindness. These two arise simultaneously with subsequent wisdom (pṛṣṭhalabdha-jñāna), so they are both called wisdom (jñāna). 4. In the practice of giving, there are three parts: first, a general statement; second, a specific explanation; and third, a conclusion. In the initial general statement, each sentence has five meanings: 1. Continuing from the previous compassion and loving-kindness; 2. Deeply dwelling in this state; 3. Not being stingy with possessions; 4. Valuing the Buddha's wondrous wisdom (adbhuta-jñāna); 5. Giving up everything to seek the Buddha's wisdom. The treatise says: 'In order to seek the Buddha's unsurpassed, great, and wondrous wisdom.' 2. 'Giving gold' below distinguishes and analyzes, with a total of nine sentences. The first eight sentences are external wealth (bāhya-dhana), and the last sentence is internal reward (ādhyātmika-phala). Among external wealth, gold, etc.

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是貯積。余是所用。此二中不攝內報。通九為二喜。一金等攝益令物生喜名藏攝喜餘八利身名利益喜。亦攝內報。一嚴飾。二代步。三代苦。四自在。五戲樂。六眷屬。七慳著者物未必上。但悏己情名所愛著。八稱意。並如文可知。

第五無疲倦行中三。初牒前起后。二勤求下正顯不倦之行。謂前用財施攝之未具。更為求法轉成大益。世間勝事亦堪益生。是故世事亦是所求。三是故下結成行相。

第六知經書行中略無牒前。正顯及結可知。

第七世智中初牒前。二善能下正顯行相。中論云隨自己力者量己智力也。隨彼能受者量眾生堪聞也。于自於他有宜應作。無宜不作。如論中說者如瑜伽菩薩地菩提分品具顯此義言上中下眾生者謂勝中劣眾生也。隨其所應隨其所宜而利益故。三是故下結。

第八慚愧中。初牒前起后。二即知時下正顯行相。謂雖得世智慧為利益眾生。然于或剎那時或晝夜時或所作成就時。每自斟量。不令自心隨逐世法。常生慚愧。不失自行故云習自他利道也。

第九堪受中。論名堅固力。謂是精進于上八行遍能策進故云如是功德。即信等也。然精勤有二。一自分成處無退舍。二勝進分中修不息堅。心辨此名堪受力。

第十供養修行中。利供是財。行供是法。即上

【現代漢語翻譯】 現代漢語譯本：是貯積（積累）。余是所用（剩餘的是所用）。這二者不包括內報（內在的果報）。通九為二喜（貫通前九種，歸納為兩種喜）。一金等攝益令物生喜名藏攝喜（用金錢等攝受利益，使眾生生起歡喜，稱為藏攝喜），餘八利身名利益喜（其餘八種利益自身，稱為利益喜）。也包括內報。一嚴飾（莊嚴），二代步（代替行走），三代苦（代替受苦），四自在（自由自在），五戲樂（嬉戲娛樂），六眷屬（親屬），七慳著者物未必上，但悏己情名所愛著（吝嗇的人執著於事物，未必能提升，只是爲了滿足自己的情感，稱為所愛著），八稱意（如意）。這些都如經文所說的那樣可以理解。

第五無疲倦行中三（第五無疲倦行分為三部分）。初牒前起后（首先承接前文，引出後文）。二勤求下正顯不倦之行（其次勤奮尋求，正是爲了彰顯不疲倦的修行）。謂前用財施攝之未具（意思是前面用財佈施攝受還不夠完備），更為求法轉成大益（所以更要尋求佛法，轉變成更大的利益）。世間勝事亦堪益生（世間的殊勝之事也能夠利益眾生），是故世事亦是所求（因此世間之事也是所要尋求的）。三是故下結成行相（最後總結修行的方法）。

第六知經書行中略無牒前（第六知經書行中，省略了承接前文的部分）。正顯及結可知（直接闡述和總結，可以理解）。

第七世智中初牒前（第七世智中，首先承接前文）。二善能下正顯行相（其次善於運用，正是爲了彰顯修行的狀態）。中論云隨自己力者量己智力也（《中論》說，根據自己的能力，衡量自己的智慧力量）。隨彼能受者量眾生堪聞也（根據眾生能夠接受的程度，衡量眾生能夠聽聞的程度）。于自於他有宜應作（對於自己和他人，有益的就應該做），無宜不作（沒有益處的就不要做）。如論中說者如瑜伽菩薩地菩提分品具顯此義（如同論中所說，《瑜伽師地論·菩薩地·菩提分品》詳細闡述了這個意義），言上中下眾生者謂勝中劣眾生也（所說的上中下眾生，是指殊勝、中等、低劣的眾生）。隨其所應隨其所宜而利益故（根據他們所應該的，所適宜的，來利益他們）。三是故下結（最後總結）。

第八慚愧中（第八慚愧中）。初牒前起后（首先承接前文，引出後文）。二即知時下正顯行相（其次知道時機，正是爲了彰顯修行的狀態）。謂雖得世智慧為利益眾生（意思是即使獲得了世間的智慧，能夠利益眾生），然于或剎那時或晝夜時或所作成就時（然而在剎那之間，或者白天黑夜，或者所做的事情成就時），每自斟量（都要自我衡量），不令自心隨逐世法（不讓自己的心跟隨世間法），常生慚愧（常常生起慚愧心），不失自行故云習自他利道也（不失去自己的修行，所以說修習自利利他的道路）。

第九堪受中（第九堪受中）。論名堅固力（論中稱為堅固力）。謂是精進于上八行遍能策進故云如是功德（意思是精進能夠對前面的八種修行全面策勵促進，所以說這樣的功德），即信等也（就是指信心等等）。然精勤有二（然而精勤有兩種）。一自分成處無退舍（一是對於自己所成就的地方，沒有退卻捨棄），二勝進分中修不息堅（二是對於勝進的部分，修習不停止，堅定不移）。心辨此名堪受力（用心辨別這些，稱為堪受力）。

第十供養修行中（第十供養修行中）。利供是財（利益供養是財物），行供是法（行為供養是佛法），即上（就是上面所說的）。

【English Translation】 English version: It is accumulation (zhù jī). The remainder is what is used. These two do not encompass internal retribution. Comprehending the nine becomes two joys. One, using gold etc. to benefit and cause beings to generate joy is called 'treasury-encompassing joy' (cáng shè xǐ). The remaining eight benefit oneself and are called 'benefit joy' (lì yì xǐ). It also encompasses internal retribution. One, adornment (yán shì); two, acting as a substitute for walking (dài bù); three, acting as a substitute for suffering (dài kǔ); four, freedom (zì zài); five, play and amusement (xì lè); six, relatives (juàn shǔ); seven, those who are stingy and attached to things may not necessarily ascend, but merely satisfy their own emotions, which is called 'attachment to what is loved' (suǒ ài zhuó); eight, satisfaction (chēng yì). All of these can be understood as stated in the text.

The fifth, 'non-weariness practice' (wú pí juàn xíng), has three parts. First, connecting the previous and initiating the following. Second, 'diligently seeking' below, directly reveals the practice of non-weariness. Meaning that the previous use of wealth in giving was not complete, so further seeking the Dharma transforms into great benefit. Worldly excellent matters can also benefit beings, therefore worldly matters are also what is sought. Third, 'therefore' below, concludes the aspect of practice.

The sixth, 'knowing scriptures practice' (zhī jīng shū xíng), briefly omits connecting the previous. The direct revelation and conclusion can be understood.

The seventh, 'worldly wisdom' (shì zhì), first connects the previous. Second, 'skillfully able' below, directly reveals the aspect of practice. The Madhyamaka-karika says, 'According to one's own strength' means measuring one's own intellectual strength. 'According to those who are able to receive' means measuring what beings are capable of hearing. What is suitable for oneself and others should be done; what is unsuitable should not be done. As said in the treatise, such as in the Yogacarabhumi-sastra, Bodhisattvabhumi, Bodhipaksa section, fully reveals this meaning. 'Superior, middling, and inferior beings' refers to superior, middling, and inferior beings. Therefore, benefit them according to what is appropriate and suitable for them. Third, 'therefore' below, concludes.

The eighth, 'shame and remorse' (cán kuì), first connects the previous and initiates the following. Second, 'immediately knowing the time' below, directly reveals the aspect of practice. Meaning that although one has obtained worldly wisdom and is able to benefit beings, nevertheless, whether at a momentary time, or day and night, or when an accomplishment is made, one should always measure oneself, not allowing one's mind to follow worldly dharmas, constantly generating shame and remorse, not losing one's own practice, therefore it is said to practice the path of benefiting oneself and others.

The ninth, 'worthiness to receive' (kān shòu), is called 'firm strength' (jiān gù lì) in the treatise. Meaning that it is diligence that can universally encourage and advance the preceding eight practices, therefore it is said to be such merit, which is faith etc. However, diligence has two aspects: first, not retreating or abandoning what one has accomplished; second, constantly and firmly cultivating in the progressive aspect. Discriminating this with the mind is called 'worthiness to receive strength'.

The tenth, 'offering practice' (gòng yǎng xiū xíng), beneficial offerings are wealth, and behavioral offerings are the Dharma, which is the above.

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二事可知。上來別釋十行竟。下結位顯名中。初結位。此是當地離障所顯地之凈法故云起如是凈地法。前安住中亦名凈地法者。彼是能治凈行此是障凈之處。二顯名可知。行校量竟。

第三果校量中。四果之義略作十門。一釋名。二體性。三屬因。四攝果。五分齊。六通局。七同異。八行相。九次第。十釋文。

初名者調柔有二義。一約能調。謂供養攝化及迴向等。能煉信等名曰調柔。地滿足故稱之為果。此則調柔之果。依主釋。二約所調。謂信等十行。為供養等所調煉故令離垢清凈故名調柔。調柔即果。持業釋也。二發趣果者。謂亦二義。一發於前地趣向後地。行相差別名為發趣。地滿明解名之為果。此從境為名。二在於此地滿處發正慧解。求趣解知後後地中所有義相名為發趣。發趣慧解即是果故。三攝報果者亦二義。一王位之身酬因名報。從於此地勝福所生故名為攝。此則因力果相為名。二勝生之身業感名報。屬此地收故名為攝。攝報即果故以為名。四愿智果者亦二義。一內證愿成。通慧外用。體用合舉故名愿智。此在地滿故稱為果。二以願力助智令業用無邊故以為名。

二體性。初果以信悲願相應智為性。以信興供悲化眾生迴向愿求。謂初地后得與此三行相應斷彼粗重名調柔故。二以欲勤慧

【現代漢語翻譯】 二事可以得知。以上是關於十行的分別解釋。下面是總結位置並顯示名稱。首先是總結位置，這指的是在此地遠離障礙所顯現的清凈之法，所以說『起如是凈地法』。前面安住中也稱為凈地法，是因為那是能調伏的清凈行為，而這裡是障礙被清除的地方。第二是顯示名稱，容易理解。以上是關於行的校量。

第三是關於果的校量。四果的含義可以略分為十個方面：一、解釋名稱；二、體性；三、所屬的因；四、包含的果；五、範圍；六、共通和侷限；七、相同和不同；八、行相；九、次第；十、解釋經文。

首先是名稱的解釋，『調柔』（Tiaorou）有兩種含義。一是就『能調』而言，指的是供養、攝化以及迴向等行為，能夠煉化信等，稱為『調柔』。因為地已經圓滿，所以稱為『果』。這是調柔的果，屬於依主釋。二是就『所調』而言，指的是信等十行，因為被供養等行為所調煉，所以能夠遠離垢染，清凈，因此稱為『調柔』。調柔就是果，屬於持業釋。二是『發趣果』（Faquguo），也有兩種含義。一是發於前地，趨向后地，行相的差別稱為『發趣』。地圓滿，明瞭解悟，稱為『果』。這是從境界來命名的。二是在此地圓滿之處，生起正慧解悟，求取了解後後地中所有的義相，稱為『發趣』。發趣的慧解就是果。三是『攝報果』（Shebaoguo），也有兩種含義。一是王位的身體，酬謝因緣，稱為『報』。從這個地的殊勝福報所生，所以稱為『攝』。這是因的力量和果的相貌來命名的。二是殊勝的身體，由業力感得，稱為『報』。屬於這個地所收攝，所以稱為『攝』。攝報就是果。四是『愿智果』（Yuanzhiguo），也有兩種含義。一是內在證悟願力成就，通達智慧外在運用。體和用合在一起，所以稱為『愿智』。因為地已經圓滿，所以稱為『果』。二是以願力幫助智慧，使事業的運用沒有邊際，所以以此為名。

二是體性。初果以信、悲、愿相應的智慧為體性。以信心興起供養，以悲心化度眾生，以迴向的願力來祈求。指的是初地后所得的與這三種行相應的智慧，斷除粗重的煩惱，所以稱為調柔。 二是體性。初果以信、悲、愿相應的智慧為體性。以信心興起供養，以悲心化度眾生，以迴向的願力來祈求。指的是初地后所得的與這三種行相應的智慧，斷除粗重的煩惱，所以稱為調柔。二是以欲、勤、慧

【English Translation】 Two things can be known. The above is a separate explanation of the ten practices. Below is the conclusion of the position and the display of the name. First is the conclusion of the position, which refers to the pure Dharma manifested by being away from obstacles in this land, so it is said 'arise such pure land Dharma'. The previous abiding in also called pure land Dharma, because that is the pure conduct that can be subdued, and this is the place where obstacles are cleared. Second is the display of the name, which is easy to understand. The above is about the comparison of practices.

Third is about the comparison of fruits. The meaning of the four fruits can be roughly divided into ten aspects: 1. Explanation of the name; 2. Essence; 3. Belonging cause; 4. Included fruit; 5. Scope; 6. Common and limited; 7. Same and different; 8. Characteristics; 9. Order; 10. Explanation of scriptures.

First is the explanation of the name, 'Tiaorou' (調柔, Suppleness/Taming) has two meanings. One is in terms of 'that which can tame', which refers to the behaviors of offering, gathering and transforming, and dedicating, which can refine faith, etc., and is called 'Tiaorou'. Because the land is complete, it is called 'fruit'. This is the fruit of Tiaorou, belonging to the dependent possessive. The second is in terms of 'that which is tamed', which refers to the ten practices of faith, etc., because they are tamed by offering and other behaviors, so they can be away from defilement and pure, so they are called 'Tiaorou'. Tiaorou is the fruit, belonging to the possessive. The second is 'Faquguo' (發趣果, Fruit of Initiation), which also has two meanings. One is that it originates from the previous land and tends to the later land, and the difference in behavior is called 'Faqu'. The land is complete, understanding and enlightenment are called 'fruit'. This is named from the realm. The second is that in the complete place of this land, the arising of correct wisdom and understanding, seeking to understand all the meanings in the later lands, is called 'Faqu'. The wisdom and understanding of Faqu is the fruit. The third is 'Shebaoguo' (攝報果, Fruit of Retribution), which also has two meanings. One is the body of the king's position, repaying the cause, is called 'retribution'. It is born from the superior blessings of this land, so it is called 'She'. This is named from the power of the cause and the appearance of the fruit. The second is the superior body, which is felt by the power of karma, is called 'retribution'. It belongs to the collection of this land, so it is called 'She'. Shebao is the fruit. The fourth is 'Yuanzhiguo' (愿智果, Fruit of Vow-Wisdom), which also has two meanings. One is the inner realization of the vow to achieve, and the external use of wisdom. The body and use are combined, so it is called 'Yuanzhi'. Because the land is complete, it is called 'fruit'. The second is to help wisdom with the power of vows, so that the use of the career is boundless, so it is named after this.

Second is the essence. The initial fruit takes the wisdom corresponding to faith, compassion, and vows as its essence. With faith, offerings are raised, with compassion, sentient beings are transformed, and with the vow of dedication, prayers are made. It refers to the wisdom obtained after the initial land corresponding to these three practices, cutting off the heavy afflictions, so it is called Tiaorou. Second is the essence. The initial fruit takes the wisdom corresponding to faith, compassion, and vows as its essence. With faith, offerings are raised, with compassion, sentient beings are transformed, and with the vow of dedication, prayers are made. It refers to the wisdom obtained after the initial land corresponding to these three practices, cutting off the heavy afflictions, so it is called Tiaorou. Second is with desire, diligence, and wisdom

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三法為性。謂勝進道中尋師求法勤無懈惓。正慧明解名發趣故。三以報五蘊為性。四如名以愿智為性。又初是行。二是解。三是報體。四是業用。

三屬因者有二。一別。二通。別論調柔是前安住地分及行校量家果。二發趣是前釋名分家果。以彼念當得中解諸地等。此處顯故。三攝報是前初住地家果。以此王身是依何身。果此中常不離唸佛等。是為何義果。此中於一切眾生為首為勝等。是以何因果。此中能動百世界等。是有何相果。四愿智是前愿校量家果。二通論四果遍屬此地可知。

四攝果者。此四中幾是等流果及離系果。謂初二。幾是異熟果及事用果。謂第三。幾唯事用果。謂第四。幾作增上果。謂一切。

五分齊者。初二是其行修方便。后二明其行報純熟前二唯在地滿之處后二該於當地始終。謂從初住地乃至地滿所受王身名為攝報。所有業用說為愿智。

六通局者。發趣一種文局初地。義通十地。其餘三果義局初地。文通十地。何以得知發趣義通。釋以後地地行既漸增解亦明故。若爾解行何故不齊。釋解可懸解。行無懸修。故不類也。等是懸解何故唯在初地釋。以是初首故。又是見道可懸見故。三果文通。何故義局。釋以地地皆有。是故文通。各各屬當地。是故義局。

七同異

【現代漢語翻譯】 現代漢語譯本 三法以自性為體。即在勝進道中，尋求導師，求取佛法，勤奮而不懈怠。以正確的智慧明瞭通達，稱為『發趣』（指發起趣入）。 第三法以報得的五蘊為體性。 第四法如其名所示，以愿智為體性。而且，第一法是行，第二法是解，第三法是報體，第四法是業用。

三種屬於因的有兩種：一是別論，二是通論。別論而言，調柔是前安住地分以及行校量家的果報。發趣是前釋名分的家果，因為在那裡念及應當證得的諸地等等，此處爲了顯明這個道理。攝報是前初住地的家果，以此國王之身是依於何身而得的果報？此中常常不離唸佛等等，是爲了何種意義的果報？此中於一切眾生為首為勝等等，是以何種因緣而得的果報？此中能夠震動百千世界等等，是有何種相狀的果報？愿智是前愿校量家的果報。通論而言，四種果報普遍屬於此地，這是可以理解的。

四種攝果中，哪些是等流果和離系果？是初二種。哪些是異熟果和事用果？是第三種。哪些唯是事用果？是第四種。哪些作為增上果？是一切。

五種分齊是：初二種是其行修的方便，后二種闡明其行報的純熟。前二種唯在地的圓滿之處，后二種包含于當地的始終。即從初住地乃至地滿所受的國王之身，名為攝報。所有業用，說為愿智。

六種通局是：發趣一種，文句侷限於初地，義理通達十地。其餘三種果報，義理侷限於初地，文句通達十地。憑什麼得知發趣的義理通達？因為解釋說，以後諸地的地行既然逐漸增長，理解也更加明瞭。如果這樣，理解和修行為什麼不一致？解釋說，理解可以懸解，修行沒有懸修，所以不相同。等是懸解，為什麼唯在初地解釋？因為這是最初開始的地方。又是見道，可以懸見。三種果報文句通達，為什麼義理侷限？解釋說，因為地地都有，所以文句通達。各自屬於當地，所以義理侷限。

七種同異

【English Translation】 English version The three dharmas are characterized by their nature. That is, in the path of progress, one diligently and tirelessly seeks a teacher and the Dharma. Correct wisdom and clear understanding are called 'arising of interest' (referring to the initiation of interest and entry). The third dharma is characterized by the aggregates of existence (skandha) obtained as retribution. The fourth dharma, as its name suggests, is characterized by the wisdom of aspiration (pranidhana-jnana). Moreover, the first dharma is practice, the second is understanding, the third is the body of retribution, and the fourth is the function of karma.

Among the three that belong to causes, there are two types: specific and general. Specifically speaking, gentleness is the result of the previous stage of dwelling and the family of measuring practice. 'Arising of interest' is the family result of the previous stage of explanation, because there one contemplates the stages to be attained, etc., and this is to clarify this principle. 'Gathering of retribution' is the family result of the previous first stage of dwelling. What body does this king's body rely on to obtain its result? In this, constantly not being separated from mindfulness of the Buddha, etc., is for what kind of meaningful result? In this, being the leader and superior to all sentient beings, etc., is the result of what kind of cause? In this, being able to shake hundreds of thousands of worlds, etc., is the result of what kind of appearance? The wisdom of aspiration is the family result of the previous stage of measuring aspirations. Generally speaking, the four results universally belong to this stage, which is understandable.

Among the four gathered results, which are the results of outflow (nisyanda-phala) and separation (viyoga-phala)? The first two. Which are the results of maturation (vipaka-phala) and functional activity (kriya-phala)? The third. Which are only the results of functional activity? The fourth. Which act as the dominant cause (adhipati-phala)? All of them.

The five distinctions are: the first two are the means of practice and cultivation, and the latter two clarify the maturity of the results of practice. The first two are only at the point of the completion of the stage, while the latter two encompass the beginning and end of the local stage. That is, from the first stage of dwelling to the king's body received at the completion of the stage, it is called 'gathering of retribution'. All karmic functions are said to be the wisdom of aspiration.

The six comprehensions and limitations are: 'arising of interest' is limited to the first stage in terms of wording, but its meaning penetrates the ten stages. The remaining three results are limited to the first stage in terms of meaning, but their wording penetrates the ten stages. How do we know that the meaning of 'arising of interest' penetrates? Because the explanation says that since the practices of the later stages gradually increase, the understanding also becomes clearer. If so, why are understanding and practice not consistent? The explanation is that understanding can be understood in advance, but practice cannot be cultivated in advance, so they are not the same. 'Etc.' is understood in advance, so why is it only explained in the first stage? Because this is the very beginning. Also, it is the path of seeing (darshana-marga), which can be seen in advance. The wording of the three results penetrates, so why is the meaning limited? The explanation is that because each stage has them, the wording penetrates. Each belongs to its local stage, so the meaning is limited.

Seven similarities and differences

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者。前之三果諸地有異。愿智一果諸地齊同。所以爾者良以諸地相別難分故。以前三顯其優劣。實德須論故。明愿智。彰地平等。又前約三乘顯地差別。后約一乘明地齊等。謂以一地即一切地一切地即一地是此義也。

八行相者通論四果。各通二利。別顯其相。發趣自利。餘三具二。

九次第者何故於先說此調柔。以前說信等十行。今此轉更煉使精妙。義便先彰。既當地行熟必趣后地。次明發趣。問若爾何故瑜伽住品。先明發趣。后說調柔。答此是本經彼論引此。計應不別。然論主回之隨別義意義。意云何彼論意說當地修行。信等滿則便推求后諸地事。是故先明發趣然後方說當地煉行。故后辨調柔。此約說時以明次第。今此本經中約行時說。是先調柔行后求上進。亦可法實隨說皆得。三前二行解細故先說。攝報是粗。是故后顯。若爾愿智非粗。何乃最後釋。前三俱是差別果故。同在先論。愿智是其無差別果。是故后說。前中行細。解次。報事最粗。以為先後也。

十釋文者。文中四果即為四段。初中三。謂法喻合法中四。初見佛是能練行緣。二心大下明所練行體。三多以下顯別地行相。四是菩薩隨所下明所煉凈。初中此名少見。論名多見。並是總言。非是數。數法長引聲讀其義相似。以勝通力飛往

【現代漢語翻譯】 現代漢語譯本：

這是關於之前的三果（Srota-apanna，Sakrdagamin，Anagamin，指聲聞乘的三個果位）諸地有差異，而愿智一果（Arhat，指阿羅漢果位）諸地齊同的解釋。之所以這樣說，是因為諸地之間的差別難以區分，所以用之前的三個果位來顯示其優劣，實際上是需要討論功德，所以闡明愿智，彰顯諸地平等。而且，前面是根據三乘（聲聞乘，緣覺乘，菩薩乘）來顯示諸地的差別，後面是根據一乘（唯一佛乘）來說明諸地齊等，意思是說以一地即一切地，一切地即一地，這就是這個意思。

八行相，是通論四果（Srota-apanna，Sakrdagamin，Anagamin，Arhat），各自通於自利和利他二利，分別顯示其行相。發趣是自利，其餘三個（調柔，攝受，報得）兼具二利。

九次第，為什麼先說調柔呢？因為前面說了信等十行，現在進一步錘鍊使其精妙，意義上就應該先彰顯調柔。既然當地的修行成熟了，必定趨向后地，所以接下來闡明發趣。問：如果這樣，為什麼《瑜伽師地論》的住品中，先闡明發趣，后說調柔呢？答：這是本經的說法，彼論引用本經，估計應該沒有差別。然而論主爲了適應不同的意義而改變了順序。論主的意圖是什麼呢？彼論的意思是說，在當地修行，信等圓滿后，就推求後面諸地的事情，所以先闡明發趣，然後才說當地的煉行，因此後面辨析調柔。這是根據說法的時間來闡明次第。現在這部本經中是根據修行的時間來說的，是先調柔行，然後求上進。也可以說，法和實際情況，怎麼說都可以。前面兩個行（調柔，發趣）解釋得細緻，所以先說。攝報是粗略的，所以後面顯示。如果這樣，愿智並非粗略，為什麼最後解釋呢？因為前面的三個都是有差別的果，所以一同在前面討論。愿智是沒有差別的果，所以放在後面說。前面中間的行細緻，解釋也靠前，報事最粗略，所以放在最後。 English version:

This explains why the previous three fruits (Srota-apanna, Sakrdagamin, Anagamin, referring to the three stages of the Hearer Vehicle) have differences in their stages, while the one fruit of Wish-Wisdom (Arhat, referring to the Arhat stage) has uniformity in its stages. The reason for this is that the differences between the stages are difficult to distinguish, so the previous three fruits are used to show their superiority and inferiority. In reality, merit needs to be discussed, so Wish-Wisdom is clarified to highlight the equality of the stages. Furthermore, the previous explanation shows the differences between the stages based on the Three Vehicles (Hearer Vehicle, Solitary Realizer Vehicle, Bodhisattva Vehicle), while the latter explanation illustrates the equality of the stages based on the One Vehicle (the only Buddha Vehicle), meaning that one stage is all stages, and all stages are one stage. This is the meaning.

The eight characteristics are a general discussion of the four fruits (Srota-apanna, Sakrdagamin, Anagamin, Arhat), each encompassing both self-benefit and benefiting others, and separately displaying their characteristics. 'Setting forth' (發趣, Faqu) is for self-benefit, while the remaining three (Taming, Gathering, Retribution) encompass both benefits.

The nine sequences: Why is 'Taming' (調柔, Tiaorou) discussed first? Because the previous ten practices of faith, etc., are now further refined to make them exquisite, the meaning should be highlighted first. Since the local practice is mature, it will inevitably tend to the later stages, so the next step is to clarify 'Setting forth'. Question: If so, why does the 'Dwelling' chapter of the Yogacarabhumi-sastra first clarify 'Setting forth' and then discuss 'Taming'? Answer: This is the statement of this sutra, and that treatise quotes this sutra, so it is estimated that there should be no difference. However, the author of the treatise changed the order to suit different meanings. What is the intention of the author of the treatise? The meaning of that treatise is that when practicing locally, after faith, etc., are fulfilled, one seeks the affairs of the later stages, so first clarify 'Setting forth', and then talk about local practice, so the analysis of 'Taming' is later. This is to clarify the sequence according to the time of speaking. Now, this sutra is based on the time of practice, which is to first tame the practice and then seek advancement. It can also be said that the Dharma and the actual situation can be said in any way. The first two practices (Taming, Setting forth) are explained in detail, so they are said first. Gathering and Retribution are rough, so they are shown later. If so, Wish-Wisdom is not rough, why is it explained last? Because the previous three are all fruits with differences, so they are discussed together in the front. Wish-Wisdom is the fruit without differences, so it is said later. The middle practice is detailed, and the explanation is also earlier, and the retribution is the roughest, so it is placed last.

【English Translation】 者。前之三果諸地有異。愿智一果諸地齊同。所以爾者良以諸地相別難分故。以前三顯其優劣。實德須論故。明愿智。彰地平等。又前約三乘顯地差別。后約一乘明地齊等。謂以一地即一切地一切地即一地是此義也。 Eight characteristics generally discuss the four fruits. Each encompasses two benefits. Separately display their characteristics. Setting forth is self-beneficial. The remaining three possess two benefits. Nine sequences. Why is taming said first? Because the ten practices of faith etc. mentioned earlier are now further refined to make them exquisite. The meaning should be highlighted first. Since the local practice is mature, it will inevitably tend to the later stages. Next, clarify setting forth. Question: If so, why does the Yogacarabhumi-sastra first clarify setting forth and then discuss taming? Answer: This is the statement of this sutra, and that treatise quotes this sutra. It is estimated that there should be no difference. However, the author of the treatise changed the order to suit different meanings. What is the intention of the author of the treatise? The meaning of that treatise is that when practicing locally, after faith etc. are fulfilled, one seeks the affairs of the later stages. So first clarify setting forth, and then talk about local practice. Therefore, the analysis of taming is later. This is to clarify the sequence according to the time of speaking. Now, this sutra is based on the time of practice. It is to first tame the practice and then seek advancement. It can also be said that the Dharma and the actual situation can be said in any way. The first two practices are explained in detail, so they are said first. Gathering and retribution are rough, so they are shown later. If so, wish-wisdom is not rough, why is it explained last? Because the previous three are all fruits with differences, so they are discussed together in the front. Wish-wisdom is the fruit without differences, so it is said later. The middle practice is detailed, and the explanation is also earlier. The retribution is the roughest, so it is placed last. Ten explanations of the text. The four fruits in the text are divided into four sections. The first three in the beginning. Namely, the four in the Dharma metaphor and the legal combination. The first, seeing the Buddha, is the condition for practicing. The second, the great mind, clarifies the body of the practice. The third, many, shows the characteristics of different stages. The fourth, the Bodhisattva, clarifies the purification of the practice. In the beginning, this name is rarely seen. The treatise is called many. Both are general words. Not a number. The number of laws is long and the sound is similar. With superior power, fly to.

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他方。見佛色身及聞正法。即他受用身也。又以內正愿不動一處。見法身遍滿義等。又依瑜伽住品。正愿得生受用土中。常見佛。地論通力願力。即是瑜伽二因緣見佛也。此中一愿二力亦同彼論故云以願力故。下明所見廣多。約數漸增。論名方便示現多佛等故。二行體中成三種行。一供養佛僧行。三供如論。二以是下回向菩提行。三是菩薩下教化眾生行。三別地行中。論有二行。二攝利他。檀度自利。此略無檀度者。以二攝中施是財施愛語是法施無畏通二處。是故二攝以攝具檀行故不重顯。四是菩薩下明所煉凈。于中初牒前供佛化生。二行為能煉也。行凈地法是信等行。是所練行也。如是功德牒所練信等。迴向種智牒前回向。亦是能煉煉此所煉。令出障成用。謂前地滿時已得清凈。今此更凈故云轉益明顯。此出障也。言堪任有用者調柔德成堪為勝用。第二喻中金師喻菩薩。金喻信等行。火喻所見佛。數數入火喻供養等三行。此名隨火力。是論數入也。調柔等喻所煉凈。問余經論說。佛性猶如在礦之金。煉出令顯。此中復說。信等如金。此有何別義。答佛性有二。一理性。二行性。此二地前為障所纏。如金在礦。一大僧祇勤修資糧。及加行力發本行性。生得初地初無流智及顯理性。一遍滿義如金出礦。此中信等是行性所

【現代漢語翻譯】 現代漢語譯本 他方：指在其他世界，能夠見到佛的色身（Rūpakāya，化身）以及聽聞正法。這指的是他受用身（Sambhogakāya，報身）。此外，由於內在的正愿不動搖，可以在一處見到法身（Dharmakāya，法身）遍滿一切處，具有同等的意義。而且，依據《瑜伽師地論·住品》，以正愿可以往生到受用土中，常常見到佛。根據《地論》，通力（神通力）和願力是瑜伽中見到佛的兩種因緣。這裡所說的『一愿二力』也與《地論》相同，所以說『以願力故』。下面說明所見到的佛廣大眾多，數量逐漸增多，這是因為《論》中說『方便示現多佛』等。在二行體中，成就三種行：一是供養佛僧行，這三種供養如《論》中所說；二是『以是下』，這是迴向菩提行；三是『是菩薩下』，這是教化眾生行。在三別地行中，《論》中有二行：二是攝受和利益他人，檀度（佈施）是自利。這裡省略了檀度，因為在二攝中，施是財施，愛語是法施，無畏施則通於二處。因此，二攝已經包含了佈施，所以不再重複顯現。『四是菩薩下』，說明所修習的清凈。其中，首先是重述前面供佛和化生這兩種行為，作為能修習的。行凈地法，指的是信等行，是所修習的行。像這樣，功德重述所修習的信等，迴向種智（一切智智）重述前回向，這也是能修習的，修習這些所修習的，使之去除障礙，成就作用。也就是說，前一地圓滿時已經得到清凈，現在這裡更加清凈，所以說『轉益明顯』，這是去除障礙。說到『堪任有用者』，指的是調柔的德行成就，堪能成為殊勝的作用。在第二個比喻中，金師比喻菩薩，金比喻信等行，火比喻所見到的佛，數數入火比喻供養等三種行。這稱為隨火力，是《論》中所說的數數入。調柔等比喻所修習的清凈。有人問：其他經論說，佛性猶如在礦中的金子，煉出來才能顯現。這裡又說，信等猶如金子，這有什麼區別意義？回答說：佛性有二種，一是理性，二是行性。這兩種在二地之前都被障礙所纏縛，就像金子在礦中一樣。經過一大阿僧祇劫勤奮地修習資糧，以及加行力，才能發起本行性，生得初地，最初的無漏智慧才能顯現理性，普遍圓滿的意義就像金子從礦中被提煉出來一樣。這裡所說的信等，是行性所。

【English Translation】 English version The 'other place' refers to other worlds where one can see the Rūpakāya (form body) of the Buddha and hear the true Dharma. This refers to the Sambhogakāya (enjoyment body). Furthermore, because the inner right vow does not waver, one can see the Dharmakāya (dharma body) pervading all places from one location, having the same meaning. Moreover, according to the 'Dwelling Chapter' of the Yogācārabhūmi-śāstra, with the right vow, one can be reborn in the enjoyment land and constantly see the Buddha. According to the Daśabhūmika-sūtra-śāstra, supernatural power (神通力) and vow power are the two causes in Yoga for seeing the Buddha. The 'one vow and two powers' mentioned here are the same as in the Daśabhūmika-sūtra-śāstra, hence it is said 'because of vow power'. The following explains that what is seen is vast and numerous, with the number gradually increasing, because the śāstra says 'skillfully manifesting many Buddhas' and so on. In the two types of practice, three types of practice are accomplished: first, the practice of offering to the Buddha and the Sangha, these three offerings are as described in the śāstra; second, 'from here onwards', this is the practice of dedicating towards Bodhi; third, 'from the Bodhisattva onwards', this is the practice of teaching and transforming sentient beings. In the three separate ground practices, the śāstra has two practices: the second is embracing and benefiting others, and dāna (giving) is benefiting oneself. Here, dāna is omitted because in the two embracing practices, giving is material giving, loving speech is Dharma giving, and fearlessness giving encompasses both. Therefore, the two embracing practices already include giving, so it is not repeated. 'Fourth, from the Bodhisattva onwards', explains the purification that is cultivated. Among them, first is reiterating the two practices of offering to the Buddha and transforming beings, as the ones that can be cultivated. Practicing the pure ground Dharma refers to the practices of faith and so on, which are the practices to be cultivated. In this way, merit reiterates the cultivated faith and so on, dedicating towards the knowledge of all modes (一切智智) reiterates the previous dedication, which is also the one that can be cultivated, cultivating these cultivated ones, so that they remove obstacles and accomplish function. That is to say, when the previous ground is complete, it has already attained purity, and now it is even more pure, so it is said 'increasingly clear', this is removing obstacles. When it is said 'those who are capable of being useful', it refers to the accomplishment of tamed virtue, capable of becoming a supreme function. In the second metaphor, the goldsmith is a metaphor for the Bodhisattva, gold is a metaphor for the practices of faith and so on, fire is a metaphor for the Buddhas seen, repeatedly entering the fire is a metaphor for the three practices of offering and so on. This is called following the power of the fire, which is the repeated entering mentioned in the śāstra. Taming and so on are metaphors for the cultivated purification. Someone asks: Other sutras and śāstras say that Buddha-nature is like gold in a mine, which can only be revealed when it is refined. Here it is said that faith and so on are like gold, what is the difference in meaning? The answer is: Buddha-nature has two types, one is the nature of reason, and the other is the nature of practice. Both of these are entangled by obstacles before the second ground, just like gold in a mine. After diligently cultivating the accumulations for a great asaṃkhyeya-kalpa, as well as the power of application, one can initiate the original nature of practice, be born in the first ground, and the initial non-outflow wisdom can manifest the nature of reason, the meaning of universal completeness is like gold being extracted from the mine. The faith and so on mentioned here are the nature of practice.

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發初無流法。又如彼金新出沙礦更須火練令其清凈。地法亦爾。初一剎那所生無漏唯行性力。第二念去更重新熏增益轉盛。況今至此地滿果位燒煉純熟所況如是。余文可知。

第二發趣果中有二。初正明發趣行。后是名下總結地相。前中有四。一法。二喻。三合。四結。法中亦四。一問。二知。三行。四到。問中三。先別問初地。次別問二地。后總問餘地。于中相貌者。謂立障立治階別十地以為地相。以對地體說為相耳。言行者論中名得。即是出世無分別智證得所證真如。言果者依因本智力得有後得智。然此後得通緣俗故名世間。無分別智故亦是出世。是故論名世出世智。又此三中初是無間道。與惑相翻。二是解脫道證彼無為。三是勝進道后智進修。何故不說加行者以地前加行非地攝故。地上加行勝進收故。此三並是諸地所修。言成地法者信等十行是諸地所行。能成滿地故須問此二種法也。是菩薩善知下明第二知。于中十一句作三門。一散為十一。二攝為五。三行體唯三。初十一者初即對治十障故。梁論第十云。地是對治義。二成壞者攬行成位集故名成。諸行各住散故名壞。三行果者諸地正證及后得智。四分別得者諸地所證法界各別。又分別得相有四種。如攝論。五清凈行者。諸地后得離染行成。六從一地至一

【現代漢語翻譯】 現代漢語譯本 『發初無流法』（最初的生起沒有漏失的法）。又如那剛從沙礦中取出的金子，更需要用火來鍛鍊，使其清凈。地法（菩薩地的法）也是如此。最初一剎那所生的無漏智慧，唯有行性的力量。從第二念開始，重新熏習，增益，變得更加強盛。更何況現在到了此地滿果位，燒煉純熟，所比況的就是這樣。其餘的文字可以自己理解。

第二，發趣果中包含兩個方面。首先是正式闡明發趣行，然後是在『是名』之後總結地的相貌。前者包含四個方面：一、法；二、比喻；三、合；四、總結。在『法』中也包含四個方面：一、問；二、知；三、行；四、到。在『問』中包含三個方面：首先分別詢問初地，其次分別詢問二地，最後總的詢問其餘的各地的相貌。其中，相貌指的是建立障礙，建立對治，區分十地，以此作為地的相貌。這是相對於地的本體而言的。所說的『行』，在《瑜伽師地論》中稱為『得』，也就是以出世間的無分別智證得所證的真如。所說的『果』，是依靠因地的根本智力而獲得的后得智。然而，這個后得智普遍緣於世俗，所以稱為世間智。因為是無分別智，所以也是出世間智。因此，《瑜伽師地論》中稱為世出世間智。此外，這三者中，第一個是無間道，與煩惱相違。第二個是解脫道，證得那個無為法。第三個是勝進道，后得智進一步修習。為什麼不說加行道呢？因為地前的加行不是地所攝的。地上加行被勝進道所攝。這三者都是諸地所修習的。所說的『成地法』，信等十行是諸地所修行的。能夠成就圓滿地，所以需要詢問這兩種法。『是菩薩善知』以下闡明第二『知』。其中，用十一個句子分為三個方面：一、分散為十一個；二、攝為五個；三、行體只有三個。最初的十一個，是針對對治十種障礙。梁譯本第十卷說：『地是對治的意思。』二、成壞，攬行成就果位，聚集在一起稱為『成』。諸行各自安住，分散開來稱為『壞』。三、行果，諸地所證的正智和后得智。四、分別得，諸地所證的法界各不相同。此外，分別得的相貌有四種，如《攝大乘論》所說。五、清凈行，諸地的后得智遠離染污，修行成就。六、從一地到一地

【English Translation】 English version 'Fa chu wu liu fa' (In the very beginning, there is no outflowing dharma). It is like gold freshly extracted from a sandy mine, which needs to be refined by fire to make it pure. The dharma of the Bhumi (Bodhisattva grounds) is also like this. The non-outflow wisdom generated in the very first moment relies solely on the power of the nature of practice. From the second thought onwards, it is re-infused, increased, and becomes even stronger. Moreover, now that it has reached the stage of full fruition on this ground, the burning and refining are fully matured, and the analogy is just like that. The rest of the text can be understood on your own.

Secondly, the result of 'setting out' contains two aspects. The first is to formally explain the practice of 'setting out', and the second is to summarize the characteristics of the grounds after 'is named'. The former contains four aspects: one, the Dharma; two, the analogy; three, the combination; and four, the conclusion. In the 'Dharma' there are also four aspects: one, the question; two, the knowledge; three, the practice; and four, the arrival. In the 'question' there are three aspects: first, ask about the first ground separately; second, ask about the second ground separately; and finally, ask about the characteristics of the remaining grounds in general. Among them, the characteristics refer to establishing obstacles, establishing antidotes, and distinguishing the ten grounds, thereby taking them as the characteristics of the grounds. This is in relation to the essence of the grounds. The so-called 'practice' is called 'attainment' in the Yogacarabhumi-sastra, which means attaining the tathata (suchness) that is attained by the non-discriminating wisdom of transcending the world. The so-called 'result' is the subsequent wisdom obtained by relying on the fundamental wisdom power of the causal ground. However, this subsequent wisdom universally relates to the mundane, so it is called mundane wisdom. Because it is non-discriminating wisdom, it is also transcendental wisdom. Therefore, in the Yogacarabhumi-sastra, it is called mundane and transcendental wisdom. In addition, among these three, the first is the immediate path, which is contrary to afflictions. The second is the path of liberation, attaining that unconditioned dharma. The third is the path of superior progress, with subsequent wisdom further cultivated. Why is the path of application not mentioned? Because the path of application before the ground is not included in the ground. The path of application on the ground is included in the path of superior progress. These three are all cultivated by the various grounds. The so-called 'accomplishing the ground dharma' means that the ten practices of faith, etc., are practiced by the various grounds. Being able to accomplish the complete ground, it is necessary to ask about these two types of dharma. 'The Bodhisattva is skilled in knowing' below explains the second 'knowing'. Among them, eleven sentences are used to divide into three aspects: one, scattered into eleven; two, gathered into five; and three, the essence of practice is only three. The initial eleven are aimed at counteracting the ten obstacles. The tenth volume of the Liang translation says: 'The ground is the meaning of counteraction.' Two, accomplishment and destruction, gathering practices to accomplish the position is called 'accomplishment'. The various practices each abide and are scattered, which is called 'destruction'. Three, the result of practice, the correct wisdom and subsequent wisdom attained by the various grounds. Four, differentiated attainment, the dharmadhatu (dharma realm) attained by the various grounds is different. In addition, there are four types of differentiated attainment, as stated in the Mahayanasamgraha. Five, pure practice, the subsequent wisdom of the various grounds is free from defilement, and practice is accomplished. Six, from one ground to one ground.

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地行者依前起后。地背舍相。七處非處者所斷二執名為非處。所證二空名為住處。八轉住處者自地行滿不滯住故。九勝進者勝進趣求后地住故。十不退者唸唸趣后不退息故。十一菩薩凈地入如來智者。善知因圓必克果故。二論攝為五。初二名觀方便者。一觀障對治。二觀地成壞。初約所斷顯觀。后約所知明觀。次三名得方便者得之言證。一始證。二正證。三證滿。次三名增上方便者。修進后位名為增上修。不頓成。初中后別故有三句也。次二名不退方便者。一勝求。二不息故云不退。末後一句名盡至方便者。菩薩位窮名盡。至佛果位名至。此五皆善巧而成同名方便。三攝為三者。謂此五種不離諸相得果。初一是相。次一名得。第三是果。第四顯前三種進修不退。第五明三因窮入果。是故唯三也。諸佛子下。第三能行中。既喜知已雖未發初處。然去心決絕。必定能行故云乃至無有障礙。言得諸地下。第四明能至中。以必定能至后菩薩地及佛智地故云得諸地乃至佛慧光明。第二喻中亦四。商主喻菩薩。將人喻利他。初問中向于道路行處。宿處皆有利害。並須問也。二未發初下。喻知前問行路不問宿處。今知宿時不論行處。文綺互。又前處此時。文互顯耳。三能以智下喻能行。既能善知行處宿處行時宿時各有利害。是以籌量

【現代漢語翻譯】 現代漢語譯本 地行者依照之前的次第前進。『地背舍相』（一種禪定狀態）。『七處非處』（七種正確與不正確的認知）所斷除的兩種執著被稱為『非處』。所證悟的兩種空性被稱為『住處』。 『八轉住處』指的是菩薩在自己的修行階段圓滿，不再停滯不前。 『九勝進』指的是菩薩爲了追求更高的境界而不斷精進。 『十不退』指的是菩薩念念不忘前進，永不退縮。 『十一菩薩凈地入如來智』指的是菩薩深知因緣圓滿必定能證得佛果。 二論將其歸納為五類。前兩類被稱為『觀方便』：一是觀察障礙的對治方法，二是觀察地的成住壞空。前者從所斷除的煩惱來顯明觀，後者從所認知的真理來闡明觀。 接下來的三類被稱為『得方便』，『得』的意思是證悟：一是開始證悟，二是正在證悟，三是證悟圓滿。 再接下來的三類被稱為『增上方便』，在之前的修行基礎上更進一步，稱為『增上修』。因為不是一蹴而就，而是有初、中、后三個階段的差別，所以有三種說法。 再接下來的兩類被稱為『不退方便』：一是不斷追求，二是不停息，所以稱為『不退』。 最後一句被稱為『盡至方便』：菩薩的果位到了盡頭稱為『盡』，到達佛的果位稱為『至』。這五種都是善巧方便，所以都稱為『方便』。 三攝歸納為三類：這五種都離不開諸相而證得果位。第一種是相，第二種是得，第三種是果。第四種顯示前三種的精進修行永不退轉。第五種說明三種因緣窮盡而入于果位。所以只有三種。 『諸佛子』以下的內容，屬於第三能行中。既然已經歡喜知曉，即使還沒有開始行動，但去往目標的心意已決絕，必定能夠到達，所以說『乃至無有障礙』。 『言得諸地』以下的內容，屬於第四能至中。因為必定能夠到達後面的菩薩地以及佛的智慧之地，所以說『得諸地乃至佛慧光明』。 第二個比喻中也有四點。商主比喻菩薩，帶領的人比喻利益他人。第一個問題中，前往道路的行程、住宿的地方都有利弊，都需要詢問。第二個『未發初』以下，比喻只知道詢問行程而不知道詢問住宿的地方，現在知道住宿的時候卻不詢問行程。文句相互交錯。又前一個處所和此時的處所，文句相互顯明。 第三個『能以智』以下，比喻能夠修行。既然能夠清楚地知道行程、住宿的地方、行程的時間、住宿的時間各自的利弊，因此要仔細衡量。

【English Translation】 English version The earth-walker proceeds according to the previous order. 『Dì bèi shě xiāng』 (地背舍相, a state of meditative absorption). The two attachments severed by the 『seven right and wrong perceptions』 (七處非處, seven kinds of correct and incorrect cognitions) are called 『non-places』. The two emptinesses realized are called 『dwelling places』. 『Eight turning dwelling places』 refers to the Bodhisattva who has completed his practice in his own stage and no longer stagnates. 『Nine advancing』 refers to the Bodhisattva who constantly strives to seek higher realms. 『Ten non-retreating』 refers to the Bodhisattva who never forgets to move forward and never retreats. 『Eleven Bodhisattva pure land entering Tathagata wisdom』 refers to the Bodhisattva who knows well that when the causes and conditions are complete, he will surely attain Buddhahood. The two treatises are summarized into five categories. The first two are called 『skillful means of observation』: one is to observe the antidotes to obstacles, and the other is to observe the formation, dwelling, decay, and emptiness of the lands. The former clarifies observation from the perspective of what is to be severed, and the latter clarifies observation from the perspective of what is to be known. The next three are called 『skillful means of attainment』, where 『attainment』 means realization: one is the beginning of realization, the second is the actual realization, and the third is the complete realization. The next three are called 『increasing skillful means』, where further progress on the basis of previous practice is called 『increasing cultivation』. Because it is not achieved overnight, but has three stages of difference: beginning, middle, and end, there are three statements. The next two are called 『non-retreating skillful means』: one is constant pursuit, and the other is non-cessation, so it is called 『non-retreating』. The last sentence is called 『exhausting and reaching skillful means』: the end of the Bodhisattva's position is called 『exhausting』, and reaching the Buddha's position is called 『reaching』. These five are all skillful means, so they are all called 『skillful means』. The three are summarized into three categories: these five cannot be separated from the various aspects to attain the fruit. The first is aspect, the second is attainment, and the third is fruit. The fourth shows that the previous three kinds of diligent practice never retreat. The fifth explains that the three causes are exhausted and enter the fruit. Therefore, there are only three. The content below 『all Buddha-sons』 belongs to the third, the ability to act. Since they have happily known, even if they have not yet begun to act, their determination to go to the goal is resolute, and they will surely be able to reach it, so it is said 『even without obstacles』. The content below 『saying attaining all lands』 belongs to the fourth, the ability to reach. Because they will surely be able to reach the later Bodhisattva lands and the land of Buddha's wisdom, it is said 『attaining all lands even the light of Buddha's wisdom』. There are also four points in the second metaphor. The merchant leader is a metaphor for the Bodhisattva, and the people he leads are a metaphor for benefiting others. In the first question, the journey to the road and the place to stay have advantages and disadvantages, and both need to be asked. The second 『not yet set out』 below is a metaphor for only knowing to ask about the journey and not knowing to ask about the place to stay, and now knowing to ask about the place to stay but not asking about the journey. The sentences are intertwined. Also, the previous place and the current place, the sentences are mutually clear. The third 『able to use wisdom』 below is a metaphor for being able to practice. Since he can clearly know the advantages and disadvantages of the journey, the place to stay, the time of the journey, and the time of the stay, he must carefully weigh them.

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辨諸資具。避害就利。令達所至。凡論導師要具此二故。論云。一不迷道方便。二資具利益方便此之謂也。故云乃至正導眾人也。四得至大城下喻能到可知。第三閤中初問及知通合二。爾時下別令能行。三乃至令住下別合能到。第四是故下結彼勤行可知。上來別辨。諸佛子下第三總結略說。

第三攝報果中二。先明在家果。二若欲舍家下明出家果。前中亦二。先明上勝身顯其報勝。二能以大施下明上勝果顯其行勝。又亦前是異熟果。后是等流果。前中問此王身是實是應。答若約初教。未離分段應是實報。然其所受非唯此身故云多作。不言純也。以生凈土受彼身故。又是應化。以有妻子非實身故。若約終教。初地已上舍分段故。變易微細非此身故。安立十王。為別十地。非謂十地如實為王。如瓔珞經。地前信等四位。如次已作鐵銅銀金四輪王故。豈可十信已作閻浮王。今至初地還作彼王。故知前寄四王以別四位。今寄十王以別十地。故不相違。二上勝果。謂依王報起勝行也。施中二。初自分行。二常生是心下明勝進愿。前中初隨有攝生行。二是諸福下明智念無染行。又前正成利他。后不失自利。前中二。初以施行調物。于中二。初巧施調慳。二常施恒攝。二所作下四攝攝生令其入道。二自利中論攝為四。初三名上

【現代漢語翻譯】 辨別各種資具，避開危害而趨向有利，使（修行者）能夠到達目的地。凡是談論導師，都需要具備這兩種能力。論中說：『一是不迷惑道路的方便，二是資具利益的方便』，說的就是這個意思。所以說乃至能正確引導眾人。『四得至大城』比喻能夠到達可知之地。第三部分是總結，首先是提問以及知和通的結合。『爾時』以下分別說明能夠行動。『三乃至令住』以下分別總結能夠到達。第四部分『是故』以下總結他們勤奮修行可知。以上是分別辨析。『諸佛子』以下是第三部分總結略說。 第三部分是攝報果，分為兩部分。首先說明在家修行的果報，二是『若欲舍家』以下說明出家修行的果報。前面一部分又分為兩部分。首先說明殊勝的身體，彰顯其果報殊勝。二是『能以大施』以下說明殊勝的果報，彰顯其行為殊勝。此外，前面是異熟果，後面是等流果。前面一部分問：這個國王的身是真實的還是應化的？回答是：如果按照初教（指小乘佛教），還沒有脫離分段生死，應該是實報身。然而他所接受的果報並非只有這個身體，所以說『多作』，不是說完全如此。因為往生凈土後會接受那裡的身體。又是應化身，因為有妻子，不是真實的身。如果按照終教（指大乘佛教），初地菩薩以上已經捨棄分段生死。變易生死非常微細，不是這個身體。安立十王，是爲了區別十地菩薩的果位。不是說十地菩薩真的像國王一樣。如《瓔珞經》（Yingluo Jing）所說，地前信等四位，依次已經做了鐵輪王、銅輪王、銀輪王、金輪王。難道十信位的菩薩已經做了閻浮提王，現在到了初地菩薩還要再做那個王嗎？所以知道前面是借用四輪王來區別四個位次，現在借用十王來區別十地菩薩的果位。所以並不矛盾。二是殊勝的果報，是指依靠國王的果報而發起殊勝的行為。佈施分為兩部分。首先是自己修行佈施，二是『常生是心』以下說明殊勝的精進愿。前面一部分首先是隨順因緣攝受眾生。二是『是諸福』以下說明智慧正念沒有染著。此外，前面是真正成就利他，後面是不失去自利。前面一部分分為兩部分。首先是以佈施來調伏眾生，其中分為兩部分。首先是巧妙地佈施來調伏慳吝，二是經常佈施恒常攝受。二是『所作』以下用四攝法攝受眾生，使他們進入佛道。二是自利，論中概括為四點。前三點名為上。

【English Translation】 Discern all the necessary resources, avoid harm and pursue benefit, enabling (practitioners) to reach their destination. In discussing a guide, it is essential to possess these two abilities. The treatise states: 'First, the skillful means of not being misled on the path; second, the skillful means of beneficial resources.' This is what it means. Therefore, it is said, 'even to correctly guide the masses.' 'Four attain the great city' is a metaphor for being able to reach a knowable place. The third part is a summary, beginning with the question and the combination of knowing and understanding. 'At that time' below separately explains the ability to act. 'Three, even to abide' below separately summarizes the ability to arrive. The fourth part, 'therefore' below, concludes that their diligent practice is knowable. The above is a separate analysis. 'All Buddha-sons' below is the third part, a summarized explanation. The third part is the collection of retribution fruits, divided into two parts. First, it explains the fruits of practicing at home; second, 'if one desires to leave home' below explains the fruits of practicing as a renunciate. The first part is further divided into two parts. First, it explains the superior body, highlighting the superiority of its retribution. Second, 'able to give great offerings' below explains the superior fruits, highlighting the superiority of its actions. Furthermore, the former is the Vipaka-phala (result of past actions), and the latter is the Nisyanda-phala (result flowing from the cause). The first part asks: Is this king's body real or a manifestation? The answer is: According to the initial teachings (referring to Hinayana Buddhism), not yet liberated from the segmented cycle of birth and death, it should be a real retribution body. However, the retribution he receives is not limited to this body, so it is said 'many actions,' not completely so. Because after being reborn in the Pure Land, one will receive the body there. It is also a manifestation body because he has a wife and children, not a real body. According to the final teachings (referring to Mahayana Buddhism), Bodhisattvas above the first Bhumi (stage) have already abandoned the segmented cycle of birth and death. The subtle cycle of change is very subtle, not this body. Establishing the Ten Kings is to distinguish the positions of the Ten Bhumis of Bodhisattvas. It is not to say that the Ten Bhumis are really like kings. As the Yingluo Jing (Bodhisattva Ground Sutra) says, the four positions before the Bhumis, such as faith, have already become Iron Wheel Kings, Copper Wheel Kings, Silver Wheel Kings, and Gold Wheel Kings in sequence. Could it be that Bodhisattvas in the Ten Faith positions have already become Jambudvipa Kings, and now upon reaching the first Bhumi, they have to become that king again? Therefore, it is known that the four Wheel Kings were borrowed earlier to distinguish the four positions, and now the Ten Kings are borrowed to distinguish the fruits of the Ten Bhumis of Bodhisattvas. Therefore, there is no contradiction. Second is the superior fruit, which refers to initiating superior actions based on the retribution of a king. Giving is divided into two parts. First is practicing giving oneself; second, 'constantly generating this mind' below explains the superior progressive vow. The first part first follows the conditions to gather sentient beings. Second, 'these blessings' below explains that wisdom and mindfulness are without attachment. Furthermore, the former truly accomplishes benefiting others, and the latter does not lose self-benefit. The first part is divided into two parts. First, using giving to tame sentient beings, which is divided into two parts. First, skillfully giving to tame stinginess; second, constantly giving and constantly gathering. Second, 'what is done' below uses the four Sangraha-vastus (means of gathering) to gather sentient beings, causing them to enter the Buddha's path. Second is self-benefit, which the treatise summarizes into four points. The first three are called superior.

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念。念三寶故。次一名同法念。念諸同行菩薩故。此一兩向用。以經中略無念僧故。次二名功德念。念自他行是所行道也。自體是波羅蜜也。轉勝是十地也。下四名求義念。唸佛力等。是所求境義。又是大義利。又此等並隨有攝生時不起妄念故云念也。如論云。如是諸念於事中行已者正明隨有攝生時也。言成大恭敬除妄想者明不失自行。謂上念三寶故成大敬念。行離障故云除妄也。下論重釋。約施中離三輪及所求菩提。二約四攝等云如是作業中等。皆離四事可知。第二勝進愿中。初六自德。后五攝他。前中為首唯總。妙等唯別。勝大二種。亦總亦別。后五非總非別。此經略無微妙。就后五中。初一導以阿含。后四皆證。一成斷德。后三成智德。智德初教令得出世名師。二令學位窮滿名尊。三令得佛果位種智。並如論釋可知。第二齣家果三。初出家方便。二于佛法中下正明出家。三須臾下明出家所得。所得中二。初得三昧勝自在力。以是用本故。如經得百三昧。二依三昧所作勝。于中有十。初見百佛者。謂於十方各見十種他受用身。于彼佛所聽法習智故。又瑜伽住品云。以凈天眼能于種種諸佛國土見百如來。二知佛力者。于佛神力所加諸說法菩薩所聞法習智故。瑜伽云。變化住持菩薩住持皆能解了。上二自利行。三能動

【現代漢語翻譯】 現代漢語譯本 念。因為憶念三寶（佛、法、僧）。接下來一個稱為同法念，憶念所有同行的菩薩。這一兩個方面可以一起使用，因為經文中略去了憶念僧眾的內容。再接下來兩個稱為功德念，憶念自己和他人所修行的道路，自身是波羅蜜（到達彼岸的方法），轉勝是指十地（菩薩修行的十個階段）。下面的四個稱為求義念，憶念佛力等等，是所尋求的境界和意義，又是大利益。而且這些都隨著攝受眾生時不起妄念，所以稱爲念。如論中所說：『像這樣，各種念頭在事物中執行之後』，正是說明隨著攝受眾生的時候。說『成就大恭敬，去除妄想』，是說明不失去自身的修行。所謂上面憶念三寶，所以成就大恭敬，修行遠離障礙，所以說去除妄想。下面的論述重新解釋，一是關於佈施中遠離三輪（施者、受者、施物）以及所求的菩提（覺悟），二是關於四攝（佈施、愛語、利行、同事）等等，說『像這樣在作業中』等等，都遠離四事，可以知道。第二勝進愿中，開始的六個是自身的功德，後面的五個是攝受他人。前面的內容中，第一個是總說，妙等等是別說。勝大兩種，既是總說也是別說。後面的五個既不是總說也不是別說。這部經中略去了微妙。就後面的五個中，第一個是引導阿含（原始佛教經典），後面的四個都是證悟。一個是成就斷德（斷除煩惱的功德），後面的三個是成就智德（智慧的功德）。智德中，第一個教令得出世的名師，第二個令學位達到圓滿，稱為尊，第三個令得到佛果位的種智（佛的一切智慧）。這些都如論中的解釋可以知道。第二齣家果有三個方面。第一個是出家方便，第二個是『在佛法中』以下，正式說明出家，第三個是『須臾』以下，說明出家所得。所得中有兩個方面。第一個是得到三昧（禪定）的殊勝自在力，因為這是根本。如經中所說得到百三昧。第二個是依靠三昧所作的殊勝，其中有十個方面。第一個是見到百佛，是指在十方各見到十種他受用身（佛為教化他人而示現的形象）。在那些佛的處所聽法，學習智慧。而且《瑜伽師地論·住品》中說：『以清凈的天眼，能夠在各種諸佛國土見到百如來』。第二個是知道佛力，是指對於佛的神力所加持的說法菩薩所聞的法，學習智慧。《瑜伽師地論》說：『變化住持菩薩，住持皆能瞭解』。上面兩個是自利行（利益自己的行為）。第三個是能夠震動

【English Translation】 English version Recollection. Because of recollecting the Three Jewels (Buddha, Dharma, Sangha). Next is called 'Sameness-in-Dharma Recollection', recollecting all fellow Bodhisattvas. This one or two aspects can be used together, because the sutra briefly omits the recollection of the Sangha. The next two are called 'Merit Recollection', recollecting the path that oneself and others practice, the self is the Paramita (method of reaching the other shore), and 'transcending' refers to the Ten Bhumis (ten stages of Bodhisattva practice). The following four are called 'Meaning-Seeking Recollection', recollecting the Buddha's power, etc., which are the realm and meaning sought, and also great benefits. Moreover, these all do not give rise to delusional thoughts when embracing beings, so they are called 'recollection'. As the treatise says: 'Like this, after various thoughts have operated in things', it precisely explains the time when embracing beings. Saying 'achieving great reverence and removing delusion' clarifies not losing one's own practice. So-called above, recollecting the Three Jewels, therefore achieving great reverence, and practice is far from obstacles, therefore it is said to remove delusion. The following discussion reinterprets, firstly, regarding giving in charity, being far from the three wheels (giver, receiver, and gift) and the Bodhi (enlightenment) sought, and secondly, regarding the Four Sangrahas (giving, kind speech, beneficial action, and cooperation), etc., saying 'like this in operation', etc., all are far from the four things, which can be known. In the second 'Superior Progress Vow', the first six are one's own merits, and the latter five are embracing others. In the preceding content, the first is a general statement, and 'wonderful' etc. are specific statements. The two kinds of 'superior' and 'great' are both general and specific. The latter five are neither general nor specific. This sutra omits 'subtle'. Among the latter five, the first is guiding with the Agamas (early Buddhist scriptures), and the latter four are all realizations. One is achieving the merit of cessation (merit of ceasing afflictions), and the latter three are achieving the merit of wisdom (merit of wisdom). Among the merits of wisdom, the first teaches to produce a world-transcending renowned teacher, the second causes the degree to reach perfection, called 'honored', and the third causes one to obtain the seed wisdom (all the wisdom of the Buddha) of the Buddha-fruit position. These can all be known as explained in the treatise. The second 'Fruit of Renunciation' has three aspects. The first is the convenience of renunciation, the second is 'in the Buddha-dharma' below, formally explaining renunciation, and the third is 'in a moment' below, explaining what is obtained from renunciation. Among what is obtained, there are two aspects. The first is obtaining the superior power of Samadhi (meditative concentration), because this is fundamental. As the sutra says, obtaining a hundred Samadhis. The second is the superiority of what is done relying on Samadhi, among which there are ten aspects. The first is seeing a hundred Buddhas, which refers to seeing ten kinds of others' enjoyment bodies (forms manifested by the Buddha to teach others) in each of the ten directions. Hearing the Dharma and learning wisdom in those Buddhas' places. Moreover, the Yogacarabhumi-sastra's 'Abiding Chapter' says: 'With pure heavenly eyes, one can see a hundred Tathagatas in various Buddha-lands'. The second is knowing the Buddha's power, which refers to learning wisdom from the Dharma heard by the Dharma-speaking Bodhisattvas empowered by the Buddha's divine power. The Yogacarabhumi-sastra says: 'Transformation-sustaining Bodhisattvas can all understand the sustaining'. The above two are self-benefiting actions (actions that benefit oneself). The third is being able to shake

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者。神力遙化。令生信故。后三身往授道。四飛過者。往至能入故。五能照者。正見彼世界故。又是身光照普令他見故。六能化等者。正教化故。上四利他行。七住壽者。五種生中攝取勝生故瑜伽云。若欲留命能住百劫。八知過未等者。為化眾生作離惡為首故。是故說彼過未善惡業道。用以教化諸眾生也。九善入者。為欲增自智慧故。于蘊界處等種種法門能正思惟簡擇義理。十變身等者。速疾變身以為百故作多利益者各百菩薩為眷屬故。以百身起彼利他之行。速益萬衆故名作多利益速疾行故。然初地已上入佛境界。所化無量非侷限此。但為寄數別於十地。辨斯百耳。下二地等明千等數。皆準此知。

第四愿智果中。若以願力者內證正愿久積成也。自在者智力作用也。以愿自在。諸所示現。過前百數無量無邊。縱百千億那由他劫計不可知。問論經所示現中有十一事。何故此中總不顯耶。答大都與前百數所示十一種法不多別。故不重辨。少有不同。如論顯之。長行散說竟。第二偈頌中有四十五頌半。分為三。初二十二頌說分。次二十一頌半頌校量勝分。后二頌結說。前中分十。初二頌依何身。二有四頌為何義。三有二頌以何因。四有三頌有何相。五有二頌半頌釋名分中多歡喜。六有一頌念當得。七有二頌念現得。八

【現代漢語翻譯】 現代漢語譯本：這些（神通）是神力遙遠變化的結果，爲了使眾生生起信心。之後，以報身、化身、法身前往授道。四、能飛過者（飛行自在），是能到達想去的地方。五、能照者（光明照耀），是能正確看見彼世界。又是以自身光明普遍照耀，使他人也能看見。六、能變化等者（變化自在），是爲了正確教化眾生。以上四種是利他之行。七、住壽者（壽命自在），是從五種生中攝取殊勝的生命。瑜伽中說：『如果想留住生命，能住百劫。』八、知過去未來等者（知過去未來），是爲了教化眾生，以遠離惡行為首要。所以說過去、未來、善惡業道，用來教化眾生。九、善入者（善入諸法），是爲了增長自身智慧，對於蘊、界、處等種種法門，能正確思惟簡擇義理。十、變身等者（變身自在），能迅速變身為百身，爲了作更多利益，每個化身都有百位菩薩作為眷屬。以百身發起利他之行，迅速利益萬衆，所以名為作多利益速疾行。然而，初地菩薩以上已進入佛的境界，所教化的眾生無量無邊，並非侷限於此。但爲了寄託數字，區別於十地菩薩，才辨別這百種神通。下二地等菩薩所擁有的千等神通，都可依此類推得知。

第四愿智果中，如果以願力（願力成就），是內心證得正愿，長期積累而成。自在者（自在成就），是智力作用的結果。以願力自在，所顯示的境界，超過前述的百數，無量無邊。縱然經過百千億那由他劫也無法計算。問：論經中所示現的有十一件事，為什麼這裡總不顯示呢？答：大體上與前面百數所示的十一種法沒有太多區別，所以不重複辨析。少有不同之處，如論中所顯示。長行散說完畢。第二偈頌中有四十五頌半，分為三部分。最初二十二頌說分，其次二十一頌半頌校量勝分，最後二頌總結說明。前一部分分為十小部分。最初二頌說明依據何身，第二部分有四頌說明為何義，第三部分有二頌說明以何因，第四部分有三頌說明有何相，第五部分有二頌半頌釋名分中多歡喜，第六部分有一頌說明念當得，第七部分有二頌說明念現得，第八

【English Translation】 English version: These (supernatural powers) are the result of divine power transforming from afar, to cause beings to generate faith. Afterwards, the Reward Body (Sambhogakaya), Emanation Body (Nirmanakaya), and Dharma Body (Dharmakaya) go to impart the teachings. Fourth, 'Able to fly over' (flying freely) means being able to reach wherever one wishes to go. Fifth, 'Able to illuminate' (radiant light) means being able to correctly see that world. Furthermore, it is through the light of one's own body universally illuminating, enabling others to see as well. Sixth, 'Able to transform, etc.' (transformation freely) is for the purpose of correctly teaching beings. The above four are altruistic practices. Seventh, 'Dwelling in life' (longevity freely) is to gather the superior life from the five types of births. The Yoga states: 'If one wishes to prolong life, one can dwell for a hundred kalpas.' Eighth, 'Knowing the past and future, etc.' (knowing past and future) is to teach beings, with the foremost being to turn away from evil deeds. Therefore, it speaks of the past, future, good, and evil karmic paths, using them to teach all beings. Ninth, 'Skillful entry' (skillful entry into all dharmas) is to increase one's own wisdom, and for the various dharma gates such as the aggregates (skandhas), realms (dhatus), and bases (ayatanas), to be able to correctly contemplate and discern the meaning and principles. Tenth, 'Transforming the body, etc.' (transforming the body freely) is to quickly transform into a hundred bodies, to create more benefits, with each transformation having a hundred Bodhisattvas as attendants. With a hundred bodies, one initiates altruistic practices, quickly benefiting myriad beings, hence the name 'Creating many benefits, swiftly acting.' However, Bodhisattvas above the first ground (bhumi) have already entered the realm of the Buddha, and the beings they teach are immeasurable, not limited to this. But to rely on numbers to distinguish them from the ten grounds (bhumi), these hundred types of supernatural powers are distinguished. The thousands of supernatural powers possessed by Bodhisattvas of the lower two grounds, etc., can be known by analogy.

In the fourth, the fruit of wish-wisdom, if by the power of vows (fulfillment of vows), it is the inner realization of correct vows, accumulated over a long period. 'Freely' (achievement of freedom) is the result of the function of wisdom. With the freedom of vows, the manifested realms exceed the aforementioned hundred, being immeasurable and boundless. Even after hundreds of thousands of millions of nayutas of kalpas, they cannot be calculated. Question: In the scriptures and treatises, there are eleven matters shown, why are they not generally shown here? Answer: Generally, there is not much difference from the eleven types of dharmas shown in the previous hundred, so there is no need to repeat the analysis. There are few differences, as shown in the treatises. The prose explanation is finished. The second verse has forty-five and a half stanzas, divided into three parts. The first twenty-two stanzas explain the division, the next twenty-one and a half stanzas praise the superiority, and the last two stanzas conclude the explanation. The first part is divided into ten smaller parts. The first two stanzas explain based on which body, the second part has four stanzas explaining for what meaning, the third part has two stanzas explaining by what cause, the fourth part has three stanzas explaining what characteristics, the fifth part has two and a half stanzas explaining the name, in the division of much joy, the sixth part has one stanza explaining the thought of what will be obtained, the seventh part has two stanzas explaining the thought of what is currently obtained, the eighth

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有一頌半頌安住中信心成就。九有一頌修行成就。十有三頌迴向成就。上來十門頌前百句正地竟。下頌校量勝分。于中六。初五頌半頌十大愿及十盡句。二有六頌頌行校量信等十行可知。三有二頌調柔果四有二頌發趣果。五有五頌半頌攝報果。六有半頌愿智果。末後二頌結說分齊。初地竟。

第二地中七門同前。

初釋名者。依唯識第九。具凈尸羅遠離微細犯戒垢故。十住論云。行十善道離諸垢故。攝大乘雲。由極遠離犯戒垢。世親釋云。性戒成就非如初地思擇護戒。無性亦同。瑜伽深密並同此說地論釋名如前本分。

二來意有三。一地論云。如是已證正位。依出世間道因清凈戒。說第二菩薩離垢地。解云。已證正位是前初地。依此出世修三學行。戒最居先。故此來也。二前地創證真如。猶有微細誤犯戒障。不能性自不待思擇護持凈戒。故有此地成斯戒行。三前施此戒。義次第故。

三所離障者。依十地論。名邪行於眾生身等障。梁攝論第十云。依身等。諸眾生起邪行無明。唯識第九云。二邪行障。謂所知障中俱生一分。及所起誤犯三業。彼障二地極凈尸羅。入二地時。便能永斷。由斯二地說斷二愚及彼粗重。一微細誤犯愚。即是此中俱生一分。二種種業趣愚。即彼所起誤犯三業。或唯起業

【現代漢語翻譯】 現代漢語譯本：有一頌半頌說明安住于正信中可以成就。有九又一頌說明修行可以成就。有十又三頌說明迴向可以成就。以上十個方面，總共一百句頌詞，完整地闡述了初地的內容。接下來的頌詞是關於殊勝功德的比較衡量，其中分為六個部分：首先是五頌半，闡述十大愿和十種窮盡之句；其次是六頌，闡述通過修行來衡量信心等十種行為；再次是兩頌，闡述調柔的果報；然後是兩頌，闡述發起修行的果報；接著是五頌半，闡述攝取和回報的果報；最後是半頌，闡述愿智的果報。最後的兩頌總結說明了各個部分的界限。初地的內容到此結束。

第二地中，七個方面的內容與前面類似。

首先是解釋名稱。根據《唯識》第九卷，因為具足清凈的戒律，遠離細微的違犯戒律的過失。所以稱為離垢地。《十住論》說，因為奉行十善道，遠離各種過失。所以稱為離垢地。《攝大乘論》說，由於極度遠離違犯戒律的過失。世親的解釋是，自性戒成就，不像初地那樣需要思擇才能守護戒律。無性的觀點也相同。《瑜伽師地論》、《深密解脫經》等都與此相同。《地論》對名稱的解釋與前面的本分相同。

其次是說明來由，有三個方面：一，《地論》說，像這樣已經證得正位，依靠出世間的道因，清凈戒律，所以說第二菩薩離垢地。解釋說，已經證得正位是指前面的初地。依靠這個出世間的道來修行三學，戒律最為重要，所以有此離垢地。二，前一地剛剛證得真如，仍然有細微的誤犯戒律的障礙，不能自性地、不需要思擇就能守護清凈的戒律，所以有此地來成就這種戒行。三，前一地是佈施，這一地是戒律，在意義上是依次遞進的。

第三是說明所要斷除的障礙。根據《十地論》，稱為邪行，是對眾生身等的障礙。《梁攝論》第十卷說，依靠身等，眾生生起邪行和無明。《唯識》第九卷說，有兩種邪行障礙，即所知障中俱生的一部分，以及所產生的誤犯身口意三業。這些障礙在二地中得到極大的凈化。進入二地時，就能永遠斷除這些障礙。因此，二地說斷除兩種愚癡以及它們的粗重：一是細微誤犯的愚癡，就是這裡所說的俱生的一部分；二是種種業趣的愚癡，就是所產生的誤犯身口意三業，或者僅僅是起業。

【English Translation】 English version: There is one and a half verse explaining that dwelling in right faith can lead to accomplishment. There are nine and one verse explaining that practice can lead to accomplishment. There are ten and three verses explaining that dedication can lead to accomplishment. The above ten aspects, totaling one hundred verses, fully elaborate on the content of the first Bhumi (stage). The following verses are about the comparative measurement of excellent merits, which are divided into six parts: First, five and a half verses, elaborating on the Ten Great Vows and the phrases of Ten Exhaustions; second, six verses, elaborating on measuring the ten practices such as faith through practice; third, two verses, elaborating on the result of taming; then, two verses, elaborating on the result of initiating practice; then, five and a half verses, elaborating on the result of embracing and repaying; finally, half a verse, elaborating on the result of the wisdom of vows. The final two verses summarize and explain the boundaries of each part. The content of the first Bhumi ends here.

In the second Bhumi, the content of the seven aspects is similar to the previous one.

First is the explanation of the name. According to the ninth volume of 'Vijnaptimatrata (Consciousness-only)', it is called the Immaculate Bhumi because it possesses pure precepts and is far from subtle faults of violating precepts. The 'Dasabhumika Sutra (Ten Stages Sutra)' says that it is called the Immaculate Bhumi because it practices the ten good deeds and is far from various faults. The 'Mahayanasamgraha (Compendium of the Mahayana)' says that it is due to being extremely far from the faults of violating precepts. Vasubandhu's explanation is that the self-nature precepts are accomplished, unlike the first Bhumi where one needs to contemplate in order to guard the precepts. Asanga's view is the same. The 'Yogacarabhumi-sastra (Treatise on the Stages of Yoga Practice)', 'Samdhinirmocana Sutra (Explanation of the Profound Secrets Sutra)', etc., are all the same. The 'Dasabhumika-sastra (Treatise on the Ten Stages)' explanation of the name is the same as the previous main part.

Secondly, there are three aspects to explain the origin: First, the 'Dasabhumika-sastra (Treatise on the Ten Stages)' says that having already attained the right position, relying on the transcendental cause of the path, pure precepts, therefore it is said to be the second Bodhisattva Immaculate Bhumi. The explanation is that having already attained the right position refers to the previous first Bhumi. Relying on this transcendental path to practice the three learnings, precepts are the most important, so there is this Immaculate Bhumi. Second, in the previous Bhumi, one has just attained Suchness (Tathata), and there are still subtle obstacles of mistakenly violating precepts, unable to guard pure precepts naturally and without contemplation, so there is this Bhumi to accomplish this precept practice. Third, the previous Bhumi is giving, and this Bhumi is precepts, which are sequentially progressive in meaning.

Thirdly, it explains the obstacles to be eliminated. According to the 'Dasabhumika Sutra (Ten Stages Sutra)', it is called wrong conduct, which is an obstacle to the body, etc., of sentient beings. The tenth volume of the 'She Lun (Treatise on the Compendium)' says that relying on the body, etc., sentient beings give rise to wrong conduct and ignorance. The ninth volume of 'Vijnaptimatrata (Consciousness-only)' says that there are two kinds of wrong conduct obstacles, namely a part of the co-arisen in the knowledge obstacle, and the mistakenly committed three karmas of body, speech, and mind. These obstacles are greatly purified in the second Bhumi. When entering the second Bhumi, one can permanently eliminate these obstacles. Therefore, the second Bhumi says to eliminate two kinds of ignorance and their heaviness: one is the ignorance of subtle mistakes, which is the part of the co-arisen mentioned here; the other is the ignorance of various karma tendencies, which is the mistakenly committed three karmas of body, speech, and mind, or merely the arising of karma.

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。不了業愚。解云此二愚中。初是能發。后是所發。問所知障不能發業。亦非潤生。如何此中能發三業。答唯識第一生煩惱發犯戒業。通所知障。此約誤犯故不相違。又此二愚。一是能發業愚。二是不了業愚。若依此釋二愚皆用無明為性。深密經瑜伽論皆同可知。又唯此地中總除五法。一所知障一分。二彼所發業。三彼障粗重。四及煩惱粗重。以十地修位雖不斷煩惱障然必伏彼斷其粗重。五及離報障相應心所離縛不生。準前知之。此上約始教。若依終教。如梁攝論等。其煩惱種初地永盡唯有彼習。其所知障一分粗者亦初地盡。余分及習於諸地中各別正斷二無明為緣劣無流業。三所感變易方便生死報並是所離。準前知之。

四所證者依唯識第十證真如最勝義。謂是真如具無邊德。於一切法最為勝故。無性攝論第七云。第二地中由最勝義者。謂此空理一切法。中最為殊勝。如說離欲最為殊勝。了知此義。得入二地。

五所成者。謂成就戒度。具足三聚及十善行。又如論。具足八清凈等。

六所得者梁論云。若通達法界最勝功德得一切眾生最勝無上菩提果。此約當得。若約現得二界同前。

七釋文有三。初偈頌讚請分。二正說本地分。三以偈重頌分。初中五頌分二。初三明大眾慶聞前地。一聞法心

【現代漢語翻譯】 現代漢語譯本：不了業愚（不了業的愚癡）。解釋說這兩種愚癡中，最初的是能引發（業）的，後面的是所引發的。問：所知障不能引發業，也不是潤生（使生命延續），為什麼這裡能引發三業（身、口、意）？答：唯識宗認為，最初生起的煩惱會引發犯戒之業，這與所知障相通。這是就誤犯而言，所以不矛盾。而且這兩種愚癡，一種是能引發業的愚癡，另一種是不了業的愚癡。如果按照這種解釋，兩種愚癡都以無明為體性。《深密經》、《瑜伽師地論》都同樣可以知道。而且唯有此地（指菩薩地）中總共去除五法：一、所知障的一部分；二、它所引發的業；三、它所障礙的粗重（指煩惱的粗重狀態）；四、以及煩惱的粗重；因為十地修行的位次雖然不斷除煩惱障，但必定降伏它，斷除它的粗重；五、以及脫離報障相應的、心所的脫離束縛而不生起。參照前面的內容可以知道。以上是就始教（小乘佛教）而言。如果依照終教（大乘佛教），如《梁攝論》等，其中的煩惱種子在初地就永遠斷盡，只剩下習氣。其中的所知障一部分粗顯的也在初地斷盡，剩餘的部分和習氣在各個地中分別斷除。二無明為緣的劣無漏業。三所感得的變易方便生死報也是所要脫離的。參照前面的內容可以知道。 四、所證得的是，依照唯識宗，在第十地證得真如最勝義（指最殊勝的真如）。所謂真如，具有無邊的功德，對於一切法最為殊勝。無性《攝大乘論》第七卷說：『在第二地中，由於最勝義的緣故』，是指這種空性的道理在一切法中最為殊勝。如說離欲最為殊勝，瞭解這個道理，就能進入二地。 五、所成就的是，成就戒度（持戒的程度），具足三聚（律儀戒、攝善法戒、饒益有情戒）以及十善行。又如論中所說，具足八清凈等。 六、所獲得的是，《梁論》說：『如果通達法界最殊勝的功德，就能獲得一切眾生最殊勝無上的菩提果。』這是就將來獲得而言。如果就現在獲得而言，二界與前面相同。 七、解釋經文有三個部分：首先是偈頌讚嘆和請求分；其次是正式宣說本地分；最後是以偈頌重述分。最初的部分有五個偈頌，分為兩部分。首先是三個偈頌說明大眾慶幸聽聞前一地的法。

【English Translation】 English version: 'Bulyào yè yú' (The ignorance of not understanding karma). It is explained that among these two kinds of ignorance, the first is the one that can initiate (karma), and the latter is the one that is initiated. Question: The 'suǒ zhī zhàng' (cognitive obscurations) cannot initiate karma, nor does it 'rùn shēng' (perpetuate life), so why can it initiate the three karmas (body, speech, and mind) here? Answer: 'Weishi' (Yogācāra) believes that the first arising 'fánnǎo' (afflictions) will initiate the karma of violating precepts, which is connected to the 'suǒ zhī zhàng'. This is in terms of accidental violations, so it is not contradictory. Moreover, these two kinds of ignorance, one is the ignorance that can initiate karma, and the other is the ignorance of not understanding karma. If according to this explanation, both kinds of ignorance take 'wúmíng' (ignorance) as their nature. The 'Sūtra of Unraveling the Mysteries' and the 'Yogācārabhūmi-śāstra' can both be understood in the same way. Moreover, only in this 'dì' (stage) are five dharmas totally removed: first, a portion of the 'suǒ zhī zhàng'; second, the karma initiated by it; third, the 'cūzhòng' (coarse and heavy) obstacles caused by it; fourth, and the 'cūzhòng' of afflictions; because although the position of the ten stages of practice does not eliminate the 'fánnǎo zhàng' (afflictive obscurations), it must subdue it and eliminate its 'cūzhòng'; fifth, and the liberation from the bondage of the 'bào zhàng' (retributional obscurations) and the corresponding 'xīn suǒ' (mental factors) do not arise. Refer to the previous content to understand. The above is in terms of the 'shǐ jiào' (Hinayana Buddhism). If according to the 'zhōng jiào' (Mahayana Buddhism), such as the 'Liang She Lun', the seeds of afflictions are completely exhausted in the first stage, leaving only habits. A portion of the coarse manifestations of the 'suǒ zhī zhàng' are also exhausted in the first stage, and the remaining portions and habits are separately eliminated in each stage. The inferior 'wú lòu yè' (karma free from outflows) is caused by the two 'wúmíng'. The 'biànyì fāngbiàn shēngsǐ bào' (retribution of the transmutational and expedient births and deaths) that are felt are also to be abandoned. Refer to the previous content to understand. Fourth, what is realized is that, according to 'Weishi', in the tenth stage, one realizes the 'zhēnrú zuì shèng yì' (ultimate meaning of Suchness), which refers to the most supreme Suchness. So-called Suchness has boundless merits and is the most supreme for all dharmas. 'Wúxìng's' (Asanga's) 'She Dàchéng Lùn' (Mahāyānasaṃgraha) says in the seventh volume: 'In the second stage, due to the ultimate meaning', which means that this principle of emptiness is the most supreme among all dharmas. As it is said that detachment from desire is the most supreme, understanding this principle allows one to enter the second stage. Fifth, what is accomplished is the accomplishment of 'jiè dù' (the degree of precepts), possessing the 'sān jù' (three aggregates of precepts: the precepts of discipline, the precepts of accumulating good dharmas, and the precepts of benefiting sentient beings) and the ten good deeds. Also, as the treatise says, possessing the eight purities, etc. Sixth, what is obtained is that the 'Liang Lun' says: 'If one understands the most supreme merits of the 'fǎ jiè' (Dharmadhātu), one can obtain the most supreme and unsurpassed 'pútí guǒ' (Bodhi fruit) of all sentient beings.' This is in terms of future attainment. If in terms of present attainment, the two realms are the same as before. Seventh, there are three parts to explaining the scriptures: first, the verses of praise and request; second, the formal explanation of the local section; and finally, the verses of restatement. The first part has five verses, divided into two parts. First, three verses explain the joy of the assembly in hearing the dharma of the previous stage.

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喜。二身業散華。三語業讚歎。后二解脫月正請后地。一知眾心。二正為請。

第二正說分中論分為二。初發起凈。后自體凈。地果同前更不解釋。亦不科出。謂正地三聚無誤犯垢名自體凈。直心趣彼名發起凈。論云依清凈戒直心者。謂依此直心持戒純熟名清凈也。性戒成就至自然行者。依直心戒凈成就正地性戒。不待思擇。性自持戒故云自然行也。又中三。初結前標后。二正顯十心。三結行入位。就正顯中。直心是總。別中十心內。初六律儀戒。次二攝善戒。后二攝生戒。前中一不惱他故名柔軟。自有人雖直心持戒然心剛獷共住惱他。今此反彼故名共喜樂等也。二自不起惱故名調和。謂于違順任運持戒不為惑牽故名自在力等。又不為戒取煩惱所雜故也。三能受他惱故名堪受。論中無此。四能除細惡名不放逸。謂善護諸根不令誤犯。誤犯尚離。況有故犯。此與正地何別。釋此作意不誤。正地性自不誤。五不恃己戒自高輕彼故名寂滅。又釋得戒實相。心無所執故不自高。名為寂滅。六遇難堅持不壞名真。謂無有難持之戒。而不能忍苦持之。如世真金燒打磨等終不改變。又釋此亦屬攝善法戒。瑜伽住品云。六者于諸妙善菩提分法常勤修習。意樂下二明攝善戒。七修善無厭。不雜懈怠故名不雜。論中所得功德不生厭足

【現代漢語翻譯】 現代漢語譯本：喜。二、身業散華（用身體的行動散佈鮮花）。三、語業讚歎（用語言讚美）。后二者指解脫月（Vimoksha-chandra）正確地請求后地（後續的修行階段）。一、瞭解眾生的心。二、正是爲了請求。

第二、正式解說部分，從論的角度分為兩部分。首先是發起凈（Adhiśaya-viśuddhi），然後是自體凈（Vastu-viśuddhi）。地（Bhumi）和果（Phala）與之前相同，不再解釋，也不再進行科判。所謂正地（真實的修行階段）的三聚（三種戒律）沒有錯誤和污垢，稱為自體凈。以正直的心趣向它，稱為發起凈。論中說，『依靠清凈的戒律，以正直的心』，意思是依靠這正直的心持戒純熟，稱為清凈。

『性戒成就乃至自然行者』，意思是依靠正直的心，戒律清凈成就正地（真實的修行階段）的性戒（根本戒），不需要思慮選擇，自然而然地持戒，所以稱為自然行。又分為三部分。首先是總結前文，標明後文。第二是正式顯現十心（十種心）。第三是總結修行進入位次。在正式顯現中，正直的心是總綱。在分別的十心中，前六種是律儀戒（防止惡行的戒律），其次兩種是攝善戒（包含一切善行的戒律），后兩種是攝生戒（利益眾生的戒律）。在前六種中，第一種是不惱害他人，所以稱為柔軟。有些人雖然以正直的心持戒，但內心剛強粗獷，與人相處會惱害他人。現在這種心與那種心相反，所以稱為共同喜樂等。第二種是自己不生起惱害，所以稱為調和。意思是對於違逆和順從的情況，都能自然而然地持戒，不被迷惑牽引，所以稱為自在力等。又指不被戒取煩惱所染雜。第三種是能夠忍受他人的惱害，所以稱為堪受。論中沒有這一條。第四種是能夠去除細微的惡行，稱為不放逸。意思是善於守護諸根，不使其發生錯誤。連錯誤都遠離，更何況是故意犯戒。這與正地（真實的修行階段）有什麼區別？解釋說，這種心是不誤犯，而正地（真實的修行階段）是本性自然不誤犯。第五種是不依仗自己的戒律而自高自大，輕視他人，所以稱為寂滅。又解釋說，是得到戒律的真實相狀，心中沒有執著，所以不自高自大，稱為寂滅。第六種是遇到困難也能堅持，不毀壞戒律，稱為真。意思是沒有任何難以持守的戒律，卻不能忍受痛苦而持守。就像世間的真金，經過燒、打、磨等，最終也不會改變。又解釋說，這也可以歸屬於攝善法戒（包含一切善法的戒律）。瑜伽師地論的住品中說，第六種是對各種美妙的菩提分法（通往覺悟的要素）經常勤奮地修習。意樂（意願）下面的兩種說明攝善戒（包含一切善行的戒律）。第七種是修習善法沒有厭倦，不夾雜懈怠，所以稱為不雜。論中說，對於所得到的功德不生厭足。

【English Translation】 English version: Joy. Second, physical karma scattering flowers (spreading flowers through physical actions). Third, verbal karma praising (praising with words). The latter two refer to Vimoksha-chandra (解脫月, Liberation Moon) correctly requesting the subsequent stages of practice (后地, later grounds). First, understanding the minds of sentient beings. Second, precisely for the sake of requesting.

Second, the formal explanation section is divided into two parts from the perspective of the treatise. First is Adhiśaya-viśuddhi (發起凈, purity of intention), and then Vastu-viśuddhi (自體凈, purity of essence). The Bhumi (地, ground) and Phala (果, fruit) are the same as before, and will not be explained again, nor will they be categorized. The so-called three aggregates (三聚, three collections of precepts) of the true ground (正地, true stage of practice) without errors and defilements are called Vastu-viśuddhi (自體凈, purity of essence). Approaching it with an upright mind is called Adhiśaya-viśuddhi (發起凈, purity of intention). The treatise says, 'Relying on pure precepts, with an upright mind,' meaning that relying on this upright mind to uphold the precepts purely is called purity.

'The accomplishment of inherent precepts up to natural conduct' means that relying on an upright mind, the purity of precepts accomplishes the inherent precepts (性戒, fundamental precepts) of the true ground (正地, true stage of practice), without the need for deliberation and choice, naturally upholding the precepts, hence it is called natural conduct. It is further divided into three parts. First, summarizing the previous and indicating the following. Second, formally revealing the ten minds (十心, ten minds). Third, summarizing the practice and entering the stages. In the formal revelation, the upright mind is the general principle. Among the separate ten minds, the first six are the precepts of discipline (律儀戒, precepts of restraint), the next two are the precepts of embracing goodness (攝善戒, precepts of embracing virtue), and the last two are the precepts of benefiting sentient beings (攝生戒, precepts of benefiting beings). Among the first six, the first is not harming others, hence it is called gentleness. Some people, although upholding precepts with an upright mind, are harsh and rough in their hearts, and will annoy others when interacting with them. Now this mind is the opposite of that mind, hence it is called common joy and happiness, etc. The second is not generating annoyance oneself, hence it is called harmony. It means that in the face of adversity and compliance, one can naturally uphold the precepts without being led by delusion, hence it is called the power of freedom, etc. It also refers to not being mixed with the afflictions of clinging to precepts. The third is being able to endure the annoyance of others, hence it is called endurance. This is not in the treatise. The fourth is being able to remove subtle evil deeds, called non-negligence. It means being good at guarding the senses, not allowing them to make mistakes. Even mistakes are avoided, let alone intentional violations. What is the difference between this and the true ground (正地, true stage of practice)? The explanation is that this mind does not make mistakes intentionally, while the true ground (正地, true stage of practice) is inherently free from mistakes. The fifth is not relying on one's own precepts to be arrogant and belittle others, hence it is called tranquility. It is also explained as attaining the true nature of the precepts, with no attachment in the mind, hence not being arrogant, called tranquility. The sixth is being able to persevere even in the face of difficulties, not destroying the precepts, called truth. It means that there are no precepts that are difficult to uphold, yet one cannot endure suffering to uphold them. Just like true gold in the world, it will not change even after being burned, beaten, and polished. It is also explained that this can also be attributed to the precepts of embracing good dharmas (攝善法戒, precepts of embracing all good dharmas). The dwelling chapter of the Yogacarabhumi-sastra says that the sixth is to diligently practice various wonderful factors of enlightenment (菩提分法, factors of enlightenment). The following two of intention explain the precepts of embracing goodness (攝善戒, precepts of embracing all good dharmas). The seventh is practicing good deeds without weariness, not mixed with laziness, hence it is called non-mixture. The treatise says that one does not become weary of the merits obtained.

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者總標意也。依凈戒者。依前離戒。更求等者。進修攝善故名勝戒。下論云攝善法戒凈者。于離戒凈為上故此名勝也。樂寂靜者增長此心故。瑜伽云。七者即于復修為隨順故。樂處遠離意樂也。八修善求佛。不願人天故名不貪。下二攝生戒。九悲心益生故名為勝。謂愿常在世。攝化眾生名為不斷三有之愿。此是大悲不住涅槃。瑜伽云。遠離下乘趣證大乘意樂也。十智心無染故名為大。謂雖隨順諸有攝生。而其內心常不染世。此是大智不住世間。瑜伽云。欲一切有情義利意樂。又瑜伽中於前地未起此十心意樂。此經二地初亦相似也。言以是十心入第二地者結行入位也。瑜伽云。即由如是十種意樂。成上品故。極圓滿故。是諸菩薩入證第二增上戒住同於此也。

第二自體凈中。論主分為三聚。此三聚戒義略作十門分別。如別說。文中初明離戒凈。以離殺等故亦名正受戒凈。亦名律儀戒。二從作是思惟一切眾生墮惡道下明攝善法戒。三從此十不善業道上者地獄下明攝眾生戒。就初中有三。初總明此地性戒成就。二捨棄下別顯遠離十惡業等。三菩薩如是下總結常行。初中住離垢地自然遠離者。正明性戒成就。不待思擇。方離殺等故云自然離也。於此十惡乃至微細。亦皆遠離故云離一切殺生等也。瑜伽住品云。於此住中性

【現代漢語翻譯】 現代漢語譯本： 『者總標意也』，這句話是總括地標明意義。『依凈戒者』，是依據前面所說的離戒。『更求等者』，是進一步修習攝善，所以稱為勝戒。下面的論述說『攝善法戒凈者』，是因為相對於離戒的清凈來說，這種戒更加殊勝，所以稱為勝戒。『樂寂靜者』，是增長這種心。瑜伽論中說，第七種意樂是爲了反覆修行而隨順寂靜，所以喜歡處在遠離喧囂的地方。『八修善求佛，不願人天故名不貪』，這是因為修習善法是爲了求佛果，而不是爲了人天福報，所以稱為不貪。下面的兩種是攝生戒。『九悲心益生故名為勝』，是因為以悲心利益眾生，所以稱為勝。這是指菩薩發願常在世間，攝化眾生，所以稱為不斷三有之愿。這是大悲心，不住于涅槃。瑜伽論中說，這是遠離下乘，趣證大乘的意樂。『十智心無染故名為大』，是因為以智慧之心，雖然隨順諸有攝生，但內心常不被世間所染，所以稱為大。這是大智慧，不住於世間。瑜伽論中說，這是想要利益一切有情的意樂。又，瑜伽論中說，在前地（初地）未生起這十種心意樂，此經（十地經）在二地初也相似。『言以是十心入第二地者結行入位也』，意思是說，以這十種心進入第二地，是總結修行，進入果位。瑜伽論中說，正是由於這十種意樂，成就上品，極其圓滿，所以諸菩薩入證第二增上戒住，與此相同。

第二自體凈中，論主分為三聚。此三聚戒義略作十門分別，如別說。文中初明離戒凈，以離殺等故亦名正受戒凈，亦名律儀戒。二從作是思惟一切眾生墮惡道下明攝善法戒。三從此十不善業道上者地獄下明攝眾生戒。就初中有三。初總明此地性戒成就。二捨棄下別顯遠離十惡業等。三菩薩如是下總結常行。初中住離垢地自然遠離者，正明性戒成就，不待思擇，方離殺等故云自然離也。於此十惡乃至微細，亦皆遠離故云離一切殺生等也。瑜伽住品云，於此住中性 在第二自體清凈中，論主將其分為三聚。這三聚戒的意義可以略作十個方面的分別，如其他地方所說。文中首先闡明離戒的清凈，因為遠離殺生等惡行，所以也稱為正受戒的清凈，也稱為律儀戒。第二部分從『作是思惟一切眾生墮惡道』開始，闡明攝善法戒。第三部分從『從此十不善業道上者地獄』開始，闡明攝眾生戒。在第一部分中，有三個方面。首先，總的說明此地（離垢地）的性戒成就。第二，從『捨棄』開始，分別顯示遠離十惡業等。第三，從『菩薩如是』開始，總結常行的善法。在第一部分中，『住離垢地自然遠離者』，正是說明性戒的成就，不需要思慮選擇，就能自然地遠離殺生等惡行，所以說『自然離也』。對於這十惡業，乃至極其微細的惡行，也都能遠離，所以說『離一切殺生等也』。瑜伽師地論的住品中說，在此住（離垢地）中，性戒自然成就。

【English Translation】 English version: 'Zhe zong biao yi ye' (者總標意也) - 'This phrase generally indicates the meaning.' 'Yi jing jie zhe' (依凈戒者) - 'Relying on pure precepts' refers to relying on the previously mentioned precepts of separation. 'Geng qiu deng zhe' (更求等者) - 'Further seeking and so on' means further cultivating the gathering of goodness, hence it is called 'superior precepts'. The following discussion says, 'She shan fa jie jing zhe' (攝善法戒凈者) - 'Those who purify the precepts of gathering good dharmas', because compared to the purity of separating from precepts, this is superior, hence it is called 'superior'. 'Le ji jing zhe' (樂寂靜者) - 'Those who delight in tranquility' means increasing this mind. The Yoga-śāstra says that the seventh intention is to be in accordance with repeated practice, hence delighting in being in a place far from noise. 'Ba xiu shan qiu fo, bu yuan ren tian gu ming bu tan' (八修善求佛，不願人天故名不貪) - 'The eighth is cultivating goodness and seeking Buddhahood, not desiring human or heavenly rewards, hence it is called non-greed.' This is because cultivating goodness is for seeking Buddhahood, not for the blessings of humans and gods, hence it is called non-greed. The following two are the precepts of gathering beings. 'Jiu bei xin yi sheng gu ming wei sheng' (九悲心益生故名為勝) - 'The ninth is benefiting beings with compassion, hence it is called superior.' This refers to the vow of Bodhisattvas to always be in the world, gathering and transforming beings, hence it is called the vow of not ceasing the three existences. This is great compassion, not abiding in Nirvana. The Yoga-śāstra says that this is being far from the lower vehicle and aspiring to attain the Mahayana. 'Shi zhi xin wu ran gu ming wei da' (十智心無染故名為大) - 'The tenth is that the mind of wisdom is without defilement, hence it is called great.' This is because with the mind of wisdom, although following the gathering of beings in various existences, the inner mind is always not defiled by the world, hence it is called great. This is great wisdom, not abiding in the world. The Yoga-śāstra says that this is the intention to benefit all sentient beings. Also, the Yoga-śāstra says that in the previous ground (the first ground), these ten intentions had not arisen. This sutra (the Daśabhūmika Sūtra) is similar at the beginning of the second ground. 'Yan yi shi shi xin ru di er di zhe jie xing ru wei ye' (言以是十心入第二地者結行入位也) - 'The words 'entering the second ground with these ten minds' mean that it is summarizing practice and entering the position.' The Yoga-śāstra says that it is precisely because of these ten intentions, achieving the highest quality, being extremely complete, that all Bodhisattvas enter and attain the second, superior precept dwelling, which is the same as this.

In the second self-nature purity, the master divides it into three aggregates. The meaning of these three aggregates of precepts can be briefly distinguished in ten aspects, as described elsewhere. The text first clarifies the purity of separating from precepts, because of separating from killing and other evils, it is also called the purity of rightly receiving precepts, and it is also called the Vinaya precepts. The second part, starting from 'Making the thought that all sentient beings fall into evil paths', clarifies the precepts of gathering good dharmas. The third part, starting from 'From the ten unwholesome karmic paths, the upper one is hell', clarifies the precepts of gathering sentient beings. In the first part, there are three aspects. First, it generally explains the accomplishment of the nature precepts of this ground (the Vimalābhūmi). Second, starting from 'Abandoning', it separately shows the separation from the ten evil karmas and so on. Third, starting from 'Bodhisattvas thus', it summarizes the constant practices. In the first part, 'Dwelling in the Vimalābhūmi naturally separates' precisely explains the accomplishment of the nature precepts, without needing to think and choose, one can naturally separate from killing and other evils, hence it is said 'naturally separates'. Regarding these ten evil karmas, even the extremely subtle evil actions, one can also separate from them, hence it is said 'separates from all killing and so on'. The 'Dwelling' chapter of the Yogācārabhūmi-śāstra says that in this dwelling (the Vimalābhūmi), the nature precepts are naturally accomplished.

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戒具足。極少邪惡業道所攝諸惡犯戒尚不現行。況中上品也。又遠離殺等。泛論有四。一但防三業粗過。如凡夫戒行。二止甚細犯。如三賢菩薩。上二約現行。三除種子。謂初地。四誤犯亦離。即此地。上約初教辨。又有四種。一防現起。二除種子。三滅習氣。四顯性凈。后二是此地。為性凈難彰。寄除殺等以顯彼凈。上約終教辨。又為地體超絕相實難分。寄顯地別。非即是地。若不爾者。豈可地前回向等位行相極深。今至地上方離殺等。故知寄顯地相差別。后禪支等當知亦爾。上約圓教辨。

二別釋文中。離十惡即為十段。初離殺中別辨內三。初因離者離殺因故。此有二種。外具名受畜因。謂刀斫杖打余咒藥等。但是能殺之具。皆悉遠離。梵網經名離殺緣也。二內起貪等名起因。實具三毒。何故論中但舉貪瞋。釋癡心邪求祠祀殺生。為難遣故。非謂不離。是故對治離中別明此離。問貪瞋俱足起因何故文中。離瞋處言無瞋離貪處不言無貪。但言有慚愧耶。答殺業道中瞋為究竟故。雜集論第七云。殺生業道貪瞋癡為方便。由瞋究竟。如殺生。粗惡語。瞋恚業道亦爾。殺生謂為皮肉等是貪。為除怨等是瞋。為祠祀等是癡。離無慈悲必不殺害他有情故。是故由瞋乃究竟也。言有慚愧者。謂貪利殺生沒命無恥。反此有愧

【現代漢語翻譯】 現代漢語譯本 戒具足（śīla-sampadā，圓滿的戒律）。即使是極少由邪惡業道所包含的惡劣犯戒行為，也不會顯現出來，更何況是中等或上等的犯戒行為呢。又，遠離殺生等行為。泛泛而論，有四種層次：一是僅僅防止身口意三業的粗略過失，如同凡夫的戒行；二是阻止極其細微的違犯，如同三賢位菩薩；以上兩種是就現行而言。三是去除（惡業的）種子，指的是初地菩薩；四是即使是誤犯也能遠離，指的也是此地菩薩。以上是就初教（小乘教）來辨析。又有四種層次：一是防止（惡業的）現行；二是去除（惡業的）種子；三是滅除（惡業的）習氣；四是顯現自性清凈。后兩種指的是此地菩薩，因為自性清凈難以彰顯，所以藉由去除殺生等行為來顯現那份清凈。以上是就終教（大乘教）來辨析。又因為地的體性超絕，相狀真實難以區分，所以藉由顯現地的差別。並非（殺生等）就是地本身。如果不是這樣，怎麼能說地前回向等位的行相極其深奧，而現在到了地上才遠離殺生等行為呢？所以要知道這是藉由顯現地的相狀差別。後面的禪支等，應當知道也是如此。以上是就圓教（圓滿教）來辨析。

二、分別解釋經文。遠離十惡，即分為十段。最初的遠離殺生中，分別辨析內在的三種（因）。最初的因離，是因為遠離殺生的因緣。這有兩種：外在的具名受畜因，指的是刀、斫、杖、打以及其他咒語、藥物等。凡是能夠殺生的工具，都要全部遠離。《梵網經》稱之為遠離殺緣。二是內在生起貪婪等，稱為起因。實際上具備貪、嗔、癡三種毒素。為什麼論中只舉出貪和嗔呢？解釋說，因為癡心邪求祠祀殺生，難以去除。並非說不遠離癡，所以對治遠離中特別說明這種遠離。問：貪和嗔都足以成為起因，為什麼文中在遠離嗔的地方說『無嗔』，而遠離貪的地方卻不說『無貪』，只說『有慚愧』呢？答：因為在殺業道中，嗔是最終的因素。雜集論第七說：『殺生業道，貪、嗔、癡是方便，由嗔究竟。』如同殺生、粗惡語，嗔恚業道也是如此。殺生，認為是爲了皮肉等是貪，爲了除怨等是嗔，爲了祠祀等是癡。遠離沒有慈悲心，必定不會殺害其他有情，所以說由嗔才最終完成（殺業）。說『有慚愧』，指的是貪圖利益而殺生，不顧性命，反過來就會感到慚愧。

【English Translation】 English version The perfection of morality (śīla-sampadā). Even the slightest evil transgressions included in the evil paths of karma will not manifest, let alone those of medium or high degree. Furthermore, it involves abstaining from killing, etc. Generally speaking, there are four levels: First, merely preventing the gross faults of the three karmas (body, speech, and mind), like the moral conduct of ordinary people. Second, stopping even the most subtle transgressions, like the Bodhisattvas of the Three Worthies stage. The above two are in terms of manifest actions. Third, removing the seeds (of evil karma), referring to the first Bhumi (stage of a Bodhisattva). Fourth, even unintentional transgressions are avoided, also referring to this Bhumi. The above is analyzed according to the Initial Teaching (Hinayana). There are also four levels: First, preventing the arising (of evil actions). Second, removing the seeds (of evil). Third, extinguishing the habitual tendencies (of evil). Fourth, manifesting the purity of inherent nature. The latter two refer to this Bhumi, because the purity of inherent nature is difficult to manifest, so it is manifested by abstaining from killing, etc. The above is analyzed according to the Final Teaching (Mahayana). Furthermore, because the essence of the Bhumi is transcendent and its characteristics are real and difficult to distinguish, the differences between the Bhumis are manifested by analogy. (Abstaining from killing, etc.) is not the Bhumi itself. If it were not so, how could it be said that the practices of the stages of dedication before the Bhumi are extremely profound, and only upon reaching the Bhumi does one abstain from killing, etc.? Therefore, know that this is manifesting the differences in the characteristics of the Bhumis by analogy. The subsequent dhyana factors, etc., should also be understood in the same way. The above is analyzed according to the Perfect Teaching (complete and sudden teaching).

Second, explaining the text separately. Abstaining from the ten evils is divided into ten sections. In the initial abstaining from killing, the three internal (causes) are analyzed separately. The initial cause of abstaining is because of abstaining from the causes of killing. There are two types of these: external causes, named the causes of possession and use, referring to knives, axes, sticks, beatings, and other mantras and medicines, etc. All tools that can kill must be completely avoided. The Brahma Net Sutra calls this abstaining from the conditions for killing. Second, internal arising of greed, etc., is called the arising cause. Actually, it possesses the three poisons of greed, anger, and ignorance. Why does the treatise only mention greed and anger? The explanation is that killing for sacrifices with ignorant and perverse intentions is difficult to remove. It is not that ignorance is not abstained from, so this abstaining is specifically explained in the section on counteracting and abstaining. Question: Both greed and anger are sufficient to be the arising cause, so why does the text say 'without anger' in the section on abstaining from anger, but does not say 'without greed' in the section on abstaining from greed, only saying 'having shame and remorse'? Answer: Because in the path of killing karma, anger is the ultimate factor. The seventh volume of the Compendium of Abhidharma states: 'In the path of killing karma, greed, anger, and ignorance are the means, but anger is the ultimate.' Like killing and harsh speech, the karma path of anger is also like this. Killing, thinking it is for skin and flesh, etc., is greed; for removing enemies, etc., is anger; for sacrifices, etc., is ignorance. Without compassion, one will certainly not harm other sentient beings, so it is said that anger is what ultimately completes (the karma of killing). Saying 'having shame and remorse' refers to being greedy for profit and killing, disregarding life, and feeling ashamed in return.

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故無貪也。梵網經中名離殺因。二言於一切下明對治離。謂內起慈悲對治殺事。何容得有殺法成就。梵網經中名離殺法。此中對治即離名。對治離不同因離等。治行有二。一授與世出世樂因。二與彼二樂果。此中悲心是論安隱心也。言常求樂事者通結因果之樂也。三果行離者正離殺業。攬因成殺故名為果。離此所作故名果離。有二。細約心念惱尚不曾有。況粗約身害。是即亡言。論中粗內五緣成殺。雜集第七云。亦有五緣。一事者謂有情數。二意樂者謂此想及必害意。三方便者謂為害故加刀杖等。四煩惱者謂貪等五究竟者謂彼眾生由方便故。或無間死。或后時死。地論五中略無煩惱。雜集五中略無有他以簡自害。二論合釋通具七緣。一他簡自故。二眾生簡非情故。三眾生想簡迷心故。四殺心簡錯誤故。五興方便加刀杖故。六起貪等簡慈救故。以菩薩為救重罪殺不犯故。七究竟命斷故。闕緣辨罪。思準可知。下諸戒中皆具此緣。亦準之。離殺生竟。

第二離盜中亦三。初因離中準殺應有二因。資生不足是外因。貪等為內因。何故不說內因。釋以同前故不重說也。又釋內懷知足為離盜因。又初地上得無盡財故說資生常足也。二對治離者于自資財當能捨施令當來大財報果不壞故。論經名不壞他財。謂他世財也。此經略

【現代漢語翻譯】 現代漢語譯本 因此，沒有貪婪。在《梵網經》（Brahmajala Sutra）中，這被稱為遠離殺生的『因』。『二言於一切下明對治離』，是指內心生起慈悲來對治殺生的行為。怎麼可能還會成就殺生的行為呢？在《梵網經》中，這被稱為遠離殺生的『法』。這裡的『對治』就是『離』的意思。『對治離』與『因離』等不同。對治的行為有兩種：一是給予世間和出世間的快樂之因，二是給予這兩種快樂的果報。這裡所說的悲心，是論中所說的安穩之心。『言常求樂事者』，是概括了因和果的快樂。三、果行離，是指真正地遠離殺生的行為。因為執取（殺生的）因，最終成就了殺生的行為，所以稱為『果』。遠離這種行為，所以稱為『果離』。果離有兩種：一是即使是細微的心念上的惱怒都不曾有過，更何況是粗暴地用身體去傷害。這就是所謂的『亡言』。論中說，粗暴的殺生需要五個條件才能成立。《雜集論》（Abhidharmasamuccaya）第七卷中說：『也有五個條件：一是對象，指有情眾生；二是意樂，指想要殺害的想法和決心；三是方便，指爲了殺害而使用刀杖等工具；四是煩惱，指貪婪等；五是究竟，指那個眾生因為（你的）方便而立即死亡，或者之後死亡。』《地論》（Yogacarabhumi-sastra）第五卷中省略了煩惱。而《雜集論》第五卷中省略了『有他』，是爲了區分自殺。將兩部論合起來解釋，就包含了七個條件：一、『他』是爲了區分自殺；二、『眾生』是爲了區分非有情；三、『眾生想』是爲了區分迷亂的心；四、『殺心』是爲了區分錯誤；五、『興方便加刀杖』，指使用工具；六、『起貪等』是爲了區分慈悲救助，因為菩薩爲了救助（他人）而犯下重罪，殺生是不犯戒的；七、『究竟命斷』，指最終斷絕了生命。缺少任何一個條件都不能構成犯罪。可以根據這些來思考判斷。之後的戒律中也都具備這些條件，也可以參照這些來理解。以上是遠離殺生。 第二，遠離偷盜也分為三部分。首先，在『因離』中，按照遠離殺生的模式，應該有兩種『因』：資生（生活所需）不足是外因，貪婪等是內因。為什麼不說內因呢？解釋說，因為和前面一樣，所以不再重複。另一種解釋是，內心懷有知足之心，就是遠離偷盜的『因』。還有，因為初地菩薩能夠獲得無盡的財富，所以說資生常常是充足的。二、對治離，是指對於自己的資財，應當能夠捨棄佈施，使未來獲得巨大財富的果報不會壞滅。論和經中稱之為『不壞他財』，指的是他人的世間財富。這部經文省略了（內因）。

【English Translation】 English version Therefore, there is no greed. In the Brahmajala Sutra (Fanwang Jing), this is called the 'cause' of abstaining from killing. 'The second statement, 'yu yi qie xia ming dui zhi li,' clarifies the separation through counteraction,' meaning that compassion arises internally to counteract the act of killing. How could the act of killing be accomplished? In the Brahmajala Sutra, this is called the 'dharma' of abstaining from killing. Here, 'counteraction' means 'separation.' 'Counteraction separation' is different from 'cause separation,' etc. There are two types of counteracting actions: first, giving the cause of worldly and supramundane happiness; second, giving the result of these two types of happiness. The compassion mentioned here is the mind of peace and security discussed in the treatise. 'The statement 'yan chang qiu le shi zhe' encompasses the happiness of cause and effect. Third, 'fruit-action separation' refers to truly abstaining from the act of killing. Because grasping the cause (of killing) ultimately leads to the accomplishment of the act of killing, it is called 'fruit.' Abstaining from this action is called 'fruit separation.' There are two types of fruit separation: first, even the slightest mental annoyance has never occurred, let alone the crude physical harm. This is what is called 'cessation of speech.' The treatise states that five conditions are required for crude killing to be established. The seventh volume of the Abhidharmasamuccaya (Zaji Lun) states: 'There are also five conditions: first, the object, referring to sentient beings; second, the intention, referring to the thought and determination to kill; third, the means, referring to the use of knives, sticks, and other tools for the purpose of killing; fourth, the afflictions, referring to greed, etc.; fifth, the completion, referring to the death of that being immediately or later due to (your) means.' The fifth volume of the Yogacarabhumi-sastra (Dìlùn) omits afflictions. The fifth volume of the Abhidharmasamuccaya omits 'having others' to distinguish it from suicide. Combining the explanations of the two treatises, it includes seven conditions: first, 'others' to distinguish it from suicide; second, 'sentient beings' to distinguish it from non-sentient beings; third, 'thought of sentient beings' to distinguish it from a confused mind; fourth, 'intention to kill' to distinguish it from error; fifth, 'using means and adding knives and sticks,' referring to the use of tools; sixth, 'arising greed, etc.' to distinguish it from compassionate rescue, because a Bodhisattva who commits a serious crime to rescue (others), killing is not a violation of the precept; seventh, 'ultimately severing life,' referring to the final termination of life. Lacking any one of these conditions does not constitute a crime. You can think and judge based on these. All subsequent precepts also possess these conditions, and you can refer to these to understand them. The above is abstaining from killing. Second, abstaining from stealing is also divided into three parts. First, in 'cause separation,' according to the model of abstaining from killing, there should be two 'causes': insufficient resources (for living) is the external cause, and greed, etc., is the internal cause. Why is the internal cause not mentioned? The explanation is that because it is the same as before, it is not repeated. Another explanation is that having contentment in one's heart is the 'cause' of abstaining from stealing. Also, because Bodhisattvas on the first ground can obtain inexhaustible wealth, it is said that resources are always sufficient. Second, 'counteraction separation' refers to being able to give up one's own resources and give them away in charity, so that the result of obtaining great wealth in the future will not be destroyed. The treatise and sutra call this 'not destroying others' wealth,' referring to the worldly wealth of others. This sutra omits (the internal cause).

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無此句。三果行離者亦二。細謂草葉。粗謂資具。殺淫二業於他眾生正報處起。細約心念粗就身事。資約外財物有微粗以分輕重。論經五緣此中略無三四。余如論顯。

第三離邪淫中亦三。初因離者自足妻色故。以初二三地相同世間故。寄同凡夫故云足妻也。又釋此地攝報寄作輪王故有妻色。又釋梵行有餘故云自足也。二對治離者現在梵行凈故。不求未來妻色故云不求他妻。此經略無此句。三果行離中亦二。初微細約心故云不生一念也。二粗重約身。身中邪有三種。釋有二門。一約粗。二就細。粗中初不正有五。一他女。二他妻。三己親。四姓護。謂上族非下姓所配等。五標護。謂己許他。他已下信。為標誡所護。此並如地論智論第十五云。若女人父母兄弟姊妹夫主兒子世間法王法守護。若犯者名邪淫。二非時有三。一者智論名梵行護有二。一出家。二一日戒。又自妻受八戒時。二有孕子時婦人厭本所習。又為傷胎。三乳兒時淫其乳竭故。皆是邪淫。三非處。謂非道有二處。可知。二約細顯中。不正者非己妻妾。菩薩不自受畜妻妾故常不邪淫。二非時者謂修戒時。菩薩無時不修戒故究竟不淫。三非處者是過粗鄙。永斷不為。若細辨邪正二淫俱不可得。上三身業戒竟。

第四離妄語中。初句總。后別。別中

【現代漢語翻譯】 現代漢語譯本： 沒有這句話。「三果行離」也有兩種。細的是指草葉，粗的是指生活資料。殺生和邪淫兩種行為，都是針對其他眾生的正報（直接承受果報的身體）而起。細的是從心念上說，粗的是從身體行為上說。對於生活資料，從外在財物上區分輕重。論經的五種因緣，這裡省略了三和四，其餘的如同《地論》所闡述。

第三，在遠離邪淫方面，也有三種。第一，從因上遠離，因為滿足於自己的妻子。因為初地和二地、三地與世間相同，所以寄託于凡夫的說法，說滿足於妻子。又解釋說，此地攝取果報，寄託于轉輪聖王，所以有妻子的說法。又解釋說，梵行還有剩餘，所以說滿足於自己的妻子。第二，從對治上遠離，因為現在實行清凈的梵行，不追求未來的妻子，所以說不追求他人的妻子。此經中略去了這句話。第三，從果行上遠離，也有兩種。第一，從微細的心念上說，所以說不生起一念邪淫之心。第二，從粗重的身體行為上說。身體上的邪淫有三種，解釋有兩種方式。一是約粗顯，二是就細顯。粗顯中，不正當的行為有五種：一是其他人的女兒，二是其他人的妻子，三是自己的親屬，四是姓氏保護，指高貴的姓氏不能與低賤的姓氏婚配等，五是標幟保護，指已經許配給他人，他人已經信任，受到標幟的警戒保護。這些都如《地論》、《智論》第十五卷所說：『如果女人受到父母、兄弟、姐妹、丈夫、兒子、世間法王、佛法守護，如果侵犯，就叫做邪淫。』二是非時，有三種：一是《智論》中說的梵行保護有兩種：一是出家，二是受持一日戒。還有自己的妻子受八關齋戒時。二是有孕時，婦人厭惡原本的習慣，又會傷害胎兒。三是哺乳期，邪淫會導致乳汁枯竭。這些都是邪淫。三是非處，指非正常的性交部位，有兩種情況，可以知道。二是約細顯，不正當的是指非自己的妻子或妾。菩薩不自己蓄養妻妾，所以常常不邪淫。二是非時，指修戒律時，菩薩無時無刻不在修戒律，所以究竟不邪淫。三是非處，是指過度粗鄙的行為，永遠斷除不做。如果仔細辨別，邪淫和正淫都不可得。以上是三種身業戒的闡述。

第四，在遠離妄語方面，第一句是總說，後面是分別說明。分別說明中...

【English Translation】 English version: This sentence is absent. 'The conduct of the third fruit of Arhatship' also has two aspects. The subtle refers to blades of grass, while the coarse refers to material necessities. The two actions of killing and engaging in sexual misconduct arise in relation to the direct retribution (the body that directly experiences the consequences of actions) of other sentient beings. The subtle aspect concerns thoughts, while the coarse aspect concerns bodily actions. Regarding material necessities, the distinction between slight and serious is made based on external wealth. The five conditions for discussing sutras are mentioned, but three and four are omitted here. The rest is as explained in the Shastra on the Stages.

Thirdly, regarding abstaining from improper sexual conduct, there are also three aspects. Firstly, abstaining from the cause, because one is content with one's own wife. Because the first, second, and third bhumis (stages) are similar to the worldly realm, it is expressed in terms familiar to ordinary people, saying one is content with one's wife. Another explanation is that this bhumi includes the retribution of being a Chakravartin King (wheel-turning king), hence the mention of having a wife. Yet another explanation is that the brahmacharya (pure conduct) is still incomplete, hence the saying 'content with one's own wife'. Secondly, abstaining through counteracting, because one practices pure brahmacharya in the present, and does not seek a wife in the future, hence the saying 'does not seek another's wife'. This sutra omits this sentence. Thirdly, abstaining through the conduct of the fruit, there are also two aspects. Firstly, the subtle aspect concerns the mind, hence the saying 'does not generate a single thought' of improper sexual conduct. Secondly, the coarse aspect concerns bodily actions. There are three types of improper sexual conduct in bodily actions, explained in two ways: one is in terms of coarse actions, and the other is in terms of subtle actions. In terms of coarse actions, there are five types of improper conduct: firstly, another's daughter; secondly, another's wife; thirdly, one's own relatives; fourthly, protected by lineage, meaning noble lineages should not marry into lower lineages; fifthly, protected by designation, meaning one who is betrothed to another, and the other trusts in this, protected by the designation of warning. These are all as explained in the fifteenth chapter of the Shastra on the Stages and the Mahaprajnaparamita Shastra: 'If a woman is protected by her parents, brothers, sisters, husband, sons, the worldly king, or the Dharma, violating her is called improper sexual conduct.' Secondly, improper timing has three aspects: firstly, the Mahaprajnaparamita Shastra mentions two types of brahmacharya protection: one is ordination, and the other is observing the one-day precept. Also, when one's own wife is observing the eight precepts. Secondly, during pregnancy, when the woman dislikes her usual habits and it can harm the fetus. Thirdly, during breastfeeding, as improper sexual conduct can cause the milk to dry up. These are all improper sexual conduct. Thirdly, improper places refer to non-genital areas, which are self-explanatory. Secondly, in terms of subtle actions, improper conduct refers to those who are not one's own wives or concubines. Bodhisattvas do not keep wives or concubines, so they constantly abstain from improper sexual conduct. Secondly, improper timing refers to the time of observing precepts. Bodhisattvas are constantly observing precepts, so they ultimately do not engage in sexual conduct. Thirdly, improper places refer to excessively vulgar actions, which are permanently abandoned. If carefully examined, both improper and proper sexual conduct are unattainable. The above is the explanation of the three bodily precepts.

Fourthly, regarding abstaining from false speech, the first sentence is a general statement, and the following are specific explanations. In the specific explanations...

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二。初對治離。二果行離。以對治離即是因離如初殺中因有二。謂內外。后盜淫中單舉外因。謂資財不足及妻色不足。其內因貪等。更不重舉。今妄語中既無外因。內復無別故。論云無外事復無異因故。是故誑他之思心是妄語因。離此即實語。成實語即是謂離故不別說對治三中初常實語者不違自心。隨想語故。二諦語者審諦思量如事而語故。三隨時語者離過語也。自有發語心事俱實而言不合時自惱惱他。菩薩不爾。善知時語也。二果行離中亦二。舉細況粗可知論中覆見忍見者。依大婆娑論。覆相妄語名為覆見。覆心妄語名為忍見。謂本見前事實生見想。誑言不見。此覆己所見。名為覆見。又實不見前事妄生見想。誑言不見。於事雖實。于見有違故名忍見。此忍己見故。

第五離兩舌中。新翻名離間語。言無破壞心者是對治離。以破壞兩頭是所治故。于斗諍下明果行離有二。一細心中憶持其事。二粗身往異處說。論云此二種明者。謂于兩頭各詐現為明。此由成於兩舌故如野干詐親師子及虎破其兩處等。又云此聞不向彼說此壞故者。此明舉經顯離也。謂懼彼前人聞此語已於此人所起惱壞事。是故不說。又釋恐彼人於此人所和合心壞。是故不說。彼聞亦爾。余如論說。

第六離惡口。亦名離粗惡語。論中初果行

【現代漢語翻譯】 現代漢語譯本：二、最初的對治是遠離（妄語），其次是果行上的遠離。以對治上的遠離來說，這實際上就是因上的遠離，比如最初的殺生中，因有兩種，即內在的因和外在的因。後面的偷盜和邪淫中，只列舉了外在的因，比如資財不足和妻子的姿色不足。而內在的因，比如貪婪等，就不再重複列舉了。現在妄語中，既沒有外在的因，內在也沒有其他的區別，所以論中說『沒有外在的事情，也沒有不同的因』。因此，欺騙他人的思心就是妄語的因。遠離這個就是實語。成就實語就是遠離（妄語），所以不再單獨說明對治。三種實語中，第一種是常實語，不違背自己的內心，隨著自己的想法說話。第二種是諦語，審慎地思考，如實地說話。第三種是隨時語，是遠離過失的語言。有的人發語時，事情和內容都是真實的，但是說出來不合時宜，會讓自己和他人煩惱。菩薩不是這樣，善於瞭解時機而說話。果行上的遠離也有兩種。舉細微的情況可以推知粗略的情況，論中說的『覆見』和『忍見』，依據《大婆沙論》的說法，隱瞞真相的妄語叫做『覆見』，隱瞞內心的妄語叫做『忍見』。就是說，本來見到眼前的事實，心中產生了見解和想法，卻謊稱沒有看見。這是隱瞞自己所見，叫做『覆見』。又或者，實際上沒有見到眼前的事實，卻虛妄地產生見解和想法，謊稱看見了。對於事情本身來說是真實的，但是對於見解來說是虛假的，所以叫做『忍見』。這是隱瞞自己的見解。 第五，遠離兩舌（離間語）。新譯的名字叫做離間語。論中說的『沒有破壞心』，是對治上的遠離。因為破壞兩頭（的關係）是所要對治的。在『于斗諍下』說明果行上的遠離有兩種：一是細微的心中憶持這件事，二是粗顯的身往不同的地方說。論中說『這兩種明』，是指在兩頭都假裝表現出光明磊落的樣子。這是因為成就了兩舌的緣故，就像野幹假裝親近獅子和老虎，破壞它們之間的關係一樣。又說『此聞不向彼說此壞故者』，這是說明引用經文來顯示遠離兩舌。就是說，害怕那個人聽到這些話后，對這個人產生惱怒和破壞的事情，所以不說。又解釋說，恐怕那個人對這個人所產生的和合之心被破壞，所以不說。那個人聽到也是一樣。其餘的就像論中所說。 第六，遠離惡口。也叫做遠離粗惡語。論中最初是果行。

【English Translation】 English version: Two. The initial antidote is abstaining from (false speech). The second is abstaining in terms of the result of practice. Abstaining as an antidote is actually abstaining from the cause. For example, in the initial killing, there are two causes: internal and external. In the subsequent stealing and adultery, only the external causes are listed, such as insufficient resources and inadequate beauty of one's wife. The internal causes, such as greed, are not repeated. Now, in false speech, there is neither an external cause nor any other internal difference. Therefore, the treatise states, 'There is no external matter, nor is there a different cause.' Therefore, the thought of deceiving others is the cause of false speech. Abstaining from this is truthful speech. Accomplishing truthful speech is abstaining (from false speech), so the antidote is not separately explained. Among the three types of truthful speech, the first is constant truthful speech, which does not contradict one's own mind and speaks according to one's thoughts. The second is true speech, which is to speak truthfully after careful consideration. The third is timely speech, which is speech that avoids faults. Some people, when speaking, have truthful matters and content, but speaking inappropriately causes trouble for themselves and others. Bodhisattvas are not like this; they are skilled at understanding the right time to speak. There are also two types of abstaining in terms of the result of practice. Inferring from subtle situations, one can understand the rough situations. The 'covering view' (覆見) and 'enduring view' (忍見) mentioned in the treatise, according to the Mahavibhasa, false speech that conceals the truth is called 'covering view,' and false speech that conceals the mind is called 'enduring view.' That is, originally seeing the facts before one's eyes, one has views and thoughts in one's mind, but falsely claims not to have seen them. This is concealing what one has seen, called 'covering view.' Or, actually not seeing the facts before one's eyes, one falsely generates views and thoughts, falsely claiming to have seen them. Although the matter itself is true, the view is false, so it is called 'enduring view.' This is concealing one's own view. Fifth, abstaining from divisive speech (two-tongued speech). The newly translated name is divisive speech. The treatise says 'without the intention to destroy,' which is abstaining as an antidote. Because destroying the relationship between two parties is what needs to be remedied. 'Below in the strife' it is explained that there are two types of abstaining in terms of the result of practice: one is subtly remembering the matter in one's mind, and the other is coarsely going to different places to speak. The treatise says 'these two kinds of brightness' refers to pretending to appear upright on both sides. This is because divisive speech is accomplished, just as a jackal pretends to be close to a lion and a tiger, destroying the relationship between them. It also says 'hearing this and not saying it to the other, this is because of destruction,' which explains that quoting the sutras reveals abstaining from divisive speech. That is, fearing that the other person, after hearing these words, will generate anger and destructive actions towards this person, so one does not speak. It is also explained that one is afraid that the harmonious mind that the other person has towards this person will be destroyed, so one does not speak. It is the same for the other person hearing. The rest is as the treatise says. Sixth, abstaining from harsh speech. Also called abstaining from coarse and evil speech. The treatise initially discusses the result of practice.

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離。正離粗惡之語。論經中有十六語。此中有四語。一粗獷者是損他語。能令他瞋故。二苦者是苦他語也。三惡者是鄙惡語。四自壞壞他者。已有同意樂事。自身失壞令他失壞故。余語如論。二對治離。謂潤益語等有十二語。此經略無。如論具顯。

第七離無義語。亦名離綺語。亦名離雜穢語。初對治離中。論經九句。此中有五。于中初二教化語。化令生信故。言常自護者。言合理不令失故。言應作不應作者。顯不失之相。謂若見在不善眾生。令舍不善安住善法。彼時教化成利益故。方始語故。故云知時語。次一名教授語。教令起行故。論中依展轉等者。謂互相策勵修勝行時。說義說法故。名利益語也。次一名教誡語誡令止惡故。論中展轉舉等者。互相舉罪令懺悔時。及有諍事。令殄滅時。作如法語及阿含語故云順法語也。后一名攝受語。謂說法攝受眾生。令修行時。如威儀住而發語故名籌量語也。二果行離中。戲笑是細故作。是粗二俱離也。余如論辨。

第八離貪下三明離意業惡。皆但有對治離。無餘二離可知。論中不貪有三種。一事財屬他事此有二。謂已攝者財事現在攝想者。物雖不在遙有所屬。彼有護想。此二名為若物屬他也。二體謂財體也。此亦二。謂金等但是所用不堪吃著。衣食有資身用。此

【現代漢語翻譯】 現代漢語譯本 遠離。首先是遠離粗惡的言語。《瑜伽師地論》中有十六種言語，這裡面包含了四種。第一種是粗獷的言語，是損害他人的言語，能夠使他人嗔恨。第二種是苦澀的言語，是使他人痛苦的言語。第三種是惡毒的言語，是鄙陋惡劣的言語。第四種是自壞壞他的言語，已經有了共同的意願和樂事，自身失壞也令他人失壞。其餘的言語可以參考《瑜伽師地論》。第二是對治遠離，包括潤益的言語等十二種言語。這部經中簡略沒有提及，詳細的可以參考《瑜伽師地論》。

第七是遠離無意義的言語，也叫做遠離綺語，也叫做遠離雜穢語。首先是對治遠離，在《瑜伽師地論》中有九句，這裡面包含了五句。其中前兩句是教化語，用來教化眾生使他們生起信心。『言常自護者』，意思是言語合理不使人喪失正念。『言應作不應作者』，顯示不喪失正念的相狀。如果看到有不善良的眾生，使他們捨棄不善安住于善良的法，那時教化就成為利益，所以說是適時語。其次是教授語，教導眾生髮起修行。論中依據展轉等，意思是互相策勵修行殊勝的行時，說義說法，所以叫做利益語。其次是教誡語，告誡眾生停止作惡。論中展轉舉等，意思是互相揭舉罪過使之懺悔時，以及有爭訟之事，使之平息時，說如法的言語以及阿含的言語，所以叫做順法語。最後是攝受語，用說法來攝受眾生，使他們修行時，如威儀般安住而發出的言語，所以叫做籌量語。第二是果行遠離，戲笑是細微的過失，故意作惡是粗大的過失，這兩種都要遠離。其餘的可以參考《瑜伽師地論》的辨析。

第八是遠離貪慾，下面的三種是說明遠離意業的惡行，都只有對治遠離，沒有其餘兩種遠離可以瞭解。《瑜伽師地論》中不貪有三種。第一種是事財屬於他人，這裡面有兩種。一種是已經攝取的財物，一種是現在想要攝取的財物。物品雖然不在身邊，但是遙遠地屬於他人，他人有守護的想法。這兩種叫做屬於他人的財物。第二種是體，指的是財物的本體。這裡也有兩種，一種是金銀等，只是用來使用，不能用來吃穿。一種是衣食，有資身的作用。這

【English Translation】 English version To abstain. First, to abstain from harsh speech. In the Yogācārabhūmi-śāstra (Treatise on the Stages of Yoga Practice), there are sixteen types of speech, and this includes four of them. The first is harsh speech, which is speech that harms others and can cause them to become angry. The second is bitter speech, which is speech that causes others to suffer. The third is evil speech, which is vile and wicked speech. The fourth is self-destructive and other-destructive speech, which already has a shared intention and joyful matter, and causes both oneself and others to be ruined. The remaining types of speech can be found in the Yogācārabhūmi-śāstra. The second is the antidote to abstaining, which includes twelve types of speech such as beneficial speech. This sutra briefly omits them, but they are explained in detail in the Yogācārabhūmi-śāstra.

Seventh, to abstain from meaningless speech, also known as abstaining from frivolous speech, also known as abstaining from impure speech. First, the antidote to abstaining, in the Yogācārabhūmi-śāstra there are nine sentences, and this includes five of them. Among them, the first two sentences are educational speech, used to educate sentient beings and cause them to generate faith. 'Speech that always protects oneself' means that speech is reasonable and does not cause people to lose mindfulness. 'Speech that should be done and should not be done' shows the aspect of not losing mindfulness. If you see sentient beings who are not virtuous, cause them to abandon non-virtue and abide in virtuous Dharma, then education becomes beneficial, so it is called timely speech. The next is instructional speech, teaching sentient beings to initiate practice. According to the Yogācārabhūmi-śāstra, when mutually encouraging each other to cultivate superior practices, speaking of meaning and Dharma is called beneficial speech. The next is admonishing speech, warning sentient beings to stop doing evil. In the Yogācārabhūmi-śāstra, mutually exposing faults to make them repent, and when there are disputes, to quell them, speaking in accordance with the Dharma and the Agama (Buddhist scriptures) is called speech in accordance with the Dharma. Finally, receptive speech, using Dharma to receive sentient beings, so that when they practice, speech is issued as if abiding in dignified conduct, so it is called measured speech. The second is the abstaining from the result of actions, joking is a subtle fault, deliberately doing evil is a gross fault, and both of these should be avoided. The rest can be found in the analysis of the Yogācārabhūmi-śāstra.

Eighth, to abstain from greed, the following three explain abstaining from evil deeds of the mind, all of which only have the antidote to abstaining, and there are no other two abstentions to understand. In the Yogācārabhūmi-śāstra, there are three types of non-greed. The first is that the property belongs to others, and there are two types here. One is the property that has already been taken, and the other is the property that is currently desired to be taken. Although the item is not nearby, it remotely belongs to others, and others have the idea of protecting it. These two are called property belonging to others. The second is the substance, which refers to the substance of the property. There are also two types here, one is gold and silver, etc., which are only used for use and cannot be eaten or worn. The other is clothing and food, which have the function of nourishing the body. This

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二是所貪之境故云他所攝用也。三差別謂貪有下中上三種故。謂初起希望。二愿得屬己。三起奪取意。離此三貪故云不作是念我當取之。

第九離瞋中。論經內有三。初攝治。二離障。三起行。此經略無後二。就攝治中。論有六心。為五眾生。此唯四心。一于怨起慈。二貧苦起悲。三于著樂眾生起潤益心。以法津潤。令離放逸故。四發菩提心。勞倦眾生起愛念心而作利益故。又論云此慈心等有六種障者。明前六心有此六障。此非分別者非二三等障同障一治。亦非二三治同治一障。不可如此分別故云非分別也。亦非一一各別相對。但是通障及通治也。六中一約怨生長。是瞋力耳。二約親不生等。是恨力。三約自善不生等。是垢力。四約不善生長。是害力。五約他不愛事等。是妄想力。六約愛事不生等。是妒力矣。故云文句次第說也。無量惡行根本釋等字也。余如論可知。

第十離邪見。論中七種見作二門。一約行。二約人。約行中。初一離邪離小乘故。次三解邪。顛倒見故。一邪見。二戒取。三見取。次二行邪。藏非詐善故。一藏非。二詐善。后一信邪。信世間故。對治此七名離邪見。二約人中。初四是梵行求眾生。一是同法小乘。后三邪見外道。次二是欲求眾生。后一是有求眾生。今此經略無異乘及戒取

【現代漢語翻譯】 現代漢語譯本：第二，所貪戀的境界，所以說是被『他』所攝持利用。第三，差別在於貪有下、中、上三種。即最初生起希望，其次希望據爲己有，再次生起搶奪的念頭。遠離這三種貪念，所以說『不作是念我當取之』（不產生我要佔有的想法）。

第九，遠離嗔恨（Krodha）中。《瑜伽師地論》和經文中有三個方面：一是攝受調伏，二是遠離障礙，三是發起行動。此經文省略了后兩個方面。就攝受調伏中，《瑜伽師地論》有六種心，針對五類眾生。這裡只有四種心：一是對怨恨之人發起慈心（Maitri）；二是對貧困痛苦之人發起悲心（Karuna）；三是對執著于快樂的眾生髮起潤益之心，用佛法滋潤，使他們遠離放逸；四是發菩提心（Bodhi-citta），對勞累睏倦的眾生髮起愛念之心，從而利益他們。另外，《瑜伽師地論》說這些慈心等有六種障礙，說明前面的六種心有這六種障礙。這裡說『此非分別者』，不是說二三種障礙共同障礙一種調伏，也不是說二三種調伏共同調伏一種障礙，不能這樣分別，所以說『非分別也』。也不是一一對應，而是通用的障礙和通用的調伏。六種障礙中，第一種是由於怨恨而增長，這是嗔恨的力量；第二種是對於親近之人不生歡喜等，這是怨恨的力量；第三種是對於自身善行不生歡喜等，這是垢的力量；第四種是對於不善增長，這是害的力量；第五種是對於他人不喜愛的事等，這是妄想的力量；第六種是對於喜愛的事不生歡喜等，這是嫉妒的力量。所以說文句是按照次第說的。『無量惡行根本釋等字也』，其餘的可以參考《瑜伽師地論》。

第十，遠離邪見（Mithya-drishti）。《瑜伽師地論》中七種見解分為兩類：一是關於行為，二是關於人。關於行為，第一種是遠離邪見，遠離小乘；第二、三、四種是解釋邪見，是顛倒的見解，即邪見、戒禁取見（Shila-vrata-paramarsha）和見取見（Drishti-paramarsha）；第五、六種是行為邪惡，隱藏自己的不足，偽裝善良，即藏非和詐善；第七種是相信邪說，相信世俗的說法。對治這七種稱為遠離邪見。關於人，前四種是梵行（Brahmacharya），追求眾生；第五種是與自己修習相同法門的小乘；后三種是邪見外道；倒數第二、三種是欲求眾生；最後一種是有求眾生。現在這部經文省略了異乘和戒禁取見。

【English Translation】 English version: Secondly, the object of greed is said to be 'used and controlled by others'. Thirdly, the difference lies in the fact that greed has three types: inferior, intermediate, and superior. That is, initially, hope arises; then, the desire to possess it; and then, the thought of seizing it. By abandoning these three types of greed, it is said, 'Do not think, I shall take it.' (Do not generate the thought that I will possess it).

Ninth, in abandoning anger (Krodha). The Yoga-shastra and the sutra have three aspects: first, to embrace and subdue; second, to abandon obstacles; and third, to initiate action. This sutra omits the latter two aspects. Regarding embracing and subduing, the Yoga-shastra has six minds for five types of beings. Here, there are only four minds: first, to generate loving-kindness (Maitri) towards those who harbor resentment; second, to generate compassion (Karuna) towards those who are poor and suffering; third, to generate a mind of enrichment towards beings attached to pleasure, nourishing them with the Dharma, so that they may abandon negligence; fourth, to generate Bodhi-citta (the mind of enlightenment), generating a mind of love and care towards weary and exhausted beings, thereby benefiting them. Furthermore, the Yoga-shastra states that these minds of loving-kindness, etc., have six obstacles, indicating that the preceding six minds have these six obstacles. Here, it is said, 'This is not to be distinguished,' meaning that it is not the case that two or three obstacles jointly obstruct one subduing, nor that two or three subduings jointly subdue one obstacle. It should not be distinguished in this way, hence it is said, 'not to be distinguished.' It is also not a one-to-one correspondence, but rather a common obstacle and a common subduing. Among the six obstacles, the first is due to the growth of resentment, which is the power of anger; the second is the lack of joy towards close ones, which is the power of hatred; the third is the lack of joy towards one's own good deeds, which is the power of defilement; the fourth is the growth of unwholesome deeds, which is the power of harm; the fifth is things that others do not like, which is the power of delusion; the sixth is the lack of joy towards things that one likes, which is the power of jealousy. Therefore, it is said that the sentences are spoken in order. 'The root explanation of countless evil deeds, etc.,' the rest can be referred to the Yoga-shastra.

Tenth, abandoning wrong views (Mithya-drishti). In the Yoga-shastra, the seven views are divided into two categories: one is about actions, and the other is about people. Regarding actions, the first is to abandon wrong views, to abandon the Hinayana; the second, third, and fourth are to explain wrong views, which are inverted views, namely, wrong views, adherence to rites and rituals (Shila-vrata-paramarsha), and adherence to views (Drishti-paramarsha); the fifth and sixth are evil actions, hiding one's shortcomings and feigning goodness, namely, concealing faults and pretending to be good; the seventh is believing in false teachings, believing in worldly teachings. Counteracting these seven is called abandoning wrong views. Regarding people, the first four are Brahmacharya (celibate practice), seeking beings; the fifth is the Hinayana that practices the same Dharma as oneself; the last three are heretics with wrong views; the second to last and third to last are beings seeking desires; the last one is beings seeking existence. Now, this sutra omits the different vehicles and adherence to rites and rituals.

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見。餘五中深信罪福是不奸欺。余如論辨可知。言菩薩如是常護善道者第三總結行成也。初離戒竟。

第二攝善法戒中有四。一智。二愿。三觀。四行。初言作是思惟眾生墮惡道者由十不善者。此是智有其三義。一何所知。知眾生苦因果。二何因知。因前自離十惡。即念眾生不能離惡。三何故知。知物有惡自行善業為欲化他。是大悲故。論中乘惡等者釋道也。亦名趣苦身苦處。釋惡也。常墮者釋墮也。上釋苦果下釋苦因。謂十不善業攝到一切惡果數故。論中以數攝經中十也。惡攝不善。果攝三塗。到攝其業以業能到果處故。受解集義。謂集果名集。納果名受。義相似故。行解因義。謂生果名因。趣果稱行。義相似。故第二我當自住下明愿中亦三義。一何所愿。愿自住善亦令他住。二何因愿。因前知生由業墮惡。三何故愿。以大悲心不捨離故。故自行皆為眾生。文中二。初總舉愿事。二何以故下徴責釋成可知。攝論頌(云云)。第三又深思惟下明觀。謂通觀十善有其五重。義亦有三。一何所觀。通觀障。所治十惡能治五重。二何因觀。因前愿自住善亦令他住。若不識善知何所住。三何故觀。觀善為欲攝起行故。文中有二。初思惟十不善墮惡道。是所治障也。二行十善下明五重十善。是能治行也。問此中十善與上律

【現代漢語翻譯】 見（Jian）。其餘五種（Yu wu zhong）深信罪福是不奸欺的。其餘的如同論辯可知。說菩薩是這樣常常守護善道的，這是第三個總結行成。最初是離戒完畢。

第二，攝善法戒中有四點：一、智慧（Zhi）；二、愿（Yuan）；三、觀（Guan）；四、行（Xing）。首先說『作是思惟眾生墮惡道者由十不善者』，這是智慧，有三種含義：一、知什麼？知道眾生的苦因果。二、因什麼而知？因為之前自己遠離十惡，就想到眾生不能遠離惡。三、為什麼而知？知道事物有惡，自己行善業是爲了教化他人，這是大悲心。論中『乘惡等者』是解釋道。也叫趣苦身苦處，是解釋惡。『常墮者』是解釋墮。上面解釋苦果，下面解釋苦因。說十不善業包含了一切惡果的數量。論中用數量包含經中的十。惡包含不善。果包含三塗（San Tu，地獄、餓鬼、畜生三惡道）。到包含其業，因為業能到達果報之處。受是理解和聚集的意思。說聚集果報叫做集，接受果報叫做受，意義相似。行是理解原因的意思。說產生果報叫做因，趨向果報叫做行，意義相似。第二，『我當自住下』說明愿，其中也有三種含義：一、愿什麼？愿自己安住于善，也令他人安住。二、因什麼而愿？因為之前知道眾生由於業力而墮入惡道。三、為什麼而愿？以大悲心不捨離眾生。所以自己修行都是爲了眾生。文中分為兩部分：首先總的提出願望的事情，第二，『何以故下』是征問責備，解釋成就，可以知道。攝論頌（She Lun Song）（省略）。第三，『又深思惟下』說明觀。說通觀十善有五重意義，也有三種含義：一、觀什麼？通觀障礙，所要治理的十惡，能治理的五重。二、因什麼而觀？因為之前愿自己安住于善，也令他人安住。如果不認識善，怎麼知道安住在哪裡？三、為什麼而觀？觀察善是爲了發起行動。文中有兩部分：首先思惟十不善會墮入惡道，這是所要治理的障礙。第二，『行十善下』說明五重十善，這是能治理的行為。問：此處的十善與上面的律

【English Translation】 Seeing (Jian). The remaining five (Yu wu zhong) deeply believe that sin and merit are not deceptive. The rest can be understood as in the arguments. Saying that Bodhisattvas are constantly protecting the good path is the third summary of the completion of practice. Initially, the precepts are completed.

Secondly, there are four aspects in the precepts of embracing good dharmas: 1. Wisdom (Zhi); 2. Vow (Yuan); 3. Observation (Guan); 4. Practice (Xing). Firstly, it says 'Thinking that sentient beings fall into evil paths due to the ten non-virtues', this is wisdom, which has three meanings: 1. What to know? Knowing the cause and effect of sentient beings' suffering. 2. How to know? Because one has previously refrained from the ten non-virtues, one thinks that sentient beings cannot refrain from evil. 3. Why to know? Knowing that things have evil, one practices good deeds in order to transform others, this is great compassion. In the treatise, 'Riding evil, etc.' explains the path. It is also called going to the place of suffering and painful bodies, which explains evil. 'Constantly falling' explains falling. The above explains the suffering result, and the below explains the suffering cause. It says that the ten non-virtuous deeds include the number of all evil results. In the treatise, the number includes the ten in the sutra. Evil includes non-virtue. Result includes the three evil realms (San Tu, the three evil realms of hell, hungry ghosts, and animals). Going includes its karma, because karma can reach the place of result. Receiving is the meaning of understanding and gathering. It says that gathering results is called gathering, and receiving results is called receiving, the meanings are similar. Practice is the meaning of understanding the cause. It says that producing results is called cause, and heading towards results is called practice, the meanings are similar. Secondly, 'I shall abide by myself' explains the vow, which also has three meanings: 1. What to vow? Vowing to abide in goodness oneself, and also to let others abide. 2. Why to vow? Because one previously knew that sentient beings fall into evil paths due to karma. 3. Why to vow? With great compassion, not abandoning sentient beings. Therefore, one's own practice is all for sentient beings. The text is divided into two parts: firstly, it generally puts forward the matter of vows, and secondly, 'Why is it so' is questioning and blaming, explaining accomplishment, which can be known. The Verses of the Compendium of Treatises (She Lun Song) (omitted). Thirdly, 'Again, deeply thinking' explains observation. It says that thoroughly observing the ten virtues has five levels of meaning, and also has three meanings: 1. What to observe? Thoroughly observing obstacles, the ten non-virtues to be governed, and the five levels that can be governed. 2. Why to observe? Because one previously vowed to abide in goodness oneself, and also to let others abide. If one does not recognize goodness, how does one know where to abide? 3. Why to observe? Observing goodness is in order to initiate action. The text is divided into two parts: firstly, thinking that the ten non-virtues will lead to falling into evil paths, this is the obstacle to be governed. Secondly, 'Practicing the ten virtues' explains the five levels of the ten virtues, which is the practice that can govern. Question: The ten virtues here and the above precepts

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儀戒十善何別。答前望止惡今約作善。止作不同故分二位。問十善翻十惡。十惡既唯一十善何得有五重。答計翻不善亦應是一。但以善隨無智故名世間隨智勝劣故有出世間之四位。問善既五重。所翻十惡亦應有五。何者謂人天十善翻惡道十惡。聲聞十善翻人天十惡。乃至如來十善翻菩薩十惡。應如是耶。答不爾。翻善之惡違理損物。不善相粗不通上位。故唯有一反惡之善順理益物。福隨於智通於上位故有五種。是故五位所離惡齊故唯一種。所成善異故有五重。此即止同而作別也。是故此地是菩薩十善。尚非二乘。況同凡位。若約寄言亦攝凡位。問不善業粗不通上位。不得約上說有五重。不善望下。未知亦有階降以不。答約心約境亦有五種。一極重如如來秘密藏經云。如父得緣覺道子斷父命。是殺生中重。余如上說。二稍重如殺人等。如戒經說。三重如殺畜等。如此中說。四輕如秘密藏經。后複次說五無罪。如菩薩戒說為救生多命及救無間業而斷彼命不犯等也。並具如前十不善章說。五重之中。初人天可知。二聲聞內。論雲實相觀者總觀十惡及人天十善。具四諦故名實相也。下別顯二門四諦觀。如論可知。與此四諦觀智和合修聲聞行。論中智慧同觀。修行無分別者有二義。一約境。於前善惡二種四諦同觀齊修無別異故名

【現代漢語翻譯】 現代漢語譯本 儀戒十善有何區別？回答說，前者側重於止惡，後者側重於行善。止惡和行善不同，所以分為兩個層次。 問：十善是十惡的翻轉。既然十惡只有一種，為什麼十善會有五重？答：如果按照翻轉不善的角度來說，也應該只有一種。但是因為善會隨著無智而變化，所以稱為世間善；隨著智慧的勝劣，所以有出世間的四種層次。 問：既然善有五重，那麼所翻轉的十惡也應該有五種。例如，人天十善翻轉惡道十惡，聲聞十善翻轉人天十惡，乃至如來十善翻轉菩薩十惡，應該這樣說嗎？ 答：不是這樣的。翻轉善的惡，是違背道理、損害他物的。不善的相狀粗糙，不能通達上位。所以只有一種翻轉惡的善，是順應道理、利益他物的。福德隨著智慧而增長，可以通達上位，所以有五種。因此，五個層次所斷除的惡是一樣的，所以只有一種；所成就的善是不同的，所以有五重。這就是止惡相同而行善不同的道理。所以，此地的十善是菩薩的十善，尚且不是二乘的境界，更何況是凡夫的境界。如果從借用言語的角度來說，也包含凡夫的層次。 問：不善業粗糙，不能通達上位，不能從上位的角度來說有五重。從不善的角度向下看，不知道是否有階梯式的降低？ 答：從心和境界的角度來說，也有五種。第一種是極重，如《如來秘密藏經》(Tathāgataguhyasūtra)所說：『如父親證得緣覺道，兒子斷了父親的命，這是殺生中最重的。』其餘的如上面所說。第二種是稍重，如殺人等，如戒經所說。第三種是中等，如殺畜生等，如此經中所說。第四種是輕微，如《秘密藏經》後面又說五種無罪。如菩薩戒所說，爲了救更多生命以及爲了阻止他人造作無間業而斷其性命，不犯戒等。都詳細地在前面的十不善章節中說明。 五重之中，初人天可知。二聲聞內，《論》(Abhidharma)中說，實相觀(tattvalakṣaṇa-dṛṣṭi)是總觀十惡以及人天十善，具足四諦(catvāri āryasatyāni)的緣故，稱為實相。下面分別顯示二門四諦觀，如《論》中可知。與此四諦觀智和合修行聲聞行。《論》中智慧同觀，修行無分別者，有兩種含義。一是約境，對於前面的善惡兩種四諦，同樣地觀察、一起修行，沒有差別，所以稱為同觀。

【English Translation】 English version What is the difference between the precepts of conduct and the ten wholesome actions (daśa-kuśala-karmapatha)? The answer is that the former emphasizes ceasing evil, while the latter emphasizes performing good. Because ceasing and performing are different, they are divided into two levels. Question: The ten wholesome actions are the reverse of the ten unwholesome actions (daśa-akuśala-karmapatha). Since there is only one type of ten unwholesome actions, why are there five levels of ten wholesome actions? Answer: If we consider it from the perspective of reversing unwholesome actions, there should also be only one type. However, because goodness changes with ignorance, it is called mundane goodness; with the superiority or inferiority of wisdom, there are four levels of supramundane goodness. Question: Since there are five levels of goodness, should there also be five types of ten unwholesome actions that are reversed? For example, the ten wholesome actions of humans and gods reverse the ten unwholesome actions of the evil paths, the ten wholesome actions of Śrāvakas reverse the ten wholesome actions of humans and gods, and even the ten wholesome actions of Tathāgatas reverse the ten wholesome actions of Bodhisattvas. Should it be said this way? Answer: It is not like that. The evil that reverses goodness is contrary to reason and harms others. The characteristics of unwholesomeness are coarse and cannot reach higher levels. Therefore, there is only one type of goodness that reverses evil, which is in accordance with reason and benefits others. Merit increases with wisdom and can reach higher levels, so there are five types. Therefore, the evil that is abandoned at the five levels is the same, so there is only one type; the goodness that is achieved is different, so there are five levels. This is the principle that ceasing evil is the same, but performing good is different. Therefore, the ten wholesome actions here are the ten wholesome actions of Bodhisattvas, which are not yet the realm of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), let alone the realm of ordinary beings. If we speak in terms of borrowed language, it also includes the level of ordinary beings. Question: Unwholesome karma is coarse and cannot reach higher levels, so it cannot be said that there are five levels from the perspective of higher levels. Looking down from the perspective of unwholesomeness, I don't know if there are gradual decreases? Answer: From the perspective of mind and object, there are also five types. The first type is extremely heavy, as the Tathāgataguhyasūtra (如來秘密藏經) says: 'If a father attains the path of a Pratyekabuddha (緣覺), and the son kills the father, this is the heaviest of killings.' The rest are as mentioned above. The second type is slightly heavy, such as killing people, as the precepts say. The third type is medium, such as killing animals, as this scripture says. The fourth type is light, as the Guhyasūtra later says, there are five types of non-offenses. As the Bodhisattva precepts say, in order to save more lives and to prevent others from creating karma leading to the Avīci hell (無間業), killing them is not an offense, etc. All are explained in detail in the previous chapter on the ten unwholesome actions. Among the five levels, the first, human and god realms, is understandable. Within the second, Śrāvaka, the Abhidharma (論) says that the view of true characteristics (tattvalakṣaṇa-dṛṣṭi) is the general observation of the ten unwholesome actions and the ten wholesome actions of humans and gods, and because it possesses the Four Noble Truths (catvāri āryasatyāni), it is called true characteristics. Below, the two gates of the Four Noble Truths are shown separately, as can be known from the Abhidharma. Practicing the Śrāvaka path in conjunction with this wisdom of the Four Noble Truths. In the Abhidharma, the wisdom is the same in observation, and those who practice without discrimination have two meanings. One is in terms of object, for the two types of Four Noble Truths, good and evil, observing them equally and practicing together without difference, so it is called the same observation.

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無分別。二約智。謂此聲聞觀諦之智。與十善道和合故名同觀同行無分別也。上來總句對下彰勝。下別有五句。對上顯劣。論中五內。初三明劣菩薩。后二對劣緣覺。五中初因集有二義。一性因。二習因。今此論中且舉習因。謂過去所習狹劣善根。依之集起今所成行故因集。亦是整合種性。名曰因集。如經若心劣等可知。餘四論文自顯可知。第三緣覺十善中二。初總。二不從他下別顯有三。初不從他聞。自然得知者。地論名自覺義。謂不假佛說及菩薩故。瑜伽第三十四。獨覺地中明獨覺種姓有三相。中第三相云。本性獨覺先未證得彼菩提時。有中根種性是慢行類。由是因緣深心悕愿。無師無敵而證菩提。二不能具足大悲方便者。地論是不能說法義。謂不起心說法者釋不具大悲也。不堪說法故者釋不具方便也。瑜伽名薄悲種性。由是因緣。于說正法利有情事。心不愛樂。于少思務。寂靜住中深心愛樂。三言而能深入乃至辟支佛乘者。地論名觀小境界義。謂觀微細因緣境行故。此中小境有二義。一約十二緣。但有苦集二法故名小。二是緣生深細名小。今取后義。瑜伽云有薄塵種性。由此因緣。于憒鬧處心不愛樂等。瑜伽中五相。一種性二道。三習。四住。五行。廣釋如彼。地論云。因集畏苦舍眾生等者。明與聲聞辨同異。

謂聲聞五相中。三同二異。二異者此不依師故。依止勝。能觀深細因緣法故。觀勝。問此不能說法與舍眾生何別。答聲聞亦有能說辯力。為無大悲。捨生趣寂。今獨覺亦無說力。瑜伽云或濟度他下劣愚昧。以身濟度不以語言。何以故。唯現身相為彼說法不發言故。示現種種神通境界。乃至為令心誹謗者生歸向故。然此有二類。一成獨覺者名麟角喻。二成獨勝者名部行喻。余如瑜伽說。第四菩薩十善中。地論四內。初一行因。次二行相。后一行位。初言行是十善乃至無量無邊者。此是因集。謂宿習善根依之起行。論中三義。釋一依一切善。起行者明自利行因。二依一切眾生等明利他行因。三大乘心等出因體。謂此廣大心無量等也。又釋初釋大心。二廣心。三無量心可知。二言于眾生下明用。謂利他心緣苦能益故。見眾生習苦因受苦果。起慈悲。是菩薩用也。三言有方便力者。明彼力是利他行。即四攝方便依前慈起故。是彼力。四言志願下明地。謂行所依位。于中分三。謂三阿僧祇各滿處為一。故有三位也。文義如論具釋。應知。言凈諸地等者。以凈諸地上上凈故。及凈波羅蜜第一凈故。令彼第三廣成之行方得圓滿論中問答解釋可知。第五佛十善中論經有總有別。此中但別無總。別中四內。初三正是佛果。后一是此地中行

【現代漢語翻譯】 現代漢語譯本 關於聲聞五相中，有三點相同，兩點不同。兩點不同之處在於，獨覺不依賴於老師，因此依止於殊勝之處；獨覺能夠觀察到深細的因緣法，因此在觀行上殊勝。有人問：『如果獨覺不能說法，那麼他和捨棄眾生的聲聞有什麼區別？』回答是：『聲聞也有能說法的辯才能力，只是因為沒有廣大的慈悲心，所以捨棄眾生而趨向寂滅。』現在的獨覺也是沒有說法能力。《瑜伽師地論》中說：『或者救濟他人中下劣愚昧之人，用自身來救濟，而不是用語言。』為什麼呢？因為僅僅示現身相來為他們說法，而不發語言的緣故。示現種種神通境界，乃至爲了讓心中誹謗的人產生歸向之心。』然而，獨覺有兩類：一類是成就獨覺者，名為麟角喻（像犀牛一樣獨自修行）；另一類是成就獨勝者，名為部行喻（帶領一部分人修行）。其餘的可以參考《瑜伽師地論》的說法。 第四，菩薩的十善業中，《地持論》中講了四種內在的含義。第一句是行的因，第二、三句是行的相，最後一句是行的位。第一句說『行是十善乃至無量無邊』，這是因的集合。意思是說，宿世所習的善根，依靠它而發起修行。論中有三種含義來解釋：一是依靠一切善法而發起修行，這是說明自利之行的因；二是依靠一切眾生等，這是說明利他之行的因；三是大乘心等，這是說明因的本體，意思是說這種廣大的心是無量等等。又可以解釋為：第一句解釋大心，第二句解釋廣心，第三句解釋無量心，這些都是可以理解的。第二句說『對於眾生』，這是說明作用。意思是說，利他之心緣于眾生的苦難，能夠利益他們。見到眾生因為習於苦因，而承受苦果，從而生起慈悲心，這就是菩薩的作用。第三句說『有方便力』，這是說明這種力量是利他之行，也就是四攝方便，是依靠前面的慈悲心而生起的，這就是這種力量。第四句說『志願』，這是說明菩薩所處的地位。其中分為三部分，也就是三個阿僧祇劫各自圓滿之處，作為一位。所以有三個位次。文句和含義可以參考《地持論》的詳細解釋，應當瞭解。說到『清凈諸地等』，是因為清凈諸地，越來越清凈的緣故，以及清凈波羅蜜，最為清凈的緣故，使得第三個廣大成就之行，才能夠圓滿。論中的問答解釋，可以參考。 第五，佛的十善業中，論和經有總說和別說。這裡只有別說，沒有總說。別說中包含四種內在含義。前三種正是佛果，后一種是此地中的行。

【English Translation】 English version Regarding the five characteristics of Sravakas, three are the same and two are different. The two differences are that Pratyekabuddhas do not rely on a teacher, therefore they rely on the superior; they are able to observe the profound and subtle causal conditions, therefore they are superior in contemplation. Someone asks: 'If a Pratyekabuddha cannot expound the Dharma, what is the difference between them and a Sravaka who abandons sentient beings?' The answer is: 'Sravakas also have the ability to expound the Dharma eloquently, but because they lack great compassion, they abandon sentient beings and strive for quiescence.' Now, Pratyekabuddhas also lack the ability to expound the Dharma. The Yogacarabhumi-sastra says: 'Or they save inferior and ignorant beings by saving them with their own bodies, not with language.' Why? Because they only manifest their physical form to expound the Dharma to them, without uttering words. They manifest various miraculous powers, even to cause those who slander them in their hearts to turn towards them.' However, there are two types of Pratyekabuddhas: one who attains Pratyekabuddhahood is called the Rhinoceros Horn simile (Khadgavisanakalpa), and the other who attains Pratyekajina is called the Group-Walking simile (Vargacarikakalpa). The rest can be found in the Yogacarabhumi-sastra. Fourth, regarding the ten wholesome karmas of Bodhisattvas, the Bodhisattvabhumi-sastra speaks of four inner meanings. The first sentence is the cause of the practice, the second and third sentences are the characteristics of the practice, and the last sentence is the stage of the practice. The first sentence says 'The practice is the ten wholesome karmas, even to immeasurable and boundless,' this is the collection of causes. It means that the wholesome roots cultivated in past lives are relied upon to initiate practice. There are three meanings in the treatise to explain: first, relying on all wholesome dharmas to initiate practice, this explains the cause of self-benefiting practice; second, relying on all sentient beings, etc., this explains the cause of other-benefiting practice; third, the Mahayana mind, etc., explains the substance of the cause, meaning that this vast mind is immeasurable, etc. It can also be explained as: the first sentence explains the great mind, the second sentence explains the vast mind, and the third sentence explains the immeasurable mind, all of which are understandable. The second sentence says 'towards sentient beings,' this explains the function. It means that the mind of benefiting others is based on the suffering of sentient beings and is able to benefit them. Seeing sentient beings suffering the consequences of suffering due to their habits of suffering, compassion arises, this is the function of the Bodhisattva. The third sentence says 'having skillful means,' this explains that this power is the practice of benefiting others, which is the four means of attraction (catuh-samgrahavastu), arising from the preceding compassion, this is this power. The fourth sentence says 'vow,' this explains the position of the Bodhisattva. It is divided into three parts, that is, the places where the three asamkhyeya kalpas are each fulfilled, as one position. Therefore, there are three positions. The sentences and meanings can be found in the detailed explanation of the Bodhisattvabhumi-sastra, which should be understood. Speaking of 'purifying the lands, etc.,' is because the purification of the lands is increasingly pure, and the purification of the paramitas is the most pure, so that the third vast accomplishment of practice can be fulfilled. The question and answer explanations in the treatise can be consulted. Fifth, regarding the ten wholesome karmas of the Buddha, the treatises and sutras have general and specific explanations. Here, there are only specific explanations, not general explanations. The specific explanations contain four inner meanings. The first three are precisely the fruit of Buddhahood, and the last one is the practice in this land.

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。前中言得佛者。彼十不善習氣同滅故方得佛。二言十力下顯佛別德明善自在。成舍於二乘故。三言集諸佛法者。謂依菩薩乘方便善巧集諸佛法。令圓滿故。上來觀竟。四是故下是第四行也。釋有二義。一近望佛善以結求心故名無厭足。論依此釋。屬佛善中收。二上既通觀善有五重。今乃結已應行十善唯求佛善。攝善法戒竟。

第三大段攝眾生戒。亦名利益眾生戒。于中論分為五。一智謂善知眾生苦因果故。二依智起愿。愿為眾生自修善故。三依愿起行。如誓而修故。四依行攝生。悲為益本故名為集。五依悲正成攝生之行。名為集果。初中有三。初總知苦因。二從於中下別知苦果。三佛子下總結所知。前中論名時差別者。謂對果明因。果有三塗不同。明知因時亦有三位差別。故云上者地獄因等。此上中下有二義。一約境有三品。二約心亦三品。思以準之。問雜集等論。皆下是傍生。中是餓鬼等。何故與此不同。答依正法念經。此三各二。謂大海下無間等八大地獄為正地獄。如或在鐵圍山間等諸處小地獄名邊地獄。又如波吒迦餓鬼鐵腳餓鬼等名正餓鬼謂頭如大山。頸如針等。極大苦惱如餘人間坑塹等處。有鬼食人涕唾等名邊餓鬼。又畜生中如熱沙龍等受大苦名正畜生。人間諸畜名邊畜生。此三中地獄邊正望于鬼畜

【現代漢語翻譯】 現代漢語譯本：前面說到證得佛果的人，是因為他們十種不善的習氣都已滅盡，所以才能成佛。第二句『十力』以下，是爲了彰顯佛的特殊功德，表明佛的善行是自在無礙的，成就捨棄了二乘的境界。第三句『集諸佛法』，是指依靠菩薩乘的方便善巧，聚集各種佛法，使之圓滿。以上是觀行的結束。第四句『是故』以下，是第四種修行。其中有兩種含義：一是就近希望佛的善行，以此來堅定求佛之心，所以稱為『無厭足』。《瑜伽師地論》依據這種解釋，將其歸入佛的善行之中。二是上面已經普遍觀察了善有五重含義，現在總結說，應該奉行十善，只求佛的善行。這是攝善法戒的結束。 第三大段是攝眾生戒，也稱為利益眾生戒。在《瑜伽師地論》中，將其分為五個部分：一是智慧，即善於瞭解眾生的苦因和苦果；二是依智慧而生起的願望，愿為眾生自己修行善法；三是依願望而生起的行動，如誓言一樣去修行；四是依行動來攝受眾生，因為慈悲是利益眾生的根本，所以稱為『集』；五是依慈悲之心，真正成就攝受眾生的行為，稱為『集果』。第一個部分中有三個方面：首先是總的瞭解苦因；二是『從於中下』，分別瞭解苦果；三是『佛子下』，總結所瞭解的。在第一個方面中，《瑜伽師地論》名為『時差別』，是指對照果來闡明因。果有地獄、餓鬼、畜生三塗的不同，說明了解因的時候也有三個層次的差別，所以說『上者地獄因等』。這裡的上、中、下有兩種含義：一是就境界來說有三品，二是就心來說也有三品。可以思考並以此為準則。問：在《雜集論》等論中，都說下是傍生（動物），中是餓鬼等，為什麼與這裡不同？答：依據《正法念處經》，這三者各有兩種。所謂大海下的無間地獄等八大地獄是正地獄，如或在鐵圍山間等處的各種小地獄稱為邊地獄。又如波吒迦餓鬼、鐵腳餓鬼等稱為正餓鬼，如頭如大山，頸如針等，極其苦惱，如餘人間坑塹等處，有鬼食人涕唾等稱為邊餓鬼。又畜生中，如熱沙龍等遭受大苦的稱為正畜生，人間各種畜生稱為邊畜生。這三者中，地獄的邊地獄和正地獄，是相對於餓鬼和畜生而言的。

【English Translation】 English version: Previously, it was said that those who attain Buddhahood do so because their ten unwholesome habits are extinguished, thus enabling them to become Buddhas. The second sentence, 'Ten Powers' and below, is to highlight the Buddha's unique merits, indicating that the Buddha's good deeds are free and unhindered, achieving the abandonment of the Two Vehicles. The third sentence, 'Gathering all Buddha-dharmas,' refers to relying on the skillful means of the Bodhisattva Vehicle to gather various Buddha-dharmas, making them complete. The above is the end of contemplation. The fourth sentence, 'Therefore' and below, is the fourth practice. It has two meanings: first, to closely hope for the Buddha's good deeds, thereby strengthening the mind seeking Buddhahood, hence it is called 'insatiable.' The Yogacarabhumi-sastra relies on this explanation, categorizing it within the Buddha's good deeds. Second, above, it has been universally observed that good has fivefold meanings, now concluding that one should practice the ten good deeds, seeking only the Buddha's good deeds. This is the end of the precept of gathering good dharmas. The third major section is the precept of gathering sentient beings, also known as the precept of benefiting sentient beings. In the Yogacarabhumi-sastra, it is divided into five parts: first, wisdom, which is to skillfully understand the causes and effects of sentient beings' suffering; second, the aspiration arising from wisdom, wishing to cultivate good deeds for sentient beings oneself; third, the actions arising from aspiration, practicing as vowed; fourth, gathering sentient beings through actions, because compassion is the root of benefiting sentient beings, hence it is called 'gathering'; fifth, truly accomplishing the act of gathering sentient beings based on compassion, called 'gathering fruit.' The first part has three aspects: first, a general understanding of the causes of suffering; second, 'from within the lower,' a separate understanding of the effects of suffering; third, 'Buddha-son below,' a summary of what is understood. In the first aspect, the Yogacarabhumi-sastra is named 'temporal difference,' which refers to clarifying the cause by contrasting the effect. The effect has the differences of the three evil destinies of hell, hungry ghosts, and animals, indicating that there are also three levels of difference in understanding the cause, so it is said 'the upper is the cause of hell, etc.' The upper, middle, and lower here have two meanings: first, there are three grades in terms of realm, and second, there are also three grades in terms of mind. One can contemplate and use this as a standard. Question: In the Abhidharmasamuccaya and other treatises, it is said that the lower is tiryagyoni (animals), the middle is hungry ghosts, etc., why is it different from here? Answer: According to the Shobhona-citta-sutra, each of these three has two types. The eight great hells such as the Avici Hell under the great sea are the true hells, and the various small hells such as those in the Iron Mountain range are called border hells. Also, pūtigandha (foul-smelling) hungry ghosts, iron-legged hungry ghosts, etc., are called true hungry ghosts, such as heads like great mountains, necks like needles, etc., extremely painful, such as in pits and trenches in the human world, there are ghosts that eat human mucus, etc., called border hungry ghosts. Also, among animals, those who suffer greatly such as hot sand dragons are called true animals, and various animals in the human world are called border animals. Among these three, the border hells and true hells of hell are relative to hungry ghosts and animals.

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。一向苦故更無異說。若以邊鬼望正畜。則畜重鬼輕。此經約此說。若以正鬼望邊畜。則鬼重畜輕。雜集等約此辨。是故不相違也。下別顯中。地論顯二果。一報果。謂三惡道受苦報故。二習氣果。人中受殘果故。雜集論第七各有三果。一異熟果。二等流果。三增上果。初殺生異熟果隨下中上受三惡趣苦。二等流果彼論但一果。謂短命。此中有二者。謂殺命未斷時。令他苦故。約此方便位得多病報。二正命斷故得短命報。三增上果者。雜集云。所謂外具乏少光澤。是殺生增上果。二劫盜中報果可知。等流中共財不自在者。亦約方便位。以雖有財不得用故。增上果者不與取故。多遭霜雹。三邪淫中得不隨意眷屬。亦是約方便得果。三增上果者。欲邪行故多諸塵坌。四妄語中等流內。被謗約違境得。為誑約違心得。又為誑亦是方便。以有誑心故。增上果者妄語故。多諸臭穢。五兩舌等流中弊惡眷屬。是方便中令他眷屬不相喜見。故得此報。增上果者。離間語故高下險阻。六惡口等流中。言恒有諍訟約方便得。又常聞惡音約語體粗惡得。等流果言恒有諍訟。約違總他人得果。增上果者。粗惡語故。其地堿鹵磽確穢惡。七無義語等流中。言不明瞭者。言不威肅故。是正等流果。人不信言者是約方便得果也。增上果者。綺語故。

【現代漢語翻譯】 現代漢語譯本： 一向都是因為苦的緣故，沒有其他的說法。如果用邊地鬼來看待正道的畜生，那麼畜生比鬼的罪孽更重，這部經是這樣說的。如果用正道的鬼來看待邊地的畜生，那麼鬼比畜生的罪孽更重，《雜集論》等是這樣辨析的。所以這兩種說法並不矛盾。下面分別顯示（業的）結果。 《地論》顯示兩種果報：一是報果，指在三惡道中承受痛苦的果報；二是習氣果，指在人道中承受殘餘的果報。《雜集論》第七卷各自有三種果報：一、異熟果；二、等流果；三、增上果。首先，殺生的異熟果是根據（罪業的）下、中、上，承受三惡道的痛苦。二、等流果，該論只說了一種果報，即短命。這裡有兩種情況：一是殺生惡業未斷時，使他人痛苦，因此，在這個方便位上，會得到多病的果報；二是正命斷絕，因此得到短命的果報。三、增上果，《雜集論》說：『所謂外在器具缺乏光澤』，這就是殺生的增上果。二、偷盜中的報果是可以知道的。等流果中，與他人共有的財產不能自主，這也是在方便位上說的，因為即使有財產也不能使用。增上果是由於不給予就強取，所以經常遭受霜雹災害。三、邪淫中得到不如意的眷屬，這也是在方便位上得到的結果。增上果是，因為邪淫的緣故，有很多塵土污垢。四、妄語中，等流果中，被誹謗是由於違背了（真實）境界而得到的，欺騙是由於違背了（誠實）心而得到的。而且欺騙也是一種方便，因為有欺騙的心。增上果是，因為妄語的緣故，有很多臭穢之物。五、兩舌的等流果中，惡劣的眷屬，是在方便中使他人的眷屬不相喜見，所以得到這種果報。增上果是，因為離間語的緣故，（所處的環境）高低險阻。六、惡口的等流果中，言語中經常有爭訟，這是在方便中得到的。而且經常聽到惡劣的聲音，這是由於語言粗暴惡劣而得到的。等流果是言語中經常有爭訟，這是由於違背了他人而得到的果報。增上果是，因為粗暴惡劣的語言，（所處的）土地是堿性的、貧瘠的、污穢的。七、無意義的語言的等流果中，言語不清楚，是因為言語沒有威嚴莊重，這是真正的等流果。人們不相信他的話，這是在方便中得到的果報。增上果是，因為綺語的緣故。

【English Translation】 English version: It is consistently due to suffering, and there is no other explanation. If one views animals in the proper path as borderland ghosts, then the sin of animals is heavier than that of ghosts; this sutra speaks in this way. If one views borderland animals as proper path ghosts, then the sin of ghosts is heavier than that of animals; the Abhidharmasamuccaya and other texts analyze it in this way. Therefore, these two statements do not contradict each other. Below, the results (of karma) are shown separately. The Dasabhumika-sutra shows two kinds of results: first, the retribution result (vipaka-phala), which refers to the suffering retribution in the three evil realms; second, the habitual energy result (adhipati-phala), which refers to the residual retribution in the human realm. The seventh volume of the Abhidharmasamuccaya each has three kinds of results: first, the maturation result (vipaka-phala); second, the outflow result (nisyanda-phala); third, the augmentation result (purusakara-phala). First, the maturation result of killing is to endure the suffering of the three evil realms according to the lower, middle, and upper (degrees of the sin). Second, the outflow result, that treatise only speaks of one result, which is short life. Here there are two situations: first, when the evil karma of killing is not cut off, it causes suffering to others, therefore, in this expedient position, one will receive the retribution of being prone to illness; second, the right livelihood is cut off, therefore one receives the retribution of short life. Third, the augmentation result, the Abhidharmasamuccaya says: 'So-called external implements lack luster', this is the augmentation result of killing. Second, the retribution result in stealing is knowable. Among the outflow results, not being able to control property shared with others, this is also spoken of in the expedient position, because even if one has property, one cannot use it. The augmentation result is that because one takes without being given, one often suffers from frost and hail disasters. Third, in sexual misconduct, one obtains unsatisfactory family members, this is also the result obtained in the expedient position. The augmentation result is that because of sexual misconduct, there is a lot of dust and dirt. Fourth, in false speech, among the outflow results, being slandered is obtained due to violating the (true) realm, and deception is obtained due to violating the (honest) mind. Moreover, deception is also an expedient, because one has a deceptive mind. The augmentation result is that because of false speech, there are many foul and filthy things. Fifth, in the outflow result of divisive speech, bad family members, is to make other people's family members not like to see each other in the expedient, so one obtains this retribution. The augmentation result is that because of divisive speech, (the environment one is in) is high and low, dangerous and obstructed. Sixth, in the outflow result of harsh speech, there are often disputes in speech, this is obtained in the expedient. Moreover, one often hears bad sounds, this is obtained because the language is rough and bad. The outflow result is that there are often disputes in speech, this is the retribution obtained due to violating others. The augmentation result is that because of rough and bad language, (the land one is in) is alkaline, barren, filthy and evil. Seventh, in the outflow result of meaningless speech, the speech is not clear, because the speech is not dignified and solemn, this is the true outflow result. People do not believe his words, this is the retribution obtained in the expedient. The augmentation result is that because of frivolous speech.

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時候乖變。八貪慾等流中。多欲約方便。無厭就正位。集論名貪轉猛盛。增上果者。貪慾故。果實鮮少。九瞋恚等流中求長短。約方便得果。正果可知。集論名瞋轉猛盛。增上果者。瞋故。果味辛苦。十邪見等流中心諂曲是方便果。集論名癡增上故。增上果者。邪見故。果味辛苦。或全無果。三言諸佛子下總結無量大苦聚也。智竟。第二愿中。作是念等愿離不善也。行十善道者愿住善也。亦令等正為攝生故也。第三修行中。如是念已下明依前愿修起自行。亦令他下明依自行成攝生行。論中遠離障是釋離十不善也。修行對治者釋安住十善道。第四集中言是菩薩爾時等明十種心。初為救惡業。二為苦眾生。三為怨。四為貪。五為樂。六為外道。七為入法眾生。八與己齊者推之為師。九德過己者尊若大師。十初發菩提劣於己者攝同己身。論中乘大乘進趣者。釋師心集具足功德者。釋尊心。余義並如論釋可知。第五集果中有二。初別明攝生。后諸佛子下總結。前中救攝亦有十類眾生。文皆有二。初舉所化。后明化益。前集中為分釋十心寄前十種眾生以釋差別。今此十類一一生所皆有如前十心救拔。初一解邪眾生。餘九邪行眾生。又十中論分為四。初一化顛倒眾生。謂違理乖境也。次有五化欲求眾生。謂求外五欲也。次二化有求

【現代漢語翻譯】 現代漢語譯本 時乖變：指時機不成熟，事情發生變化。 八、貪慾等流中，多欲是方便（upāya，方法、手段）。無厭就正位：指貪得無厭最終會達到極致。 《集論》（Abhidharmasamuccaya）中說，貪轉為猛盛。增上果（adhipati-phala，增上果，由增上緣所產生的果報）是：因為貪慾的緣故，果實稀少。 九、瞋恚等流中，求長短是方便，得到的結果（正果）可以推知。《集論》中說，瞋轉為猛盛。增上果是：因為瞋恚的緣故，果實味道辛苦。 十、邪見等流中，心懷諂曲是方便果。《集論》中說，愚癡增上。增上果是：因為邪見的緣故，果實味道辛苦，或者完全沒有果實。 三、『諸佛子』以下總結無量大苦聚集。 智竟。 第二愿中，『作是念』等愿是遠離不善。『行十善道』是愿安住于善。『亦令』等是爲了攝受眾生。 第三修行中，『如是念已』以下說明依前愿修起自身修行，『亦令他』以下說明依自身修行成就攝受眾生的行為。論中『遠離障』是解釋遠離十不善。『修行對治者』是解釋安住十善道。 第四集中說『是菩薩爾時』等，說明十種心。初為救惡業，二為苦眾生，三為怨，四為貪，五為樂，六為外道，七為入法眾生，八與己齊者推之為師，九德過己者尊若大師，十初發菩提劣於己者攝同己身。 論中『乘大乘進趣者』，解釋師心。『集具足功德者』，解釋尊心。其餘意義都如論釋所說可以得知。 第五集果中有二。初分別說明攝受眾生，后『諸佛子』以下總結。前一部分中，救攝也有十類眾生，文中都有兩個部分。初舉出所要教化的對象，后說明教化的利益。前集中爲了分別解釋十心，寄託於前十種眾生來解釋差別。現在這十類眾生，每一類眾生都有如前面的十種心來救拔。初一類是解脫邪見的眾生，其餘九類是邪行的眾生。又十類中，論中分為四類。初一類是教化顛倒的眾生，指違背道理和境界的眾生。其次有五類是教化欲求的眾生，指追求外在五欲的眾生。其次有兩類是教化有所求的眾生。

【English Translation】 English version The timing is inauspicious and changes occur: This refers to when the timing is not ripe and things change. 8. Among the outflows of greed, excessive desire is a means (upāya, method, means). Insatiability reaches the proper position: This refers to insatiable greed eventually reaching its extreme. The Abhidharmasamuccaya states that greed transforms into intense and rampant. The adhipati-phala (dominant result, the result produced by the dominant condition) is: because of greed, the fruits are scarce. 9. Among the outflows of anger, seeking length and shortness is a means, and the resulting fruit (proper result) can be inferred. The Abhidharmasamuccaya states that anger transforms into intense and rampant. The adhipati-phala is: because of anger, the fruit tastes bitter. 10. Among the outflows of wrong views, having a deceitful mind is a means to an end. The Abhidharmasamuccaya states that ignorance is dominant. The adhipati-phala is: because of wrong views, the fruit tastes bitter, or there is no fruit at all. 3. 'All Buddha-sons' below summarizes the gathering of immeasurable great suffering. End of Wisdom. In the second vow, 'Thinking thus' and other vows are to stay away from evil. 'Practicing the Ten Virtuous Paths' is to vow to abide in goodness. 'Also, let' etc. is for the sake of embracing sentient beings. In the third practice, 'Having thought thus' below explains relying on the previous vow to cultivate self-practice, 'Also, let others' below explains relying on self-practice to accomplish the act of embracing sentient beings. In the treatise, 'Avoiding obstacles' explains avoiding the ten non-virtues. 'Practicing antidotes' explains abiding in the ten virtuous paths. In the fourth collection, it says 'These Bodhisattvas at that time' etc., explaining the ten kinds of minds. First, to save from evil karma; second, for suffering sentient beings; third, for enemies; fourth, for greed; fifth, for pleasure; sixth, for non-Buddhists; seventh, for sentient beings entering the Dharma; eighth, those equal to oneself are regarded as teachers; ninth, those whose virtues exceed oneself are revered as great masters; tenth, those who have initially aroused Bodhicitta but are inferior to oneself are embraced as oneself. In the treatise, 'Those who ride the Great Vehicle and advance' explains the mind of a teacher. 'Those who gather complete merits' explains the mind of reverence. The remaining meanings can be known as explained in the treatise. In the fifth collection of results, there are two parts. First, separately explain embracing sentient beings, then 'All Buddha-sons' below summarizes. In the previous part, saving and embracing also have ten categories of sentient beings, and there are two parts in the text. First, list the objects to be taught, then explain the benefits of teaching. In the previous collection, in order to separately explain the ten minds, it is entrusted to the previous ten kinds of sentient beings to explain the differences. Now, each of these ten categories of sentient beings has the same ten kinds of minds as before to save and liberate. The first category is sentient beings who are liberated from wrong views, and the remaining nine categories are sentient beings who practice evil deeds. Also, among the ten categories, the treatise divides them into four categories. The first category is to teach inverted sentient beings, referring to sentient beings who violate reason and realms. The next five categories are to teach sentient beings who seek desires, referring to sentient beings who seek external five desires. The next two categories are to teach sentient beings who seek something.

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眾生。求三有中果也。后二化梵行求眾生。妄求出道也。初中先舉所化。后我應下明化益。初中先總二邪心下別。別中邪心是論中惡心也。論中有惡意。言噁心者此是我凈二倒。望于常樂。根本集起故說為心。我是常本。凈為樂原。此二性成非作意生故名噁心。非專念行。又惡意者常樂二倒伺緣現起名為惡意專念行也。此經中舉本收末故略無惡意。言行邪險道者明此四倒是惡道因也。下明能化。先悲后攝。攝中令住正見者治前墮邪見也。如實法中者治前險道。余如論釋。第二是諸眾生下明化欲求眾生。此有二種。一于現五欲受用生過名受用時。此約受果時。二于未得五欲追求起過名追求時。此約造因時。就前中有三。初受不共財者。謂已得之物不與他共。于費用時起瞋過也。二受無厭足財者求時無厭生貪過也。三受貯積財者貯而不用。順生三毒增癡過也。就初化不共財眾生中二。先所后能。亦是先過後治。前中初鬥諍于言中。后對怨於心中故。名分別彼我也。論中思念作報解瞋恨也。行熾解熾然也。增長解不息也。能治中為治瞋故令住大慈第三是諸眾生常貪下化受無厭足財眾生。先所化后能化。前中初常貪等者內心難滿也。二恒以等者身口侵奪也。論中斗秤是身。妄語是口。言等者等取余計也。此等並能巧侵他財不令

彼覺。名方便奪。下能化中令住。凈身口治前邪命。凈意治前貪心。第四是諸眾生隨逐下化受貯積財眾生。先所化中有二。初因貯生三毒。二常為下結過屬癡。論中因體過者釋彼經中因字也。謂由貯積與貪等為因故。下別釋。彼染著故者解貪也。散用起瞋者釋瞋也。寶玩等釋癡也。數為下釋結成癡過。謂不見火燒不求對治。下明能治中。清涼處是涅槃。治前火故。上來三門是化起煩惱眾生。下二門化造業眾生。謂追求生過。于中二。初追求現報造諸惡業。后追求后報造有流善業。第五是諸眾生常為無明下化追求現報習諸惡行眾生。先所化中四句。初無明覆心過。謂以無明不見現在實是苦報故。妄生樂想求此妄樂而作大罪。復不知此罪未來當有大苦果報。二入大黑下明增惡遠善過。謂由此迷異熟愚故。造惡趣業。論中是愚癡因等者。下釋此第二過文也。謂依癡起貪瞋等。使滿足名癡。為使之因。言善行障是遠善。即離無流智處故。順不善行。是造惡業。三入于生死下明受苦報過。論中受至大對過下釋此第三過。謂此業因納果名受。到果名至。所受苦果多有對礙故名對也。對極名大。又大對有二。一受彼苦身。二至彼苦處。四隨逐下增邪見過。論中多作罪因。下釋此第四過。謂由多作罪因緣故。臨欲終時見地獄相。心雖生

悔。不能集彼正見對治故名隨邪見也。下能化益中三。初化彼眾生令得慧眼。翻前初句。二以慧眼見實法相。治第二句。三見實使得無礙佛智。治后二句。謂證從心起名不隨他等也。余如論釋第六是諸眾生墮生死道下化追求后報習諸善行眾生。謂由迷出世勝義。無明造福不動業。求于未來人天之報也。先明所化。后能化。前中句別有十。論分為三。一險道自體名為體也。二在之難出名為障礙三住之失於出世善法故名為失。初中善根既少令人天報危易可顛墜名為險道。二障礙中有八。初二迷苦。次二迷集。次二迷道。后二迷滅。初中。一有苦。二迷苦。前中將墜等者。謂厭離三塗造善求樂。論名求出也。然順世墜惡是過也。如世險道險危將墜。二入邪見網者。如世險道草葛交橫無由進涉。生死險道惡見難出。謂人天實苦妄生樂想。三為種種下二句中。初迷集。后造集。前中如世險道有荒榛闇𪾼視眄莫由。生死險道癡闇所覆不識苦因。四隨遂下明其造集。如世險道多諸危徑欲進返回。生死險道邪法滿世入邪失正。五常為下二句迷道。初無道體。后無道緣。初中如人在險失目難出。凡無慧眼無由得出。謂著人天果癡愛覆心。六遠離導師者明無道緣。如人在險自既無目復無將導進趣無由。論中生惡道是三惡道也。放逸等是北洲

【現代漢語翻譯】 現代漢語譯本 『悔。不能集彼正見對治故名隨邪見也。』意思是，因為不能聚集正確的見解來對抗（邪見），所以叫做隨順邪見。下面『能化益中三』分為三個部分。第一，教化那些眾生，使他們獲得智慧之眼，對應於前面的第一句。第二，用智慧之眼看到真實的法相，對應于第二句。第三，見到真實，從而獲得無礙的佛智，對應於後面的兩句。也就是說，證悟是從內心生起的，叫做『不隨他』等等。其餘的解釋如同《瑜伽師地論》的解釋。第六，『是諸眾生墮生死道下化追求后報習諸善行眾生』，指的是由於迷惑于出世間的殊勝真義，因為無明而造作有福德的不動業，從而追求未來人天果報的眾生。先說明所教化的對象，然後說明能教化的內容。前面的中間部分別有十種情況，《瑜伽師地論》將其分為三類。第一，險道的自體，稱為『體』。第二，處於險道難以脫離，稱為『障礙』。第三，安住于險道會失去出世間的善法，所以稱為『失』。第一類中，善根稀少，使人天果報變得危險，容易顛覆墜落，所以稱為險道。第二類障礙中有八種。最初兩種是迷惑于苦，接著兩種是迷惑于集，再接著兩種是迷惑于道，最後兩種是迷惑于滅。最初兩種迷惑于苦的情況中，第一是有苦，第二是迷惑于苦。前面『將墜等者』，指的是厭離三惡道，造作善業以求快樂，論中稱為『求出』。然而，順從世俗而墜入惡道是過失。如同世間的險道那樣危險，即將墜落。第二種是陷入邪見之網，如同世間的險道那樣，草木藤蔓交錯，無法前進。生死險道中，邪惡的見解難以擺脫，指的是人們將人天的真實痛苦，錯誤地認為是快樂。第三種是『為種種』，下面的兩句中，第一句是迷惑于集，第二句是造作集。前者如同世間的險道那樣，有荒蕪的樹木和黑暗的角落，視線無法到達。生死險道中，被愚癡的黑暗所覆蓋，不認識痛苦的原因。第四種是『隨遂』，說明了造作集。如同世間的險道那樣，有很多危險的小路，想要前進卻又返回。生死險道中，邪法充滿世間，進入邪道就會失去正道。第五種是『常為』，下面的兩句是迷惑于道。第一是沒有道的本體，第二是沒有道的因緣。前者如同人在險道中失去眼睛，難以脫離。凡是沒有智慧之眼的人，沒有辦法脫離險道。指的是執著於人天果報，被愚癡的愛慾所覆蓋內心。第六種是『遠離導師者』，說明了沒有道的因緣。如同人在險道中，自己既沒有眼睛，又沒有嚮導，前進沒有辦法。論中『生惡道』指的是三惡道。『放逸等』指的是北俱盧洲。

【English Translation】 English version 'Repentance. Because one cannot gather the correct views to counteract them, it is called following wrong views.' This means that because one cannot gather the correct views to combat (wrong views), it is called conforming to wrong views. The following 'Three Benefits of Transformation' are divided into three parts. First, to enlighten those sentient beings and enable them to obtain the eye of wisdom, corresponding to the first sentence above. Second, to use the eye of wisdom to see the true characteristics of phenomena, corresponding to the second sentence. Third, to see the truth and thereby obtain unobstructed Buddha wisdom, corresponding to the last two sentences. That is to say, enlightenment arises from within the mind and is called 'not following others,' and so on. The remaining explanations are like the explanations in the Yogacarabhumi-sastra. Sixth, 'These sentient beings fall into the cycle of birth and death, and cultivate various virtuous deeds seeking future rewards,' refers to sentient beings who are deluded about the supreme meaning of transcendence, and who, due to ignorance, create meritorious, unwavering karma, thereby seeking future human and heavenly rewards. First, it explains the objects to be transformed, and then it explains the content that can transform. The preceding middle section has ten different situations, which the Yogacarabhumi-sastra divides into three categories. First, the self-nature of the perilous path, called 'essence'. Second, being in the perilous path and difficult to escape, called 'obstacle'. Third, dwelling in the perilous path will lose the transcendent virtuous dharma, so it is called 'loss'. In the first category, the roots of goodness are scarce, making the rewards of humans and gods dangerous and easily overturned and fallen, so it is called a perilous path. There are eight types of obstacles in the second category. The first two are delusion about suffering, the next two are delusion about accumulation, the next two are delusion about the path, and the last two are delusion about cessation. In the first two situations of delusion about suffering, the first is having suffering, and the second is being deluded about suffering. The preceding 'about to fall, etc.,' refers to those who are disgusted with the three evil realms and create good karma to seek happiness, which is called 'seeking escape' in the treatise. However, conforming to the mundane and falling into evil paths is a fault. It is as dangerous as a perilous path in the world, about to fall. The second is falling into the net of wrong views, just like a perilous path in the world, where grass and vines are intertwined, making it impossible to move forward. In the perilous path of birth and death, evil views are difficult to get rid of, referring to people who mistakenly think that the real suffering of humans and gods is happiness. The third is 'for all kinds of', in the following two sentences, the first sentence is delusion about accumulation, and the second sentence is creating accumulation. The former is like a perilous path in the world, with barren trees and dark corners, where vision cannot reach. In the perilous path of birth and death, being covered by the darkness of ignorance, one does not recognize the cause of suffering. The fourth is 'following', which explains the creation of accumulation. Just like a perilous path in the world, there are many dangerous paths, wanting to move forward but returning. In the perilous path of birth and death, evil dharmas fill the world, and entering the evil path will lose the right path. The fifth is 'always for', the following two sentences are delusion about the path. The first is that there is no essence of the path, and the second is that there is no condition for the path. The former is like a person losing their eyes on a perilous path, making it difficult to escape. Anyone without the eye of wisdom has no way to escape the perilous path. It refers to being attached to the rewards of humans and gods, and being covered in the heart by the love and desire of ignorance. The sixth is 'those who are far from the guide', which explains that there is no condition for the path. Just like a person on a perilous path, who has neither eyes nor a guide, there is no way to move forward. In the treatise, 'born in evil realms' refers to the three evil realms. 'Indulgence, etc.' refers to Uttarakuru (北俱盧洲).

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長壽世智三難。亦通餘人天處也。雖值佛世不見不聞。是生盲生聾也。七非出要下二句明迷滅。初句迷正後句有障。初中如人在險迷東謂西向南入北。謂欲求涅槃謬求梵天正報梵世依報。此並初禪等取于上。以為涅槃。八隨順魔心者明障于滅。如人在險怨賊所侵難得出離。凡夫亦爾。惡魔所侵。五欲是魔境。煩惱是魔心。貪著名隨順。已有功德卻令盡。未起功德不令集。下明於失。論經有三。初一失人。后二失法。失法中。一失離惡法。二失於善法。今此經中略無初二。謂出世善法起順佛心名為佛意。違背名離。下明能化中二。初令度等治前險道之自體。二令住等治前障礙。反失可知。上來二門明造業差別竟。第七是諸眾生為煩惱下明有求眾生。辨其受報差別。亦有二門。一道差別者五趣流轉過。二界差別者三界系閉過。初中二。先明所化。后顯能化。前中初句總。欲有下別。總中論名沒在大河過者。五趣漂溺煩惱瀑流猶如大河。求有沒中故。是過也。別中句別有十三。論攝為三。初煩惱是五。起河體。二處之多害名為起難。三離出世道名之為失。又初名惑體。二明障道。三失善友。初中五。一欲有等者顯深故如世河深名為大河。四流盈滿名無量水也。二隨生死流者。顯流故如河雖深若無流續即可枯竭。今煩惱常流故

【現代漢語翻譯】 現代漢語譯本 長壽和世智這三種困難，也同樣存在於其他的人天之處。即使身處佛陀住世的時代，卻不能見到佛陀，聽聞佛法，就如同天生的盲人和聾子一樣。『七非出要』之後的兩句經文闡明了迷惑和覆滅的道理。前一句是迷失正道，后一句是有所障礙。前者好比一個人身處險境，迷失了方向，把東誤認為西，向南卻以為是向北。想要尋求涅槃，卻錯誤地去追求梵天（Brahma，色界天的總主）的正報（殊勝的果報）和梵世（Brahma-loka，梵天所居住的世界）的依報（所依賴的環境）。這些都是把初禪等同於更高的境界，誤以為是涅槃。 『八隨順魔心者』闡明了被障礙而無法滅度的道理。好比一個人身處險境，被怨賊侵擾，難以脫身。凡夫也是如此，被惡魔所侵擾。五欲（色、聲、香、味、觸）是魔境，煩惱是魔心。貪戀名利就是隨順魔心。已經獲得的功德會因此耗盡，尚未生起的功德也無法積聚。下面闡明了失去（功德）的情況。論典和經文中有三種失去。首先是失去人（失去善知識的引導），然後是失去法（失去正法）。在失去法中，一是失去遠離惡法，二是失去修習善法。現在這部經中省略了前兩種。所謂出世間的善法，生起順應佛陀心意的行為，就叫做佛意；違背佛意的行為，就叫做遠離。下面闡明能教化眾生的兩種方式。首先是『令度』等，對治前面所說的險道的自身；其次是『令住』等，對治前面的障礙。反過來說，就是失去（功德）。以上兩個方面闡明了造業的差別。第七，『是諸眾生為煩惱』以下，闡明了有求的眾生，辨別他們所受果報的差別。也有兩個方面。一是道的差別，即在五趣（地獄、餓鬼、畜生、人、天）中流轉的過患；二是界的差別，即被三界（欲界、色界、無色界）所束縛的過患。首先是道的差別，其中又分為兩部分：先闡明所教化的對象，后顯示能教化者。前者中，第一句是總說，『欲有』以下是別說。總說中，論典中說『沒在大河過』，是指在五趣中漂流沉溺，被煩惱的瀑流所衝擊，就像在大河中沉沒一樣，因為追求有（存在）而沉沒其中，所以是過患。別說中，每一句都有不同的含義，總共有十三種，論典中概括為三種。首先，煩惱有五種，是河水的本體。二是所處的環境多有危害，叫做『起難』。三是遠離出世之道，叫做『之為失』。又，第一種是迷惑的本體，第二種是闡明障礙正道，第三種是失去善友。第一種中的五種，一是『欲有』等，顯示其深邃，就像世間的河流深不見底，叫做大河。四種流勢充盈滿溢，叫做無量的水。二是『隨生死流者』，顯示其流動不息，就像河流雖然深，如果沒有源源不斷的流水，也會乾涸。現在煩惱常常流動不息，所以……

【English Translation】 English version The three difficulties of longevity and worldly wisdom also exist in other realms of humans and gods. Even if one lives in the time of a Buddha, if one cannot see the Buddha or hear the Dharma, it is like being born blind and deaf. The two sentences after 'seven non-essentials for liberation' explain the principles of delusion and destruction. The first sentence is about being lost from the right path, and the second sentence is about having obstacles. The former is like a person in a dangerous situation, losing their way, mistaking east for west, and thinking they are heading north when they are going south. Wanting to seek Nirvana (liberation from suffering) but mistakenly pursuing the positive reward of Brahma (the chief deity of the Form Realm) and the dependent reward of the Brahma-loka (the world where Brahma resides). These are all equating the first Dhyana (state of meditative absorption) with higher realms, mistakenly thinking it is Nirvana. 『Those who follow the mind of Mara』 explains the principle of being obstructed and unable to attain extinction. It is like a person in a dangerous situation, being invaded by bandits, making it difficult to escape. Ordinary people are also like this, being invaded by Mara (demon). The five desires (form, sound, smell, taste, and touch) are the realm of Mara, and afflictions are the mind of Mara. Being greedy for fame and profit is following the mind of Mara. The merits that have already been obtained will be exhausted because of this, and the merits that have not yet arisen will not be accumulated. The following explains the situation of losing (merit). There are three kinds of loss in treatises and sutras. The first is losing people (losing the guidance of good teachers), and then losing the Dharma (losing the right Dharma). In losing the Dharma, one is losing the ability to stay away from evil dharmas, and the other is losing the ability to cultivate good dharmas. Now this sutra omits the first two. The so-called worldly good dharmas, giving rise to actions that accord with the Buddha's mind, are called the Buddha's intention; actions that go against the Buddha's intention are called separation. The following explains the two ways to teach sentient beings. The first is 'to lead across' etc., to treat the self of the dangerous path mentioned above; the second is 'to dwell' etc., to treat the previous obstacles. Conversely, it is to lose (merit). The above two aspects explain the difference in creating karma. Seventh, 'These sentient beings are afflicted by afflictions' below, explains the sentient beings who are seeking, distinguishing the differences in the fruits they receive. There are also two aspects. One is the difference in the path, that is, the fault of flowing in the five realms (hell, hungry ghosts, animals, humans, gods); the other is the difference in the realm, that is, the fault of being bound by the three realms (desire realm, form realm, formless realm). First is the difference in the path, which is divided into two parts: first, explain the object to be taught, and then show the teacher. In the former, the first sentence is a general statement, and 'desire to have' below is a separate statement. In the general statement, the treatise says 'drowned in the great river fault', which refers to drifting and drowning in the five realms, being impacted by the torrent of afflictions, just like being drowned in a great river, because of pursuing existence and being drowned in it, so it is a fault. In the separate statement, each sentence has a different meaning, there are thirteen in total, which are summarized into three in the treatise. First, there are five kinds of afflictions, which are the substance of the river. Second, the environment is full of harm, which is called 'arising difficulties'. Third, being far away from the path of transcendence is called 'being lost'. Also, the first is the substance of confusion, the second is to explain the obstacles to the right path, and the third is to lose good friends. The five in the first one, one is 'desire to have' etc., showing its depth, just like the rivers of the world are bottomless, called the great river. The four currents are full and overflowing, called immeasurable water. Second, 'those who follow the flow of birth and death' shows its continuous flow, just like a river, although deep, if there is no continuous flow of water, it will dry up. Now afflictions often flow continuously, so...

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不可盡。三入大下立河名。如名大河。顯其非小。以有愛水所沒故愛河。煩惱非一。何故愛獨標名。以愛能潤漂溺中強生死連綿以愛為本故偏彰號。理實通余。四為諸煩惱下顯漂急也。如流若緩人在易出急則難度。煩惱若緩聖道可生。現行無間聖道難發。論云唸唸不住者無間斷故釋煩惱勢也。不見岸者無對治故釋不能求等也。五常為欲覺下顯廣如河。若狹雖急可度。多起惡覺故難得越。又如河無毒蟲。或可易濟。今為惡覺蟲。所害故難得出。下明起難四中。初一見執。次二是愛。一約種子不滅故還來。二約現行染著故泥溺后一是慢。如人在河四事難出。一被執住。二被迴流。三為泥溺。四滯枯洲不到彼岸。謂愛令著慢令心舉況陸燋枯法水不沾也。論中舉我等取三種我慢者。如下三地中。一我慢。二大慢。三憍慢。初于下自高。二于等自大。三于上不恭。余如論釋。下明失三中。初一惡道無救失。后二善道無出失。初一失出因。后一失出緣。又釋后二中。初一在人天無出意失。后一生八難異處去失。余如論顯。下能化中二。先起化心。二以善下成化行。行有四句。一令離苦因。二得安穩者令得涅槃。三離恐怖者令離苦果。四住智洲者令得菩提。第八是諸眾生深心下明界差別。中先所化。后能化。前中初總。謂於三界深心

【現代漢語翻譯】 不可窮盡。（三入大下立河名）：如同名為大河，顯示它並非小河。因為有愛水淹沒的緣故，稱為愛河（指充滿貪愛的河流）。煩惱並非只有一種，為何唯獨以『愛』來命名？因為愛能夠滋潤、漂溺，在生死輪迴中最為強烈，生死相續以愛為根本，所以特別彰顯『愛』這個名稱。實際上，這個道理也適用於其他煩惱。（四為諸煩惱下顯漂急也）：顯示煩惱漂流的湍急。如同水流，如果緩慢，人容易出來；如果湍急，則難以渡過。煩惱如果緩慢，聖道容易生起；如果現行無間斷，聖道難以生髮。《論》中說『唸唸不住』，就是解釋煩惱的勢頭不會間斷。『不見岸者』，因為沒有對治的方法，所以解釋為不能尋求出離等等。（五常為欲覺下顯廣如河）：顯示煩惱的廣闊如同河流。如果河流狹窄，即使湍急也可以渡過；因為常常生起惡念，所以難以超越。又如同河流沒有毒蟲，或許容易渡過；現在因為有惡念之蟲的侵害，所以難以出來。下面說明生起困難的四種情況。最初一個是見解上的執著，其次兩個是愛。一個是就種子不滅，所以還會再來；一個是就現行染著，所以沉溺其中。最後一個是慢。如同人在河中，四件事難以出來：一是被執著抓住，二是被迴流沖走，三是被泥沙淹沒，四是停留在枯洲，無法到達彼岸。所謂愛令人執著，慢令人心高舉，如同陸地焦枯，無法沾染法水。《論》中舉出我等三種我慢，如下三地中：一是我慢，二是大慢，三是憍慢。最初是在下位自以為高，其次是在同等地位自以為大，最後是在上位者面前不恭敬。其餘的如同《論》中的解釋。下面說明失去的三種情況。最初一個是惡道無救的失去，後面兩個是善道無出的失去。最初一個是失去出離的原因，後面一個是失去出離的助緣。又解釋後面兩種失去，最初一個是在人天道中沒有出離的意願而失去，后一個是生在八難（沒有機會聽聞佛法的八種障礙）的異處而失去。其餘的如同《論》中的顯示。下面是能教化眾生的兩種情況：首先是生起教化的心，其次是以善行成就教化的行為。行為有四句：一是令眾生脫離痛苦的原因，二是令已得安穩者得到涅槃，三是令脫離恐怖者脫離痛苦的果報，四是令安住于智慧洲者得到菩提。第八是諸眾生深心下明界差別：中間先說所教化的對象，后說能教化者。前面之中先是總說，指的是對於三界的深心。

【English Translation】 It cannot be exhausted. (Three entrances, great, below, establish river name): It's like being named a great river, showing that it is not a small river. Because it is submerged by the water of love, it is called the River of Love (referring to a river full of craving). Afflictions are not just one kind, why is only 'love' named? Because love can nourish and drown, being the strongest in the cycle of birth and death, and the continuation of birth and death is rooted in love, so the name 'love' is particularly emphasized. In reality, this principle also applies to other afflictions. (Four, for all afflictions, the following shows the urgency of drifting): It shows the swiftness of the flow of afflictions. Like a current, if it is slow, people can easily get out; if it is swift, it is difficult to cross. If afflictions are slow, the holy path is easy to arise; if the present action is uninterrupted, the holy path is difficult to develop. The Treatise says 'moment after moment without stopping', which explains that the momentum of afflictions does not stop. 'Those who do not see the shore' is because there is no antidote, so it is explained as not being able to seek liberation, etc. (Five, often for the sake of desire, the following shows the breadth like a river): It shows that the breadth of afflictions is like a river. If the river is narrow, even if it is swift, it can be crossed; because evil thoughts often arise, it is difficult to overcome. Also, if the river has no poisonous insects, it may be easy to cross; now, because it is harmed by the insects of evil thoughts, it is difficult to get out. The following explains the four difficulties in arising. The first is attachment to views, the next two are love. One is because the seed does not perish, so it will come again; one is because of present attachment, so it is immersed in it. The last one is pride. It is like a person in a river, four things are difficult to get out of: one is being caught by attachment, two is being washed away by the backflow, three is being submerged by mud and sand, and four is staying on a dry continent and unable to reach the other shore. So-called love makes people attached, and pride makes the mind high, like dry land, unable to be moistened by the water of Dharma. The Treatise cites three kinds of pride, such as the following three grounds: first is 'I'-pride (māna), second is great pride (ati-māna), and third is arrogance (abhimāna). The first is to think highly of oneself in a lower position, the second is to think highly of oneself in an equal position, and the last is to be disrespectful to those in a higher position. The rest is like the explanation in the Treatise. The following explains the three kinds of loss. The first is the loss of no salvation in the evil path, and the latter two are the loss of no exit in the good path. The first is the loss of the cause of liberation, and the latter is the loss of the conditions for liberation. Also, explaining the latter two losses, the first is the loss of not having the intention to leave in the human and heavenly realms, and the latter is the loss of being born in different places with the eight difficulties (eight obstacles to hearing the Dharma). The rest is like the display in the Treatise. The following are the two situations of being able to transform sentient beings: first, the mind of transformation arises, and second, the practice of transformation is accomplished with good deeds. There are four sentences in the practice: one is to make sentient beings get rid of the cause of suffering, two is to make those who have attained peace attain Nirvana, three is to make those who have escaped from terror escape from the result of suffering, and four is to make those who live in the continent of wisdom attain Bodhi. The eighth is the deep mind of all sentient beings, which clarifies the differences in realms: in the middle, first talk about the objects to be transformed, and then talk about those who can transform. The first is the general statement, referring to the deep mind of the three realms.

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貪著。在之難出事如牢獄。下別顯之。論中如世牢獄有五種過。一打棒楚撻。二費用資生。三親屬分張。四枷鎖著身。五欲出無由。三界牢獄亦有斯五。一病苦。二求不得苦。三愛別離苦。四愛鎖纏縛。五無明闇障。前三苦報。后二煩惱。論中五種難者翻對釋也。如無病是樂。障此名難。餘四亦爾。此中言多有憂悲者是論中第三愛離也。二苦惱患難是初苦事也。餘三可知。下明能化益中。治前系閉故云令住無礙涅槃也。化有求眾生竟。下明化梵行求中亦二。初化邪梵行求令舍邪歸正。后化正梵行求令舍小入大。第九是諸眾生深著我下化邪見諸外道等。先所化中初句為總。謂諸外道先俱生著我重。復分別計執難脫故云深著等也。論中此余見根本者釋疑也。謂何故偏舉我見為過。以是余見本故。斷常等見皆依此起。下別中六句。初三遠離第一義樂。后三具足諸苦。前中初中后三也。初無始發方便。次造行不正。后終趣不真。初欲求涅槃以滅蘊苦。由執我故不出陰宅。人天如巢。惡趣猶窟。二常隨下造行不正。以倒想故謬行異路。三依六入下明終趣不真。計虛妄我欲趣涅槃。安置此我妄求梵天自在天等六入果報。以為涅槃。為妄我所居。妄我實無故云空聚。下三具足苦中。初二內苦。后一外苦。內中。一四大相違苦。二五陰

遷逼苦。此經是煩惱殺善根。三受此等為外苦。亦是總結多苦。余如論釋。下能化中二。初令住道諦治前我相。二所謂下令住滅諦治后六句。可知。第十是諸眾生其心下化正梵行同法小乘。先所化中三。初不求大因。謂其心狹劣者不能廣度眾生故。樂小法者不求大菩提故翻此二心廣大名為菩提薩埵。二遠離下不願大果。上二是求心過。三貪著下明失行過。謂不定聚中實有大乘出離之法。而反樂修小乘法行故是過。下明能化中二。初令住廣大心者治前狹少也。無量下治前願行也。上來廣明攝生戒相。諸佛子下第二總結。言隨順持戒力者。依前持于律儀攝善。起此攝生之力。論名依持戒行故得此戒力。是故能作善法善巧起諸攝生善行。故云能廣生大慈悲心也。上三戒明地體竟自下第三明其地果中。三果同前地。初調柔果亦三。初調柔相。二菩薩爾時下明別地。三是名下結。初中三。法喻合也。法中初見諸佛為練行緣。二以衣被下明能煉行。三是菩薩下明所煉凈。能煉中二。初供佛。二于諸佛下受法。以戒地故受十善法也。論中有者同明調柔等三同前地。無者應知明無發趣。勸知也。此中勝事等者調柔中勝過前地故。今略顯。就所煉凈中。由多劫離二垢故。令施戒俱性成凈也。前地戒未性凈。令施亦未凈。若爾何故前名施增

上。釋彼望前為上。至此轉勝。因此略論諸地行有其四義。一就別顯異。初地唯檀乃至第十唯智增上。二辨勝過劣。初地檀勝。二地施戒。三地三度。乃至十地十度。皆以後兼前故。后勝前。前不兼后故。前劣后。三約實行修。一一地中皆具十度。四約證理行。唯平等平等非一非多下諸地準之。喻合可知。別地中離口四過故兼愛語也。攝報中金輪過前。前百此千者。瑜伽云。當知威力過前十倍也。余義如論。及同前地應知第三大段重頌中有二十六頌分六。初二頌頌前十種直心。二有四頌頌前律儀戒。三有四頌頌攝善法戒。四有八頌頌攝生戒。五有七頌頌調柔等果。六末後一頌結嘆所說。第二地竟。

華嚴經探玄記卷第十一 大正藏第 35 冊 No. 1733 華嚴經探玄記

華嚴經探玄記卷第十二(此盡第五地)

魏國西寺沙門法藏述

第三明地中亦作七門。

初釋名者。唯識第九云。成就勝定大法總持。能發無邊妙慧光故名發光地。解云。由得勝定發修慧光。由得總持發聞慧光。金光明經云。無量智慧光明三昧不可傾動。無能摧伏。聞持陀羅尼為作本故名明地。攝論云。由無退轉等持等至所依止故。大法光明所依止故名發光地。世親釋云。由此地中與三摩地三摩缽底常不相

【現代漢語翻譯】 現代漢語譯本：上面。認為之前的期望是向上。到達這裡轉為更勝一籌。因此簡略地論述諸地的修行有四種意義：一是從區別顯現差異來說，初地唯有佈施（檀那，Dāna）增上，乃至第十地唯有智慧（般若，Prajñā）增上。二是辨別勝過和不如，初地佈施勝，二地佈施和持戒（尸羅，Śīla），三地三種波羅蜜（度，Pāramitā），乃至十地十種波羅蜜，都是因為後面的兼顧前面的緣故，所以後面的勝過前面的；前面的不兼顧後面的緣故，所以前面的不如後面的。三是約實際修行來說，每一地中都具備十種波羅蜜。四是約證悟真理的修行來說，唯有平等和平等，非一非多，下面的諸地可以依此類推。比喻和合可以知曉。特別的地中遠離口頭的四種過失，所以兼顧愛語（Priya-vacana）也。攝報中金輪超過前面。前面一百此地一千，瑜伽論說，應當知道威力超過前面十倍。其餘意義如論中所說，以及和前面地相同，應當知道第三大段重頌中有二十六頌，分為六部分。最初兩頌頌揚前面十種直心。第二有四頌頌揚前面的律儀戒（Prātimokṣa-śīla）。第三有四頌頌揚攝善法戒（Kuśala-dharma-saṃgraha-śīla）。第四有八頌頌揚攝眾生戒（Sattvārtha-kriyā-śīla）。第五有七頌頌揚調柔等果。第六最後有一頌總結讚歎所說。第二地結束。 《華嚴經探玄記》卷第十一 大正藏第 35 冊 No. 1733 《華嚴經探玄記》 《華嚴經探玄記》卷第十二（此卷結束第五地） 魏國西寺沙門法藏 述 第三，闡明地，也分為七個方面。 首先解釋名稱。唯識第九說：『成就殊勝禪定，大法總持，能發出無邊美妙智慧之光，故名發光地。』解釋說：由於獲得殊勝禪定，而發出修慧之光；由於獲得總持，而發出聞慧之光。《金光明經》說：『無量智慧光明三昧不可傾動，無能摧伏，聞持陀羅尼為根本，故名明地。』《攝論》說：『由於沒有退轉的等持等至所依止，大法光明所依止，故名發光地。』世親解釋說：『由此地中與三摩地（Samādhi，禪定）三摩缽底（Samāpatti，等至）常常不相離。』

【English Translation】 English version: Above. Considering the previous expectation as upward. Reaching here turns into something even better. Therefore, briefly discussing the practices of the grounds has four meanings: First, from the perspective of distinguishing and revealing differences, the first ground is solely enhanced by generosity (Dāna), up to the tenth ground which is solely enhanced by wisdom (Prajñā). Second, distinguishing superiority and inferiority, the first ground excels in generosity, the second ground in generosity and discipline (Śīla), the third ground in the three perfections (Pāramitā), and so on, up to the tenth ground in the ten perfections, all because the latter encompasses the former, so the latter surpasses the former; the former does not encompass the latter, so the former is inferior to the latter. Third, in terms of actual practice, each ground possesses all ten perfections. Fourth, in terms of the practice of realizing the truth, there is only equality and equality, neither one nor many, and the lower grounds can be inferred by analogy. The metaphor and combination can be understood. In particular grounds, being free from the four verbal transgressions also includes loving speech (Priya-vacana). In the collection of retribution, the golden wheel surpasses the previous one. The previous one hundred, this ground one thousand, the Yogaśāstra says, 'It should be known that the power exceeds the previous one by ten times.' The remaining meanings are as stated in the treatise, and should be understood as being the same as the previous ground. The third major section of repeated verses has twenty-six verses, divided into six parts. The first two verses praise the previous ten kinds of straightforward minds. The second has four verses praising the previous precepts of discipline (Prātimokṣa-śīla). The third has four verses praising the precepts of collecting good dharmas (Kuśala-dharma-saṃgraha-śīla). The fourth has eight verses praising the precepts of benefiting sentient beings (Sattvārtha-kriyā-śīla). The fifth has seven verses praising the results of taming and so on. The sixth and final verse concludes and praises what has been said. The second ground ends. Avataṃsaka Sūtra Tanhsuan Chi, Scroll 11 Taisho Tripitaka, Volume 35, No. 1733, Avataṃsaka Sūtra Tanhsuan Chi Avataṃsaka Sūtra Tanhsuan Chi, Scroll 12 (This completes the fifth ground) Commentary by Śramaṇa Fazang of Xisi Temple in the Wei Kingdom Third, clarifying the ground, also divided into seven aspects. First, explaining the name. The ninth chapter of the Yogācārabhūmi-śāstra says: 'Accomplishing superior samādhi (禪定), the great dhāraṇī (總持), capable of emitting boundless and wonderful light of wisdom, hence named the 'Illuminating Ground'.' The explanation says: 'Due to obtaining superior samādhi, the light of cultivated wisdom is emitted; due to obtaining dhāraṇī, the light of heard wisdom is emitted.' The Suvarṇaprabhāsa Sūtra says: 'Immeasurable wisdom and light samādhi cannot be shaken, cannot be subdued, with the dhāraṇī of retention as its root, hence named the 'Bright Ground'.' The Abhidharmasamuccaya says: 'Because there is no regression from the support of samatha (等持) and samāpatti (等至), and the support of the great light of dharma, hence named the 'Illuminating Ground'.' Vasubandhu explains: 'Because in this ground, it is constantly inseparable from samādhi and samāpatti.'

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離無退轉故。于大乘法能作光明名發光地。無性釋云。靜慮名等持。無色名等至。或等持者心一境相。等至正受現前。大法光明所依止者于大乘教得智光明。此地是彼所依因故名為發光。解云。地從所發果法為名。解深密經及瑜伽論意同攝論。顯揚論云。證得靜慮三摩地。蘊大智光明之所依止。智論四十九名為光地。十住論云。廣博多學為眾說法。能作照明故名明地。仁王經名明慧地。地論等並如前辨。

第二來意者有三。一前戒次定。義次第故。是故須來。二前位能持微細戒品。未凈圓滿世間等持等至及圓滿聞法總持。為令得此因。說此地令勤修學。此依深密經。三者初之三地總寄世間施戒修法。前二施戒。今此顯修。是故來耳。

第三所離障者。依十地論。離闇相於聞思修諸法忘障。解云。此與所得地法敵對相翻故立斯。四號。唯識論第九名闇鈍障。謂所知障中俱生一分。令聞思修法忘失。彼障三地勝定總持及彼所發殊勝三慧入三地時。便能永斷。由斯三地說斷二愚及彼粗重。一欲貪愚則是此中能障勝定及修慧者。彼昔多與貪慾俱故名欲貪愚。今得勝定及修所成。彼既永斷。欲貪隨伏。此無始來依彼轉故。二圓滿陀羅尼愚則是此中能障總持聞思慧者。解云。此實是所知障與欲貪同體故名欲貪愚。以貪

【現代漢語翻譯】 現代漢語譯本：因為遠離了不會退轉的狀態，對於大乘佛法能夠產生光明，所以稱為發光地。無性釋中說：『靜慮』（Dhyana，禪定）名為『等持』（Samadhi，三摩地），『無色』（Arupa，無色界）名為『等至』（Samapatti，等至）。或者說，『等持』是指心專注于單一境界的狀態，『等至』是指正受（Samadhi，三摩地）現前。作為大法光明的所依止，對於大乘教法獲得智慧光明。此地是智慧光明的所依之因，所以名為發光。』解釋說：『此地是從所發之果法來命名的。』《解深密經》（Samdhinirmocana Sutra）和《瑜伽師地論》（Yogacarabhumi-sastra）的含義與《攝大乘論》（Mahayana-samgraha）相同。《顯揚論》（Abhidharma-samuccaya）說：『證得了靜慮三摩地，是蘊藏大智慧光明的所依止。』《智度論》（Mahaprajnaparamita-sastra）第四十九品名為光地。《十住論》（Dasabhumika-sastra）說：『廣博地學習併爲大眾說法，能夠產生照明的作用，所以名為明地。』《仁王經》（Renwangjing）名為明慧地。《地論》等經論的解釋與前面相同。

第二，說明此地到來的意義有三點：第一，前面是戒，其次是定，這是義理上的次第，所以需要此地到來。第二，前面的位次能夠持守微細的戒品，但還沒有清凈圓滿世間的等持等至以及圓滿的聞法總持（Dharani，陀羅尼）。爲了能夠獲得這些，所以宣說此地，令修行者勤奮修學。這是依據《解深密經》的說法。第三，初地的三地總的來說是寄託於世間的佈施、持戒、修法。前二地是佈施和持戒，現在此地是顯現修法，所以此地到來。

第三，說明所要遠離的障礙。依據《十地論》（Dasabhumika-sastra），要遠離對於聽聞、思惟、修習諸法的忘失障礙。解釋說：『此地與所得的地法是敵對相反的，所以立下這四種名稱。』《唯識論》（Vijnaptimatrata-siddhi）第九卷名為闇鈍障，指的是所知障（Jnana-avarana）中俱生的一部分，使得聽聞、思惟、修習佛法忘失。這個障礙，對於三地的殊勝禪定、總持以及由此所產生的殊勝三慧，在進入三地時，便能夠永遠斷除。因此，三地說斷除了二種愚癡以及它們的粗重煩惱。第一是欲貪愚，這是此地中能夠障礙殊勝禪定和修慧的因素，過去常常與貪慾相伴隨，所以名為欲貪愚。現在獲得了殊勝禪定以及修所成的智慧，這個愚癡就被永遠斷除了，欲貪也隨之被降伏，因為無始以來都是依靠它而運轉的。第二是圓滿陀羅尼愚，這是此地中能夠障礙總持、聽聞、思惟智慧的因素。』解釋說：『這實際上是所知障，與欲貪是同一種本體，所以名為欲貪愚。因為貪

【English Translation】 English version: Because of being far from non-retrogression, it can produce light for the Mahayana Dharma, hence it is called the 'Illuminating Ground' (Prabhakari Bhumi). The commentary of Asanga states: 'Dhyana (靜慮, meditation) is called Samadhi (等持, concentration). Arupa (無色, formless realm) is called Samapatti (等至, attainment). Or, Samadhi refers to the state of mind focused on a single object, and Samapatti refers to the present experience of correct Samadhi. As the basis for the light of the great Dharma, one obtains the light of wisdom regarding the Mahayana teachings. This ground is the cause upon which that light of wisdom depends, hence it is called the Illuminating Ground.' It is explained that 'this ground is named after the resultant Dharma that it produces.' The meaning of the Samdhinirmocana Sutra (解深密經) and the Yogacarabhumi-sastra (瑜伽師地論) is the same as that of the Mahayana-samgraha (攝大乘論). The Abhidharma-samuccaya (顯揚論) states: 'Having attained the Samadhi of Dhyana, it is the basis upon which the great light of wisdom is contained.' The forty-ninth chapter of the Mahaprajnaparamita-sastra (智度論) is called the Ground of Light. The Dasabhumika-sastra (十住論) states: 'Extensively learning and teaching the Dharma to the masses can produce illumination, hence it is called the Ground of Brightness.' The Renwangjing (仁王經) is called the Ground of Bright Wisdom. The explanations in the Shidi Jing Lun (地論) and other scriptures are the same as before.

Secondly, there are three reasons for the arrival of this ground: First, the preceding is precepts, followed by concentration, which is the order of meaning, so this ground needs to arrive. Second, the preceding stage can uphold subtle precepts, but has not yet purified and perfected worldly Samadhi and Samapatti, as well as the perfect Dharani (總持, mantra) for hearing the Dharma. In order to obtain these, this ground is taught to encourage practitioners to diligently study and practice. This is based on the explanation in the Samdhinirmocana Sutra. Third, the first three grounds generally rely on worldly practices of generosity, precepts, and cultivation. The first two grounds are generosity and precepts, and now this ground reveals cultivation, so this ground arrives.

Thirdly, explaining the obstacles to be abandoned. According to the Dasabhumika-sastra, one must abandon the obstacles of forgetting the Dharma of hearing, thinking, and cultivating. It is explained that 'this ground is opposed to the Dharma obtained in the ground, so these four names are established.' The ninth volume of the Vijnaptimatrata-siddhi (唯識論) is called the Obscuration of Darkness and Dullness, which refers to a part of the innate Jnana-avarana (所知障, cognitive obscurations) that causes one to forget the Dharma of hearing, thinking, and cultivating. This obstacle, regarding the excellent Samadhi, Dharani, and the excellent three wisdoms arising from them in the third ground, can be permanently eliminated upon entering the third ground. Therefore, the third ground is said to eliminate the two kinds of ignorance and their coarse afflictions. The first is the ignorance of desire and greed, which is a factor in this ground that can hinder excellent Samadhi and the wisdom of cultivation. It often accompanies desire and greed in the past, so it is called the ignorance of desire and greed. Now, having obtained excellent Samadhi and the wisdom attained through cultivation, this ignorance is permanently eliminated, and desire and greed are also subdued, because it has been operating based on it since beginningless time. The second is the ignorance of perfect Dharani, which is a factor in this ground that can hinder the wisdom of Dharani, hearing, and thinking.' It is explained that 'this is actually Jnana-avarana, and it is the same entity as desire and greed, so it is called the ignorance of desire and greed. Because of greed,'

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妙欲掉動散亂障定發修慧。聞持等者從所障因法以立名。以親障聞思二慧。是彼總持所起果故。此是忘念不正知等同體所知障。解深密經及瑜伽金光明經及梁攝論等。各有二愚。大同此說。又有離業障及報障。準前知之。

第四所證者。唯識論云。勝流真如。謂此真如所流教法于余教法極為勝故。攝論第七。無性釋云。謂此所流教法最勝故。捨身命求此善說。不以為難。梁攝論釋云。從真如流出正體智。正體智流出后得智。后得智流出大悲。大悲流出十二部經。是故名為勝流法界。

第五所成行者略有三種。一十度中成忍度行。二成禪定行。三成求法行。莊嚴論云。第三住能生欲界而不退禪故。余行如下辨。

第六所得別果者亦有三種。一依梁攝論。通達勝流法界得無邊法音果。二當位行果。金光明雲。三地發心得難動三昧果。又下文四無量五神通亦是當位所得之果。三顯分位果。謂忉利天王等四果。如下文說。

第七釋文中亦三。初贊請分。二正說分。三重頌分。初中十頌分二。初六慶聞前地。餘四請說后地。前中初一慶聞心喜。次一身業雨華。餘四語業贊述。于中初一總嘆。次一別嘆說法心。次一別嘆所說法。后一嘆爲機。結說就請。后四頌中。初三大眾請。后一上首請。前中初一總請

【現代漢語翻譯】 現代漢語譯本：妙欲會擾亂心神，使人散亂，從而障礙禪定，進而影響智慧的生髮和修習。『聞持等者』，是根據所障礙的因法來命名的。因為它們直接障礙聞慧和思慧，並且是總持所產生的果報。這與忘念、不正知等屬於同一本體的所知障。在《解深密經》、《瑜伽師地論》、《金光明經》以及《攝大乘論》等經典中，都提到了兩種愚癡，與此處的說法大同小異。此外，還有離業障和報障，可以參照前面的內容來理解。

第四，所證得的境界。《唯識論》中說：『勝流真如』，指的是此真如所流出的教法，相對於其他教法來說極為殊勝。《攝大乘論》第七卷，無性菩薩解釋說：『指的是此所流出的教法最為殊勝，因此即使捨棄身命去尋求這種善說，也不覺得困難。』梁朝的《攝大乘論釋》中說：『從真如流出正體智，正體智流出后得智，后得智流出大悲，大悲流出十二部經。』因此，被稱為勝流法界。

第五，所成就的行者，大致有三種：一是十度（Dasabhumi）中成就忍度之行；二是成就禪定之行；三是成就求法之行。《莊嚴經論》中說：『第三住位能夠生於欲界，並且不退失禪定。』其餘的修行將在後面詳細辨析。

第六，所獲得的特殊果報，也有三種：一是依據梁朝的《攝大乘論》，通達勝流法界，獲得無邊法音的果報；二是當位之行所獲得的果報。《金光明經》中說：『三地（Third Bhumi）菩薩發心得難動三昧的果報。』此外，下文所說的四無量心（Four Immeasurables）、五神通（Five Supernatural Powers）也是當位所得的果報；三是顯現分位的果報，如忉利天王（Trāyastriṃśa）等四果，將在下文說明。

第七，解釋經文也分為三個部分：一是讚歎和請問部分；二是正式宣說部分；三是重頌部分。在讚歎和請問部分中，又分為十個頌，這十個頌又分為兩個部分：前六個頌是慶幸聽聞前地的內容，其餘四個頌是請問后地的內容。在前六個頌中，第一個頌是慶幸聽聞而心生歡喜；第二個頌是以身業雨花供養；其餘四個頌是以語業贊述。在語業贊述中，第一個頌是總體的讚歎；第二個頌是分別讚歎說法之心；第三個頌是分別讚歎所說的法；第四個頌是讚歎聽法的根機。最後以結語來請求說法。在後四個頌中，前三個頌是大眾的請求，最後一個頌是上首的請求。在前三個頌中，第一個頌是總體的請求。

【English Translation】 English version: Sensual desires agitate the mind, causing distraction, thereby hindering meditative concentration (dhyana), and consequently affecting the generation and cultivation of wisdom (prajna). 'Hearers and Holders (Dharani)' are named according to the causal dharmas they obstruct. Because they directly obstruct the wisdom of hearing (śruta-prajna) and thinking (cinta-prajna), and are the resultant effects arising from dharani. This, along with forgetfulness and incorrect knowledge, belongs to the same entity of the knowable obscurations (jñeyāvaraṇa). The Saṃdhinirmocana Sūtra, Yogācārabhūmi-śāstra, Suvarṇaprabhāsa Sūtra, and Liang She Lun (Commentary on the Mahāyānasaṃgraha) each mention two kinds of ignorance (avidyā), which are largely similar to this explanation. Furthermore, there are obscurations of karma (karmāvaraṇa) and obscurations of retribution (vipākāvaraṇa), which can be understood by referring to the previous explanations.

Fourth, the state to be realized. The Vijñaptimātratāsiddhi-śāstra states: 'Superior Flow of Suchness (Viśuddha-dhātu)', referring to the teachings flowing from this Suchness, which are extremely superior to other teachings. The seventh chapter of the Mahāyānasaṃgraha, as explained by Asaṅga, states: 'Referring to the teachings flowing from this, which are the most superior, therefore, even sacrificing one's life to seek these good teachings is not considered difficult.' The Liang Dynasty commentary on the Mahāyānasaṃgraha states: 'From Suchness flows Correct Embodiment Wisdom (正體智), from Correct Embodiment Wisdom flows Subsequent Wisdom (後得智), from Subsequent Wisdom flows Great Compassion (mahākaruṇā), from Great Compassion flows the Twelve Divisions of Scripture (dvādaśāṅga-buddhavacana).' Therefore, it is called the Superior Flow of the Dharma Realm (Dharmadhātu).

Fifth, the practitioners who achieve accomplishment are roughly of three types: first, those who accomplish the practice of patience (kṣānti) among the ten perfections (pāramitā); second, those who accomplish the practice of meditative concentration (dhyana); and third, those who accomplish the practice of seeking the Dharma. The Śūraṅgama Sūtra states: 'The third stage (Third Bhumi) is able to be born in the desire realm (kāmadhātu) and not regress from meditative concentration.' The remaining practices will be elaborated on below.

Sixth, the distinct fruits obtained are also of three types: first, according to the Liang Dynasty's Mahāyānasaṃgraha, by penetrating the Superior Flow of the Dharma Realm, one obtains the fruit of boundless Dharma sounds; second, the fruits of practice at the corresponding stage. The Suvarṇaprabhāsa Sūtra states: 'Bodhisattvas of the Third Bhumi generate the mind and obtain the fruit of the Immovable Samadhi (Acala-samādhi).' Furthermore, the Four Immeasurables (catasro apramāṇāḥ) and Five Supernatural Powers (pañcābhijñā) mentioned below are also fruits obtained at the corresponding stage; third, the fruits of manifesting the positions, such as the King of the Trāyastriṃśa Heaven (忉利天王) and the Four Fruits (catvāri phalāni), which will be explained below.

Seventh, the explanation of the text is also divided into three parts: first, the part of praise and request; second, the part of formal exposition; and third, the part of repeated verses. In the part of praise and request, it is further divided into ten verses, which are further divided into two parts: the first six verses are rejoicing in hearing about the previous stage, and the remaining four verses are requesting to hear about the subsequent stage. In the first six verses, the first verse is rejoicing in hearing and generating joy; the second verse is offering flowers with bodily actions; the remaining four verses are praising with verbal actions. Among the verbal praises, the first verse is a general praise; the second verse is a separate praise of the mind of the speaker; the third verse is a separate praise of the Dharma spoken; and the fourth verse is a praise of the capacity of the listeners. Finally, the conclusion is a request to speak the Dharma. In the latter four verses, the first three verses are the request of the assembly, and the last verse is the request of the leader. In the first three verses, the first verse is the general request.

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三地行。后二別請十度行。就第二正說中。論為四分　一起厭行分　二厭行分　三厭分　四厭果分。

此地修禪厭伏煩惱名為起厭。初入地心修起彼厭名為厭行。趣地加行起彼厭行名起厭行分。所起地初名厭行分。正住地中修八禪等名為厭分。地滿足故名厭果分。又釋此四分。如其次第。則是加行道無間道解脫道勝進道可知。

就初分中三。初結前起后。二何等下正明十心。三菩薩以是下結行入地。就十心中。初二一對。一離過心。謂依前凈戒起此深念趣禪凈心。二住善心。謂依自所住大乘之法堅心不動故名猛利。次三一對。于中初二離過。后一造行。離過中初一厭當來欲故名厭心。二舍現在欲故名離欲心。當來未起但可懸厭。現在受舍。論名不貪。造行中謂不捨前地。自分所修。進起此地勝進之行故名不退心。次三一對。于中初一離過。后二成善。離過中謂此加行深伏三地所斷煩惱。不令彼惑成於過患。論釋云。自地煩惱不能破壞名為堅心。遠師釋。前二地為自地。辨師釋。四禪四空為自地。皆恐不當。后二成善中。初成善體。后成善用。體成故出入自在名明盛心。謂凈之極也。三摩跋提此云等引。出入定名。後用成故。受生自在。雖生下地。不失定用。由此淳厚名為無足。此二種心至下地滿中究竟成

【現代漢語翻譯】 現代漢語譯本 三地行（Sān dì xíng）：指三種不同的修行階段。后二別請十度行（Hòu èr bié qǐng shí dù xíng）：在後面的兩種修行階段中，分別請求十度（shí dù，十種波羅蜜）的修行。就第二正說中（Jiù dì èr zhèng shuō zhōng）：就第二種修行階段的正確闡述中。論為四分（Lùn wèi sì fēn）：分為四個部分： 一、起厭行分（Qǐ yàn xíng fēn）：開始厭離的修行階段。 二、厭行分（Yàn xíng fēn）：厭離的修行階段。 三、厭分（Yàn fēn）：厭離的階段。 四、厭果分（Yàn guǒ fēn）：厭離果的階段。

此地修禪厭伏煩惱名為起厭（Cǐ dì xiū chán yàn fú fánnǎo míng wéi qǐ yàn）：在這個階段，通過禪修來厭惡和降伏煩惱，稱為『起厭』。初入地心修起彼厭名為厭行（Chū rù dì xīn xiū qǐ bǐ yàn míng wéi yàn xíng）：剛進入這個階段，開始修習這種厭離，稱為『厭行』。趣地加行起彼厭行名起厭行分（Qù dì jiāxíng qǐ bǐ yàn xíng míng qǐ yàn xíng fēn）：趨向這個階段的加行，開始修習這種厭離，稱為『起厭行分』。所起地初名厭行分（Suǒ qǐ dì chū míng yàn xíng fēn）：所開始的這個階段的初期，稱為『厭行分』。正住地中修八禪等名為厭分（Zhèng zhù dì zhōng xiū bā chán děng míng wéi yàn fēn）：真正安住在這個階段，修習八禪等，稱為『厭分』。地滿足故名厭果分（Dì mǎnzú gù míng yàn guǒ fēn）：這個階段圓滿完成，稱為『厭果分』。又釋此四分（Yòu shì cǐ sì fēn）：另一種解釋這四個部分的方法是：如其次第（Rú qí cì dì）：按照順序，則是加行道（jiāxíng dào，準備道）、無間道（wújiàn dào，無間道）、解脫道（jiětuō dào，解脫道）、勝進道（shèngjìn dào，勝進道），可以理解。

就初分中三（Jiù chū fēn zhōng sān）：在第一個部分中，分為三個方面： 初、結前起后（Chū, jié qián qǐ hòu）：首先，總結前面的內容，引出後面的內容。 二、何等下正明十心（Èr, hé děng xià zhèng míng shí xīn）：其次，闡明十種心。 三、菩薩以是下結行入地（Sān, púsà yǐ shì xià jié xíng rù dì）：最後，菩薩通過這些修行進入這個階段。 就十心中（Jiù shí xīn zhōng）：在十種心中： 初二一對（Chū èr yī duì）：最初的兩種心是一對： 一、離過心（Lí guò xīn）：遠離過失的心。謂依前凈戒起此深念趣禪凈心（Wèi yī qián jìng jiè qǐ cǐ shēn niàn qù chán jìng xīn）：即依靠之前的清凈戒律，生起這種深刻的念頭，趨向禪定的清凈心。 二、住善心（Zhù shàn xīn）：安住于善的心。謂依自所住大乘之法堅心不動故名猛利（Wèi yī zì suǒ zhù dàchéng zhī fǎ jiān xīn bù dòng gù míng měnglì）：即依靠自己所安住的大乘佛法，堅定不動搖的心，所以稱為『猛利』。 次三一對（Cì sān yī duì）：接下來的三種心是一對： 于中初二離過（Yú zhōng chū èr lí guò）：其中，前兩種是遠離過失： 后一造行（Hòu yī zào xíng）：后一種是造作修行。 離過中初一厭當來欲故名厭心（Lí guò zhōng chū yī yàn dāng lái yù gù míng yàn xīn）：在遠離過失中，第一種是厭惡未來的慾望，所以稱為『厭心』。 二、舍現在欲故名離欲心（Èr, shě xiànzài yù gù míng lí yù xīn）：第二種是捨棄現在的慾望，所以稱為『離欲心』。當來未起但可懸厭（Dāng lái wèi qǐ dàn kě xuán yàn）：未來的慾望尚未生起，只能預先厭惡。現在受舍（Xiànzài shòu shě）：現在的慾望則要捨棄。論名不貪（Lùn míng bù tān）：從理論上來說，這稱為『不貪』。 造行中謂不捨前地自分所修（Zào xíng zhōng wèi bù shě qián dì zì fēn suǒ xiū）：在造作修行中，指不捨棄前一個階段自己所修習的，進起此地勝進之行故名不退心（jìn qǐ cǐ dì shèng jìn zhī xíng gù míng bù tuì xīn）：進而生起這個階段的殊勝精進行，所以稱為『不退心』。 次三一對（Cì sān yī duì）：接下來的三種心是一對： 于中初一離過（Yú zhōng chū yī lí guò）：其中，第一種是遠離過失： 后二成善（Hòu èr chéng shàn）：后兩種是成就善法。 離過中謂此加行深伏三地所斷煩惱（Lí guò zhōng wèi cǐ jiāxíng shēn fú sān dì suǒ duàn fánnǎo）：在遠離過失中，指這種加行能夠深深地降伏三地（sān dì，欲界、色界、無色界）所斷的煩惱，不令彼惑成於過患（bù lìng bǐ huò chéng yú guòhuàn）：不讓這些迷惑成為過患。論釋云（Lùn shì yún）：論中解釋說：自地煩惱不能破壞名為堅心（zì dì fánnǎo bù néng pòhuài míng wéi jiān xīn）：『自己階段的煩惱不能破壞，稱為堅心』。遠師釋（Yuǎn shī shì）：遠師解釋說：前二地為自地（qián èr dì wèi zì dì）：『前兩個階段是自己階段』。辨師釋（Biàn shī shì）：辨師解釋說：四禪四空為自地（sì chán sì kōng wèi zì dì）：『四禪四空是自己階段』。皆恐不當（Jiē kǒng bù dāng）：恐怕都不恰當。 后二成善中（Hòu èr chéng shàn zhōng）：在後兩種成就善法中： 初成善體（Chū chéng shàn tǐ）：首先是成就善的本體： 后成善用（Hòu chéng shàn yòng）：然後是成就善的功用。 體成故出入自在名明盛心（Tǐ chéng gù chūrù zìzài míng míng shèng xīn）：本體成就，所以出入自在，稱為『明盛心』。謂凈之極也（Wèi jìng zhī jí yě）：即清凈到了極點。三摩跋提此云等引（Sānmópótí cǐ yún děng yǐn）：三摩跋提（Sānmópótí）在這裡的意思是『等引』，出入定名（chūrù dìng míng）：指出入禪定的能力。 後用成故（Hòu yòng chéng gù）：后一種功用成就，受生自在（shòu shēng zìzài）：所以能夠自在地受生。雖生下地（Suī shēng xià dì）：即使生於較低的階段，不失定用（bù shī dìng yòng）：也不會失去禪定的功用。由此淳厚名為無足（Yóu cǐ chúnhòu míng wéi wúzú）：因此，這種淳厚的狀態稱為『無足』。此二種心至下地滿中究竟成（Cǐ èr zhǒng xīn zhì xià dì mǎn zhōng jiūjìng chéng）：這兩種心在到達下一個階段圓滿時，最終成就。

【English Translation】 English version Three Stages of Practice (Sān dì xíng): Refers to three different stages of practice. Requesting the Ten Perfections Separately in the Latter Two (Hòu èr bié qǐng shí dù xíng): In the latter two stages of practice, respectively requesting the practice of the Ten Perfections (shí dù, Ten Pāramitās). Regarding the Correct Explanation of the Second (Jiù dì èr zhèng shuō zhōng): Regarding the correct explanation of the second stage of practice. Discussed in Four Parts (Lùn wèi sì fēn): Divided into four parts: 1. Stage of Arousing Disgust (Qǐ yàn xíng fēn): The stage of practice where one begins to arouse disgust. 2. Stage of Disgust Practice (Yàn xíng fēn): The stage of practicing disgust. 3. Stage of Disgust (Yàn fēn): The stage of disgust. 4. Stage of Disgust Result (Yàn guǒ fēn): The stage of the result of disgust.

Cultivating Chan to Subdue Afflictions in This Stage is Called 'Arousing Disgust' (Cǐ dì xiū chán yàn fú fánnǎo míng wéi qǐ yàn): In this stage, subduing afflictions through Chan meditation is called 'Arousing Disgust'. Initially Entering the Stage and Cultivating This Disgust is Called 'Disgust Practice' (Chū rù dì xīn xiū qǐ bǐ yàn míng wéi yàn xíng): Initially entering this stage and cultivating this disgust is called 'Disgust Practice'. Approaching the Stage and Applying Effort to Arouse This Disgust Practice is Called 'Stage of Arousing Disgust Practice' (Qù dì jiāxíng qǐ bǐ yàn xíng míng qǐ yàn xíng fēn): Approaching this stage and applying effort to cultivate this disgust practice is called 'Stage of Arousing Disgust Practice'. The Initial Stage That Arises is Called 'Stage of Disgust Practice' (Suǒ qǐ dì chū míng yàn xíng fēn): The initial stage that arises is called 'Stage of Disgust Practice'. Truly Abiding in the Stage and Cultivating the Eight Dhyānas, etc., is Called 'Stage of Disgust' (Zhèng zhù dì zhōng xiū bā chán děng míng wéi yàn fēn): Truly abiding in this stage and cultivating the Eight Dhyānas, etc., is called 'Stage of Disgust'. Because the Stage is Fulfilled, it is Called 'Stage of Disgust Result' (Dì mǎnzú gù míng yàn guǒ fēn): Because this stage is fulfilled, it is called 'Stage of Disgust Result'. Another Explanation of These Four Parts (Yòu shì cǐ sì fēn): Another way to explain these four parts is: In Order (Rú qí cì dì): In order, they are the Path of Application (jiāxíng dào, Path of Preparation), Path of Immediate Succession (wújiàn dào, Path of No Interval), Path of Liberation (jiětuō dào, Path of Deliverance), and Path of Superior Progress (shèngjìn dào, Path of Transcendence), which can be understood.

Regarding the First Part, There are Three Aspects (Jiù chū fēn zhōng sān): In the first part, there are three aspects: 1. Connecting the Previous and Initiating the Following (Chū, jié qián qǐ hòu): First, summarizing the previous content and introducing the following content. 2. What are the Ten Minds Explained Below (Èr, hé děng xià zhèng míng shí xīn): Second, explaining the ten minds. 3. Bodhisattvas Use These to Conclude Practice and Enter the Stage (Sān, púsà yǐ shì xià jié xíng rù dì): Finally, Bodhisattvas use these practices to enter this stage. Regarding the Ten Minds (Jiù shí xīn zhōng): Regarding the ten minds: The First Two are a Pair (Chū èr yī duì): The first two minds are a pair: 1. Mind of Abandoning Faults (Lí guò xīn): The mind of abandoning faults. It Means Relying on the Previous Pure Precepts to Arouse This Deep Thought and Approach the Pure Mind of Chan (Wèi yī qián jìng jiè qǐ cǐ shēn niàn qù chán jìng xīn): That is, relying on the previous pure precepts to arouse this deep thought and approach the pure mind of Chan. 2. Mind of Abiding in Goodness (Zhù shàn xīn): The mind of abiding in goodness. It Means Relying on the Dharma of the Mahāyāna Where One Abides, with a Firm and Unmoving Mind, Hence Called Fierce (Wèi yī zì suǒ zhù dàchéng zhī fǎ jiān xīn bù dòng gù míng měnglì): That is, relying on the Dharma of the Mahāyāna where one abides, with a firm and unmoving mind, hence called 'Fierce'. The Next Three are a Pair (Cì sān yī duì): The next three minds are a pair: Among Them, the First Two Abandon Faults (Yú zhōng chū èr lí guò): Among them, the first two abandon faults: The Last One Creates Practice (Hòu yī zào xíng): The last one creates practice. In Abandoning Faults, the First One Dislikes Future Desires, Hence Called Mind of Disgust (Lí guò zhōng chū yī yàn dāng lái yù gù míng yàn xīn): In abandoning faults, the first one dislikes future desires, hence called 'Mind of Disgust'. 2. Abandoning Present Desires, Hence Called Mind of Detachment from Desires (Èr, shě xiànzài yù gù míng lí yù xīn): The second one abandons present desires, hence called 'Mind of Detachment from Desires'. Future Desires Have Not Yet Arisen, So They Can Only Be Disliked in Advance (Dāng lái wèi qǐ dàn kě xuán yàn): Future desires have not yet arisen, so they can only be disliked in advance. Present Desires Are Abandoned (Xiànzài shòu shě): Present desires are abandoned. In Theory, It is Called Non-Greed (Lùn míng bù tān): In theory, it is called 'Non-Greed'. In Creating Practice, It Means Not Abandoning the Previous Stage and What One Has Cultivated (Zào xíng zhōng wèi bù shě qián dì zì fēn suǒ xiū): In creating practice, it means not abandoning the previous stage and what one has cultivated, Advancing and Arousing the Superior Practice of This Stage, Hence Called Mind of Non-Regression (jìn qǐ cǐ dì shèng jìn zhī xíng gù míng bù tuì xīn): Advancing and arousing the superior practice of this stage, hence called 'Mind of Non-Regression'. The Next Three are a Pair (Cì sān yī duì): The next three minds are a pair: Among Them, the First One Abandons Faults (Yú zhōng chū yī lí guò): Among them, the first one abandons faults: The Last Two Accomplish Goodness (Hòu èr chéng shàn): The last two accomplish goodness. In Abandoning Faults, It Means This Effort Deeply Subdues the Afflictions to Be Severed in the Three Realms (Lí guò zhōng wèi cǐ jiāxíng shēn fú sān dì suǒ duàn fánnǎo): In abandoning faults, it means this effort deeply subdues the afflictions to be severed in the Three Realms (sān dì, Desire Realm, Form Realm, Formless Realm), Not Allowing These Delusions to Become Faults (bù lìng bǐ huò chéng yú guòhuàn): Not allowing these delusions to become faults. The Treatise Explains (Lùn shì yún): The treatise explains: 'The Afflictions of One's Own Stage Cannot Destroy It, Hence Called Firm Mind' (zì dì fánnǎo bù néng pòhuài míng wéi jiān xīn): 'The afflictions of one's own stage cannot destroy it, hence called Firm Mind'. Master Yuan Explains (Yuǎn shī shì): Master Yuan explains: 'The Previous Two Stages are One's Own Stage' (qián èr dì wèi zì dì): 'The previous two stages are one's own stage'. Master Bian Explains (Biàn shī shì): Master Bian explains: 'The Four Dhyānas and Four Formless Absorptions are One's Own Stage' (sì chán sì kōng wèi zì dì): 'The Four Dhyānas and Four Formless Absorptions are one's own stage'. All Are Probably Not Appropriate (Jiē kǒng bù dāng): All are probably not appropriate. In the Latter Two Accomplishing Goodness (Hòu èr chéng shàn zhōng): In the latter two accomplishing goodness: First, Accomplishing the Essence of Goodness (Chū chéng shàn tǐ): First, accomplishing the essence of goodness: Then, Accomplishing the Function of Goodness (Hòu chéng shàn yòng): Then, accomplishing the function of goodness. Because the Essence is Accomplished, Entering and Exiting Freely is Called Mind of Bright Flourishing (Tǐ chéng gù chūrù zìzài míng míng shèng xīn): Because the essence is accomplished, entering and exiting freely is called 'Mind of Bright Flourishing'. It Means the Utmost Purity (Wèi jìng zhī jí yě): It means the utmost purity. Samāpatti Here Means Equal Attainment (Sānmópótí cǐ yún děng yǐn): Samāpatti (Sānmópótí) here means 'Equal Attainment', Referring to the Ability to Enter and Exit Samādhi (chūrù dìng míng): Referring to the ability to enter and exit Samādhi. Because the Latter Function is Accomplished (Hòu yòng chéng gù): Because the latter function is accomplished, One is Free in Rebirth (shòu shēng zìzài): One is free in rebirth. Even If Born in a Lower Stage (Suī shēng xià dì): Even if born in a lower stage, One Does Not Lose the Function of Samādhi (bù shī dìng yòng): One does not lose the function of Samādhi. Therefore, This Profound State is Called Without Feet (Yóu cǐ chúnhòu míng wéi wúzú): Therefore, this profound state is called 'Without Feet'. These Two Minds Are Ultimately Accomplished When Reaching the Fullness of the Next Stage (Cǐ èr zhǒng xīn zhì xià dì mǎn zhōng jiūjìng chéng): These two minds are ultimately accomplished when reaching the fullness of the next stage.

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就。下云于禪能入能出是明盛心。成不隨禪解脫力生即此淳厚心也。下論云彼淳厚心此處現成故。末後二心為一對。初一離過。論名依彼生者依欲界生也。以大智故煩惱不污故名勝心。后一利生。以大悲攝化不斷諸有故名大心加行分竟。

第二厭行分中。論分三。初厭離有為名護煩惱。二舍狹劣心名護小乘行。三上求廣大名方便攝行。又由善巧攝起八禪等行故名方便攝行。就初中有二十句。先十句明無常觀。后十明無有救者。約人顯失。就初中。先一句總。謂如實相者。有為之法理實無常。故名實相。論名命行不住者。有為諸法相續名命。遷流稱行即此不住名曰無常。別中分二。初云何此無常者。問彼有為法無常法。二何者是無常。問彼法上無常之義。前中經有六句。于中初四約內正報。后二約外依報。前中一約苦無常者論釋。依身轉時力生三苦者。內報遷流名身轉時。轉能生苦。說轉為力。苦由轉生故名為依。以其苦故性是無常。二無我無常者。論經無此謂遇違緣而便損壽。不自在故無我。無我則無常也。三不凈無常者。依于飲食好惡之力令其形色不凈。有增有損增損不定是無常也。四不久無常者。論經名無常。此乃以粗無常顯細無常。論依不護諸惡力者。履險餐毒名為不護。依此力故令身夭壽。下二約依報

【現代漢語翻譯】 現代漢語譯本： 就，下面說，對於禪定，能夠進入也能夠出來，這就是明盛心（指明亮而興盛的心）。成就了不隨禪定而解脫的力量，產生的即是這種淳厚心。下面的論述說，因為這種淳厚心在此處顯現成就的緣故。最後兩個心為一對。第一個是遠離過失。論中名為『依彼生者』，是指依欲界而生。因為有大智慧，所以煩惱不能沾染，因此名為勝心。后一個是利益眾生。因為用大悲心來攝受教化，不斷絕於諸有，所以名為大心。加行分完畢。

第二，厭行分中。論中分為三部分。首先，厭離有為法，名為護煩惱。第二，捨棄狹隘低劣的心，名為護小乘行。第三，向上追求廣大，名為方便攝行。又因為善巧地攝取和發起八禪等修行，所以名為方便攝行。在第一部分中有二十句。先十句說明無常觀。后十句說明沒有救護者。從人的角度來顯示過失。在最初的十句中。先一句是總說。所謂如實相，有為法的真理實際上是無常的，所以名為實相。論中名為『命行不住者』，有為諸法相續不斷名為命，遷流變化稱為行，即這種不住留的狀態叫做無常。分別來說分為兩部分。首先，『云何此無常者』，是問那些有為法的無常法。第二，『何者是無常』，是問那些法上面的無常的意義。在前面一部分中有六句。其中前四句是關於內在的正報。后兩句是關於外在的依報。前四句中，第一句是關於苦無常，論中的解釋是，『依身轉時力生三苦者』，內在的正報遷流變化名為身轉時，這種轉變能夠產生痛苦。說『轉』為『力』。痛苦由轉變而產生，所以名為『依』。因為它是痛苦的，所以其性質是無常。第二句是無我無常，論和經中沒有提到這一點，是指遇到違逆的因緣就會減損壽命，因為不自在的緣故是無我。無我也就是無常。第三句是不凈無常，依靠飲食好壞的力量，使形體顏色不乾淨。有增加有減少，增加減少不定就是無常。第四句是不久無常，論和經中名為無常。這是用粗略的無常來顯示細微的無常。論中說『依不護諸惡力者』，履險境、食毒物名為不護。依靠這種力量使身體夭折短命。下面兩句是關於依報。

【English Translation】 English version: Then, it says, regarding dhyana (禪定, meditation), being able to enter and exit is called Ming Sheng Xin (明盛心, bright and flourishing mind). Achieving the power of liberation that does not follow dhyana, what arises is this pure and profound mind. The following discussion says, 'Because this pure and profound mind is manifested and achieved here.' The last two minds are a pair. The first is to be free from faults. The treatise calls 'Yi Bi Sheng Zhe (依彼生者, those who are born dependent on that),' referring to being born dependent on the desire realm. Because of great wisdom, afflictions cannot taint it, so it is called Sheng Xin (勝心, superior mind). The latter is to benefit sentient beings. Because of using great compassion to gather and transform, without ceasing in all existences, it is called Da Xin (大心, great mind). The preparatory practice section is complete.

Second, in the Renunciation Practice Section. The treatise divides it into three parts. First, renouncing conditioned existence is called protecting against afflictions. Second, abandoning narrow and inferior minds is called protecting against the practices of the Hinayana. Third, seeking the vast and great is called expediently gathering practices. Also, because of skillfully gathering and initiating the practices of the eight dhyanas and so on, it is called expediently gathering practices. In the first part, there are twenty sentences. The first ten sentences explain the contemplation of impermanence. The last ten explain that there is no savior. Showing the faults from the perspective of people. In the first ten sentences. The first sentence is a general statement. The so-called 'suchness of reality,' the truth of conditioned dharmas is actually impermanent, so it is called suchness of reality. The treatise calls 'Ming Xing Bu Zhu Zhe (命行不住者, the life and activities do not abide),' the continuous succession of conditioned dharmas is called life, the flowing and changing is called activities, that is, this state of not abiding is called impermanence. Separately speaking, it is divided into two parts. First, 'Yun He Ci Wu Chang Zhe (云何此無常者, how is this impermanent),' is asking about the impermanent dharmas of those conditioned dharmas. Second, 'He Zhe Shi Wu Chang (何者是無常, what is impermanence),' is asking about the meaning of impermanence on those dharmas. In the first part, there are six sentences. Among them, the first four sentences are about the internal proper reward. The last two sentences are about the external dependent reward. In the first four sentences, the first sentence is about the impermanence of suffering, the explanation in the treatise is, 'Yi Shen Zhuan Shi Li Sheng San Ku Zhe (依身轉時力生三苦者, relying on the power of the body's transformation to produce the three sufferings),' the internal proper reward flowing and changing is called the body's transformation, this transformation can produce suffering. Saying 'transformation' as 'power.' Suffering is produced by transformation, so it is called 'dependent.' Because it is suffering, its nature is impermanent. The second sentence is the impermanence of no-self, the treatise and sutra do not mention this, it refers to encountering adverse conditions that will reduce lifespan, because it is not self-governing, it is no-self. No-self is also impermanence. The third sentence is the impermanence of impurity, relying on the power of good and bad food and drink, making the shape and color of the body impure. There is increase and decrease, the increase and decrease are uncertain, which is impermanence. The fourth sentence is the impermanence of not lasting long, the treatise and sutra call it impermanence. This is using coarse impermanence to show subtle impermanence. The treatise says 'Yi Bu Hu Zhu E Li Zhe (依不護諸惡力者, relying on the power of not protecting against all evils),' treading dangerous places and eating poisonous things is called not protecting. Relying on this power causes the body to die young and have a short life. The following two sentences are about the dependent reward.

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中。初約世界。后約資財。初中依世界成力者。由依成力有此滅壞故名敗壞無常。后一由財無定主之力。一處不住故名不可信相。二何者是無常者明無常之義。或以生滅流轉為無常義。通大小乘。如余處說。或以不生不滅為無常義。此唯大乘。如維摩說。或說二種。如此文。或說三種。一無物無常約遍計性。二生滅無常約依他性。三離不離無常約圓成性。以在纏時名不離垢出障離時名為離垢。約斯不定名為無常。具如中邊論及佛性論等說。上二並大乘終教說。言小時無常者。以唸唸生滅無暫時停故。此中名不生不滅者。謂不定生故速滅。不定滅故還生。是故約俱不定亦名不生滅也。二自性不成實無常者。謂三世中法無自性故。不從前際中來名為不生。不去至后際名為不轉。現在不住。此中三世約相續門說。若約生滅門即應說當來名來過去稱去。由有此二門故與余處不相違也。第二無救者。初牒前無常是實也。知諸法下正顯無救。初言知無作無起者。于無常法中無能為其起作救護。論經名無有救者。此是總句。言無來下別辨。于中初四就死時明無救。一于少壯時無常未至。望於後死。無所依怙使其得免故名無所依止。此中名無來無去者。無有依怙來能令無常去故云也。二于年衰將死。無常至時。無能救者。以無常死臨。

【現代漢語翻譯】 現代漢語譯本 中。首先是關於世界的無常，然後是關於資財的無常。前者，依賴世界的力量而形成的，由於依賴這種力量而有生滅，所以稱為敗壞無常。後者，由於資財沒有固定的主人，不會停留在同一個地方，所以稱為不可信賴之相。 二、什麼是無常的含義？或者以生滅流轉作為無常的含義，這適用於小乘和大乘，如其他地方所說。或者以不生不滅作為無常的含義，這隻適用於大乘，如《維摩詰經》所說。或者說有兩種無常，如此處經文所說。或者說有三種無常：一是無物無常，是針對遍計所執性而言的；二是生滅無常，是針對依他起性而言的；三是離不離無常，是針對圓成實性而言的。因為在被煩惱纏縛時稱為不離垢，脫離煩惱障礙時稱為離垢，根據這種不確定性稱為無常。具體內容如《中邊分別論》和《佛性論》等所說。以上兩種都屬於大乘終教的說法。所謂小乘的無常，是指唸唸生滅，沒有暫時的停頓。這裡所說的不生不滅，是指因為不確定會生所以迅速滅亡，因為不確定會滅所以還會再生，因此從都不確定的角度來說，也稱為不生滅。 二、自性不成實的無常，是指在過去、現在、未來三世中，法沒有自性，所以不從過去而來稱為不生，不去向未來稱為不轉，現在也不停留。這裡的三世是就相續的角度來說的。如果就生滅的角度來說，就應該說當來稱為來，過去稱為去。由於有這兩種角度，所以與其它地方的說法不相違背。 第二，關於無救。首先重申前面的無常是真實的。『知諸法下』，正是顯示無救的含義。首先說『知無作無起者』，是指對於無常的法，沒有誰能夠為它起作救護。《論》和《經》中稱為『無有救者』，這是總的概括。『言無來下』，分別辨析。其中前四句是就死亡時來說明無救。一、在少壯時，無常還沒有到來，希望能夠免於後來的死亡，但沒有可以依賴的，使其能夠免除死亡，所以稱為無所依止。這裡所說的『無來無去者』，是指沒有可以依賴的，能夠使無常離去，所以這樣說。二、在年老將死，無常到來時，沒有誰能夠救護，因為無常的死亡已經臨近。

【English Translation】 English version Regarding impermanence (anitya), firstly, it concerns the world (loka), and secondly, it concerns possessions (dravyāni). The former, which is formed by relying on the power of the world, is called decaying impermanence (bhaṅga-anitya) because it has arising and ceasing due to relying on this power. The latter, because possessions have no fixed owner and do not stay in one place, is called the aspect of untrustworthiness (aviśvāsa-lakṣaṇa). Two, what is the meaning of impermanence? Or, taking arising, ceasing, and flowing (utpāda-vyaya-pravāha) as the meaning of impermanence, which applies to both the Small Vehicle (Hīnayāna) and the Great Vehicle (Mahāyāna), as said elsewhere. Or, taking non-arising and non-ceasing (anutpāda-anirodha) as the meaning of impermanence, which only applies to the Great Vehicle, as said in the Vimalakīrti Nirdeśa Sūtra. Or, it is said that there are two kinds of impermanence, as said in this text. Or, it is said that there are three kinds of impermanence: first, the impermanence of no-thing (vastu-anitya), which is in relation to the nature of conceptual imputation (parikalpita-svabhāva); second, the impermanence of arising and ceasing, which is in relation to the dependent nature (paratantra-svabhāva); third, the impermanence of separation and non-separation (viyoga-aviyoga-anitya), which is in relation to the perfected nature (pariniṣpanna-svabhāva). Because when bound by afflictions (kleśa), it is called non-separation from defilement (aviyoga-mala), and when freed from the obstacles of afflictions, it is called separation from defilement (viyoga-mala), according to this uncertainty, it is called impermanence. The specific content is as described in the Madhyāntavibhāga-bhāṣya and the Buddha-nature Treatise (Ratnagotravibhāga) etc. The above two belong to the final teachings of the Great Vehicle. The so-called impermanence of the Small Vehicle refers to arising and ceasing in every moment (kṣaṇa), without temporary cessation. What is said here as non-arising and non-ceasing means that because it is uncertain to arise, it quickly ceases; because it is uncertain to cease, it arises again. Therefore, from the perspective of both being uncertain, it is also called non-arising and non-ceasing. Two, the impermanence of self-nature being unreal (svabhāva-asiddha-anitya) refers to the fact that in the past, present, and future three times (tri-adhvan), phenomena have no self-nature (svabhāva), so not coming from the past is called non-arising (anutpāda), not going to the future is called non-transformation (apariṇāma), and not staying in the present. Here, the three times are spoken of from the perspective of continuity (saṃtāna). If speaking from the perspective of arising and ceasing, it should be said that the future is called coming (āgata), and the past is called going (gata). Because there are these two perspectives, it is not contradictory to the statements in other places. Second, regarding no refuge (arakṣa). First, reiterate that the preceding impermanence is real. 'Knowing all dharmas below' (jñātvā sarva-dharmān), precisely reveals the meaning of no refuge. First, saying 'knowing there is no making and no arising' (jñātvā akāraka-anutpādaka), refers to the fact that for impermanent dharmas, there is no one who can cause it to arise, make, or protect it. The Shastra (śāstra) and Sutra (sūtra) call it 'no refuge' (arakṣa), which is a general summary. 'Saying no coming below' (āgamanābhāva), distinguishes and analyzes separately. Among them, the first four sentences explain no refuge from the perspective of the time of death. One, in youth and strength, when impermanence has not yet arrived, hoping to be spared from later death, but there is nothing to rely on to be able to avoid death, so it is called no support (anāśraya). What is said here as 'no coming and no going' (āgamanābhāva-gamanābhāva) means that there is no one to rely on who can make impermanence go away, so it is said this way. Two, when old and about to die, when impermanence arrives, there is no one who can save, because the death of impermanence is already near.

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多共憂故名憂。謂憂念相續曰多。與心俱起曰共。三于生蘊壞時死相現前中間憂念轉增名悲。四於四大分時生諸苦惱。上四死時無救相顯故於先辨也。次二句于外愛求事中過患無救。初憎愛系者。謂追求時。謂貪其所欲憎其不欲。于順違境愛憎妄想常轉不捨。對治不入故名無救。二論經名憂惱轉多者。于受用時樂少苦多。謂于資財守護致怨心乃至失命。苦惱多於貧窮苦也。此經略無此句。下四句約身苦無救。于中初無停積者明身老時小壯不可復集。故名無救。二無定生處者。明沒命盡時不能定知生於何道。論經略無此句。三但為貪等者。明小壯時依三受起三毒自燒善根亦是衰損自身故名無救。四增長後世者。于年衰時無量病苦所增長也。病通始終老時多故。又釋。因病造業增後世苦。無實如幻者明虛妄也。論中重釋。后三句與初四俱是身患事。何不在初一處同說示身數數過患事者。顯身患多故。護煩惱行竟。第二護小乘行中。初十句護小心。后二十句護狹心。前中初總后別。總中先牒前。謂初觀無常已生厭心后觀無救轉更生厭。故云轉復厭離。下趣后謂正護小乘小心。求佛大果故云趣佛智慧。下別辨中二。初五句求佛菩提。論名攝功德大。后四求大涅槃。論名清凈大。前中一通力大。知佛神通難測故云智不思議。智即

【現代漢語翻譯】 多共憂故名憂。之所以稱之為『憂』，是因為它與許多事物共同產生憂慮。『多』指的是憂念相續不斷。『共』指的是與心同時生起。三、在生蘊（skandha，五蘊之一，指生命現象的集合）壞滅時，死亡的景象顯現，在這期間憂念不斷增加，這被稱為『悲』。四、在四大（地、水、火、風）分離時，產生各種苦惱。以上四種情況，在死亡時都顯得無助，因此先加以辨析。接下來的兩句是關於對外在事物的愛求中，過患和無助。首先是憎愛繫縛：指的是在追求時，貪求自己想要的，憎恨自己不想要的，對於順境和逆境，愛憎的妄想不斷生起，無法停止，因為沒有對治的方法，所以稱為『無救』。二、論經中說憂惱轉多：指的是在受用時，快樂少而痛苦多。例如，對於資財的守護，導致怨恨之心，甚至失去生命，這種苦惱比貧窮的痛苦還要多。此經中略去了這一句。下面的四句是關於身體的痛苦，無從救助。其中，首先是『無停積者』，說明身體衰老時，即使是小小的強壯也無法再次聚集，所以稱為『無救』。二、『無定生處者』，說明在生命結束時，無法確定會生於何道。論經中略去了這一句。三、『但為貪等者』，說明在年輕力壯時，依三受（苦受、樂受、舍受）生起三毒（貪、嗔、癡），自己焚燒善根，也是衰損自身，所以稱為『無救』。四、『增長後世者』，指的是在年老衰弱時，無量的病苦所增長。病苦貫穿始終，但在老年時尤為突出。另一種解釋是，因為疾病而造業，增加後世的痛苦。『無實如幻者』，說明一切都是虛妄的。論中重複解釋。後面的三句與最初的四句都是關於身體的患病之事。為什麼不在最初一處一同說明身體數數的過患之事呢？這是爲了顯示身體的患病之多。守護煩惱的修行結束。第二部分是守護小乘的修行，其中，最初的十句是守護小心，後面的二十句是守護狹心。前面是總說，後面是別說。總說中，先是重複前面的內容，指的是最初觀察無常，已經產生了厭離之心，之後觀察無救，更加產生了厭離之心，所以說『轉復厭離』。接下來趨向于，指的是正在守護小乘的小心，因為追求佛的大果，所以說『趣佛智慧』。下面的別辨中分為兩部分，最初的五句是求佛菩提（bodhi，覺悟），論中稱為攝功德大。後面的四句是求大涅槃（nirvana，寂滅），論中稱為清凈大。前面一部分是通力大，因為知道佛的神通難以測度，所以說『智不思議』。智就是 現代漢語譯本：多共憂故名憂。之所以稱之為『憂』，是因為它與許多事物共同產生憂慮。『多』指的是憂念相續不斷。『共』指的是與心同時生起。三、在生蘊（skandha，五蘊之一，指生命現象的集合）壞滅時，死亡的景象顯現，在這期間憂念不斷增加，這被稱為『悲』。四、在四大（地、水、火、風）分離時，產生各種苦惱。以上四種情況，在死亡時都顯得無助，因此先加以辨析。接下來的兩句是關於對外在事物的愛求中，過患和無助。首先是憎愛繫縛：指的是在追求時，貪求自己想要的，憎恨自己不想要的，對於順境和逆境，愛憎的妄想不斷生起，無法停止，因為沒有對治的方法，所以稱為『無救』。二、論經中說憂惱轉多：指的是在受用時，快樂少而痛苦多。例如，對於資財的守護，導致怨恨之心，甚至失去生命，這種苦惱比貧窮的痛苦還要多。此經中略去了這一句。下面的四句是關於身體的痛苦，無從救助。其中，首先是『無停積者』，說明身體衰老時，即使是小小的強壯也無法再次聚集，所以稱為『無救』。二、『無定生處者』，說明在生命結束時，無法確定會生於何道。論經中略去了這一句。三、『但為貪等者』，說明在年輕力壯時，依三受（苦受、樂受、舍受）生起三毒（貪、嗔、癡），自己焚燒善根，也是衰損自身，所以稱為『無救』。四、『增長後世者』，指的是在年老衰弱時，無量的病苦所增長。病苦貫穿始終，但在老年時尤為突出。另一種解釋是，因為疾病而造業，增加後世的痛苦。『無實如幻者』，說明一切都是虛妄的。論中重複解釋。後面的三句與最初的四句都是關於身體的患病之事。為什麼不在最初一處一同說明身體數數的過患之事呢？這是爲了顯示身體的患病之多。守護煩惱的修行結束。第二部分是守護小乘的修行，其中，最初的十句是守護小心，後面的二十句是守護狹心。前面是總說，後面是別說。總說中，先是重複前面的內容，指的是最初觀察無常，已經產生了厭離之心，之後觀察無救，更加產生了厭離之心，所以說『轉復厭離』。接下來趨向于，指的是正在守護小乘的小心，因為追求佛的大果，所以說『趣佛智慧』。下面的別辨中分為兩部分，最初的五句是求佛菩提（bodhi，覺悟），論中稱為攝功德大。後面的四句是求大涅槃（nirvana，寂滅），論中稱為清凈大。前面一部分是通力大，因為知道佛的神通難以測度，所以說『智不思議』。智就是

【English Translation】 It is called 'Worry' because it shares concerns with many things. 'Many' refers to the continuous succession of worries. 'Shared' means arising simultaneously with the mind. Three, when the skandha (skandha, one of the five aggregates, referring to the collection of life phenomena) of birth decays, the appearance of death manifests, and during this period, worries constantly increase, which is called 'sorrow'. Four, when the four elements (earth, water, fire, and wind) separate, various sufferings arise. The above four situations all appear helpless at the time of death, so they are analyzed first. The next two sentences are about the faults and helplessness in the love and seeking of external things. First is the bondage of love and hate: it refers to when pursuing, greedily seeking what one wants, hating what one does not want, and constantly arising and not abandoning the delusions of love and hate towards favorable and unfavorable circumstances. Because there is no method of counteracting it, it is called 'helpless'. Two, the treatise says that worries and afflictions increase: it refers to when enjoying, there is little happiness and much suffering. For example, guarding wealth leads to resentment and even loss of life, and this suffering is greater than the suffering of poverty. This sutra omits this sentence. The following four sentences are about the suffering of the body, from which there is no rescue. Among them, the first is 'no accumulation', which means that when the body is old, even a little strength cannot be gathered again, so it is called 'helpless'. Two, 'no fixed place of birth' means that at the end of life, it is impossible to know for sure which path one will be born into. This sentence is omitted in the treatise. Three, 'only for greed, etc.' means that when young and strong, relying on the three feelings (suffering, pleasure, and indifference), the three poisons (greed, hatred, and ignorance) arise, and one burns one's own roots of goodness, which is also weakening oneself, so it is called 'helpless'. Four, 'increasing the afterlife' refers to the countless sufferings that increase in old age and weakness. Sickness runs through the whole process, but it is especially prominent in old age. Another explanation is that because of illness, one creates karma and increases the suffering of the afterlife. 'Unreal like an illusion' means that everything is illusory. The treatise repeats the explanation. The last three sentences and the first four sentences are all about the illness of the body. Why not explain the faults of the body repeatedly in the first place? This is to show how many illnesses the body has. The practice of guarding afflictions ends. The second part is guarding the practice of the Small Vehicle, in which the first ten sentences are guarding the small mind, and the last twenty sentences are guarding the narrow mind. The former is a general statement, and the latter is a separate statement. In the general statement, the first is to repeat the previous content, which refers to the initial observation of impermanence, which has already produced a sense of disgust, and then the observation of helplessness, which has produced even more disgust, so it is said 'turning away from disgust'. Next, it tends to, which refers to guarding the small mind of the Small Vehicle, because pursuing the great fruit of the Buddha, so it is said 'approaching the wisdom of the Buddha'. The following separate distinction is divided into two parts, the first five sentences are seeking Bodhi (bodhi, enlightenment), which is called the great collection of merits in the treatise. The last four sentences are seeking great Nirvana (nirvana, extinction), which is called great purity in the treatise. The first part is the great power of penetration, because knowing that the supernatural powers of the Buddha are difficult to fathom, so it is said 'wisdom is inconceivable'. Wisdom is English version: It is called 'Worry' because it shares concerns with many things. 'Many' refers to the continuous succession of worries. 'Shared' means arising simultaneously with the mind. Three, when the skandha (skandha, one of the five aggregates, referring to the collection of life phenomena) of birth decays, the appearance of death manifests, and during this period, worries constantly increase, which is called 'sorrow'. Four, when the four elements (earth, water, fire, and wind) separate, various sufferings arise. The above four situations all appear helpless at the time of death, so they are analyzed first. The next two sentences are about the faults and helplessness in the love and seeking of external things. First is the bondage of love and hate: it refers to when pursuing, greedily seeking what one wants, hating what one does not want, and constantly arising and not abandoning the delusions of love and hate towards favorable and unfavorable circumstances. Because there is no method of counteracting it, it is called 'helpless'. Two, the treatise says that worries and afflictions increase: it refers to when enjoying, there is little happiness and much suffering. For example, guarding wealth leads to resentment and even loss of life, and this suffering is greater than the suffering of poverty. This sutra omits this sentence. The following four sentences are about the suffering of the body, from which there is no rescue. Among them, the first is 'no accumulation', which means that when the body is old, even a little strength cannot be gathered again, so it is called 'helpless'. Two, 'no fixed place of birth' means that at the end of life, it is impossible to know for sure which path one will be born into. This sentence is omitted in the treatise. Three, 'only for greed, etc.' means that when young and strong, relying on the three feelings (suffering, pleasure, and indifference), the three poisons (greed, hatred, and ignorance) arise, and one burns one's own roots of goodness, which is also weakening oneself, so it is called 'helpless'. Four, 'increasing the afterlife' refers to the countless sufferings that increase in old age and weakness. Sickness runs through the whole process, but it is especially prominent in old age. Another explanation is that because of illness, one creates karma and increases the suffering of the afterlife. 'Unreal like an illusion' means that everything is illusory. The treatise repeats the explanation. The last three sentences and the first four sentences are all about the illness of the body. Why not explain the faults of the body repeatedly in the first place? This is to show how many illnesses the body has. The practice of guarding afflictions ends. The second part is guarding the practice of the Small Vehicle, in which the first ten sentences are guarding the small mind, and the last twenty sentences are guarding the narrow mind. The former is a general statement, and the latter is a separate statement. In the general statement, the first is to repeat the previous content, which refers to the initial observation of impermanence, which has already produced a sense of disgust, and then the observation of helplessness, which has produced even more disgust, so it is said 'turning away from disgust'. Next, it tends to, which refers to guarding the small mind of the Small Vehicle, because pursuing the great fruit of the Buddha, so it is said 'approaching the wisdom of the Buddha'. The following separate distinction is divided into two parts, the first five sentences are seeking Bodhi (bodhi, enlightenment), which is called the great collection of merits in the treatise. The last four sentences are seeking great Nirvana (nirvana, extinction), which is called great purity in the treatise. The first part is the great power of penetration, because knowing that the supernatural powers of the Buddha are difficult to fathom, so it is said 'wisdom is inconceivable'. Wisdom is

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是神通之體。二無比大。寄對顯勝。無有敵對故云不可稱。論經名無等也。上二明妙用自在。三大義大。謂義利益無量眾生故云有大勢力。此利他德。四無譏嫌大。希有難得故云無能勝者。論名難得也。此自利德。五不同大。亦寄對顯勝。理實異外越小超因顯勝。今論主從首而說故云不雜外道也。上三顯行德圓備。第二求涅槃凈果中。論主初總釋攝為三義。一離惑。二離苦。三得涅槃。二別中初離二障及習故名無衰。二苦根本。盡憂悲。亦亡故名無惱。三得涅槃中經有二句。一至涅槃安隱大城名自利德。二至彼不還。能廣利益故云救苦眾生也。此是無住涅槃故。第二護狹心中。初十起悲。后十救度。亦是先悲后慈。初中先牒前起后。舉數總標。謂見佛智勝利傷物不得。觀有為苦惱愍物憂之。是故轉生殊勝悲心。二何等下正顯悲行。于中初句為總。以諸眾生遠佛慈父曰孤。無智悲男女稱獨。由此孤獨在苦無救深成可愍。餘九別中。初二依欲求眾生。一求財無厭名貧無依。二於他資財非分起惑。求無休息故云三毒等。下三約有求眾生。于中一苦果未脫。三界六道輪轉不絕故云閉在等。二苦因不除。謂煩惱所覆。是彼苦因故云常住等。三無對治力。謂生在難處。離善導師。無善根治云無正觀力。下四約梵行求眾生初三小乘。

【現代漢語翻譯】 現代漢語譯本： 是神通之體。二、無比大：憑藉對比來顯示殊勝，因為沒有敵對，所以說是不可稱量。這是在論述經名中的『無等』。以上兩點說明了妙用自在。三、大義大：指義理能夠利益無量眾生，所以說具有強大的勢力。這是利他的功德。四、無譏嫌大：稀有難得，所以說沒有能夠勝過的人。這是在論述經名中的『難得』。這是自利的功德。五、不同大：也是憑藉對比來顯示殊勝，實際上是超越外道、勝過小乘、超越因地而顯示殊勝。現在論主從開始就說，所以說不雜亂于外道。以上三點顯示了行持功德的圓滿具備。第二部分是尋求涅槃清凈的果實，論主首先總的解釋概括為三個方面：一、遠離迷惑；二、遠離痛苦；三、獲得涅槃。在分別解釋中，首先是遠離二障以及習氣，所以稱為『無衰』。二、痛苦的根本，憂愁和悲傷，也消亡了，所以稱為『無惱』。三、在獲得涅槃中，經文有兩句：一、到達涅槃安穩的大城，這是自利的功德。二、到達彼岸不再返回，能夠廣泛地利益眾生，所以說是『救苦眾生』。這是無住涅槃的緣故。第二部分是護持狹隘的心。開始的十句是生起悲心，後面的十句是救度眾生。也是先悲后慈。開始的部分先引用前面的內容來引發後面的內容，舉出數字來總的標明。說的是看到佛智的勝利，傷感眾生不能得到，觀察到有為法的苦惱，憐憫眾生的憂愁。因此轉而生起殊勝的悲心。二、『何等下』，正式顯示悲心的行為。其中第一句是總的概括，因為眾生遠離佛陀慈父，所以說是孤單的。沒有智慧和慈悲，無論男女都稱為『獨』。因為這樣的孤獨，處在痛苦中沒有救助，深深地令人憐憫。其餘的九句是分別說明。最初的兩句是依據對慾望的追求來觀察眾生。一、追求財富沒有滿足的時候，稱為貧窮沒有依靠。二、對於他人的資財，非分地生起迷惑，追求沒有停止的時候，所以說是三毒等。下面的三句是依據有所求來觀察眾生。其中一、苦果沒有脫離，在三界六道中輪迴沒有停止，所以說是『閉在等』。二、苦因沒有去除，被煩惱所覆蓋，這是痛苦的原因，所以說是『常住等』。三、沒有對治的力量，說的是生在困難的地方，遠離善知識的引導，沒有善根來對治，說是『無正觀力』。下面的四句是依據梵行的追求來觀察眾生，最初的三句是小乘。

【English Translation】 English version: It is the body of supernatural powers. Second, incomparably great: using contrast to show superiority, because there is no opposition, so it is said to be immeasurable. This is discussing the 'unequaled' in the sutra's name. The above two points illustrate the freedom of wonderful function. Third, great meaning: referring to the principle that can benefit countless sentient beings, so it is said to have great power. This is the merit of benefiting others. Fourth, great without criticism: rare and difficult to obtain, so it is said that there is no one who can surpass it. This is discussing the 'difficult to obtain' in the sutra's name. This is the merit of benefiting oneself. Fifth, great in difference: also using contrast to show superiority, in reality, it surpasses external paths, surpasses the Small Vehicle, and transcends the causal ground to show superiority. Now the commentator speaks from the beginning, so it is said that it is not mixed with external paths. The above three points show the complete preparation of virtuous conduct. The second part is seeking the pure fruit of Nirvana, the commentator first generally explains and summarizes it into three aspects: first, to be free from delusion; second, to be free from suffering; third, to attain Nirvana. In the separate explanations, the first is to be free from the two obscurations and habitual tendencies, so it is called 'without decline'. Second, the root of suffering, sorrow and grief, also disappear, so it is called 'without affliction'. Third, in attaining Nirvana, the sutra has two sentences: first, reaching the secure great city of Nirvana, this is the merit of benefiting oneself. Second, reaching the other shore and not returning, being able to broadly benefit sentient beings, so it is said to be 'saving suffering sentient beings'. This is because of non-abiding Nirvana. The second part is protecting the narrow mind. The first ten sentences are generating compassion, and the last ten sentences are saving sentient beings. It is also first compassion and then loving-kindness. The beginning part first quotes the previous content to elicit the following content, citing numbers to generally indicate. It says that seeing the victory of the Buddha's wisdom, it is sad that sentient beings cannot obtain it, observing the suffering of conditioned dharmas, pitying the sorrows of sentient beings. Therefore, it turns to generate supreme compassion. Second, 'What is below', formally shows the behavior of compassion. The first sentence is a general summary, because sentient beings are far from the Buddha, the compassionate father, so it is said to be lonely. Without wisdom and compassion, whether male or female, they are called 'alone'. Because of such loneliness, being in suffering without help, it is deeply pitiful. The remaining nine sentences are separate explanations. The first two sentences are based on the pursuit of desires to observe sentient beings. First, when the pursuit of wealth is not satisfied, it is called poor and without reliance. Second, for the wealth of others, improperly generating delusion, when the pursuit does not stop, so it is said to be the three poisons, etc. The following three sentences are based on what is sought to observe sentient beings. Among them, first, the fruit of suffering has not been escaped, in the three realms and six paths, reincarnation has not stopped, so it is said to be 'closed in, etc.'. Second, the cause of suffering has not been removed, being covered by afflictions, this is the cause of suffering, so it is said to be 'constantly dwelling, etc.'. Third, there is no power of counteraction, it is said to be born in difficult places, far from the guidance of good teachers, without good roots to counteract, it is said to be 'without right view'. The following four sentences are based on the pursuit of pure conduct to observe sentient beings, the first three sentences are the Small Vehicle.

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后一外道。前中初不求大因。名不起勝念。故云于善法心薄。以唯樂小善不樂大善故名薄也。二不求大菩提果。故云失佛妙法。謂妄取小果恃為究竟。名懷增上慢。三不求大涅槃果。故云而常隨等。謂縱得小乘無餘涅槃常隨變易生死水流。下一外道過。妄行邪道怖真涅槃。第二正救度中。初牒前起后發總救心。此是總句。下九別中。初三除三障顯度處。次五授三學明度行也。后一令苦滅即度果也。初三中應解其業結凈其惑染脫其苦報故云也。次五授行中。初二授三學。謂一勸置持戒處故云著善處也。勸住定慧處故云令安住。何故定慧合為一句。以前地戒成分戒別辨。后地明慧位未至故。慧從定說合為一句。論云三昧地故定慧合說。下三明授法利益。初二句約戒。一欲受戒者令除戒疑信重於戒。有大功德使樂受故名為歡喜。二已受戒者示以持犯及顯戒德。令心樂住安固不動故云令知所宜。后一約定慧。謂掉沒障定。煩惱障慧。除滅此二定慧成就故云令得度。又釋掉是掉舉障于定。沒是昏沉障于慧。煩惱通障。此是細惑隨逐行人故名隨。非隨煩惱也。以是使故。下一救度成者。令得余無餘二種涅槃故云使滅苦。第三修方使攝行中。先述意后釋文。初者菩薩因前觀有為多過眾生未出。佛智大利眾生不得。復念眾生墮惑業苦以

【現代漢語翻譯】 后一外道（非佛教的修行者）。前中初不求大因。名不起勝念。故云于善法心薄。因為他們只喜歡小的善行，不喜歡大的善行，所以被稱為『薄』。二不求大菩提果（覺悟的果實）。故云失佛妙法。謂妄取小果恃為究竟。名懷增上慢（認為自己已經證悟了更高的境界）。三不求大涅槃果（解脫的果實）。故云而常隨等。謂縱得小乘無餘涅槃（小乘佛教的最終解脫）常隨變易生死水流。下一外道過。妄行邪道怖真涅槃。第二正救度中。初牒前起后發總救心。此是總句。下九別中。初三除三障顯度處。次五授三學明度行也。后一令苦滅即度果也。初三中應解其業結凈其惑染脫其苦報故云也。次五授行中。初二授三學。謂一勸置持戒處故云著善處也。勸住定慧處故云令安住。何故定慧合為一句。以前地戒成分戒別辨。后地明慧位未至故。慧從定說合為一句。論云三昧地故定慧合說。下三明授法利益。初二句約戒。一欲受戒者令除戒疑信重於戒。有大功德使樂受故名為歡喜。二已受戒者示以持犯及顯戒德。令心樂住安固不動故云令知所宜。后一約定慧。謂掉沒障定。煩惱障慧。除滅此二定慧成就故云令得度。又釋掉是掉舉障于定。沒是昏沉障于慧。煩惱通障。此是細惑隨逐行人故名隨。非隨煩惱也。以是使故。下一救度成者。令得余無餘二種涅槃故云使滅苦。第三修方使攝行中。先述意后釋文。初者菩薩因前觀有為多過眾生未出。佛智大利眾生不得。復念眾生墮惑業苦以

【English Translation】 A non-Buddhist practitioner. Initially, they do not seek great causes, hence they do not generate superior thoughts. Therefore, it is said that their minds are 'thin' towards virtuous dharmas, because they only enjoy small virtues and not great virtues. Secondly, they do not seek the great Bodhi fruit (fruit of enlightenment). Therefore, it is said that they lose the Buddha's wonderful dharma, presuming small fruits as ultimate, harboring arrogance. Thirdly, they do not seek the great Nirvana fruit (fruit of liberation). Therefore, it is said that they constantly follow along, meaning that even if they attain the Nirvana without remainder of the Small Vehicle (Hinayana Buddhism's final liberation), they still constantly follow the changing currents of birth and death. The following is the fault of non-Buddhists: falsely practicing wrong paths and fearing true Nirvana. In the second part, which is the correct deliverance, the beginning refers back to the previous and initiates the subsequent, expressing the overall mind of deliverance. This is the general statement. In the following nine specific points, the first three remove the three obstacles and reveal the place of deliverance. The next five impart the three learnings and clarify the practice of deliverance. The last one, causing suffering to cease, is the fruit of deliverance. In the first three, one should resolve their karmic knots, purify their defilements of delusion, and liberate them from their suffering retribution. In the next five, which impart the practice, the first two impart the three learnings. Firstly, encouraging them to abide in the place of upholding precepts, hence it is said 'abiding in virtuous places'. Encouraging them to dwell in the place of Samadhi (concentration) and Prajna (wisdom), hence it is said 'causing them to dwell peacefully'. Why are Samadhi and Prajna combined into one sentence? Because the precepts in the previous stage are distinguished and differentiated, while in the later stage, the position of wisdom is not yet reached. Wisdom is spoken from Samadhi, so they are combined into one sentence. The treatise says that because it is the ground of Samadhi, Samadhi and Prajna are spoken together. The following three clarify the benefits of imparting the Dharma. The first two sentences are about precepts. Firstly, for those who wish to receive precepts, remove their doubts about precepts and increase their faith in precepts. It has great merit, causing them to happily receive them, hence it is called 'joy'. Secondly, for those who have already received precepts, show them the upholding and breaking of precepts, and reveal the virtues of precepts, causing their minds to happily dwell, firmly and immovably, hence it is said 'causing them to know what is appropriate'. The last one is about Samadhi and Prajna. Agitation and sinking obstruct Samadhi, and afflictions obstruct Prajna. Removing and extinguishing these two, Samadhi and Prajna are accomplished, hence it is said 'causing them to attain deliverance'. Furthermore, agitation is explained as restlessness, obstructing Samadhi. Sinking is dullness, obstructing Prajna. Afflictions universally obstruct. These are subtle delusions that follow practitioners, hence they are called 'following', not 'attendant afflictions'. Because of this cause. The following is the accomplishment of deliverance: causing them to attain the two kinds of Nirvana, with remainder and without remainder, hence it is said 'causing suffering to cease'. In the third part, which is cultivating methods to gather practice, first state the intention and then explain the text. Initially, the Bodhisattva observes that sentient beings are not liberated from the many faults of conditioned existence. The great benefit of the Buddha's wisdom is not attained by sentient beings. Furthermore, they contemplate that sentient beings are falling into the suffering of delusion, karma, and...

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何方便拔令得樂。即知不離佛無礙智。智由何生。即知不離八地上如實智。實智由何生。即知不離四地已上無行慧。慧由何生。即知不離三地禪定。定由何得即知不離聞法。是故菩薩先求正法。既聞法已靜處思惟。思已修習入禪無色。依定觀法起無生慧。依此漸增生無功用如實智。依此漸增生佛無礙智。得智已能盡眾生界拔苦與樂。常化不絕。文意如此。是故名為方便攝行。二釋文者。此文方便有其五重。一起觀方便。謂牒上三心起后觀求。二即時欲具下標趣方便。謂標其佛慧彰行所趣。三作是思下觀求方便。謂觀察推求度眾生法。四即時知住下正知方便。謂知佛智慧救眾生乃至知由聞法。五菩薩如是知已下攝修方便。謂修聞法行攝取正法。初中三。初牒上護煩惱行故云如是厭等。二牒上護狹心行故云深念眾生。三牒上護小心故云見一切智等。論主依此三心能起後行故。說此三為三種因。初一可知。后二中發精進因者。見佛智有利能救眾生。是故因此起大精進修彼因行。論云能修行彼道故。深念為因故。能善化眾生也。二標趣方便中。論云依如來智慧救度眾生。此言示現發起方便攝行故名也。三觀求方便中。眾生墮苦等論經亦有業。問前救度十心中。于惑業苦處以三學救度。何故今言以何方便而拔濟之。答前知戒等度

【現代漢語翻譯】 現代漢語譯本 『用何種方便才能拔除眾生的痛苦，給予他們快樂？』 答：『要知道這離不開佛的無礙智（buddha's unobstructed wisdom）。』 『智慧由何而生？』 答：『要知道這離不開八地菩薩以上的如實智（true wisdom）。』 『如實智由何而生？』 答：『要知道這離不開四地菩薩以上的無行慧（wisdom without effort）。』 『無行慧由何而生？』 答：『要知道這離不開三地菩薩的禪定（dhyana）。』 『禪定由何而得？』 答：『要知道這離不開聽聞佛法（dharma）。』 因此，菩薩首先要求得正法（saddharma），聽聞佛法后，在安靜的地方思維，思維后修習進入禪定無色界（arupa-dhatu）。依靠禪定觀察諸法，生起無生慧（wisdom of non-origination）。依靠這種智慧逐漸增長，生起無功用如實智（effortless true wisdom）。依靠這種智慧逐漸增長，生起佛的無礙智。得到智慧后，就能窮盡眾生界，拔除他們的痛苦，給予他們快樂，教化眾生永不停止。文中的意思是這樣的，所以稱為方便攝行（skillful means of gathering practices）。 第二種解釋是，這段文字中的方便有五重含義：一是起觀方便（means of initiating contemplation），即根據前面三種心（厭離心、深念眾生心、見一切智心）而發起後面的觀求。二是即時欲具下標趣方便（means of immediately indicating the goal），即標明佛的智慧，彰顯修行所趨向的目標。三是『作是思下』的觀求方便（means of contemplation and seeking），即觀察推求度化眾生的方法。四是『即時知住下』的正知方便（means of right knowledge），即知道佛的智慧能夠救度眾生，乃至知道智慧來源於聽聞佛法。五是『菩薩如是知已下』的攝修方便（means of gathering and cultivating），即修習聽聞佛法之行，攝取正法。 最初的起觀方便中包含三個方面。首先是根據前面守護煩惱之行，所以說『如是厭等』。其次是根據前面守護狹小心之行，所以說『深念眾生』。第三是根據前面守護小心之行，所以說『見一切智等』。論主認為依靠這三種心能夠發起後面的修行，所以說這三種心是三種因。第一個方面容易理解。后兩個方面中，發起精進之因（cause of generating diligence）是因為見到佛的智慧有利，能夠救度眾生，因此發起大的精進，修習這些因行。論中說『能夠修行那些道』，深念眾生是原因，所以能夠很好地教化眾生。二、標趣方便中，論中說『依靠如來智慧救度眾生』，這句話顯示發起方便攝行，所以稱為標趣方便。 三、觀求方便中，眾生墮入痛苦等，論經中也有業。問：前面救度十心中，在惑、業、苦之處用三學（戒定慧）救度，為什麼現在說用什麼方便來拔濟他們？答：前面知道戒等可以度化眾生。

【English Translation】 English version 『What skillful means (upaya) can be used to remove suffering and bring happiness to beings?』 The answer is: 『Know that it is inseparable from the unobstructed wisdom (anavarana-jnana) of the Buddha.』 『From what does wisdom arise?』 The answer is: 『Know that it is inseparable from the true wisdom (yathabhuta-jnana) of the eighth-ground (bhumi) Bodhisattvas and above.』 『From what does true wisdom arise?』 The answer is: 『Know that it is inseparable from the effortless wisdom (anabhoga-jnana) of the fourth-ground Bodhisattvas and above.』 『From what does effortless wisdom arise?』 The answer is: 『Know that it is inseparable from the meditative concentration (dhyana) of the third-ground Bodhisattvas.』 『From what is meditative concentration obtained?』 The answer is: 『Know that it is inseparable from hearing the Dharma (dharma).』 Therefore, Bodhisattvas first seek the right Dharma (saddharma). Having heard the Dharma, they contemplate in a quiet place. Having contemplated, they cultivate and enter into the formless realm (arupa-dhatu) of meditative concentration. Relying on meditative concentration, they observe the Dharma and generate the wisdom of non-origination (anutpada-jnana). Relying on this wisdom, they gradually increase and generate effortless true wisdom. Relying on this wisdom, they gradually increase and generate the unobstructed wisdom of the Buddha. Having obtained wisdom, they can exhaust the realm of beings, remove their suffering, give them happiness, and constantly transform them. The meaning of the text is like this, therefore it is called skillful means of gathering practices (upaya-samgraha). The second explanation is that the skillful means in this text have five levels: First, the means of initiating contemplation, which is to initiate the subsequent contemplation and seeking based on the previous three minds (mind of aversion, mind of deep thought for sentient beings, mind of seeing all wisdom). Second, the means of immediately indicating the goal, which is to mark the wisdom of the Buddha and highlight the goal to which the practice is directed. Third, the means of contemplation and seeking in 『Thinking in this way below,』 which is to observe and seek methods to liberate sentient beings. Fourth, the means of right knowledge in 『Immediately knowing and abiding below,』 which is to know that the wisdom of the Buddha can save sentient beings, and even to know that wisdom comes from hearing the Dharma. Fifth, the means of gathering and cultivating in 『Bodhisattvas knowing this way below,』 which is to cultivate the practice of hearing the Dharma and gather the right Dharma. The initial means of initiating contemplation includes three aspects. First, it is based on the previous practice of guarding against afflictions, so it says 『such aversion, etc.』 Second, it is based on the previous practice of guarding against a narrow mind, so it says 『deep thought for sentient beings.』 Third, it is based on the previous practice of guarding against a small mind, so it says 『seeing all wisdom, etc.』 The commentator believes that relying on these three minds can initiate the subsequent practice, so he says that these three minds are three causes. The first aspect is easy to understand. In the latter two aspects, the cause of generating diligence is because seeing the wisdom of the Buddha is beneficial and can save sentient beings, therefore generating great diligence and cultivating these causal practices. The treatise says 『able to practice those paths,』 deep thought for sentient beings is the cause, so it is able to transform sentient beings well. Second, in the means of indicating the goal, the treatise says 『relying on the wisdom of the Tathagata to save sentient beings,』 this sentence shows the initiation of skillful means of gathering practices, so it is called the means of indicating the goal. Third, in the means of contemplation and seeking, sentient beings fall into suffering, etc., and there is also karma in the sutras and treatises. Question: In the previous ten minds of salvation, the three learnings (sila, samadhi, prajna) are used to save beings from afflictions, karma, and suffering. Why does it now say what skillful means are used to liberate them? Answer: Previously, it was known that precepts, etc., can liberate sentient beings.

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法。而未知用何智慧能授此法。問若爾前護小心中。已知如來智慧有大勢力能救眾生。何故今言以何拔濟。答前雖見佛智慧救。佛果在當未可現用。謂于佛智外更有餘法能救濟不。故云以何方便也。簡小涅槃同彼化城。非為究竟故云畢竟之樂。第四正知方便中。若具有五法四對。論攝為三。言五者一無礙解脫慧。二如實智。三無行慧。四禪定。五聞慧。四對者。一依聞得禪。二依禪發慧。三依慧得實。四依實智得無礙慧。攝為三者。初一窮盡佛果名證畢竟盡。末後聞慧名為第三彼起依止行。中間三種名起上上證畢竟盡。以此三種皆有下從他起上能起他漸增至佛故。攝為一名上上等。然此五中。初唯所起。后唯能起。中間通二故合為一。此經中如實智內略無不離之言。無行慧中略無不離禪方便。余如論釋應知。自相是現量境。同相是比量境。皆有緣造名行。證空舍此名無行慧。此是四地法。此地但得彼慧光明故名明地。例如地前明得定等。言勝進禪者。小乘中凈禪有四。一退分。二住分。三勝進分。四決定分。今即是此第三勝進。以望前趣地方便中禪說此為勝也。言決定者是決定分。謂於他四地決定向故。言自智觀者簡異所生慧明。是此地菩薩知觀故也。余如論知。第五攝修方便中。初牒前起后。謂前為救度已發大精進

【現代漢語翻譯】 現代漢語譯本 法。但不知道用什麼智慧才能傳授此法。問：如果這樣，之前在守護小心的時候，已經知道如來的智慧有強大的力量能夠拯救眾生，為什麼現在又說用什麼來救濟呢？答：之前雖然見到佛的智慧能夠救度，但佛果還在未來，不能立即使用。意思是說，在佛智之外，是否還有其他方法能夠救濟？所以說『以何方便也』。簡要地說，小涅槃如同虛幻的化城，不是究竟的，所以說是『畢竟之樂』。 第四，在正知方便中，如果具有五法四對，論中將其歸納為三。五法是：一、無礙解脫慧（不受阻礙，能夠自由自在解脫的智慧）。二、如實智（如實了知事物真相的智慧）。三、無行慧（不執著于任何行為的智慧）。四、禪定（通過禪修獲得的專注和穩定）。五、聞慧（通過聽聞佛法獲得的智慧）。四對是：一、依靠聽聞佛法而獲得禪定。二、依靠禪定而生髮智慧。三、依靠智慧而證得真實。四、依靠如實智而獲得無礙慧。歸納為三是：最初的無礙解脫慧窮盡佛果，稱為『證畢竟盡』。最後的聞慧稱為第三『彼起依止行』。中間的三種（如實智、無行慧、禪定）稱為『起上上證畢竟盡』。因為這三種都有從下到上，從他而起，能生起他，逐漸增長直至成佛的特性，所以歸納為一個，名為『上上等』。然而，在這五種中，最初的無礙解脫慧只是所生起的，最後的聞慧只是能生起的，中間的三種既是能生起的也是所生起的，所以合為一個。此經中，如實智內略去了『無不離』的說法，無行慧中略去了『不離禪方便』的說法，其餘的應該按照論的解釋來理解。自相是現量境（直接經驗的境界），同相是比量境（通過比較推理的境界），都有因緣造作，稱為『行』。證悟空性，捨棄這些，稱為『無行慧』。這是四地法。此地只是得到彼慧的光明，所以稱為『明地』。例如地前明得定等。所說的『勝進禪』，小乘中凈禪有四種：一、退分。二、住分。三、勝進分。四、決定分。現在說的就是這第三種勝進分。因為相對於之前的趣地方便中的禪定，所以說這是『勝』。所說的『決定』，是決定分，意思是對於其他四地決定趨向。所說的『自智觀』，是爲了區別于所生的慧明，是此地菩薩的知觀。其餘的應該按照論的解釋來理解。 第五，在攝修方便中，首先承接前面的內容，然後引出後面的內容。意思是說，前面是爲了救度眾生而發起了大精進。

【English Translation】 English version The Dharma. But I do not know with what wisdom I can impart this Dharma. Question: If that is the case, previously, while guarding the small mind, you already knew that the Tathagata's (如來 - Thus Come One) wisdom has great power to save sentient beings. Why do you now say, 'With what do I deliver them?' Answer: Although previously you saw that the Buddha's (佛 - Buddha) wisdom can save, the fruit of Buddhahood (佛果 - Buddha Fruit) is in the future and cannot be used immediately. It means, is there any other method besides the Buddha's wisdom that can deliver? Therefore, it is said, 'With what expedient means?' Briefly, the Small Nirvana (小涅槃 - Small Nirvana) is like an illusory city of transformation, not ultimate, so it is called 'ultimate bliss'. Fourth, in the expedient means of right knowledge, if one possesses the five dharmas and four pairs, the treatise summarizes them into three. The five dharmas are: 1. Unobstructed Liberation Wisdom (無礙解脫慧 - Wisdom of Unobstructed Liberation). 2. Wisdom of Reality (如實智 - Wisdom of Reality). 3. Wisdom of No-Action (無行慧 - Wisdom of No-Action). 4. Dhyana (禪定 - Meditation). 5. Wisdom of Hearing (聞慧 - Wisdom of Hearing). The four pairs are: 1. Relying on hearing to obtain Dhyana. 2. Relying on Dhyana to generate Wisdom. 3. Relying on Wisdom to attain Reality. 4. Relying on the Wisdom of Reality to obtain Unobstructed Wisdom. Summarized into three: The initial Unobstructed Liberation Wisdom exhausts the fruit of Buddhahood, called 'Attaining Ultimate Exhaustion'. The final Wisdom of Hearing is called the third 'Dependent Action of Arising from That'. The three in the middle (Wisdom of Reality, Wisdom of No-Action, and Dhyana) are called 'Arising Higher and Higher, Attaining Ultimate Exhaustion'. Because these three all have the characteristic of going from lower to higher, arising from others, being able to generate others, and gradually increasing until becoming a Buddha, they are summarized into one, called 'Higher and Higher, etc.' However, among these five, the initial one is only what is arisen, the final one is only what can arise, and the middle ones are both what can arise and what is arisen, so they are combined into one. In this sutra, the words 'without non-separation' are omitted within the Wisdom of Reality, and the words 'not separate from Dhyana expedient means' are omitted within the Wisdom of No-Action. The rest should be understood according to the explanation of the treatise. Self-nature is the realm of direct perception, common nature is the realm of inference, and both have causal creation, called 'action'. Realizing emptiness and abandoning these is called 'Wisdom of No-Action'. This is the Dharma of the Fourth Ground. This ground only obtains the light of that wisdom, so it is called 'Ground of Light'. For example, before the ground, clearly obtaining Samadhi (定 - Samadhi), etc. The so-called 'Progressive Dhyana', in the Small Vehicle (小乘 - Small Vehicle), pure Dhyana has four types: 1. Declining Part. 2. Abiding Part. 3. Progressive Part. 4. Decisive Part. What is being said now is this third Progressive Part. Because it is in relation to the Dhyana in the expedient means of approaching the previous ground, it is said to be 'progressive'. The so-called 'decisive' is the Decisive Part, meaning that it is decisively oriented towards the other four grounds. The so-called 'observation of self-wisdom' is to distinguish it from the wisdom-light that is produced; it is the knowledge and observation of the Bodhisattva (菩薩 - Bodhisattva) of this ground. The rest should be understood according to the explanation of the treatise. Fifth, in the expedient means of gathering and cultivating, it first connects with the previous content and then introduces the subsequent content. It means that the great diligence was initiated earlier for the sake of saving sentient beings.

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。今此正知所聞法要。勇猛追求故名求法轉加精勤。此是總句。二日夜下別顯。于中有二。初明求行。二菩薩如是方便下顯重法心成。亦即初顯聞慧。后明聞慧因。前中此十一法中。或總約所受。唯教與義。謂初五求教法。余並義。或約所成具成三慧。謂初五聞慧法。次一思慧法。餘五修慧法。依是義故。論主釋名云。隨聞思修照法顯現故名明地。或約所求法體有四。初五求教法。次三求理法。后三求行法。略無果法。以彼非是正所行故。論中如前說者。次前段論文未說教義是也。一日夜聽等以無慢怠心故。二聞法喜悅無妒忌心故。三愛法聞義無折伏他心故。四依法者。依大乘教自見。正取不忘失故。謂自悟不由他也。五順法者依披讀習誦順聖言故。六滿法者靜處思惟。義圓滿故。七辨法者順教宣明。為他說故。八究竟法者依定修行故。謂此三地以定成為究竟也。九歸法者謂求四地已上出世間無漏智法故。十求法者求后諸地大悲攝生法故。論經無此句。十一隨順法者求八地已上無功用行法。隨順能起佛果解脫無礙智故。此十一中。初二示現常勤行故。是此地能求法行也。喜法等下正修行故。是所求法行也。第二重法之中二。先明能求法因。二又如所聞下顯所求行因。又亦前求法后思義。前中論云彼常勤行以何為因者。

問能求法行之因也。云敬重等略答為重法為因起求法行。敬重極故名畢竟盡也。是故不惜身財等也。文中重法校量略舉十事。一輕寶重法。于中初至不生難想為法舍財。二但于說等重人輕寶。二為求下能捨內外。于中初總國土下別。別中初外。前游財易舍。國宅難故次辨之。論中名財所得處也。妻妾下內。論名財所為者是妻等也。國外財易舍。妻等難故次辨也。三又為下盡敬給使。經云乃至以身而為床座等。論名及彼所為者。是前內外所為。謂自身也。余物易舍。己身難故次明也。四破除下破慢忍苦。先破慢。于上不恭名憍慢。執我倰下名我慢。于等自大名大慢。並能為法破除也。前身敬易為。心慢難遣故次明之。論云彼高大意此亦能捨。五諸惡下忍苦求法。情慢易舍。身苦難忍故次辨之。六若得下過得重寶。三千重寶難離故。七勝得輪王。人中上故。八勝得帝釋。欲天上故。九勝得梵王。色天勝故。十捨身投火。具如第六回向中說。此是以事自要。顯求心鄭重無難不能也。悉能正觀者。是繫念思惟得其義旨也。論中釋正修行因也。余如論辨釋。厭行分竟。

第三厭分者即是修慧。又前明聽聞正法及繫念思惟。今明如說修行故也。文中有三。初牒前起后。二菩薩如是下正顯厭體。三順諸法下明入禪等意。初中先

【現代漢語翻譯】 現代漢語譯本 問：是什麼原因導致能夠尋求佛法並踐行？答：敬重等等，簡略地回答是因為重視佛法是發起尋求佛法並踐行的原因。極其敬重，所以稱為『畢竟盡』。因此，不吝惜身軀和財物等等。文中衡量重視佛法，簡略地列舉了十件事：一，輕視寶物而重視佛法。其中，最初到『不生難想』是爲了佛法捨棄錢財。二，只是對於說法等等，重視人而輕視寶物。二，爲了尋求（佛法），能夠捨棄身外之物和身內之物。其中，最初總說，『國土』以下分別說。分別說中，最初是身外之物。之前的游財容易捨棄，國土和住宅難以捨棄，所以接下來辨析這個。論中名為『財』，是所得之處。『妻妾』以下是身內之物。論中名為『財』，是所為的對象，指的是妻妾等等。國外的財物容易捨棄，妻妾等等難以捨棄，所以接下來辨析這個。三，又爲了（佛法），竭盡敬意地供養使者。經中說，『乃至以身體作為床座』等等。論中名為『以及他們所為的對象』，是之前身外之物和身內之物所為的對象，指的是自身。其他東西容易捨棄，自己的身體難以捨棄，所以接下來說明這個。四，破除（憍慢），忍受苦難。先破除憍慢。對於上位者不恭敬稱為『憍慢』。執著於我，輕視他人稱為『我慢』。對於同等的人自以為大稱為『大慢』。都能爲了佛法破除這些。之前的身體敬容易做到，心中的憍慢難以去除，所以接下來說明這個。論中說，『他們高大的意念，也能捨棄』。五，諸惡（行），忍受苦難來尋求佛法。情感上的憍慢容易捨棄，身體上的苦難難以忍受，所以接下來辨析這個。六，如果得到（佛法），超過得到貴重的寶物。三千世界的貴重寶物難以割捨。七，勝過得到轉輪聖王（擁有統治世界的理想君王）。在人中是最高的。八，勝過得到帝釋天（佛教神話中的天神）。在天上是最高的。九，勝過得到梵天（色界天的最高統治者）。因為色界天更勝一籌。十，捨棄身體投入火中。具體如第六回向中所說。這是以事情來自己要求，顯示求法之心的鄭重，沒有困難不能克服。『悉能正觀者』，是繫念思惟，得到其中的義理。論中解釋為『正修行因』。其餘的如論辨釋。厭行分結束。 第三厭分，就是修慧。又，前面說明聽聞正法以及繫念思惟，現在說明如所說修行。文中分為三部分。首先，承接前文，引出後文。二，『菩薩如是』以下，正式顯示厭離的本體。三，『順諸法』以下，說明進入禪定等等的意圖。首先，在（第一）部分中，先...

【English Translation】 English version Question: What is the cause of being able to seek the Dharma and practice it? Answer: Respect and so on, briefly answering that valuing the Dharma is the cause of initiating the seeking and practicing of the Dharma. Utmost respect is why it is called 'ultimately exhausting'. Therefore, not being stingy with body and wealth, etc. In the text, valuing the Dharma is measured, briefly listing ten things: One, belittling treasures and valuing the Dharma. Among them, from the beginning to 'not generating difficult thoughts' is to give up wealth for the Dharma. Two, only for speaking and so on, valuing people and belittling treasures. Two, in order to seek (the Dharma), being able to give up external and internal things. Among them, first generally speaking, 'country' below speaks separately. In separate speaking, first is external things. Previous traveling wealth is easy to give up, country and residence are difficult to give up, so next analyze this. In the treatise, it is called 'wealth', the place where it is obtained. 'Wives and concubines' below are internal things. In the treatise, it is called 'wealth', the object of what is done, referring to wives and concubines, etc. Foreign wealth is easy to give up, wives and concubines, etc., are difficult to give up, so next analyze this. Three, also in order to (the Dharma), exhaustively and respectfully serving the messengers. In the sutra it says, 'even using the body as a bed' etc. In the treatise it is called 'and the object of what they do', is the object of what the previous external and internal things do, referring to oneself. Other things are easy to give up, one's own body is difficult to give up, so next explain this. Four, eliminating (arrogance), enduring suffering. First eliminate arrogance. Not being respectful to superiors is called 'arrogance'. Being attached to self, belittling others is called 'conceit'. Considering oneself great among equals is called 'great arrogance'. All can eliminate these for the Dharma. The previous bodily respect is easy to do, the arrogance in the heart is difficult to remove, so next explain this. The treatise says, 'their lofty thoughts, can also be given up'. Five, all evil (deeds), enduring suffering to seek the Dharma. Emotional arrogance is easy to give up, physical suffering is difficult to endure, so next analyze this. Six, if obtaining (the Dharma), exceeding obtaining precious treasures. The precious treasures of three thousand worlds are difficult to part with. Seven, surpassing obtaining the Chakravartin (ideal king who rules the world). In humans, it is the highest. Eight, surpassing obtaining Śakra (a deity in Buddhist mythology). In the heavens, it is the highest. Nine, surpassing obtaining Brahmā (the highest ruler of the Form Realm). Because the Form Realm is superior. Ten, giving up the body and throwing oneself into the fire. Specifically as said in the sixth dedication. This is demanding of oneself with things, showing the solemnity of the mind seeking the Dharma, no difficulty cannot be overcome. 'Those who can fully and correctly observe' are those who contemplate and think, obtaining the meaning within. In the treatise, it is explained as 'the cause of correct practice'. The rest is as explained in the treatise. The section on aversion practice ends. The third aversion section is the cultivation of wisdom. Also, the previous explanation of hearing the correct Dharma and contemplating and thinking, now explains practicing as said. The text is divided into three parts. First, continuing from the previous text, introducing the following text. Two, 'Bodhisattvas are like this' below, formally showing the essence of aversion. Three, 'Following all dharmas' below, explaining the intention of entering meditation, etc. First, in the (first) part, first...

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明四禪后顯四空。

就四禪中略作七門。一明入意。二顯體性。三立支數。四明假實。五顯廢立。六釋名。七辨相。初中通論。何故菩薩入禪無色無量神通。論釋。為五種眾生。一為禪樂憍慢眾生故入諸禪。解云。有得世間四禪之樂恃著起慢難化以道。菩薩現入過彼所得。息彼慢心。授之以道。而自不味著故還舍之二為無色解脫憍慢眾生故入無色定。解云。有得無色定謂為涅槃。示入化之。三為苦惱眾生入慈悲無量。四為得解脫眾生入喜舍無量。五為邪歸依眾生故。入勝神通力令正信故。二體性者有八門。一隨事門。依薩婆多宗支雖十八事但十一。謂初定五法。一尋。二伺。三喜。四輕安。五一心二定中增內信。足成為六法。三定中更增舍念正知樂。帖成十法。四定中不苦不樂故為十一。以喜樂及不苦不樂此三別說故。二類攝門。以喜等三不別說故。三同是受數名。唯有九法。一尋。二伺。三定。四慧。五受。六念。七輕安。八行舍。九信。頌曰。安舍念各二。受定各分四。尋伺與信慧。守位不分支。釋云。輕安分二。謂初禪二禪各有樂也。舍念亦分二。謂三禪四禪各有行舍及念。受分四。謂初禪二禪喜。三禪樂。四禪不苦不樂。定分四。謂四禪各有心一境性。信是內凈。慧是正知。三會假門。依大乘宗體唯七

【現代漢語翻譯】 明瞭四禪之後，進而闡明四空定。

在四禪的闡述中，略作七個方面的說明：一、闡明入禪的意圖；二、揭示禪定的體性；三、確立禪支的數量；四、辨明假有與實有；五、闡明廢立的原則；六、解釋禪定的名稱；七、辨別禪定的相狀。首先，從總體上進行討論。為什麼菩薩要進入禪定、無色定和無量神通？《論》中解釋說，這是爲了五種眾生：一、爲了對禪樂產生驕慢的眾生，所以進入各種禪定。解釋說，有些眾生獲得世間四禪的快樂，因此恃樂生慢，難以教化。菩薩示現進入超過他們所得的禪定，息滅他們的慢心，並傳授他們正道。而菩薩自己並不貪著禪樂，所以又捨棄這些禪定。二、爲了對無色解脫產生驕慢的眾生，所以進入無色定。解釋說，有些眾生獲得無色定，就認為這就是涅槃。菩薩示現進入無色定來教化他們。三、爲了受苦惱的眾生，進入慈悲無量定。四、爲了已得解脫的眾生，進入喜舍無量定。五、爲了邪歸依的眾生，進入殊勝的神通力，使他們產生正信。

二、關於禪定的體性，有八個方面：一、隨事門，依據薩婆多部（Sarvastivadins，一切有部）的觀點，禪支雖然有十八事，但實際只有十一事。即初禪有五法：一、尋（Vitarka，粗略的思考）；二、伺（Vicara，精細的思考）；三、喜（Priti，喜悅）；四、輕安（Prasrabdhi，身心輕快安適）；五、一心（Ekagrata，專注一境）。二禪中增加內信（Adhyatma-samprasada，內心的澄凈和確信），總共成為六法。三禪中又增加舍（Upeksha，舍離一切分別念）、念（Smrti，正念）、正知（Samprajanya，正確的覺知）、樂（Sukha，快樂），總共成為十法。四禪中因為沒有苦也沒有樂，所以為十一法，因為喜、樂以及不苦不樂這三種感受是分別說明的。二、類攝門，因為喜等三種感受不分別說明，三者同屬于受（Vedana，感受）的範疇，所以只有九法：一、尋；二、伺；三、定（Samadhi，禪定）；四、慧（Prajna，智慧）；五、受；六、念；七、輕安；八、行舍（Tatramadhyasthata，對一切事物保持中舍的態度）；九、信（Sraddha，信仰）。偈頌說：輕安、舍、念各分二，受、定各分四，尋、伺與信、慧，守位不分支。解釋說，輕安分二，即初禪和二禪各有樂受。舍和念也分二，即三禪和四禪各有行舍和念。受分四，即初禪和二禪有喜受，三禪有樂受，四禪有不苦不樂受。定分四，即四禪各有心一境性。信是內凈，慧是正知。三、會假門，依據大乘宗的觀點，禪定的體性只有七種。

【English Translation】 After clarifying the Four Dhyanas (Four meditations in the Form Realm), further elucidate the Four Formless Absorptions (Four meditations in the Formless Realm).

Regarding the Four Dhyanas, we will briefly explain them in seven aspects: 1. Clarifying the intention of entering dhyana; 2. Revealing the nature of dhyana; 3. Establishing the number of dhyana factors; 4. Distinguishing between the provisional and the real; 5. Explaining the principles of abolishment and establishment; 6. Explaining the names of dhyanas; 7. Differentiating the characteristics of dhyanas. First, let's discuss it generally. Why do Bodhisattvas enter dhyana, Formless Absorptions, and limitless supernormal powers? The commentary explains that it is for five types of beings: 1. For beings who become arrogant due to the joy of dhyana, they enter various dhyanas. It is explained that some beings obtain the joy of the Four Dhyanas of the world, and thus become attached and arrogant, making them difficult to teach. Bodhisattvas manifest entering dhyanas that surpass what they have attained, extinguishing their arrogance and imparting the correct path to them. However, Bodhisattvas themselves do not crave the joy of dhyana, so they abandon these dhyanas. 2. For beings who become arrogant due to Formless Liberation, they enter the Formless Absorptions. It is explained that some beings obtain the Formless Absorptions and think that this is Nirvana. Bodhisattvas manifest entering the Formless Absorptions to teach them. 3. For suffering beings, they enter the Immeasurable Compassion (Karuna-apramana). 4. For beings who have attained liberation, they enter the Immeasurable Joy (Mudita-apramana) and Immeasurable Equanimity (Upeksha-apramana). 5. For beings who take refuge in wrong views, they enter the supreme supernormal powers to give them correct faith.

1. Regarding the nature of dhyana, there are eight aspects: 1. The aspect of following events. According to the Sarvastivadins (Sarvastivadins, the 'All Exists' school), although there are eighteen dhyana factors, there are actually only eleven. That is, the First Dhyana has five factors: 1. Initial Application of Thought (Vitarka, gross thought); 2. Sustained Application of Thought (Vicara, subtle thought); 3. Joy (Priti, joy); 4. Tranquility (Prasrabdhi, physical and mental ease); 5. One-pointedness of Mind (Ekagrata, concentration on one object). In the Second Dhyana, Inner Faith (Adhyatma-samprasada, inner clarity and conviction) is added, making a total of six factors. In the Third Dhyana, Letting Go (Upeksha, abandoning all discriminating thoughts), Mindfulness (Smrti, correct mindfulness), Correct Knowledge (Samprajanya, correct awareness), and Happiness (Sukha, happiness) are added, making a total of ten factors. In the Fourth Dhyana, because there is neither suffering nor happiness, there are eleven factors, because the three feelings of joy, happiness, and neither suffering nor happiness are explained separately. 2. The aspect of categorizing and including. Because the three feelings of joy, happiness, and so on are not explained separately, and all three belong to the category of Feeling (Vedana, feeling), there are only nine factors: 1. Initial Application of Thought; 2. Sustained Application of Thought; 3. Concentration (Samadhi, meditation); 4. Wisdom (Prajna, wisdom); 5. Feeling; 6. Mindfulness; 7. Tranquility; 8. Equanimity (Tatramadhyasthata, maintaining an attitude of equanimity towards all things); 9. Faith (Sraddha, belief). The verse says: Tranquility, Letting Go, and Mindfulness each divide into two; Feeling and Concentration each divide into four; Initial Application of Thought, Sustained Application of Thought, Faith, and Wisdom remain in their positions and do not divide. It is explained that Tranquility divides into two, that is, the First Dhyana and the Second Dhyana each have happiness. Letting Go and Mindfulness also divide into two, that is, the Third Dhyana and the Fourth Dhyana each have Letting Go and Mindfulness. Feeling divides into four, that is, the First Dhyana and the Second Dhyana have joy, the Third Dhyana has happiness, and the Fourth Dhyana has neither suffering nor happiness. Concentration divides into four, that is, the Four Dhyanas each have one-pointedness of mind. Faith is inner clarity, and Wisdom is correct knowledge. 3. The aspect of combining the provisional. According to the Mahayana school, the nature of dhyana has only seven types.

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法。初二定樂亦以是受數故。除輕安。二禪內凈依舍念正知上假立故。除信。是故唯七。頌曰。舍念各分二。定四受有六。尋伺及與慧。守位不分支。舍念各分二。謂三禪四禪。定四謂四禪。受六謂初二各喜樂。三樂。四不苦不樂。又不定四中二謂尋伺。別境五中三謂念定慧。遍行五中一謂受。善十一中一謂行舍。四重攝門。唯以五法為性。以尋伺二法用慧為性故。此上約初教。五會相門。此上禪門及上禪支當相即空皆無所有。是禪支體如智論勘。六事盡門。即此禪門內攝如來藏真如功德。如勝鬘等經勘。此約終教。七泯絕門。如理無定無不定。如文殊巡行經等勘。此約頓教。八融攝門。謂此定門即攝無邊自在法界相即入等。如下離世間品勘。此約圓教。第三廢立者有八門。一約無為問無為是清凈法。何不立禪支。答禪是有為故。二約色行問。色及不相應行是有為。何不立禪支。答禪支是有行有緣相應法。彼非行非緣非相應故不立支。三約心王問。心王為心法所依。是相應法。何不立禪支。答隨順禪義是禪支義。心王但為依無別攝心用。是故不立支。四約心法問。等是心法。何故遍行五中唯受立支。余不立耶。答泛論禪支要具三義。一是對治支。二利益支。三彼二依止自性。于中隨入一數有隨順義。是支義。以受通四

【現代漢語翻譯】 法。初禪和第二禪的樂受也是因為這個原因被計數，所以排除輕安。二禪的內凈是依靠舍、念、正知這些上位的假立概念，所以排除信。因此只有七個（禪支）。 頌曰：舍念各分二，定四受有六，尋伺及與慧，守位不分支。 舍念各分二，指的是三禪和四禪。定四，指的是四禪。受六，指的是初禪和二禪各有喜受和樂受，三禪有樂受，四禪是不苦不樂受。另外，不定四中，有兩個是尋和伺。別境五中，有三個是念、定、慧。遍行五中，有一個是受。善十一中，有一個是行舍。 四重攝門。只以五法作為體性。因為尋和伺這兩種法，是用慧作為體性。以上是根據初教的說法。 五會相門。以上的禪門以及禪支，當體即空，都是沒有實體的。禪支的本體就像《智論》中考察的那樣。 六事盡門。就是將這些禪門內攝於如來藏（Tathagatagarbha，如來法身）的真如功德之中，就像《勝鬘經》等經典中考察的那樣。這是根據終教的說法。 七泯絕門。如理而言，沒有定與不定的分別，就像《文殊巡行經》等經典中考察的那樣。這是根據頓教的說法。 八融攝門。就是說這個定門，就攝入了無邊的自在法界，相互融合進入等等，就像下面的《離世間品》中考察的那樣。這是根據圓教的說法。 第三，關於廢立（設立或廢除禪支）有八個方面： 一，從無為的角度問：無為是清凈法，為什麼不設立為禪支？答：因為禪是有為法。 二，從色行（Rupa-skandha，色蘊）的角度問：色和不相應行是有為法，為什麼不設立為禪支？答：因為禪支是有行、有緣、相應的法，而色和不相應行不是有行、不是有緣、不是相應的，所以不設立為禪支。 三，從心王（Citta-raja，心識的主要部分）的角度問：心王是心法所依，是相應法，為什麼不設立為禪支？答：隨順禪的意義才是禪支的意義。心王只是作為所依，沒有單獨的攝心作用，所以不設立為禪支。 四，從心法（Citta-dharma，心識的各種作用）的角度問：同樣是心法，為什麼遍行五中只有受設立為禪支，其他的沒有設立？答：泛泛而論，禪支要具備三個意義：一是對治支，二是利益支，三是這二者的依止自性。在其中，隨順進入一個數量，具有隨順的意義，就是禪支的意義。因為受通於四

【English Translation】 法. The joy and happiness of the first and second Dhyanas are also counted for this reason, so lightness and ease are excluded. The inner purity of the second Dhyana relies on the higher-level hypothetical concepts of relinquishment, mindfulness, and correct knowledge, so faith is excluded. Therefore, there are only seven (Dhyana factors). Verse: Relinquishment and mindfulness each divide into two, concentration has four, sensation has six, investigation and analysis, along with wisdom, maintain their positions without branching out. Relinquishment and mindfulness each divide into two, referring to the third and fourth Dhyanas. Concentration has four, referring to the four Dhyanas. Sensation has six, referring to the joy and happiness in the first and second Dhyanas, happiness in the third Dhyana, and neither suffering nor happiness in the fourth Dhyana. In addition, among the four indeterminate factors, two are investigation and analysis. Among the five specific object factors, three are mindfulness, concentration, and wisdom. Among the five pervasive factors, one is sensation. Among the eleven wholesome factors, one is equanimity. The fourfold comprehensive gate. Only five dharmas are taken as their nature. Because the two dharmas of investigation and analysis use wisdom as their nature. The above is based on the teachings of the initial school. The fivefold mutual inclusion gate. The above Dhyana gates and Dhyana factors are inherently empty and have no substance. The essence of the Dhyana factors is like that examined in the Mahaprajnaparamita-sastra. The sixfold exhaustion gate. That is, these Dhyana gates are internally included in the true suchness merits of the Tathagatagarbha (如來藏, Womb of the Thus-Come One), as examined in scriptures such as the Śrīmālādevī Siṃhanāda Sūtra. This is based on the teachings of the final school. The sevenfold annihilation gate. In terms of principle, there is no distinction between determinate and indeterminate, as examined in scriptures such as the Manjushri's Pilgrimage Sutra. This is based on the teachings of the sudden school. The eightfold fusion gate. That is, this Dhyana gate includes the boundless, self-existent Dharma realm, mutual inclusion, and entry, as examined in the Leaving the World chapter below. This is based on the teachings of the complete school. Third, regarding the establishment and abolition (of Dhyana factors), there are eight aspects: One, from the perspective of the unconditioned: The unconditioned is pure Dharma, why not establish it as a Dhyana factor? Answer: Because Dhyana is conditioned Dharma. Two, from the perspective of Rupa-skandha (色蘊, Form aggregate): Form and non-associated formations are conditioned, why not establish them as Dhyana factors? Answer: Because Dhyana factors are dharmas that are active, have conditions, and are associated, while form and non-associated formations are not active, do not have conditions, and are not associated, so they are not established as Dhyana factors. Three, from the perspective of Citta-raja (心王, Mind-king): The mind-king is the basis of mental dharmas and is an associated dharma, why not establish it as a Dhyana factor? Answer: Following the meaning of Dhyana is the meaning of Dhyana factors. The mind-king only serves as a basis and does not have a separate function of gathering the mind, so it is not established as a Dhyana factor. Four, from the perspective of mental dharmas: They are all mental dharmas, why is only sensation established as a Dhyana factor among the five pervasive factors, and the others are not? Answer: Generally speaking, Dhyana factors must have three meanings: one is the counteractive factor, two is the beneficial factor, and three is the self-nature on which these two rely. Among them, following and entering a number has the meaning of following, which is the meaning of Dhyana factor. Because sensation is common to the four

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禪利益支故。是故立支。作意警心。觸三和生。想境分齊。思能役心。各順起心。不順靜慮故不立支。問別境五中何故念定慧三立支。餘二不立。答定是心一境性通為四禪彼二依止自性。念是三四對治支故。明記所治過患相故。慧是三禪對治支。分別所治深見過故。各有隨順故得立支。欲及勝解于境希望。印持所緣。各非順定故不立支。問善十一中何故唯行舍立支。余法不立。答舍是三禪四禪對治支。以能捨彼所治障故。是故立支。信者深忍樂欲心凈為性。慚者崇重賢善。愧者輕拒暴惡。無貪者無著為性。無瞋者無恚為性。無癡者理事明解。精進者勉勵策發。不放逸者妨惡修善。不害者不損有情。皆于靜慮無隨順義。不入三位故不立支。輕安在定調暢身心。為喜舍所覆。亦不立支。問不定四中何故尋伺立支。餘二非支。答尋伺是初禪對治支。惡作追悔睡眠。昧略皆不順定故不立支。問大小煩惱何不立支。答禪不濁染故彼不立。五約支分者。問等是隨順義。是支義。何故初定以尋伺為對治。不立內凈等。答為此定初故。尋求伺察欲界過患。而能治彼欲等尋伺故立此支。內凈為此尋伺粗相之所覆故體不顯現。是故不立。問舍念正知何故二禪合為內凈。三禪四禪方乃分之。答二禪舍等為喜粗相之所覆故。是故不分。但約離外

【現代漢語翻譯】 現代漢語譯本：因為禪定有利益和支援的作用，所以設立支分。作意（manasikara，心理活動）能夠警覺內心，觸（sparsha，感官接觸）是根、境、識三者和合而生，想（samjna，認知）能夠區分境界，思（cetana，意志）能夠役使內心，這些各自順應于生起心念，因為不順應于靜慮，所以不設立為支分。問：別境五心中，為什麼念（smrti，正念）、定（samadhi，禪定）、慧（prajna，智慧）這三者設立為支分，其餘二者不設立？答：定是心專注於一境的性質，普遍存在於四禪之中，其餘二者依止於定的自性。念是第三禪和第四禪的對治支，因為它能夠清楚地記住所要對治的過患的相狀。慧是第三禪的對治支，因為它能夠分別所要對治的深重過患。它們各自具有隨順禪定的作用，所以能夠設立為支分。欲（chanda，慾望）和勝解（adhimoksha，勝解）在於對境界的希望和印持所緣，各自不順應于禪定，所以不設立為支分。問：善十一心中，為什麼只有行舍（upeksha，舍）設立為支分，其餘的法不設立？答：舍是第三禪和第四禪的對治支，因為它能夠捨棄所要對治的障礙，所以設立為支分。信（shraddha，信仰）以深刻的忍可、喜愛和清凈心為體性，慚（hri，慚愧）在於崇尚賢善，愧（apatrapya，羞愧）在於輕視和拒絕暴惡，無貪（alobha，不貪）以沒有執著為體性，無瞋（advesha，不嗔）以沒有憎恨為體性，無癡（amoha，不癡）在於對事理的明瞭理解，精進（virya，精進）在於勉勵和策發，不放逸（apramada，不放逸）在於防止惡行和修習善行，不害（avihimsa，不害）在於不損害有情眾生，這些都對於靜慮沒有隨順的意義，不進入三位，所以不設立為支分。輕安（prasrabdhi，輕安）在禪定中能夠調暢身心，被喜（priti，喜）和舍所覆蓋，所以也不設立為支分。問：不定四心中，為什麼尋（vitarka，尋）和伺（vicara，伺）設立為支分，其餘二者不是支分？答：尋和伺是初禪的對治支。惡作（kaukritya，追悔）追悔和睡眠（styana，睡眠），昧略（middha，昏沉）都不順應于禪定，所以不設立為支分。問：大小煩惱為什麼不設立為支分？答：因為禪定不被濁染，所以它們不設立為支分。五約支分者。問：等是隨順的意義，是支分的意義，為什麼初禪以尋伺作為對治，不設立內凈（adhyatma-samprasada，內凈）等？答：因為這是禪定的開始階段，需要尋求和伺察欲界的過患，才能夠對治欲等尋伺，所以設立這些支分。內凈因為被尋伺的粗相所覆蓋，所以本體不顯現，因此不設立。問：舍、念、正知（samprajanya，正知）為什麼在二禪中合為內凈，而在三禪和四禪中才分開？答：因為二禪的舍等被喜的粗相所覆蓋，所以不分開，只是從遠離外在的角度來說。

【English Translation】 English version: Because dhyana (meditation) has the function of benefit and support, therefore limbs are established. Manasikara (attention) alerts the mind; sparsha (contact) arises from the union of root, object, and consciousness; samjna (perception) distinguishes the boundaries of objects; cetana (volition) directs the mind. These each accord with the arising of thoughts, but because they do not accord with quiet contemplation, they are not established as limbs. Question: Among the five specific objects, why are smrti (mindfulness), samadhi (concentration), and prajna (wisdom) established as limbs, while the other two are not? Answer: Samadhi is the nature of the mind being focused on one object, and it is common to the four dhyanas. The other two rely on the nature of samadhi. Smrti is the counteractive limb for the third and fourth dhyanas because it can clearly remember the characteristics of the faults to be counteracted. Prajna is the counteractive limb for the third dhyana because it can distinguish the profound faults to be counteracted. Each of them has a function that accords with dhyana, so they can be established as limbs. Chanda (desire) and adhimoksha (resolution) lie in the hope for objects and the holding of what is cognized. Each does not accord with dhyana, so they are not established as limbs. Question: Among the eleven wholesome dharmas, why is only upeksha (equanimity) established as a limb, while the other dharmas are not? Answer: Upeksha is the counteractive limb for the third and fourth dhyanas because it can abandon the obstacles to be counteracted, so it is established as a limb. Shraddha (faith) has the nature of deep acceptance, love, and pure mind; hri (shame) lies in respecting the virtuous and good; apatrapya (embarrassment) lies in despising and rejecting the violent and evil; alobha (non-greed) has the nature of non-attachment; advesha (non-hatred) has the nature of non-hatred; amoha (non-delusion) lies in the clear understanding of principles and affairs; virya (diligence) lies in encouragement and stimulation; apramada (non-negligence) lies in preventing evil and cultivating good; avihimsa (non-harming) lies in not harming sentient beings. These all have no meaning that accords with quiet contemplation and do not enter the three states, so they are not established as limbs. Prasrabdhi (ease) can harmonize the body and mind in dhyana and is covered by priti (joy) and upeksha, so it is also not established as a limb. Question: Among the four indeterminate dharmas, why are vitarka (initial application of thought) and vicara (sustained application of thought) established as limbs, while the other two are not? Answer: Vitarka and vicara are the counteractive limbs for the first dhyana. Kaukritya (remorse), regret, and styana (sloth), middha (torpor) do not accord with dhyana, so they are not established as limbs. Question: Why are the major and minor afflictions not established as limbs? Answer: Because dhyana is not defiled by turbidity, they are not established as limbs. Five aspects of limb division. Question: 'Equanimity' has the meaning of accordance, and it is the meaning of a limb. Why does the first dhyana use vitarka and vicara as counteractions and not establish adhyatma-samprasada (inner purity) and so on? Answer: Because this is the initial stage of dhyana, it is necessary to seek and examine the faults of the desire realm in order to counteract desire and so on, so these limbs are established. Inner purity is covered by the coarse characteristics of vitarka and vicara, so its essence does not appear, therefore it is not established. Question: Why are upeksha, smrti, and samprajanya (clear comprehension) combined into inner purity in the second dhyana, but separated in the third and fourth dhyanas? Answer: Because the equanimity and so on of the second dhyana are covered by the coarse characteristics of joy, they are not separated, but only spoken of from the perspective of being apart from the external.

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尋伺。名為內凈。問等分三法。何故第四不立正知。答正知明顯。四定行舍其相微隱。相違不立。又為勝舍所覆障故。以勝舍受是無明分正知是明相違害故。是故不立。問輕安在定一切地有。何故不立輕安支。答輕安浮動。初二靜慮喜受浮動相順所覆。三四靜慮行舍沉靜相違所覆。總不立支。問若爾小乘何故初二立輕安支。答彼據除欲界五識身及初定三識身。各除所引身粗重故立輕安。后以二三定中無粗識身及所引身粗重可對治故。三四定不立輕安。今依大乘。是樂受攝故不別立。六約建立者。問禪既有四。支數應同。何故初三各有五。二四各唯四。答為欲界欲惡難除二定喜深難離。欲為牢強對治。是故初禪及三各立五支。以初定及三無此難遣。是故二四唯立四支。七約抉擇者。問若初定支亦二禪耶。答應作四句。有是初支非第二。謂尋伺。有是第二非初禪。謂內等凈有通初二。謂喜樂定。有非初二。謂除上說。又問若是初支亦第三耶。答亦作四句。有是初禪非第三。謂尋伺喜。有是第三非初禪。謂舍念慧。有亦初禪亦第三。謂樂及心一境性。有是俱非。謂除上說。又尋伺喜樂是初非四。舍受舍念是四非初。心一境性亦初亦四。與上相違。非初非四。以第二等望余。各四句準之可見。八約道品者。問若是禪支亦道支耶

。答應作四句。或是禪支非道支。謂尋伺樂及不苦不樂。或道支非禪支。謂精進信輕安正思語業命。或俱。謂喜行舍念定慧。或俱非。除上所說。第四業用者有四。一約發智斷惑。二約發通起用。三約諸定超間。四約定用自在。初中若諸外道修得四禪起有流智。伏欲界惑得生上界。或取無想以為涅槃。若諸小乘依此能發無漏聖智。斷人我惑得阿羅漢。若菩薩人或為眾生示入世定而不隨生。或復依此成於無相無生等觀發真聖智。斷除二障得成佛果。若普賢等及諸如來依此示入百千三昧。第二發通者。外道依此發起五通見過未等起諸邪見。二乘依此所起六通。然有限分。菩薩依此發五或六。分齊過小。隨位應知。普賢及佛依此所發或六或十。皆無限分。第三諸定超間者。外道于定不得自在。二乘或有次第出入。或於九定次第超入。或雙雙超或首尾超。菩薩能依一定出百千定等。普賢及佛能入塵數定。一一復各生於塵等。如是自在無有限量。第四定用者。外道總無。二乘只有依定發用。不得即定為用。若初教菩薩在於定中雖無五識業用。由前願力擊發余識示有作用。說為俱起。若終教菩薩能即定即用。雙行自在以理事無礙故。若頓教菩薩定用為一。雙絕兩名故。若圓教普賢即在定為起用。而不改定相以二事相即故。七辨相者

{ "translations": [ "現代漢語譯本：", "答應作四句：或者禪支（dhyana-anga，禪定的組成部分）不是道支（marga-anga，道的組成部分），指的是尋（vitarka，粗略的思考）、伺（vicara，精細的思考）、樂（sukha，快樂的感受）以及不苦不樂（adukhamasukha，既非痛苦也非快樂的感受）。或者道支不是禪支，指的是精進（virya，努力）、信（sraddha，信心）、輕安（prasrabdhi，身心的輕快安適）、正思（samyak-samkalpa，正確的思考）、正語（samyak-vac，正確的言語）、正業（samyak-karmanta，正確的行為）、正命（samyak-ajiva，正確的謀生）。或者禪支和道支都是，指的是喜（priti，喜悅）、行（gati，行動）、舍（upeksa，捨棄）、念（smrti，正念）、定（samadhi，禪定）、慧（prajna，智慧）。或者禪支和道支都不是，指的是以上所沒有提到的。", "第四，業用方面有四種：第一，從引發智慧斷除迷惑的角度；第二，從引發神通起作用的角度；第三，從各種禪定超越間隔的角度；第四，從禪定作用自在的角度。第一種情況，如果外道（tirthika，非佛教修行者）修得四禪（catvari dhyanani，色界的四種禪定），生起有漏智（sasrava-jnana，伴隨煩惱的智慧），從而伏住欲界（kama-dhatu，慾望界）的迷惑而得以生到上界（upari-dhatu，色界和無色界）；或者執取無想（asamjna，沒有思想的狀態）作為涅槃（nirvana，解脫）。如果小乘（hinayana，聲聞乘和緣覺乘）修行者依靠四禪能夠引發無漏聖智（anasrava-arya-jnana，沒有煩惱的聖者智慧），斷除人我（pudgala-atma，認為存在不變的「我」）的迷惑而證得阿羅漢（arhat，斷盡煩惱的聖者）。如果菩薩（bodhisattva，發願成佛的修行者）爲了向眾生示現而進入世間禪定（laukika-samadhi，世俗的禪定）而不隨之轉生，或者依靠四禪成就無相觀（animitta-darsana，對沒有相狀的實相的觀照）、無生觀（anutpada-darsana，對沒有生滅的實相的觀照）等，從而引發真實聖智，斷除煩惱障（klesavarana，由煩惱產生的障礙）和所知障（jneyavarana，由知見產生的障礙）而成就佛果（buddha-phala，佛的果位）。如果是普賢菩薩（Samantabhadra）等以及諸如來（tathagata，佛的稱號之一），依靠四禪示現進入百千種三昧（samadhi，禪定）。", "第二種引發神通的情況，外道依靠四禪發起五通（panca-abhijna，五種神通），能夠見到過去未來等，從而生起各種邪見（mithya-drsti，錯誤的見解）。二乘修行者依靠四禪所生起的六通（sad-abhijna，六種神通），然而神通的能力有限。菩薩依靠四禪發起五通或者六通，神通的能力也比較小，應當根據菩薩的果位來了解。普賢菩薩以及佛依靠四禪所發起的六通或者十通（dasa-abhijna，十種神通），都是無限的。", "第三種各種禪定超越間隔的情況，外道對於禪定不能夠自在地出入。二乘修行者或者有次第地出入禪定，或者於九次第定（nava-anupurva-vihara-samapattayah，從初禪到滅盡定的九種禪定）次第超越進入，或者雙雙超越，或者首尾超越。菩薩能夠依靠一種禪定而進入百千種禪定等等。普賢菩薩以及佛能夠進入如塵沙般眾多的禪定，每一種禪定又各自生出如塵沙般眾多的禪定，這樣自在而沒有障礙。", "第四種禪定作用的情況，外道完全沒有禪定的作用。二乘修行者只有依靠禪定才能發揮作用，不能夠以禪定本身作為作用。如果初教菩薩（原始佛教的菩薩）在禪定中雖然沒有五識（panca-vijnana，眼識、耳識、鼻識、舌識、身識）的業用，由於之前的願力激發其餘的識（vijnana，意識、末那識、阿賴耶識）而示現有作用，這被稱為俱起。如果終教菩薩（大乘佛教的菩薩）能夠以禪定即是作用，雙方面都自在執行，因為理和事沒有障礙的緣故。如果頓教菩薩（禪宗的菩薩）認為禪定和作用是一體的，雙方面都超越了名稱的束縛。如果圓教普賢菩薩就在禪定中起作用，而不改變禪定的相狀，因為禪定和作用這兩件事相互即是的緣故。", "第七，辨別相狀方面", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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"", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", ], "english_translations": [ "English version:", "Answer in four lines: Either dhyana-anga (component of dhyana, meditation) is not marga-anga (component of the path), referring to vitarka (initial application of thought), vicara (sustained application of thought), sukha (pleasurable feeling), and adukhamasukha (neither painful nor pleasant feeling). Or marga-anga is not dhyana-anga, referring to virya (effort), sraddha (faith), prasrabdhi (tranquility), samyak-samkalpa (right thought), samyak-vac (right speech), samyak-karmanta (right action), and samyak-ajiva (right livelihood). Or both are, referring to priti (joy), gati (action), upeksa (equanimity), smrti (mindfulness), samadhi (concentration), and prajna (wisdom). Or neither are, referring to what is not mentioned above.", "Fourth, in terms of functions, there are four aspects: first, from the perspective of generating wisdom to cut off delusion; second, from the perspective of generating supernormal powers to initiate actions; third, from the perspective of various samadhis transcending intervals; fourth, from the perspective of the freedom of samadhi's functions. In the first case, if tirthikas (non-Buddhist practitioners) cultivate and attain the four dhyanas (catvari dhyanani, the four meditations of the form realm), generate contaminated wisdom (sasrava-jnana, wisdom accompanied by afflictions), thereby subduing the delusions of the kama-dhatu (desire realm) and being able to be born in the upari-dhatu (upper realms, the form and formless realms); or grasp asamjna (a state without thought) as nirvana (liberation). If hinayana (the Hearer Vehicle and Solitary Realizer Vehicle) practitioners rely on the four dhyanas to generate uncontaminated noble wisdom (anasrava-arya-jnana, the wisdom of noble ones without afflictions), cut off the delusion of pudgala-atma (belief in a permanent 'self'), and attain arhatship (arhat, a noble one who has exhausted afflictions). If a bodhisattva (bodhisattva, a practitioner who vows to become a Buddha) enters mundane samadhi (laukika-samadhi, worldly samadhi) to demonstrate to sentient beings without being reborn accordingly, or relies on the four dhyanas to accomplish animitta-darsana (contemplation of the signless reality), anutpada-darsana (contemplation of the unarisen reality), etc., thereby generating true noble wisdom, cutting off klesavarana (affliction obscurations) and jneyavarana (cognitive obscurations), and accomplishing Buddhahood (buddha-phala, the fruit of Buddhahood). If Samantabhadra (Universal Virtue Bodhisattva) and other tathagatas (one of the titles of the Buddha) rely on the four dhyanas to demonstrate entering hundreds of thousands of samadhis (samadhi, meditative concentration).", "In the second case of generating supernormal powers, tirthikas rely on the four dhyanas to generate the five abhijna (panca-abhijna, five supernormal powers), being able to see the past and future, etc., thereby generating various mithya-drsti (wrong views). Hinayana practitioners rely on the four dhyanas to generate the six abhijna (sad-abhijna, six supernormal powers), however, their abilities are limited. Bodhisattvas rely on the four dhyanas to generate five or six supernormal powers, but their abilities are also relatively small, which should be understood according to the bodhisattva's level. Samantabhadra Bodhisattva and the Buddhas rely on the four dhyanas to generate six or ten abhijna (dasa-abhijna, ten supernormal powers

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。四禪即為四。一一中各有四義。一離障。二修行對治。三修利益。四彼二依止三昧。初禪離欲等。明離障諸說不同。依毗曇離五欲故名離欲。斷十惡故名離惡。除五蓋故名離不善法。依成實斷貪慾心名為離欲。以離欲故亦舍殺等名離惡不善法。依智論離五欲名離欲。除五蓋名離惡不善。又諸欲發惡行墮極下惡處名欲惡。違生善品名不善。或總欲界諸惡不善俱皆舍離。依雜集論第八云。能斷欲界欲恚害等。二有覺有觀者是修對治。智論云譬如振鈴粗聲喻覺細聲喻觀。雜集等論名為尋伺。謂粗緣曰尋。細緣曰伺。如唯識論第七說也。以尋求伺察欲界過患能除滅故。瑜伽第十一以不凈治欲慈治恚悲治害故。修三行對治三患入初禪定也。三離生喜樂者是修行利益。遠法師云。慶背欲惡是故生喜。離過猗息故名為樂。又欣悅名喜。依薩婆多身心調暢故名為樂。體是輕安。依大乘適悅名樂。體是受數。又雜集第八由尋伺支治所治已得離生喜樂故。解云得離所治生此喜樂故為利益。四入初禪者是彼二依止三昧。是彼對治及利益支所依止定。何故不說所離障。但云前二。釋障為所斷非是支故。雜集第八云。心一境性是彼二所依自性支。依止定力尋等轉故。解云專住一境令心不散名心一境。第二禪中初滅覺觀者是離障。謂覺觀粗動發生

【現代漢語翻譯】 現代漢語譯本 四禪（Sì Chán）：指的是四種禪定境界。每一個禪定境界中都包含四種含義：第一是遠離障礙，第二是修行對治，第三是修行的利益，第四是前兩者所依止的三昧（Sānm昧，一種精神集中狀態）。 初禪（Chū Chán）遠離慾望等。關於遠離障礙，各種說法不同。根據《毗曇》（Pítán），因為遠離五欲（wǔ yù）所以稱為離欲；因為斷除十惡（shí è）所以稱為離惡；因為去除五蓋（wǔ gài）所以稱為遠離不善法。根據《成實論》（Chéngshí lùn），斷除貪慾之心稱為離欲，因為遠離慾望，所以也捨棄殺生等行為，稱為遠離惡和不善法。根據《智論》（Zhì lùn），遠離五欲稱為離欲，去除五蓋稱為遠離惡和不善。此外，各種慾望引發惡行，墮入極度低下的惡劣境地，這被稱為欲惡。違背產生善良品質的行為被稱為不善。或者說，總的來說，欲界（yù jiè）的各種惡行和不善行為都被捨棄。 根據《雜集論》（Zájí lùn）第八卷的說法，能夠斷除欲界的慾望、嗔恚、傷害等。『有覺有觀』（yǒu jué yǒu guān）是修行對治。智論中說，譬如搖動鈴鐺，粗大的聲音比喻為『覺』，細微的聲音比喻為『觀』。《雜集論》等論著中稱之為『尋伺』（xún sì），意思是粗略地緣取對像稱為『尋』，細緻地緣取對像稱為『伺』，正如《唯識論》（Wéishí lùn）第七卷所說的那樣。因為尋求和觀察欲界的過患能夠消除和滅除這些過患。瑜伽第十一卷中說，用不凈觀來對治慾望，用慈心來對治嗔恚，用悲心來對治傷害，因此，通過修行這三種行為來對治這三種煩惱，從而進入初禪定。 『離生喜樂』（lí shēng xǐ lè）是修行所獲得的利益。遠法師說，慶幸背離慾望和惡行，因此產生喜悅；遠離過失，身心安穩，因此稱為快樂。此外，欣喜愉悅稱為喜，根據薩婆多（Sà pó duō）的觀點，身心調和暢快，因此稱為快樂，其本質是輕安。根據大乘（Dàchéng）的觀點，舒適愉悅稱為樂，其本質是感受。此外，《雜集論》第八卷說，通過尋伺這兩個禪支（chán zhī）對治所要對治的煩惱，從而獲得離生喜樂，解釋為因為遠離所要對治的煩惱而產生這種喜樂，因此是修行所獲得的利益。 『入初禪者』（rù Chū Chán zhě）是前兩種（對治和利益）所依止的三昧。是前面對治和利益的禪支所依止的禪定。為什麼不說所要遠離的障礙，而只說前面的兩種（對治和利益）呢？解釋為障礙是所要斷除的，不是禪支。雜集第八卷說，心專注于單一境界，這是前兩種（尋和伺）所依止的自性禪支。因為依止禪定的力量，尋和伺才能運轉。解釋為專心專注於一個境界，使心不散亂，這叫做心一境性。 第二禪（Dì èr Chán）中，首先滅除覺和觀，這是遠離障礙。意思是覺和觀是粗略的、容易引發動搖的。

【English Translation】 English version The Four Dhyānas (Sì Chán): refer to the four states of meditative absorption. Each dhyāna contains four aspects: first, detachment from obstacles; second, practicing antidotes; third, the benefits of practice; and fourth, the samādhi (Sānm昧, a state of mental concentration) upon which the former two rely. The First Dhyāna (Chū Chán) is detachment from desires, etc. There are various views regarding detachment from obstacles. According to the Vibhāṣā (Pítán), it is called detachment from desires because it is detachment from the five desires (wǔ yù); it is called detachment from evil because it cuts off the ten evils (shí è); it is called detachment from unwholesome dharmas because it removes the five hindrances (wǔ gài). According to the Tattvasiddhi Śāstra (Chéngshí lùn), cutting off the mind of greed is called detachment from desires; because of detachment from desires, one also abandons killing, etc., and is called detachment from evil and unwholesome dharmas. According to the Mahāprajñāpāramitopadeśa (Zhì lùn), detachment from the five desires is called detachment from desires, and removing the five hindrances is called detachment from evil and unwholesome. Furthermore, various desires give rise to evil actions, falling into extremely low and evil states, which is called desire-evil. Actions that contradict the arising of wholesome qualities are called unwholesome. Or, in general, all evil and unwholesome actions in the desire realm (yù jiè) are abandoned. According to the Yogācārabhūmi-śāstra (Zájí lùn), Volume 8, it is able to cut off desires, hatred, harm, etc., in the desire realm. 'Having initial application and sustained application' (yǒu jué yǒu guān) is practicing antidotes. In the Zhì lùn, it is said that, for example, shaking a bell, the coarse sound is likened to 'initial application,' and the subtle sound is likened to 'sustained application.' In the Zájí lùn and other treatises, it is called 'seeking and examining' (xún sì), meaning that roughly focusing on an object is called 'seeking,' and finely focusing on an object is called 'examining,' as stated in the Vijñāptimātratāsiddhi Śāstra (Wéishí lùn), Volume 7. Because seeking and observing the faults of the desire realm can eliminate and extinguish these faults. In the Yogācārabhūmi-śāstra, Volume 11, it is said that using the contemplation of impurity to counteract desire, using loving-kindness to counteract hatred, and using compassion to counteract harm, therefore, by practicing these three actions to counteract these three afflictions, one enters the first dhyāna. 'Joy and pleasure born of detachment' (lí shēng xǐ lè) are the benefits obtained from practice. Master Yuan said that rejoicing in turning away from desires and evil actions, therefore joy arises; being free from faults, the body and mind are stable and comfortable, therefore it is called pleasure. Furthermore, joyful delight is called joy. According to the Sarvāstivāda (Sà pó duō) view, the body and mind are harmonized and comfortable, therefore it is called pleasure, and its essence is ease. According to the Mahāyāna (Dàchéng) view, comfortable delight is called pleasure, and its essence is feeling. Furthermore, the Yogācārabhūmi-śāstra, Volume 8, says that by using the two dhyāna limbs (chán zhī) of seeking and examining to counteract the afflictions to be counteracted, one obtains joy and pleasure born of detachment, which is explained as because one is detached from the afflictions to be counteracted, this joy and pleasure arise, therefore it is the benefit obtained from practice. 'Entering the first dhyāna' (rù Chū Chán zhě) is the samādhi upon which the former two (antidotes and benefits) rely. It is the dhyāna upon which the former dhyāna limbs of antidotes and benefits rely. Why not speak of the obstacles to be detached from, but only speak of the former two (antidotes and benefits)? It is explained that obstacles are to be cut off and are not dhyāna limbs. The Yogācārabhūmi-śāstra, Volume 8, says that the mind focusing on a single object is the self-nature dhyāna limb upon which the former two (seeking and examining) rely. Because relying on the power of dhyāna, seeking and examining can function. It is explained that focusing the mind on a single object, so that the mind is not scattered, is called one-pointedness of mind. In the Second Dhyāna (Dì èr Chán), first extinguishing initial application and sustained application is detachment from obstacles. It means that initial application and sustained application are rough and easily cause agitation.

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三識嬈亂二禪。如凈水波動名無所見。二內清凈等者明對治行等。小乘是信能凈心相。謂內等凈離外鼓動。定等內流名內等凈。大乘內凈即攬三禪舍念正知三法為性。顯揚論第十九云。內等凈以舍念正知為其體。瑜伽六十三亦同此說。心一處無覺觀者。舍利弗阿毗曇言欲界地中心行六處。以六識身取六塵故。初禪地中心行四處。以四識身取四境故。以初禪已上無鼻舌識故。二禪已上心行一處。唯意識身緣法塵故。又復相續不斷亦名一處。論云修無流不斷三昧行一境故。解云無流觸實修治。不斷等釋一處等也。三定生喜樂者是修行利益支。前初禪中創背欲惡慶離生喜。此二禪中法從內生慶得生喜。喜樂同前釋。四入二禪者是彼二依止三昧。第三禪中離喜者是其離障。謂二禪喜心分別想生動亂多過。三禪轉寂故須除遣。猶如貧人得寶生喜失則深憂。莫若憂喜俱絕方為快樂。二行舍成就念慧者是修對治支。謂舍是舍支。行心調停舍彼喜過故名為舍。此是舍數簡別舍受。故名行舍成就。念者是念支。謂念前喜過守心一境故。慧者餘論名正知支。謂分別喜過。明見其失故成對治。又此三沉細寂靜。下地喜踴躍浮動。動靜相違故成治也。顯揚論云。住舍者于已生喜不忍可故。平等正直無動安住。念者于喜不行中。不忘明記故。正知

【現代漢語翻譯】 現代漢語譯本 二禪中的三種意識擾亂（三識嬈亂二禪），就像清澈的水面波動，導致視線模糊，無法看清事物（如凈水波動名無所見）。『二內清凈等者』說明了對治修行等方面（二內清凈等者明對治行等）。小乘佛教認為，『信』能夠凈化內心（小乘是信能凈心相），即內心清凈，遠離外在的干擾（謂內等凈離外鼓動）。禪定等內在流動稱為『內等凈』（定等內流名內等凈）。大乘佛教認為，內心的清凈在於把握第三禪的『舍念』（放下念頭）、『正知』（如實知見）這三種法作為其本質（大乘內凈即攬三禪舍念正知三法為性）。《顯揚論》第十九卷說，『內等凈』以『舍念』和『正知』為其本體（顯揚論第十九云。內等凈以舍念正知為其體）。《瑜伽師地論》第六十三卷也持相同觀點（瑜伽六十三亦同此說）。 『心一處無覺觀者』，根據《舍利弗阿毗曇》的說法，欲界眾生的心在六個處所活動（舍利弗阿毗曇言欲界地中心行六處），因為六識身會攝取六塵（以六識身取六塵故）。初禪眾生的心在四個處所活動（初禪地中心行四處），因為四識身會攝取四境（以四識身取四境故），這是因為初禪以上沒有鼻識和舌識（以初禪已上無鼻舌識故）。二禪以上，心只在一個處所活動（二禪已上心行一處），只有意識身緣於法塵（唯意識身緣法塵故）。此外，相續不斷也稱為『一處』（又復相續不斷亦名一處）。論中說，修習無漏、不斷的三昧，心專注於一個境界（論云修無流不斷三昧行一境故）。解釋說，無漏是真實地修習和治理（解云無流觸實修治），不斷等同於解釋『一處』等。（不斷等釋一處等也）。 『三定生喜樂者』是修行利益的支分（三定生喜樂者是修行利益支）。之前在初禪中，因為背離了慾望和惡念而慶幸，從而產生喜悅（前初禪中創背欲惡慶離生喜）。這二禪中，法從內心生起，慶幸獲得而產生喜悅（此二禪中法從內生慶得生喜）。喜悅和快樂的解釋與之前相同（喜樂同前釋）。『四入二禪者』是他們所依止的三昧（四入二禪者是彼二依止三昧）。 第三禪中，『離喜』是遠離障礙（第三禪中離喜者是其離障）。意思是說，二禪中的喜悅，由於心分別思量，會產生許多動亂和過失（謂二禪喜心分別想生動亂多過），而三禪更加寂靜，因此需要去除喜悅（三禪轉寂故須除遣）。就像窮人得到寶物會感到喜悅，失去後則會感到深深的憂愁，不如憂愁和喜悅都斷絕，才是真正的快樂（猶如貧人得寶生喜失則深憂。莫若憂喜俱絕方為快樂）。『二行舍成就念慧者』是修行的對治支（二行舍成就念慧者是修對治支）。意思是說，『舍』是舍支，調停心的狀態，捨棄喜悅的過失，因此稱為『舍』（謂舍是舍支。行心調停舍彼喜過故名為舍）。這是舍數，區別于舍受（此是舍數簡別舍受），因此稱為『行舍成就』。『念』是念支，憶念之前的喜悅的過失，守護心專注於一個境界（念者是念支。謂念前喜過守心一境故）。『慧』在其他論中稱為『正知支』，能夠分辨喜悅的過失，清楚地看到它的缺失，因此成就對治（慧者餘論名正知支。謂分別喜過。明見其失故成對治）。而且這三者沉穩、細緻、寂靜，而下地的喜悅則踴躍、浮動（又此三沉細寂靜。下地喜踴躍浮動），動靜相互違背，因此成就對治（動靜相違故成治也）。《顯揚論》說，安住于『舍』，對於已經產生的喜悅不執著，平等正直，沒有動搖地安住（顯揚論云。住舍者于已生喜不忍可故。平等正直無動安住）。『念』，對於喜悅不行於中，不忘記明記（念者于喜不行中。不忘明記故）。『正知』

【English Translation】 English version The three consciousnesses disturb the second Dhyana (三識嬈亂二禪). It's like ripples on clear water, obscuring vision (如凈水波動名無所見). 'Twofold inner purity, etc.' (二內清凈等者) explains aspects of counteractive practices, etc. (明對治行等). The Hinayana school believes that 'faith' can purify the mind (小乘是信能凈心相), meaning inner purity, away from external disturbances (謂內等凈離外鼓動). Inner flow like meditation is called 'twofold inner purity' (定等內流名內等凈). The Mahayana school believes that inner purity lies in grasping the three dharmas of 'abandoning thought' (舍念), 'right knowledge' (正知) of the third Dhyana as its essence (大乘內凈即攬三禪舍念正知三法為性). Chapter 19 of the Xianyang Lun says that 'twofold inner purity' takes 'abandoning thought' and 'right knowledge' as its substance (顯揚論第十九云. 內等凈以舍念正知為其體). Yogacarabhumi-sastra 63 also holds the same view (瑜伽六十三亦同此說). 'The mind is in one place without perception and observation' (心一處無覺觀者). According to the Sariputra Abhidharma, the minds of beings in the desire realm operate in six places (舍利弗阿毗曇言欲界地中心行六處) because the six consciousnesses grasp the six objects (以六識身取六塵故). The minds of beings in the first Dhyana operate in four places (初禪地中心行四處) because the four consciousnesses grasp the four realms (以四識身取四境故). This is because there is no nose or tongue consciousness above the first Dhyana (以初禪已上無鼻舌識故). Above the second Dhyana, the mind operates in one place (二禪已上心行一處), only the mind consciousness is connected to the dharma object (唯意識身緣法塵故). Furthermore, continuous succession is also called 'one place' (又復相續不斷亦名一處). The treatise says that cultivating the undefiled, uninterrupted Samadhi, the mind focuses on one realm (論云修無流不斷三昧行一境故). The explanation says that undefiled is the actual cultivation and governance (解云無流觸實修治), uninterrupted, etc., explains 'one place', etc. (不斷等釋一處等也). 'The joy and happiness arising from the three meditations' are branches of the benefits of practice (三定生喜樂者是修行利益支). Previously, in the first Dhyana, there was joy from rejoicing in turning away from desires and evils (前初禪中創背欲惡慶離生喜). In this second Dhyana, the dharma arises from within, and joy arises from rejoicing in attainment (此二禪中法從內生慶得生喜). The explanation of joy and happiness is the same as before (喜樂同前釋). 'Those who enter the second Dhyana' are the Samadhis they rely on (四入二禪者是彼二依止三昧). In the third Dhyana, 'leaving joy' is leaving behind obstacles (第三禪中離喜者是其離障). It means that the joy in the second Dhyana, due to the mind's discrimination and thought, produces many disturbances and faults (謂二禪喜心分別想生動亂多過), while the third Dhyana is more tranquil, so joy must be removed (三禪轉寂故須除遣). It's like a poor person feeling joy when they get a treasure, and deep sorrow when they lose it. It's better to have both sorrow and joy cut off to achieve true happiness (猶如貧人得寶生喜失則深憂. 莫若憂喜俱絕方為快樂). 'Twofold practice, abandonment, accomplishment, mindfulness, and wisdom' are the counteractive branches of practice (二行舍成就念慧者是修對治支). It means that 'abandonment' is the branch of abandonment, adjusting the state of mind, abandoning the faults of joy, so it is called 'abandonment' (謂舍是舍支. 行心調停舍彼喜過故名為舍). This is the number of abandonment, distinguishing it from the feeling of abandonment (此是舍數簡別舍受), so it is called 'accomplishment of practice abandonment'. 'Mindfulness' is the branch of mindfulness, remembering the faults of previous joy, guarding the mind and focusing on one realm (念者是念支. 謂念前喜過守心一境故). 'Wisdom' is called the 'branch of right knowledge' in other treatises, which can distinguish the faults of joy and clearly see its shortcomings, thus achieving counteraction (慧者餘論名正知支. 謂分別喜過. 明見其失故成對治). Moreover, these three are calm, subtle, and tranquil, while the joy of the lower realms is exuberant and floating (又此三沉細寂靜. 下地喜踴躍浮動), movement and stillness contradict each other, thus achieving counteraction (動靜相違故成治也). The Xianyang Lun says that abiding in 'abandonment', one does not cling to the joy that has already arisen, but abides in equality, uprightness, and without wavering (顯揚論云. 住舍者于已生喜不忍可故. 平等正直無動安住). 'Mindfulness' does not act in the middle of joy, and does not forget to remember clearly (念者于喜不行中. 不忘明記故). 'Right knowledge'

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者或時失念喜行。於此分別正知而住。三身受樂者是利益支。謂喜在意地樂在五識故云身受。又釋樂受有二。一下品適悅在心。二上品遍身心。就所遍處從末為名故曰身受。言諸賢聖能說能捨者顯樂深勝。唯有賢聖。能說為過堪能捨離。非凡所能故是深也。四常念樂受入三禪者是彼二依止三昧。謂常念自地樂受利益入此禪矣。第四禪中。初斷棄苦等者是其離障。三禪得樂雖是利益。望第四禪極為妨害。如重病人觀妙音樂為障四禪。故須除遣。若爾應但除樂。何故斷苦。釋云。理實苦根前位已離。至此云斷。為欲對樂雙辨故也。憂喜已滅者總絕四受。明禪不動故。瑜伽第十一云。初靜慮出離憂根。第二靜慮出離苦根。第三靜慮出離喜根。第四靜慮出離樂根。又彼論云。問何故苦根初靜慮中說未斷耶。答彼品粗重猶未斷故。問何緣生在初靜慮者。苦根未斷而不現行。答由其助伴。相對憂根所攝諸苦。彼已斷故。若初靜慮已斷苦根。是即行者入初靜慮及第二時。受所作住差別應無。由二俱有喜及樂故。解云以初二定俱有喜樂。若齊離苦。即二受不殊故。初不斷苦之粗重。然無現行故有樂支。又小乘此樂受但是輕安非樂受故。又初禪喜劣。猶為苦根。粗重隨故不名滅苦。二禪喜勝滅苦粗重。名滅苦根。問憂喜先除文言已滅。苦

【現代漢語翻譯】 現代漢語譯本

若有人有時會失去正念，喜歡隨順自己的感受，對於這種情況，應當以正念和智慧來觀察並安住于當下。通過三身（指報身、化身、法身）感受快樂，這是利益的來源。這裡說的『喜』是指在意念層面上的感受，而『樂』是指通過五識（眼、耳、鼻、舌、身）感受到的快樂，所以稱為『身受』。還有一種解釋，樂受有兩種：一種是下品的適悅，存在於心中；另一種是上品，遍及身心。因為是從所遍及之處來命名的，所以稱為『身受』。說諸位賢聖既能談論樂受，又能捨棄樂受，這表明樂受的境界深妙殊勝，只有賢聖才能做到。他們能認識到樂受的過患，並且能夠捨棄它，這不是凡夫俗子所能做到的，所以說是深妙的。常常憶念樂受，並以此進入三禪（第三禪定）的人，是依靠三昧（禪定）作為依止。也就是說，常常憶念自己所處禪定中的樂受，並以此利益自己，從而進入這個禪定境界。在第四禪中，首先斷除苦等感受，這是爲了遠離障礙。雖然在三禪中獲得快樂是一種利益，但相對於第四禪來說，卻是一種極大的妨礙。就像重病的人聽到美妙的音樂，反而會成為一種障礙一樣。因此，必須去除這種快樂。如果這樣，應該只去除快樂，為什麼還要斷除痛苦呢？解釋說，實際上痛苦的根源在之前的階段就已經離開了。這裡說斷除，是爲了與快樂相對照，從而雙重辨析。憂愁和喜悅已經滅除，這是總括地斷絕了四種感受（苦、樂、憂、喜）。這表明禪定已經不動搖了。瑜伽論第十一卷說，初禪出離憂愁的根源，二禪出離痛苦的根源，三禪出離喜悅的根源，四禪出離快樂的根源。該論還說：問：為什麼說痛苦的根源在初禪中沒有斷除呢？答：因為痛苦的粗重品性還沒有斷除。問：為什麼生在初禪的人，痛苦的根源沒有斷除，卻不會顯現出來呢？答：因為有助伴，相對於憂愁根源所攝的各種痛苦，他們已經斷除了。如果初禪已經斷除了痛苦的根源，那麼修行者進入初禪和進入二禪時，所感受到的安住狀態應該沒有差別，因為兩者都有喜悅和快樂。解釋說，因為初禪和二禪都有喜悅和快樂，如果同時離開了痛苦，那麼這兩種感受就沒有區別了。因此，初禪沒有斷除痛苦的粗重品性，但也沒有顯現出來，所以有快樂的支分。而且，小乘佛教認為這種樂受只是輕安，而不是真正的樂受。此外，初禪的喜悅比較微弱，仍然伴隨著痛苦的根源，粗重的品性也隨之而來，所以不能稱為滅苦。二禪的喜悅更加殊勝，滅除了痛苦的粗重品性，所以稱為滅苦根。問：憂愁和喜悅先前已經除滅，經文中說『已滅』，痛苦 English version

If someone sometimes loses mindfulness and enjoys indulging in their feelings, they should observe this situation with mindfulness and wisdom, dwelling in the present moment. Experiencing joy through the three bodies (referring to the Nirmāṇakāya, Sambhogakāya, and Dharmakāya) is the source of benefit. Here, 'joy' refers to the feeling at the level of thought, while 'pleasure' refers to the joy experienced through the five senses (eye, ear, nose, tongue, body), hence it is called 'bodily sensation'. There is another explanation that pleasure has two types: one is inferior pleasantness, which exists in the mind; the other is superior, pervading body and mind. Because it is named from the place it pervades, it is called 'bodily sensation'. Saying that the noble sages can both speak of pleasure and relinquish it shows that the state of pleasure is profound and superior, which only noble sages can achieve. They can recognize the faults of pleasure and are able to relinquish it, which is not something ordinary people can do, so it is said to be profound. Those who constantly remember pleasure and enter the third Dhyana (third meditation) rely on Samadhi (meditation) as their support. That is, they constantly remember the pleasure in their own meditation and benefit themselves with it, thus entering this state of meditation. In the fourth Dhyana, first eliminating suffering and other feelings is to stay away from obstacles. Although gaining pleasure in the third Dhyana is a benefit, it is a great hindrance compared to the fourth Dhyana. Just as beautiful music can be an obstacle for a seriously ill person, it is necessary to remove this pleasure. If so, only pleasure should be removed, why also eliminate suffering? The explanation is that the root of suffering has actually left in the previous stage. Saying 'eliminate' here is to contrast with pleasure, thus doubly analyzing. Sorrow and joy have been extinguished, which is a general severance of the four feelings (suffering, pleasure, sorrow, joy). This shows that the meditation is unshakable. Yogaśāstra, Volume 11, says that the first Dhyana departs from the root of sorrow, the second Dhyana departs from the root of suffering, the third Dhyana departs from the root of joy, and the fourth Dhyana departs from the root of pleasure. The treatise also says: Question: Why is it said that the root of suffering has not been eliminated in the first Dhyana? Answer: Because the gross nature of suffering has not been eliminated. Question: Why do those born in the first Dhyana not manifest the root of suffering even though it has not been eliminated? Answer: Because there are helpers, relative to the various sufferings contained in the root of sorrow, they have been eliminated. If the first Dhyana has eliminated the root of suffering, then the state of abiding experienced by practitioners when entering the first Dhyana and entering the second Dhyana should be no different, because both have joy and pleasure. The explanation is that because both the first and second Dhyanas have joy and pleasure, if they leave suffering at the same time, then these two feelings would be no different. Therefore, the first Dhyana has not eliminated the gross nature of suffering, but it has not manifested, so there is a branch of pleasure. Moreover, Theravada Buddhism believes that this pleasure is only tranquility, not true pleasure. In addition, the joy of the first Dhyana is weaker and still accompanied by the root of suffering, and the gross nature follows, so it cannot be called the extinction of suffering. The joy of the second Dhyana is more superior and eliminates the gross nature of suffering, so it is called the extinction of the root of suffering. Question: Sorrow and joy have been eliminated earlier, and the text says 'extinguished', suffering

【English Translation】 If someone sometimes loses mindfulness and enjoys indulging in their feelings, they should observe this situation with mindfulness and wisdom, dwelling in the present moment. Experiencing joy through the three bodies (referring to the Nirmāṇakāya, Sambhogakāya, and Dharmakāya) is the source of benefit. Here, 'joy' refers to the feeling at the level of thought, while 'pleasure' refers to the joy experienced through the five senses (eye, ear, nose, tongue, body), hence it is called 'bodily sensation'. There is another explanation that pleasure has two types: one is inferior pleasantness, which exists in the mind; the other is superior, pervading body and mind. Because it is named from the place it pervades, it is called 'bodily sensation'. Saying that the noble sages can both speak of pleasure and relinquish it shows that the state of pleasure is profound and superior, which only noble sages can achieve. They can recognize the faults of pleasure and are able to relinquish it, which is not something ordinary people can do, so it is said to be profound. Those who constantly remember pleasure and enter the third Dhyana (third meditation) rely on Samadhi (meditation) as their support. That is, they constantly remember the pleasure in their own meditation and benefit themselves with it, thus entering this state of meditation. In the fourth Dhyana, first eliminating suffering and other feelings is to stay away from obstacles. Although gaining pleasure in the third Dhyana is a benefit, it is a great hindrance compared to the fourth Dhyana. Just as beautiful music can be an obstacle for a seriously ill person, it is necessary to remove this pleasure. If so, only pleasure should be removed, why also eliminate suffering? The explanation is that the root of suffering has actually left in the previous stage. Saying 'eliminate' here is to contrast with pleasure, thus doubly analyzing. Sorrow and joy have been extinguished, which is a general severance of the four feelings (suffering, pleasure, sorrow, joy). This shows that the meditation is unshakable. Yogaśāstra, Volume 11, says that the first Dhyana departs from the root of sorrow, the second Dhyana departs from the root of suffering, the third Dhyana departs from the root of joy, and the fourth Dhyana departs from the root of pleasure. The treatise also says: Question: Why is it said that the root of suffering has not been eliminated in the first Dhyana? Answer: Because the gross nature of suffering has not been eliminated. Question: Why do those born in the first Dhyana not manifest the root of suffering even though it has not been eliminated? Answer: Because there are helpers, relative to the various sufferings contained in the root of sorrow, they have been eliminated. If the first Dhyana has eliminated the root of suffering, then the state of abiding experienced by practitioners when entering the first Dhyana and entering the second Dhyana should be no different, because both have joy and pleasure. The explanation is that because both the first and second Dhyanas have joy and pleasure, if they leave suffering at the same time, then these two feelings would be no different. Therefore, the first Dhyana has not eliminated the gross nature of suffering, but it has not manifested, so there is a branch of pleasure. Moreover, Theravada Buddhism believes that this pleasure is only tranquility, not true pleasure. In addition, the joy of the first Dhyana is weaker and still accompanied by the root of suffering, and the gross nature follows, so it cannot be called the extinction of suffering. The joy of the second Dhyana is more superior and eliminates the gross nature of suffering, so it is called the extinction of the root of suffering. Question: Sorrow and joy have been eliminated earlier, and the text says 'extinguished', suffering

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亦久除。何不言先滅。答為苦對樂樂未亡故。雙言不便故不言。先憂喜不爾故不例也。若爾憂喜既不對樂。何須舉之。釋云。樂盡之處總結四亡。顯禪不動故須舉耳。二不苦不樂者是利益支。余禪之中皆先明治。今此先明利益。乘前斷苦斷樂。對之即明不苦不樂彰利益。義便故次論之理實在後。問此正遣樂。何不但言不樂而云不苦不樂。答為明舍受不同苦樂故。問前離障云憂喜已滅。何不亦言不憂不喜。答有二義。一非此正滅。亦不與樂相對故不類苦。二若攝五受為三受時。憂喜攝入苦樂中故。以苦樂寬故。是故舍受對彼但名不苦不樂。三行舍念凈者是對治支。前三禪中為樂所覆故舍念不凈。今此離彼下地樂貪故云清凈。清凈舍念與樂貪相違故成對治。四入四禪者是彼二依止三昧。下釋四空亦各有四。然此經中略無對治行論主準義置之。初所離中過色想者。依成實論。遠離色想者遠離香味觸想。滅有對者還滅色。香味觸之想以彼色等對礙故。不念別異想者滅緣聲想。以聲藉眾緣擊發而生故名別異。亦依大乘不同前說。謂色雖多種統攝為六。謂五塵及法處要略唯三。一可見有對。眼識所行。二不可見有對。餘四識所行。三不可見無對。謂意識所行。表無表色等。此中過色想者。以離眼識所行可見色想故。何故不言過色。

但言過色想耶。釋以在色地修起此定未舍色形故。何故但言滅想而不言余心法耶。釋理實通有。以想取相強故。滅有對者離餘四識所行。不可見有對四境色。故以想與心俱名為和合。亦是心與境合故也。不念別異想者離意識所緣法處色想。論言意識分別一切法故。說別異想者以相隱重釋。謂意識通緣一切諸法。於法處中簡取緣色義邊意識想滅。緣余意識此中不遣。舉其所滅簡所不滅故云別異。問香味之想初禪已離。色聲觸想二禪已除。今云何言空定滅耶。答遠釋云。治有四種。一壞對治。謂方便道觀下有流無常等故。二斷對治。謂無礙道正斷下過。三持對治。謂解脫道為首。及后一切無間解脫持彼無為不令失壞。四遠分對治。謂解脫道。為首。及后一切無礙解脫遠令前障畢竟不起。今此空定據第四治故說此離。今更釋於二禪中雖無色聲觸想。得借初禪三識之心見聞覺觸。是故乃至第四禪中猶有此想。今得空定故說滅之。若爾香味二想何故亦說。釋有二義。一亦有藉故。二以與聲觸同是不可見有對色故同辨。如第四禪滅憂苦等準之。是名離障。二對治者論有三句。過色等境界想者。空定離彼色等境想故名過也。云何過。以不分別故。云何不分別。以見無我故。此辨實治也。問此中既有修行對治。為有支不。答依瓔珞本業

【現代漢語翻譯】 現代漢語譯本： 問：是否僅僅是捨棄了對色想（Rūpa-saññā，對物質形態的感知）的執著？ 答：解釋說，因為在色界（Rūpadhātu，物質界）中修習此禪定，尚未捨棄色身形相的緣故。 問：為何只說滅想（saññā，感知），而不說其餘心法（citta-dharma，心理現象）呢？ 答：解釋說，道理上實際是普遍存在的。因為想（saññā，感知）取相的作用最為強烈。 滅有對（sappaṭigha，有障礙之物）是指遠離前五識（pañca viññāṇa，眼、耳、鼻、舌、身識）所行的境界，不可見且有障礙的四種境——色（rūpa，顏色、形狀）。因此，將想（saññā，感知）與心（citta，心識）共同稱為和合（samavāya，結合），也是心與境的結合。 不念別異想（nānāsaññā，各種不同的感知）是指遠離意識（manovijñāna，意識）所緣的法處（dhammāyatana，法所緣處）的色想（rūpa-saññā，對物質形態的感知）。論中說，意識（manovijñāna，意識）能分別一切法（dharma，事物、現象），所以說別異想（nānāsaññā，各種不同的感知）是以相（lakṣaṇa，相狀）隱沒而重新解釋。意思是說，意識（manovijñāna，意識）普遍緣取一切諸法（dharma，事物、現象），在法處（dhammāyatana，法所緣處）中選取緣取色的意義，意識（manovijñāna，意識）的想（saññā，感知）滅除。緣取其餘的意識（manovijñāna，意識）在此處並不捨棄。舉出所滅的，是爲了簡別不滅的，所以說別異（nānātva，差別）。 問：香味之想（gandha-saññā，氣味之想）在初禪（prathama dhyāna，初禪）時已經舍離，色聲觸想（rūpa-śabda-spraṣṭavya-saññā，色、聲、觸之想）在二禪（dvitīya dhyāna，二禪）時已經去除，現在為何說空定（śūnyatā-samādhi，空性禪定）能滅除呢？ 答：從長遠的角度解釋說，對治（pratipakṣa，對治）有四種：一是壞對治（hāni-pratipakṣa，壞滅對治），即通過方便道（upāya-mārga，方便道）觀察地獄有漏（sāsrava，有煩惱）之法無常等；二是斷對治（prahāṇa-pratipakṣa，斷除對治），即通過無礙道（anāgamana-mārga，無礙道）真正斷除地獄的過患；三是持對治（dhāraṇa-pratipakṣa，保持對治），即以解脫道（vimukti-mārga，解脫道）為首，以及之後的一切無間解脫（anantara-vimukti，無間解脫）保持彼無為法（asaṃskṛta-dharma，無為法），不令其失壞；四是遠分對治（vidūra-pratipakṣa，遠離對治），即以解脫道（vimukti-mārga，解脫道）為首，以及之後的一切無礙解脫（anāgamana-mārga，無礙道）使前邊的障礙畢竟不再生起。現在這個空定（śūnyatā-samādhi，空性禪定）是根據第四種對治來說的，所以說能捨離。 現在進一步解釋，在二禪（dvitīya dhyāna，二禪）中雖然沒有色聲觸想（rūpa-śabda-spraṣṭavya-saññā，色、聲、觸之想），但可以借用初禪（prathama dhyāna，初禪）前三識（眼、耳、身識）的心來見聞覺觸。因此，乃至第四禪（caturtha dhyāna，四禪）中仍然有此想（saññā，感知）。現在得到空定（śūnyatā-samādhi，空性禪定），所以說能滅除它。如果這樣，香味二想（gandha-rasa-saññā，香、味之想）為何也說能滅除呢？ 解釋有兩種含義：一是也有借用的緣故；二是香味與聲觸同屬于不可見的有對色（sappaṭigha-rūpa，有障礙之色），所以一同辨析。如同第四禪（caturtha dhyāna，四禪）滅除憂苦等，可以參照理解。這叫做離障（varaṇa-vigama，離蓋障）。 二、對治（pratipakṣa，對治）方面，論中有三句話：超過色等境界想（rūpādi-viṣaya-saññā，色等境界之想），空定（śūnyatā-samādhi，空性禪定）遠離彼色等境界想（rūpādi-viṣaya-saññā，色等境界之想），所以叫做超過。如何超過？因為不分別（avikalpa，無分別）。如何不分別？因為見到無我（anātman，非我）。這是辨析真實的對治。 問：此中既然有修行對治（pratipakṣa，對治），是否有支分呢？ 答：依據《瓔珞本業經》（Yingluo Benye Jing）…… English version: Question: Is it merely the abandonment of attachment to Rūpa-saññā (perception of material form)? Answer: It is explained that because this Samādhi (concentration) is cultivated in the Rūpadhātu (form realm), the physical form has not yet been abandoned. Question: Why is it only said that Saññā (perception) is extinguished, and not the other Citta-dharmas (mental phenomena)? Answer: It is explained that in principle, it is universally present. Because the function of Saññā (perception) in grasping characteristics is the strongest. Extinguishing Sappaṭigha (obstructive things) refers to being apart from the realm of the five consciousnesses (pañca viññāṇa, eye, ear, nose, tongue, and body consciousnesses), the four invisible and obstructive objects—Rūpa (form, color, shape). Therefore, Saññā (perception) and Citta (mind) are jointly called Samavāya (combination), which is also the combination of mind and object. Not contemplating Nānāsaññā (various perceptions) refers to being apart from the Rūpa-saññā (perception of material form) of the Dharmāyatana (sphere of mental objects) that is cognized by the Manovijñāna (consciousness). The treatise says that the Manovijñāna (consciousness) can distinguish all Dharmas (things, phenomena), so saying Nānāsaññā (various perceptions) is a re-explanation with the characteristic (Lakṣaṇa) concealed. It means that the Manovijñāna (consciousness) universally cognizes all Dharmas (things, phenomena), and in the Dharmāyatana (sphere of mental objects), it selects the meaning of cognizing form, and the Saññā (perception) of the Manovijñāna (consciousness) is extinguished. Cognizing the remaining consciousnesses (Manovijñāna) is not abandoned here. Singling out what is extinguished is to distinguish what is not extinguished, so it is called Nānātva (difference). Question: The perception of fragrance and taste (gandha-rasa-saññā) has already been abandoned in the first Dhyāna (prathama dhyāna), and the perception of form, sound, and touch (rūpa-śabda-spraṣṭavya-saññā) has already been removed in the second Dhyāna (dvitīya dhyāna), so why is it now said that Śūnyatā-samādhi (emptiness concentration) can extinguish them? Answer: Explaining from a long-term perspective, there are four types of Pratipakṣa (antidote): First, Hāni-pratipakṣa (destructive antidote), which is to observe the impermanence of the lower realms with outflows (sāsrava) through the Upāya-mārga (skillful means path); second, Prahāṇa-pratipakṣa (abandoning antidote), which is to truly abandon the faults of the lower realms through the Anāgamana-mārga (path of non-returning); third, Dhāraṇa-pratipakṣa (maintaining antidote), which is to maintain the Asaṃskṛta-dharma (unconditioned dharma) with the Vimukti-mārga (path of liberation) as the head, and all subsequent Anantara-vimukti (uninterrupted liberation), so as not to lose or damage it; fourth, Vidūra-pratipakṣa (distancing antidote), which is to prevent the previous obstacles from arising again through the Vimukti-mārga (path of liberation) as the head, and all subsequent Anāgamana-mārga (path of non-returning). Now, this Śūnyatā-samādhi (emptiness concentration) is based on the fourth type of antidote, so it is said to be able to abandon it. Now, to further explain, although there is no perception of form, sound, and touch (rūpa-śabda-spraṣṭavya-saññā) in the second Dhyāna (dvitīya dhyāna), one can borrow the mind of the first three consciousnesses (eye, ear, and body consciousnesses) of the first Dhyāna (prathama dhyāna) to see, hear, and feel. Therefore, even in the fourth Dhyāna (caturtha dhyāna), there is still this Saññā (perception). Now that Śūnyatā-samādhi (emptiness concentration) is attained, it is said to be able to extinguish it. If so, why is it also said that the perception of fragrance and taste (gandha-rasa-saññā) can be extinguished? There are two meanings to the explanation: First, it is also because of borrowing; second, fragrance and taste are the same as sound and touch, belonging to invisible obstructive form (sappaṭigha-rūpa), so they are analyzed together. Just as the fourth Dhyāna (caturtha dhyāna) extinguishes sorrow and suffering, it can be understood by analogy. This is called Varaṇa-vigama (removal of obstacles). Second, regarding Pratipakṣa (antidote), there are three sentences in the treatise: Surpassing the perception of objects such as form (rūpādi-viṣaya-saññā), Śūnyatā-samādhi (emptiness concentration) is apart from the perception of objects such as form (rūpādi-viṣaya-saññā), so it is called surpassing. How to surpass? Because of Avikalpa (non-discrimination). How to not discriminate? Because of seeing Anātman (non-self). This is to analyze the true antidote. Question: Since there is cultivation of Pratipakṣa (antidote) here, are there any limbs? Answer: According to the Yingluo Benye Jing (Yingluo Benye Sutra)...

【English Translation】 English version:

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經。四無色定各有五支。謂想護止觀一心。今依雜集等論。諸無色定。奢摩他一味想故無支分建立也。論主但約翻所離障顯能治行。以義說之。非約支分。知無邊虛空者是修行利益。謂三色想絕廓爾無邊。即入虛空無色定者是彼二依止三昧。二過虛空相者是名離障。見外念粗分別過患是名修行對治。謂外緣虛空心念粗患故。能見此失知過而除彼想故云對治也。知無邊識者是修行利益。謂舍外住內也。定體可知。三中過識是離障。見其粗事念分別過患。是修行對治。謂猶見住識為粗患故。知無所有者是修行利益。謂前舍外住內。猶為粗念。莫若內外雙離。俱無所有。方為利益。定體可知。四中離障可知。見彼住無所有想粗念過故。能治彼想名修對治。知非有想非無想安隱者。粗想既盡名為非有。細想未泯名曰非無。此中非無約聖智說。非謂世定覺此非無。定體可知。下明入意。謂但隨順化眾生法入此八定。非是自行所樂故云也。第四厭果分中有二。初行果。后調柔等明位果。初中有三。初四無量名行方便果。二五神通是行功用果。三總結自在。

初中四無量義略作四門。一釋名。二體性。三建立。四種類。初釋名者。緣無量境起無量行名四無量。則帶數釋也。二體性者。雜集論第十四以定慧為體。又慈能與樂無瞋

【現代漢語翻譯】 現代漢語譯本：經文說，四無色定各有五支，即想、護、止、觀、一心。現在依據《雜集論》等論典，諸無色定以奢摩他（止，samatha）為唯一滋味，因此沒有支分的建立。論主只是根據翻轉所離之障礙來顯示能對治的修行，以義理來說明，並非根據支分。知道無邊虛空是修行的利益，即三種色想斷絕，空曠無邊。進入虛空無色定者，是依靠前二種三昧。超過虛空之相，這叫做遠離障礙。見到向外攀緣的念頭是粗糙的分辨，是過患，這叫做修行對治。因為向外攀緣虛空，心念是粗糙的禍患，所以能見到這種過失，知道過患而去除那種想法，所以叫做對治。知道無邊識是修行的利益，即捨棄向外攀緣而安住于內心。定的體性可以知道。第三重超過識，是遠離障礙。見到安住于識是粗糙的事情，念頭是分別的過患，這叫做修行對治。因為仍然見到安住于識是粗糙的禍患。知道一無所有是修行的利益，即前面捨棄向外攀緣而安住于內心，仍然是粗糙的念頭，不如內外雙雙斷離，一切都沒有，才是利益。定的體性可以知道。第四重遠離障礙可以知道。見到安住於一無所有之想是粗糙的念頭，是過患，所以能對治那種想法，叫做修行對治。知道非有想非無想是安穩的，粗糙的想法已經窮盡，叫做非有；細微的想法還沒有泯滅，叫做非無。這裡說的非無是根據聖智來說的，不是說世間禪定覺察到這種非無。定的體性可以知道。下面說明入定的意圖，即只是隨順教化眾生的方法而進入這八種禪定，不是自己修行所喜好的，所以這樣說。第四厭離果報分中有二，首先是行果，然後是調柔等說明位果。首先其中有三，首先四無量心是行方便果，其次五神通是行功用果，三是總結自在。 最初的四無量心的意義略作四門來解釋：一是解釋名稱，二是體性，三是建立，四是種類。最初解釋名稱，緣無量之境，起無量之行，名為四無量心，這是帶數字的解釋。二是體性，《雜集論》第十四說以定慧為體。又慈能給予快樂，無瞋 English version: The sutra states that each of the four formless absorptions (arupa-samapatti) has five factors: thought (samjna), protection (gopa), cessation (nirodha), contemplation (vitarka), and one-pointedness of mind (ekagrata). Now, according to treatises such as the Abhidharmasamuccaya, the formless absorptions have only samatha (tranquility, samatha) as their single flavor, and therefore there is no establishment of factors. The treatise master only explains the curative practice by revealing the obstacles that are turned away, using reason to explain it, not according to the factors. Knowing infinite space is a benefit of practice, that is, the three kinds of form-thoughts are cut off, vast and boundless. Entering the formless absorption of infinite space is relying on the first two samadhis. Surpassing the aspect of space is called abandoning obstacles. Seeing that externally clinging thoughts are coarse discriminations and faults is called the curative practice of cultivation. Because externally clinging to space, the mind's thoughts are coarse faults, one can see this fault, know the fault, and remove that thought, so it is called a remedy. Knowing infinite consciousness is a benefit of practice, that is, abandoning external clinging and abiding internally. The nature of the absorption can be known. The third, surpassing consciousness, is abandoning obstacles. Seeing that abiding in consciousness is a coarse matter, and thoughts are discriminating faults, is called the curative practice of cultivation. Because one still sees abiding in consciousness as a coarse fault. Knowing nothingness is a benefit of practice, that is, previously abandoning external clinging and abiding internally is still a coarse thought. It is better to abandon both internally and externally, and have nothing at all, which is the benefit. The nature of the absorption can be known. The fourth, abandoning obstacles, can be known. Seeing that abiding in the thought of nothingness is a coarse thought and a fault, one can cure that thought, which is called the curative practice of cultivation. Knowing that neither thought nor non-thought is peaceful, coarse thoughts are exhausted, which is called neither thought; subtle thoughts have not yet disappeared, which is called non-thought. The non-thought here is spoken of according to the wisdom of the sages, not that worldly meditation perceives this non-thought. The nature of the absorption can be known. Below, the intention of entering absorption is explained, that is, only following the method of transforming sentient beings to enter these eight absorptions, not what one likes to practice, so it is said. The fourth, the division of renouncing the fruits, has two parts: first, the fruit of practice; then, the qualities of pliancy, etc., explain the fruit of the stages. First, there are three parts: first, the four immeasurables are the fruit of the means of practice; second, the five superknowledges are the fruit of the function of practice; third, a summary of freedom. The meaning of the initial four immeasurables is briefly explained in four aspects: first, explaining the name; second, the nature; third, the establishment; and fourth, the types. First, explaining the name, taking immeasurable realms as objects and generating immeasurable practices is called the four immeasurables, which is an explanation with numbers. Second, the nature, the fourteenth chapter of the Abhidharmasamuccaya says that it takes samadhi (concentration) and prajna (wisdom) as its nature. Furthermore, loving-kindness (maitri) can give happiness, and non-anger

【English Translation】 English version: The sutra states that each of the four formless absorptions (arupa-samapatti) has five factors: thought (samjna), protection (gopa), cessation (nirodha), contemplation (vitarka), and one-pointedness of mind (ekagrata). Now, according to treatises such as the Abhidharmasamuccaya (Compendium of Abhidharma), the formless absorptions have only samatha (tranquility, samatha) as their single flavor, and therefore there is no establishment of factors. The treatise master only explains the curative practice by revealing the obstacles that are turned away, using reason to explain it, not according to the factors. Knowing infinite space is a benefit of practice, that is, the three kinds of form-thoughts are cut off, vast and boundless. Entering the formless absorption of infinite space is relying on the first two samadhis. Surpassing the aspect of space is called abandoning obstacles. Seeing that externally clinging thoughts are coarse discriminations and faults is called the curative practice of cultivation. Because externally clinging to space, the mind's thoughts are coarse faults, one can see this fault, know the fault, and remove that thought, so it is called a remedy. Knowing infinite consciousness is a benefit of practice, that is, abandoning external clinging and abiding internally. The nature of the absorption can be known. The third, surpassing consciousness, is abandoning obstacles. Seeing that abiding in consciousness is a coarse matter, and thoughts are discriminating faults, is called the curative practice of cultivation. Because one still sees abiding in consciousness as a coarse fault. Knowing nothingness is a benefit of practice, that is, previously abandoning external clinging and abiding internally is still a coarse thought. It is better to abandon both internally and externally, and have nothing at all, which is the benefit. The nature of the absorption can be known. The fourth, abandoning obstacles, can be known. Seeing that abiding in the thought of nothingness is a coarse thought and a fault, one can cure that thought, which is called the curative practice of cultivation. Knowing that neither thought nor non-thought is peaceful, coarse thoughts are exhausted, which is called neither thought; subtle thoughts have not yet disappeared, which is called non-thought. The non-thought here is spoken of according to the wisdom of the sages, not that worldly meditation perceives this non-thought. The nature of the absorption can be known. Below, the intention of entering absorption is explained, that is, only following the method of transforming sentient beings to enter these eight absorptions, not what one likes to practice, so it is said. The fourth, the division of renouncing the fruits, has two parts: first, the fruit of practice; then, the qualities of pliancy, etc., explain the fruit of the stages. First, there are three parts: first, the four immeasurables are the fruit of the means of practice; second, the five superknowledges are the fruit of the function of practice; third, a summary of freedom. The meaning of the initial four immeasurables is briefly explained in four aspects: first, explaining the name; second, the nature; third, the establishment; and fourth, the types. First, explaining the name, taking immeasurable realms as objects and generating immeasurable practices is called the four immeasurables, which is an explanation with numbers. Second, the nature, the fourteenth chapter of the Abhidharmasamuccaya (Compendium of Abhidharma) says that it takes samadhi (concentration) and prajna (wisdom) as its nature. Furthermore, loving-kindness (maitri) can give happiness, and non-anger

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為體。悲能拔苦即不害為性。喜慶他樂不嫉為性。舍令他舍惑即善舍為體。三建立者。依莊嚴論及瑜伽第十二有四種作意。立四無量。謂緣求樂眾生起與樂作意立慈無量。緣有苦眾生起拔苦作意立悲無量。緣有喜眾生起隨喜作意立喜無量。緣有煩惱眾生起不染污作意立舍無量。此約初教。又依大集經第九云。知諸眾生心性本凈是名為慈。觀於一切等如虛空是名為悲。斷一切喜是名為喜心遠一切行故名為舍。此約終教。頓圓準之。四種類者。諸經論中多說三種。一緣眾生。二緣法。三無緣。智論中二釋。一約能起。初一是凡夫慈等。次是二乘法執。三是菩薩稱真。二約所益。初一令得人天益。二令得二乘益。三令得菩提。佛地論中諸佛菩薩緣眾生假者。亦緣彼五蘊假法及緣二空真理而教化故。今十地論中眾生念等者念則緣念也。若依圓教如下離世間品。各有十種。具如彼說。余義如別章。釋文中二。先釋于慈。后三類顯。初中三。初眾生念中四。先與樂。廣者與欲界樂。大者與初二禪樂。以共喜故名同也。無量者與三禪樂。不共喜俱名不同也。以此三樂與眾生時。無簡彼此故云不二者亦是等也。第二言無瞋恨者。是二障對治。遠云于怨加損名與不愛。于親與樂名為與愛。此二是障如經無瞋。治初無恨對治后。又釋于不愛

【現代漢語翻譯】 現代漢語譯本 體性方面，慈的體性是給予快樂，因此其性質是不害。悲的體性是拔除痛苦，因此其性質是不害。喜的體性是慶賀他人的快樂，因此其性質是不嫉妒。舍的體性是令他人捨棄迷惑，也就是善良的捨棄。 關於四無量心的三種建立方式：依據《莊嚴論》和《瑜伽師地論》第十二卷，有四種作意來建立四無量心。即：緣于希求快樂的眾生，生起給予快樂的作意，建立慈無量心；緣于有痛苦的眾生，生起拔除痛苦的作意，建立悲無量心；緣于有喜悅的眾生，生起隨喜的作意，建立喜無量心；緣于有煩惱的眾生，生起不被染污的作意，建立舍無量心。這是依據初期的教義。 另外，依據《大集經》第九卷所說：了知一切眾生的心性本來清凈，這叫做慈；觀察一切眾生平等如同虛空，這叫做悲；斷除一切喜樂，這叫做喜；心遠離一切造作，所以叫做舍。這是依據終極的教義。頓悟和圓融可以以此為準則。 關於四無量心的四種分類：在各種經論中，大多說有三種。一是緣于眾生，二是緣於法，三是無所緣。智論中有兩種解釋。一是根據能生起的作用來分：第一種是凡夫的慈等；第二種是二乘（聲聞、緣覺）的法執；第三種是菩薩的真如。二是根據所利益的對象來分：第一種是使眾生得到人天福報；第二種是使眾生得到二乘的利益；第三種是使眾生得到菩提。 《佛地論》中，諸佛菩薩緣于眾生假立的五蘊，也緣於五蘊假法以及緣於二空真理而進行教化。現在《十地論》中，眾生念等，念則是緣念。如果依據圓教，如下《離世間品》所說，各有十種，具體內容如該品所述。其餘含義如其他章節所述。 解釋文分為兩部分。先解釋慈，后解釋其餘三種。首先解釋慈，其中分為三部分。首先在眾生念中分為四部分。首先是給予快樂，廣義的是給予欲界之樂，大義的是給予初禪和二禪之樂，因為共同喜悅的緣故，名稱相同。無量是給予三禪之樂，不共同喜悅，名稱不同。用這三種快樂給予眾生時，沒有簡擇彼此，所以說不二，也就是平等。 第二句說沒有嗔恨，這是對治兩種障礙。遠離是指對怨敵加以損害，稱為不愛；對親人給予快樂，稱為愛。這兩種是障礙，如經中所說沒有嗔恨。治初無恨對治后。又解釋了不愛。

【English Translation】 English version In terms of essence, the essence of loving-kindness (慈, Ci) is to give happiness, so its nature is non-harming. The essence of compassion (悲, Bei) is to remove suffering, so its nature is non-harming. The essence of sympathetic joy (喜, Xi) is to rejoice in the happiness of others, so its nature is non-jealousy. The essence of equanimity (舍, She) is to enable others to relinquish delusion, which is virtuous relinquishment. Regarding the three establishments of the Four Immeasurables: According to the Treatise on Ornamentation and the twelfth volume of the Yogacarabhumi-sastra, there are four types of mental activity (作意, zuoyi) to establish the Four Immeasurables. Namely: by focusing on sentient beings who seek happiness, generating the intention to give happiness establishes the Immeasurable Loving-kindness; by focusing on sentient beings who are suffering, generating the intention to remove suffering establishes the Immeasurable Compassion; by focusing on sentient beings who are joyful, generating the intention to rejoice with them establishes the Immeasurable Sympathetic Joy; by focusing on sentient beings who have afflictions, generating the intention of non-contamination establishes the Immeasurable Equanimity. This is according to the initial teachings. Furthermore, according to the ninth volume of the Mahasamghata Sutra: knowing that the nature of all sentient beings' minds is originally pure is called Loving-kindness; observing all sentient beings as equal to space is called Compassion; cutting off all joy is called Sympathetic Joy; the mind being far from all actions is called Equanimity. This is according to the ultimate teachings. Sudden enlightenment and perfect integration can take this as the standard. Regarding the four categories of the Four Immeasurables: In various sutras and treatises, most say there are three types. One is focused on sentient beings, the second is focused on the Dharma, and the third is without focus. In the Mahaprajnaparamita-sastra, there are two explanations. One is based on the function that can arise: the first is the loving-kindness of ordinary people, etc.; the second is the Dharma attachment of the Two Vehicles (聲聞, shengwen and 緣覺, yuanjue); the third is the Suchness of Bodhisattvas. The second is based on the object of benefit: the first is to enable sentient beings to obtain human and heavenly blessings; the second is to enable sentient beings to obtain the benefits of the Two Vehicles; the third is to enable sentient beings to obtain Bodhi. In the Buddhabhumi Sutra, the Buddhas and Bodhisattvas, focusing on the aggregates (五蘊, wuyun) provisionally established by sentient beings, also focus on the provisional Dharma of the aggregates and on the truth of the two emptinesses (二空, er kong) in order to teach. Now, in the Dasabhumika Sutra, sentient beings' thoughts, etc., thought is then focused thought. If based on the Perfect Teaching, as stated in the Leaving the World Chapter below, there are ten types each, the specific content is as described in that chapter. The remaining meanings are as described in other chapters. The explanatory text is divided into two parts. First, loving-kindness is explained, and then the remaining three are explained. First, loving-kindness is explained, which is divided into three parts. First, in the thought of sentient beings, it is divided into four parts. First is giving happiness, broadly giving the happiness of the desire realm, greatly giving the happiness of the first and second dhyanas, because of the common joy, the names are the same. Immeasurable is giving the happiness of the third dhyana, not commonly joyful, the names are different. When giving these three kinds of happiness to sentient beings, there is no selection of each other, so it is said to be non-dual, which is also equal. The second sentence says there is no anger or hatred, which is to counteract the two obstacles. Distance means adding damage to enemies, called non-love; giving happiness to relatives is called love. These two are obstacles, as the sutra says there is no anger or hatred. Curing the initial absence of hatred counteracts the latter. It also explains non-love.

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者授與可愛。翻己瞋嫌名為對治。三清凈謂離五蓋令慈定凈。此經略無。四無惱害者是攝果。謂慈定起於色界中受正果。慈行餘勢力後於欲界受于習果。故云于欲色界受正果習果。無苦惱事故。二信解力遍者明法念。涅槃中緣利生之法。瑜伽菩薩地緣諸眾生五蘊等法。地論具二。先知凡聖眾生法。二及眾生下知眾生心所起分別諸法。用以化生也。三滿十方者明無念。論中亦二。初當體無念。二分齊無盡。如論應知。餘三類慈故云亦復如是也。

第二明五通果中作四門。一釋名。二出體。三諸門。四釋文。初中先釋通名轉變無壅名曰神通。五者是數。通者是義彰數義名即帶數釋也。別名中一名神足通。難測曰神。履涉稱足。從用就喻為名。又釋神是通用。足是所依之定。定與通為足故。定用從喻為名。亦名如意通。出沒隨心故。亦名身通。通慧依身故。亦名神境通。是通慧所變境故。二天耳通。三天眼通。光明義是天義。聞聲是耳義。照導是眼義。並從根及趣以立其名。四他心通。能了他心。從境為名。五宿命通。亦名宿住通。往謝名宿。宿時色心相續名命。亦名為住。通慧照彼。亦從境為名。此五並是依主立名。謂宿住之通等準之。第二齣體者。依薩婆多。凡夫五通若總出體。以通大地中慧數為體。若別即以等

【現代漢語翻譯】 現代漢語譯本：給予可愛之物被稱為『授與可愛』。將自己的嗔恨厭惡轉化為對治的方法。『三清凈』指的是遠離五蓋（五種障礙），使慈心、禪定清凈。此經中對此沒有詳細說明。『四無惱害者』是攝果，指的是慈心和禪定在中陰身中產生，從而獲得正果。慈心行為的剩餘力量，在欲界中接受習果。因此說在欲界中接受正果和習果，沒有痛苦和煩惱。『二信解力遍』闡明了法念。在《涅槃經》中，它與利益眾生的法相關聯。《瑜伽師地論》則與眾生的五蘊等法相關聯。《地論》兼具兩者。首先，瞭解凡夫和聖人的眾生法；其次，瞭解眾生心中所產生的各種分別之法，並用以教化眾生。『三滿十方』闡明了無念。論中也分為兩點：一是當體無念，二是分齊無盡，具體內容可參考相關論述。其餘三種也屬於慈心，所以說『亦復如是』。

第二部分闡明五神通的果報，分為四個方面：一是解釋名稱，二是闡述本體，三是列舉各種門類，四是解釋經文。首先解釋『通』這個名稱，轉變自如、沒有阻礙就叫做『神通』。『五』是數字，『通』是意義，彰顯數字的意義，因此這個名稱是帶數字的解釋。在各個別名中，第一個是『神足通』（supernormal power of miraculous locomotion）。難以測度叫做『神』，行走涉足叫做『足』，這是從作用和比喻來命名的。另一種解釋是，『神』是通用的，『足』是所依的禪定，禪定與神通互為依託，因此從禪定的作用和比喻來命名。也叫做『如意通』（power of wish fulfillment），因為可以隨心所欲地出入。也叫做『身通』（power of transformation），因為神通智慧依附於身體。也叫做『神境通』（power of magical display），因為這是神通智慧所變化出來的境界。第二個是『天耳通』（divine ear），第三個是『天眼通』（divine eye）。光明的意義是『天』的意義，聽聞聲音是『耳』的意義，照亮引導是『眼』的意義，都是從根和所趨向的事物來命名的。第四個是『他心通』（mind-reading），能夠了解他人的心，這是從所觀察的境界來命名的。第五個是『宿命通』（knowledge of former lives），也叫做『宿住通』。過去的叫做『宿』，過去時期的色心相續叫做『命』，也叫做『住』，神通智慧照見這些。這也是從所觀察的境界來命名的。這五個都是依主釋，比如『宿住之通』等，可以以此類推。第二部分闡述本體，根據薩婆多部（Sarvastivada），凡夫的五神通如果總的來說，以通於大地中的智慧為本體；如果分別來說，就以等...

【English Translation】 English version: 'Bestowing loveliness' is what is given as lovable. Transforming one's own anger and aversion is called the antidote. 'Three purities' refer to being free from the five hindrances, making loving-kindness and concentration pure. This sutra does not elaborate on this. 'Four non-harmers' is the result of gathering, referring to loving-kindness and concentration arising in the intermediate state, thereby obtaining the right fruit. The remaining power of loving-kindness practice receives the habitual fruit in the desire realm. Therefore, it is said that in the desire realm, one receives the right fruit and the habitual fruit, without suffering and affliction. 'Two, the power of faith and understanding pervades' elucidates the mindfulness of Dharma. In the Nirvana Sutra, it is associated with the Dharma that benefits sentient beings. The Yogacarabhumi-sastra is associated with the five aggregates of sentient beings, etc. The Dasabhumika-sastra encompasses both. First, understand the Dharma of ordinary and noble sentient beings; second, understand the various discriminating Dharmas that arise in the minds of sentient beings, and use them to teach and transform sentient beings. 'Three, filling the ten directions' elucidates non-thought. In the treatise, it is also divided into two points: first, non-thought as the entity itself; second, the limitlessness of divisions, as can be seen in the relevant discussions. The remaining three also belong to loving-kindness, so it is said 'it is also like this'.

The second part elucidates the fruition of the five supernormal powers, divided into four aspects: first, explaining the names; second, expounding the substance; third, listing the various categories; fourth, explaining the text. First, explain the name '通' (tong), which means unobstructed transformation, is called '神通' (神通, supernormal power). 'Five' is a number, '通' (tong) is the meaning, highlighting the meaning of the number, so this name is an explanation with a number. Among the individual names, the first is '神足通' (神足通, supernormal power of miraculous locomotion). Difficult to fathom is called '神' (shen), walking and stepping is called '足' (zu), this is named from the function and metaphor. Another explanation is that '神' (shen) is universal, '足' (zu) is the concentration on which it relies, concentration and supernormal power rely on each other, so it is named from the function and metaphor of concentration. It is also called '如意通' (如意通, power of wish fulfillment), because one can enter and exit at will. It is also called '身通' (身通, power of transformation), because supernormal wisdom relies on the body. It is also called '神境通' (神境通, power of magical display), because this is the realm transformed by supernormal wisdom. The second is '天耳通' (天耳通, divine ear), the third is '天眼通' (天眼通, divine eye). The meaning of light is the meaning of '天' (tian, divine), hearing sounds is the meaning of '耳' (er, ear), illuminating and guiding is the meaning of '眼' (yan, eye), all are named from the root and the things to which they tend. The fourth is '他心通' (他心通, mind-reading), which is able to understand the minds of others, this is named from the observed realm. The fifth is '宿命通' (宿命通, knowledge of former lives), also called '宿住通'. The past is called '宿' (su), the continuous succession of form and mind in the past is called '命' (ming), also called '住' (zhu), supernormal wisdom illuminates these. This is also named from the observed realm. These five are all dependent possessive compounds, such as '宿住之通', and so on, which can be inferred by analogy. The second part expounds the substance, according to the Sarvastivada, the five supernormal powers of ordinary people, if generally speaking, take the wisdom that pervades the earth as the substance; if speaking separately, then take the equal...

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智為性。若經部宗。凡夫五通總以想智想定為體。若別即以十智中名字智為性。若聖人得同以名。用無流智為性。若大乘宗。總以別境中慧數為性。若別凡夫五通世俗智為性。聖人五通后得智為性。若雜集論定慧為性。第三諸門分別者略有五門。一辨所依定者。依小乘唯依四根本定。以依勝地發勝通故。未來中間慧多定少。諸無色定定多慧少。復無有支相助不能發通。經部亦同。大乘瑜伽顯揚亦同前。若雜集論通依四定。多依第四。以功德勝故。二約三業者依地論。初一身業清凈。天耳他心二通口業清凈。宿命生死智二通意業清凈。解云初即轉變色形名身業凈。天耳他心能起言說名口業凈。后二以過未隔世難知。唯意能了名意業凈。五通是智。理實皆意。但隨用相故。作此分矣。三約業用者。地論約菩薩業用。初身通能到眾生所。次二為其說法。謂天耳聞他言音不同隨方為說他心知他心器所樂。要由此二方得說法。謂言聲及義也。后二盡知眾生過去未來所應受化故。解云宿命知其過去所習因以授法。天眼見其未來根熟方能受化。四約智見者。地論中前四通明智。第五明見。解云理實五通體皆是智。但為天眼照矚分明廢體從根說名為見。若爾天耳何不從根名聞。釋理實應齊。但為智是見性。眼亦是見。見義順智偏就眼說

【現代漢語翻譯】 現代漢語譯本： 智的體性。如果是經部宗（Sautrantika），凡夫的五神通總體上以想智和想定為體。如果分別來說，就以十智中的名字智為體性。如果是聖人獲得的神通，同樣以『名』為基礎，以無漏智為體性。如果是大乘宗（Mahayana），總體上以別境中的慧數（Prajna）為體性。如果分別來說，凡夫的五神通以世俗智為體性，聖人的五神通以後得智為體性。如果按照《雜集論》（Abhidharmasamuccaya），則以定和慧為體性。 第三，關於諸門的分別，略有五門：一、辨別所依之定。依據小乘（Hinayana），只依靠四根本定（catvari dhyanani），因為依靠殊勝的禪定才能引發殊勝的神通。在未至定和中間定中，慧多於定。在諸無色定（arupa-dhyanani）中，定多於慧，而且沒有支分相互幫助，所以不能引發神通。經部宗也相同。大乘的《瑜伽師地論》（Yogacarabhumi-sastra）和《顯揚聖教論》（Asanga's Exposition of the Holy Teaching）也與前面相同。如果按照《雜集論》，神通依靠四禪定，多數依靠第四禪定，因為第四禪定的功德殊勝。 二、關於三業（tri-karman）的區分。依據《地論》（Dasabhumika-sastra），最初的身業清凈，天耳通和他心通是口業清凈，宿命通和生死智通是意業清凈。解釋說，最初的轉變色形，名為身業清凈。天耳通和他心通能夠引發言說，名為口業清凈。后兩種神通因為過去和未來隔世難以知曉，只有意才能了知，所以名為意業清凈。五神通是智，實際上都是意業，但隨著作用的顯現，所以這樣區分。 三、關於業用的區分。《地論》中關於菩薩的業用，最初的身通能夠到達眾生所在之處，其次兩種神通是為眾生說法，即天耳通聽聞他人的言語聲音，根據不同的方向為他們說法，他心通知道他人內心的根器和喜好。一定要通過這兩種神通才能說法，即言語的聲音和意義。后兩種神通完全知曉眾生過去和未來所應接受的教化。解釋說，宿命通知道他們過去所修習的因，從而授予佛法。天眼通看到他們未來根基成熟，才能接受教化。 四、關於智見的區分。《地論》中前四種神通是明智，第五種是明見。解釋說，實際上五神通的體都是智，但因為天眼通的照矚分明，所以捨棄本體而從根源上說，稱之為見。如果這樣，天耳通為什麼不從根源上稱為聞？解釋說，實際上應該一致。但因為智是見的體性，眼也是見，見的意義順應智，所以偏重於眼來說。

【English Translation】 English version: The nature of wisdom. According to the Sautrantika school, the five mundane superknowledges (abhijna) of ordinary beings are generally based on conceptual wisdom and samadhi. Specifically, they are based on the wisdom of names (nama-jnana) among the ten wisdoms. If a saint obtains them, they are also based on 'name,' with the uncontaminated wisdom (anasrava-jnana) as their nature. According to the Mahayana school, they are generally based on the mental factor of wisdom (prajna) within the category of 'distinct object' (visaya). Specifically, the five mundane superknowledges of ordinary beings are based on conventional wisdom, while the five superknowledges of saints are based on subsequent wisdom (prsthalabdha-jnana). According to the Abhidharmasamuccaya, they are based on samadhi and wisdom. Third, regarding the distinctions of the various aspects, there are roughly five aspects: First, distinguishing the samadhi on which they rely. According to the Hinayana, they rely only on the four fundamental dhyanas (catvari dhyanani), because superior superknowledges arise from reliance on superior samadhi. In the 'approaching' and 'intermediate' dhyanas, wisdom is more than samadhi. In the formless dhyanas (arupa-dhyanani), samadhi is more than wisdom, and there are no limbs to assist each other, so superknowledges cannot arise. The Sautrantika school is the same. The Yogacarabhumi-sastra and Asanga's Exposition of the Holy Teaching of the Mahayana are also the same as before. According to the Abhidharmasamuccaya, superknowledges rely on the four dhyanas, mostly relying on the fourth, because the merit of the fourth dhyana is superior. Second, regarding the distinction of the three karmas (tri-karman). According to the Dasabhumika-sastra, initially, the karma of body is purified; the divine ear (divya-srotra) and mind-reading (paracitta-jnana) superknowledges are the purification of the karma of speech; and the superknowledges of knowing past lives (purva-nivasanusmrti-jnana) and the knowledge of birth and death are the purification of the karma of mind. It is explained that the initial transformation of form and shape is called the purification of body karma. The divine ear and mind-reading can give rise to speech, called the purification of speech karma. The latter two superknowledges are difficult to know across lifetimes in the past and future, and only the mind can understand them, so they are called the purification of mind karma. The five superknowledges are wisdom, and in reality, they are all mind karma, but they are distinguished in this way according to the manifestation of their function. Third, regarding the distinction of functions. The Dasabhumika-sastra discusses the functions of Bodhisattvas. Initially, the superknowledge of body can reach the places where sentient beings are. The next two superknowledges are for teaching the Dharma to sentient beings, that is, the divine ear hears the sounds of others' speech, and teaches them according to different directions. The mind-reading knows the faculties and preferences of others' minds. It is necessary to use these two superknowledges to teach the Dharma, that is, the sound and meaning of speech. The latter two superknowledges fully know the past and future teachings that sentient beings should receive. It is explained that the knowledge of past lives knows the causes they have cultivated in the past, and thus imparts the Dharma. The divine eye (divya-caksu) sees that their future roots are mature, and then they can receive the teachings. Fourth, regarding the distinction of wisdom and vision. In the Dasabhumika-sastra, the first four superknowledges are clear wisdom, and the fifth is clear vision. It is explained that in reality, the nature of the five superknowledges is all wisdom, but because the divine eye's illumination is clear, it abandons the essence and speaks from the root, calling it vision. If so, why is the divine ear not called hearing from the root? It is explained that it should actually be consistent. But because wisdom is the nature of vision, and the eye is also vision, the meaning of vision accords with wisdom, so it is biased towards speaking of the eye.

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。五約所知分齊者。若凡夫五通但知一四天下。若小乘人依智論第六云。若小乘阿羅漢小用心。天眼見一千世界。大用心見二千世界。若大阿羅漢小用心見二千世界大用心見三千世界。義準菩薩。隨位漸增。若佛總無限量。余通準之。第四釋文者。五通則為五段。初神足通中論得三種勝自在。一初句動世界自在。約依報。二一句自身自在。一散。二合。三隱顯。謂現沒還出也。三約身作業自在有八種。略無注水。余如論辨。若依智論第六。如意通有三種。一能到。二轉變。三聖如意。能到有四。一身能飛行。二移遠令近。不往而到。三此沒彼出。四一念能到。轉變者。大能作小。一作多等。外道力轉事極久不過七日佛及弟子久近如意。聖如意者於六塵中不愛不凈。觀令愛凈等準之。是自在法。唯佛得之。乃至廣說。二天耳通中以天耳過天人故。若苦若樂若粗若細若近若遠等。聲無不聞知。余如論辨。三他心通中。先總。后別。別中十句分三。初四知煩惱心。次二知報心。餘四知作業心。論分為八。如論應知。初中前三知三毒有無。論名隨煩惱。此是隨緣現起故非是小惑名隨。二垢等知其細惑性。成名為使故。次知報心。是無記心。人是小。欲天廣。色天大。無色二。解脫名無量。此中名狹以定力多故。余知作業。前三

【現代漢語翻譯】 現代漢語譯本 五種神通所知的範圍是怎樣的呢？如果凡夫的五種神通只能知道一個四天下（Sì tiānxià，指佛教宇宙觀中的一個世界）。如果是小乘修行者，根據《智度論》第六卷所說，小乘阿羅漢如果稍微用心，天眼能看到一千個世界；如果非常用心，能看到兩千個世界。如果是大阿羅漢，稍微用心能看到兩千個世界；如果非常用心，能看到三千個世界。按照這個道理，菩薩的神通隨著地位逐漸增加。如果是佛，總是一無所不知，其他的神通可以參照這個來理解。 第四，解釋經文。五種神通可以分為五個部分。首先，在神足通中，論述得到了三種殊勝的自在。第一句，動搖世界自在，這是從依報（Yībào，指眾生所依賴的生存環境）來說的。第二句，自身自在，包括散、合、隱、顯。所謂『現沒還出』，就是指顯現、消失、再出現。第三，從身體作業的自在來說，有八種。這裡省略了『無注水』，其餘的可以參考《智度論》的辨析。如果根據《智度論》第六卷，如意通有三種：一是能到，二是轉變，三是聖如意。能到有四種：一是身體能夠飛行，二是將遙遠的地方移到近處，不用前往就能到達，三是此處消失，彼處出現，四是一念之間就能到達。轉變是指將大的變成小的，將一變成多等等。外道通過力量轉變事物，最長不超過七天，佛和佛的弟子轉變事物的時間長短隨心所欲。聖如意是指對於六塵（Liù chén，色、聲、香、味、觸、法）中的事物，不執著于愛或不凈，通過觀想使其變成愛或凈等等，這是自在之法，只有佛才能得到，乃至廣說。 第二，天耳通。因為天耳超過了天人，所以無論是苦是樂，無論是粗是細，無論是近是遠等等，所有的聲音沒有聽不到、不知道的，其餘的可以參考《智度論》的辨析。 第三，他心通。先總說，后別說。別說中，十句分為三類。最初四句是知道煩惱心，其次兩句是知道報應心，其餘四句是知道作業心。《智度論》分為八類，應該按照《智度論》來理解。最初的四句中，前三句是知道貪、嗔、癡三毒的有無，《智度論》中稱為隨煩惱（Suí fánnǎo，指隨著根本煩惱而產生的次要煩惱）。這是隨著因緣而顯現的，所以不是小的迷惑，稱為『隨』。第二句是知道垢等細微的迷惑的性質，成就后稱為『使』。其次是知道報應心，這是無記心。人是小的，欲界天是廣的，色界天是大的，無色界天有兩種，解脫稱為無量。這裡稱為狹隘，是因為禪定的力量很大。其餘的是知道作業，前三句...

【English Translation】 English version What are the limits of what is known by the five supernormal faculties (Pañcābhijñā)? If ordinary people with the five supernormal faculties only know one four-continent world (Sì tiānxià, referring to a world in Buddhist cosmology). If it is a Śrāvakayāna practitioner, according to the sixth volume of the Mahāprajñāpāramitāśāstra, if a Śrāvakayāna Arhat uses a little effort, their divine eye can see one thousand worlds; if they use great effort, they can see two thousand worlds. If it is a Mahāyāna Arhat, with a little effort they can see two thousand worlds; with great effort, they can see three thousand worlds. According to this principle, the supernormal faculties of Bodhisattvas gradually increase with their level. If it is a Buddha, they are always all-knowing, and the other supernormal faculties can be understood by referring to this. Fourth, explaining the text. The five supernormal faculties can be divided into five parts. First, in the supernormal faculty of magical powers (ṛddhi), it is discussed that three kinds of excellent freedom are obtained. The first sentence, the freedom to shake the world, is from the perspective of the dependent environment (Yībào, referring to the environment on which sentient beings depend for survival). The second sentence, the freedom of oneself, includes scattering, gathering, concealment, and manifestation. The so-called 'appearing, disappearing, and reappearing' refers to manifestation, disappearance, and reappearance. Third, from the perspective of the freedom of bodily actions, there are eight kinds. Here, 'without pouring water' is omitted, and the rest can be referred to the analysis in the Mahāprajñāpāramitāśāstra. According to the sixth volume of the Mahāprajñāpāramitāśāstra, the supernormal faculty of wish fulfillment has three kinds: first, the ability to reach; second, transformation; and third, holy wish fulfillment. The ability to reach has four kinds: first, the body can fly; second, moving distant places closer, reaching without going; third, disappearing here and appearing there; and fourth, reaching in a single thought. Transformation refers to changing the large into the small, changing one into many, and so on. Non-Buddhists transform things through power for a maximum of seven days, while the length of time that Buddhas and their disciples transform things is as they wish. Holy wish fulfillment refers to not being attached to love or impurity in the six sense objects (Liù chén, form, sound, smell, taste, touch, and dharma), and transforming them into love or purity through contemplation. This is the dharma of freedom, which only Buddhas can obtain, and so on. Second, the divine ear (divya-śrotra). Because the divine ear surpasses that of gods and humans, whether it is suffering or happiness, whether it is coarse or fine, whether it is near or far, all sounds are heard and known without exception. The rest can be referred to the analysis in the Mahāprajñāpāramitāśāstra. Third, the faculty of knowing the minds of others (para-citta-jñāna). First, a general explanation, then a specific explanation. In the specific explanation, the ten sentences are divided into three categories. The first four sentences are about knowing afflicted minds, the next two sentences are about knowing karmic retribution minds, and the remaining four sentences are about knowing action minds. The Mahāprajñāpāramitāśāstra divides them into eight categories, which should be understood according to the Mahāprajñāpāramitāśāstra. In the first four sentences, the first three sentences are about knowing the presence or absence of the three poisons of greed, anger, and delusion. In the Mahāprajñāpāramitāśāstra, they are called secondary afflictions (Suí fánnǎo, referring to secondary afflictions that arise along with fundamental afflictions). These manifest according to conditions, so they are not small delusions and are called 'secondary'. The second sentence is about knowing the nature of subtle delusions such as defilements, which are called 'fetters' when they are accomplished. Next is knowing the karmic retribution mind, which is a neutral mind. Humans are small, the desire realm heavens are broad, the form realm heavens are large, and the formless realm heavens have two kinds, liberation being called immeasurable. Here it is called narrow because the power of meditation is great. The rest is about knowing actions, the first three sentences...

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凈后一染。前中亂等約學定心未得故。或散或非散二定等約得定。得定后。或入定或出定或在定。三縛解等約慧。于縛得脫故。后一知染心。此中略無求不求心。有上等約慢。謂有上處起得想。是粗。于無上處起得想。為細故。論云粗細習行故。四宿命中。先總。次別。后結。論中分三。初誰能念。謂智。此釋總句。別中一念何等事念一世界等二我生下。云何念因名字等念。此中種族者是家差別。謂生家等。姓者貴賤等姓。三知本某名。四知所食。五知苦樂。六知壽命。如經如是久住故。七知死此生彼。余如論辨。五天眼中。先總。后別。論中先釋能見為總。初見眾生死此生彼故名死生智通。審見委細故云清凈。遠見他方故云過人。二見何等事下總釋所見。三云何見下明其見相。即別釋所見。即是諸眾生等。明善惡因果。指同二地說可知。

第三是菩薩下明總結自在。論中具四。一禪結四禪。二解脫結四無色者。以八解脫中四無色是后四解脫故也。三三昧是四無量定也。四三摩拔提是五通者。此云等引。謂引起五通業用也。能入能出者。謂起心欲入起心欲出名生心時。即能入出名用現前不隨生者。不為定等所縛故。前十種深念中淳厚心此處成就故也。雖入禪等。而以願力生彼。增長菩提分處即與佛菩薩共生處也

【現代漢語翻譯】 現代漢語譯本 凈后一染：指在清凈之後產生一念染污。這是因為在前、中階段，由於對散亂和非散亂的定心，以及對『學』的理解不足，尚未真正獲得禪定。或者處於散亂狀態，或者處於非散亂狀態。二定等約得定：指通過修習禪定等方法獲得禪定。得定后：指獲得禪定之後，可能入定、出定或處於定中。三縛解等約慧：指通過智慧來解脫束縛，因為通過智慧可以從束縛中獲得解脫。后一知染心：指最後了知染污之心。此中略無求不求心：這裡略去了求與不求之心。有上等約慢：指從『有上處』（指色界和無色界）生起獲得禪定的想法，這被認為是粗糙的。于『無上處』（指涅槃）生起獲得禪定的想法，則被認為是細微的。論中說，這是因為粗細習行的緣故。四宿命中：指宿命通。先是總說，然後是分別解釋，最後是總結。論中分為三部分。首先是誰能念，指的是智慧。這是對總句的解釋。分別解釋中，一是念何等事，例如念一個世界等；二是我生下，云何念因名字等念，即如何憶念原因、名字等。此中種族指的是家族的差別，例如出生的家族等。姓指的是貴賤等姓。三知本某名：知道原本的名字。四知所食：知道所吃的食物。五知苦樂：知道所感受的苦樂。六知壽命：知道壽命的長短，如經中所說，能夠長久住世。七知死此生彼：知道死後生到哪裡。其餘的可以參考論中的辨析。五天眼中：指天眼通。先是總說，然後是分別解釋。論中先解釋能見，作為總說。首先，見眾生死此生彼，因此稱為死生智通。審見委細，因此說清凈。遠見他方，因此說超過常人。二是見何等事下，總的解釋所見。三是云何見下，說明其所見的相狀，即分別解釋所見，也就是諸眾生等。明白善惡因果。指同二地說可知：指的是與前面第二種說法相同，可以知道。第三是菩薩下：說明總結自在。論中包含四個方面。一是禪結四禪：指通過禪定來總結四禪。二是解脫結四無色者：指通過解脫來總結四無色定，因為在八解脫中，四無色定是后四種解脫。三是三昧是四無量定也：指三昧就是四無量定。四是三摩拔提是五通者：三摩拔提，這裡翻譯為『等引』，指的是引起五神通的業用。能入能出者：指的是生起想要入定或出定的心念時，就能立即入定或出定，這被稱為『用現前不隨生者』，即神通的運用立即顯現，而不受其他因素的束縛。不為定等所縛故：因為不被禪定等所束縛。前十種深念中淳厚心此處成就故也：因為前面所說的十種深念中，淳厚之心在這裡得以成就。雖入禪等，而以願力生彼，增長菩提分處即與佛菩薩共生處也：雖然進入禪定等境界，但憑藉願力可以往生到能夠增長菩提分的地方，也就是與佛菩薩共同生活的地方。

【English Translation】 English version 'After purity, a single defilement': This refers to the arising of a single thought of defilement after a state of purity. This is because, in the initial and intermediate stages, due to insufficient understanding of scattered and non-scattered concentration, and of 'learning,' true samadhi has not yet been attained. One is either in a state of scattering or in a state of non-scattering. 'Two concentrations, etc., are about attaining concentration': This refers to attaining concentration through practices such as cultivating samadhi. 'After attaining concentration': This refers to after attaining concentration, one may enter concentration, exit concentration, or be in concentration. 'Three bondages and liberations, etc., are about wisdom': This refers to using wisdom to liberate oneself from bondages, because through wisdom one can gain liberation from bondages. 'The last one knows the defiled mind': This refers to finally knowing the defiled mind. 'Here, there is a slight absence of seeking and non-seeking mind': Here, the mind of seeking and non-seeking is omitted. 'Superior, etc., are about pride': This refers to generating the thought of attainment from 'superior places' (referring to the Form Realm and Formless Realm), which is considered coarse. Generating the thought of attainment from 'non-superior places' (referring to Nirvana) is considered subtle. The treatise says this is because of the practice of coarse and subtle habits. 'Four past lives': This refers to the faculty of knowing past lives (宿命通, Su ming tong). First, there is a general statement, then a separate explanation, and finally a conclusion. The treatise divides it into three parts. First, 'who can remember' refers to wisdom. This is an explanation of the general statement. In the separate explanation, first, 'what things are remembered,' such as remembering a world, etc.; second, 'I was born below, how to remember the causes, names, etc.,' that is, how to remember the causes, names, etc. Here, 'lineage' refers to the differences in families, such as the family one is born into. 'Surname' refers to surnames of nobility or lowliness. 'Three know the original name': Knowing the original name. 'Four know what is eaten': Knowing what food is eaten. 'Five know suffering and joy': Knowing the suffering and joy one experiences. 'Six know the lifespan': Knowing the length of one's life, as the sutra says, being able to live long. 'Seven know that after death, one is born there': Knowing where one is born after death. The rest can be referred to in the analysis in the treatise. 'Five heavenly eyes': This refers to the faculty of the heavenly eye (天眼通, Tian yan tong). First, there is a general statement, then a separate explanation. The treatise first explains the ability to see as a general statement. First, 'seeing beings die here and are born there,' therefore it is called the wisdom of death and birth. 'Carefully seeing the details,' therefore it is said to be pure. 'Seeing distant places,' therefore it is said to be extraordinary. Second, 'seeing what things below' is a general explanation of what is seen. Third, 'how to see below' explains the appearance of what is seen, which is a separate explanation of what is seen, that is, all beings, etc. Understanding the causes and effects of good and evil. 'Referring to the same two places, it can be known': This refers to being the same as the second statement above, which can be known. 'Third is the Bodhisattva below': Explaining the conclusion of freedom. The treatise contains four aspects. First, 'concentration concludes the four dhyanas': This refers to summarizing the four dhyanas through concentration. Second, 'liberation concludes the four formless ones': This refers to summarizing the four formless concentrations through liberation, because among the eight liberations, the four formless concentrations are the last four liberations. Third, 'samadhi is the four immeasurable states': This refers to samadhi being the four immeasurable states. Fourth, 'Samapatti is the five supernormal powers': Samapatti, here translated as 'equal induction,' refers to inducing the functions of the five supernormal powers (五通, Wu tong). 'Able to enter and exit': This refers to when the thought of wanting to enter or exit concentration arises, one can immediately enter or exit concentration, which is called 'the function manifests without being followed by birth,' that is, the use of supernormal powers immediately manifests without being bound by other factors. 'Because one is not bound by concentration, etc.': Because one is not bound by concentration, etc. 'Among the previous ten kinds of deep mindfulness, the pure and profound mind is accomplished here': Because among the ten kinds of deep mindfulness mentioned earlier, the pure and profound mind is accomplished here. 'Although entering concentration, etc., one is born there by the power of vows, in a place that increases the factors of enlightenment, that is, a place where one lives together with Buddhas and Bodhisattvas': Although entering states of concentration, etc., one can, by the power of vows, be reborn in a place that can increase the factors of enlightenment, that is, a place where one lives together with Buddhas and Bodhisattvas.

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。此約自利釋。瑜伽住品約利他釋可知。行果竟。

二是菩薩住于明地下明位果。于中三果即為三。初調柔果中四。初調柔行體。二忍行德。三別地行。四結說相。初中三。先法。次喻。后合法中言觀一切法不生滅眾緣而有者。此中論云于清凈法中不見增。煩惱妄想中不見減。因緣集生故者。此故字有二義。一由緣集故無增無減故云不生滅也。二由緣集故有增有減故云有生滅也。此一緣集之因成此二義。是故常起因緣對治。離染成行而恒不見有生滅相也。欲有無明縛皆微薄者。斷一切修道欲色無色界所有煩惱及彼因同無明習氣。皆悉微薄遠離故。解云此是貪等煩惱障現行並種故云及彼因。與當地所斷所知障種同此位滅故云同無明習氣皆微薄。以未盡故但云薄也。地經中諸見縛。先於初地已斷故也。不復集斷三毒者。以斷細不斷粗故。二是菩薩忍下明忍行德中有十心。他人加惡名辱。心能忍受名忍。善護他心釋安樂也。以此二心分別已下諸心故云分別示現。言作惡懷疑者。謂有眾生曾損惱菩薩自恃已惡疑菩薩瞋故云也。然菩薩將護身與彼同愛語誘誨。故云現同伴侶愛語等也。此釋同和心柔軟心。此中美妙心具彼二心也。不壞心者被身加惡不瞋故。不動心者口惡罵不報故。不濁心者忍時心不憂惱故。不高下心者過去

【現代漢語翻譯】 現代漢語譯本： 此處的『約自利釋』，可以參考《瑜伽師地論》中關於安住品的自利解釋。關於利他的解釋也可以在那裡找到。以上是關於『行』的果報的闡述。

二是菩薩安住于明地（具有光明智慧的境界）之下，闡明此明位的果報。其中，三種果報即為三種。首先是調柔果，其中包含四個方面：一是調柔行的本體，二是忍辱行的功德，三是各個地位的修行，四是總結性的說明。首先看調柔行的本體，其中又分為三個部分：先是法，其次是比喻，最後是法與比喻的結合。其中說到『觀察一切法不生不滅，由眾緣和合而生』，對此，《中論》中說：『在清凈的法中，看不到增加；在煩惱妄想中，看不到減少。』因為因緣聚合而生。這裡的『故』字有兩個含義：一是由於因緣聚合，所以沒有增加也沒有減少，因此說不生不滅；二是由於因緣聚合，所以有增加也有減少，因此說有生有滅。這一個因緣聚合的原因成就了這兩種含義。因此，常常生起因緣的對治，遠離染污成就修行，而始終看不到有生滅的相狀。』『慾望、有、無明（Avidya）的束縛都非常微薄』，指的是斷除一切修道中的欲界、色界、無色界所有煩惱以及它們的根本——與無明習氣相同的煩惱，都非常微薄，遠離了這些煩惱。解釋說，這是指貪等煩惱的現行和種子，所以說是『及彼因』。與當地位所斷的所知障種子一同滅除，所以說是『同無明習氣皆微薄』。因為沒有完全斷盡，所以只說是『微薄』。地經中說的諸見縛，已經在初地斷除了。『不再積聚斷除三毒』，是因為斷除了細微的三毒，而沒有斷除粗重的三毒。

二是菩薩在忍辱之下，闡明忍辱行的功德，其中有十種心。他人施加惡行或侮辱，內心能夠忍受，這叫做忍。善於守護他人的心，解釋為安樂。用這兩種心來分別說明以下的各種心，所以說是『分別示現』。說到『作惡懷疑』，是指有的眾生曾經損害惱怒菩薩，自己仗恃作惡，懷疑菩薩會嗔恨，所以這樣說。然而菩薩會愛護自身，像對待他們一樣，用溫和的言語誘導教誨他們，所以說是『現同伴侶愛語等』。這解釋了同和心和柔軟心。這裡的美妙心包含了同和心和柔軟心這兩種心。不壞心是指身體遭受惡行也不嗔恨。不動心是指口頭謾罵也不還報。不濁心是指忍辱時內心不憂愁惱怒。不高下心是指過去

【English Translation】 English version: The 'self-benefiting explanation' here can be found in the explanation of abiding in the Yogācārabhūmi-śāstra (瑜伽師地論). The explanation of benefiting others can also be found there. The above is an explanation of the result of 'conduct'.

Secondly, Bodhisattvas abide below the Ground of Light (明地, a state of luminous wisdom), elucidating the results of this Ground of Light. Among them, the three results are indeed three. First is the Result of Subduing, which includes four aspects: first, the essence of the conduct of subduing; second, the virtue of the conduct of patience; third, the practice of each ground; and fourth, a concluding explanation. First, looking at the essence of the conduct of subduing, it is further divided into three parts: first, the Dharma; second, a metaphor; and third, the combination of Dharma and metaphor. Among them, it is said, 'Observing that all dharmas neither arise nor cease, but arise from the aggregation of various causes and conditions.' Regarding this, the Mūlamadhyamakakārikā (中論) says: 'In pure dharmas, no increase is seen; in afflictions and delusions, no decrease is seen.' Because they arise from the aggregation of causes and conditions. The word 'because' here has two meanings: first, because of the aggregation of causes and conditions, there is neither increase nor decrease, therefore it is said that they neither arise nor cease; second, because of the aggregation of causes and conditions, there is both increase and decrease, therefore it is said that they both arise and cease. This one cause of the aggregation of causes and conditions accomplishes these two meanings. Therefore, one constantly generates the antidote to causes and conditions, and by separating from defilement, one accomplishes practice, and one never sees the appearance of arising or ceasing. 'The bonds of desire, existence, and ignorance (Avidya) are all very thin,' which refers to cutting off all afflictions in the desire realm, form realm, and formless realm in cultivation, as well as their root—afflictions that are the same as the habitual tendencies of ignorance, all of which are very thin, and one is far away from these afflictions. The explanation says that this refers to the present activity and seeds of afflictions such as greed, so it is said 'and their cause.' Together with the seeds of the knowable obscurations that are cut off in that ground, they are extinguished in the same way, so it is said 'the habitual tendencies are the same as ignorance, all of which are very thin.' Because they are not completely cut off, it is only said 'thin.' The bonds of views mentioned in the Daśabhūmika Sūtra (地經) have already been cut off in the first ground. 'No longer accumulating and cutting off the three poisons' is because the subtle three poisons have been cut off, but the coarse three poisons have not been cut off.

Secondly, the Bodhisattva, under patience, elucidates the merits of the conduct of patience, which includes ten minds. When others inflict evil deeds or insults, the mind is able to endure, this is called patience. Being good at protecting the minds of others is explained as happiness. These two minds are used to separately explain the various minds below, so it is said 'separately showing.' When it is said 'committing evil and doubting,' it refers to some sentient beings who have harmed and annoyed the Bodhisattva, relying on their own evil deeds, and doubting that the Bodhisattva will be angry, so it is said. However, the Bodhisattva will cherish himself, treat them the same way, and guide and teach them with gentle words, so it is said 'appearing as companions, loving words, etc.' This explains the mind of harmony and the mind of gentleness. The mind of beauty here includes both the mind of harmony and the mind of gentleness. The mind of non-destruction refers to not being angry even when the body suffers evil deeds. The mind of non-movement refers to not retaliating even when verbally abused. The mind of non-turbidity refers to not being worried or annoyed in the mind when practicing patience. The mind of neither high nor low refers to the past

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久行不憍慢故。是故今能下就與其善言。謂於己不高。於他不下也。地經有二句。一以道化他不求他敬。二施恩及人不望他報。若有悕敬望報時。少不稱意即便生瞋。今由無此故成忍因。此中初施恩不念。后小恩大報。不諂曲者非不實釋不諂。及無偏心釋不曲也。以菩薩謙下隨物相同諂曲故。今明實等也。不染心者。微細隱覆垢染心。皆悉離故顯凈也。余文可知。

二偈頌中三十五頌分五。初二頌起厭行分。二有二十四頌厭行。分三。初四頌護煩惱行。次六頌護小乘行。次十四頌方便攝行。三有二頌厭分及行果。四有六頌位果。五末後一頌結說。

第四焰地中亦七門。同前初釋名者。唯識第九云。安住最勝菩提分法燒煩惱薪。慧焰增故名焰慧地。攝論云。由諸菩提分法焚燒一切障故。無性釋云。此地中有焰慧故名為焰地。世親釋云。能燒一切根本煩惱及隨煩惱皆為灰燼。名焰慧地。莊嚴論云。以菩提分慧為焰自性。以惑智二障云薪自性此地菩薩能起焰慧燒二障薪名焰慧地。金光明雲。能燒煩惱。以智慧火增長光明。修行道品依處所故名為焰地深密經第四及瑜伽七十八及顯揚論大同此說智論名增妙地。如十住論云。施戒多聞威德熾盛故名焰地。

第二明來意者。亦有三義。一前地明定。自下諸地明所

【現代漢語翻譯】 現代漢語譯本： 因為長久以來沒有驕慢之心，所以現在能夠降低姿態，接受別人的善言。這意味著對自己不抬高，對他人不貶低。地經中有兩句話：一是通過佛法教化他人，不求他人尊敬；二是施恩惠於人，不期望他人回報。如果心懷希望得到尊敬和回報，稍有不如意就會生氣。現在因為沒有這些，所以成就了忍辱的因。這裡說的是，開始施恩時不放在心上，後來即使是小的恩惠也能得到大的回報。『不諂曲』，不是不誠實，解釋了『不諂』，以及沒有偏心，解釋了『不曲』。因為菩薩謙虛，隨順事物而相同，所以沒有諂曲。現在說明真實等等。『不染心』，微細的、隱藏的、覆蓋的垢染之心，都完全遠離，所以顯得清凈。其餘的文字可以自己理解。

二、偈頌中三十五頌分為五部分。首先是兩頌，發起厭離世俗之行。其次是二十四頌，厭離世俗之行，又分為三部分。首先是四頌，守護煩惱之行。其次是六頌，守護小乘之行。再次是十四頌，方便攝受之行。第三是有兩頌，厭離世俗之行及其結果。第四是有六頌，位次和結果。第五是最後的一頌，總結說明。

第四焰地中也有七個方面，與前面相同。首先是解釋名稱。《唯識第九》中說：『安住于最殊勝的菩提分法，焚燒煩惱的柴薪，智慧之火增長，所以名為焰慧地。』《攝論》中說：『由於各種菩提分法焚燒一切障礙的緣故。』無性解釋說：『此地中有焰慧，所以名為焰地。』世親解釋說：『能夠焚燒一切根本煩惱以及隨煩惱，都化為灰燼，名為焰慧地。』《莊嚴論》中說：『以菩提分慧為火焰的自性，以迷惑和智慧二障為柴薪的自性，此地菩薩能夠生起焰慧，焚燒二障的柴薪，名為焰慧地。』《金光明經》中說：『能夠焚燒煩惱，以智慧之火增長光明，修行道品的依處，所以名為焰地。』《深密經》第四以及《瑜伽師地論》第七十八以及《顯揚論》大體相同。智論名為增妙地。如《十住論》中說：『佈施、持戒、多聞、威德熾盛，所以名為焰地。』

第二，說明來意，也有三個意義。一是前一地說明了禪定，從下面的各個地說明了所修的智慧。

【English Translation】 English version: Because of long-term absence of arrogance and pride, one is now able to lower oneself and accept the good words of others. This means not elevating oneself above others, nor demeaning others below oneself. The Earth Sutra has two sentences: first, to transform others through the Dharma without seeking their respect; second, to bestow kindness upon others without expecting their repayment. If one harbors hope for respect and repayment, one will become angry if things don't go as desired. Now, because of the absence of these expectations, the cause of forbearance is achieved. This refers to not dwelling on the kindness given at the beginning, and later receiving great rewards for even small acts of kindness. 'Not deceitful' is not the same as 'not honest,' explaining 'not flattering,' and 'without partiality' explains 'not crooked.' Because Bodhisattvas are humble and conform to things as they are, there is no flattery. Now, it clarifies truthfulness, etc. 'Not defiled mind' means that subtle, hidden, and covered defilements of the mind are completely removed, thus appearing pure. The remaining text can be understood on your own.

Secondly, the thirty-five verses in the Gatha are divided into five parts. First, two verses initiate the practice of renouncing the world. Second, twenty-four verses describe the practice of renouncing the world, further divided into three parts. First, four verses describe the practice of guarding against afflictions. Second, six verses describe the practice of guarding against the Hinayana (Small Vehicle). Third, fourteen verses describe the practice of skillful means for embracing others. Third, there are two verses about the renunciation of the world and its results. Fourth, there are six verses about the stages and results. Fifth, the last verse concludes the explanation.

In the Fourth Flame Ground, there are also seven aspects, similar to the previous ones. First is the explanation of the name. In the Ninth Consciousness-Only Treatise, it says: 'Abiding in the most excellent Bodhi-part Dharma, burning the firewood of afflictions, the fire of wisdom increases, therefore it is called the Flame of Wisdom Ground.' The Compendium of Treatises says: 'Because various Bodhi-part Dharmas burn away all obstacles.' Wu-xing explains: 'In this ground, there is the flame of wisdom, therefore it is called the Flame Ground.' Shi-qin explains: 'Able to burn away all fundamental afflictions and secondary afflictions, reducing them all to ashes, it is called the Flame of Wisdom Ground.' The Adornment Treatise says: 'Taking the wisdom of the Bodhi-part as the nature of the flame, and taking the two obstacles of delusion and wisdom as the nature of firewood, the Bodhisattva in this ground is able to generate the flame of wisdom, burning the firewood of the two obstacles, it is called the Flame of Wisdom Ground.' The Golden Light Sutra says: 'Able to burn away afflictions, increasing the light with the fire of wisdom, the place where the practice of the path factors relies, therefore it is called the Flame Ground.' The Sandhinirmocana Sutra (Deep Secret Sutra) Fourth, the Yogacarabhumi-sastra (Treatise on the Stages of Yoga Practice) Seventy-eighth, and the Xianyang Lun (Manifestation Treatise) are largely the same. The Great Wisdom Treatise calls it the Ground of Increasing Subtlety. As the Dasabhumika-sutra (Ten Abodes Treatise) says: 'Giving, upholding precepts, learning widely, and the power of virtue flourishing, therefore it is called the Flame Ground.'

Second, explaining the intention, there are also three meanings. First, the previous ground explained Samadhi (concentration), and from the following grounds, it explains the wisdom that is cultivated.

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發慧。依定發慧義次第故。此依解深密經。二前之三地寄在世間。今此出世。義次第故次來。此依十地論辨。三前三地雖得世定總持而未能得菩提分法。舍于定愛及法愛故。是故此地修證彼行故次來也。此亦依深密經。

第三所離障者。依十地論離解法慢障。以第三地聞勝流教法生解起慢。四地翻此故以為障。依梁本攝論名微細煩惱共生身見等無明。彼論以法執分別種子為體。如梁論第十具釋。又成唯識論第九名微細煩惱現行障。謂所知障中俱生一分。第六識俱身見等攝。最下品故不作意緣故。遠隨現行故說名微細下論釋世親攝論云。分別我見有三。一最初斷細故名為上品。二分別起故三不能遠到故名為粗。今此俱生最後所斷故名下品。任運起故。遠到第四方可斷故。是故此障異彼粗故名微細也。上論彼障四地菩提分法。以入四地時便能永斷。彼昔多與第六識中任運而生執我見等。同體起故說煩惱名。今四地中既得無流菩提分法。彼便永滅。此我見等亦永不行。初二三地行施戒修相同世間。四地修得菩提分法方名出世故。能永害二身見等。下論釋云。以前三地同凡三行。由斯未斷迷理我見。四地出世方能永斷。燒薪之焰依此立名。二我見言或二障同體我見。以正斷所知煩惱不起同名永斷。理實但除法執我見。或

【現代漢語翻譯】 現代漢語譯本 生起智慧。這是因為依據禪定生起智慧的意義次第。這裡依據《解深密經》。第二，之前的三個階段寄託於世間，現在這個階段是出世的。因為意義次第的緣故，所以緊隨其後。這依據《十地論》的辨析。第三，前三個階段雖然獲得了世間的禪定總持，但未能獲得菩提分法（bódhì fēn fǎ，通往覺悟的要素）。爲了捨棄對禪定和法的愛戀。因此，這個階段修證那些行持，所以緊隨其後。這也依據《深密經》。

第三，所要去除的障礙。依據《十地論》，是去除對理解佛法的傲慢障礙。因為第三階段聽聞殊勝的教法后，產生理解並生起傲慢。第四階段扭轉這種情況，因此將此作為障礙。依據梁朝的《攝大乘論》，名為微細煩惱共生身見等無明（wúmíng，無知）。該論以法執分別種子為本體。如梁論第十詳細解釋。又，《成唯識論》第九名為微細煩惱現行障。指的是所知障中俱生的一部分。與第六識俱生的身見等。因為是最下品，不作意緣故。遠離隨順現行，所以說名為微細。下論解釋世親《攝大乘論》說：『分別我見有三種。一是最初斷除，細微所以名為上品。二是分別生起，三是不能遠到，所以名為粗。』現在這個俱生的是最後斷除的，所以名為下品。因為是任運生起。要到第四階段才可以斷除。因此這個障礙不同於之前的粗大，所以名為微細。上論說這個障礙是第四階段菩提分法。因為進入第四階段時便能永遠斷除。它過去常常與第六識中任運而生執我見等。同體生起，所以說煩惱名。現在第四階段既然獲得了無漏菩提分法。它便永遠滅除。這個我見等也永遠不行。初二三階段行佈施、持戒、修行與世間相同。第四階段修得菩提分法才名為出世，所以能永遠損害二身見等。下論解釋說：『因為前三個階段與凡夫的三種行為相同。因此沒有斷除迷惑真理的我見。第四階段出世才能永遠斷除。』燒柴的火焰依據此而立名。二，我見，或者二障同體我見。因為正確斷除所知煩惱不起，同名永遠斷除。理實上只是去除法執我見。或者

【English Translation】 English version Generating wisdom. This is because it follows the order of meaning where wisdom arises from Samadhi (dhyāna, 禪那). This is based on the Saṃdhinirmocana Sūtra (解深密經). Secondly, the previous three stages are based in the mundane world, but this stage is supramundane. Because of the order of meaning, it comes next. This is based on the analysis in the Daśabhūmika Sūtra (十地論). Thirdly, although the previous three stages have attained mundane Samadhi and Dharani (總持, dhāraṇī), they have not yet attained the factors of Bodhi (bódhì fēn fǎ, 菩提分法, aspects of enlightenment). In order to abandon the love of Samadhi and the love of Dharma. Therefore, this stage cultivates and realizes those practices, so it comes next. This is also based on the Saṃdhinirmocana Sūtra.

Thirdly, the obstacles to be removed. According to the Daśabhūmika Sūtra, it is the obstacle of arrogance in understanding the Dharma. Because in the third stage, after hearing the superior teachings, understanding arises and arrogance arises. The fourth stage reverses this situation, so it is considered an obstacle. According to the Liang Dynasty's Mahāyānasaṃgraha (攝大乘論), it is called subtle afflictions arising together with the view of self and ignorance (wúmíng, 無明, ignorance). That treatise takes the seeds of discrimination and attachment to Dharma as its substance. As explained in detail in the tenth chapter of the Liang treatise. Also, the ninth chapter of the Vijñaptimātratāsiddhi (成唯識論) is called the obstacle of subtle afflictions manifesting. It refers to a part of the innate obstacles to knowledge. The view of self etc. that arises together with the sixth consciousness. Because it is the lowest grade, it is not intentionally conditioned. It is far from following the present manifestation, so it is called subtle. The lower treatise explains the Mahāyānasaṃgraha by Vasubandhu (世親) saying: 'There are three types of discriminated view of self. First, it is initially cut off, subtle, so it is called the highest grade. Second, it arises from discrimination, third, it cannot reach far, so it is called coarse.' Now, this innate one is the last to be cut off, so it is called the lowest grade. Because it arises spontaneously. It can only be cut off in the fourth stage. Therefore, this obstacle is different from the previous coarse one, so it is called subtle. The upper treatise says that this obstacle is the factors of Bodhi of the fourth stage. Because one can permanently cut it off when entering the fourth stage. It often arises spontaneously in the sixth consciousness, clinging to the view of self etc. Arising from the same substance, so it is called affliction. Now that the fourth stage has attained the unconditioned factors of Bodhi. It will be permanently extinguished. This view of self etc. will also never arise. In the first two or three stages, the practice of giving, precepts, and cultivation are the same as in the mundane world. Only when the fourth stage cultivates and attains the factors of Bodhi is it called supramundane, so it can permanently harm the two views of self etc. The lower treatise explains: 'Because the first three stages are the same as the three actions of ordinary people. Therefore, the view of self that is deluded about the truth has not been cut off. Only when the fourth stage is supramundane can it be permanently cut off.' The flame of burning firewood is named based on this. Second, the view of self, or the view of self that is the same substance as the two obstacles. Because the afflictions of knowledge are correctly cut off and do not arise, it is also called permanently cut off. In reality, only the view of self that is attached to Dharma is removed. Or

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法執中我我所見為二身見。或分別俱生名二身見。盡處總說故說四地斷二身見。此三釋中初釋為勝。上論寧知此與第六識俱(此問也)。第七識俱執我見等。與無漏道性相違故。八地以去方永不行。七地以來猶得現起。下論釋有三因。非是第七。此即初地。上與余煩惱為依持故。此粗彼細。伏有前後故。此但與第六相應。身見等言亦攝無始所知障攝定愛法愛。彼定法愛三地尚增。入四地時方能永斷。菩提分法特違彼故。由斯四地說斷二愚及彼粗重。一等至愛愚。即是此中定愛俱者。二法愛愚。即是此中法愛俱者所知障攝。二愚斷故煩惱二愛亦永不行。金光明雲。味禪定樂生愛因無明。微妙凈法愛因無明。深密瑜伽並同上辨。

第四明所證者。依梁論名無攝法界。彼論釋云于最勝真如及真如所流教法。于中見無攝義。謂此法非我非他所攝。何以故。自他及法三義不可得故。譬如北鳩婁越人。于外塵不生自他攝想。依無性世親諸本多同。唯識第十云。四無攝受真如。謂此真如無所繫屬。非我執等所依取故。解云等取同類我愛慢等。非彼依止處及所執取境。中邊論云。猶通達此乃至法愛亦能轉滅。解云與我執等同伴故。

第五所成行者三種。一十度中成就第四精進波羅蜜。二成就菩提分增上慧行。三亦成悲智行

【現代漢語翻譯】 現代漢語譯本： 法執中，將我見和我所見視為二身見（認為身體是我和屬於我的兩種錯誤觀念）。或者說，分別俱生（與生俱來的）的我見和我所見稱為二身見。總的來說，在《瑜伽師地論》中說四地（菩薩修行過程中的第四個階段）斷除二身見。這三種解釋中，第一種解釋更為殊勝。上文討論，如何得知這種（二身見）是與第六識（意識）俱生的呢？（這是個疑問）。因為與第七識（末那識）俱生的執我見等，與無漏道（超越煩惱的修行道路）的性質相違背，所以八地（菩薩修行過程中的第八個階段）以後才永遠不行（不再產生），七地（菩薩修行過程中的第七個階段）以來仍然可能現起。下文的解釋有三個原因說明它不是第七識的（作用），這指的是初地（菩薩修行過程中的第一個階段）。因為它與其餘煩惱互為依持，而且這種煩惱粗顯，第七識的煩惱微細，所以降伏它們有先後順序。因此，這種（二身見）只與第六識相應。身見等言也包括無始以來所知障（對真理的認知障礙）所包含的定愛（對禪定的愛戀）和法愛（對佛法的愛戀）。這種定愛和法愛在三地（菩薩修行過程中的第三個階段）還在增長，進入四地時才能永遠斷除，因為菩提分法（通往覺悟的修行方法）特別與它們相違背。因此，四地說斷除兩種愚癡以及它們的粗重部分：一是等至愛愚，就是這裡所說的定愛；二是法愛愚，就是這裡所說的法愛，屬於所知障。兩種愚癡斷除后，煩惱和兩種愛戀也永遠不行。《金光明經》中說：『貪戀禪定之樂，生起愛戀的根本原因是無明；貪戀微妙清凈之法，生起愛戀的根本原因是無明。』《深密瑜伽經》也與上述觀點相同。

第四，闡明所證得的境界。依據梁譯的《攝大乘論》，名為無攝法界（不受任何事物限制的法界）。該論解釋說，對於最殊勝的真如（事物本來的真實狀態）以及從真如流出的教法，從中見到無攝義（不受任何事物限制的意義），意思是說，這種法不是我所擁有，也不是他人所擁有。為什麼呢？因為自、他、法這三種概念都不可得。譬如北鳩婁越人，對外在事物不產生自他攝想（認為事物屬於自己或他人）。依據無性、世親的各種版本，大多相同。《唯識論》第十卷說：『四無攝受真如（不受四種方式限制的真如），意思是說，這種真如不屬於任何事物，不是我執等所依賴和執取的對象。』解釋說，『等』字包括同類的我愛、我慢等。它不是那些（煩惱）的依止之處，也不是它們所執取的目標。《中邊分別論》說：『甚至通達這種（真如），乃至法愛也能轉變滅除。』解釋說，因為它與我執等是同伴。

第五，所成就的修行有三種：一是十度（菩薩修行的十種方法）中成就第四種精進波羅蜜（精進到彼岸）；二是成就菩提分（通往覺悟的修行方法）的增上慧行（增長智慧的修行）；三是也成就悲智行（慈悲和智慧的修行）。

【English Translation】 English version: In the attachment to Dharma, viewing 'I' and 'mine' is considered the two body views (the two erroneous concepts of considering the body as 'I' and belonging to 'me'). Alternatively, the co-emergent (innate) views of 'I' and 'mine' are called the two body views. Generally speaking, the Yogacarabhumi-sastra states that the two body views are severed at the fourth bhumi (the fourth stage in the bodhisattva's path). Among these three explanations, the first is considered superior. The above discussion asks, how do we know that this (the two body views) arises together with the sixth consciousness (consciousness)? Because the clinging to 'I' and so on, which arises together with the seventh consciousness (Manas-vijnana), contradicts the nature of the undefiled path (the path of practice that transcends afflictions), it does not arise permanently until the eighth bhumi (the eighth stage in the bodhisattva's path), and may still arise from the seventh bhumi (the seventh stage in the bodhisattva's path) onwards. The explanation below provides three reasons why it is not the function of the seventh consciousness, referring to the first bhumi (the first stage in the bodhisattva's path). Because it relies on and supports other afflictions, and because this affliction is coarse while the affliction of the seventh consciousness is subtle, there is an order in subduing them. Therefore, this (the two body views) only corresponds to the sixth consciousness. The words 'body view, etc.' also include the attachment to dhyana (meditative absorption) and the attachment to Dharma, which are included in the jnana-avarana (the obscuration of knowledge) since beginningless time. These attachments to dhyana and Dharma still increase in the third bhumi (the third stage in the bodhisattva's path), and can only be permanently severed upon entering the fourth bhumi, because the bodhipaksa-dharmas (the practices leading to enlightenment) are particularly contrary to them. Therefore, the fourth bhumi is said to sever the two kinds of ignorance and their coarse aspects: first, the ignorance of attachment to samapatti (attainment), which is the attachment to dhyana mentioned here; second, the ignorance of attachment to Dharma, which is the attachment to Dharma mentioned here, belonging to the jnana-avarana. Once the two kinds of ignorance are severed, afflictions and the two kinds of attachment also cease permanently. The Suvarnaprabhasa Sutra states: 'The root cause of attachment arises from ignorance due to craving the joy of dhyana; the root cause of attachment arises from ignorance due to craving the subtle and pure Dharma.' The Samdhinirmocana Sutra also agrees with the above view.

Fourth, clarifying the state attained. According to the Liang translation of the Mahayanasamgraha, it is called the anupalabdha-dharmadhatu (the realm of Dharma that is not grasped). That treatise explains that, regarding the most supreme tathata (the true nature of things) and the teachings that flow from tathata, one sees the meaning of anupalabdha (not grasped) in them, meaning that this Dharma is not possessed by 'I' nor possessed by others. Why? Because the three concepts of self, other, and Dharma are unattainable. For example, the people of Uttarakuru do not generate the thought of self or other possession towards external things. According to the various versions of Asanga and Vasubandhu, they are mostly the same. The tenth volume of the Vijnaptimatrata-siddhi states: 'The four anupalabdha-tathatas (the four tathatas that are not grasped), meaning that this tathata does not belong to anything, and is not relied upon or grasped by the clinging to 'I', etc.' The explanation says that 'etc.' includes similar kinds of 'I'-love, 'I'-conceit, etc. It is not the place where those (afflictions) rely, nor is it the object they grasp. The Madhyantavibhaga states: 'Even understanding this (tathata), even the attachment to Dharma can be transformed and extinguished.' The explanation says that it is a companion to the clinging to 'I', etc.

Fifth, the practices accomplished are of three kinds: first, accomplishing the fourth paramita of virya (diligence) among the ten paramitas (the ten practices of a bodhisattva); second, accomplishing the increased wisdom practice of the bodhipaksa-dharmas (the practices leading to enlightenment); third, also accomplishing the practice of compassion and wisdom.

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。莊嚴論云。第四住能入生死而不捨覺分故。又如下文不住道行等(尋文知之)。

第六明所得別果略有三種。一依梁論四地通達無攝法界得眾生利益果。二金光明雲。四地發心得不退三昧果。古人釋。四地相同出世。由初證得故標不退。三調柔等行。十王攝報。並準可知。

七釋文者。三分同前。初贊請分。二顯地分。三重頌分。初中八偈分四。初二明菩薩聞法歡喜供養。次一天女妙音歌頌地法。次四天王慶聞供請。于中初三慶聞供贊。后一請說后地。后一解脫月同請。

二正說地相內。論中先明依前地凈定總持今此地如實智凈故說焰地。四分中。初是入地方便故云因。二是初入地出障行故云清凈。三是正住地道品等行能有所除故。對治進修上上故云修行增長。四是地滿即彼清凈對治修行增長之果。又初一是地因。后一是地果。中二是地相。又初一加行道。次一無間道。次一解脫道。后一勝進道。何故解脫名對治耶。以翻障顯地。

就初中三。先結前標后。二正顯十門。三結行功能。初中法明門者。明謂四地證智。以前地未得明相故。猶如地前四定中明得定。相似法者是所說法。即眾生界等法也。門者地經名入。依彼智明入此法中。若能入名入。所入名門。又依此能至四地名為門也。二處

【現代漢語翻譯】 現代漢語譯本： 《莊嚴論》中說，第四住位（指菩薩安住的果位）能夠進入生死輪迴而不捨棄覺悟的組成部分（覺分，指菩提的組成部分），因此得名。此外，如下文所說，不住于道行等等（詳細內容可查閱原文）。 第六，闡明所得的特殊果報，大致有三種。第一，依據《梁論》，四地（指菩薩修行的第四個階段）通達無攝法界，從而獲得利益眾生的果報。第二，《金光明經》中說，四地菩薩發起菩提心，能夠獲得不退轉的三昧（指禪定）。古人解釋說，四地相同于出世間法，因為是初次證得，所以稱為不退轉。第三，調柔等行為，十王所攝受的果報，可以參照以上內容來理解。 第七，解釋經文。分為三個部分，與之前相同。首先是讚歎請法的段落。其次是闡釋地相的段落。最後是重頌的段落。在讚歎請法的段落中，八個偈頌分為四個部分。最初兩個偈頌說明菩薩聽聞佛法后歡喜供養。接著一個偈頌是天女用美妙的聲音歌頌地法。然後四個偈頌是四大天王慶賀聽聞佛法並請求開示。其中前三個偈頌慶賀聽聞佛法並讚歎。最後一個偈頌請求宣說后一地的內容。最後一個偈頌是解脫月菩薩一同請求。 第二，正式宣說地相的內容。論中首先說明，依據前一地的清凈禪定總持，現在這一地因為如實智慧清凈，所以稱為焰地。四個部分中，第一部分是進入此地的方便，所以稱為因。第二部分是初次進入此地，去除障礙的行為，所以稱為清凈。第三部分是安住於此地，通過道品等行為能夠有所去除，因此通過對治來精進修行，所以稱為修行增長。第四部分是此地圓滿，也就是清凈、對治、修行增長的果報。此外，最初一部分是地的因，最後一部分是地的果，中間兩部分是地的相。此外，最初一部分是加行道，其次一部分是無間道，再次一部分是解脫道，最後一部分是勝進道。為什麼解脫稱為對治呢？因為通過翻轉障礙來顯現地。 就最初一部分而言，分為三個部分。首先是總結前文並標明後文。其次是正式闡明十個門。最後是總結行為的功能。最初一部分，法明門，明指的是四地所證得的智慧。因為前一地沒有獲得明相。猶如地前四禪定中獲得明定。相似法指的是所要宣說的法，也就是眾生界等法。門，在《地經》中稱為入。依靠這種智慧光明進入這種法中。如果能夠進入，就稱為入，所進入的就稱為門。此外，依靠這個能夠到達四地，所以稱為門。二處

【English Translation】 English version: The Adornment Treatise says that the fourth Vihara (abode, referring to the state where a Bodhisattva resides) is able to enter Samsara (cycle of birth and death) without abandoning the Bodhipaksa (constituents of enlightenment), hence the name. Furthermore, as stated below, it does not dwell in the path of practice, etc. (refer to the text for details). Sixth, clarifying the distinct results obtained, there are roughly three types. First, according to the Liang Treatise, the fourth Bhumi (stage of Bodhisattva's path) penetrates the unconfined Dharmadhatu (realm of phenomena), thereby obtaining the result of benefiting sentient beings. Second, the Golden Light Sutra says that a Bodhisattva in the fourth Bhumi who generates Bodhi-citta (mind of enlightenment) can obtain the Avaivartika-samadhi (non-regressing samadhi, referring to a state of meditative absorption). Ancient commentators explain that the fourth Bhumi is similar to transcendence of the world, and because it is the first attainment, it is called non-regressing. Third, the practices of taming, etc., and the retributions governed by the Ten Kings, can be understood accordingly. Seventh, explaining the text. It is divided into three parts, the same as before. First is the section of praise and request for teaching. Second is the section explaining the characteristics of the Bhumi. Last is the section of repeated verses. In the section of praise and request, the eight Gathas (verses) are divided into four parts. The first two Gathas explain the Bodhisattva's joy and offerings upon hearing the Dharma. The next Gatha is the celestial maiden singing praises of the Dharma of the Bhumi with beautiful sounds. Then the four Gathas are the Four Heavenly Kings celebrating hearing the Dharma and requesting teachings. Among them, the first three Gathas celebrate hearing the Dharma and offer praise. The last Gatha requests the explanation of the next Bhumi. The last Gatha is a joint request from Liberation Moon Bodhisattva. Second, formally expounding the characteristics of the Bhumi. The treatise first explains that based on the pure Samadhi (meditative absorption) and Dharani (retentive memory) of the previous Bhumi, this Bhumi is called the Flame Bhumi because of the purity of Tathata-jnana (wisdom of suchness). In the four parts, the first part is the means of entering this Bhumi, so it is called the cause. The second part is the initial entry into this Bhumi, the actions of removing obstacles, so it is called purity. The third part is dwelling in this Bhumi, being able to remove something through practices such as the Bodhipaksa-dharmas (factors of enlightenment), so it is called cultivation and growth through counteracting. The fourth part is the fulfillment of this Bhumi, which is the result of purity, counteracting, cultivation, and growth. Furthermore, the first part is the cause of the Bhumi, the last part is the result of the Bhumi, and the middle two parts are the characteristics of the Bhumi. Furthermore, the first part is the path of application, the second part is the path of immediate succession, the third part is the path of liberation, and the last part is the path of superior progress. Why is liberation called counteracting? Because it reveals the Bhumi by reversing obstacles. Regarding the first part, it is divided into three parts. First is summarizing the previous text and indicating the following text. Second is formally explaining the ten gates. Last is summarizing the function of the actions. In the first part, the Dharma-illumination Gate, illumination refers to the wisdom attained in the fourth Bhumi. Because the previous Bhumi did not obtain the aspect of illumination. It is like obtaining the illumination Samadhi in the four Dhyanas (meditative states) before the Bhumi. Similar Dharma refers to the Dharma to be expounded, which is the realm of sentient beings, etc. Gate, in the Bhumi Sutra, it is called entry. Relying on this wisdom light to enter this Dharma. If one can enter, it is called entry, and what is entered is called the gate. Furthermore, relying on this, one can reach the fourth Bhumi, so it is called the gate. Two places

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順行者正觀思量是方便。如實知是正證。此二同依所說法故同順行也。十中初五推能依至所依。謂初一觀正報假名。二觀正報所依心識。即本識是染凈法所依處也。后五句依所依立能依。謂初三句明本識中所持染法。約處辨之。三界唯心也后二明所持凈法。勝信解者猶是勝解。謂于所解印持。決定不令煩惱污心。次大心普被眾生。不同二乘小心故。又釋后五中。初三句起依報。后二句立正報。

第二清凈分中有三。初總。次別。后結。總中亦三。初于佛家轉有勢力。二得內法。三謂十智教化成就。此三皆以後釋前可知。又初地即生在佛家。然前三地是世間。此地出世故云于如來家轉有勢力也。又論釋云。依止多聞智究竟者。此釋轉有義。謂依前三地多聞之解得此四地出世間慧名智究竟。理實亦依前地禪定。以教化之智依前所聞法故偏舉之。論云除滅智障攝勝故者此釋勢力義。謂除前地分別解心名除智障。亦是滅當地所斷所知障也。得此四地殊勝之慧故云攝勝。二釋內法中。論云此如是凈勝等者牒前以釋也。謂凈牒除障。勝牒攝勝。並於佛家得故。如來自身等者當相釋也。有三句。初就人顯法。名為內法。即顯如來自身所具之法。二以辨法成人故。名此法為如來法。故云以是諸法顯示如來。三謂十種下釋十智教化

【現代漢語翻譯】 現代漢語譯本：順行者以正確的觀察和思量作為方便法門，如實地了知實相是真正的證悟。這兩者都依存於所說的法，因此同樣是順應修行的。在十句中，前五句是從能依（能依靠的）推導到所依（所依靠的）。也就是說，第一句觀察正報（眾生的身心）是假名，第二句觀察正報所依靠的心識，也就是本識（根本識），它是染污和清凈法的所依之處。后五句是依據所依來建立能依。也就是說，前三句說明本識中所持有的染污法，從處所來辨別，三界唯是心。后兩句說明所持有的清凈法。具有殊勝的信心和理解的人仍然是勝解，也就是對於所理解的能夠印持，決定不讓煩惱污染內心。其次，大心普遍地覆蓋眾生，不同於二乘的小心。另外一種解釋是，后五句中，前三句是生起依報（眾生所居住的環境），后兩句是建立正報。 第二清凈分中有三個部分。首先是總說，其次是別說，最後是總結。總說中也有三個方面。首先是在佛家轉有勢力，其次是得到內法，第三是十智教化成就。這三個方面都可以通過後面的解釋來理解前面的內容。另外，初地（歡喜地）就是生在佛家，然而前三地是世間的，此地是出世間的，所以說在如來家轉有勢力。另外，論中的解釋說，『依止多聞智究竟者』，這是解釋轉有的含義，也就是說，依靠前三地多聞的理解，得到這四地（焰慧地）出世間的智慧，名為智究竟。實際上也是依靠前地的禪定，因為教化的智慧是依靠前面所聽聞的法，所以特別舉出多聞。論中說『除滅智障攝勝故者』，這是解釋勢力的含義，也就是說，去除前地分別解心，名為去除智障，也是滅除當地所斷的所知障。得到這四地殊勝的智慧，所以說攝勝。第二解釋內法中，論中說『此如是凈勝等者』，這是引用前面的話來解釋。也就是說，凈是對應去除智障，勝是對應攝勝，並且是在佛家得到的。『如來自身等者』，這是從當相來解釋，有三句。第一句是從人來顯示法，名為內法，也就是顯示如來自身所具有的法。第二句是以辨別法來成就人，所以稱此法為如來法，所以說『以是諸法顯示如來』。第三句是『謂十種下』，解釋十智教化。

【English Translation】 English version: 'Following practitioners use correct observation and contemplation as skillful means. Truly knowing reality is true enlightenment. These two both rely on the Dharma that is spoken, therefore they are both in accordance with practice. In the ten sentences, the first five deduce from the dependent (that which relies) to the relied upon (that which is relied upon). That is to say, the first sentence observes that the direct retribution (the body and mind of sentient beings) is a provisional name. The second sentence observes the consciousness that the direct retribution relies on, which is the Alaya-consciousness (fundamental consciousness), the place where defiled and pure dharmas rely. The latter five sentences establish the dependent based on the relied upon. That is to say, the first three sentences explain the defiled dharmas held in the Alaya-consciousness, distinguishing them by location. The three realms are only mind. The latter two sentences explain the pure dharmas held. Those with superior faith and understanding are still superior understanding, that is, they can seal and hold onto what they understand, determined not to let afflictions defile the mind. Secondly, the great mind universally covers sentient beings, unlike the small mind of the two vehicles. Another explanation is that in the latter five sentences, the first three sentences give rise to the circumstantial retribution (the environment in which sentient beings live), and the latter two sentences establish the direct retribution.' 'The second purification section has three parts. First is the general explanation, second is the specific explanation, and last is the conclusion. The general explanation also has three aspects. First, turning to have power in the Buddha's family; second, obtaining the inner Dharma; and third, the accomplishment of teaching through the ten wisdoms. These three aspects can all be understood by explaining the preceding content through the following explanations. Furthermore, the first ground (Joyful Ground) is born in the Buddha's family. However, the first three grounds are worldly, and this ground is transcendental, so it is said to turn to have power in the Tathagata's family. Furthermore, the commentary in the treatise says, 'Relying on the ultimate wisdom of extensive learning,' which explains the meaning of turning to have. That is to say, relying on the understanding of extensive learning from the previous three grounds, one obtains the transcendental wisdom of the fourth ground (Flame Wisdom Ground), which is called the ultimate wisdom. In reality, it also relies on the samadhi of the previous ground, because the wisdom of teaching relies on the Dharma previously heard, so extensive learning is specifically mentioned. The treatise says, 'Eliminating the obstruction of wisdom and gathering the superior,' which explains the meaning of power. That is to say, removing the discriminating mind of the previous ground is called removing the obstruction of wisdom, and it is also eliminating the obstruction of knowledge that is to be severed in that ground. Obtaining the superior wisdom of the fourth ground is therefore called gathering the superior. The second explanation of the inner Dharma, the treatise says, 'This is like purity and superiority,' which quotes the previous words to explain. That is to say, purity corresponds to removing the obstruction, and superiority corresponds to gathering the superior, and it is obtained in the Buddha's family. 'The Tathagata himself,' this is explained from the perspective of the present appearance, and there are three sentences. The first sentence shows the Dharma from the person, which is called the inner Dharma, that is, showing the Dharma possessed by the Tathagata himself. The second sentence is to accomplish people by distinguishing the Dharma, so this Dharma is called the Tathagata's Dharma, so it is said, 'Using these Dharmas to show the Tathagata.' The third sentence is 'Meaning the ten kinds below,' explaining the teaching of the ten wisdoms.'

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謂此智與四地證智法明一體無異。得無前後故云同時得。此與所觀法明同時。非與觀察同時。十中論攝為四。初心不退者。論釋自住處畢竟智。謂大乘法是菩薩住處。住于大乘心不退轉名畢竟智。二於三寶等者同敬三寶畢竟。謂於三寶同信不壞故云畢竟。三修習下二句明真如智。即二無我正證智也。一觀蘊等生滅流轉本無人我。二觀蘊等法亦本來不生。是法無我。四常修習下六句是分別所說智。即后得世俗智也。攝為二。謂染凈。或為三。謂一染二染凈三凈。或為四。初二句依正二報。是苦諦。以隨煩惱生故。次句中半句生死。論名世間。即是集諦故云以何煩惱。次半句涅槃。即是滅諦故云所有凈。后三句是道諦故云隨所凈。又初中以煩惱等順感器世間故。眾生世間皆從業等因生故云同因也。次分別生死涅槃者是集滅二諦。亦是染凈雙觀。雖全體不二而兩法不雜故云分別也。下三句道諦。亦隨順涅槃凈法故云隨所凈。一于佛世界中教化眾生。成菩薩自業差別故云修習眾生業差別。謂于眾產生已差別之業。二前際是生死染法。后際是涅槃凈法故云煩惱染及凈也。三於前際染中不見一法可損。以其即空故。后際凈中不見一法可增。以其性滿故。又釋前觀前後際平等。今觀現在世常滅無所有也。行是十智教眾生故。即知于如

【現代漢語翻譯】 現代漢語譯本： 所謂的『智』與四地（指菩薩修行過程中的四個階段）的證智法明（通過修行獲得的智慧和光明）是一體無二的。因為獲得它們沒有先後順序，所以說是同時獲得。這裡的『智』與所觀察的法明是同時的，而不是與觀察行為本身同時。在《十中論》中，這被歸納為四種情況。初心不退轉的人，論中解釋說這是安住於畢竟智（最終的智慧）。所謂大乘佛法是菩薩安住的地方，安住于大乘佛法且心不退轉，就叫做畢竟智。第二種情況是對於三寶（佛、法、僧）等同恭敬，這體現了對三寶的畢竟信（堅定的信仰）。因為對於三寶具有相同的、不可動搖的信心，所以說是畢竟。第三種情況是修習，下面的兩句經文闡明了真如智（認識事物真實本性的智慧），也就是二無我（人無我和法無我）的正證智。一是觀察五蘊（色、受、想、行、識）等生滅流轉，其本質上沒有人我和眾生我。二是觀察五蘊等法，其本來就是不生的，這是法無我。第四種情況是常修習，下面的六句經文是分別所說智（通過分別而獲得的智慧），也就是后得世俗智（證悟后獲得的、用於教化眾生的智慧）。可以歸納為兩種情況，即染和凈；或者三種情況，即一染、二染凈、三凈；或者四種情況，最初的兩句經文是關於依報（生存環境）和正報（自身果報）的，這是苦諦（認識到世間充滿痛苦的真理），因為它們隨著煩惱而產生。接下來的半句經文是關於生死的，論中稱之為世間，也就是集諦（認識到痛苦根源的真理），所以說『以何煩惱』。後面的半句經文是關於涅槃的，也就是滅諦（認識到滅除痛苦的真理），所以說『所有凈』。最後的三句經文是道諦（認識到通往滅除痛苦的道路的真理），所以說『隨所凈』。此外，最初的經文中，因為煩惱等順應並感應器世間（眾生所居住的物質世界），所以眾生世間都是從業等因產生的，所以說是『同因』。接下來分別生死涅槃，這是集諦和滅諦，也是染和凈的雙重觀察。雖然整體上不是二元對立的，但是兩種法並不混雜，所以說是『分別』。下面的三句經文是道諦，也順應涅槃的清凈法，所以說是『隨所凈』。一是在佛世界中教化眾生，成就菩薩自身的業力差別，所以說是『修習眾生業差別』，也就是對於眾生已經成就的差別之業進行修習。二是前際（過去）是生死的染法，后際（未來）是涅槃的凈法，所以說是『煩惱染及凈』。三是在前際的染法中，看不到任何一種法是可以減少的，因為它們本質上是空性的。在後際的凈法中，看不到任何一種法是可以增加的，因為它們的本性是圓滿的。此外，前面是觀察前後際的平等，現在是觀察現在的世界，它常常是滅盡而一無所有的。菩薩通過這十種智慧教化眾生，由此可知對於如來藏（一切眾生皆具的佛性）的理解。

【English Translation】 English version: It is said that this 'Wisdom' is one and the same as the wisdom and clear understanding of the Dharma attained in the Four Grounds (referring to the four stages of a Bodhisattva's practice). Because there is no sequence in attaining them, it is said that they are attained simultaneously. This 'Wisdom' is simultaneous with the Dharma that is being observed, not simultaneous with the act of observation itself. In the Ten Middle Treatise (Shi Zhong Lun), this is summarized into four situations. For those whose initial aspiration does not regress, the treatise explains that this is dwelling in the ultimate wisdom (bi jing zhi). The Great Vehicle Dharma (Da Cheng Fa) is the place where Bodhisattvas dwell. To dwell in the Great Vehicle Dharma and not regress in mind is called ultimate wisdom. The second situation is to equally respect the Three Jewels (Buddha, Dharma, Sangha), which embodies the ultimate faith (bi jing xin) in the Three Jewels. Because one has the same, unwavering faith in the Three Jewels, it is called ultimate. The third situation is cultivation; the following two lines of scripture elucidate the wisdom of Suchness (zhen ru zhi), which is the correct wisdom of realizing the two non-selves (non-self of person and non-self of phenomena). First, observe the arising, ceasing, and flowing of the five aggregates (se, shou, xiang, xing, shi), etc., and their essence is without a self or sentient being. Second, observe that the dharmas of the five aggregates, etc., are originally unborn; this is the non-self of phenomena. The fourth situation is constant cultivation; the following six lines of scripture are the wisdom spoken of through differentiation, which is the wisdom of subsequent attainment of worldly knowledge (hou de shi su zhi). It can be summarized into two situations: defilement and purity; or three situations: one defilement, two defilement and purity, and three purity; or four situations: the first two lines of scripture are about the dependent retribution (yi bao, the environment) and the direct retribution (zheng bao, one's own karmic reward), which is the truth of suffering (dukkha), because they arise with afflictions. The next half-line of scripture is about birth and death, which the treatise calls the world, which is the truth of the accumulation of suffering (samudaya), hence the question 'with what afflictions'. The latter half-line of scripture is about Nirvana, which is the truth of cessation of suffering (nirodha), hence the phrase 'all purity'. The last three lines of scripture are the truth of the path to the cessation of suffering (marga), hence the phrase 'following what is pure'. Furthermore, in the initial scripture, because afflictions, etc., accord with and influence the world of vessels (the material world where sentient beings live), the world of sentient beings arises from causes such as karma, hence the phrase 'same cause'. Next, differentiating between birth and death and Nirvana is the truth of accumulation and the truth of cessation, and it is also a dual observation of defilement and purity. Although they are not dualistic as a whole, the two dharmas are not mixed, hence the word 'differentiation'. The following three lines of scripture are the truth of the path, and they also accord with the pure Dharma of Nirvana, hence the phrase 'following what is pure'. First, it is to teach sentient beings in the Buddha-world, accomplishing the differences in the Bodhisattva's own karma, hence the phrase 'cultivating the differences in the karma of sentient beings', which is to cultivate the different karmas that sentient beings have already accomplished. Second, the past is the defiled Dharma of birth and death, and the future is the pure Dharma of Nirvana, hence the phrase 'affliction, defilement, and purity'. Third, in the defilement of the past, one cannot see any Dharma that can be reduced, because they are essentially empty. In the purity of the future, one cannot see any Dharma that can be increased, because their nature is complete. Furthermore, the previous observation was of the equality of the past and future, and now the observation is of the present world, which is constantly ceasing and without anything. Bodhisattvas teach sentient beings through these ten wisdoms, from which it can be known the understanding of the Tathagatagarbha (the Buddha-nature inherent in all beings).

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來家轉有勢力也。

第三對治修行增長分中有二。初護煩惱。是異凡行。亦自利行。二護小乘。是異二乘行。亦是利他行。前中明菩提分法略作四門(別作)。

四釋文中。此三十七種類分七位三四二五單七隻八。

初釋四念處者。謂身受心法是念所住處故云也。新名念住。此四體實是慧。何故名念。以慧觀守境。與念相近。即六釋中鄰近釋也。身謂相續。受謂領納。心謂集起。法謂軌持。此四並是所觀之境。若小乘中。觀身不凈。觀受是苦。觀心無常。觀法無我。是故此四除四顛倒。若大乘中如諸法無行經云觀身畢竟空。觀受內外空。觀心無所有。觀法但有名。解云此觀人法無我故。準勝鬘經能除八倒。就身念處中。先觀內謂自身。次觀外謂他身。后合觀自他。何故初別觀后總耶。釋有二義。一約破病不同。人有三類。一有人著內情多著外情少。如人為己身棄捨妻子及財物等故須觀內。二有人著外情多著內情少。如人為財喪身為欲殞命故須觀外。三有人內外俱著故須合觀二約觀行始終一人通觀。謂有行人本于自身取為凈相故。先觀內內求不得。即謂外有故。次觀外向者觀內不能及外。觀外之時復不能觀內。是故第三內外合觀。初中觀內身者標別所觀。循身觀者正顯觀相循謂巡歷。于身支分次第觀

【現代漢語翻譯】 現代漢語譯本： 來家轉有勢力也。

第三對治修行增長分中有二。初護煩惱，是異於凡夫的修行，也是自利的修行。二護小乘，是異於二乘的修行，也是利他的修行。前面一部分闡明菩提分法，略作四門（另作解釋）。

四釋文中，這三十七種品類分為七個位置：三、四、二、五、單七、只八。

首先解釋四念處：身、受、心、法是念所安住的地方，所以叫做念處，新的名稱是念住。這四者實際上是慧，為什麼叫做念呢？因為慧觀照守護境界，與念相近，這是六種解釋中的鄰近釋。身指相續，受指領納，心指集起，法指軌持。這四者都是所觀的境界。在小乘中，觀身不凈，觀受是苦，觀心無常，觀法無我。因此，這四者可以去除四種顛倒。在大乘中，如《諸法無行經》所說，觀身畢竟空，觀受內外空，觀心無所有，觀法但有名。解釋說，這種觀照可以去除人法二種無我。依據《勝鬘經》，可以去除八種顛倒。就身念處中，先觀內，指自身；次觀外，指他人之身；后合觀自他。為什麼先分別觀，后總合觀呢？有兩種解釋。一是根據破除的執著不同。人有三種：第一種人執著于內情多，執著于外情少，比如人為自身而捨棄妻子和財物，所以需要觀內。第二種人執著于外情多，執著于內情少，比如人為財喪身，為欲殞命，所以需要觀外。第三種人內外都執著，所以需要合觀。二是根據觀行始終，一人貫通地觀。有修行人本來以自身為凈相，所以先觀內，在內求不得，就認為外有，所以其次觀外。向來觀內不能及外，觀外之時又不能觀內，所以第三內外合觀。最初觀內身，標明所觀的對象。『循身觀』，正是顯示觀照的相狀，循，是巡歷，于身體的各個部分依次觀照。

【English Translation】 English version: Laijia turns to have power.

The third section on cultivating and increasing antidotes has two parts. First, protecting against afflictions, which is a practice different from that of ordinary beings and also a self-benefiting practice. Second, protecting against the Hinayana, which is a practice different from that of the Two Vehicles and also a practice of benefiting others. The previous part elucidates the Bodhi-partaking dharmas, briefly making four doors (explained separately).

In the four explanations, these thirty-seven categories are divided into seven positions: three, four, two, five, single seven, only eight.

First, explaining the Four Foundations of Mindfulness (Sati-patthana): body (kaya), feeling (vedana), mind (citta), and phenomena (dhamma) are the places where mindfulness dwells, hence the name. The new name is 'mindfulness-establishment'. These four are actually wisdom (prajna), so why are they called 'mindfulness'? Because wisdom observes and guards the object, it is close to mindfulness, which is the 'neighboring explanation' among the six explanations. 'Body' refers to continuity, 'feeling' refers to reception, 'mind' refers to accumulation, and 'phenomena' refers to standards. These four are all objects of observation. In the Hinayana, one contemplates the body as impure, feeling as suffering, mind as impermanent, and phenomena as selfless (anatta). Therefore, these four remove the four inversions. In the Mahayana, as the Vimalakirti Sutra says, one contemplates the body as ultimately empty, feeling as internally and externally empty, mind as without anything, and phenomena as merely names. The explanation says that this contemplation removes the two kinds of selflessness (anatman) of persons and phenomena. According to the Srimala Sutra, it can remove the eight inversions. Regarding the mindfulness of the body, first one contemplates the internal, referring to one's own body; then one contemplates the external, referring to the bodies of others; and then one contemplates both self and others together. Why contemplate separately first and then together? There are two explanations. First, it is based on the different attachments to be broken. There are three types of people: the first type is attached to internal feelings more and external feelings less, such as people who abandon their wives, children, and wealth for their own bodies, so they need to contemplate the internal. The second type is attached to external feelings more and internal feelings less, such as people who lose their lives for wealth or perish for desire, so they need to contemplate the external. The third type is attached to both internal and external, so they need to contemplate both together. Second, it is based on the beginning and end of the practice, one person contemplates comprehensively. Some practitioners originally take their own body as a pure sign, so they first contemplate the internal. If they cannot find it internally, they think it exists externally, so they then contemplate the external. Those who previously contemplated the internal could not reach the external, and when contemplating the external, they could not contemplate the internal, so thirdly, they contemplate both internal and external together. Initially, contemplating the internal body, marking the object of contemplation. 'Contemplating the body in accordance' precisely shows the aspect of contemplation. 'In accordance' means to patrol, observing the various parts of the body in order.

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察。精勤一心者顯觀所儀。謂行者欲破自身。非勤不辨故。須精勤故。龍樹云。離別常人易離別知識難。離別知識易離別親戚難。離別親戚易離別自身難。行者今欲離別己身必須精勤。勤由專意故云一心也。除世間貪憂者明觀所離。何故此中偏離貪憂。如龍樹說。行者此中多生貪憂故偏除之。何者謂創棄五慾念本所愛。是故生貪。未得道法。所以生憂。是故但言除世貪憂。又釋貪者凡夫多起著境難捨。受生之本三毒之初故。煩惱中偏說除貪也憂心。一向貪慾者起障定最重。禪中先離故。五受中偏說除憂。是故若說除貪余法隨遣。若說除憂諸受隨亡。猶如破竹。初節為難。若破初節餘節皆隨。貪憂亦爾。故偏說之。次觀外身。后觀內外身。類亦同然。就受念處中亦內外俱。於十二處中受唯是外法處所攝。何故此中有內等耶。釋有多義。一自受為內。他受為外。二意相應受為內。五識相應受為外。三定受為內。散受為外。觀此三受不離三苦故也。又智論云。菩薩觀苦樂不苦不樂等三受。無所從來滅無所至。但從妄想顛倒生等。三就心念處中。自心為內他心為外。又五識為外意識緣外。為外。緣內為內。末那一向緣內名內心。又定散分內外。並觀此心剎那無常。又觀如幻無體可知。四就法念處中。以心法為內。不相應行及無

【現代漢語翻譯】 察。精進勤勉一心的人能夠清楚地觀察所應觀察的事物。這是說修行者想要破除自身，不精進勤勉就無法做到，所以必須精進勤勉。龍樹（Nagarjuna）說：『離開普通人容易，離開善知識難；離開善知識容易，離開親戚難；離開親戚容易，離開自身難。』修行者現在想要離開自身，必須精進勤勉。勤勉是因為專心致志，所以說一心。去除世間的貪婪和憂愁，是明白觀察所應遠離的事物。為什麼這裡特別要遠離貪婪和憂愁呢？如龍樹所說：『修行者在這裡容易產生貪婪和憂愁，所以特別要去除它們。』這是因為剛開始放棄五欲，思念原本所愛的事物，所以產生貪婪；還沒有得到道法，所以產生憂愁。因此只說去除世間的貪婪和憂愁。』又解釋說，貪婪是凡夫容易對境界產生執著，難以捨棄，是受生的根本，是三毒的開端，所以在煩惱中特別說要去除貪婪。憂愁，是一心貪慾的人產生障礙，對禪定影響最嚴重，禪定中首先要遠離它，所以在五受中特別說要去除憂愁。因此，如果說去除貪婪，其他法也隨之去除；如果說去除憂愁，各種感受也隨之消亡。就像破竹子，第一節最難破，如果破了第一節，其餘的節就都容易破了。貪婪和憂愁也是這樣，所以特別說要去除它們。先觀察外身，再觀察內外身，道理也是一樣。在受念處中，也是內外一起觀察。在十二處中，受只是外法處所攝。為什麼這裡有內等說法呢？解釋有很多種：一是自己的感受為內，他人的感受為外；二是與意相應的感受為內，與五識相應的感受為外；三是禪定中的感受為內，散亂中的感受為外。觀察這三種感受，都離不開三種苦。又《智論》（Mahaprajnaparamita Sastra）說：『菩薩觀察苦受、樂受、不苦不樂受這三種感受，不知道從哪裡來，也不知道滅向哪裡去，只是從妄想顛倒中產生。』三、在心念處中，自己的心為內，他人的心為外。又是五識為外，意識緣外為外，緣內為內。末那識（Manas-vijnana）一向緣內，名為內心。又是以禪定和散亂來區分內外，並且觀察這顆心剎那無常，又觀察它如幻無實體可以把握。四、在法念處中，以心法為內，不相應行以及無 為外。又十六行中。總相為外。別相為內。又三乘共法為外。三乘不共法為內。又世間法為外。出世間法為內。又有為法為外。無為法為內。又有漏法為外。無漏法為內。又可見有對為外。不可見無對為內。如是等分別也。又就法念處中。但應有內外。何故有內外等耶。釋云。如人先觀無常。次觀苦。次觀空。次觀無我。是故有等也。又先觀色無常。次觀受等無常。是故有等也。又先觀五陰無常。次觀十二入等無常。是故有等也。又先觀有為法無常。次觀無為法無常。是故有等也。又先觀有漏法無常。次觀無漏法無常。是故有等也。如是等分別也。又就法念處中。但應有內外。何故有內外等耶。釋云。如人先觀無常。次觀苦。次觀空。次觀無我。是故有等也。又先觀色無常。次觀受等無常。是故有等也。又先觀五陰無常。次觀十二入等無常。是故有等也。又先觀有為法無常。次觀無為法無常。是故有等也。又先觀有漏法無常。次觀無漏法無常。是故有等也。

【English Translation】 Modern Chinese Translation: Observation. Those who are diligent and single-minded can clearly observe what should be observed. This means that if a practitioner wants to break free from themselves, they cannot do so without diligence and effort, so they must be diligent. Nagarjuna (Longshu) said: 'It is easy to leave ordinary people, but difficult to leave good teachers; it is easy to leave good teachers, but difficult to leave relatives; it is easy to leave relatives, but difficult to leave oneself.' A practitioner who wants to leave themselves must be diligent. Diligence comes from concentration, so it is called single-mindedness. Removing worldly greed and sorrow is to clearly observe what should be abandoned. Why is it particularly important to abandon greed and sorrow here? As Nagarjuna said: 'Practitioners are prone to greed and sorrow here, so they must be removed.' This is because they have just abandoned the five desires and miss what they originally loved, so greed arises; they have not yet attained the Dharma, so sorrow arises. Therefore, it is only said to remove worldly greed and sorrow.' It is also explained that greed is that ordinary people are prone to attachment to objects, which is difficult to abandon, and is the root of rebirth and the beginning of the three poisons, so it is particularly said to remove greed among the afflictions. Sorrow is the most serious obstacle for those who are single-mindedly greedy, and it has the most serious impact on samadhi (meditative concentration). It must be abandoned first in samadhi, so it is particularly said to remove sorrow among the five feelings. Therefore, if it is said to remove greed, other dharmas will also be removed; if it is said to remove sorrow, various feelings will also disappear. It's like breaking bamboo, the first section is the most difficult to break. If the first section is broken, the remaining sections will be easy to break. Greed and sorrow are also like this, so it is particularly said to remove them. First observe the external body, then observe the internal and external body, the principle is the same. In the feeling contemplation, the internal and external are observed together. Among the twelve entrances, feeling is only included in the external dharma entrance. Why are there internal and other statements here? There are many explanations: one is that one's own feelings are internal, and others' feelings are external; the second is that feelings corresponding to the mind are internal, and feelings corresponding to the five consciousnesses are external; the third is that feelings in samadhi are internal, and feelings in distraction are external. Observing these three kinds of feelings cannot be separated from the three kinds of suffering. Also, the Mahaprajnaparamita Sastra says: 'Bodhisattvas observe the three kinds of feelings of suffering, pleasure, and neither suffering nor pleasure, and do not know where they come from, nor where they go to, but arise from delusion and inversion.' Third, in the mind contemplation, one's own mind is internal, and others' minds are external. Also, the five consciousnesses are external, and the consciousness that cognizes the external is external, and the consciousness that cognizes the internal is internal. The Manas-vijnana always cognizes the internal, and is called the inner mind. Also, the internal and external are distinguished by samadhi and distraction, and it is observed that this mind is momentary and impermanent, and it is also observed that it is like an illusion without a real entity that can be grasped. Fourth, in the dharma contemplation, the mind dharma is internal, and the non-corresponding activities and non-

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為法並法處色等總為外法。內外合觀可知。

第二四正勤者。是善十一中精進數為體。但就止作各分已未故成四種。謂初二勤斷二惡是止惡行。后二勤修兩善是作善行。初中未生之惡遮令不生已生之惡斷不令續。又已生伏現行。未生除種子。后二善中未生善法習之令起已曾習起使更增廣。此即未有令有已有令增。此四皆由策勤方辨故名正勤。新名四正斷。於二惡可爾。二善云何。謂斷彼不作故即是勤修也。

第三四如意足者。所作遂志故云如意。此即是神也。足是所依。即是定也。初欲定者由欲加行能起此定。果從因稱故云欲定。此是行體。斷行成者辨行功能。謂此定行能斷諸結名斷行成。又釋涅槃名斷。斷家行成名斷行成。修如意足者就前欲定明其所修也。依止厭下明前斷行成也。于諸煩惱。加行道厭。無間道離。解脫道中證彼擇滅。勝進道中趣求彼果。名向涅槃。又釋資糧道中隨分生厭。加行道中永伏名離。無間道中正斷名滅。解脫道中證彼無為名向涅槃。又釋若寄位言道前加行位生厭。見位斷見惑名離。修位斷修惑名滅。究竟位得彼極果名向涅槃。此等並是諸行治惑次第之相。不須別分覺分前後。何故念勤不明。此者以未得定故。得定方有此功能故。二精進定者亦從加行以立定名。三心定者余處亦

【現代漢語翻譯】 現代漢語譯本： 對於法和法處所攝的色等，總稱為外法。內外結合起來觀察就可以理解。

第二，四正勤（catvāri samyak-pradhānāni）指的是善十一法中精進（vīrya）這一心所。只是根據止惡和修善的不同，分為已生和未生，因此形成四種。前兩種是努力斷除兩種惡法，屬於止惡行。后兩種是努力修習兩種善法，屬於作善行。最初的兩種，是對於未生的惡法，遮止使其不生；對於已生的惡法，斷除使其不繼續產生。進一步說，就是已生的惡法使其伏藏，不再現行；未生的惡法，則斷除其種子。后兩種善法，是對於未生的善法，通過修習使其生起；對於已經修習生起的善法，使其更加增長廣大。這就是未有的使其有，已有的使其增長。這四種都是由於策勵勤奮才能做到，所以稱為正勤，新的名稱是四正斷。對於兩種惡法可以這樣理解，那麼兩種善法又該如何理解呢？就是斷除不修善法，也就是勤修善法。

第三，四如意足（catvāra ṛddhipādāḥ）指的是所作的事情都能如願以償，所以稱為如意。這也就是神通。足是所依，也就是禪定。最初的欲定（chanda-samādhi），是由 desire 的加行（prayoga）而能生起這種禪定。果從因來說，所以稱為欲定。這是行體。斷行成，是說明禪定的功能。也就是說，這種禪定能夠斷除各種煩惱結縛，所以名為斷行成。另一種解釋，涅槃（nirvāṇa）名為斷，斷除家行成就，名為斷行成。修如意足，是就前面的欲定來說明所修的內容。依止厭下，是說明前面的斷行成。對於各種煩惱，在加行道（prayogamārga）中生起厭離，在無間道（anantaryamārga）中斷離，在解脫道（vimuktimārga）中證得彼擇滅（pratisamkhyā-nirodha）。在勝進道（viśeṣamārga）中，趣求彼果。名為趣向涅槃。另一種解釋，在資糧道（saṃbhāramārga）中，隨分生起厭離。在加行道中，永遠伏藏煩惱，名為斷離。在無間道中，真正斷除煩惱，名為滅。在解脫道中，證得彼無為法（asaṃskṛta-dharma），名為趣向涅槃。又一種解釋，如果從位次上來說，在道前的加行位生起厭離。在見位（darśanamārga）斷除見惑（dṛṣṭi-heya），名為斷離。在修位（bhāvanāmārga）斷除修惑（bhāvanā-heya），名為滅。在究竟位（niṣṭhā-mārga）得到彼極果，名為趣向涅槃。這些都是各種修行對治煩惱的次第相狀，不需要特別區分覺分的前後。為什麼沒有說明念和勤呢？這是因為還沒有得到禪定。得到禪定之後才有這種功能。第二，精進定（vīrya-samādhi），也是從加行而建立禪定的名稱。第三，心定（citta-samādhi），在其他地方也是這樣。

【English Translation】 English version: The forms and objects of mind, etc., included in 'dharma' and 'dharma-āyatana' are collectively called external dharmas. Understanding can be achieved by observing both internal and external aspects together.

Second, the Four Right Exertions (catvāri samyak-pradhānāni) have their essence in the zeal (vīrya) within the eleven wholesome mental factors. They are divided into four types based on stopping evil and cultivating good, each further divided into the already arisen and not yet arisen. The first two involve diligently stopping two types of evil, which is the practice of ceasing evil. The latter two involve diligently cultivating two types of good, which is the practice of doing good. The first two are about preventing unarisen evil from arising and cutting off already arisen evil to prevent its continuation. Furthermore, already arisen evil is suppressed into latency, and unarisen evil has its seeds removed. The latter two are about cultivating unarisen good dharmas to arise and increasing and expanding already cultivated good dharmas. This means causing what is not yet present to be present and increasing what is already present. All four are accomplished through diligent effort, hence the name 'Right Exertions,' also known as the Four Right Strivings. This is understandable for the two evils, but how about the two goods? It means ceasing the non-cultivation of good, which is precisely the diligent cultivation of good.

Third, the Four Bases of Supernormal Powers (catvāra ṛddhipādāḥ) refer to the fulfillment of one's aspirations, hence the term 'supernormal powers.' This refers to magical abilities. 'Bases' are what they rely on, which is meditation. The first, the concentration of desire (chanda-samādhi), arises from the preliminary practice (prayoga) of desire. The result is named after the cause, hence 'concentration of desire.' This is the essence of the practice. 'Accomplishment of severance' describes the function of the practice. It means that this meditative practice can sever all afflictions and bonds, hence the name 'accomplishment of severance.' Another explanation is that 'Nirvana' (nirvāṇa) is called severance, and the accomplishment of severing household life is called 'accomplishment of severance.' Cultivating the bases of supernormal powers refers to clarifying what is cultivated based on the preceding concentration of desire. 'Relying on aversion to the lower' clarifies the preceding 'accomplishment of severance.' Regarding various afflictions, aversion arises in the path of preparation (prayogamārga), severance occurs in the path of immediate consequence (anantaryamārga), and the cessation of discrimination (pratisamkhyā-nirodha) is realized in the path of liberation (vimuktimārga). In the path of superior progress (viśeṣamārga), one strives for that result, which is called 'heading towards Nirvana.' Another explanation is that aversion arises partially in the path of accumulation (saṃbhāramārga). In the path of preparation, afflictions are permanently suppressed, which is called severance. In the path of immediate consequence, afflictions are truly severed, which is called cessation. In the path of liberation, the unconditioned dharma (asaṃskṛta-dharma) is realized, which is called 'heading towards Nirvana.' Yet another explanation is that, from the perspective of stages, aversion arises in the preliminary stage before the path. In the stage of seeing (darśanamārga), the afflictions of view (dṛṣṭi-heya) are severed, which is called severance. In the stage of cultivation (bhāvanāmārga), the afflictions of cultivation (bhāvanā-heya) are severed, which is called cessation. In the final stage (niṣṭhā-mārga), the ultimate result is attained, which is called 'heading towards Nirvana.' These are all the sequential aspects of various practices counteracting afflictions, and there is no need to separately distinguish the order of the factors of enlightenment. Why are mindfulness and diligence not mentioned? This is because meditation has not yet been attained. Only after attaining meditation does this function exist. Second, the concentration of zeal (vīrya-samādhi) also establishes the name of meditation from preliminary practice. Third, the concentration of mind (citta-samādhi) is the same elsewhere.

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名念定。謂系意住緣名爲念定專心守境名為心定。並從方便以立其名。四慧定者。地論名思惟。瑜伽名觀故。彼論中說此四名欲勤心觀。謂明慧照察名觀。或是定因。或是定果。余斷行等類前可知。

第四五根者。依此五行能生見道故名為根。下文離世間品云。一信根不可俎壞。二發大精進究竟一切事而不退轉。三安住正念除滅亂想。四三昧方便決定了知。五智慧境界善巧分別故。解云此正經自約菩薩道釋。依止厭等及第五五力。並準前可知。

第六七覺分亦如下入法界品內(勘取)第七八聖道者亦如離世間品云。八正道是菩薩道。一正見遠離邪見。二正思惟正念一切智。遠離虛妄。三正語隨順聖教。離口四過。四正業饒益教化一切眾生。未曾失時。五正命安住四聖種。成就頭陀功德。具足凈威儀。遠離一切思。六正精進勤修一切苦行。修佛十力。無所掛礙。七正念悉能憶持一切音聲。除滅世間一切亂想。八正定善巧方便於一三昧出生菩薩不可思議法門一切三昧故。解云此等並約菩薩道釋可知。第二護小乘行中。初句是總。餘九是別。初中菩薩行此三十七品。但為利益不捨眾生。是故修行非如二乘為成自利行此道品。別中此不捨眾生心。論攝為四。于中初三護小乘心。后一護小乘行。初一為起行所依故以

【現代漢語翻譯】 現代漢語譯本 名念定。指的是將意念專注于所緣境，這被稱爲念定；專心守護境界，這被稱為心定。這些名稱都是從方便的角度設立的。 四慧定，在《地論》中稱為思惟，在《瑜伽師地論》中稱為觀。該論中說這四個名稱是欲、勤、心、觀。明慧照察被稱為觀，或者說是定的因，或者說是定的果。其餘的斷行等，可以參照前面的解釋。

第四，五根。依靠這五種行為能夠產生見道，因此稱為根。下文《離世間品》中說：一，信根不可摧毀；二，發起大精進，究竟一切事而不退轉；三，安住正念，消除雜亂的妄想；四，三昧方便，決定了知；五，智慧境界，善巧分別。解釋說，這正是經文自身從菩薩道的角度解釋。依靠厭離等以及第五的五力，都可以參照前面的解釋。

第六，七覺分也如下《入法界品》內（查閱）。第七，八聖道也如《離世間品》所說。八正道是菩薩道：一，正見，遠離邪見；二，正思惟，正念一切智，遠離虛妄；三，正語，隨順聖教，遠離口四過；四，正業，饒益教化一切眾生，未曾失時；五，正命，安住四聖種，成就頭陀功德，具足清凈威儀，遠離一切思慮；六，正精進，勤修一切苦行，修佛十力，無所掛礙；七，正念，悉能憶持一切音聲，除滅世間一切亂想；八，正定，善巧方便，於一三昧出生菩薩不可思議法門一切三昧。解釋說，這些都是從菩薩道的角度解釋，可以理解。第二，守護小乘行中，初句是總說，其餘九句是別說。最初菩薩行此三十七品，只是爲了利益不捨棄眾生。因此修行不像二乘那樣爲了成就自利而行此道品。別說中，這種不捨棄眾生的心，論中攝為四種。其中前三種是守護小乘心，后一種是守護小乘行。第一種是作為發起行為的所依。

【English Translation】 English version 'Ming Nian Ding' (Name Mindfulness Samadhi). It refers to focusing the mind on the object of contemplation, which is called 'Nian Ding' (Mindfulness Samadhi); wholeheartedly guarding the realm, which is called 'Xin Ding' (Heart Samadhi). These names are established from the perspective of skillful means. 'Si Hui Ding' (Four Wisdom Samadhis), in the Dilun (Treatise on the Stages of the Earth) it is called 'Siwei' (Contemplation), and in the Yogacarabhumi-sastra (Treatise on the Stages of Yoga Practice) it is called 'Guan' (Observation). That treatise says that these four names are desire, diligence, mind, and observation. Clear wisdom and illumination are called observation, or it is the cause of samadhi, or it is the result of samadhi. The remaining 'duan xing' (cessation practices), etc., can be understood by referring to the previous explanations.

Fourth, the 'Wu Gen' (Five Roots). Relying on these five practices can generate the path of seeing, therefore they are called roots. The following Lishijian Pin (Chapter on Leaving the World) says: One, the root of faith cannot be destroyed; two, generate great diligence, ultimately accomplish all things without retreating; three, abide in right mindfulness, eliminate confused delusions; four, skillful means of samadhi, decisively know; five, the realm of wisdom, skillfully distinguish. The explanation says that this is precisely the sutra itself explaining from the perspective of the Bodhisattva path. Relying on aversion, etc., and the fifth of the 'Wu Li' (Five Powers), can be understood by referring to the previous explanations.

Sixth, the 'Qi Jue Fen' (Seven Factors of Enlightenment) are also within the Rufa Jie Pin (Chapter on Entering the Realm of Dharma) (check it). Seventh, the 'Ba Sheng Dao' (Eight Noble Paths) are also as the Lishijian Pin (Chapter on Leaving the World) says. The Eight Right Paths are the Bodhisattva path: One, right view, staying away from wrong views; two, right thought, right mindfulness of all wisdom, staying away from falsehood; three, right speech, according with the holy teachings, staying away from the four verbal transgressions; four, right action, benefiting and teaching all sentient beings, never missing the time; five, right livelihood, abiding in the four noble lineages, accomplishing the merits of ascetic practices, possessing pure dignified conduct, staying away from all thoughts; six, right diligence, diligently cultivating all ascetic practices, cultivating the ten powers of the Buddha, without any obstacles; seven, right mindfulness, being able to remember all sounds, eliminating all confused delusions of the world; eight, right samadhi, skillful means, from one samadhi giving birth to the inconceivable Dharma gates of the Bodhisattva, all samadhis. The explanation says that these are all explained from the perspective of the Bodhisattva path, which can be understood. Second, in guarding the Hinayana practice, the first sentence is the general statement, and the remaining nine sentences are the specific statements. Initially, the Bodhisattva practices these thirty-seven factors, only for the benefit of not abandoning sentient beings. Therefore, this practice is not like the Two Vehicles practicing these factors of the path to achieve self-benefit. In the specific statements, this mind of not abandoning sentient beings is summarized into four in the treatise. Among them, the first three are guarding the Hinayana mind, and the last one is guarding the Hinayana practice. The first one is as the basis for initiating practice.

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本願為始。二以悲慈益物。憐愍為心。上二護狹心。三為眾生故。希求佛果故云為攝一切智也。此護小心。后五句名行修五種行。一起凈土行求佛依果。二修起佛法行求佛正報。下二句求行彼因。三修彼地方便。無厭足行者謂求五地至七地。修時巧便無厭足也。經中欠此一句。四修不退者。謂求八地已上順佛深解脫也。上自利行。五化眾生行者是利他行。智慧方便善攝眾生故也。

第四大段彼果分中二。初行果。后位果。前中論釋中得六種果。一煩惱染生遠離果。二業染生遠離果。三于勝功德中生增上欲心果。四彼說法尊中起報恩心果。五彼方便行中發勤精進果。六彼增上欲本心界滿足果。初二是離障果。后四成德果。前中先離惑障中。論攝為五。初本身見。是起慢之本。亦是六十二見本故。我知是能知。大知即是所知大法。即是三地中解法慢也。我修是能修。復計禪定。是我所修。此是三地正受慢也。于中著我等是人執。陰入等是法執。出謂三昧起者計有出定。沒謂三昧滅計有入定。又釋出謂修起諸禪。沒謂退失禪定。又遠公云。出者修起諸定。沒者定所除滅二起者起不正思惟起定慢也。推求心者是邪推求亦妄取定相。同論思惟也。三行者觀心行於緣中於己所得八禪等法。求覓勝相欲令他知故云所行也。同論

【現代漢語翻譯】 現代漢語譯本 以本願為開始。其次是以悲憫慈愛之心利益眾生。以上兩句是守護狹隘之心。爲了眾生，希求佛果，所以說是爲了攝取一切智慧。這是守護小心。後面的五句名為修行五種行。一是發起凈土之行，求佛的依果。二是修習佛法之行，求佛的正報。下面兩句是求行彼因。三是修習彼地方便，對於無厭足行的人來說，是指求五地到七地。修習時巧妙方便，沒有厭足。經文中缺少這一句。四是修習不退轉，是指求八地以上，順應佛的甚深解脫。以上是自利之行。五是化度眾生之行，這是利他之行。用智慧方便善巧地攝受眾生。

第四大段是關於彼果的，分為兩部分。首先是行果，然後是位果。在前面的部分中，論釋中得到六種果。一是遠離煩惱染污的果。二是遠離業染污的果。三是在殊勝功德中生起增上欲心的果。四是在說法尊者中生起報恩心的果。五是在方便行中發起勤奮精進的果。六是增上欲本心界滿足的果。前兩個是離障果，后四個是成德果。在前面的部分中，首先是遠離惑障，論中攝為五種。一是本身見（Sakkāya-diṭṭhi），是生起我慢的根本，也是六十二見的根本。『我知』是能知，『大知』就是所知的大法，也就是三地中的解法慢。『我修』是能修，又計較禪定，認為是我所修的，這是三地正受慢。于其中執著我等是人執（Puggala-diṭṭhi），陰入等是法執（Dhamma-diṭṭhi）。『出』是指三昧（Samādhi）生起時，認為有出定。『沒』是指三昧滅去時，認為有入定。又解釋說，『出』是指修習生起各種禪定，『沒』是指退失禪定。又遠公說，『出』是指修習生起諸定，『沒』是指定所除滅。二是生起不正思惟，生起定慢。推求心是指邪推求，也妄取定相，與論中的思惟相同。三是修行者觀察心行於緣中，對於自己所得的八禪等法，求覓殊勝之相，想要讓別人知道，所以說是『所行』。與論中相同。

【English Translation】 English version Beginning with the original vow. Secondly, benefiting beings with compassion and loving-kindness. The above two lines protect the narrow mind. For the sake of sentient beings, aspiring to the fruit of Buddhahood, hence it is said to encompass all wisdom. This protects the small mind. The following five sentences are called practicing the five kinds of practices. First, initiating the Pure Land practice, seeking the dependent fruit of the Buddha. Second, cultivating the practice of the Buddha's Dharma, seeking the retribution of the Buddha. The following two sentences seek the cause of that practice. Third, cultivating the convenience of that place, for those who practice without satisfaction, it refers to seeking the fifth to seventh Bhumis (stages of a Bodhisattva's path). Skillful and convenient in practice, without satisfaction. This sentence is missing in the scripture. Fourth, cultivating non-retrogression, which refers to seeking the eighth Bhumi and above, in accordance with the Buddha's profound liberation. The above is the practice of self-benefit. Fifth, the practice of transforming sentient beings, which is the practice of benefiting others. Skillfully receiving sentient beings with wisdom and expedient means.

The fourth major section is about the fruit of that, divided into two parts. First, the fruit of practice, then the fruit of position. In the previous part, six kinds of fruits are obtained in the commentary. First, the fruit of being away from the defilement of afflictions. Second, the fruit of being away from the defilement of karma. Third, the fruit of generating an increasing desire in superior merits. Fourth, the fruit of generating a grateful heart in the Dharma-speaking venerable. Fifth, the fruit of initiating diligent effort in expedient practices. Sixth, the fruit of fulfilling the increasing desire of the original mind realm. The first two are the fruits of removing obstacles, and the latter four are the fruits of accomplishing virtues. In the previous part, first is being away from the defilement of delusion, which is summarized into five in the commentary. First, the personality view (Sakkāya-diṭṭhi), which is the root of arising arrogance, and also the root of the sixty-two views. 'I know' is the knower, 'great knowledge' is the great Dharma that is known, which is the arrogance of understanding the Dharma in the third Bhumi. 'I cultivate' is the cultivator, and also calculating meditation, thinking that it is what I cultivate, this is the arrogance of proper reception in the third Bhumi. Attaching to 'I' etc. in it is the personal clinging (Puggala-diṭṭhi), aggregates and entrances etc. are the Dharma clinging (Dhamma-diṭṭhi). 'Emergence' refers to when Samādhi (concentration) arises, thinking that there is emergence from Samādhi. 'Submergence' refers to when Samādhi ceases, thinking that there is entering into Samādhi. It is also explained that 'emergence' refers to cultivating and arising various Samādhis, 'submergence' refers to losing Samādhi. Also, Master Yuan said, 'emergence' refers to cultivating and arising various Samādhis, 'submergence' refers to what is eliminated by Samādhi. Second, arising incorrect thoughts, arising arrogance of Samādhi. Seeking mind refers to incorrect seeking, also falsely grasping the appearance of Samādhi, the same as thinking in the commentary. Third, the practitioner observes the mind practicing in conditions, for the eight Dhyanas (states of meditation) etc. that he has obtained, seeking superior appearances, wanting to let others know, so it is said to be 'what is practiced'. The same as in the commentary.

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名多觀。四過者堅執自己所得定等。心安諸事故云愛著。即定愛也。五護者數觀勝相取勝屬己。憶持在心。防己所得故云寶重所見等也。皆悉斷滅者五結除斷。何故此中說此斷滅。準成唯識論。此是第六識中俱生身見等及所起過。同第四地出世道品。能斷除滅故。此說之。又釋若約寄位。前地寄世間。此當出世為分世出世故此斷除。若就此義亦得是分別所起。以仁王經說四地名為須陀洹位故得知也。

第二業染生遠離果。如論應知。經中略無也。上來是前護煩惱家果。

第三是菩薩轉倍下。明於勝功德中。生增上欲心果。于中十句。初總中牒前起后。謂牒前護小乘家智慧方便。故行助道分等。二隨所修行下別顯依前所起之心。正明欲樂心。謂由前策勤所修力故。于上功德見其實利。是故轉起殊勝意樂。令心柔和求彼上法。于中成潤益心者。以見勝德能潤益故。起深欲心故云深欲愛敬故也。下別釋中。柔是柔軟。謂證法適神名樂行勝。二和是調和。謂三昧調心。緣中無礙名自在勝。此二是行體。下七為一名對治勝。是行功能。一總明離過。謂堪任有用下別離六種過。一對治不能離惡過。謂對治求法無疲。不為食利。不為妒名。離此過也。次二對治不能攝善過。二治不攝功德行。三治不攝智慧行。四治不攝眾

生過。上四是自分對治。下二勝進對治。一解。二行。五自見取過者違其解也。尊教不順顯其過相。對治如經可知。六舍為首者如說修行。望于聞思為勝為首。今舍彼首故是過。余文可見。

第四是菩薩爾時下明說法尊中報恩果。謂前地中從師聞法。即名彼師。為說法尊。從前地來。依法修行。今得成辨。稱彼化意故名報恩。于中初一知恩報心。后九報恩行。初中論釋。彼成知恩心者隨順行。報恩行者釋知恩。為報恩故須知也。下九別顯報恩行。一明報恩心。二能將護同法者順說者心名為報恩。謂內心和善同止安樂三依法起行。以為報恩。謂隨順受教不違師命名曰直心。四發修行事。逢苦能忍名為軟心。五于修行離過。為報師恩。謂不說己德名無邪曲。六自過不覆名行正行。七實德行成亦不自高故云無憍慢。上來約行。下二就解。八依教受語明得師言。九不顛倒受明得師意。如是下結行成就。于中如是具足善心軟心者。論釋是前對治修行增長。謂彼對治於此成就故云具足也。具足寂滅心名對治修行增長力者。名前二。遠離果為寂滅心。是前護煩惱對治力也。具足忍辱心等論名彼果。即是此報恩行果。前二句顯是等者。謂初句善心成。次句寂滅心成。合此二句為第三名善寂滅心成。以為彼果。

第五是菩薩

【現代漢語翻譯】 現代漢語譯本：已經發生過。上面的四種是自分對治，下面的兩種是勝進對治。一是理解，二是行動。第五種自見取過失是違背理解。不順從老師的教導，就顯現出過失的相狀。對治的方法如經文所說，可以知道。第六種以捨棄為首要，就像按照所說的去修行，認為聽聞和思考比修行更為殊勝和重要。現在捨棄了這種首要地位，所以是過失。其餘的文字可以自己閱讀理解。

第四是菩薩在那個時候，說明說法者的報恩果。指的是在前一地中，從老師那裡聽聞佛法，就可以稱這位老師為說法者。從前一地開始，依法修行，現在得以成就，符合老師教化的本意，所以稱為報恩。其中，最初一個是知恩報恩的心，後面九個是報恩的行動。最初的論釋是：成就知恩心的人，會隨順老師的教導而行。報恩行是解釋知恩，爲了報恩所以必須知恩。下面的九個分別闡述報恩的行動。一是表明報恩的心。二是能夠愛護同修佛法的人，順從說法者的心意，這叫做報恩。指的是內心和善，共同相處安樂。三是依法修行，以此作為報恩。指的是隨順接受教導，不違背老師的命令，這叫做直心。四是發起修行的行動，遇到苦難能夠忍受，這叫做軟心。五是在修行中遠離過失，作為報答老師的恩情。指的是不說自己的功德，這叫做沒有邪曲。六是自己的過失不隱瞞，這叫做行為端正。七是真實的功德成就了，也不自高自大，所以說沒有驕慢。上面是就行為而言，下面是就理解而言。八是依照教導接受語言，表明得到了老師的言教。九是不顛倒地接受，表明得到了老師的意旨。像這樣，總結行為的成就。其中，像這樣具備善心和軟心的人，論釋說這是之前對治修行的增長。指的是之前的對治在這裡得到了成就，所以說具備。具備寂滅心，叫做對治修行的增長力。前面兩個，遠離果報是寂滅心，是之前守護煩惱的對治力。具備忍辱心等等，論中稱之為果報，也就是這種報恩行為的果報。前面兩句表明是等等，指的是第一句善心成就，第二句寂滅心成就，合起來這兩句成為第三句，叫做善寂滅心成就，作為這種果報。

第五是菩薩

【English Translation】 English version: It has already happened. The above four are self-opponents, and the following two are progressive opponents. One is understanding, and the other is action. The fifth, taking self-views as faults, goes against understanding. Disobeying the teacher's teachings reveals the appearance of faults. The methods of counteracting can be known from the scriptures. The sixth, taking abandonment as the priority, is like practicing according to what is said, considering hearing and thinking to be superior and more important than practice. Now abandoning this priority is a fault. The remaining text can be read and understood by oneself.

The fourth is that the Bodhisattva at that time explains the fruit of gratitude of the Dharma speaker. It refers to hearing the Dharma from the teacher in the previous stage, and this teacher can be called the Dharma speaker. Starting from the previous stage, practicing according to the Dharma, now achieving accomplishment, in accordance with the teacher's intention of teaching, is called repaying kindness. Among them, the first is the mind of knowing and repaying kindness, and the following nine are the actions of repaying kindness. The initial commentary is: those who achieve the mind of knowing kindness will follow the teacher's teachings and act accordingly. Repaying kindness is to explain knowing kindness, and it is necessary to know kindness in order to repay kindness. The following nine separately elaborate on the actions of repaying kindness. The first is to express the mind of repaying kindness. The second is to be able to care for those who practice the Dharma together, and to follow the Dharma speaker's intentions, which is called repaying kindness. It refers to being kind in heart and living together in peace. The third is to practice according to the Dharma, taking this as repaying kindness. It refers to following and accepting teachings, and not violating the teacher's orders, which is called a straightforward mind. The fourth is to initiate the action of practice, and to be able to endure suffering, which is called a soft mind. The fifth is to stay away from faults in practice, as a way to repay the teacher's kindness. It refers to not speaking of one's own merits, which is called without crookedness. The sixth is not to conceal one's own faults, which is called acting uprightly. The seventh is that true merits are achieved, but one is not arrogant, so it is said that there is no pride. The above is in terms of action, and the following is in terms of understanding. The eighth is to accept language according to the teachings, indicating that one has received the teacher's teachings. The ninth is to accept without distortion, indicating that one has received the teacher's intention. In this way, summarize the achievement of action. Among them, those who possess kindness and a soft mind in this way, the commentary says that this is the increase of the previous counteracting practice. It refers to the previous counteracting being achieved here, so it is said to possess. Possessing a mind of tranquility is called the power of increasing counteracting practice. The first two, being far from retribution, is the mind of tranquility, which is the counteracting power of guarding against afflictions. Possessing patience and so on, the commentary calls it retribution, which is the retribution of this act of repaying kindness. The first two sentences indicate that it is and so on, referring to the first sentence, the achievement of kindness, and the second sentence, the achievement of tranquility. Combining these two sentences becomes the third sentence, called the achievement of good tranquility, as this retribution.

The fifth is the Bodhisattva

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爾時成下明發勤精進果。不轉者不休息故此為總句。下別顯九種。一自乘不動故云不捨。二論中共染者。若過謂耽著精進。共懈怠者。若不及離此二種平等勝進故云不染也。三一切魔煩惱行不能破壞故云不壞也。四常至心順行故云無厭惓。五廣念利他故云廣大。此是利心也。六為無量眾生作利益愿攝取故云無邊。此是利他行。七勇悍難當故云猛利。論經欠此。八修習過余故云無等等。九攝取眾生故云救眾生等。論中更有一句可知。

第六是菩薩修習下明本心界滿足者。依菩提分樂欲心滿故云直心清凈。下別顯中。一彼求道品之心。由前精進修行增益故云不失深心也。二于勝上證中。轉生決定心故云信解明利。三彼上證之因。治過行增故云善根增長。四除滅諸障故云遠離世垢。五除此地秘密疑事故云不信皆已滅。六以除疑故。于余處決定故云無疑無悔等。七依化眾生力。謂佛力能化眾生故云於一切佛等。八依勝樂行。內證相應故云自然習樂。九依現無量三昧心。智障清凈故云無量之心等。上來行果竟。

第二菩薩住是第四下明位果。三果即為三段。就初調柔果中有四。一調柔行。二教智凈。三別地行。四結說。初中先法。次喻。后合法中。先見佛為練行緣。二恭敬等為能練行。三是菩薩下明所練凈。能練中

【現代漢語翻譯】 現代漢語譯本： 當時，成就下品明發勤精進果（指菩薩修行精進的果報）。『不轉者不休息』是總括性的句子。下面分別闡述九種：一、自身修持不動搖，所以說『不捨』。二、對於共同的染污。如果過度，就叫做耽著精進；共同的懈怠，如果不及，就遠離這兩種，平等地殊勝前進，所以說『不染』。三、一切魔和煩惱的行徑都不能破壞，所以說『不壞』。四、常常以至誠的心順行，所以說『無厭惓』（沒有厭倦）。五、廣泛地念及利益他人，所以說『廣大』，這是利他的心。六、爲了無量的眾生，發利益的願望並攝取他們，所以說『無邊』，這是利他的行為。七、勇猛強悍難以抵擋，所以說『猛利』，論經中缺少這一條。八、修習超過其他，所以說『無等等』。九、攝取眾生，所以說『救眾生』等等。論中還有一句，可以知道。 第六是菩薩修習，下面闡述本心界滿足的情況。依靠菩提分（證悟的組成部分）的樂欲心滿足，所以說『直心清凈』。下面分別闡述：一、他們求道品的心，由於之前的精進修行而增益，所以說『不失深心』。二、在殊勝的證悟中，轉生堅定的心，所以說『信解明利』。三、他們殊勝證悟的原因，是治理過失的行為增多，所以說『善根增長』。四、消除滅盡各種障礙，所以說『遠離世垢』。五、消除此地秘密的疑惑之事，所以說『不信皆已滅』。六、因為消除了疑惑，所以在其他地方也堅定不移，所以說『無疑無悔』等等。七、依靠化度眾生的力量，即佛的力量能夠化度眾生，所以說『於一切佛』等等。八、依靠殊勝的快樂修行，內心證悟相應，所以說『自然習樂』。九、依靠顯現無量三昧（專注狀態）的心，智慧的障礙清凈，所以說『無量之心』等等。以上是修行和果報的闡述。 第二，菩薩住在第四地，下面闡述位果。三種果報分為三個階段。就最初的調柔果報中有四點：一、調柔的行為。二、教導的智慧清凈。三、不同地的修行。四、總結性的說明。最初的部分先說法，然後用比喻，最後是合法，其中先是見佛作為鍛鍊行為的因緣。二、恭敬等等作為能夠鍛鍊的行為。三、是菩薩，下面闡述所鍛鍊的清凈。在能夠鍛鍊的部分中。

【English Translation】 English version: At that time, the fruit of diligent and vigorous effort with clear understanding in the lower realm was achieved. 'Those who do not turn back do not rest' is the general statement. The following separately elucidates nine aspects: 1. Because one's own practice is unmoving, it is said 'not abandoning'. 2. Regarding common defilements, if it is excessive, it is called attachment to diligence; regarding common laziness, if it is insufficient, one departs from these two, advancing equally and excellently, therefore it is said 'not defiled'. 3. All actions of demons and afflictions cannot destroy it, therefore it is said 'not destroyed'. 4. Constantly and sincerely acting in accordance, therefore it is said 'without weariness'. 5. Broadly thinking of benefiting others, therefore it is said 'vast', this is the mind of benefiting others. 6. For the sake of immeasurable beings, making vows of benefit and embracing them, therefore it is said 'boundless', this is the action of benefiting others. 7. Courageous and fierce, difficult to withstand, therefore it is said 'fierce and sharp', this is missing in the treatise. 8. Cultivating beyond others, therefore it is said 'unequaled'. 9. Embracing beings, therefore it is said 'saving beings' and so on. There is one more sentence in the treatise that can be understood. Sixthly, the Bodhisattva cultivates, below elucidating the fulfillment of the fundamental mind realm. Relying on the joyful desire of the Bodhi-part (components of enlightenment) being fulfilled, therefore it is said 'straightforward mind is pure'. The following separately elucidates: 1. Their mind of seeking the path, due to the increase from previous diligent practice, therefore it is said 'not losing profound mind'. 2. In the superior attainment, giving rise to a determined mind, therefore it is said 'faith and understanding are clear and sharp'. 3. The cause of their superior attainment is the increase in actions that correct faults, therefore it is said 'roots of goodness increase'. 4. Eliminating and extinguishing all obstacles, therefore it is said 'departing from worldly defilements'. 5. Eliminating the secret doubts of this ground, therefore it is said 'disbelief is all extinguished'. 6. Because doubts are eliminated, one is firm in other places, therefore it is said 'without doubt or regret' and so on. 7. Relying on the power to transform beings, that is, the Buddha's power can transform beings, therefore it is said 'in all Buddhas' and so on. 8. Relying on the superior joyful practice, inner realization corresponds, therefore it is said 'naturally accustomed to joy'. 9. Relying on the manifestation of immeasurable Samadhi (state of concentration) mind, the obstacles of wisdom are purified, therefore it is said 'immeasurable mind' and so on. The above is the elucidation of practice and its results. Secondly, the Bodhisattva dwells in the fourth ground, below elucidating the fruit of the position. The three fruits are divided into three stages. Regarding the initial fruit of gentleness, there are four points: 1. Gentle behavior. 2. The wisdom of teaching is pure. 3. Practice in different grounds. 4. Concluding explanation. The initial part first speaks of the Dharma, then uses a metaphor, and finally applies the law, in which first seeing the Buddha is the condition for training behavior. 2. Reverence and so on are the behaviors that can be trained. 3. Is the Bodhisattva, below elucidating the purity of what is trained. In the part that can be trained.

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有出家者。初供佛福行。后近佛慧行。一近佛。二聽法。三信奉等思。四出家修行。初二地寄人王報故有出家。三地天王出家不便。今此四地寄當出世次辨出家。攝報不便。調柔中五地亦爾可知。金作莊嚴具者。論云喻阿含現作證智莊嚴。示現得證智故。二摩尼珠喻教智凈。前諸地無者。為是世間故。此出世故有是用。又經中略無別地行相。余並如論應知。

第三重頌中有二十九頌分六。初二頌前初增長因分。二有三頌前清凈分。三有七頌對治修行增長分。于中初四頌護煩惱行。后三頌護小乘行。四有九頌前彼果分。于中細分可知。五有七頌前調柔等三果。六末後一頌顯名結說。釋第四地竟。第五難勝地七門同前。

初釋名者。唯識云。真俗兩智行相互違合令相應。極難勝故。攝大乘雲。由真諦智與世間智。更互相違合此難合令相應故。世親釋云。由此地中知真諦智是無分別。知世間工巧智是有分別。此二相違應修令合。能合難合令相應故。故名極難勝。無性釋及梁論並同此。瑜伽論云。今此地中顯示菩薩于諸聖諦決定妙智極難可勝名難勝地。解深密雲。由即于彼菩提分法方便修習最極艱難名極難勝地。金光明雲。是修行方便勝智自在難得故。見思煩惱不能伏故名難勝地。莊嚴論云。於五地有二種難。一

【現代漢語翻譯】 現代漢語譯本 有出家之人，最初供養佛，修習福德之行；之後親近佛，修習智慧之行。一是親近佛，二是聽聞佛法，三是信受奉行、如理思維，四是出家修行。最初二地（指菩薩的初地和二地）依附人王的果報，所以有出家之事。三地（指菩薩的三地）的天王出家不方便。現在這四地（指菩薩的四地）依附當來出世的佛，次第辨別出家之事，攝取果報不方便。調柔中，五地（指菩薩的五地）也是如此，可以知曉。用金子製作莊嚴具這件事，《瑜伽師地論》中說，比喻阿含經所展現的現證智，用以莊嚴自身，表示示現獲得現證智的緣故。二，摩尼寶珠比喻教法之智清凈。前面諸地沒有這些，是因為它們還是世間法。此地（指菩薩的四地）是出世法，所以有這些作用。而且經文中省略了其他地的行相。其餘的都應當如《瑜伽師地論》中所說的那樣理解。 第三重頌中有二十九頌，分為六部分。最初二頌是前面最初增長的原因部分。第二部分有三頌，是前面的清凈部分。第三部分有七頌，是對治修行增長的部分。其中，前四頌是守護煩惱之行，后三頌是守護小乘之行。第四部分有九頌，是前面的果報部分。其中，可以細分。第五部分有七頌，是前面的調柔等三種果報。第六部分最後有一頌，是顯明名稱，總結說明。第四地解釋完畢。第五難勝地，七個方面的內容與前面相同。 最初解釋名稱。《唯識論》中說，真智和俗智兩種行相相互違背，使其相互調和相應，極其難以勝過，所以稱為難勝地。《攝大乘論》中說，由於真諦之智與世間之智，更加互相違背，難以調和使其相應。《世親釋》中說，由此地中，知道真諦之智是無分別智，知道世間工巧之智是有分別智，這兩種智慧相互違背，應當修習使其調和。能夠調和難以調和的，使其相應，所以名為極難勝。無性釋和梁論都與此相同。《瑜伽師地論》中說，現在此地中，顯示菩薩對於諸聖諦的決定妙智，極其難以勝過，名為難勝地。《解深密經》中說，由於即于那些菩提分法，方便修習，最極艱難，名為極難勝地。《金光明經》中說，這是修行方便勝智自在難得的緣故。見思煩惱不能夠制伏的緣故，名為難勝地。《莊嚴論》中說，在第五地有兩種難處，一是...

【English Translation】 English version There are those who have renounced the household life. Initially, they make offerings to the Buddha and practice meritorious deeds. Later, they draw near to the Buddha and cultivate wisdom. This involves: 1. Approaching the Buddha; 2. Listening to the Dharma; 3. Believing, revering, and contemplating accordingly; 4. Practicing renunciation. The first two Bhumis (stages of a Bodhisattva's path) rely on the rewards of a human king, hence the act of renunciation. For the third Bhumi, it is inconvenient for a Deva King to renounce. Now, this fourth Bhumi relies on the Buddha who will appear in the future, discerning the matter of renunciation in sequence, as it is inconvenient to receive rewards. In the midst of gentleness, the fifth Bhumi is also similar, as can be understood. The matter of using gold to create adornments is explained in the Yogacarabhumi-sastra as a metaphor for the wisdom of direct realization (pratyaksa-jnana) manifested in the Agamas, adorning oneself, indicating the manifestation of attaining the wisdom of direct realization. Secondly, the Mani jewel symbolizes the purity of the wisdom of the teachings. The reason the previous Bhumis do not have these is because they are still worldly. This Bhumi (the fourth) is transcendental, hence the presence of these functions. Moreover, the sutras omit the characteristics of other Bhumis. The rest should be understood as explained in the Yogacarabhumi-sastra. In the third set of verses, there are twenty-nine verses, divided into six parts. The first two verses are the initial cause of growth. The second part has three verses, which is the preceding pure part. The third part has seven verses, which is the part of counteracting cultivation and growth. Among them, the first four verses are the practice of guarding against afflictions, and the last three verses are the practice of guarding against the Hinayana. The fourth part has nine verses, which is the preceding part of the result. Among them, it can be subdivided. The fifth part has seven verses, which are the preceding three results of gentleness, etc. The sixth part has the last verse, which reveals the name and concludes the explanation. The explanation of the fourth Bhumi is completed. The fifth, Difficult to Conquer Bhumi, has the same seven aspects as before. Initially, explaining the name. The Vijnaptimatrata-siddhi-sastra says that the two aspects of true wisdom and conventional wisdom contradict each other, making them harmonize and correspond, which is extremely difficult to conquer, hence it is called the Difficult to Conquer Bhumi. The Mahayanasamgraha says that because the wisdom of ultimate truth and the wisdom of the world contradict each other even more, it is difficult to harmonize them and make them correspond. The Vasubandhu's Commentary says that in this Bhumi, one knows that the wisdom of ultimate truth is non-discriminating wisdom, and one knows that the wisdom of worldly skills is discriminating wisdom. These two kinds of wisdom contradict each other, and one should cultivate them to make them harmonize. Being able to harmonize what is difficult to harmonize, making them correspond, hence it is called Extremely Difficult to Conquer. The Asanga's Commentary and the Liang Commentary are the same as this. The Yogacarabhumi-sastra says that in this Bhumi, it is shown that the Bodhisattva's decisive and wonderful wisdom regarding the noble truths is extremely difficult to conquer, hence it is called the Difficult to Conquer Bhumi. The Samdhinirmocana Sutra says that because one diligently cultivates those limbs of enlightenment with skillful means, it is extremely difficult, hence it is called the Extremely Difficult to Conquer Bhumi. The Suvarnaprabhasa Sutra says that this is because the skillful means of cultivation, the supreme wisdom, and the freedom are difficult to obtain. Because the afflictions of views and thoughts cannot be subdued, it is called the Difficult to Conquer Bhumi. The Ornament of the Mahayana Sutras says that in the fifth Bhumi, there are two difficulties, one is...

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勸化眾生心無惱難。二生不從化心無惱難。此地菩薩能退二難。于難得勝故名難勝。顯揚論云。證得極凈緣諦所知諸法微妙慧蘊。成極難成。不住流轉寂靜聖道名極難勝。十住論云。第五地中功德力成。一切諸魔不能壞故名難勝地。仁王經名勝慧地。諸餘經論多分皆同。問仁王經初地菩薩四天王。雙照二諦平等道。如何諸論唯說五地。答三藏云。據實初地二諦雙照而約任運故說五地。今釋此是寄法顯位。前地出世。此地卻入實為難故。

第二次第者亦有三義。一四五六地總寄二乘。第四寄當初果。第五寄當羅漢。第六獨覺。前地預流。此名羅漢義次第故。是故次來。以預流創故。羅漢終故。用寄四五二地差別。中間二果略不寄顯。此依地論等。問若爾何故仁王經第七地得羅漢果。答此二各別。地論約所觀行相以配二乘。道品四諦俱聲聞行。第六緣生是緣覺行。第七十度是菩薩行故非二乘。仁王下卷瓔珞上卷約人配位。前之三地相同凡夫故。后四地配於四果以顯地別。良由第七未離分段故寄同下位。二者二乘行中。道品居先四諦居后。義次第故。三者前地雖得出世。而未能隨順世間五明攝化。今此地中修證彼法。是故次來。

第三斷障者依十地論離身凈我慢障。解云以前地出世以為身凈。取以起慢。便障五

【現代漢語翻譯】 現代漢語譯本 勸導眾生內心沒有煩惱和困難。二乘人不隨從教化，內心就沒有煩惱和困難。此地的菩薩能夠克服這兩種困難。因為在困難中取得勝利，所以稱為難勝。顯揚論中說：『證得極其清凈的緣諦所知諸法微妙智慧蘊，成就極其難以成就的境界。不滯留在流轉的寂靜聖道中，名為極難勝。』十住論中說：『在第五地中，功德力量成就，一切諸魔都不能夠破壞，所以名為難勝地。』仁王經中名為勝慧地。其他經典論著大多相同。問：仁王經中初地菩薩四天王，同時照見二諦平等之道，為什麼各論只說五地？答：三藏法師說：『根據實際情況，初地就能同時照見二諦，但按照任運的次第，所以說五地。』現在解釋這是寄法顯位。前地出世，此地卻入世，實在困難的緣故。 第二次第也有三種含義。一是四五六地總共寄託於二乘。第四地寄託于初果（Sotapanna，須陀洹）。第五地寄託于當羅漢（Arhat）。第六地寄託于獨覺（Pratyekabuddha，辟支佛）。前地是預流果。此地名為羅漢，意義上有次第的緣故。所以依次而來。因為預流果是初創，羅漢果是終結，所以用寄託四五二地來區分差別。中間的二果（斯陀含和阿那含）略去不明顯地寄託。這是依據地論等。問：如果這樣，為什麼仁王經中第七地得到羅漢果？答：這兩種說法各有不同。地論是按照所觀的行相來配合二乘，道品和四諦都是聲聞乘的修行。第六地緣生是緣覺乘的修行。第七地十度是菩薩乘的修行，所以不是二乘。仁王經下卷和瓔珞經上卷是按照人來配合地位。前面的三地相同于凡夫，所以後面的四地配合於四果，來顯示地的差別。因為第七地還沒有脫離分段生死，所以寄託于較低的地位。二是二乘的修行中，道品在前，四諦在後，意義上有次第的緣故。三是前地雖然得出世，但還不能夠隨順世間的五明來攝受教化，現在此地中修證那些法，所以依次而來。 第三斷除障礙方面，依據十地論，是離開身凈我慢的障礙。解釋說，因為前地出世，認為自身清凈，從而產生我慢，便會障礙五明。

【English Translation】 English version To persuade sentient beings to have no vexations or difficulties in their minds. The two vehicles (Sravaka and Pratyekabuddha) do not follow the teachings, so their minds have no vexations or difficulties. The Bodhisattva of this stage can overcome these two difficulties. Because of achieving victory in difficulties, it is called 'Nandurjaya' (Difficult to Conquer). The Yogacarabhumi-sastra says: 'Attaining the subtle wisdom aggregate of the extremely pure conditioned truth and the knowable dharmas, achieving an extremely difficult to achieve state. Not dwelling in the flowing, revolving, and tranquil holy path is called 'Atyantadurdurjaya' (Extremely Difficult to Conquer).' The Dasabhumika-sastra says: 'In the fifth stage, the power of merit is accomplished, and all demons cannot destroy it, so it is called 'Nandurjaya-bhumi' (Difficult to Conquer Ground).' The Prajnaparamita-sutra called by King Jen (Renwangjing) is named 'Superior Wisdom Ground'. Most other sutras and treatises are the same. Question: In the Prajnaparamita-sutra called by King Jen, the Bodhisattva of the first stage and the Four Heavenly Kings simultaneously illuminate the equal path of the two truths, why do the treatises only speak of the fifth stage? Answer: Tripitaka Master said: 'According to the actual situation, the first stage can simultaneously illuminate the two truths, but according to the sequential order, so it is said to be the fifth stage.' Now, this explanation is to reveal the position by borrowing the Dharma. The previous stage is to leave the world, but this stage is to enter the world, which is truly difficult. The second sequence also has three meanings. First, the fourth, fifth, and sixth stages are all entrusted to the two vehicles. The fourth stage is entrusted to the first fruit (Sotapanna). The fifth stage is entrusted to the Arhat. The sixth stage is entrusted to the Pratyekabuddha. The previous stage is the stream-enterer. This stage is called Arhat, because there is a sequence in meaning. Therefore, it comes in order. Because the stream-enterer is the beginning, and the Arhat is the end, so the difference is distinguished by entrusting the fourth and fifth stages. The two intermediate fruits (Sakrdagamin and Anagamin) are omitted and not clearly entrusted. This is based on the Dasabhumika-sastra, etc. Question: If so, why does the seventh stage in the Prajnaparamita-sutra called by King Jen attain the Arhat fruit? Answer: These two statements are different. The Dasabhumika-sastra matches the two vehicles according to the observed aspects of practice. The Bodhipaksika-dharmas and the Four Noble Truths are all Sravaka practices. The sixth stage, dependent origination, is the practice of the Pratyekabuddha. The seventh stage, the ten perfections, is the practice of the Bodhisattva, so it is not the two vehicles. The lower volume of the Prajnaparamita-sutra called by King Jen and the upper volume of the Bodhisattva Garland Sutra match the positions according to people. The previous three stages are the same as ordinary people, so the latter four stages are matched with the four fruits to show the difference between the stages. Because the seventh stage has not yet left the segmented samsara, it is entrusted to a lower position. Second, in the practice of the two vehicles, the Bodhipaksika-dharmas come first, and the Four Noble Truths come later, because there is a sequence in meaning. Third, although the previous stage has left the world, it is still unable to follow the five sciences of the world to gather and transform, now in this stage, those dharmas are cultivated and realized, so it comes in order. Third, in terms of cutting off obstacles, according to the Dasabhumika-sastra, it is to leave the obstacle of self-purification and pride. The explanation is that because the previous stage left the world, it is considered that oneself is pure, and thus pride arises, which will hinder the five sciences.

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地不捨世道。故入五地翻治此障。此等並是地背修舍。顯增微故。唯識云。于下乘般涅槃障。謂所知障中俱生一分。令厭生死樂趣涅槃。同下二乘厭苦欣滅。彼障五地無差別道。入五地時便能永斷。由斯五地。說斷二愚。一純作意背生死愚。即是此中厭生死者。二純作意向涅槃愚。即是此中樂涅槃者。瑜伽深密同此可知。解云以前舍世間向出世間背染向凈故有斯障。此地觀四諦染凈因果平等名無差別道。不同三地世間之染。不同四地出世之凈。以於世間能出能入雙現前故。故無背向斷斯障也。金光明雲。一意入涅槃。一意入生死。思惟無明。生死涅槃不平等心思惟無明。梁攝論云。一生死涅槃。一向背趣思惟無明。二方便所攝修習道品無明。解云此彼經論會意可知。

第四所證者。依攝論證得相續無差別法界。世親釋云。謂於此中體無有異。非如眼等隨諸有情相續差別各各有異。若如是知得入五地。無性意同。梁論少別。謂彼論中釋此法界能令三世諸佛相續身不異。唯識云五類無別真如。謂此真如類無差別。非如眼等類有異故。解云謂此地中修得生死涅槃無差別道。由此了知非自他如得平等意。中邊論云。由通達此得十意樂平等凈心。

第五別行者亦有四種。一十度中當禪定行。二當地中得諦觀增上慧行

【現代漢語翻譯】 現代漢語譯本 地不能捨棄世間之道，所以進入五地來翻轉治理這種障礙。這些都是背離（世間）修習而趨向（涅槃）的捨棄，（因為）顯現的（智慧）增長而（世間的煩惱）微弱的緣故。《唯識論》說：『對於下乘的般涅槃障，是指所知障中與生俱來的一部分，使人厭惡生死，喜歡涅槃，與下乘二乘人厭惡痛苦，欣求寂滅相同。』這種障礙在五地時，通過無差別道就能永遠斷除。因此，五地說斷除兩種愚癡：一是純粹作意背離生死的愚癡，就是這裡厭惡生死的人；二是純粹作意趨向涅槃的愚癡，就是這裡喜歡涅槃的人。《瑜伽師地論》和《深密解脫經》的說法與此相同，可以參考理解。解釋說，因為之前捨棄世間，趨向出世間，背離染污，趨向清凈，所以有這種障礙。此地觀察四諦的染凈因果平等，稱為無差別道，不同於三地的世間之染，也不同於四地的出世之凈，因為對於世間，能夠出離也能進入，兩者同時顯現，所以沒有背離和趨向，從而斷除這種障礙。《金光明經》說：『一心趣入涅槃，一心趣入生死，思惟無明，生死涅槃不平等心，思惟無明。』《梁攝論》說：『一生死涅槃，一向背離趣向，思惟無明；二方便所攝修習道品無明。』解釋說，這些經論的含義可以融會貫通地理解。 第四，所證得的是：依據《攝大乘論》，證得相續無差別法界（dharmadhatu，一切諸法的本體）。世親（Vasubandhu）的解釋是：『指在此法界中，本體沒有差異，不像眼等器官隨著有情眾生的相續差別而各自不同。』如果這樣理解，就能進入五地。無性（Asanga）的觀點相同。《梁論》稍有不同，其中解釋此法界能使三世諸佛的相續身不異。《唯識論》說五類無別真如（tathata，如如）：『指此真如的類別沒有差別，不像眼等器官的類別有差異。』解釋說，此地修得生死涅槃無差別道，由此了知非自他如，得平等意。《中邊分別論》說：『由於通達此（法界），得到十意樂平等凈心。』 第五，特別的修行也有四種：一是十度（paramita，菩薩的十種修行）中，屬於禪定（dhyana，冥想）的修行；二是在此地中，得到諦觀（satya-darsana，對真理的觀察）增上的智慧修行。

【English Translation】 English version The ground does not abandon the ways of the world. Therefore, one enters the Fifth Ground to reverse and govern this obstacle. These are all abandonments of cultivation that turn away from (the world) and towards (Nirvana), because the manifested (wisdom) increases and (worldly afflictions) weaken. The Vijnaptimatrata-siddhi-sastra says: 'Regarding the obstacle to Nirvana of the Lower Vehicle, it refers to a portion of the innate ignorance within the obstacle of the knowable, causing one to detest birth and death and delight in Nirvana, similar to the Hearers of the Lower Vehicle who detest suffering and seek extinction.' This obstacle, in the Fifth Ground, can be permanently severed through the path of non-differentiation. Therefore, the Fifth Ground speaks of severing two kinds of ignorance: first, the ignorance of purely intending to turn away from birth and death, which is the one who detests birth and death here; second, the ignorance of purely intending to turn towards Nirvana, which is the one who delights in Nirvana here. The Yoga-bhumi-sastra and the Samdhinirmocana-sutra have similar statements, which can be referred to for understanding. The explanation says that because one previously abandoned the world and turned towards transcendence, turned away from defilement and towards purity, this obstacle exists. In this ground, observing the equality of the defiled and pure causes and effects of the Four Noble Truths is called the path of non-differentiation, which is different from the worldly defilement of the Third Ground and also different from the transcendental purity of the Fourth Ground, because one is able to both depart from and enter the world, both appearing simultaneously, so there is no turning away or turning towards, thereby severing this obstacle. The Suvarnaprabhasa Sutra says: 'With one mind entering Nirvana, with one mind entering birth and death, contemplating ignorance, with an unequal mind towards birth and death and Nirvana, contemplating ignorance.' The She Lun of Liang says: 'First, birth and death and Nirvana, consistently turning away and towards, contemplating ignorance; second, ignorance of the path factors cultivated and embraced by skillful means.' The explanation says that the meanings of these sutras and treatises can be understood by integrating them. Fourth, what is attained is: according to the Mahayana-samgraha, one attains the uninterrupted and non-differentiated dharmadhatu (法界, the realm of reality). Vasubandhu (世親) explains: 'It refers to the fact that within this dharmadhatu, the essence is without difference, unlike the sense organs such as the eyes, which differ according to the uninterrupted differences of sentient beings.' If one understands in this way, one can enter the Fifth Ground. Asanga's (無性) view is the same. The She Lun of Liang is slightly different, explaining that this dharmadhatu can cause the uninterrupted bodies of the Buddhas of the three times to be non-different. The Vijnaptimatrata-siddhi-sastra says that the tathata (真如, suchness) is non-differentiated in five ways: 'It refers to the fact that the categories of this tathata are without difference, unlike the categories of the sense organs such as the eyes, which have differences.' The explanation says that in this ground, one cultivates and attains the path of non-differentiation between birth and death and Nirvana, thereby understanding that self and other are not different, attaining the meaning of equality. The Madhyantavibhaga-karika says: 'By penetrating this (dharmadhatu), one obtains the pure mind of equality with the ten intentions.' Fifth, the special practices are also of four kinds: first, among the ten paramitas (度, perfections), it belongs to the practice of dhyana (禪定, meditation); second, in this ground, one obtains the wisdom practice of increased satya-darsana (諦觀, seeing the truth).

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。三莊嚴論云。第五住以得教化惱不惱心。以無我故。四下文亦成五明處行。

第六得果者三種。同前。一依梁論。五地通達相續不異法界得無差別法身果。二金光明雲。五地發心得寶華三昧。三調柔等可知。

第七釋文中三分同前。

初贊請分中有十五頌分四。初二頌明菩薩眾以三業供養。次有二頌明天王眷屬三業供養。次有十頌天女嘆佛。于中初一敘事。次八嘆佛。初二嘆因深果現。次二體極用希。謂此一類所化根器久來未熟故。今佛海于彼一類常恒堪然未曾起用。今既根熟感佛應機從體起用。故云從久遠來大海相始動。非謂如來從久遠來一切處未用今始方用。次二頌慶此希遇。次二頌嘆佛德勝。后一總結天女嘆已默住。末後一頌眾首正請。

第二正說中論分為三　初勝慢對治　二不住道行勝　三彼果勝。

于中以加行道及初住地無間道合為初分。二以正住地分解脫道為第二分。三以地滿勝進道為第三分。就初中勝慢對治者。遠公云。慢有二種。一他地慢。謂前四地中得出世智。取彼勝相名為勝慢。下以十平等心翻彼名治。二自地慢。謂於此十心希求勝相。復以為慢。下以如道行對治。今釋前地解法慢障。正地中對治。此地所治身凈我慢障。是前地中得出世凈。取以為慢。此地加

【現代漢語翻譯】 現代漢語譯本： 《三莊嚴論》說，第五住位菩薩因為獲得了教化眾生而不生惱怒的心，這是因為他們證悟了無我的緣故。第四點，下文也將成就五明處的修行。 第六，獲得果位有三種說法，與前面相同。第一種依據《梁論》，認為第五地菩薩通達相續不斷、與法界無二無別的智慧，從而獲得無差別法身果。第二種依據《金光明經》，認為第五地菩薩發心得寶華三昧。第三種是調柔等，可以依文理解。 第七，解釋經文的結構分為三分，與前面相同。 首先是贊請分，其中有十五頌，分為四部分。最初兩頌說明菩薩眾以身、口、意三業供養。接著兩頌說明天王眷屬以三業供養。然後是十頌天女讚歎佛陀。其中，第一頌敘述事件，接著八頌讚嘆佛陀。最初兩頌讚嘆佛陀的因地深厚，果地顯現。接著兩頌讚嘆佛陀的本體至極，作用希有。這是說，此類所教化的眾生根器長久以來尚未成熟，所以佛陀的智慧之海對於他們來說，一直處於堪能但未曾起用的狀態。如今既然根器成熟，感應到佛陀應機說法，才從本體起用。所以說『從久遠來大海相始動』，並非說如來從久遠以來在一切處都未曾起用，而是現在才開始起用。接著兩頌慶賀這種希有的相遇。接著兩頌讚嘆佛陀的功德殊勝。最後一頌總結天女讚歎完畢，默然住立。最後的一頌是眾首正式請求佛陀說法。 第二部分是正說中論，分為三部分：第一，勝慢對治；第二，不住道行勝；第三，彼果勝。 其中，以加行道和初住地無間道合為第一部分。以正住地分解脫道為第二部分。以地滿勝進道為第三部分。就第一部分中的勝慢對治而言，遠公說，慢有兩種：一種是他地慢，指前四地中得出世智，取彼殊勝之相，名為勝慢。下面以十平等心來翻轉它，名為對治。另一種是自地慢，指對於這十種心希求殊勝之相，又以此為慢。下面以如道行來對治。現在解釋前地解法慢障，正地中對治。此地所要對治的是身凈我慢障，這是前地中得出世凈，取以為慢。此地加行道

【English Translation】 English version: The San Zhuang Yan Lun (Treatise on the Three Adornments) says that the bodhisattva of the fifth bhumi (stage), because they have attained the mind of teaching and transforming beings without annoyance, is due to their realization of non-self. Fourthly, the following text will also accomplish the practice of the five vidyas (sciences). Sixth, there are three kinds of attainment of fruition, the same as before. The first is based on the Liang Lun (Liang Treatise), which states that the bodhisattva of the fifth bhumi penetrates the uninterrupted continuity and the wisdom that is non-dual with the dharmadhatu (realm of reality), thereby attaining the non-differentiated dharmakaya (dharma body) fruition. The second is based on the Golden Light Sutra, which states that the bodhisattva of the fifth bhumi generates the mind and attains the Treasure Flower Samadhi (Treasure Flower Concentration). The third is taming and so on, which can be understood according to the text. Seventh, the structure of the explanation of the sutra is divided into three parts, the same as before. First is the praise and request section, which contains fifteen gathas (verses), divided into four parts. The first two gathas explain that the bodhisattva assembly makes offerings with the three karmas (actions) of body, speech, and mind. The next two gathas explain that the retinue of the Deva (god) kings makes offerings with the three karmas. Then there are ten gathas in which the heavenly maidens praise the Buddha. Among them, the first gatha narrates the event, and the next eight gathas praise the Buddha. The first two gathas praise the depth of the Buddha's causal ground and the manifestation of the fruition. The next two gathas praise the Buddha's ultimate essence and rare function. This means that the capacity of the beings to be taught has not matured for a long time, so the Buddha's ocean of wisdom has always been in a state of being capable but not yet functioning for them. Now that the capacity has matured, sensing the Buddha's appropriate teaching, it functions from the essence. Therefore, it is said 'From a long time ago, the ocean's appearance began to move,' not that the Tathagata (Thus Come One) has never functioned in all places from a long time ago, but that it is only now beginning to function. The next two gathas celebrate this rare encounter. The next two gathas praise the Buddha's superior virtues. The last gatha summarizes that the heavenly maidens have finished praising and remain silent. The last gatha is the leaders of the assembly formally requesting the Buddha to speak the Dharma. The second part is the correct exposition of the Madhyamaka Shastra (Treatise on the Middle Way), divided into three parts: first, the antidote to arrogance; second, the superiority of non-abiding practice; and third, the superiority of its fruition. Among them, the Prayoga-marga (path of application) and the Anantarya-marga (path of immediate consequence) of the first bhumi are combined as the first part. The Visuddhi-marga (path of purification) of the correct bhumi is divided as the second part. The Visesa-marga (path of distinction) of the full bhumi is the third part. Regarding the antidote to arrogance in the first part, Yuan Gong said that there are two kinds of arrogance: one is the arrogance of other bhumis, which refers to obtaining the wisdom of transcending the world in the previous four bhumis, and taking that superior aspect as arrogance. The following uses the ten equal minds to reverse it, called the antidote. The other is the arrogance of one's own bhumi, which refers to seeking superior aspects in these ten minds, and again taking this as arrogance. The following uses the practice of the path to counteract it. Now explaining the slow obstacle of understanding the Dharma in the previous bhumi, the correct bhumi counteracts it. What this bhumi needs to counteract is the obstacle of the arrogance of bodily purity, which is to obtain the purity of transcending the world in the previous bhumi and take it as arrogance. The Prayoga-marga of this bhumi

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行觀十平等。正伏彼障。初入地時。無間道中正斷彼種。是故此二俱名勝慢對治。以勝前地。初說治障。至正住地。但修勝行。於世出世無偏住著。故能隨世以攝眾生。于初分中二。先地加行。二初住地。前中三。初結前舉后。二正顯十心。三結能入地。就正顯內。于平等中心得清凈故云平等心。中此十平等與后六地平等何別。釋以前地中取凈法為慢故。此地中偏觀凈法平等。后地通觀染凈平等。此等並是地背修舍差別法矣。十中論分為二。初三名諸佛法。即果法也。謂三世十力悉皆平等。又釋舉力等取余功德法。后七名隨佛法即因法也。于中前六自利。后一利他。前六中就行合為三學。初一戒行。次一定行。餘四慧行。離為七凈。一戒凈。二定凈。三見凈。四度疑凈。上二同一句。五道非道凈。此前五種大小名同。后二名異小乘中。六名行凈。七名行斷凈。以彼宗趣盡滅故。大乘中六名行斷。七名思量菩提分法上上凈。以此宗依其行斷起勝求故。二就位辨者。若小乘初二在見道前。次三在見道。行凈在修道。行斷無學道。若大乘中行斷思量菩提分俱在修道。余悉同前。何故初二在道前。謂要依戒定方能發彼無流聖慧。何故次三在於見道中。斷身見故。得見凈斷疑故。得度疑凈。斷戒取故。得道非道凈。入見道時十使

俱斷。何故言三。涅槃經說。此三重故。謂十使中五見及疑局障見道。餘四通見修。就六中三本三隨。謂身見為本。邊見隨。戒取為本。見取隨。疑為本。邪見隨。是故三結三隨轉斷此三結立三凈。后二在修者。以修道中斷障成德故有二也。余文如論可知。第二菩薩住五地下明初住地。論名如道行。初總顯中。善修菩提分者牒前四地所修覺分。依起此地十深凈心。后依此心希求此地。不住道行勝即能得佛者。即能證佛所證真如。論經名隨順如道行。又論云。如是不住道行勝破彼慢者。謂前四地取道生慢。即凈心為治。又彼凈心希此勝道。復以為慢。如道為治。以如道行於如法中不取著故。亦名不住道行勝也。二是菩薩下別辨中八句。初二起行心。一大願力習菩提心。是起自利行心。二慈心不疲。是起利他行心。餘六所起之行。前三自分。后三勝進。三得福慧善根力故云得念等也。又釋得念等三慧之力故。四修福智常不休息故云不捨。五正修善巧方便之行故云出生等。六勝進之始。上求無厭故云欲得轉勝等。七行修轉勝得他佛力加持故云也。八德成在已名自身得勝力。故云生定不退。論中有三慧可知。又以緣平等真如令心不退故也。第二如實知下明不住道行勝有二。一所知法中智清凈勝即為自利。護煩惱行不住世間。二

利益眾生勤方便勝即為利他。護小乘行不住涅槃。此二說有前後。理實合行故名不住。若不爾者初應住涅槃。后應著世間。故知俱也。就初中先明四諦實法分別。后明十諦化眾生差別。有此十種即是於前四諦作十門觀察亦同。下文十門觀察十二因緣相似也。故瑜伽住品。此地中雲。於四聖諦由十行相似如實了知故也。前中苦集二諦有佛無佛體。是世間雜染因果。滅道二諦。性是出世清凈因果故名實法也。就后十諦中。依地論及遠公作四句分別。一制立者。謂四諦門中義合法界。菩薩于中窮照無遺。隨智異論。廣別難窮。且就一週圓數以辨十門。然並是菩薩自知知相難明。故寄所化以顯其異。此乃約化顯自所知故。論名所知法中智清凈也。二開合者。或總為一。謂化眾生分別。或隨所化大小分二。初九化小。后一化大。或隨化所起分以為三。前五化生。令其生解。次四化令起行。后一化令入證。或約人不同。離以為七。初一化根未熟。二化根已熟。三化疑深法者。四化謬解法者。五化離正念者。六七八九化正見者。十化于大乘可化眾生。或隨法不同分以為十。如文。若廣分別數別無量。三對實法相辨通別者。此之十門於前四諦一一皆通。一世諦者通觀四諦法相差別。二觀四諦體空。三通觀四諦非有非無。四通觀四諦有無

{ "translations": [ "現代漢語譯本", "利益眾生，勤于使用各種善巧方便，這才是真正的利他行為。如果證得小乘的果位，卻安住于涅槃而不繼續利益眾生，這兩種說法在順序上是有先後差別的。但實際上，菩薩應該將二者結合起來修行，所以才說不住于涅槃。如果不是這樣，那就應該先安住于涅槃，然後再回到世間。所以，應當知道二者是同時進行的。在最初的修行中，首先要明白四諦（苦、集、滅、道）的真實法義，然後才能明白用十諦來教化眾生的差別。這十種觀察方式，實際上就是對前面的四諦進行十個方面的觀察，與下文用十個方面來觀察十二因緣（無明、行、識、名色、六入、觸、受、愛、取、有、生、老死）是相似的。所以，《瑜伽師地論·住品》中說，菩薩在這個階段，通過十種相似的行相，如實地了知四聖諦。在前面的四諦中，苦諦和集諦，無論有沒有佛出世，其體性都是世間的雜染因果。而滅諦和道諦，其體性是出世間的清凈因果，所以稱為實法。在後面的十諦中，依據《地論》和慧遠法師的觀點，可以分為四句來理解：第一是制立，指的是四諦的法門中，義理與法界相合。菩薩在其中徹底地觀察，沒有遺漏。隨著智慧的不同，所產生的論述也廣博而難以窮盡。這裡僅就一週圓滿的數目來辨析這十個方面。然而，這些都是菩薩自己所證知的境界，難以用語言來明白地表達，所以藉助所教化的對象來顯示其中的差異。這實際上是通過教化來顯明自己所證知的境界，所以《論》中稱之為『所知法中智清凈』。第二是開合，可以總合為一，指的是教化眾生的差別。也可以根據所教化對像根器的大小分為兩種，前九種是教化小乘根器的眾生，后一種是教化大乘根器的眾生。或者根據教化所產生的效果分為三種，前五種是教化眾生，使他們生起理解。接著四種是教化眾生，使他們開始修行。最後一種是教化眾生，使他們證入果位。或者根據人的不同分為七種，第一種是教化根器尚未成熟的眾生，第二種是教化根器已經成熟的眾生，第三種是教化對佛法有很深懷疑的眾生，第四種是教化對佛法有錯誤理解的眾生，第五種是教化遠離正念的眾生，第六、七、八、九種是教化具有正見的眾生，第十種是教化可以被大乘佛法所教化的眾生。或者根據佛法的不同分為十種，如經文所說。如果廣為分別，其數量是無量的。第三是對實法之相辨別其共通和差別，這十個方面對於前面的四諦，每一個都相通。第一是世諦（俗諦），普遍地觀察四諦的法相差別。第二是觀察四諦的體性是空性的。第三是普遍地觀察四諦非有非無。第四是普遍地觀察四諦是有是無。" ], "english_translations": [ "English version", 'Benefiting sentient beings by diligently employing skillful means is true altruism. If one attains the fruit of the Hinayana (Small Vehicle) but dwells in Nirvana (liberation) without continuing to benefit sentient beings, these two statements differ in sequence. In reality, a Bodhisattva (enlightenment being) should combine both practices, hence the saying \'not dwelling in Nirvana\'. If this were not the case, one should first dwell in Nirvana and then return to the world. Therefore, it should be understood that both occur simultaneously. In the initial practice, one must first understand the true meaning of the Four Noble Truths (suffering, origin, cessation, path), and then understand the differences in teaching sentient beings using the Ten Truths. These ten ways of observation are actually observing the preceding Four Noble Truths from ten aspects, similar to observing the Twelve Links of Dependent Origination (ignorance, volitional action, consciousness, name and form, six sense bases, contact, feeling, craving, grasping, becoming, birth, old age and death) from ten aspects in the following text. Therefore, the \'Chapter on Abiding\' in the Yogacarabhumi-sastra states that a Bodhisattva at this stage truly understands the Four Noble Truths through ten similar aspects. In the preceding Four Noble Truths, the Truth of Suffering and the Truth of Origin, whether or not a Buddha (enlightened one) appears in the world, their nature is the defiled cause and effect of the world. The Truth of Cessation and the Truth of the Path, their nature is the pure cause and effect of transcending the world, hence they are called \'real dharmas\'. In the following Ten Truths, according to the Dasabhumika-sutra and the views of Master Huiyuan, they can be understood in four sentences: First is establishment, referring to the fact that in the Dharma (teachings) of the Four Noble Truths, the meaning aligns with the Dharmadhatu (realm of reality). Bodhisattvas thoroughly observe within it without omission. With differences in wisdom, the resulting discourses are vast and difficult to exhaust. Here, we only analyze these ten aspects based on a complete cycle. However, these are all realms realized by the Bodhisattva themselves, difficult to express clearly in language, so they are shown through the objects being taught. This is actually revealing one\'s own realized realm through teaching, hence the Sastra calls it \'wisdom purity in the knowable dharmas\'. Second is opening and closing, which can be combined into one, referring to the differences in teaching sentient beings. It can also be divided into two based on the capacity of the sentient beings being taught, the first nine are teaching sentient beings with Hinayana capacity, and the last one is teaching sentient beings with Mahayana (Great Vehicle) capacity. Or it can be divided into three based on the effects produced by the teaching, the first five are teaching sentient beings, causing them to generate understanding. The next four are teaching sentient beings, causing them to begin practicing. The last one is teaching sentient beings, causing them to enter the fruit. Or it can be divided into seven based on the differences in people, the first is teaching sentient beings whose faculties are not yet mature, the second is teaching sentient beings whose faculties are already mature, the third is teaching sentient beings who have deep doubts about the Dharma, the fourth is teaching sentient beings who have wrong understandings of the Dharma, the fifth is teaching sentient beings who are far from right mindfulness, the sixth, seventh, eighth, and ninth are teaching sentient beings who have right views, the tenth is teaching sentient beings who can be taught by Mahayana Buddhism. Or it can be divided into ten based on the differences in the Dharma, as stated in the scriptures. If broadly distinguished, the number is immeasurable. Third is distinguishing the commonalities and differences in the characteristics of real dharmas, these ten aspects are all interconnected with each of the preceding Four Noble Truths. First is the Conventional Truth (relative truth), universally observing the differences in the characteristics of the Four Noble Truths. Second is observing that the nature of the Four Noble Truths is emptiness. Third is universally observing that the Four Noble Truths are neither existent nor non-existent. Fourth is universally observing that the Four Noble Truths are existent and non-existent.'" ] }

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各異。五通觀四諦緣起整合。六通觀由迷四諦成於苦事。七由迷四諦起作集也。八通達四諦得證滅也。九通解四諦得成道智。十窮達四諦緣起實性清凈法界故成大乘菩薩因果。四釋文中二。先列十名。后次第釋。論中小乘可化眾生者。非是化眾生令入小乘。謂化小乘眾生令入大故云也。初一根未熟。不堪入大。為說四諦十六行等名知世諦。此是四重二諦中。第三重內世諦也。瑜伽云。依曉悟他故。解云經及瑜伽通諸根器。地論偏約未熟可知。二為根熟小乘堪入大故。為說第一義法空。經云一乘者令小入大。更無餘乘故。又理無二故亦名一相。瑜伽云依自內智。解云此釋不約所化也。三有人不解第一義諦一向斷滅名為疑惑深法眾生。知相諦者為知諸法非有非無一實相也。故云相諦。又釋既聞真諦將謂斷滅于俗。故名疑惑深法。今為分別諸法自相歷然故云相諦。瑜伽依俱處所名為此說解云即前真俗名俱處所。四為謬解等者聞一實諦。謂定是一名謬解等。今知二諦差別非一。前即疑一。此即迷異。五既聞諦差別。謂各有體乖違正道。名為離正念者。知說成諦者知前差別四諦諸法但隨言說因緣整合無有自性。故云說成。瑜伽云。于契經調伏本母名。由此說。六為正見眾生者。令得知苦斷集證滅修道。瑜伽云。依于現在眾生苦自

【現代漢語翻譯】 現代漢語譯本 各異。『五通觀』是觀察四聖諦（苦、集、滅、道）和十二因緣（無明、行、識、名色、六入、觸、受、愛、取、有、生、老死）如何整合運作的。『六通觀』是由於迷惑於四聖諦，從而在苦的事情上產生執著。『七』是因為迷惑於四聖諦而產生造作和積聚（業）。『八』是通達四聖諦，從而證得涅槃（滅）。『九』是通透理解四聖諦，從而成就道智。『十』是窮盡通達四聖諦和十二因緣的真實體性，證得清凈法界，因此成就大乘菩薩的因和果。 四種解釋的文中分為兩部分：首先列出十個名稱，然後依次解釋。論中說，小乘可以被教化的眾生，並非是教化眾生讓他們進入小乘，而是說教化小乘的眾生讓他們進入大乘，所以這樣說。最初，根基尚未成熟，無法進入大乘，所以為他們宣說四聖諦和十六行相等，讓他們瞭解世俗諦（Satya，真諦）。這是四重二諦中的第三重，即內世俗諦。《瑜伽師地論》說，依據曉悟他人，解釋說經典和《瑜伽師地論》適用於各種根器的眾生。《地論》則偏重於根基尚未成熟的眾生可以理解。 第二，爲了根基成熟的小乘眾生能夠進入大乘，所以為他們宣說第一義法空（Sunyata，空性）。經中說，『一乘』是爲了讓小乘進入大乘，沒有其他的乘。而且，道理沒有兩種，所以也稱為『一相』。《瑜伽師地論》說，依據自己的內在智慧。解釋說，這種解釋不侷限於所教化的對象。 第三，有人不理解第一義諦，一味地認為斷滅，稱之為疑惑深法的眾生。瞭解相諦（Lakshana Satya，相諦）的人，是瞭解諸法非有非無，是唯一的實相。所以稱為相諦。另一種解釋是，既然聽聞了真諦（Paramartha Satya，勝義諦），就認為世俗諦（Samvriti Satya，世俗諦）是斷滅的，所以稱為疑惑深法。現在爲了分別諸法的自相歷歷分明，所以稱為相諦。《瑜伽師地論》依據俱處所（同時存在的地方）來稱呼這種說法，解釋說，就是之前的真諦和俗諦同時存在的地方。 第四，對於錯誤理解等等的人，聽聞唯一的實諦，就認為一定是一個名稱，這是錯誤的理解等等。現在瞭解二諦的差別並非一個。前面是懷疑唯一，這裡是迷惑於差異。 第五，既然聽聞了諦的差別，就認為各有自體，違背了正道，稱之為遠離正念的人。瞭解宣說成就諦的人，是瞭解前面差別四諦的諸法，只是隨著言說因緣整合，沒有自性。所以稱為說成諦。《瑜伽師地論》說，在契經中調伏根本母，由此宣說。 第六，爲了正見眾生，讓他們瞭解苦、斷集、證滅、修道。《瑜伽師地論》說，依據現在眾生的苦自

【English Translation】 English version They are different. 'Fivefold Contemplation' is the integrated observation of the Four Noble Truths (Dukkha, Samudaya, Nirodha, Magga) and the Twelve Nidanas (Avidya, Samskara, Vijnana, Namarupa, Sadayatana, Sparsa, Vedana, Trsna, Upadana, Bhava, Jati, Jaramarana). 'Sixfold Contemplation' arises from delusion about the Four Noble Truths, leading to attachment to suffering. 'Seven' arises from delusion about the Four Noble Truths, resulting in actions and accumulation (karma). 'Eight' is the thorough understanding of the Four Noble Truths, thereby attaining Nirvana (cessation). 'Nine' is the complete understanding of the Four Noble Truths, thereby achieving the wisdom of the Path. 'Ten' is the exhaustive understanding of the Four Noble Truths and the true nature of the Twelve Nidanas, realizing the pure Dharma Realm, thus accomplishing the cause and effect of the Mahayana Bodhisattva. The text of the four explanations is divided into two parts: first, listing the ten names, and then explaining them in order. The treatise states that those sentient beings who can be transformed by the Hinayana are not transformed to enter the Hinayana, but rather to transform Hinayana beings to enter the Mahayana, hence the saying. Initially, the roots are not yet mature and cannot enter the Mahayana, so the Four Noble Truths and the Sixteen Aspects are taught to them, allowing them to understand the mundane truth (Satya). This is the third level of the fourfold two truths, namely the inner mundane truth. The Yogacarabhumi-sastra says that it relies on enlightening others, explaining that the sutras and the Yogacarabhumi-sastra are applicable to beings of various capacities. The Dasabhumika-sastra focuses on those whose roots are not yet mature and can be understood. Second, in order for Hinayana beings with mature roots to enter the Mahayana, the ultimate truth of emptiness (Sunyata) is taught to them. The sutra says that the 'One Vehicle' is to allow the Hinayana to enter the Mahayana, and there is no other vehicle. Moreover, the principle is not twofold, so it is also called 'One Aspect'. The Yogacarabhumi-sastra says that it relies on one's own inner wisdom. The explanation says that this explanation is not limited to the object being transformed. Third, some people do not understand the ultimate truth and simply think of annihilation, calling them beings who doubt the profound Dharma. Those who understand the characteristic truth (Lakshana Satya) understand that all dharmas are neither existent nor non-existent, but the only true aspect. Therefore, it is called the characteristic truth. Another explanation is that since they have heard the true truth (Paramartha Satya), they think that the conventional truth (Samvriti Satya) is annihilated, so it is called doubting the profound Dharma. Now, in order to distinguish the distinct characteristics of all dharmas, it is called the characteristic truth. The Yogacarabhumi-sastra refers to this statement based on the co-existing place (the place where they exist simultaneously), explaining that it is the place where the previous true truth and conventional truth exist simultaneously. Fourth, for those who misunderstand, etc., hearing the only true truth, they think it must be one name, which is a misunderstanding, etc. Now understand that the difference between the two truths is not one. The former is doubting the one, and the latter is confused about the difference. Fifth, since they have heard the difference between the truths, they think that each has its own substance, which violates the right path, calling them those who are far from right mindfulness. Those who understand the truth of accomplishment through speech understand that the dharmas of the previous differentiated Four Noble Truths are only integrated according to the conditions of speech and have no self-nature. Therefore, it is called the truth of accomplishment through speech. The Yogacarabhumi-sastra says that in the sutras, the root mother is tamed, hence the saying. Sixth, for the sake of beings with right view, let them understand suffering, cessation of accumulation, realization of cessation, and cultivation of the path. The Yogacarabhumi-sastra says that it relies on the suffering of present beings.

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性。依于未來苦因生性。依于因盡。無生性。依于修習彼斷方便性。經云至不二法者。謂道諦智慧至無二滅理故也。七為大乘可化者。謂直進菩薩不從二乘來者。知菩薩因果。于果位而知者但是信解力顯影像觀智非是佛果無盡智知。此簡定分齊。下離世間品亦如是。簡彼約行。此中就解。余文可知。第二菩薩如是下明利益眾生勤方便。于中二。先總后別。初總中亦二。先觀有為過。虛偽者觀內五蘊。謂妄想常等不相似。無故虛。此明所取非實也。常作我想慢事故偽。此顯能取不真。是妄是偽。謂於前虛相妄取為我等。二誑詐者觀外六塵。謂世法盡壞故誑。此明所取不實。但是誑也。世法似續似若。有利而實速滅。無利可得而言有者是誑也。世法牽取愚癡凡夫故詐。此顯能取迷真。謂由妄取令彼世法隱虛詐實。令其貪取。言假住須臾誑惑凡夫者總結內外。就人彰過。謂妄境引心名之為誑。心迷前境目之為惑。於前有為內外之中各境為誑。心為其惑。論中牒釋可知。凡夫依止彼正取我慢身。新名異生。會釋可知。下明正起慈悲。于中悲者憐愍彼眾生故。大者勝前地悲故。轉勝者不住道行勝故。慈者勝利益示現故。光明者救眾生方便智成就故。二得如是智慧力下別辨中二。先牒前起后。智力牒前知有為過。不捨牒前。悲慈轉

【現代漢語翻譯】 現代漢語譯本 性。依賴於未來痛苦之因產生的性質。依賴於因的止息，沒有生性。依賴於修習斷除痛苦之因的方法的性質。《經》中說的『到達不二法』，是指通過道諦的智慧到達無二的寂滅真理。七、對於大乘可以教化的人，是指直接進入菩薩道，不從二乘（聲聞乘和緣覺乘）而來的人。瞭解菩薩的因果，在果位上了解的，只是通過信解的力量顯現的影像觀智，不是佛果的無盡智慧的瞭解。這裡是簡要地確定分界。下面的《離世間品》也是這樣。那裡是就修行而言，這裡是就理解而言。其餘的文字可以自己理解。第二、菩薩像這樣，下面說明利益眾生的勤奮和方便。其中分為兩部分，先總說，后別說。先總說中也分為兩部分，先觀察有為法的過患。『虛偽』是觀察內在的五蘊（色、受、想、行、識），認為它們是妄想、常等不相似的。沒有緣故是虛假的，這說明所取之境不是真實的。常常生起我見、我慢的緣故是虛偽的，這顯示能取之心不真實。是妄想，是虛偽，是指對於前面的虛假之相，錯誤地執取為我等。二、『誑詐』是觀察外在的六塵（色、聲、香、味、觸、法），認為世間法最終會壞滅，所以是欺騙。這說明所取之境不真實，只是欺騙。世間法看似延續，看似有利，但實際上迅速滅亡，沒有利益可得卻說有，這就是欺騙。世間法牽引愚癡的凡夫，所以是詐騙。這顯示能取之心迷惑了真理，通過錯誤的執取，使世間法隱藏虛假，詐現真實，使他們貪求。『說假住片刻，誑惑凡夫』是總結內外。就人來彰顯過患，認為虛妄的境界引誘心，稱之為欺騙。心迷惑於前面的境界，稱之為迷惑。在前面的有為內外之中，各個境界是欺騙，心是迷惑。論中的解釋可以理解。凡夫依賴於它，錯誤地執取我慢之身，新的名稱是異生。會合解釋可以理解。下面說明真正生起慈悲。其中，悲是憐憫那些眾生。大是勝過前面地的悲心。轉勝是不住在道行上，勝過前面的悲心。慈是勝過利益眾生的示現。光明是救度眾生的方便智慧成就。二、『得到這樣的智慧力』，下面分別辨別，分為兩部分。先是承接前面，引發後面。『智力』承接前面知道有為法的過患。『不捨』承接前面的悲慈。

【English Translation】 English version Nature. Dependent on the nature of future suffering causes. Dependent on the cessation of causes, there is no nature of arising. Dependent on cultivating the means to sever those causes, there is the nature of cessation. The sutra says 'reaching the non-dual dharma' refers to reaching the non-dual principle of cessation through the wisdom of the path truth (道諦, Dàodì). Seven, those who can be transformed by the Mahayana (大乘, Dàchéng) refers to those Bodhisattvas who directly advance and do not come from the Two Vehicles (二乘, Èrchéng) (Śrāvakayāna (聲聞乘, Shēngwénchéng) and Pratyekabuddhayāna (緣覺乘, Yuánjuéchéng)). Understanding the causes and effects of Bodhisattvas, understanding them at the level of the result, is only the image-like wisdom manifested through the power of faith and understanding, not the endless wisdom of the Buddha's fruit. This is a brief determination of the boundary. The following 'Leaving the World' chapter (離世間品, Lí shìjiān pǐn) is also like this. That refers to practice, this refers to understanding. The remaining text can be understood. Second, 'Bodhisattvas like this', below explains the diligence and skillful means of benefiting sentient beings. Among them, there are two parts, first general, then specific. In the first general part, there are also two parts, first observing the faults of conditioned phenomena. 'False' is observing the inner five aggregates (五蘊, Wǔyùn) (form, feeling, perception, mental formations, and consciousness), considering them to be delusions, permanence, etc., which are dissimilar. Without cause, it is false, which indicates that what is grasped is not real. Often arising self-view and arrogance is false, which shows that the grasping mind is not genuine. It is delusion, it is false, referring to falsely grasping the preceding false appearances as self, etc. Two, 'deceitful' is observing the external six sense objects (六塵, Liùchén) (form, sound, smell, taste, touch, and dharma), considering that worldly dharmas will eventually decay, so it is deceitful. This indicates that what is grasped is not real, it is only deceit. Worldly dharmas seem to continue, seem to be beneficial, but in reality, they quickly perish, and there is no benefit to be gained, yet it is said that there is, this is deceit. Worldly dharmas attract foolish ordinary beings, so it is fraudulent. This shows that the grasping mind is deluded about the truth, through false grasping, causing worldly dharmas to hide falsehood and fraudulently appear as real, causing them to be greedy. 'Saying they falsely dwell for a moment, deceiving ordinary beings' is summarizing the internal and external. Highlighting the faults in terms of people, considering that the false realm lures the mind, it is called deceit. The mind is deluded by the preceding realm, it is called delusion. Among the preceding conditioned internal and external, each realm is deceit, the mind is delusion. The explanation in the treatise can be understood. Ordinary beings rely on it, falsely grasping the self-arrogant body, the new name is 'different being'. The combined explanation can be understood. Below explains the true arising of loving-kindness and compassion. Among them, compassion is pitying those sentient beings. Great is surpassing the compassion of the previous ground. Increasingly surpassing is not dwelling on the path practice, surpassing the previous compassion. Loving-kindness is surpassing the manifestation of benefiting sentient beings. Brightness is the accomplishment of skillful wisdom to save sentient beings. Two, 'Gaining such wisdom power', below distinguishes separately, divided into two parts. First, it connects the preceding and initiates the following. 'Wisdom power' connects the preceding knowing the faults of conditioned phenomena. 'Not abandoning' connects the preceding compassion and loving-kindness.

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勝求佛智正明為物求大義利。下正別顯。中先悲后慈。就悲觀中有二。先觀緣集苦二又作是念下觀深重苦。前中言觀有為先後際者。總觀先際因后際果也。知眾生等下別中先觀先際。于中初觀流轉后顯無我。前中但言無明有愛者。顯流轉因是凡非聖。理實亦有業等余緣。何故不說。以無明發業愛能潤業業感報。由此癡愛為本故偏舉之。三求報起故云生。即先際果也。流轉生死者是欲求眾生也。於五陰等者是妄梵行求。是外道非小乘故云妄也。增苦惱聚者是有求。眾生下顯無我中。言無我無我所者。是中自身無我及彼無我事。第一義故無也。然世俗假立依命根力住。釋命者也。數數受生釋眾生也。謂眾多生死是眾生義。數數即是眾多義也。又釋數數受生釋人也。以梵名補特伽羅此云數取趣。即數數取諸趣受生故也。眾生身心相續。非常非斷故說有命有眾生。此釋明世俗假有也。破彼慢取意故說無命無眾生。此釋就破病說無。假法不待破也。遠離能取等釋離我我所也。下類顯后際中。謂如前際。以何因牒彼癡愛。隨所有眾生牒前果也。隨所有苦行牒前無我。謂但有苦果及苦因。行本無我也。經中究竟是論中盡字。不知究竟有出者離滅道也。不知無出者明不知有苦集也。二又作是念下明觀深重苦。謂無量世隨逐是其深苦。種

【現代漢語翻譯】 現代漢語譯本：勝求佛智，是爲了正確闡明事物，追求偉大的利益。下面是分別詳細地闡述。中間部分先講悲憫，后講慈愛。在悲憫的觀察中有兩個方面。首先是觀察因緣和合而產生的苦，其次是『又作是念』以下所說的觀察深刻而沉重的苦。前面所說的觀察有為法的先後際，是總的觀察先際的因和后際的果。『知眾生等』以下是分別闡述，先觀察先際。其中首先觀察流轉，然後闡明無我。前面只說無明（avidyā）和愛（tṛṣṇā），是爲了顯示流轉的因是凡夫而不是聖人。實際上也有業（karma）等其他的因緣。為什麼不說呢？因為無明引發業，愛能夠滋潤業，業感得報應。因此，以愚癡和愛為根本，所以偏重地提到了它們。因為追求報應而產生，所以說是『生』，就是先際的果。流轉生死的是欲求的眾生。『於五陰等』是虛妄的梵行求，是外道而不是小乘，所以說是虛妄的。增加苦惱的聚集是有求。『眾生下』顯示無我中，所說的『無我（anātman）無我所（nirmama）』，是指自身無我以及彼無我之事。因為第一義諦的緣故，所以說無。然而世俗假立，依靠命根力而住。解釋命就是這樣。『數數受生』解釋眾生。所謂眾多生死就是眾生的含義。數數就是眾多的含義。又解釋『數數受生』是解釋人。因為梵語補特伽羅（pudgala），這裡翻譯為數取趣，就是數數取諸趣受生。眾生的身心相續，非常非斷，所以說有命有眾生。這是說明世俗假有。爲了破除他們的傲慢執取之意，所以說無命無眾生。這是就破除病患而說無，假法不需要破除。『遠離能取等』解釋遠離我我所。下面類似地顯示后際中。所謂如同前際，以什麼因緣來重複癡愛？隨著所有眾生重複前面的果。隨著所有苦行重複前面的無我。所謂只有苦果以及苦因，行本無我。經中所說的究竟是論中的盡字。不知究竟有出的是指離滅道。不知無出的是指不知有苦集。『二又作是念下』說明觀察深刻而沉重的苦。所謂無量世隨逐是其深苦的種子。 English version: Seeking Buddha's wisdom is to correctly clarify things and pursue great benefits. The following is a separate and detailed explanation. The middle part first speaks of compassion and then of loving-kindness. In the observation of compassion, there are two aspects. The first is to observe the suffering arising from the aggregation of conditions, and the second is the observation of profound and heavy suffering mentioned below in 'Again, he thinks'. The previous observation of the past and future limits of conditioned phenomena is a general observation of the cause of the past limit and the result of the future limit. 'Knowing sentient beings, etc.' below is a separate explanation, first observing the past limit. Among them, first observe the transmigration, and then explain no-self (anātman). The previous only mentions ignorance (avidyā) and craving (tṛṣṇā) to show that the cause of transmigration is a common person and not a sage. In reality, there are also other conditions such as karma. Why not mention them? Because ignorance initiates karma, craving can nourish karma, and karma brings about retribution. Therefore, taking ignorance and craving as the root, they are emphasized. Because of seeking retribution, it is said to be 'birth', which is the result of the past limit. Those who transmigrate in birth and death are sentient beings seeking desires. 'In the five aggregates, etc.' is a false pure conduct seeking, which is an external path and not a Hinayana, so it is said to be false. Increasing the accumulation of suffering is having seeking. 'Sentient beings below' shows in no-self, what is said 'no-self (anātman) and no-mine (nirmama)' refers to the no-self of oneself and the matter of no-self of others. Because of the ultimate truth, it is said to be no. However, the mundane is falsely established, relying on the life force to abide. Explaining life is like this. 'Repeatedly receiving birth' explains sentient beings. The so-called numerous births and deaths are the meaning of sentient beings. Repeatedly is the meaning of numerous. Also, explaining 'repeatedly receiving birth' is explaining person. Because the Sanskrit word is pudgala, here translated as 'seeker of destinies', which is repeatedly taking various destinies to receive birth. The mind and body of sentient beings continue, neither permanent nor discontinuous, so it is said that there is life and there are sentient beings. This explains the false existence of the mundane. In order to dispel their arrogant clinging, it is said that there is no life and no sentient beings. This is said to be no in order to dispel illness, false phenomena do not need to be dispelled. 'Away from the able to grasp, etc.' explains being away from self and mine. The following similarly shows the future limit. So-called like the past limit, by what cause is ignorance and craving repeated? Following all sentient beings repeats the previous result. Following all ascetic practices repeats the previous no-self. So-called only the result of suffering and the cause of suffering, the practice is originally no-self. What is said in the sutra as ultimate is the word 'exhaustion' in the treatise. Not knowing that there is an exit from the ultimate refers to being away from the path of cessation. Not knowing that there is no exit refers to not knowing that there is suffering and accumulation. 'Again, he thinks below' explains observing profound and heavy suffering. The so-called following for countless eons is the seed of its profound suffering.

【English Translation】 Seeking Buddha's wisdom is to correctly clarify things and pursue great benefits. The following is a separate and detailed explanation. The middle part first speaks of compassion and then of loving-kindness. In the observation of compassion, there are two aspects. The first is to observe the suffering arising from the aggregation of conditions, and the second is the observation of profound and heavy suffering mentioned below in 'Again, he thinks'. The previous observation of the past and future limits of conditioned phenomena is a general observation of the cause of the past limit and the result of the future limit. 'Knowing sentient beings, etc.' below is a separate explanation, first observing the past limit. Among them, first observe the transmigration, and then explain no-self (anātman). The previous only mentions ignorance (avidyā) and craving (tṛṣṇā) to show that the cause of transmigration is a common person and not a sage. In reality, there are also other conditions such as karma. Why not mention them? Because ignorance initiates karma, craving can nourish karma, and karma brings about retribution. Therefore, taking ignorance and craving as the root, they are emphasized. Because of seeking retribution, it is said to be 'birth', which is the result of the past limit. Those who transmigrate in birth and death are sentient beings seeking desires. 'In the five aggregates, etc.' is a false pure conduct seeking, which is an external path and not a Hinayana, so it is said to be false. Increasing the accumulation of suffering is having seeking. 'Sentient beings below' shows in no-self, what is said 'no-self (anātman) and no-mine (nirmama)' refers to the no-self of oneself and the matter of no-self of others. Because of the ultimate truth, it is said to be no. However, the mundane is falsely established, relying on the life force to abide. Explaining life is like this. 'Repeatedly receiving birth' explains sentient beings. The so-called numerous births and deaths are the meaning of sentient beings. Repeatedly is the meaning of numerous. Also, explaining 'repeatedly receiving birth' is explaining person. Because the Sanskrit word is pudgala, here translated as 'seeker of destinies', which is repeatedly taking various destinies to receive birth. The mind and body of sentient beings continue, neither permanent nor discontinuous, so it is said that there is life and there are sentient beings. This explains the false existence of the mundane. In order to dispel their arrogant clinging, it is said that there is no life and no sentient beings. This is said to be no in order to dispel illness, false phenomena do not need to be dispelled. 'Away from the able to grasp, etc.' explains being away from self and mine. The following similarly shows the future limit. So-called like the past limit, by what cause is ignorance and craving repeated? Following all sentient beings repeats the previous result. Following all ascetic practices repeats the previous no-self. So-called only the result of suffering and the cause of suffering, the practice is originally no-self. What is said in the sutra as ultimate is the word 'exhaustion' in the treatise. Not knowing that there is an exit from the ultimate refers to being away from the path of cessation. Not knowing that there is no exit refers to not knowing that there is suffering and accumulation. 'Again, he thinks below' explains observing profound and heavy suffering. The so-called following for countless eons is the seed of its profound suffering.

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種苦事是其重苦。初觀眾生受苦不厭離故云可怪。又于無所有中而生貪著故云可怪。下明可怪所由謂無明癡故。已今當滅者是無量世隨逐苦也。二如是生死下牒前可怪后明種種苦也。謂不生厭可怪。況更造集令苦轉增。五道苦輪者是身生苦。生死水漂等者是集愛也。歸五陰等者明離彼滅道也。不知不畏等者明有病苦。謂四大相違故。似毒蛇不能拔出等者明具彼集。故釋有四句。一妄梵行求眾生不能拔出憍慢見箭。二欲求眾生受欲者不能滅除貪恚癡火。三欲求眾生行惡行者不能破壞無明黑闇。謂為見少利行大惡行。后受大苦名為黑闇。四有求眾生不竭愛海不求十力等者遠離滅諦。謂佛果大涅槃稱為滅也。下明離道諦。隨魔意者失道緣也。惡覺轉者乖道因也。悲觀竟第二如是苦下明大慈觀。于中二。初愍眾生修善。二發願益生。前中先牒前苦眾生處之孤獨無救。謂于已現受苦無有能救。于未受苦無所依得免。此明在苦無救。經欠無依下明於惡無治。此經有二句。論經有四句謂近友聞法思惟修行。初善友陰人事等。如舍不能親近故云無舍也。二聞法如洲。依之即免四流水所漂。不能聽聞故云無洲。三靜思窮義名為究竟。不能思故名無究竟。四修慧正見事等。如目不能修故名無目。唯我一人等者諸佛菩薩充滿法界。何故言孤獨

。不欲復待彼助已度顯示勇猛勝事故也。增長福智依向所化。令近成人天因遠作涅槃因。畢竟凈者令得涅槃果。無礙智力者得菩提果。余如論釋。二如是思惟下明發愿益生。初句總。謂上文于苦無救。今明與善。皆為拔苦故云皆為度故。下別辨九種。一已住善者不令生退失於樂果。二不善眾生令得修善。又此利樂不同如前具釋。三濟貧乏是順緣不足苦。經欠此句。四救繫囚是違緣所逼苦。于中先外緣所繫苦。五病等是內因所發苦。六化令正住。七斷疑令解。八三學令行。九令得滅果。不住道行勝竟。

第三大段彼果分中有二。先行有四種。一攝功德勝。二修行勝。此二自利。是前所知法中智清凈果。初自分后勝進也。三教化眾生勝。四起隨順世間智勝。此二利他。是前勤方便果。初化他行后化他智。初中初三句論有二釋。先配三慧可知。次配二巧。謂初句總舉。二別知法。三別知義。亦是二持可知。以總攝別。是故論中名為攝聞勝也。次二句明戒勝。初微犯能悔。后堅持不犯。前中內有慚愧折伏柔和發露向人名為自護。又被化舉罪。亦由慚愧能忍斯辱。名為護他。二戒無微缺名堅心不捨也。下五句明智。一知因緣智。謂果由因名是處。不由因名非處。此治無因。又善惡因得樂苦報。名為是處。反此為非處。此治

【現代漢語翻譯】 現代漢語譯本：不希望再等待他們的幫助，（因為我已經）顯示了勇猛殊勝的緣故。增長福德智慧，依靠引導所要教化的人，使他們接近成就人天之因，長遠地種下涅槃之因。使畢竟清凈的人得到涅槃的果實。使具有無礙智力的人得到菩提的果實。其餘的（解釋）如論中所釋。第二，像這樣思惟之後，闡明發願的利益。第一句是總說。意思是說，上文說到對於苦難沒有救助，現在闡明給予善，都是爲了拔除痛苦，所以說『皆為度故』。下面分別辨別九種（利益）。一，對於已經安住于善法的人，不讓他們產生退失（之心），而能安住于快樂的果報。二，使不善的眾生能夠修習善法。並且這種利益和快樂的不同，如前面詳細解釋的那樣。三，救濟貧乏，是順境的因緣不足的痛苦。（這段）經文缺少這一句。四，救助被囚禁的人，是違逆的因緣所逼迫的痛苦。其中先是外在因緣所束縛的痛苦。五，疾病等是內在因素所引發的痛苦。六，教化（眾生）使他們安住于正道。七，斷除疑惑使他們得到理解。八，使他們修行三學（戒定慧）。九，使他們得到寂滅的果實。不住于道而能行勝行，最終成就（涅槃）。 第三大段，關於（修行）所獲得的果報，有二（方面）。先行有四種。一，攝取功德殊勝。二，修行殊勝。這兩種是自利，是前面所說的知法中的智慧清凈的果報。先是自己成就，然後是殊勝的進步。三，教化眾生殊勝。四，生起隨順世間的智慧殊勝。這兩種是利他，是前面所說的勤奮方便的果報。先是教化他人的行為，然後是教化他人的智慧。初（攝功德勝）中，最初的三句，論中有兩種解釋。先是配合三慧（聞思修慧），可以理解。其次是配合二巧（方便和善巧），意思是說，第一句是總的概括。第二句是分別了知法。第三句是分別了知義。也是二持（總持和別持）可以理解的。以總攝別，因此論中名為攝聞勝。其次的兩句闡明戒律殊勝。最初是稍微違犯（戒律）能夠懺悔。之後是堅持不犯（戒律）。前面（微犯能悔）中，內在有慚愧，折伏（煩惱），柔和（心性），發露（懺悔），向人（坦白），名為自護。又被教化的人舉出罪過，也是由於慚愧能夠忍受這種羞辱，名為護他。二是戒律沒有絲毫缺失，名為堅心不捨。下面的五句闡明智慧。一，了知因緣的智慧。意思是說，果由因生，名為是處（合理的）。不由因生，名為非處（不合理的）。這（是）對治無因論。又善惡的因得到樂苦的果報，名為是處。反過來就是非處。這（是）對治（撥）無果（報）。 English version: Not desiring to wait for their help again, (because I have) displayed courageous and superior causes. Increasing merit and wisdom, relying on guiding those to be taught, enabling them to approach the cause of achieving human and celestial realms, and planting the cause of Nirvana in the long term. Enabling those who are ultimately pure to attain the fruit of Nirvana. Enabling those with unobstructed wisdom to attain the fruit of Bodhi. The rest (of the explanation) is as explained in the treatise. Second, after contemplating in this way, elucidating the benefits of making vows. The first sentence is a general statement. It means that the previous text stated that there is no help for suffering, now it elucidates that giving goodness is all for the sake of removing suffering, hence the saying 'all for the sake of deliverance'. Below, nine types (of benefits) are distinguished separately. First, for those who are already dwelling in goodness, not allowing them to generate regression (of mind), but to be able to dwell in the fruit of happiness. Second, enabling sentient beings who are not good to cultivate goodness. And the difference between this benefit and happiness is as explained in detail earlier. Third, relieving poverty is the suffering of insufficient favorable conditions. (This) sutra lacks this sentence. Fourth, rescuing those who are imprisoned is the suffering oppressed by adverse conditions. Among them, first is the suffering bound by external conditions. Fifth, diseases etc. are the suffering caused by internal factors. Sixth, teaching (sentient beings) to enable them to dwell in the right path. Seventh, cutting off doubts to enable them to understand. Eighth, enabling them to practice the three learnings (sila, samadhi, prajna). Ninth, enabling them to attain the fruit of extinction. Not dwelling in the path but being able to practice superior conduct, ultimately achieving (Nirvana). The third major section, regarding the fruits obtained (from practice), there are two (aspects). There are four types of preliminary practices. First, gathering superior merits. Second, superior practice. These two are for self-benefit, and are the fruit of wisdom purification in the knowledge of the Dharma mentioned earlier. First is self-achievement, then superior progress. Third, superior teaching of sentient beings. Fourth, superior arising of wisdom that accords with the world. These two are for the benefit of others, and are the fruit of diligent skillful means mentioned earlier. First is the act of teaching others, then the wisdom of teaching others. In the first (gathering superior merits), in the first three sentences, there are two explanations in the treatise. First, matching with the three wisdoms (hearing, thinking, and meditation wisdom), it can be understood. Second, matching with the two skillful means (expedient means and skillfulness), it means that the first sentence is a general summary. The second sentence is separately knowing the Dharma. The third sentence is separately knowing the meaning. It can also be understood as the two holdings (general holding and separate holding). Taking the general to encompass the separate, therefore in the treatise it is called superior gathering of hearing. Next, the two sentences elucidate the superiority of precepts. Initially, being able to repent for slight violations (of precepts). Afterwards, adhering to and not violating (precepts). In the former (being able to repent for slight violations), internally there is shame and remorse, subduing (afflictions), gentleness (of mind), revealing (repentance), confessing to others, called self-protection. Also, when those being taught point out faults, it is also because of shame and remorse that one can endure this humiliation, called protecting others. Second, the precepts have no slightest deficiency, called firmly not abandoning the mind. The following five sentences elucidate wisdom. First, the wisdom of knowing causes and conditions. It means that the fruit arises from the cause, called 'is the place' (reasonable). The fruit does not arise from the cause, called 'is not the place' (unreasonable). This (is) to counteract the theory of no cause. Also, good and evil causes obtain the fruits of happiness and suffering, called 'is the place'. The opposite is 'is not the place'. This (is) to counteract (denying) no fruit (retribution).

【English Translation】 English version: Not desiring to wait for their help again, (because I have) displayed courageous and superior causes. Increasing merit and wisdom, relying on guiding those to be taught, enabling them to approach the cause of achieving human and celestial realms, and planting the cause of Nirvana in the long term. Enabling those who are ultimately pure to attain the fruit of Nirvana. Enabling those with unobstructed wisdom to attain the fruit of Bodhi. The rest (of the explanation) is as explained in the treatise. Second, after contemplating in this way, elucidating the benefits of making vows. The first sentence is a general statement. It means that the previous text stated that there is no help for suffering, now it elucidates that giving goodness is all for the sake of removing suffering, hence the saying 'all for the sake of deliverance'. Below, nine types (of benefits) are distinguished separately. First, for those who are already dwelling in goodness, not allowing them to generate regression (of mind), but to be able to dwell in the fruit of happiness. Second, enabling sentient beings who are not good to cultivate goodness. And the difference between this benefit and happiness is as explained in detail earlier. Third, relieving poverty is the suffering of insufficient favorable conditions. (This) sutra lacks this sentence. Fourth, rescuing those who are imprisoned is the suffering oppressed by adverse conditions. Among them, first is the suffering bound by external conditions. Fifth, diseases etc. are the suffering caused by internal factors. Sixth, teaching (sentient beings) to enable them to dwell in the right path. Seventh, cutting off doubts to enable them to understand. Eighth, enabling them to practice the three learnings (sila, samadhi, prajna). Ninth, enabling them to attain the fruit of extinction. Not dwelling in the path but being able to practice superior conduct, ultimately achieving (Nirvana). The third major section, regarding the fruits obtained (from practice), there are two (aspects). There are four types of preliminary practices. First, gathering superior merits. Second, superior practice. These two are for self-benefit, and are the fruit of wisdom purification in the knowledge of the Dharma mentioned earlier. First is self-achievement, then superior progress. Third, superior teaching of sentient beings. Fourth, superior arising of wisdom that accords with the world. These two are for the benefit of others, and are the fruit of diligent skillful means mentioned earlier. First is the act of teaching others, then the wisdom of teaching others. In the first (gathering superior merits), in the first three sentences, there are two explanations in the treatise. First, matching with the three wisdoms (hearing, thinking, and meditation wisdom), it can be understood. Second, matching with the two skillful means (expedient means and skillfulness), it means that the first sentence is a general summary. The second sentence is separately knowing the Dharma. The third sentence is separately knowing the meaning. It can also be understood as the two holdings (general holding and separate holding). Taking the general to encompass the separate, therefore in the treatise it is called superior gathering of hearing. Next, the two sentences elucidate the superiority of precepts. Initially, being able to repent for slight violations (of precepts). Afterwards, adhering to and not violating (precepts). In the former (being able to repent for slight violations), internally there is shame and remorse, subduing (afflictions), gentleness (of mind), revealing (repentance), confessing to others, called self-protection. Also, when those being taught point out faults, it is also because of shame and remorse that one can endure this humiliation, called protecting others. Second, the precepts have no slightest deficiency, called firmly not abandoning the mind. The following five sentences elucidate wisdom. First, the wisdom of knowing causes and conditions. It means that the fruit arises from the cause, called 'is the place' (reasonable). The fruit does not arise from the cause, called 'is not the place' (unreasonable). This (is) to counteract the theory of no cause. Also, good and evil causes obtain the fruits of happiness and suffering, called 'is the place'. The opposite is 'is not the place'. This (is) to counteract (denying) no fruit (retribution).

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倒因也。達此之智名為覺者。二證理智外分別名為魔事。證智慧治名不隨他。三知教智。謂正說為是。邪說為非。交參為雜。簡邪得正名為隨慧。四神通智。謂現神通能治邪。歸眾生令向正故。五化眾生智。可知。

二善集福德下明修行勝。于中十一種。一無厭為因。集福增長。二依進為因。求智不捨。三釋如論可知。四不起邪思令戒光潔。論經欠此句。上四是自分行。下明勝進行。五起佛果法行。六起佛依報凈土行。論釋中具二種嚴。一約人。謂住處眾生凈。無煩惱是斷德。堅智是智德。二約法。謂佛果位諸功德法以為嚴也。七依佛正報相好法身起彼行求也。八依佛三業作用起行。九敬重法行。以行依法成故敬求也。十愿取三有。巧攝眾生。在染不污名心無礙。十一日夜常念攝取眾生。離小乘心名離余心也。

第三菩薩如是行時下明教化眾生勝。于中初一句總明攝生。二以色身等別明同事應機。三以說法斷疑別顯愛語。下別明利行攝生。四于菩提無方便眾生。不解菩薩所行道等。故示行事令解修行。五雖解修行。然疲倦不進故。示佛果大利益事以勸進之。此二化大乘眾生。六為欲求有求眾生。示世過患令不樂也。下二句化梵行求眾生。七為小乘正梵行求不信大乘者。示佛大智廣益眾生。八為外道無智邪

【現代漢語翻譯】 現代漢語譯本： 這是關於倒因為果的解釋。通達此理的智慧被稱為『覺者』（Buddha，覺悟者）。二，將證悟的真理智慧與外在的分辨對立起來，這被稱為『魔事』（Mara's deeds，障礙修行的行為）。證悟智慧能夠調伏煩惱，這被稱為『不隨他』（not following others，不被外境所動）。三，瞭解教法的智慧。能夠正確地說什麼是正確的，什麼是錯誤的，將兩者混淆是雜亂的。能夠分辨邪說而得到正法，這被稱為『隨慧』（following wisdom，跟隨智慧）。四，神通的智慧。展現神通能夠調伏邪見，引導眾生走向正道。五，教化眾生的智慧，這很容易理解。

接下來，『二善集福德下明修行勝』，闡明修行的殊勝之處。其中有十一種殊勝。一，以不滿足為因，積累福德，使其增長。二，以精進為因，追求智慧而不捨棄。三，如論中所解釋的那樣，可以理解。四，不起邪思，使戒律清凈。論和經文中都缺少這一句。以上四種是自身的修行。下面闡明殊勝的利他行為。五，發起成就佛果之法的修行。六，發起成就佛的依報凈土的修行。論釋中包含了兩種莊嚴：一是就人而言，指居住之處的眾生清凈，沒有煩惱，這是斷德；具有堅固的智慧，這是智德。二是就法而言，指佛果位的各種功德法作為莊嚴。七，依靠佛的正報相好法身，發起對此的追求。八，依靠佛的三業（身、口、意）作用發起修行。九，恭敬重視法行，因為修行依靠法才能成就，所以恭敬地尋求法。十，發願進入三有（欲界、色界、無色界），巧妙地攝受眾生，處於染污之中而不被污染，這被稱為『心無礙』（unobstructed mind，心無障礙）。十一，日夜常常唸誦攝取眾生，遠離小乘的心，這被稱為『離余心』（abandoning other minds，捨棄其他心）。

第三，『第三菩薩如是行時下明教化眾生勝』，闡明教化眾生的殊勝之處。其中第一句總括地說明了攝受眾生。第二句以色身等分別說明了同事應機。第三句以說法斷疑分別顯示了愛語。下面分別闡明利他行為攝受眾生。四，對於菩提沒有方便的眾生，不理解菩薩所修行的道路等，所以展示修行之事，使他們理解修行。五，雖然理解了修行，但是因為疲倦而不前進，所以展示佛果的巨大利益之事來勸勉他們前進。這兩種是教化大乘眾生。六，爲了想要追求三有的眾生，展示世間的過患，使他們不樂於追求三有。下面兩句是教化梵行求的眾生。七，爲了小乘正梵行求而不相信大乘的人，展示佛的大智慧能夠廣泛利益眾生。八，爲了外道無智邪見的人。

【English Translation】 English version: This explains the inverted cause. The wisdom that understands this is called 'Buddha' (覺者, Awakened One). Second, distinguishing the wisdom of realized truth from external differentiations is called 'Mara's deeds' (魔事, actions that obstruct practice). Realizing wisdom can subdue afflictions, which is called 'not following others' (不隨他, not being moved by external circumstances). Third, the wisdom of knowing the teachings. Being able to correctly say what is right and what is wrong, and confusing the two is chaotic. Being able to distinguish false teachings and obtain the correct Dharma is called 'following wisdom' (隨慧, following wisdom). Fourth, the wisdom of supernatural powers. Displaying supernatural powers can subdue wrong views and guide sentient beings to the right path. Fifth, the wisdom of teaching and transforming sentient beings, which is easy to understand.

Next, '二善集福德下明修行勝' explains the excellence of practice. Among them are eleven kinds of excellence. First, taking insatiability as the cause, accumulating merit and increasing it. Second, taking diligence as the cause, seeking wisdom without abandoning it. Third, as explained in the treatise, it can be understood. Fourth, not arising wrong thoughts, making the precepts pure. This sentence is missing from both the treatise and the sutra. The above four are one's own practice. The following explains the excellent altruistic actions. Fifth, initiating the practice of attaining the fruit of Buddhahood. Sixth, initiating the practice of attaining the pure land of the Buddha's reward body. The treatise explanation includes two kinds of adornments: one is in terms of people, referring to the purity of sentient beings in the dwelling place, without afflictions, which is the virtue of cessation; having firm wisdom, which is the virtue of wisdom. The second is in terms of Dharma, referring to the various meritorious Dharmas of the Buddha's fruit position as adornments. Seventh, relying on the Buddha's reward body, with its excellent marks and characteristics, and Dharma body, initiating the pursuit of this. Eighth, relying on the Buddha's three karmas (body, speech, and mind) to initiate practice. Ninth, respecting and valuing Dharma practice, because practice is accomplished by relying on the Dharma, so respectfully seeking the Dharma. Tenth, vowing to enter the three realms of existence (desire realm, form realm, formless realm), skillfully gathering sentient beings, being in defilement without being defiled, which is called 'unobstructed mind' (心無礙). Eleventh, constantly reciting day and night to gather sentient beings, abandoning the mind of the Small Vehicle, which is called 'abandoning other minds' (離余心).

Third, '第三菩薩如是行時下明教化眾生勝' explains the excellence of teaching and transforming sentient beings. Among them, the first sentence generally explains gathering sentient beings. The second sentence explains separately with the physical body, etc., working together appropriately. The third sentence explains separately with Dharma teaching and cutting off doubts, showing loving speech. The following explains separately the altruistic actions of gathering sentient beings. Fourth, for sentient beings who have no skillful means for Bodhi, and do not understand the path practiced by Bodhisattvas, etc., therefore showing the matters of practice, so that they understand practice. Fifth, although they understand practice, but because of fatigue they do not advance, therefore showing the great benefits of the fruit of Buddhahood to encourage them to advance. These two are teaching and transforming Mahayana sentient beings. Sixth, for sentient beings who want to seek the three realms of existence, showing the faults of the world, so that they are not happy to seek the three realms of existence. The following two sentences are teaching and transforming sentient beings who seek pure conduct. Seventh, for those who seek pure conduct of the Small Vehicle and do not believe in the Great Vehicle, showing the Buddha's great wisdom that can widely benefit sentient beings. Eighth, for those of external paths who have no wisdom and have wrong views.

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梵行眾生。以身業現通。語業教道。令舍邪入正也。九總結。行成有四句。一因緣方便結前四攝攝生也。二心常在佛者為化眾生求佛勝力故。三不失善根者所得福智皆不退失也。四又復常求等者彼所修行欲令增勝勤修行也。

第四是菩薩利益眾生下。明隨順世智勝染障對治中有十句。一知經書等。二金石等。三治病等。四伎樂等。五日月等。六施戒等。此六正是隨世間智。七不惱事。八安生事。九哀愍出。十令入佛法。此四是結意。就前中初五是障治。后一是染治。以戒等離染故。就前中初句內治四種障。一書治所作事中忘障。取與等事中障也。聞法等解中障。作不作等行業中障。一作不作者善作惡不作。二于善中有已作未作。三于未作中隨時益生應作不應作。二經者論經名論。因論治邪見以校量正理故。聲論治軟智。以解了文章聲字生勝智故。三論經印者。印記分明不假守護故治彼障。又伎藝當印。又是六藝等文章亦是聲論。四以數知多少。算記其位令不生疑故治彼障。上總是因聲。二論也。二金石等者。以工巧論能治貧也。三治病下是醫方。論病有三種。謂干消等內四大不調相。鬼著等是外眾生相。蠱毒等通內外。亦四大是草毒也。亦眾生相是毒蛇。此等或但成病。或致令死故為因也。咒藥二種通別治其四

【現代漢語翻譯】 現代漢語譯本： 梵行眾生（清凈行為的眾生），以自身行為展現神通，用言語教導眾生，使他們捨棄邪道而進入正道。總結前文，修行成就包含四個方面：一是通過因緣和方便法門，總結前面的四攝法（佈施、愛語、利行、同事）來攝受眾生；二是心中常唸佛，爲了教化眾生而尋求佛的殊勝力量；三是不失去善根，所獲得的福德和智慧都不會退失；四是不斷精進，爲了使自己的修行更加精進，而勤奮修行。

第四部分是菩薩利益眾生，闡明隨順世間智慧來對治勝染障，包含十個方面：一是通曉經書等；二是瞭解金石等；三是懂得醫治疾病等；四是精通伎樂等；五是瞭解日月星辰等；六是懂得佈施持戒等。這六個方面正是隨順世間智慧。七是不做惱人的事；八是做讓人安生的事；九是心懷哀憫；十是引導眾生進入佛法。這四個方面是總結。在前六個方面中，前五個是對治障礙，最後一個是對治染污。因為持戒等可以遠離染污。在前五個方面中，第一句對治四種障礙：一是書寫，對治在所做的事情中遺忘的障礙，以及在取捨等事情中的障礙；二是聽聞佛法等，對治理解上的障礙；三是對治在做與不做等行業中的障礙。其中，做與不做指的是善事應該做，惡事不應該做；在善事中，有已經做的和未做的；在未做的善事中，要隨時根據情況決定應該做還是不應該做。二是經書，指的是論經，即通過論述經典來對治邪見，因為可以衡量正理。聲論（語音學）對治軟弱的智慧，因為通過理解文章的語音文字，可以產生殊勝的智慧。三是論經印，指的是印記分明，不需要守護，因此可以對治那種障礙。而且，技藝也應當印證。六藝等文章也是聲論。四是通過數字瞭解多少，計算記錄其位置，使不產生疑惑，因此可以對治那種障礙。以上總的來說是因聲論。二是金石等，通過工巧的論述能夠對治貧窮。三是醫治疾病等，是關於醫方的論述。疾病有三種，即乾瘦等內在四大不調的現象；鬼附身等是外在眾生的現象；蠱毒等貫通內外，也是四大不調引起的草藥之毒，也是眾生的現象，比如毒蛇。這些或者只是導致疾病，或者導致死亡，因此是致病的原因。咒語和藥物兩種方法可以分別或共同治療這些疾病。

【English Translation】 English version: Those beings who practice pure conduct (Brahmacarya) manifest supernatural powers through their bodily actions and teach the path through their speech, leading others to abandon evil paths and enter the right path. To summarize, the accomplishment of practice has four aspects: first, through causes, conditions, and skillful means, summarizing the previous four means of attraction (dana, priyavacana, arthakriya, samanarthata) to gather beings; second, constantly keeping the Buddha in mind, seeking the Buddha's supreme power to transform beings; third, not losing good roots, ensuring that the merits and wisdom gained do not diminish; and fourth, continuously striving for advancement, diligently practicing to enhance their cultivation.

The fourth part is the Bodhisattva benefiting beings, clarifying the ten aspects of conforming to worldly wisdom to counteract the defilements and hindrances: first, knowing scriptures and books; second, understanding metals and stones; third, knowing how to treat illnesses; fourth, being skilled in music and arts; fifth, understanding the sun, moon, and stars; sixth, understanding giving and precepts. These six aspects conform to worldly wisdom. Seventh, not doing annoying things; eighth, doing things that bring peace; ninth, having compassion; tenth, guiding beings into the Buddha's Dharma. These four aspects are a summary. Among the first six aspects, the first five counteract hindrances, and the last one counteracts defilements, because upholding precepts and so on can keep one away from defilements. Among the first five aspects, the first sentence counteracts four kinds of hindrances: first, writing, counteracting the hindrance of forgetting in what is being done, and the hindrance in matters of taking and giving; second, hearing the Dharma, counteracting the hindrance in understanding; third, counteracting the hindrance in actions such as doing and not doing. Among them, doing and not doing refers to doing good deeds and not doing evil deeds; among good deeds, there are those already done and those not yet done; among the good deeds not yet done, one should decide whether to do or not to do according to the circumstances. Second, scriptures refer to discussing scriptures, that is, counteracting wrong views by discussing scriptures, because it can measure the right principles. Phonetics counteracts weak wisdom, because by understanding the phonetics of articles, one can generate supreme wisdom. Third, discussing scripture seals refers to clear seals that do not need protection, thus counteracting that hindrance. Moreover, skills should also be sealed. The articles of the six arts are also phonetics. Fourth, understanding quantity through numbers, calculating and recording their positions so that no doubts arise, thus counteracting that hindrance. The above is generally due to phonetics. Second, metals and stones, through skillful discussions, can counteract poverty. Third, treating illnesses is a discussion of medical prescriptions. There are three types of diseases: namely, the phenomena of internal imbalance of the four great elements such as emaciation; possession by ghosts is the phenomenon of external beings; poisoning penetrates both inside and outside, and is also the poison of herbs caused by the imbalance of the four great elements, and is also the phenomenon of beings, such as poisonous snakes. These either only lead to illness or lead to death, thus being the cause of disease. Spells and medicines can treat these diseases separately or together.

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。妓樂等治憂惱障。國土等治不喜樂障。金銀等治世間繫囚等障。五日月等能治報分過。作惡因障謂睹災相。修善排惡故說治也。曜等攝者謂日月五星為七曜也。五星謂東方歲星等。二十八宿。謂角亢等。日月五星于中宿故。論中入八業果。一日。二月。三星。四宿。五吉兇。六動地。七夢。八想。此中名怪也。身中諸相者愛不愛果行故。謂由有過去愛果因行今有好相。不愛亦爾。六佈施等是內明。論是染對治有六句。一施治慳染。二戒治破戒染。三禪治貪慾染。四神通治邪歸染。五四無量心治妄行功德染。謂殺生祭祠而求福者名妄行德修。四無量能治也。六四無色定治妄修解脫染。以外道等妄取無色以為解脫故。下明後四起世間智。有四種相。一諸不惱等是異障中無障。謂無捕獵等惱眾生之障。二安眾生是與無過樂。謂樂不生罪故無過也。三哀愍等是發起清凈。雖令眾生無苦有樂而著欲放逸。是故愍彼故。令離放逸故云發起凈也。四令入等所用清凈。謂雖不放逸不求出道。是故令入佛法受用凈也。又釋此四句從後向前。結前六句。謂令入佛法結前第六施戒。二哀愍等結前第五。以示日等災怪令離放逸故。三安眾生事結初四門。以同與樂故。四諸不惱亂眾生事。結前亂眾生六中初三后二。以此五門即五明所攝能除闇障

【現代漢語翻譯】 妓樂等（歌舞音樂等）能對治憂愁煩惱的障礙。國土等（土地、家園等）能對治不喜悅安樂的障礙。金銀等（財物等）能對治世間的束縛囚禁等障礙。五日月等（根據五行學說選擇吉日等）能對治報應時節上的過失。作惡的因所導致的災禍，可以通過修善來排解，所以說是對治。 『曜等攝者』是指日月五星，合稱七曜。五星指的是東方歲星（木星）等。二十八宿，指的是角宿、亢宿等。日月五星在星宿中執行，所以在《瑜伽師地論》中歸入八種業果：一日，二月，三星，四宿，五吉兇，六動地，七夢，八想。這裡所說的『想』指的是怪異的現象。 『身中諸相者』，是因為愛與不愛的果報所導致的。也就是說，由於過去有愛的果報之因，所以現在有好相；不愛也是如此。六佈施等是內明（內在的智慧）。《瑜伽師地論》是對治煩惱染污的，有六種方法：一、佈施對治慳吝的染污；二、持戒對治毀犯戒律的染污；三、禪定對治貪慾的染污；四、神通對治邪見歸依的染污；五、四無量心（慈、悲、喜、舍）對治妄求功德的染污，也就是那些通過殺生祭祀等方式求福的人，他們的行為是虛妄的，四無量心能夠對治這種行為；六、四無色定對治妄求解脫的染污，因為外道等錯誤地認為無色界是解脫。 下面說明后四種（醫方明、聲明、因明、工巧明）能生起世間智慧，有四種表現：一、『諸不惱等』是在異障（不同的障礙）中沒有障礙，也就是沒有捕獵等惱害眾生的障礙。二、『安眾生』是給予沒有過失的快樂，因為快樂不會產生罪過。三、『哀愍等』是發起清凈之心，即使讓眾生沒有痛苦，擁有快樂，但他們可能會執著于慾望而放縱自己，所以要憐憫他們，讓他們遠離放逸，因此說是發起清凈之心。四、『令入等』是使用清凈之法，即使不放逸，也不尋求出離之道，所以要引導他們進入佛法，接受佛法的教益。 又可以從後向前解釋這四句話，總結前面的六句：引導他們進入佛法，總結了前面的第六種，也就是佈施和持戒。二、哀愍等，總結了前面的第五種，通過揭示日月等災異現象，讓他們遠離放逸。三、安樂眾生之事，總結了前面的前四種（歌舞音樂、土地家園、財物、選擇吉日），因為同樣是給予快樂。四、諸不惱亂眾生之事，總結了前面擾亂眾生的六種中的前三種和后兩種（憂愁煩惱、不喜悅安樂、世間的束縛囚禁，以及報應時節上的過失、作惡的因所導致的災禍）。這五種（內明、醫方明、聲明、因明、工巧明）都屬於五明所攝，能夠消除愚昧的障礙。

【English Translation】 『Modern Chinese Translation』 Entertainments and music can counteract the obstacles of sorrow and vexation. Lands and homes can counteract the obstacles of unhappiness and lack of joy. Gold, silver, and other valuables can counteract the obstacles of worldly imprisonment and bondage. Selecting auspicious days based on the Five Elements can counteract the faults in the timing of retribution. Calamities caused by evil deeds can be resolved through cultivating goodness, hence it is said to be a counteraction. 『Those encompassed by the luminaries』 refers to the sun, moon, and five planets, collectively known as the seven luminaries. The five planets refer to Jupiter in the east, and so on. The twenty-eight constellations refer to the Horn constellation, Neck constellation, and so on. Because the sun, moon, and five planets reside within these constellations, they are included in the eight types of karmic results in the Yogacarabhumi-sastra: 1. the sun, 2. the moon, 3. the planets, 4. the constellations, 5. auspiciousness and inauspiciousness, 6. earthquakes, 7. dreams, 8. thoughts. Here, 『thoughts』 refer to strange and unusual phenomena. 『The various signs in the body』 are caused by the results of love and non-love. That is to say, due to the cause of past loving results, one now has good signs; the same is true for non-love. The six perfections, such as generosity, are inner wisdom. The Yogacarabhumi-sastra counteracts the defilements of afflictions, and there are six methods: 1. generosity counteracts the defilement of stinginess; 2. moral discipline counteracts the defilement of breaking precepts; 3. meditation counteracts the defilement of greed; 4. supernormal powers counteract the defilement of wrong views and reliance; 5. the four immeasurables (loving-kindness, compassion, joy, and equanimity) counteract the defilement of falsely seeking merit, which refers to those who seek blessings through killing and sacrifices, etc. Their actions are false, and the four immeasurables can counteract these actions; 6. the four formless absorptions counteract the defilement of falsely seeking liberation, because non-Buddhists mistakenly believe that the formless realm is liberation. The following explains that the latter four (medicine, grammar, logic, and crafts) can generate worldly wisdom, which has four manifestations: 1. 『Those who do not harm, etc.』 are without obstacles among different obstacles, that is, without the obstacles of hunting and harming sentient beings. 2. 『Bringing peace to sentient beings』 is giving happiness without fault, because happiness does not generate sin. 3. 『Compassion, etc.』 is arousing pure intention. Even if sentient beings are without suffering and have happiness, they may be attached to desires and indulge themselves, so one should have compassion for them and lead them away from indulgence, hence it is said to be arousing pure intention. 4. 『Leading them to enter, etc.』 is using pure methods. Even if they are not indulging, they may not seek the path of liberation, so one should guide them to enter the Buddha-dharma and receive the benefits of the Buddha-dharma. These four sentences can also be explained from back to front, summarizing the previous six sentences: guiding them to enter the Buddha-dharma summarizes the previous sixth, which is generosity and moral discipline. 2. Compassion, etc., summarizes the previous fifth, by revealing the calamities of the sun, moon, etc., to lead them away from indulgence. 3. The matter of bringing peace to sentient beings summarizes the previous four (entertainments and music, lands and homes, valuables, and selecting auspicious days), because it is also giving happiness. 4. The matter of not harming or disturbing sentient beings summarizes the first three and the last two of the six that disturb sentient beings (sorrow and vexation, unhappiness and lack of joy, worldly imprisonment and bondage, as well as faults in the timing of retribution, and calamities caused by evil deeds). These five (inner wisdom, medicine, grammar, logic, and crafts) are all encompassed by the five sciences and can eliminate the obstacles of ignorance.

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。俱而能生智。是故論中釋前三句超舉后二。良為此也。其第四句但為與樂而非生智。故非此結餘。如遠疏應知。

第二就地果中。三果科釋同前。言得轉勝多聞三昧者。論經名多聞陀羅尼者。非義陀羅尼。謂對勝彰劣也。以平等凈心難得等者對劣顯勝也。以能具二難故得聞持。一地初平等心難得。二樂出世間現世間難。此是不住道行勝也。以此地智光證是真如事故況金器硨𥓼磨瑩等。日月等喻教智凈。依阿含增長智慧光明勝於前地智故。謂勝前地珠光故也。余並可知。

第三重頌中有三十九頌。初十一頌前勝慢對治。于中初二頌十平等。次二頌道品。鎧杖喻。次二勝行嚴身喻。次二師子吼法喻。次三頌前初住地同念不退心。論名如道行。第二常為下十三頌不住道行勝。于中初四頌前所知法中智清凈。二如是觀下九頌教化眾生勤方便。于中初一頌半頌總觀虛偽生悲慈二心。次三頌半頌悲中觀緣集苦。次三頌觀深重苦。次一頌大慈觀事。第三常住正念下七頌彼果勝中。初一頌攝功德勝。次一頌半頌修行勝。次半頌教化眾生勝。次四頌起世智勝。下七頌地果。初三調柔。次三半頌攝報。次半愿智。后一結說究竟難勝地竟。

華嚴經探玄記卷第十二 大正藏第 35 冊 No. 1733 華嚴經探玄

【現代漢語翻譯】 現代漢語譯本：因此，如果（前三句）結合起來能夠產生智慧，所以論中解釋說前三句超越並概括了后兩句。這正是原因所在。而第四句只是爲了給予快樂，並非產生智慧，因此不屬於此處的總結。正如遠疏所說，應該瞭解。

第二，就地果中，三果的科釋與前面相同。說到獲得轉勝多聞三昧，論中將經文命名為多聞陀羅尼，並非指義陀羅尼（artha-dhāraṇī，意義總持），而是指通過對比殊勝來彰顯低劣。以平等凈心難以獲得等，是通過對比低劣來顯示殊勝。因為能夠具備兩種難得的品質，所以能夠獲得聞持（śruta-dhāraṇī，聽聞總持）。一是初地平等心難以獲得，二是樂於出世間和現世間難以兼得。這是不住道行（apratiṣṭhita-caryā，無住行）的殊勝之處。憑藉此地的智慧光明來證悟真如（tathatā，如是），所以才用金器、硨磲（śaṅkha，海螺）磨礪等來比喻。用日月等來比喻教智清凈。因為依阿含（āgama，聖典）增長智慧光明，勝過前一地的智慧，所以說勝過前一地的珠光。其餘部分都容易理解。

第三，重頌中有三十九頌。最初十一頌是對治前勝慢（atimāna，過慢）。其中最初二頌是關於十平等（daśa samatā，十種平等）。其次二頌是關於道品（bodhipākṣika-dharma，菩提分法），用鎧甲和武器來比喻。其次二頌是用殊勝的修行來莊嚴自身，用比喻。其次二頌是用獅子吼（siṃhanāda，獅子吼）來比喻佛法。其次三頌是關於前初住地（prathamāvāsa-bhūmi，初住地）的同念不退心（samacitta-pratiniyato 'vinivartanīyaḥ，平等心決定不退轉）。論中稱之為如道行。第二部分，常為下十三頌是不住道行（apratiṣṭhita-caryā，無住行）的殊勝。其中最初四頌是關於前所知法中的智慧清凈。二，如是觀下九頌是關於教化眾生的勤奮方便。其中最初一頌半是總觀虛偽而生悲慈二心。其次三頌半是悲心中觀緣集苦（duḥkha-samudaya，苦之生起）。其次三頌是觀深重之苦。其次一頌是大慈觀事。第三部分，常住正念下七頌是關於彼果的殊勝。最初一頌是攝取功德的殊勝。其次一頌半是修行的殊勝。其次半頌是教化眾生的殊勝。其次四頌是生起世間智慧的殊勝。最後七頌是關於地果。最初三頌是調柔。其次三頌半是攝取果報。其次半頌是愿智（praṇidhijñāna，愿智）。最後一頌總結說究竟難勝地結束。

【English Translation】 English version: Therefore, if (the first three phrases) can combine to generate wisdom, the commentary explains that the first three phrases transcend and encompass the latter two. This is precisely the reason. The fourth phrase, however, is only for giving pleasure and does not generate wisdom, so it does not belong to the conclusion here. As stated in the distant commentary, it should be understood.

Secondly, regarding the fruition of the ground, the explanation of the three fruits is the same as before. Speaking of obtaining the surpassing Samadhi of Extensive Learning, the commentary names the sutra as the Dhāraṇī of Extensive Learning, not referring to Artha-dhāraṇī (dhāraṇī of meaning), but rather to highlighting the inferior by contrasting it with the superior. 'Difficult to obtain with an equal and pure mind,' etc., is to reveal the superior by contrasting it with the inferior. Because one can possess two rare qualities, one can obtain Śruta-dhāraṇī (dhāraṇī of hearing). First, the equal mind of the first ground is difficult to obtain. Second, it is difficult to be fond of both the mundane and supramundane worlds. This is the superiority of Apratiṣṭhita-caryā (unabiding conduct). Because the wisdom light of this ground is used to realize Tathatā (suchness), metaphors such as polishing gold utensils and conch shells are used. The sun and moon are used as metaphors for the purity of teaching wisdom. Because the light of wisdom increases by relying on Āgama (scriptures), it surpasses the wisdom of the previous ground, so it is said to surpass the pearl light of the previous ground. The rest is easily understood.

Thirdly, there are thirty-nine verses in the repeated verses. The first eleven verses are to counteract the previous Atimāna (excessive pride). Among them, the first two verses are about Daśa Samatā (ten equalities). The next two verses are about Bodhipākṣika-dharma (factors of enlightenment), using armor and weapons as metaphors. The next two verses use the metaphor of adorning oneself with superior practices. The next two verses use the metaphor of the Dharma of the Lion's Roar (siṃhanāda). The next three verses are about the Samacitta-pratiniyato 'vinivartanīyaḥ (equal mind, determined and irreversible) of the previous first dwelling ground. The commentary calls it 'like the path of practice.' Secondly, the thirteen verses from 'constantly for' below are the superiority of Apratiṣṭhita-caryā (unabiding conduct). Among them, the first four verses are about the purity of wisdom in the previously known dharmas. Two, the nine verses from 'observing thus' below are about the diligent means of teaching sentient beings. Among them, the first one and a half verses are about the general observation of falsehood, giving rise to the two minds of compassion and loving-kindness. The next three and a half verses are about observing the arising of suffering (duḥkha-samudaya) in the mind of compassion. The next three verses are about observing deep and heavy suffering. The next one verse is about the matter of great loving-kindness. Thirdly, the seven verses from 'constantly abiding in right mindfulness' below are about the superiority of that fruit. The first verse is about the superiority of gathering merits. The next one and a half verses are about the superiority of practice. The next half verse is about the superiority of teaching sentient beings. The next four verses are about the superiority of arising worldly wisdom. The last seven verses are about the fruition of the ground. The first three verses are about taming. The next three and a half verses are about gathering retribution. The next half verse is about Praṇidhijñāna (wisdom of vows). The last verse concludes by saying that the ultimate and difficult-to-surpass ground is complete.

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記

華嚴經探玄記卷第十三(盡第七地)

魏國西寺沙門法藏述

第六現前地亦七門同前。

初釋名者。攝大乘雲。由緣起智。能令般若波羅蜜多現在前故名現前地。世親釋云。謂此地中住緣起智。由此智力令無分別智而得現前悟一切法無染無凈。無性釋意及梁論等並同此說。解云由加行智引根本智。證於真如無染凈法界令現前故。解深密經現前觀察諸行流轉。又于無相多修作意。方現前名現前地。解云此有二義。一現前觀察諸行流轉。二由多作意令無相觀方得現前。莊嚴論云。不住生死涅槃觀慧現前。名現前地。十住論云降魔事已菩薩道法皆現在前。仁王經名為法現。成唯識同攝論。瑜伽同深密金光明等。更無異說。十地論等如前已辨。

第二次第者亦有三義。一前位寄聲聞。此明緣覺。寄法過前。是故次來。二四地雖出世不能隨。五地能隨世間而不能破染凈見。此地觀察無染凈法界破彼見故。是故來也。三唯識論云。前五地中有相觀多無相觀少。第六地中無相觀多有相觀少。第七地去純無相觀。今此地于無相觀退少入多。是故須來。

第三所離障者依十地論微煩惱習障。解云以此位中修無相觀多。障與此違故說微習。又形前地障說此為微。理實即是所知障中俱生一分執細

染凈。違於六地無染凈法界故以為障。良以五地超於三四染凈別位合令同處。而二相未盡。至此方除故說微細。唯識論云名粗相現行障。謂所知障中俱生一分執有染凈粗相現行。彼障六地無染凈道。入六地時便能永斷由斯六地說斷二愚及彼粗重。一現觀察行流轉愚則是此中執有染者。諸行流轉染分攝故。二相多現行愚。即是此中執有凈者取凈相故。相觀多行。未能多時住無相觀。解云初愚執苦集流轉門。后愚執滅道凈相門。金光明雲。一行相續了了顯現無明。二法相數數行至於心無明。解云此後無明還滅凈相數於心現。違彼長時多無相觀故以為障。梁論深密瑜伽同唯識辨。

第四所證者依攝論證無染凈法界。世親釋云。本無雜染。性無染故既無雜染。即無清凈。唯識云六無染凈真如。謂此真如本性無染。亦不可說後方凈故無性中邊並同此釋。又中邊論云。由了達此知緣起法無染無凈。攝論云。了知此義入第六地。

第五別行者十度中當般若行。當地中緣起觀增上慧行。莊嚴論第六住不起染心。而依緣起受生故。尋下文。

第六別果者梁論通達無染凈法界。得自他相續無染果。金光明六地發心得日圓光焰三昧。當地行果及位果。尋文可知。

第七釋文中三分同前。初贊請分中十八頌分五。初二

【現代漢語翻譯】 現代漢語譯本 染凈障。因為執著于染凈二相，而與六地所證的無染凈法界相違背，所以成為一種障礙。這是因為五地菩薩雖然超越了三、四地對於染凈差別的執著，將染凈視為一體，但染凈二相併未完全斷除。到了六地才能徹底去除這種執著，所以說是微細的障礙。《唯識論》中稱之為『粗相現行障』，指的是所知障中俱生的一部分，執著于染凈的粗顯之相，並且使之現行。這種障礙使得六地菩薩無法證得無染凈之道。進入六地時，便能永遠斷除這種障礙，因此六地說斷除二愚以及與此相關的粗重煩惱。一、現觀察行流轉愚，指的是執著于染相的愚癡，因為諸行流轉屬於染污的範疇。二、相多現行愚，指的是執著于凈相的愚癡，因為取著清凈之相。由於觀察染相和凈相的次數過多，不能長時間安住于無相觀。解釋說，前一種愚癡執著于苦集流轉之門，后一種愚癡執著于滅道清凈之相。《金光明經》中說：一、行相續了了顯現無明，二、法相數數行至於心無明。解釋說，后一種無明是還滅凈相在心中顯現，違背了長時間安住于無相觀，所以成為一種障礙。梁譯《深密解脫經》和《瑜伽師地論》與《唯識論》的觀點相同。 第四，所證得的是依據《攝大乘論》所證的無染凈法界。世親的解釋是：本來沒有雜染，因為自性沒有染污。既然沒有雜染，也就沒有清凈。 《唯識論》中說六地證得的是無染凈真如，指的是這種真如的本性沒有染污，也不能說後來才變得清凈。《無性中邊分別論》也與此解釋相同。另外，《中邊分別論》中說：由於了達緣起法，所以知道緣起法無染無凈。《攝大乘論》中說：了知這個道理，就能進入第六地。 第五，特別的修行是十度中的般若波羅蜜。在六地中，以緣起觀作為增上的智慧修行。《莊嚴經論》中說，六地菩薩安住于不生起染污之心，而依據緣起受生。請參考下文。 第六，特別的果報是，梁譯《攝大乘論》中說，通達無染凈法界，就能獲得自身和他人的相續都無染污的果報。《金光明經》中說，六地菩薩發心得日圓光焰三昧。六地的修行之果以及位次之果，請參考經文可知。 第七，解釋經文時，三分與前面相同。首先是贊請分，十八頌分為五部分。最初兩頌...

【English Translation】 English version The 'tainted and untainted' obstacle. It is an obstacle because it contradicts the 'non-tainted and non-untainted Dharmadhatu' (realm of reality) realized in the sixth Bhumi (stage of a Bodhisattva's path). This is because the fifth Bhumi transcends the attachment to the difference between tainted and untainted in the third and fourth Bhumis, uniting them as the same. However, the two aspects of tainted and untainted are not completely eliminated. Only in the sixth Bhumi is this attachment completely removed, hence it is described as subtle. The Vijnaptimatrata-siddhi (Treatise on the Establishment of Consciousness-Only) calls it the 'obstacle of the manifestation of coarse aspects,' referring to a portion of the innate aspect of the knowledge obscuration that clings to the coarse aspects of tainted and untainted, causing them to manifest. This obstacle prevents the sixth Bhumi from attaining the path of non-tainted and non-untainted. Upon entering the sixth Bhumi, this obstacle is permanently severed, hence it is said that the sixth Bhumi eliminates the two kinds of ignorance and their associated coarse afflictions. First, 'the ignorance of the continuous flow of observed actions' refers to the ignorance of clinging to the tainted aspect, because the continuous flow of actions is included within the category of defilement. Second, 'the ignorance of the frequent manifestation of aspects' refers to the ignorance of clinging to the untainted aspect, because it grasps at the aspect of purity. Because of observing tainted and untainted aspects too frequently, one is unable to abide in non-conceptual contemplation for a long time. The explanation is that the first ignorance clings to the suffering and origination aspects of cyclic existence, while the second ignorance clings to the pure aspects of cessation and the path. The Suvarnaprabhasottama Sutra (Golden Light Sutra) states: 'First, the continuous manifestation of the characteristics of actions is ignorance; second, the frequent practice of the characteristics of dharmas reaching the mind is ignorance.' The explanation is that the latter ignorance is the manifestation of the purified aspect of cessation in the mind, which contradicts the prolonged abiding in non-conceptual contemplation, hence it becomes an obstacle. The Liang translation of the Sandhinirmocana Sutra (Explication of Underlying Meaning Sutra) and the Yogacarabhumi-sastra (Treatise on the Stages of Yoga Practice) agree with the Vijnaptimatrata-siddhi in this regard. Fourth, what is realized is the 'non-tainted and non-untainted Dharmadhatu' according to the Mahayanasamgraha (Compendium of the Mahayana). Vasubandhu's (an important Buddhist philosopher) commentary states: 'Originally there is no impurity, because the nature is without taint. Since there is no impurity, there is also no purity.' The Vijnaptimatrata-siddhi states that the sixth Bhumi realizes the 'non-tainted and non-untainted Suchness' (true nature), referring to the fact that this Suchness is originally without taint, and it cannot be said that it becomes pure later. The Madhyantavibhaga-karika (Distinguishing the Middle from the Extremes) also has the same explanation. Furthermore, the Madhyantavibhaga-karika states: 'By understanding this, one knows that the law of dependent origination is without taint and without purity.' The Mahayanasamgraha states: 'Understanding this meaning, one enters the sixth Bhumi.' Fifth, the specific practice is the Prajna Paramita (perfection of wisdom) among the ten Paramitas (perfections). In the sixth Bhumi, the contemplation of dependent origination is the enhanced practice of wisdom. The Mahayanasutralamkara (Ornament of the Great Vehicle Sutras) states that the sixth Bhumi abides in not generating a defiled mind, but relies on dependent origination to take birth. Refer to the following text. Sixth, the specific result is that the Liang translation of the Mahayanasamgraha states that by understanding the 'non-tainted and non-untainted Dharmadhatu,' one obtains the result of both oneself and others' continuums being without taint. The Suvarnaprabhasottama Sutra states that the sixth Bhumi generates the 'Samadhi of the Sun's Round Light Flame.' The results of the practice and the results of the stage in the sixth Bhumi can be understood by referring to the text. Seventh, in explaining the text, the three divisions are the same as before. First, in the section of praise and request, the eighteen verses are divided into five parts. The first two verses...

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菩薩聞法供養讚歎。次二諸天歡喜供養。次二天王眷屬供養。次十一天女歌樂嘆佛功德。于中初二總嘆說益。次三嘆大智證空。次一嘆大悲攝物。次四嘆理行無礙。次一天女靜默下一上首請說。

第二正說分中。論同前地科為三分。但前卻為異。謂前地趣地方便。及初住地同名勝慢對治。此中初住地入不住道行勝攝。以漸勝故。初勝慢對治者。以前五地觀四諦法染凈相故名取染凈障。是故十平等通觀一切法平等也。文中有三。初牒前起后。二何等下正顯十行。三如是下結行入地。就正顯中。此十平等分以為三。初八以無破有。次一以有破無。后一有無雙破。又初一是總。餘九為別。前中言一切法者。論名十二入為一切。以蘊中不攝無為法故。界處攝盡故。初十二處解一切法。以根塵境識此皆不離三無性故。是故云無性故平等。論經名無相者無性相也故。論二十二入一切法自性無相平等故。下九別中。論主立九種相對治現無相。初一句明十二入自相。但是妄想所作實無所有故云無相。論經名無想者。為明彼相即是想故云無想也。二外疑雲。既所取唯想可說相空。想能現相。想應是有。論云念展轉行相謂念猶想也。釋意明此想念還依妄相展轉無體。故云無生平等也。余經云從心想生與心作相和合而有。共生共滅同無

【現代漢語翻譯】 現代漢語譯本 菩薩聽聞佛法后，以供養和讚歎來表達敬意。接著，兩位天人歡喜地供養。然後，兩位天王及其眷屬也進行了供養。隨後，十一位天女以歌樂讚歎佛陀的功德。其中，最初兩位天女總括地讚歎並說明了聽聞佛法的益處。接著三位天女讚歎佛陀以大智慧證悟空性。再一位天女讚歎佛陀以大悲心攝受眾生。之後的四位天女讚歎佛陀的理與行之間沒有障礙。最後一位天女靜默不語，而之前的一位上首天女則請求佛陀說法。

在第二部分，即正式宣說佛法的部分中，討論的結構與前一地的結構相同，分為三分。但與前一地不同的是，前一地是趨向于地的方便，以及初住地（菩薩十地中的第一地）與勝慢的對治。而這裡，初住地則攝屬於入于不退轉之道的殊勝修行。這是因為修行是漸次殊勝的。最初的勝慢對治，是因為前五地觀察四諦之法的染污和清凈之相，因此被稱為『取染凈障』。所以，十平等是普遍地觀察一切法平等。

文中有三個部分。首先是承接前文，引出後文。其次是『何等下』，正式地闡明十行。最後是『如是下』，總結修行並進入地。在正式闡明的部分中，這十種平等又可以分為三個部分。最初的八種以『無』來破除『有』。接著的一種以『有』來破除『無』。最後一種同時破除『有』和『無』。此外，最初一種是總說，其餘九種是別說。在前面的總說中，所說的『一切法』，在《瑜伽師地論》中指的是十二入（眼、耳、鼻、舌、身、意六根，以及色、聲、香、味、觸、法六塵），因為五蘊（色、受、想、行、識）中沒有包含無為法。而十二界和十八處則包含了所有。最初通過十二處來理解一切法，是因為根、塵、境、識都離不開三無性（遍計所執性、依他起性、圓成實性）。因此說『無性故平等』。《攝大乘論》和《解深密經》中說的『無相』，就是指沒有自性之相。所以，《瑜伽師地論》說二十二入（十二入加上意處所攝的法處，以及末那識和阿賴耶識）一切法的自性是無相平等的。

在下面的九種別說中，《瑜伽師地論》的作者建立了九種相對治，來顯現無相。第一句說明十二入的自相，但這些都是妄想所產生的，實際上並不存在，所以說是『無相』。《攝大乘論》和《解深密經》中說的『無想』，是爲了說明這些相就是想。《瑜伽師地論》第二句，外人懷疑說，既然所取之境只是想，可以說相是空的。但想能夠顯現相，想應該是存在的。論中說，『念展轉行相』，意思是說念就像想一樣。解釋的意思是說，這種想念還是依賴於虛妄的相而展轉，沒有實體，所以說是『無生平等』。其餘的經中說，『從心想生，與心作相，和合而有，共生共滅，同無』。

【English Translation】 English version Bodhisattvas, upon hearing the Dharma, express their reverence through offerings and praise. Next, two Devas (heavenly beings) joyfully make offerings. Then, two Devarajas (heavenly kings) and their retinues offer their devotions. Following this, eleven Devis (heavenly goddesses) sing and play music, extolling the virtues of the Buddha. Among them, the first two Devis offer a general praise and explain the benefits of hearing the Dharma. The next three Devis praise the Buddha's realization of emptiness through great wisdom. Another Devi praises the Buddha's compassion in embracing all sentient beings. The subsequent four Devis praise the unimpeded nature of the Buddha's principle and practice. The last Devi remains silent, while one of the leading Devis requests the Buddha to expound the Dharma.

In the second part, which is the formal exposition of the Dharma, the structure of the discussion is the same as that of the previous Bhumi (stage of the Bodhisattva path), divided into three sections. However, it differs from the previous Bhumi in that the previous Bhumi concerned the means of approaching the Bhumi and the counteraction of superior conceit in the first Abode (the first of the ten Bhumis). Here, the first Abode is included within the superior practice of entering the irreversible path. This is because the practice is gradually superior. The initial counteraction of superior conceit is because the first five Bhumis observe the defiled and pure aspects of the Four Noble Truths, hence it is called 'grasping the defilement and purity obstacles'. Therefore, the ten equalities are the universal observation of the equality of all Dharmas.

There are three parts in the text. First, it connects the preceding text and introduces the following text. Second, 'What are the following' formally elucidates the ten practices. Finally, 'Thus, the following' concludes the practice and enters the Bhumi. In the part of formal elucidation, these ten equalities can be divided into three parts. The first eight use 'non-existence' to break 'existence'. The next one uses 'existence' to break 'non-existence'. The last one breaks both 'existence' and 'non-existence'. In addition, the first one is a general statement, and the remaining nine are specific statements. In the preceding general statement, the 'all Dharmas' mentioned refer to the twelve Ayatanas (sense bases: the six sense organs and the six sense objects) in the Yogacarabhumi-sastra, because the five Skandhas (aggregates) do not include unconditioned Dharmas. The twelve Dhatus (realms) and eighteen elements include all. Initially, understanding all Dharmas through the twelve Ayatanas is because the roots, dust, realms, and consciousness are inseparable from the three Svabhavas (natures: parikalpita-svabhava, paratantra-svabhava, and parinispanna-svabhava). Therefore, it is said 'equal because of no nature'. The 'no-characteristic' mentioned in the Mahayanasamgraha and Samdhinirmocana Sutra refers to the absence of inherent characteristics. Therefore, the Yogacarabhumi-sastra says that the nature of all Dharmas in the twenty-two Ayatanas (the twelve Ayatanas plus the Dharma-ayatana included in the mind-ayatana, as well as the Manas and Alaya consciousnesses) is without characteristics and equal.

In the following nine specific statements, the author of the Yogacarabhumi-sastra establishes nine relative counteractions to manifest the absence of characteristics. The first sentence explains the self-characteristics of the twelve Ayatanas, but these are all produced by delusion and do not actually exist, so it is said to be 'without characteristics'. The 'no-thought' mentioned in the Mahayanasamgraha and Samdhinirmocana Sutra is to explain that these characteristics are thoughts. In the second sentence of the Yogacarabhumi-sastra, an outsider doubts that since the object taken is only thought, it can be said that the characteristics are empty. But thought can manifest characteristics, so thought should exist. The treatise says, 'The aspect of thought transforming and moving', meaning that thought is like thought. The meaning of the explanation is that this thought still relies on false characteristics to transform and has no substance, so it is said to be 'unborn and equal'. The other sutras say, 'Born from the mind's thought, making characteristics with the mind, existing in harmony, arising and ceasing together, equally non-existent.'

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有住此之謂也。三疑雲。既說想相展轉互依。是則諸法產生建立豈是空邪。釋明相依想故所取不成。想還依相能取不立。互依兩壞故云無成平等也。此上破于迷苦諦執。四疑雲。苦是所生可說為空。集諦能生豈非是有。論云染相故。釋明惑業本寂自性離故云平等也。此文在第八句。準論應在此處故此辨耳。五疑雲。苦集染法可說為空。滅道凈法豈非是有。論云凈相故。釋明染法既空無染可翻。不可說凈故云本來凈也。上來遣相。六疑雲。若染凈俱空即不應起種種言說。既有名言。明知即有所目之義。論云分別相者名言分別也。釋云但名依義立。義由名現。觀彼義因不見名果。又觀名果不見義因。為此世間有得名不得義。有得義不得名。故知尋名取義。俱是妄想戲論故云無戲論平等。七疑雲。若染凈名義一切皆空。何故菩薩舍染求凈。既有取捨。豈無諸法。又云妄法既空即驗。真理是可證取。論云出沒相者。凈法可取名出。染法可舍名沒。釋明妄法即空無可舍離。真理離念不可取得故云無取捨故平等也。攝論云。若於生死非舍非不捨。若於涅槃非得非不得。又維摩云。若達生死性即是涅槃。于其中不取不捨者是為入不二法門。是此義也。八疑雲。上起真妄有見。故以無破之。若爾斷無二諦應當正理。論云我非有相。問此

我非有。豈非正理。何故以為所治之相。答以取此我非有之相。同斷滅無故是失也。釋如幻緣起不礙存故。不同斷滅故云以幻等故平等也。九疑雲。我先取有即破為無。我復取無復說幻有。是故我今取亦有亦無應正道理。論云成壞相者。成是有相。壞是無相。釋有二途。云我前破汝謂有故說無。非謂法體實是無。破汝執無故說有。非謂法體如情有。是故正理非是有無故云有無不二故平等也。一云我前說無。是不異有之無故非無。又我前說有。是不異無之有故非有。是故離無無別有可與無為二。離有無別無可與有為二。故云有無不二故平等。此中非是有無互遣名為不二。亦非有無合名為不二。亦非總無有無名不二。但是有則是無。無則是有。故名不二。思之可見。三結行入地中。初總結入位。二菩薩如是下別結。別結中如是觀等牒前所觀十平等法觀。言能忍者忍受正理遠離障垢故。又忍證深理無分別想故名忍也。隨順者謂此觀智隨順平等真如法故。明利者能對治微細慢故。前四五二地亦同得順忍。除障未細不名明利。以四地所除解法慢障最粗故。得耎品順忍。耎猶下也。五除身凈慢。中故得中品忍。此取染凈法分別慢最細故得上品忍。故名明利。下品能對治上品所治。乃至上品能對治下品所治。障治相翻理必然故。言無

生忍未現前者。以七八地上是無生忍位。此地非彼故云未現。然順彼忍故名順也。理實初地亦得無生。為寄五忍以配諸地。故作是說。謂地前名伏忍。初二三地寄在世間。名為信忍。四五六地寄二乘位名為順忍。七八九地是菩薩位名無生忍。十地及佛地因果究竟名寂滅忍。此地是順忍中上品故名明利。勝慢對治竟。第二是菩薩下明不住道行勝。于中有二。先就初住地以明不住行。二作是念下就正住地以明不住。前地劣故唯正住地方名不住。此地勝故初住地即明不住。就初住中二。初觀一切等牒前起后。二大悲等正現不住。論經四句。初三明能觀之心。后一所觀生滅。此經略無大悲滿足。然此三心釋作六重。一辨相者。愍心創起故云悲首。論中以殊勝大悲攝三世眾生故也。二求果愍至稱為增長。又上求佛果名為增長。論中以于所知緣起令智清凈。即此凈智為佛果本故也。三厭離有為心。論中觀一切種微細因緣以生厭離。緣觀細極故云滿足。二明次第者乘前觀空便念眾生虛妄所纏故。先起悲。以悲念故求佛果智。以益眾生。次起增長佛智。必由離過而成。是故末後起觀緣生過患終極。三約二利者。初一利他。后二自利。四約二護者。前二護小乘。一護狹心。二護小心。后一護煩惱。五約因果者。初后攝因中一求果。六約不

【現代漢語翻譯】 現代漢語譯本 生忍（Kṣānti，忍辱）未現前者：因為七地和八地才是無生忍（anutpāda-dharma-kṣānti，對諸法無生無滅的安忍）的果位。此地不是彼地，所以說『未現』。然而，因為順應于彼忍，所以名為『順』。實際上，初地也能證得無生忍，但爲了配合五忍（伏忍、信忍、順忍、無生忍、寂滅忍）來對應各個果位，所以才這樣說。也就是說，登地之前名為伏忍。初地、二地、三地寄託於世間，名為信忍。四地、五地、六地寄託於二乘果位，名為順忍。七地、八地、九地是菩薩果位，名為無生忍。十地以及佛地，因果究竟，名為寂滅忍。此地是順忍中的上品，所以名為明利。 勝慢對治完畢。第二是菩薩下明不住道行之殊勝。其中有二：首先，就初住地來說明不住行；其次，『作是念』以下，就正住地來說明不住。前地較劣，所以只有正住地才可稱為不住。此地殊勝，所以初住地就已顯明不住。就初住地來說，又分為二：首先，『觀一切』等，承接前文，開啟後文；其次，『大悲』等，正式顯現不住。論經有四句：前三句說明能觀之心，后一句說明所觀的生滅。此經省略了大悲圓滿。然而，這三種心可以解釋為六重含義：第一，辨別相狀：憐憫之心初起，所以說『悲首』。論中以殊勝大悲攝受三世眾生。第二，求果：憐憫眾生直至稱為增長，又向上求佛果，名為增長。論中以對於所知緣起令智慧清凈，即此清凈智慧為佛果之根本。第三，厭離有為之心。論中觀察一切種類的微細因緣，從而產生厭離。緣觀細微到了極致，所以說『滿足』。第二，說明次第：憑藉之前的觀空，便想到眾生被虛妄所纏縛，所以首先生起悲心。因為有悲心的緣故，所以求佛果智，以利益眾生。其次生起增長佛智。佛智必定要通過遠離過失才能成就，所以最後生起觀察緣生過患終極之心。第三，從二利（自利、利他）來說：前一（悲首）利他，后二（增長、滿足）自利。第四，從二護（保護）來說：前二（悲首、增長）保護小乘，一護狹隘之心，二護弱小之心。后一（滿足）保護煩惱。第五，從因果來說：前後攝因，中間求果。第六，從不……

【English Translation】 English version 『生忍未現前者』 (sheng ren wei xian qian zhe): Because the seventh and eighth Bhumis (dì, stages) are the positions of Anutpāda-dharma-kṣānti (wu sheng ren, patience with the non-arising of dharmas). This Bhumi is not that Bhumi, so it is said 『not yet manifested.』 However, because it accords with that patience, it is called 『accordant.』 In reality, the first Bhumi can also attain Anutpāda-dharma-kṣānti, but in order to match the Five Kṣāntis (wu ren, patience) to the various Bhumis, it is said this way. That is to say, before reaching the Bhumis, it is called Subduing Patience (fu ren). The first, second, and third Bhumis are entrusted to the world, and are called Faith Patience (xin ren). The fourth, fifth, and sixth Bhumis are entrusted to the Two Vehicles (er cheng, Śrāvakayāna and Pratyekabuddhayāna), and are called Accordant Patience (shun ren). The seventh, eighth, and ninth Bhumis are the Bodhisattva positions, and are called Anutpāda-dharma-kṣānti. The tenth Bhumi and the Buddha Bhumi, with the ultimate cause and effect, are called Quiescent Extinction Patience (ji mie ren). This Bhumi is the superior grade of Accordant Patience, so it is called 『clear and sharp.』 The refutation of superior arrogance is complete. The second is the Bodhisattva's explanation of the superiority of the non-abiding path. There are two aspects to this: first, to explain the non-abiding practice in terms of the initial Abode Bhumi; second, from 『making this thought』 onwards, to explain the non-abiding in terms of the Correct Abode Bhumi. Because the previous Bhumis are inferior, only the Correct Abode Bhumi can be called non-abiding. Because this Bhumi is superior, the initial Abode Bhumi already manifests non-abiding. In terms of the initial Abode, there are two aspects: first, 『observing all,』 etc., connects the preceding and initiates the following; second, 『great compassion,』 etc., formally manifests non-abiding. The treatise and sutra have four sentences: the first three sentences explain the mind that can observe, and the last sentence explains the arising and ceasing that is observed. This sutra omits the perfection of great compassion. However, these three minds can be explained as six layers of meaning: first, distinguishing characteristics: the mind of compassion initially arises, so it is said 『compassion first.』 The treatise encompasses sentient beings of the three times with superior great compassion. Second, seeking the fruit: compassion for sentient beings extends to being called growth, and seeking the Buddha fruit upwards is called growth. The treatise uses the arising of what is known to purify wisdom, that is, this pure wisdom is the root of the Buddha fruit. Third, the mind of aversion to conditioned existence. The treatise observes all kinds of subtle causes and conditions, thereby generating aversion. The observation of conditions is extremely subtle, so it is said 『fulfillment.』 Second, explaining the order: relying on the previous observation of emptiness, one thinks of sentient beings being entangled by delusion, so one first generates compassion. Because of compassion, one seeks the wisdom of the Buddha fruit in order to benefit sentient beings. Next, one generates the growth of Buddha wisdom. Buddha wisdom must be achieved through the removal of faults, so finally, one generates the mind of observing the ultimate faults of conditioned arising. Third, from the perspective of the two benefits (self-benefit and benefiting others): the first (compassion first) benefits others, and the latter two (growth, fulfillment) benefit oneself. Fourth, from the perspective of the two protections: the first two (compassion first, growth) protect the Small Vehicle, one protects the narrow mind, and the other protects the weak mind. The last one (fulfillment) protects against afflictions. Fifth, from the perspective of cause and effect: the beginning and end encompass the cause, and the middle seeks the fruit. Sixth, from the perspective of not...

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住者。初一不住涅槃。后一不住生死中一俱無所住。就所觀生滅中。十二緣生順生逆滅故云觀世間生滅。此是總觀。下以十門別觀彼法可知。

二正住地中。廣顯緣起義略作四門。一總明法界緣起。二別辨十二有支。三料簡分齊。四正釋本文。初法界緣起略有三義。一約染法緣起。二約凈法。三染凈合說初中有四門。一緣集一心門。二攝本從末門三攝末從本門。四本末依持門並如別說。二凈法緣起者亦有四門。一本有。二修生。三本有修生。四修生本有。如下性起處說。三染凈合說者亦四門。一翻染現凈門。二以凈應染門。三會染即凈門。四染盡凈泯門。亦如別說第二別明十二有支者具如別章。

第三料簡分齊者作三門。一就本經。二約釋論。三經論對攝。

初中本經內有二重。先別明十觀。后顯名重結。何者十觀。一因緣分次第。二一心所攝。三自業助成。四不相舍離。五三道不斷。六觀先後際。七三苦集。八因緣起。九生滅縛。十隨順無所有盡觀。于中各有順觀逆觀。故有二十門也。謂順觀大悲不住涅槃。逆觀大智不住生死故名不住道。前五地中觀四諦染凈。以明不住此地勝故。唯于染法起逆順觀以明不住故也。

二釋論科者。論主通於此十番緣生作三門分別。一就厭離有為心中釋此十

【現代漢語翻譯】 現代漢語譯本： 『住』是指什麼？最初一重不住于涅槃（Nirvana，寂滅），后一重不住于生死（Samsara，輪迴），中間一重俱無所住。就所觀的生滅法中，十二緣起（Twelve Nidānas，佛教關於生命起源和流轉的理論）順生逆滅，所以說觀察世間的生滅。這是總的觀察。下面用十門來分別觀察這些法，可知其義。

二、在正住地中，廣泛地闡明緣起（Pratītyasamutpāda，因緣生法）的意義，略作四門：一、總明法界緣起；二、分別辨析十二有支；三、簡別分齊；四、正式解釋本文。最初的法界緣起略有三種意義：一、約染法（指不凈、迷惑的法）緣起；二、約凈法（指清凈、覺悟的法）；三、染凈合說。初中又有四門：一、緣集一心門；二、攝本從末門；三、攝末從本門；四、本末依持門，這些都如別處所說。二、凈法緣起也有四門：一、本有；二、修生；三、本有修生；四、修生本有，如下面的性起處所說。三、染凈合說也有四門：一、翻染現凈門；二、以凈應染門；三、會染即凈門；四、染盡凈泯門，也如別處所說。第二、分別闡明十二有支，具體內容如別的章節。

第三、簡別分齊，分為三門：一、就本經而言；二、約釋論而言；三、經論對照攝。

最初，就本經而言，內有二重。先分別闡明十觀，后顯示名稱並作總結。什麼是十觀？一、因緣分次第；二、一心所攝；三、自業助成；四、不相舍離；五、三道不斷；六、觀先後際；七、三苦集；八、因緣起；九、生滅縛；十、隨順無所有盡觀。其中各有順觀和逆觀，所以有二十門。順觀是說大悲不住于涅槃，逆觀是說大智不住于生死，所以名為不住道。前五地中觀察四諦（Four Noble Truths，佛教的基本教義）的染凈，以此來說明不住於此地的殊勝之處。唯獨對於染法生起順觀和逆觀，以此來說明不住的緣故。

二、釋論的科判。論主通用於這十種緣生，作三門分別：一、就厭離有為（conditioned existence，有條件的生存）的心中解釋這十種。

【English Translation】 English version: 『Dwelling』 refers to what? The first level does not dwell in Nirvana (Nirvana, cessation of suffering), the last level does not dwell in Samsara (Samsara, cycle of rebirth), and the middle level dwells in neither. Regarding the observed phenomena of arising and ceasing, the Twelve Nidānas (Twelve Nidānas, the Buddhist theory of the origin and flow of life) arise in direct and reverse order, hence the observation of the arising and ceasing of the world. This is a general observation. The following uses ten gates to separately observe these dharmas, and their meaning can be understood.

Second, within the proper dwelling place, the meaning of Pratītyasamutpāda (Pratītyasamutpāda, dependent origination) is extensively explained, briefly in four sections: 1. General explanation of the dependent origination of the Dharmadhatu; 2. Separate analysis of the twelve limbs of existence; 3. Distinguishing the divisions; 4. Formal explanation of the text. The initial dependent origination of the Dharmadhatu has roughly three meanings: 1. Dependent origination in terms of defiled dharmas (referring to impure, deluded dharmas); 2. In terms of pure dharmas (referring to pure, enlightened dharmas); 3. Combined explanation of defilement and purity. The first has four gates: 1. The gate of the mind gathering conditions; 2. The gate of encompassing the root from the branch; 3. The gate of encompassing the branch from the root; 4. The gate of mutual dependence of root and branch, as explained elsewhere. 2. The dependent origination of pure dharmas also has four gates: 1. Originally existent; 2. Arising from cultivation; 3. Originally existent and arising from cultivation; 4. Arising from cultivation and originally existent, as explained in the section on the arising of nature below. 3. The combined explanation of defilement and purity also has four gates: 1. The gate of reversing defilement to reveal purity; 2. The gate of responding to defilement with purity; 3. The gate of realizing defilement as purity; 4. The gate of the exhaustion of defilement and the disappearance of purity, as explained elsewhere. Second, the twelve limbs of existence are separately explained, with specific content as in other chapters.

Third, distinguishing the divisions is divided into three sections: 1. In terms of this sutra; 2. In terms of the commentary; 3. Comparison and inclusion of sutra and commentary.

Initially, in terms of this sutra, there are two levels within. First, the ten contemplations are separately explained, then the names are displayed and summarized. What are the ten contemplations? 1. Order of causal conditions; 2. Encompassed by one mind; 3. Assisted by one's own karma; 4. Not abandoning each other; 5. The three paths are continuous; 6. Contemplating the sequence of past and future; 7. The accumulation of the three sufferings; 8. The arising of causal conditions; 9. The bondage of arising and ceasing; 10. Contemplation of following the exhaustion of all non-existence. Within these, there are direct and reverse contemplations, hence there are twenty gates. Direct contemplation is saying that great compassion does not dwell in Nirvana, and reverse contemplation is saying that great wisdom does not dwell in Samsara, hence it is called the path of non-dwelling. In the first five grounds, the defilement and purity of the Four Noble Truths (Four Noble Truths, the basic teachings of Buddhism) are observed, to illustrate the superiority of not dwelling in this ground. Only for defiled dharmas do direct and reverse contemplations arise, to illustrate the reason for non-dwelling.

Second, the classification of the commentary. The commentator generally uses these ten types of dependent origination, making three distinctions: 1. Explaining these ten types in the mind of aversion to conditioned existence (conditioned existence, conditional survival).

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番。此即是前大悲滿足觀。二就深念眾生心中釋此十番。名大悲隨順觀。此即是前大悲為首。三約求佛心中釋此十番。名一切相智分別觀。此即是前大悲增上。此三與前三次第不同者。前約生心次第。今約正行次第。謂先自離過。次念眾生。后求大果。與前別也。此三門中各觀十番即有三十門。復各有逆順故有六十門分別緣起觀。三經論對攝者有二門。一相對。二相攝。先相對者。上論主但取經中初住地處三心。分別十門緣起。各具逆順為六十門。今尋下文彼果分中。更以三解脫門觀因緣集。即驗通前成一百八十門分別緣生觀。又釋論主所以不依經中十門次第解釋。乃更改勢作彼三門別解釋者。意許經中十門自釋十二緣生義。已顯現不待釋故。初住三心歷此十門。義隱難知。須釋方現。是故別作此三門釋。由此當知。經論合舉。總為四重釋此緣生。一一各十。即為四十門。各有逆順。即為八十門。以三空觀之。總成二百四十門。分別緣生法。應知此意。二相攝者。論初門內開為三段。一名成答相差別。此攝經中初因緣分次第觀。二名第一義諦差別。此攝經中第二一心所攝中半門觀。三名世諦差別。此攝經中后八門半。於此三中。初一現妄我非有。后二現真俗非無。義理周備故。第二大悲隨順觀中分十為四。一名觀眾生

【現代漢語翻譯】 現代漢語譯本 番（次數）。這就是之前所說的大悲滿足觀。第二，就深入思念眾生心中來解釋這十番，名為大悲隨順觀。這就是之前所說的大悲為首。第三，就求佛心中來解釋這十番，名為一切相智分別觀。這就是之前所說的大悲增上。這三者與之前三者的次第不同在於，之前是按照生心的次第，現在是按照正行的次第。意思是先自己遠離過失，然後思念眾生，最後求得大果。這與之前不同。這三個門中各自觀察十番，就有三十個門。又各有逆順，所以有六十個門分別緣起觀。三經論對攝方面有兩門：一是相對，二是相攝。先說相對，上面的論主只是取經中初住地處的三心，分別十門緣起，各具逆順為六十門。現在尋下文彼果分中，更以三解脫門觀因緣集，就驗證了通前成一百八十門分別緣生觀。又解釋論主之所以不依照經中的十門次第解釋，而是更改方式作那三個門分別解釋的原因，是認為經中的十門自己解釋十二緣生義，已經顯現出來，不需要再解釋。初住三心經歷這十門，意義隱晦難以理解，需要解釋才能顯現。所以特別作這三個門來解釋。由此應當知道，經論合舉，總共四重解釋這緣生，每一重各有十門，就是四十門。各有逆順，就是八十門。以三空觀來觀察它，總共成就二百四十門，分別緣生法。應該知道這個意思。第二，相攝方面，論的初門內分為三段：一是名成答相差別，這攝取經中初因緣分次第觀。二是第一義諦差別，這攝取經中第二一心所攝中半門觀。三是世諦差別，這攝取經中后八門半。在這三者中，第一個顯現妄我非有，后兩個顯現真俗非無，義理周全完備。第二，大悲隨順觀中將十個分為四個：一是觀眾生

【English Translation】 English version times). This is what was previously referred to as the Great Compassion Fulfillment Contemplation. Secondly, explaining these ten aspects by deeply contemplating the minds of sentient beings is called the Great Compassion Compliance Contemplation. This is what was previously referred to as Great Compassion as the Foremost. Thirdly, explaining these ten aspects by contemplating the mind seeking Buddhahood is called the All-Aspect Wisdom Discernment Contemplation. This is what was previously referred to as Great Compassion as the Enhancement. The difference between these three and the previous three is that the previous ones followed the order of arising mind, while these follow the order of correct practice. It means first separating oneself from faults, then contemplating sentient beings, and finally seeking the great fruit. This is different from the previous ones. Within each of these three doors, observing the ten aspects yields thirty doors. Furthermore, each has forward and reverse aspects, resulting in sixty doors of Differentiated Dependent Origination Contemplation. In terms of the three sutras and treatises being inclusive, there are two doors: one is relative, and the other is inclusive. First, regarding the relative aspect, the above treatise master only takes the three minds at the initial dwelling stage in the sutra, differentiating the ten doors of dependent origination, each with forward and reverse aspects, resulting in sixty doors. Now, searching in the subsequent section on the fruit, further contemplating the accumulation of causes and conditions with the three doors of liberation, it is verified that, combined with the previous ones, it forms one hundred and eighty doors of Differentiated Dependent Arising Contemplation. Furthermore, the reason why the treatise master did not explain according to the order of the ten doors in the sutra, but changed the method to explain those three doors separately, is that he believed the ten doors in the sutra themselves explain the meaning of the twelve dependent origination, which is already apparent and does not need further explanation. The initial dwelling three minds experience these ten doors, the meaning is obscure and difficult to understand, requiring explanation to become apparent. Therefore, these three doors are specifically made for explanation. From this, it should be known that the sutras and treatises together explain this dependent origination in four layers, each with ten doors, which is forty doors. Each has forward and reverse aspects, which is eighty doors. Observing it with the three emptiness contemplations, it totals two hundred and forty doors, differentiating the Dharma of dependent origination. This meaning should be understood. Secondly, regarding the inclusive aspect, the initial door of the treatise is divided into three sections: one is the difference between name, accomplishment, answer, and appearance, which includes the sequential contemplation of the initial cause and condition section in the sutra. The second is the difference of the First Truth, which includes half of the contemplation within the second one-mind-contained section in the sutra. The third is the difference of the Worldly Truth, which includes the latter eight and a half doors in the sutra. Among these three, the first reveals the non-existence of the deluded self, and the latter two reveal the non-absence of the true and conventional, the meaning is comprehensive and complete. Secondly, in the Great Compassion Compliance Contemplation, the ten are divided into four: one is contemplating sentient beings.

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愚癡顛倒。攝十中第一門也。二名余處求解脫。攝第二門也。三名異道求解脫。攝其次四門也。四名求異解脫。攝后四門也。第三一切相智分別中分十為九。一名染凈分別觀。攝初半門。二名依止觀。攝初中後半門及第二門也。三名方便觀。攝第三門。四名因緣相觀。攝第四門也。五入諦觀攝第五門也。六力無力信入依觀攝第六門也。七增上慢非增上慢信入觀攝第七門。八無始觀攝第八第九二門也。九種種觀攝第十門。釋相併準思可知。第四釋文者。釋此十門即為十段。一一門中皆作四門解釋。一依經別釋。二依論。初約厭離有為釋。三約大悲隨順釋。四約一切相智分別釋。如是四重依經及論收攝方盡。

就第一段中四門之內。先約經文。名因緣分次第觀者。此中正現有支無我觀。于中有二。初明倒執有我妄起緣分。二又作是念下明迷諸諦理起緣次第。初中有三。一辨定無我二迷成緣起。三結依位行。初中二句初言世間受身由著我者。反舉或情明我非理。若我理有著我順理。應得出世。既生世間。明我非理。二若離著我即無生者。順舉解心。明理非我。若理有我。離我違理。應生世間既得出世。明理無我。二一切凡夫下明迷此無我起彼有支。于中先順觀緣起。后逆觀無我。前中隨邪念等者。是余經中不正思惟為

【現代漢語翻譯】 現代漢語譯本 愚癡顛倒：屬於『攝十』中的第一門（攝十：總攝十種修行法門）。 余處求解脫：屬於第二門。 異道求解脫：屬於第三和第四門。 求異解脫：屬於后四門。 第三，在『一切相智分別』中，將十門分為九類： 染凈分別觀：總攝最初的半門。 依止觀：總攝最初的中間和後半門，以及第二門。 方便觀：總攝第三門。 因緣相觀：總攝第四門。 入諦觀：總攝第五門。 力無力信入依觀：總攝第六門。 增上慢非增上慢信入觀：總攝第七門。 無始觀：總攝第八和第九門。 種種觀：總攝第十門。解釋這些相，可以參照前面的內容進行思考。 第四，解釋經文：解釋這十門，即分為十段。每一門中都作四種解釋： 一是依據經文分別解釋。 二是依據論典。首先從厭離有為法（有為法：由因緣和合而成的，會生滅變化的法）的角度解釋。 三是從大悲心隨順眾生的角度解釋。 四是從一切相智分別的角度解釋。這樣四重解釋，依據經文和論典才能完全收攝。 就第一段中的四門而言，首先依據經文，名為『因緣分次第觀』。其中，正是現有支無我觀（無我觀：觀察一切事物沒有恒常不變的自我）。 其中有兩點：一是說明顛倒執著有我，虛妄產生緣分；二是『又作是念下』，說明迷惑諸諦理（諦理：佛教的真理）而產生緣起次第。初中有三點：一是辨定無我，二是迷惑而形成緣起，三是總結依據位行。初中兩句，首先說世間受身由於執著我，反過來舉例說明我並非真理。如果我是真理，那麼執著我應該順應真理，應該能夠出世。既然生於世間，說明我並非真理。二是『若離著我即無生者』，順著解脫的心，說明真理並非我。如果真理是我，那麼離開我就是違背真理，應該生於世間。既然能夠出世，說明真理無我。二是『一切凡夫下』，說明迷惑于這個無我，而產生其他的有支。其中，先順著觀察緣起，后逆著觀察無我。前面『隨邪念等者』，是其他經典中不正思惟的行為。

【English Translation】 English version Ignorance and delusion: This belongs to the first gate of 'Sheshi' (Sheshi: encompassing ten types of practices). 'Seeking liberation elsewhere': This belongs to the second gate. 'Seeking liberation through other paths': This belongs to the third and fourth gates. 'Seeking different liberation': This belongs to the last four gates. Thirdly, in the 'Differentiation of All Aspects of Wisdom', the ten gates are divided into nine categories: 'Observation of Purity and Impurity': This encompasses the initial half gate. 'Dependent Observation': This encompasses the initial middle and latter half gate, as well as the second gate. 'Skillful Means Observation': This encompasses the third gate. 'Observation of Conditions and Causes': This encompasses the fourth gate. 'Observation of Entering the Truths': This encompasses the fifth gate. 'Observation of Faith Entering Based on Strength and Weakness': This encompasses the sixth gate. 'Observation of Faith Entering with and without Arrogance': This encompasses the seventh gate. 'Observation of Beginninglessness': This encompasses the eighth and ninth gates. 'Various Observations': This encompasses the tenth gate. The explanation of these aspects can be understood by referring to the previous content for reflection. Fourthly, explaining the text: Explaining these ten gates is divided into ten sections. Each gate is explained in four ways: First, explaining separately according to the sutras. Second, according to the treatises. First, explaining from the perspective of aversion to conditioned dharmas (conditioned dharmas: dharmas that arise from causes and conditions, and are subject to birth and death). Third, explaining from the perspective of great compassion following sentient beings. Fourth, explaining from the perspective of differentiating all aspects of wisdom. In this way, fourfold explanations, based on sutras and treatises, can fully encompass. Regarding the four gates in the first section, first, according to the sutras, it is called 'Observation of the Order of Conditioned Divisions'. Among them, it is precisely the existing branch of no-self observation (no-self observation: observing that all things do not have a permanent and unchanging self). There are two points: one is to explain that clinging to the delusion of self falsely produces conditions; the second is 'You zuo shi nian xia', explaining that being deluded by the truths (truths: the Buddhist truths) gives rise to the order of dependent origination. There are three points in the beginning: one is to distinguish and determine no-self, two is to be deluded and form dependent origination, and three is to summarize based on position and practice. In the first two sentences, first, it is said that the worldly body is received due to clinging to the self, and conversely, an example is given to show that the self is not the truth. If the self is the truth, then clinging to the self should conform to the truth and should be able to transcend the world. Since it is born in the world, it shows that the self is not the truth. The second is 'Ruo li zhe wo ji wu sheng zhe', following the mind of liberation, it shows that the truth is not the self. If the truth is the self, then leaving the self is violating the truth and should be born in the world. Since it can transcend the world, it shows that the truth is no-self. The second is 'Yi qie fan fu xia', explaining that being deluded by this no-self gives rise to other existing branches. Among them, first, observe dependent origination in accordance, and then observe no-self in reverse. The previous 'Sui xie nian deng zhe' is the behavior of incorrect thinking in other scriptures.

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無明因也。愚癡著我者。正是初無明支也。習起等者明行支。由彼無明迷世因果造于罪行。迷出世因果造福及不動。謂感三惡趣業。及於人天別報苦業。皆是罪行。感欲界人天業名福行。感色無色界業名不動行。三以是行下明識支。然識支餘論說有二義。一是所引。謂本識中異熟識種。此取種子。二是能引。謂五果種子所依本識名為識支。此是現行第八。今此文中約后義說。以是行支為能引故。引起識中五果種子。令熟至有故云以是行故起有流心種子也。此為能引所引一對。言有流有取心故起生死者。由愛取有故生生老死。此是能生所生一對。以五果是名言種子通無流位。今行所引明非無流故云有流也。此中無愛字者是略也。四所謂下辨識生名色等。然有六緣。如世種植。一業為地者。望所生報為增上緣故。如地也。二識為種者。五果種子為彼親因故。如種子。但以能依種子不離所依之識故云識如種子。此即舉所依通取能依故也。三無明覆者。受生時無明迷父母等。如世種植下雖有地中有種子要須上有土覆。四愛水潤者。于父母起染愛等心。潤其受生。如雖土覆要須濕潤。五我心溉者。計有己身。能有所作如雖濕潤須人溉灌。六種種見者。以異見網覆令無流法不能得壞。如世種植須網羅護不令鳥雀所損。言生名色牙者

【現代漢語翻譯】 現代漢語譯本 『無明』（avidyā，對事物真相的無知）是根本原因。執著于『我』的愚癡，正是最初的『無明支』（avidyā-skandha，無明的分支）。『習起等』指的是『行支』（saṃskāra-skandha，行為的分支）。由於這種無明，迷惑於世間的因果，造作罪惡的行為；迷惑于出世間的因果，造作福德和不動業。也就是說，感召三惡趣的業，以及在人天道中感受不同的果報和苦業，這些都是罪惡的行為。感召欲界人天果報的業，稱為『福行』（puṇya-saṃskāra，有福德的行為）。感召色界和無色界果報的業，稱為『不動行』（āniñjya-saṃskāra，無動搖的行為）。 『三以是行』以下說明『識支』（vijñāna-skandha，意識的分支）。然而，關於『識支』，其他論述中有兩種含義。一是『所引』（所牽引），指的是本識（alaya-vijñāna，阿賴耶識）中的異熟識種子（vipāka-vijñāna-bīja，異熟識的種子），這裡取的是種子。二是『能引』（能牽引），指的是五果種子（pañca-phala-bīja，五種果報的種子）所依止的本識，稱為『識支』。這是現行的第八識（第八意識，即阿賴耶識）。現在這段文字中是以後一種含義來說的，因為『行支』是能牽引的，因此，引起識中的五果種子，使之成熟，所以說『以是行故起有流心種子』，這就是能引和所引的一對。 『言有流有取心故起生死者』，由於愛（tṛṣṇā，渴愛）和取（upādāna，執取）的存在，所以產生生老死。這是能生和所生的一對。因為五果是名言種子，通於無流位（anāsrava-dhātu，無漏界），現在『行』所牽引的，說明不是無流，所以說『有流』。這裡沒有『愛』字，是省略了。 『四所謂下辨識生名色等』，然而有六種緣，就像世間種植一樣。一、業為地，是說對於所生的果報來說，業是增上緣（adhipati-pratyaya，增上緣），就像土地一樣。二、識為種，是說五果種子是它的親因（upādāna-hetu，近取因），就像種子一樣。但是因為能依止的種子不離開所依止的識，所以說識就像種子，這裡是舉所依止的，也包括能依止的。三、無明覆，是說受生的時候，無明迷惑父母等，就像世間種植，雖然有地中有種子，但必須上面有土覆蓋。四、愛水潤，是說對於父母生起染愛等心，滋潤它的受生，就像雖然有土覆蓋，但必須有濕潤。五、我心溉，是說計較有自己的身體，能夠有所作為，就像雖然濕潤，但必須有人灌溉。六、種種見，是用各種不同的見解之網覆蓋，使無漏法不能夠破壞它，就像世間種植必須用網羅保護，不讓鳥雀損害它。 『言生名色牙者』

【English Translation】 English version 『Avidyā』 (ignorance) is the root cause. The foolish clinging to 『self』 is precisely the initial 『avidyā-skandha』 (aggregate of ignorance). 『Habitual arising, etc.』 refers to the 『saṃskāra-skandha』 (aggregate of formations). Due to this ignorance, one is deluded about the causes and effects of the world, creating sinful actions; deluded about the causes and effects of transcending the world, creating meritorious and unwavering actions. That is, one invites the karma of the three evil realms, as well as the different retributions and suffering karma in the realms of humans and gods, all of which are sinful actions. The karma that invites the retribution of humans and gods in the desire realm is called 『puṇya-saṃskāra』 (meritorious formations). The karma that invites the retribution of the form and formless realms is called 『āniñjya-saṃskāra』 (unwavering formations). 『Three, with these formations』 below explains the 『vijñāna-skandha』 (aggregate of consciousness). However, in other discussions, there are two meanings for 『vijñāna-skandha』. One is 『what is drawn』 (what is attracted), referring to the seeds of the vipāka-vijñāna (resultant consciousness) in the alaya-vijñāna (storehouse consciousness), here referring to the seeds. The second is 『what can draw』 (what can attract), referring to the alaya-vijñāna on which the seeds of the five fruits (pañca-phala-bīja) depend, which is called 『vijñāna-skandha』. This is the currently active eighth consciousness (the eighth consciousness, i.e., alaya-vijñāna). In this passage, it is discussed in terms of the latter meaning, because the 『saṃskāra-skandha』 is what can draw, therefore, it arouses the seeds of the five fruits in the consciousness, causing them to mature, so it is said 『with these formations, the seeds of flowing mind arise』, this is a pair of what can draw and what is drawn. 『The saying that birth and death arise because of flowing and grasping mind』 means that because of the existence of tṛṣṇā (craving) and upādāna (grasping), birth, old age, and death arise. This is a pair of what can produce and what is produced. Because the five fruits are seeds of names and concepts, they are common to the anāsrava-dhātu (unleaked realm), now what is drawn by 『formations』 indicates that it is not unleaked, so it is said 『flowing』. The word 『craving』 is omitted here. 『Four, the following distinguishes the arising of name and form, etc., from consciousness』, however, there are six conditions, just like planting in the world. First, karma is the ground, meaning that for the retribution that arises, karma is the adhipati-pratyaya (dominant condition), just like the ground. Second, consciousness is the seed, meaning that the seeds of the five fruits are its upādāna-hetu (proximate cause), just like seeds. However, because the seeds that can depend do not leave the consciousness on which they depend, it is said that consciousness is like seeds, here referring to what is depended on, also including what can depend. Third, ignorance covers, meaning that at the time of conception, ignorance deludes the parents, etc., just like planting in the world, although there is ground and seeds, there must be soil covering them. Fourth, craving waters, meaning that craving and other minds of attachment arise towards the parents, nourishing its conception, just like although there is soil covering, there must be moisture. Fifth, the mind of self irrigates, meaning that one calculates that there is one's own body, capable of acting, just like although there is moisture, there must be someone to irrigate. Sixth, various views, are covered with a net of various different views, so that the unleaked dharma cannot destroy it, just like planting in the world must be protected with a net, so that birds and sparrows do not damage it. 『The saying that name and form sprout』

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明所生果。謂識入胎時。五果種子為無明業引愛取潤故俱熟生果。但現之有前後。皆前引後起故云因名色故生諸根等。非謂名色是諸根親因。余亦如是可知。三是十二下明逆觀無我。四菩薩下結位所行並可知。二又作是念下明迷諸諦理起緣次第。于中亦二。初順。后逆。前中不如實知第一義者此有二義。一通舉第一義諦。是十二有支所依之本。明依真起妄現有支無體。以無明最初故。先明依起余支類。此皆依真起。二別顯此是無明所迷。謂此無明由迷二諦造於三行。是故論經名諸諦第一義也。前段明所造三行。此中現所迷二諦。文綺互耳。由各為增上緣力。引前起后。令相續成立故也。有四取陰者。但識支有二義。一若賴耶為識支。余識即屬名色支中名支攝也。二若通第六識亦入識支。即色受想行。此四陰為名色支今約后義故作是說。余文可見。逆觀中無作者是人空。無作事是法空。依經釋竟。

第二依論約相諦分別釋中三段內。初門名成答相差別。于中門別有四。相從為三。要攝為二。總之為一。四者一舉彼解惑顯成無我門。二論經愚癡下。經本一切凡夫下明責情現理三依論經無智下。依經本癡盲等下名辨相現實門。四不知第一義下明依實辨相門。二相從為三者。四中初一名成。謂釋成無我。次二名答。答現

【現代漢語翻譯】 現代漢語譯本 明所生果：指的是識入胎時，五果的種子因為無明業的引導，以及愛和取的滋潤，一同成熟而產生結果。只是顯現上有先後順序，都是前面的引導後面的發生，所以說因為有名色才產生諸根等等。並非說名色是諸根的直接原因。其餘的也可以這樣理解。三是十二下文說明逆向觀察無我。四菩薩下文總結了菩薩的修行位次，都可以理解。二又作是念下文說明迷惑諸諦理而產生緣起的次第。其中也分為兩部分：開始是順向的，然後是逆向的。前面的『不如實知第一義者』，這裡有兩種含義：一是總括第一義諦，是十二有支所依賴的根本，說明依靠真理而產生虛妄，現有的有支沒有實體，因為無明是最開始的，所以先說明依靠它而產生其餘的支類，這些都是依靠真理而產生的。二是分別顯示這是無明所迷惑的，指的是這個無明因為迷惑了二諦而造作了三行。因此，論和經都稱之為諸諦第一義。前一段說明所造作的三行，這裡顯現所迷惑的二諦，文辭交錯而已。因為各自作為增上緣的力量，引導前面的引發後面的，使之相續成立。『有四取陰者』，只是識支有兩種含義：一是如果阿賴耶識作為識支，那麼其餘的識就屬於名色支中的名支所攝。二是如果第六識也進入識支，那麼色、受、想、行這四陰就屬於名色支。現在按照后一種含義來說明。其餘的文字可以自己理解。逆向觀察中，沒有作者指的是人空，沒有作事指的是法空。依據經文的解釋完畢。 第二，依據論典，從相諦的角度分別解釋，分為三段，其中第一段是門名、成答、相差別。其中門的區別有四種，相從的角度分為三種，要點概括為兩種，總的來說是一種。四種是：一，舉出他們的解釋，破除疑惑，顯示成就無我之門。二，論和經中『愚癡』下文，經本中『一切凡夫』下文，說明責備情執，顯現真理。三，依據論和經中『無智』下文，依據經本中『癡盲』等下文，說明辨別相，顯現實相之門。四，『不知第一義』下文，說明依據實相辨別相之門。二，相從的角度分為三種：四種中的第一種是名成，指的是解釋成就無我。第二種和第三種是答，回答顯現

【English Translation】 English version The fruit produced by ignorance: This refers to when consciousness enters the womb, the seeds of the five fruits mature together due to the guidance of ignorance karma and the nourishment of craving and grasping, thus producing the result. However, there is a sequence in their manifestation, with the former guiding the latter, hence the saying 'because of name and form, the sense organs are produced, etc.' It is not that name and form are the direct cause of the sense organs. The rest can be understood similarly. The third is below the twelve links, explaining the reverse observation of no-self. The fourth, below 'Bodhisattva,' summarizes the stages of practice of Bodhisattvas, which can be understood. The second, 'Furthermore, contemplating thus,' explains the sequence of arising based on delusion regarding the principles of the truths. It is also divided into two parts: first, the forward direction, then the reverse. In the former, 'not truly knowing the first principle' has two meanings: one is to generally encompass the first noble truth, which is the foundation upon which the twelve links of existence rely, explaining that relying on truth gives rise to delusion, and the existing links have no substance, because ignorance is the very beginning, so first explain that relying on it gives rise to the remaining links, all of which arise relying on truth. The second is to specifically show that this is what ignorance is deluded about, referring to this ignorance creating the three actions due to being deluded about the two truths. Therefore, treatises and sutras call it the first principle of all truths. The previous section explained the three actions created, and this section reveals the two truths that are deluded about, the wording is just intertwined. Because each acts as a condition of increasing influence, guiding the former to trigger the latter, causing them to continue and establish. 'Having the four aggregates of grasping' only the consciousness link has two meanings: one is if the Alaya consciousness is taken as the consciousness link, then the remaining consciousnesses belong to the name branch within the name and form link. The second is if the sixth consciousness also enters the consciousness link, then form, feeling, perception, and volition, these four aggregates belong to the name and form link. Now, we explain according to the latter meaning. The remaining text can be understood by oneself. In the reverse observation, no author refers to the emptiness of person, and no action refers to the emptiness of phenomena. The explanation based on the sutra is completed. Secondly, according to the treatise, explaining from the perspective of phenomenal truth, divided into three sections, the first of which is the gate name, accomplishment of answer, and differences in characteristics. Among them, the differences in gates are four types, from the perspective of following characteristics, there are three types, the key points are summarized into two types, and overall, it is one type. The four types are: one, citing their explanations, dispelling doubts, and showing the gate of accomplishing no-self. Two, in the treatise and sutra, below 'ignorance,' in the sutra text, below 'all ordinary beings,' explaining blaming attachment to emotions and revealing the truth. Three, according to the treatise and sutra, below 'no wisdom,' according to the sutra text, below 'ignorance and blindness,' explaining distinguishing characteristics and revealing the actual appearance gate. Four, below 'not knowing the first principle,' explaining distinguishing characteristics based on actual appearance. Two, from the perspective of following characteristics, there are three types: the first of the four types is name accomplishment, referring to explaining the accomplishment of no-self. The second and third are answers, answering the manifestation

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無我。后一名相。謂依諸諦理立緣生相。要攝為二者。前之三門宗現無我故。一處舉釋。后之一門宗現緣生。依真起相故。別舉別釋。總為一者。謂第一成答相差別也。論云五道中所有生死等者。釋世間所有生處等也。下開三門。就初釋成中四句。一總釋成無我。二一切世間下牒舉經也。即無我義成者。但案經即是現成無我義。三若第一義下即事現成無我之義。有二句。一若實有我不成凡夫過。二若我實有不成聖人過。何者若第一義中實有我者定其所取。著我之心即第一義智者辨定能取也。不應世間生者正出過也。謂若第一義中實有我相者凡應是聖。此為立宗。以有能證第一義中實我智故。此為出因。如諸聖者為同法喻。此則凡同聖智過。應無凡夫理既不爾。明知無我。又聖應同凡宗。因云以理實有我聖證為無。違理倒惑非聖智故。如諸凡夫應生世間同喻也。此則聖同凡倒過。應無聖人。理既不爾。明知無我。此壞聖失也。準前此文欠一句。應云離著我心則應非是第一義智。無我既非第一義諦。離我之心豈可得名第一義智。言應常生世間者以理正徴。若離我心非勝義智應不證涅槃。常生世間故。前句中凡夫既有第一義智屬道諦攝。應得涅槃。不在世間。此文現於無我真理同前可見。四現示下舉經對現可知。第二釋答中

【現代漢語翻譯】 現代漢語譯本 無我（Anatta）。后一名相（Nama-rupa）。謂依諸諦理（Satya）立緣生相（Pratītyasamutpāda）。要攝為二者。前之三門宗現無我故。一處舉釋。后之一門宗現緣生。依真起相故。別舉別釋。總為一者。謂第一成答相差別也。 論云五道（Gati）中所有生死等者。釋世間所有生處等也。下開三門。就初釋成中四句。一總釋成無我。二一切世間下牒舉經也。即無我義成者。但案經即是現成無我義。三若第一義（Paramārtha）下即事現成無我之義。有二句。一若實有我不成凡夫過。二若我實有不成聖人過。何者若第一義中實有我者定其所取。著我之心即第一義智者辨定能取也。不應世間生者正出過也。謂若第一義中實有我相者凡應是聖。此為立宗。以有能證第一義中實我智故。此為出因。如諸聖者為同法喻。此則凡同聖智過。應無凡夫理既不爾。明知無我。又聖應同凡宗。因云以理實有我聖證為無。違理倒惑非聖智故。如諸凡夫應生世間同喻也。此則聖同凡倒過。應無聖人。理既不爾。明知無我。此壞聖失也。準前此文欠一句。應云離著我心則應非是第一義智。無我既非第一義諦。離我之心豈可得名第一義智。言應常生世間者以理正徴。若離我心非勝義智應不證涅槃（Nirvana）。常生世間故。前句中凡夫既有第一義智屬道諦（Mārga-satya）攝。應得涅槃。不在世間。此文現於無我真理同前可見。四現示下舉經對現可知。第二釋答中

【English Translation】 English version Non-self (Anatta). The latter is name and form (Nama-rupa). It refers to establishing the characteristic of dependent origination (Pratītyasamutpāda) based on the principles of the Four Noble Truths (Satya). To summarize it into two aspects: the first three aspects reveal non-self, hence they are explained together in one place. The last aspect reveals dependent origination, and because it arises based on truth, it is explained separately. Combining them into one means that the difference lies in the first completion of the answer. The treatise says that all births and deaths in the five realms (Gati) explain all places of birth in the world. The following opens up three aspects. Regarding the four sentences in the initial explanation, the first generally explains the completion of non-self. The second, 'All the world,' quotes the sutra. The meaning of non-self is thus established, but according to the sutra, it is the immediate establishment of the meaning of non-self. The third, 'If in the ultimate sense (Paramārtha),' is the immediate establishment of the meaning of non-self in terms of events. There are two sentences: first, 'If there is truly a self, it does not complete the fault of ordinary beings'; second, 'If there is truly a self, it does not complete the fault of sages.' What does it mean that if there is truly a self in the ultimate sense, it determines what is taken? The mind attached to self is the ultimate wisdom that discerns and can take. 'Should not be born in the world' is the correct expression of the fault. It means that if there is truly a self in the ultimate sense, then ordinary beings should be sages. This is establishing the thesis, because there is wisdom that can prove the true self in the ultimate sense. This is giving the reason. Like all sages, it is a similar example. This is the fault of ordinary beings being the same as the wisdom of sages. There should be no ordinary beings, but the principle is not so. Clearly, there is no self. Also, sages should be the same as ordinary beings. The reason is that the sages prove the existence of self in reality as non-existent. Confused delusion contrary to reason is not the wisdom of sages. Like all ordinary beings, they should be born in the world, a similar example. This is the fault of sages being the same as the delusion of ordinary beings. There should be no sages, but the principle is not so. Clearly, there is no self. This destroys the loss of sages. According to the previous text, a sentence is missing. It should say that if one is free from attachment to self, then it should not be the ultimate wisdom. Since non-self is not the ultimate truth, how can the mind free from self be called ultimate wisdom? The statement 'should always be born in the world' is a correct inquiry based on reason. If the mind free from self is not supreme wisdom, it should not attain Nirvana. Therefore, it is always born in the world. In the previous sentence, since ordinary beings have ultimate wisdom and are included in the Noble Truth of the Path (Mārga-satya), they should attain Nirvana and not be in the world. This text reveals the truth of non-self, which is the same as before. The fourth, 'Now showing,' quotes the sutra for immediate understanding. In the second explanation of the answer

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。謂難在文外故云答也。有兩難二答。初執情徴理難。情乖正理答。難云若理實無我。應著無我。云何著我。既著於我不著無我。明知有我如虛空無人。豈有計人。立量可知。下答以癡所盲故。于無我處而執為我。如目有翳空中見華。豈可空中有此華也。比量可知。二如是實無有我下執相徴實難。相不依我答。難云若當有我可令無明作緣行次第。既云無我唯為次第乃至老死。此示現下舉經正答。由癡造業業行起識乃至老死。如世種植相生次第。何用我耶。答意如此。于中悕常為有。求斷為無。希求是愛。無智是癡。煩惱無量。何故偏舉此二種邪。以是有支根本故。次釋行中三句。一釋邪念。二邪道。三妄行。以菩薩行有不妄行。故次釋識支等。先並舉經文。是中下釋以異熟賴耶正是報體故云示生老死體。又釋種子識為彼因故云如來藏賴耶體也。又釋為生死性故。謂此識體復能隨順攝持余支種子。令得成就能所引生故云隨順攝取等也。罪福等業為地。遠釋云。如是住者是色支。如是生心者是名支。結所生名色也。今更釋如是住者是識種業地。如是生心者是癡覆愛潤。此結上四文也。又釋此總標經中我心灌等。謂作如是安住。生如是心。我是我所等謂見己為我。如男子受生見父精為己有故為我所。又見母為己妻亦是我所。

【現代漢語翻譯】 現代漢語譯本： 之所以說『難』在於文句之外，所以說是『答』。這裡有兩難兩答。首先是執著于情理而提出的疑問，然後用符合正理的答案來解答。疑問是：如果道理上確實沒有『我』（Anatta，梵文：Ātman），那麼應該執著于『無我』，為什麼反而執著于『我』呢？既然執著于『我』，就不執著于『無我』。這明顯說明有『我』，就像虛空中沒有人一樣，怎麼會有人去計較人呢？可以通過立論來了解。 下面的回答是用愚癡矇蔽了心智，所以在『無我』之處執著地認為是『我』。就像眼睛有翳病，在空中看到花一樣，難道空中真的有這些花嗎？可以通過比量來了解。第二，『如是實無有我』，這是執著于表相而提出的關於實際的疑問，用表相不依賴於『我』來解答。疑問是：如果真的有『我』，還可以讓無明作為緣起，產生行為的次第。既然說沒有『我』，只有次第，乃至老死。『此示現下』，這是引用經文來正面回答。由於愚癡造作了業，業的行為產生了識，乃至老死。就像世間種植，有相生的次第，哪裡需要『我』呢？ 答案的意思是這樣：在其中希望常住為『有』，求斷滅為『無』。希望是愛（Tanha），沒有智慧是癡（Moha）。煩惱無量無邊，為什麼偏偏舉出這兩種邪見呢？因為它們是『有支』的根本。接下來解釋『行』中的三句話：一是解釋邪念，二是邪道，三是虛妄的行為。因為菩薩的行為有不虛妄的行為，所以接下來解釋『識支』等。首先並列舉出經文。『是中下』，解釋說以異熟識（Vipāka-viññāna）和阿賴耶識（Ālaya-vijñāna）正是報應的本體，所以說是示現生老死的本體。又解釋說種子識是它們的因，所以說是如來藏阿賴耶識的本體。又解釋說是生死的本性，意思是說這個識的本體又能隨順攝持其餘各支的種子，使它們能夠成就，能夠引生，所以說是隨順攝取等等。罪業和福業是地。 進一步解釋說：『如是住者』是色支（Rūpa-skandha），『如是生心者』是名支（Nāma-skandha），結合所生的就是名色（Nāmarūpa）。現在進一步解釋，『如是住者』是識種的業地，『如是生心者』是被癡所覆蓋，被愛所滋潤。這總結了上面的四段文字。又解釋說，這總括了經文中的『我心灌』等，意思是說，作這樣的安住，生這樣的心，『我是我所』等，意思是說，認為自己是『我』，就像男子受生，認為父親的精子是自己所有，所以是『我所』。又認為母親是自己的妻子，也是『我所』。

【English Translation】 English version: The reason it's called a 'difficulty' (難) is because it lies outside the text, hence it's called an 'answer' (答). There are two difficulties and two answers here. First, the difficulty arises from clinging to emotions and seeking reason, and then the answer uses correct reasoning to resolve it. The difficulty is: If in principle there is truly no 'self' (Anatta, Sanskrit: Ātman), then one should cling to 'no-self.' Why then cling to 'self'? Since one clings to 'self,' one does not cling to 'no-self.' This clearly shows that there is a 'self,' just like there is no one in empty space. How could anyone bother to calculate people? This can be understood through logical reasoning. The following answer is that ignorance (Moha) has blinded the mind, so in the place of 'no-self,' one stubbornly believes it to be 'self.' It's like having cataracts in the eyes and seeing flowers in the sky. Can it be said that there are really these flowers in the sky? This can be understood through comparative reasoning. Second, 'Thus, there is truly no self,' this is a difficulty arising from clinging to appearances and questioning reality, and it is answered by saying that appearances do not depend on 'self.' The difficulty is: If there really were a 'self,' it could allow ignorance to be the condition for the arising of the sequence of actions. Since it is said that there is no 'self,' only the sequence, even to old age and death. 'This shows below,' this is quoting the sutra to answer directly. Because of ignorance, karma is created, and the actions of karma produce consciousness, even to old age and death. Just like planting in the world, there is a sequence of arising, where is the need for a 'self'? The meaning of the answer is this: In it, hoping for permanence is 'existence' (Bhava), seeking annihilation is 'non-existence' (Abhava). Hope is craving (Tanha), and lack of wisdom is ignorance (Moha). Afflictions are immeasurable, why specifically mention these two kinds of wrong views? Because they are the root of the 'existence branch' (Bhavaṅga). Next, explain the three sentences in 'action' (Saṅkhāra): first, explain wrong thoughts; second, wrong paths; and third, false actions. Because the actions of Bodhisattvas have non-false actions, next explain the 'consciousness branch' (Viññāṇa-skandha) and so on. First, list the sutra text together. 'In this below,' it is explained that the resultant consciousness (Vipāka-viññāna) and the Ālaya-consciousness (Ālaya-vijñāna) are precisely the body of retribution, so it is said to be the body that manifests birth, old age, and death. It is also explained that the seed consciousness is their cause, so it is said to be the body of the Tathāgatagarbha Ālaya-consciousness. It is also explained as the nature of birth and death, meaning that this body of consciousness can also follow and uphold the seeds of the remaining branches, enabling them to be accomplished and able to produce, so it is said to follow and uphold, and so on. Sinful and meritorious karma are the ground. Further explaining: 'Thus abiding' is the form aggregate (Rūpa-skandha), 'Thus arising mind' is the name aggregate (Nāma-skandha), and the combination of what is produced is name and form (Nāmarūpa). Now further explaining, 'Thus abiding' is the karmic ground of the seed of consciousness, 'Thus arising mind' is covered by ignorance and moistened by craving. This summarizes the above four paragraphs. It is also explained that this summarizes the 'my mind pours' etc. in the sutra, meaning that making such abiding, arising such mind, 'I am mine' etc., meaning that considering oneself to be 'I,' just like a man being born, considering his father's sperm to be his own, so it is 'mine.' Also considering his mother to be his wife, also 'mine.'

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女人反此。言我我想是慢者牒前我及我所二想為慢。自見與父共競女色。謂己得勝。便起想慢。女人亦爾。言我生等釋見網。謂遠云。見已唯在此處生。不餘處生故云我生不生。又云見常為我生。見斷為不生。今釋見己正報以為我生。見所游依報名為不生。以受胎時或見游華林或居殿堂等異見非一故云種種。以見執難捨如網覆也。下釋逆觀。以緣起法無性故滅。非是智力斷故名滅。下結前生后。若緣無我。更依何法。緣相得住。下舉經對現明緣起相依真而起。論中無明作業。稱名色者。遠公引婆沙。名色有二種。一方便名色。二報名色。若言名色緣識是方便名色。若說識緣名色是報名色。今既說行以為名色。故知是彼方便名色。言彼依止者。阿賴耶識是彼名色等所依止故。此約依持門說。二名色與識共生者。是相生義。三相依義。謂識由名色得起。名色由識得存。下釋逆觀。作者作事人法皆空。是名結前。云何問后證此真諦得解脫。答今舉緣生以辨彼觀故也。

第三約論大悲隨順中四段之內。此名第一愚癡顛倒者。不解無我名為愚癡。謬執有我稱曰顛倒。論中初總釋。謂菩薩觀此第一門十二有支總是癡倒。隨順菩薩大悲之心故云此事觀故也。下別釋中。先解愚癡。后一切凡夫下釋顛倒。前中先釋癡相。謂著我故

【現代漢語翻譯】 現代漢語譯本 女人與此相反。說『我』、『我想』是慢心，這是把前面的『我』及『我所』兩種想法當作慢心。自己看到與父親爭奪女色，認為自己得勝，便生起想慢。女人也是這樣。說『我生』等，解釋見網（Dṛṣṭi-jāla，各種錯誤的見解）。所謂遠云，見解認為自己只在此處出生，不在其他地方出生，所以說『我生不生』。又說見解認為常是『我生』，見解認為斷是不生。現在解釋見解認為正報是『我生』，見解所游依附的報名為『不生』。因為受胎時或者見到游華林，或者居住在殿堂等，不同的見解不止一種，所以說種種。因為見解執著難以捨棄，就像網覆蓋一樣。下面解釋逆觀。因為緣起法沒有自性，所以滅。不是用智慧的力量斷滅，所以名為滅。下面總結前面，引出後面。如果緣于無我，更依靠什麼法，緣相才能得以存在。下面舉經文對照現在，說明緣起相依，真實而生起。論中無明造業，稱作名色（Nāma-rūpa，精神和物質的組合）的，遠公引用《婆沙》（Vibhāṣā，論書），名色有兩種，一是方便名色，二是報名色。如果說名色緣識，是方便名色。如果說識緣名色，是報名色。現在既然說行作為名色，就知道那是方便名色。說『彼依止』，阿賴耶識（Ālaya-vijñāna，藏識）是彼名色等所依止的。這是從依持門來說。二是名色與識共生，是相生的意義。三是相依的意義，意思是識由名色才能生起，名色由識才能存在。下面解釋逆觀。作者、作事、人、法都空，這叫做總結前面。如何問後面，證明這真諦才能得到解脫？回答說，現在舉緣生來辨別那觀想的緣故。 第三，從論述大悲隨順中的四段之內。這叫做第一愚癡顛倒。不理解無我叫做愚癡，錯誤地執著有我叫做顛倒。論中先總的解釋，說菩薩觀察這第一門十二有支（十二因緣）總是愚癡顛倒。隨順菩薩大悲之心，所以說此事觀想的緣故。下面分別解釋，先解釋愚癡，后一切凡夫下面解釋顛倒。前面先解釋癡相，意思是執著於我的緣故。

【English Translation】 English version Women are the opposite of this. Saying 'I', 'I think' is arrogance, which is to take the previous two thoughts of 'I' and 'mine' as arrogance. Seeing oneself competing with one's father for female beauty, and thinking that one has won, one then generates arrogance. Women are also like this. Saying 'I am born' etc., explains the net of views (Dṛṣṭi-jāla, various wrong views). What is called distant clouds, is the view that one is only born in this place, and not in other places, so it is said 'I am born or not born'. It is also said that the view that permanence is 'I am born', and the view that cessation is not born. Now it is explained that the view that the proper reward is 'I am born', and the name attached to the place where the view wanders is called 'not born'. Because at the time of conception, one may see oneself wandering in a flower forest, or residing in a palace, etc., there are more than one different views, so it is said various. Because views are difficult to abandon, like a net covering. The following explains reverse observation. Because the law of dependent origination has no self-nature, it ceases. It is not extinguished by the power of wisdom, so it is called extinction. The following summarizes the previous and introduces the following. If one is dependent on no-self, what law can one rely on for the conditions to exist. The following cites the scriptures to compare with the present, explaining that dependent origination arises dependently and truly. In the treatise, ignorance creates karma, which is called name and form (Nāma-rūpa, the combination of mind and matter), Master Yuan quoted the Vibhāṣā (Vibhāṣā, treatise), name and form have two types, one is expedient name and form, and the other is reported name and form. If it is said that name and form are conditioned by consciousness, it is expedient name and form. If it is said that consciousness is conditioned by name and form, it is reported name and form. Now that action is said to be name and form, it is known that it is expedient name and form. Saying 'that which is relied upon', the Ālaya-vijñāna (Ālaya-vijñāna, store consciousness) is that which name and form etc. rely upon. This is from the perspective of reliance. Second, name and form and consciousness arise together, which is the meaning of arising together. Third, the meaning of interdependence, meaning that consciousness can only arise from name and form, and name and form can only exist from consciousness. The following explains reverse observation. The creator, the act, the person, and the law are all empty, this is called summarizing the previous. How to ask the following, to prove that this truth can be liberated? The answer is, now cite dependent origination to distinguish that contemplation. Third, from within the four sections of the discourse on great compassion in accordance. This is called the first ignorance and inversion. Not understanding no-self is called ignorance, and mistakenly clinging to self is called inversion. The treatise first gives a general explanation, saying that the Bodhisattva observes that the twelve limbs of conditioned existence (twelve links of dependent origination) in this first gate are always ignorance and inversion. In accordance with the Bodhisattva's heart of great compassion, it is said that this matter is contemplated. The following explains separately, first explaining ignorance, and then all ordinary people below explain inversion. The previous first explains the appearance of ignorance, meaning clinging to self.

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生。離我不生。舉離不生現著是癡。次釋癡名。云何問也。無明闇者。以無慧明體是闇故名為愚癡。經怙可知。二釋倒中。癡盲著我如是倒者。是取我之倒有相有支中疑惑倒者。是取我所倒。此釋經中無智求等。乃至盡此一門。皆是顛倒。菩薩觀此。于諸眾生深起大悲。

第四約一切相智分別者明此十二有支總是一切種智所知之法。攝十為九。此初門中前半為一。名染凈分別觀。謂著我為染。離我為凈。然此一文具含多意。且舉四釋。謂經中明是妄取我故起此緣生次第之相。二論家初意。舉此解惑以現無我。成無我觀。三舉離我不生現我是癡。順成悲觀。四取此解惑以為所知染凈之法。下半門以是依真起故屬后依止觀攝也。釋初門竟。

第二就一心所攝中亦四門同前。

初約經分二。先明心作三界。是約集起門。后明心持十二。是約依持門。前中言三界虛妄但一心作者。此之一文諸論同引證成唯識。今此所說是何等心。云何名作。今釋此義依諸聖教說有多門。一相見俱存故說唯識。謂通八識及諸心所並所變相分本影具足。由有支等薰習力故變現三界依正等報。如攝大乘及唯識等諸論廣說。二攝相歸見故說唯識。謂亦通八識王數差別所變相分無別種生。能見識生帶彼影起。如解深密經二十唯識觀所緣

【現代漢語翻譯】 現代漢語譯本：生。離開我則不生。認為離開我不生而執著于現在所生是愚癡。接下來解釋『癡』的名稱。為什麼這樣問呢？『無明』（avidyā）意味著黑暗，因為沒有智慧光明，其本體是黑暗，所以稱為愚癡。經文的依怙是顯而易見的。第二，在解釋顛倒時，『癡盲著我如是倒者』，是指執取『我』（ātman）的顛倒。『有相有支中疑惑倒者』，是指執取『我所』（ātmīya）的顛倒。這裡解釋經文中的『無智求』等等，乃至結束這一部分，都是顛倒。菩薩觀察到這些，對所有眾生深深地生起大悲心。

第四，從一切相智（sarvākāra-jñāna）的角度來分別說明，這十二有支（dvādaśāṅga-pratītyasamutpāda）總的來說是一切種智（sarvākārajñatā）所知的法。將十支歸納為九支。這第一個部分的前半部分為一，名為染凈分別觀。意思是執著于『我』是染，離開『我』是凈。然而，這一段文字包含了多種含義。這裡舉出四種解釋。第一，經文中說明是因為虛妄地執取『我』，所以才產生這種緣起次第的現象。第二，論家的最初意思是，通過解釋迷惑來顯現無我，成就無我觀。第三，認為離開我不生而執著于現在所生是愚癡，順應成就悲觀。第四，將這種解釋迷惑作為所知的染凈之法。後半部分因為是依真如而生起，所以屬於後面的依止觀所攝。第一個部分的解釋結束。

第二，在就一心所攝中，也分為四個部分，與前面相同。

首先，從經文的角度分為兩部分。先說明心創造三界（trayo dhātava），這是從集起門的角度來說的。后說明心持有十二支，這是從依持門的角度來說的。前面說到三界虛妄，只是一心所造作。這一段文字，各種論典都引用來證明唯識（vijñānavāda）。現在這裡所說的是什麼心呢？如何稱為造作呢？現在解釋這個意義，依據各種聖教，說法有很多種。第一，相分和見分同時存在，所以說唯識。意思是通於八識（aṣṭa vijñāna）以及各種心所（caitta）和所變現的相分，本影都具備。由於有支等的熏習力，變現出三界依正等報。如《攝大乘論》（Mahāyānasaṃgraha）和《唯識論》等各種論典廣泛地說明。第二，將相分歸攝於見分，所以說唯識。意思是也通於八識王數的差別，所變現的相分沒有別的種子生起。能見的識生起，帶著相分的影子。如《解深密經》（Saṃdhinirmocana-sūtra）的二十唯識觀所緣。

【English Translation】 English version: Birth. Without 'me', there is no birth. To cling to the present birth, believing it arises independently of 'me', is foolishness. Next, the name 'ignorance' (avidyā) is explained. Why is this asked? 'Ignorance' means darkness, because it lacks the light of wisdom; its essence is darkness, hence it is called foolishness. The scriptural support is self-evident. Secondly, in explaining perversion, 'clinging to 'me' in ignorance is such a perversion' refers to the perversion of clinging to 'self' (ātman). 'Doubt in the presence of characteristics and conditions' refers to the perversion of clinging to 'what belongs to me' (ātmīya). This explains the 'seeking without wisdom' etc. in the scripture, and up to the end of this section, all are perversions. When Bodhisattvas observe this, they deeply arouse great compassion for all beings.

Fourthly, from the perspective of all-aspect wisdom (sarvākāra-jñāna), it is explained that these twelve links of dependent origination (dvādaśāṅga-pratītyasamutpāda) are, in general, the dharma known by all-knowing wisdom (sarvākārajñatā). Ten links are summarized into nine. The first half of this first section is one, called the observation of defilement and purity. It means that clinging to 'me' is defilement, and being free from 'me' is purity. However, this passage contains multiple meanings. Here, four explanations are given. Firstly, the scripture explains that it is because of falsely clinging to 'me' that this phenomenon of the sequence of dependent origination arises. Secondly, the initial intention of the commentators is to reveal non-self by explaining delusion, thereby accomplishing the observation of non-self. Thirdly, believing that birth does not occur without 'me' and clinging to the present birth is foolishness, which accords with and accomplishes the observation of compassion. Fourthly, this explanation of delusion is taken as the dharma of defilement and purity to be known. The latter half belongs to the subsequent observation of reliance because it arises based on true reality. The explanation of the first section ends.

Secondly, within the inclusion of a single mind, there are also four sections, the same as before.

Firstly, from the perspective of the scripture, it is divided into two parts. First, it explains that the mind creates the three realms (trayo dhātava), which is from the perspective of accumulation and arising. Later, it explains that the mind holds the twelve links, which is from the perspective of reliance and support. Earlier, it was said that the three realms are illusory, merely created by a single mind. Various treatises quote this passage to prove the Consciousness-Only (vijñānavāda) doctrine. What mind is being referred to here? How is it called creation? Now, explaining this meaning, according to various sacred teachings, there are many explanations. Firstly, the object-cognition and subject-cognition simultaneously exist, therefore it is said to be Consciousness-Only. It means that it encompasses the eight consciousnesses (aṣṭa vijñāna) as well as various mental factors (caitta) and the manifested object-cognition, with both the original and shadow complete. Due to the force of the conditioning of the links, the rewards of the three realms, both dependent and independent, are manifested. As extensively explained in treatises such as the Mahāyānasaṃgraha and the Vijñaptimātratāsiddhi. Secondly, the object-cognition is subsumed under the subject-cognition, therefore it is said to be Consciousness-Only. It means that it also encompasses the differences in the number of the eight consciousnesses, and the manifested object-cognition does not arise from separate seeds. The perceiving consciousness arises, carrying the shadow of the object-cognition. As in the Saṃdhinirmocana-sūtra's contemplation on the objects of the twenty Consciousness-Only views.

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論具說斯義。三攝數歸王故說唯識。謂亦通具八識心王。以彼心所依於心王無自體故。許彼亦是心所變故。如莊嚴論說。四以末歸本故說唯識。謂七轉識皆是本識差別功能。無別體故。楞伽云。藏識海常住。境界風所動。種種諸識浪。騰躍而轉生。又云。譬如巨海浪無有若干相。諸識心如是。實亦不可得。解云既離水無別有浪。明離本識無別六七。廣如彼說。五攝相歸性故說唯識。謂此八識皆無自體。唯是如來藏平等顯現。余相皆盡。經云一切眾生即涅槃相。不復更滅等楞伽云不壞相有八。無相亦無相。如是等文成證非一。六轉真成事故說唯識。謂如來藏不守自性。隨緣顯現八識王數相見種現。故楞伽云。如來藏為無始惡習所薰習故名為識藏。密嚴經云。佛說如來藏。以為阿賴耶。惡慧不能知藏即賴耶識。又云如來清凈藏。世間阿賴耶。如金作指環。展轉無差別。又勝鬘經寶性論起信論皆說此義成證非一。七理事俱融故說唯識。謂如來藏舉體隨緣成辨諸事。而其自性本不生滅。即此理事混融無礙。是故一心二諦皆無障礙。起信論云。依一心法有二種門。一心真如門。二心生滅門。然此二門皆各總攝一切法。勝鬘經云。自性清凈心。不染而染。難可了知。染而不染。亦難可了知。解云。不染而染。明性凈隨染舉體成俗。

【現代漢語翻譯】 現代漢語譯本 討論『具說斯義』（完全表達這個意義）。 一、因為『三攝數歸王』（將所有現象歸攝於心王）的緣故，所以說『唯識』（一切唯心所現）。這意味著也包括了八識心王（八種意識）。因為這些心所（心理活動）依賴於心王，沒有獨立的自體。 二、允許這些心所也是心王所變現的。正如《莊嚴論》（飾宗的根本論書）所說。 三、因為『以末歸本』（將末流歸於本源）的緣故，所以說『唯識』。這意味著前七轉識（前七種意識的轉變）都是本識（根本識）的差別功能，沒有獨立的實體。如《楞伽經》（重要的大乘佛教經典）所說：『藏識海常住，境界風所動，種種諸識浪，騰躍而轉生。』（阿賴耶識像大海一樣恒常存在，被外境的風所擾動，產生各種各樣的意識波浪，翻騰跳躍而生。） 四、又說：『譬如巨海浪，無有若干相。諸識心如是，實亦不可得。』（就像大海的波浪，沒有各種各樣的形狀。各種意識也是如此，實際上是不可得的。）解釋說，既然離開水就沒有獨立的波浪，說明離開本識就沒有獨立的六識和七識。詳細的解釋可以參考相關論述。 五、因為『攝相歸性』（將現象歸於本性）的緣故，所以說『唯識』。這意味著這八識都沒有獨立的自體，只是如來藏（佛性）平等顯現。其餘的現象都消失了。經書上說：『一切眾生即涅槃相，不復更滅等。』（一切眾生都具有涅槃的本性，不再有生滅。）《楞伽經》中說：『不壞相有八，無相亦無相。』（不壞的自性具有八識，但無相的自性也是無相的。）這樣的經文有很多，可以作為證明。 六、因為『轉真成事』（轉變真如而成就諸事）的緣故，所以說『唯識』。這意味著如來藏不守自性，隨順因緣顯現八識王（八種意識）的相見種現（現象、見解、種子和現行）。所以《楞伽經》說：『如來藏為無始惡習所薰習故名為識藏。』（如來藏因為被無始以來的惡習薰染，所以被稱為識藏。）《密嚴經》（密教經典）說：『佛說如來藏，以為阿賴耶。惡慧不能知，藏即賴耶識。』（佛說如來藏，就是阿賴耶識。具有惡劣智慧的人不能理解，如來藏就是阿賴耶識。） 七、又說：『如來清凈藏，世間阿賴耶。如金作指環，展轉無差別。』（如來清凈藏，就是世間的阿賴耶識。就像用黃金製作指環，轉變后本質沒有差別。）《勝鬘經》（大乘佛教經典）、《寶性論》（解釋如來藏思想的論書）、《起信論》（大乘佛教的重要論書）都闡述了這個道理，可以作為證明。 八、因為『理事俱融』（理體和事相融合）的緣故，所以說『唯識』。這意味著如來藏整體隨順因緣成就各種事物，而其自性本來不生不滅。這就是理體和事相混合融合，沒有障礙。因此，一心二諦（一個心具有真諦和俗諦兩種層面）都沒有障礙。《起信論》說：『依一心法有二種門。一心真如門。二心生滅門。然此二門皆各總攝一切法。』（依據一心之法有兩種門。一是心真如門，二是心生滅門。然而這兩種門都各自總攝一切法。） 九、《勝鬘經》說：『自性清凈心，不染而染，難可了知。染而不染，亦難可了知。』（自性清凈的心，不被染污卻被染污，難以理解。被染污卻不被染污，也很難理解。）解釋說，『不染而染』，說明自性清凈隨順染污，整體成就世俗。

【English Translation】 English version This discusses the meaning of 'fully expressing this meaning'. 1. Because of 'three comprehensions returning to the king' (all phenomena are subsumed under the mind-king), it is said 'only consciousness' (everything is a manifestation of mind). This means that it also includes the eight consciousnesses (eight types of consciousness). Because these mental activities (citta-vrtti) depend on the mind-king and have no independent self-nature. 2. It is accepted that these mental activities are also transformations of the mind-king. As stated in the Yogācārabhūmi-śāstra (a fundamental treatise of the Yogācāra school). 3. Because of 'returning the end to the origin' (returning the derivative to the source), it is said 'only consciousness'. This means that the first seven transformed consciousnesses (the transformations of the first seven consciousnesses) are all differential functions of the fundamental consciousness (ālaya-vijñāna), without independent entities. As stated in the Laṅkāvatāra Sūtra (an important Mahayana Buddhist scripture): 'The storehouse consciousness is constantly abiding, moved by the winds of the objective world, various waves of consciousness arise, leaping and turning into existence.' 4. It also says: 'Like the waves of a great ocean, there are no diverse forms. The minds of the various consciousnesses are like this, in reality, they are also unobtainable.' The explanation says that since there are no independent waves apart from the water, it shows that there are no independent six and seven consciousnesses apart from the fundamental consciousness. Detailed explanations can be found in relevant discussions. 5. Because of 'subsuming phenomena into nature' (returning phenomena to their essence), it is said 'only consciousness'. This means that these eight consciousnesses have no independent self-nature, but are merely the equal manifestation of the Tathāgatagarbha (Buddha-nature). The remaining phenomena all disappear. The scriptures say: 'All sentient beings are the aspect of Nirvana, no longer ceasing, etc.' The Laṅkāvatāra Sūtra says: 'The indestructible aspect has eight, the non-aspect is also non-aspect.' Such scriptural passages are numerous and can serve as proof. 6. Because of 'transforming the true into events' (transforming Tathata to accomplish all things), it is said 'only consciousness'. This means that the Tathāgatagarbha does not guard its own nature, but manifests the phenomena, views, seeds, and actualizations (phenomena, views, seeds, and actualizations) of the eight consciousnesses (eight types of consciousness) according to conditions. Therefore, the Laṅkāvatāra Sūtra says: 'The Tathāgatagarbha is called the storehouse consciousness because it is perfumed by beginningless evil habits.' The Ghanavyūha Sūtra (a tantric scripture) says: 'The Buddha speaks of the Tathāgatagarbha as the Ālaya. Those with evil wisdom cannot know that the garbha is the Ālaya consciousness.' 7. It also says: 'The pure Tathāgata storehouse is the worldly Ālaya. Like gold made into a ring, there is no difference in transformation.' The Śrīmālādevī Siṃhanāda Sūtra (a Mahayana Buddhist scripture), the Ratnagotravibhāga (a treatise explaining Tathāgatagarbha thought), and the Awakening of Faith in the Mahayana (an important Mahayana Buddhist treatise) all elaborate on this principle, which can serve as proof. 8. Because of 'the fusion of principle and phenomena' (the integration of the noumenal and phenomenal), it is said 'only consciousness'. This means that the Tathāgatagarbha entirely follows conditions to accomplish all things, while its self-nature is originally neither arising nor ceasing. This is the mixing and fusion of principle and phenomena, without obstruction. Therefore, the two truths of one mind (one mind has two aspects: the ultimate truth and the conventional truth) have no obstruction. The Awakening of Faith in the Mahayana says: 'Based on the one-mind dharma, there are two gates. One is the gate of the one-mind Tathata. The other is the gate of the one-mind arising and ceasing. However, these two gates each comprehensively encompass all dharmas.' 9. The Śrīmālādevī Siṃhanāda Sūtra says: 'The self-nature pure mind, defiled yet undefiled, is difficult to understand. Undefiled yet defiled, is also difficult to understand.' The explanation says that 'defiled yet undefiled' shows that the self-nature purity follows defilement, entirely accomplishing the mundane.

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即生滅門也。染而不染。門即染常凈本來真諦。即真如門也。此明即凈之染不礙真而恒俗。即染之凈不破俗而恒真。是故不礙一心雙存二諦。此中有味深思當見。經云于諦常自二。于解常自一。論云智障極盲闇。謂真俗別執。皆此義也。八融事相入故說唯識。謂由理性圓融無礙。以理成事事亦镕融。互不相礙。或一入一切。一切入一。無所障礙。上文云一中解無量無量中解一等。舍那品云於此蓮華藏世界海之內一一微塵中見一切法界。又此品下云於一微塵中現有三惡道天人阿修羅各各受業報。如是等文廣多無量。如上下經說。九全事相即故說唯識。謂依理之事事無別事。理既無此彼之異。令事亦一即一切。上經云知一世界即是一切世界。知一切世界即是一世界。又云知一即多多即一等。廣如經文說。十帝網無礙故說唯識。謂一中有一切。彼一切中復有一切。既一門中如是重重不可窮盡。餘一一門皆各如是。思準可知。如因陀羅網重重影現。皆是心識如來藏法性圓融故。令彼事相如是無礙。廣如上下文說。上來十門唯識道理。于中初三門約初教說。次四門約終教頓教說。后三門約圓教中別教說。總具十門約同教說。上來所明通一部經非局此地。又是約教就解而說。若就觀行亦有十重。如一卷華嚴三昧中說。第二依持門中

【現代漢語翻譯】 現代漢語譯本 這就是生滅門。雖然被染污，但本質上是不染的。這個門就是染，它恒常清凈，是本來就有的真諦。這就是真如門。這說明即使是清凈中的染污，也不會妨礙真理而使其恒常流俗；即使是染污中的清凈，也不會破壞世俗而使其恒常真實。因此，不妨礙一心同時存在真諦和俗諦兩種層面。這裡面有很深的意味，仔細思考就能明白。經書上說，對於真諦和俗諦，通常認為是二；在理解上，通常認為是一。論典中說，智慧的障礙是最深的黑暗，指的是將真諦和俗諦分別執著。都是這個意思。八、因為融合了事相，所以說唯識。這是說，由於理性是圓融無礙的，以理性成就事相，事相也因此圓融，互相不產生妨礙。或者一個進入一切，一切進入一個，沒有任何障礙。前面的經文說，『一中理解無量，無量中理解一』等等。《舍那品》中說，『在這蓮華藏世界海之內，每一個微塵中都能見到一切法界』。又，這一品下面說，『在一個微塵中，顯現出三惡道、天人、阿修羅各自承受業報』。像這樣的經文非常多，數不勝數，就像上下經文所說的那樣。九、因為完全的事相就是真理，所以說唯識。這是說，依據真理的事相，事相之間沒有差別。真理既然沒有彼此的差異，就使得事相也是一個即一切。上面的經文說，『知道一個世界就是一切世界，知道一切世界就是一個世界』。又說，『知道一就是多，多就是一』等等，詳細的可以參考經文。十、因為帝網無礙，所以說唯識。這是說，一個之中有一切，那一切之中又有一切。既然一個門中是這樣重重無盡，那麼其餘每一個門也都是這樣。可以思考並以此類推。就像因陀羅網重重顯現影像一樣，都是因為心識如來藏（Tathāgatagarbha）法性圓融的緣故，才使得那些事相如此無礙。詳細的可以參考上下文。上面這十個關於唯識道理的門，其中前三個門是根據初教說的，其次四個門是根據終教和頓教說的，后三個門是根據圓教中的別教說的，總共十個門是根據同教說的。上面所說明的貫穿整部經，並非侷限於此地。而且這是就教義的理解而說的。如果就觀行來說，也有十重，就像一卷《華嚴三昧》中所說的那樣。第二，在依持門中

【English Translation】 English version This is the gate of arising and ceasing. Though defiled, it is essentially undefiled. This gate is defilement, yet it is constantly pure, the original true essence. This is the gate of Suchness (Tathātā). This explains that even the defilement within purity does not hinder the truth and make it constantly mundane; even the purity within defilement does not break the mundane and make it constantly true. Therefore, it does not hinder the simultaneous existence of two truths in one mind. There is a deep meaning here; careful contemplation will reveal it. The scriptures say that regarding the two truths, they are usually considered as two; in understanding, they are usually considered as one. The treatises say that the hindrance of wisdom is the deepest darkness, referring to the separate attachment to the two truths. This is the meaning. Eight, because the characteristics of phenomena are fused, it is said to be Consciousness-only (Vijñāptimātra). This means that because reason is perfectly fused and unobstructed, phenomena are accomplished by reason, and phenomena are also fused, not hindering each other. Or one enters all, and all enters one, without any obstruction. The previous text says, 'Understanding the immeasurable in one, understanding one in the immeasurable,' and so on. The Śyāma Jātaka says, 'Within this ocean of the Lotus Treasury World, in each and every dust mote, one sees all realms of phenomena.' Furthermore, this chapter below says, 'In one dust mote, there appear the three evil paths, gods, humans, and asuras, each receiving the retribution of their karma.' Such texts are vast and countless, as the upper and lower scriptures say. Nine, because the complete characteristics of phenomena are identical to truth, it is said to be Consciousness-only. This means that phenomena based on reason have no difference between them. Since reason has no difference of this and that, it makes phenomena one, that is, one is all. The above scripture says, 'Knowing one world is knowing all worlds, knowing all worlds is knowing one world.' It also says, 'Knowing one is knowing many, knowing many is knowing one,' and so on, as described extensively in the scriptures. Ten, because the net of Indra (Indra's net) is unobstructed, it is said to be Consciousness-only. This means that in one there is all, and in that all there is again all. Since one gate is endlessly layered in this way, each of the remaining gates is also like this. One can contemplate and infer accordingly. Just as the net of Indra (Indra's net) manifests images layer upon layer, it is all because the mind-consciousness, the Tathāgatagarbha (Tathāgatagarbha), and the Dharma-nature are perfectly fused, making those phenomena unobstructed. See the context above and below for details. The above ten gates of Consciousness-only principles, the first three gates are based on the initial teachings, the next four gates are based on the final and sudden teachings, and the last three gates are based on the distinct teachings within the perfect teachings. All ten gates together are based on the common teachings. What has been explained above runs through the entire scripture and is not limited to this place. Moreover, this is explained from the perspective of understanding the teachings. If viewed from the perspective of practice, there are also ten levels, as described in the one-volume Avataṃsaka Samādhi. Second, in the gate of reliance and support

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有三。初標宗。二所以者何徴責。謂小乘中十二有支。三世次第前後引生。如何說言皆依一心。下釋云。離本識心一切不成故。于中初總釋三支。俱唯是識。后別辨餘九亦唯是識。前中言隨事者隨其行業。於何趣中從中陰內。起求生愛心故云生欲心。此心起時與本識中識支種子同時起。至生陰時此求生心滅。唯本識托歌邏羅等。如種壞牙生等。故云是心即是識。論經貪慾共心生者。謂第六識中求生時。貪慾共阿賴耶識同時起故。中陰未時。貪滅心續名為受生。彼所造行變為境界。謂殿堂等。名為誑心。以不知故。取之為實名曰無明。此是受生無明非是發行無明。此中大意明受生時。行事是能引。欲心是能潤。此二于識支前說誑心。無明亦是能引。以誑故。令取亦是能潤。此二居后。引潤本識中五果等種生所生果。現起分位有次第故說名色等。是故十二有支皆唯是識。識外無物。文意如此。余文可見。

第二約厭離有為。就相諦分別者。論釋此是染依止觀。言二諦差別者。論主意將所依心體是真諦能依有支是俗諦故。此一文名為二諦。此釋總標文也。言一心雜染和合因緣集觀者。釋所以者何下文。謂一心是真。雜染是俗。即明此心隨染和合雙辨二諦。是勝鬘中不染而染等。

第三約大悲隨順分別者。論名余

【現代漢語翻譯】 現代漢語譯本：有三種方式來理解這個問題。第一種是標明宗旨。第二種是通過提問來明確原因，即小乘佛教中講的十二有支（十二因緣），它們在過去、現在、未來三世中次第相生，前後相續。那麼，如何能說這一切都依存於一心（根本識）呢？下面的解釋是：因為離開了根本識心，一切都不能成立。其中，首先總的解釋了三支（無明、行、識）都只是識。然後分別辨析其餘九支也只是識。前面說到『隨事』，是指隨順其行業（karma）。在哪個趣（輪迴的道途）中，從中陰（死亡到投生之間的階段）內，生起求生的愛心，所以說是生欲心。此心生起時，與本識中的識支種子同時生起。到生陰（投生）時，此求生心滅，只有本識依託歌邏羅（kalala，受精卵）等，就像種子壞了之後生出牙一樣。所以說，這個心就是識。論和經中說的『貪慾共心生』，是指第六識（意識）中求生時，貪慾與阿賴耶識（根本識）同時生起。中陰結束時，貪慾滅而心續，名為受生。彼（中陰身）所造的行（karma）變為境界，比如殿堂等，名為誑心（虛妄之心），因為不知真相。取之為實，名叫無明。這是受生無明，不是發行無明。這裡的大意是說明受生時，行事是能引（能引導），欲心是能潤（能滋潤）。這二者在識支前說，誑心無明也是能引，因為虛妄的緣故。令取（執取）也是能潤。這二者居后。引潤本識中五果（五蘊）等種子，生所生果。現起分位有次第，所以說名色等。因此，十二有支都只是識，識外無物。文意如此。其餘文可以自己去看。 第二種是從厭離有為法的角度，就相諦（現象的真理）來分別。論中解釋說這是染依止觀。說到二諦（真諦和俗諦）的差別，論主的意圖是將所依的心體看作是真諦，能依的有支看作是俗諦。這一段文字名為二諦。這裡解釋了『一心雜染和合因緣集觀』下面的文字。所謂一心是真諦，雜染是俗諦，即說明此心隨染和合，同時辨明二諦。這就像《勝鬘經》中說的不染而染等。 第三種是從大悲隨順的角度來分別。論中稱之為『余』。

【English Translation】 English version: There are three ways to understand this. The first is to state the principle. The second is to clarify the reason through questioning, namely, the twelve Nidānas (twelve links of dependent origination) in Hinayana Buddhism, which arise sequentially and continuously in the past, present, and future three periods of time. So, how can it be said that all of this depends on one mind (the fundamental consciousness)? The explanation below is: because without the fundamental consciousness, nothing can be established. Among them, the first generally explains that the three Nidānas (ignorance, action, and consciousness) are all just consciousness. Then, it separately analyzes that the remaining nine Nidānas are also just consciousness. The earlier mention of 'according to events' refers to following one's karma. In which gati (realm of rebirth), from the antarabhava (intermediate state between death and rebirth), arises the desire for rebirth, so it is said to be the arising of desire. When this mind arises, it arises simultaneously with the seed of the consciousness Nidāna in the fundamental consciousness. When the birth aggregate (rebirth) occurs, this desire for rebirth ceases, and only the fundamental consciousness relies on kalala (the fertilized egg), etc., just like a seed sprouts after it decays. Therefore, it is said that this mind is consciousness. The statement in the treatise and sutra that 'greed arises with the mind' refers to when seeking rebirth in the sixth consciousness (mind consciousness), greed arises simultaneously with the Ālaya consciousness (storehouse consciousness). At the end of the intermediate state, greed ceases and the mind continues, which is called receiving rebirth. The karma created by that (intermediate being) transforms into a realm, such as palaces, etc., which is called a deluded mind, because it does not know the truth. Taking it as real is called ignorance. This is rebirth ignorance, not initiating ignorance. The main idea here is to explain that at the time of receiving rebirth, actions are the 'leading cause' (able to guide), and desire is the 'moistening cause' (able to nourish). These two are mentioned before the consciousness Nidāna. Deluded mind and ignorance are also the 'leading cause' because of delusion. Taking hold (grasping) is also the 'moistening cause'. These two are placed later. They lead and nourish the seeds of the five fruits (five aggregates) etc. in the fundamental consciousness, giving rise to the produced fruit. The arising of the manifested states has a sequence, so it is said to be name and form, etc. Therefore, all twelve Nidānas are just consciousness, and there is nothing outside of consciousness. The meaning of the text is like this. The remaining text can be read on your own. The second way is from the perspective of aversion to conditioned dharmas, distinguishing based on the conventional truth (truth of phenomena). The treatise explains that this is the contemplation based on defilement. Regarding the difference between the two truths (ultimate truth and conventional truth), the intention of the treatise master is to regard the mind-essence on which it relies as the ultimate truth, and the Nidānas on which it depends as the conventional truth. This passage is called the two truths. Here, it explains the text below 'the contemplation of the collection of causes and conditions of the one mind mixed with defilement'. The so-called one mind is the ultimate truth, and defilement is the conventional truth, which explains that this mind combines with defilement, simultaneously clarifying the two truths. This is like the statement in the Śrīmālādevī Siṃhanāda Sūtra about being defiled without being defiled, etc. The third way is from the perspective of great compassion and compliance. The treatise calls it 'the remainder'.

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處求解脫。是諸凡夫如是愚癡顛倒。常應于阿梨耶識及阿陀那識中求解脫者。此是舉正現邪言乃于余處我我所中求解脫者。此顯邪乖正。以諸愚夫背正從邪。深可悲愍故。此對治下舉經顯治可知。

第四約一切相智分別者論。名依止觀。謂分別有支依止有二。謂依真性及依心識。此中二諦通是二依。明是大智所了之法也。

第三自業助成中亦四門同前。

初約相用分別。此十二支皆有二義。一明自行相。二助成後用。謂緣中癡惑是無明自相。與行作因是助成業用。論經名自業成。問於四緣中此十二支具有幾緣。答成唯識論第八云諸支相望增上定有。余之三緣有無不定。契經依定唯說有一。愛望于取。有望于生。有因緣義。若說識支是業種者。行望于識亦作因緣。余支相望無因緣義。而集論說無明望行有因緣者。依無明持業習氣說。無明俱故假說無明。實是行種。瑜伽論說諸支相望無因緣者。依現愛取唯業有說。無明望行。愛望于取。生望老死。有餘二緣。有望于生。受望于愛。無等無間緣有所緣緣。余支相望二俱非有。此中且依鄰近順次不相雜亂。實緣起說異此。相望為緣不定。諸聰慧者如理應思。解云緣起經說。唯增上緣一切定有。因緣四位。謂二是實有。一但增愛為取。無別種故。二有支中具

【現代漢語翻譯】 現代漢語譯本：在其他地方尋求解脫。這些凡夫就是如此愚癡顛倒，常常應該在阿梨耶識（Ālaya-vijñāna，又稱藏識，儲存一切經驗的根本識）和阿陀那識（Ādāna-vijñāna，又稱執持識，持續執持自我的識）中尋求解脫。這是舉出正確的觀點來顯現錯誤的觀點，說的是在其他地方，在『我』和『我所』中尋求解脫。這顯示了邪見違背正見。因為這些愚昧的人背離正道而追隨邪道，實在令人悲憫。因此，以下通過引用經文來闡明如何對治這些邪見，這是可以理解的。

第四，關於一切相智（Sarvākāra-jñāna，對一切事物如實知見的智慧）的分別，依據《依止觀論》。所謂分別有支依止，有兩種情況：一是依止真性，二是依止心識。其中，二諦（兩種真理，即世俗諦和勝義諦）都通於這兩種依止。這表明這是大智慧所了知的法。

第三，在自業助成中，也有四個方面與前面相同。

首先，從相用上進行分別。這十二支（十二因緣）都有兩種含義：一是說明自身的行相，二是幫助成就後續的作用。例如，緣中的癡惑是無明（Avidyā，對事物真相的無知）的自身行相，與行（Saṃskāra，業力）作為因，是幫助成就業的作用。《論》和《經》中稱之為自業成。問：在四緣（四種因緣關係）中，這十二支具有幾種緣？答：《成唯識論》第八卷說，各個支之間，增上緣（Adhipati-pratyaya，起主要作用的條件）是必然存在的，其餘三種緣（因緣、等無間緣、所緣緣）則不一定存在。契經依據確定的情況，只說有一種。愛（Tṛṣṇā，渴愛）期望于取（Upādāna，執取），有期望于生（Jāti，出生），具有因緣的意義。如果說識支（Vijñāna，意識）是業的種子，那麼行期望于識也作為因緣。其餘各支之間沒有因緣的意義。而《集論》說無明期望於行有因緣，這是依據無明持有業的習氣來說的。因為無明同時存在，所以假說是無明。實際上是行的種子。《瑜伽論》說各支之間沒有因緣，這是依據現世的愛和取只有業來說的。無明期望於行，愛期望于取，生期望于老死（Jarā-maraṇa，衰老和死亡），有其餘兩種緣。有期望于生，受（Vedanā，感受）期望于愛，有等無間緣（Samanantara-pratyaya，緊鄰的條件）和所緣緣（Ālambana-pratyaya，對像條件）。其餘各支之間，這兩種緣都沒有。這裡暫且依據鄰近的、順次的、不相雜亂的情況來說。實際上，緣起的說法與此不同，相互之間作為緣是不確定的。聰慧的人應該如理思維。解釋說，《緣起經》說，只有增上緣是一切都必然存在的。因緣有四種情況，即兩種是實際存在的，一種只是增加愛作為取，沒有別的種子。兩種有支中具備。

【English Translation】 English version: Seeking liberation elsewhere. These ordinary beings are so foolish and deluded that they should always seek liberation in the Ālaya-vijñāna (storehouse consciousness, the fundamental consciousness that stores all experiences) and the Ādāna-vijñāna (clinging consciousness, the consciousness that continuously clings to the self). This is to present the correct view to reveal the incorrect view, which is to seek liberation elsewhere, in 'self' and 'what belongs to self'. This shows that wrong views contradict right views. Because these foolish people turn away from the right path and follow the wrong path, it is truly pitiable. Therefore, the following explains how to counteract these wrong views by quoting scriptures, which is understandable.

Fourth, regarding the differentiation of Sarvākāra-jñāna (the wisdom that knows all things as they truly are), it is based on the Treatise on Dependent Arising. The so-called differentiation of dependent arising has two situations: one is based on true nature, and the other is based on consciousness. Among them, the two truths (the two kinds of truth, namely conventional truth and ultimate truth) are both connected to these two bases. This shows that this is the Dharma known by great wisdom.

Third, in the self-karma assisting accomplishment, there are also four aspects that are the same as before.

First, differentiate from the perspective of characteristics and functions. These twelve links (of dependent origination) all have two meanings: one is to explain the characteristics of self-action, and the other is to help accomplish subsequent functions. For example, ignorance (Avidyā, ignorance of the true nature of things) in condition is the self-characteristic of ignorance, and acting as a cause with action (Saṃskāra, karmic force) is to help accomplish the function of karma. The Treatise and the Sutra call this self-karma accomplishment. Question: Among the four conditions (four kinds of causal relationships), how many conditions do these twelve links have? Answer: The eighth volume of the Treatise on Establishing Consciousness-only says that among the links, the dominant condition (Adhipati-pratyaya, the condition that plays a major role) is necessarily present, and the other three conditions (causal condition, immediate condition, object condition) are not necessarily present. The sutras, based on certain situations, only say that there is one. Craving (Tṛṣṇā, thirst) expects grasping (Upādāna, clinging), and existence expects birth (Jāti, birth), which has the meaning of causal condition. If it is said that the consciousness link (Vijñāna, consciousness) is the seed of karma, then action expecting consciousness also acts as a causal condition. There is no causal meaning between the remaining links. However, the Compendium of Topics says that ignorance expecting action has a causal condition, which is based on ignorance holding the habits of karma. Because ignorance exists at the same time, it is falsely said to be ignorance. In reality, it is the seed of action. The Yogācārabhūmi-śāstra says that there is no causal condition between the links, which is based on the fact that only karma exists in present craving and grasping. Ignorance expects action, craving expects grasping, and birth expects old age and death (Jarā-maraṇa, aging and death), and there are the remaining two conditions. Existence expects birth, feeling (Vedanā, sensation) expects craving, there are immediate condition (Samanantara-pratyaya, adjacent condition) and object condition (Ālambana-pratyaya, object condition). The remaining links do not have these two conditions. Here, we will temporarily base it on the adjacent, sequential, and non-mixed situations. In reality, the statement of dependent origination is different from this, and being a condition to each other is uncertain. Intelligent people should think reasonably. The explanation says that the Sutra on Dependent Arising says that only the dominant condition is necessarily present in everything. There are four situations of causal condition, that is, two are actually present, and one is only increasing craving as grasping, and there is no other seed. Two are present in the links.

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五果種。望生有親生義。若唯說業以為有支即無因緣。二是假說。謂無明持行種識為業種。其等無間緣有三位。一無明望行。二愛望取。三生望老死。其所緣緣有五位。於前三位加有望生受望愛。余之六支總無所緣及等無間。余義如別說。

二約厭離有為分別者。于染因觀內名他因觀。以前支望后異故名他。前能起后與他為因故云他因。各辨行相顯他義。各能生后顯因義。論釋死支。以不見知令相續者。此是無明。何故屬死。釋此是死時。無明因死而起故也。

三約大悲分別中四門內。此當第三異道求解脫。于顛倒因中求解脫。倒因三種中此文治彼自性因故云不應如是求。何以故者將欲廣釋故徴也。謂我佛法中因前支起后支。斷前因故後果不生。即得解脫。汝說冥性為因。縱知之何由可脫。故云不應也。言因緣有支等者。總舉經文顯正治邪可知。四約一切相智分別中九門之內。此當第三名方便觀。因緣有支二種業能起因緣事者。略釋顯之前巧起后名方便等。余文可知。

第四不相舍離觀中亦四門同前。

初約不相離者。謂前能起后。離后無前。后依前起。離前無後。不相離故各無自性。無性緣起如幻現前。此為順觀逆成一真理平等觀。經文可知。

二約厭有為分別。論名自因觀。無明

【現代漢語翻譯】 現代漢語譯本： 五果種（以五種結果為種子的譬喻）。期望產生（結果）具有親生的意義。如果只說業是『有』（bhava）的支分，那就沒有因緣了。『二是假說』，指的是無明執持行，行執持種識，作為業的種子。它的等無間緣有三個階段：一是無明期望行，二是愛期望取，三是生期望老死。它的所緣緣有五個階段：在前三個階段的基礎上，加上受期望愛。其餘的六個支分總的來說沒有所緣緣和等無間緣。其餘的意義如同分別解說的那樣。

二、從厭離有為的角度來分別：在染污的原因中，觀察內在的（原因），從他因的角度來觀察。因為前一個支分期望后一個支分是不同的，所以稱為『他』。前一個支分能夠生起后一個支分，與『他』作為原因，所以稱為他因。各自辨別行相，彰顯『他』的意義。各自能夠產生後來的（支分），彰顯『因』的意義。論中解釋死支，用『不見知令相續者』，這指的是無明。為什麼屬於死支呢？解釋說這是在死亡的時候，因為死亡而生起無明。

三、從大悲的角度來分別，在四門中，這屬於第三種，即在不同的道路上求解脫。在顛倒的原因中求解脫。在三種顛倒的原因中，這段文字是爲了糾正那種認為自性是原因的觀點，所以說『不應如是求』。『何以故者』，這是將要廣泛解釋，所以先提出來。意思是說，在我的佛法中，因為前一個支分生起后一個支分，斷除了前面的原因，所以後面的結果就不會產生，就能得到解脫。你們說冥性是原因，即使知道了它，又怎麼能夠解脫呢？所以說『不應』。『言因緣有支等者』，總的引用經文，彰顯正法，糾正邪說，這是可以理解的。四、從一切相智的角度來分別，在九門中，這屬於第三種，名為方便觀。『因緣有支二種業能起因緣事者』，這是簡略地解釋，彰顯之前巧妙地生起之後，名為方便等等。其餘的文字可以理解。

第四、不相舍離觀中也有四門，與前面相同。

一、從不相離的角度來說，指的是前一個支分能夠生起后一個支分，離開了后一個支分就沒有前一個支分。后一個支分依靠前一個支分而生起，離開了前一個支分就沒有後一個支分。因為不相分離，所以各自沒有自性。沒有自性的緣起就像幻象一樣顯現。這是順觀，反過來成就一真理的平等觀。經文可以理解。

二、從厭離有為的角度來分別。論中名為自因觀。無明 English version: The five fruit seeds (a metaphor using five kinds of fruit as seeds). Expecting to produce (results) has the meaning of being directly born. If only karma is said to be a branch of 'becoming' (bhava), then there is no cause and condition. 'The second is a false statement,' referring to ignorance holding onto action, and action holding onto seed-consciousness, as seeds of karma. Its contiguous condition (samanantarapratyaya) has three stages: first, ignorance expecting action; second, craving expecting grasping; and third, birth expecting old age and death. Its object-support condition (alambanapratyaya) has five stages: based on the previous three stages, adding sensation expecting craving. The remaining six branches, in general, have neither object-support conditions nor contiguous conditions. The remaining meanings are as explained separately.

Second, distinguishing from the perspective of aversion to conditioned existence: In the causes of defilement, observe the internal (causes), and observe from the perspective of other-causes. Because the previous branch expects the subsequent branch to be different, it is called 'other'. The previous branch can give rise to the subsequent branch, with the 'other' as the cause, so it is called other-cause. Each distinguishes the characteristics, highlighting the meaning of 'other'. Each can produce the later (branches), highlighting the meaning of 'cause'. The treatise explains the branch of death, using 'not seeing and knowing causes continuity,' which refers to ignorance (avidya). Why does it belong to the branch of death? The explanation is that this is at the time of death, because of death that ignorance arises.

Third, distinguishing from the perspective of great compassion, within the four doors, this belongs to the third type, which is seeking liberation on different paths. Seeking liberation in the causes of delusion. Among the three causes of delusion, this passage is to correct the view that self-nature is the cause, so it says 'should not seek in this way'. 'Why is this so?' This is because it is going to be explained extensively, so it is brought up first. It means that in my Buddha-dharma, because the previous branch gives rise to the subsequent branch, cutting off the previous cause, the subsequent result will not arise, and liberation can be attained. You say that the dark nature (primordial substance) is the cause, even if you know it, how can you be liberated? So it says 'should not'. 'The words cause and condition, branches, etc.,' generally cite the sutra text, highlighting the correct dharma and correcting wrong views, which is understandable. Fourth, distinguishing from the perspective of all-aspect wisdom, within the nine doors, this belongs to the third type, called expedient contemplation. 'Cause and condition, branches, two kinds of karma can give rise to cause and condition events,' this is a brief explanation, highlighting that the previous skillfully gives rise to the subsequent, called expedient, etc. The remaining text is understandable.

Fourth, in the contemplation of non-abandonment, there are also four doors, the same as before.

First, from the perspective of non-separation, it refers to the previous branch being able to give rise to the subsequent branch, without the subsequent branch there is no previous branch. The subsequent branch arises relying on the previous branch, without the previous branch there is no subsequent branch. Because they are not separate, each has no self-nature. The dependent arising without self-nature manifests like an illusion. This is a forward contemplation, which in turn achieves the equal contemplation of one true principle. The sutra text is understandable.

Second, distinguishing from the perspective of aversion to conditioned existence. The treatise is called self-cause contemplation. Ignorance

【English Translation】 The five fruit seeds. Hoping to produce has the meaning of direct birth. If only karma is said to be a branch of 'bhava', then there is no cause and condition. 'The second is a false statement,' referring to ignorance holding onto action, and action holding onto seed-consciousness, as seeds of karma. Its contiguous condition has three stages: first, ignorance expecting action; second, craving expecting grasping; and third, birth expecting old age and death. Its object-support condition has five stages: based on the previous three stages, adding sensation expecting craving. The remaining six branches, in general, have neither object-support conditions nor contiguous conditions. The remaining meanings are as explained separately. Second, distinguishing from the perspective of aversion to conditioned existence: In the causes of defilement, observe the internal, and observe from the perspective of other-causes. Because the previous branch expects the subsequent branch to be different, it is called 'other'. The previous branch can give rise to the subsequent branch, with the 'other' as the cause, so it is called other-cause. Each distinguishes the characteristics, highlighting the meaning of 'other'. Each can produce the later, highlighting the meaning of 'cause'. The treatise explains the branch of death, using 'not seeing and knowing causes continuity,' which refers to ignorance. Why does it belong to the branch of death? The explanation is that this is at the time of death, because of death that ignorance arises. Third, distinguishing from the perspective of great compassion, within the four doors, this belongs to the third type, which is seeking liberation on different paths. Seeking liberation in the causes of delusion. Among the three causes of delusion, this passage is to correct the view that self-nature is the cause, so it says 'should not seek in this way'. 'Why is this so?' This is because it is going to be explained extensively, so it is brought up first. It means that in my Buddha-dharma, because the previous branch gives rise to the subsequent branch, cutting off the previous cause, the subsequent result will not arise, and liberation can be attained. You say that the dark nature is the cause, even if you know it, how can you be liberated? So it says 'should not'. 'The words cause and condition, branches, etc.,' generally cite the sutra text, highlighting the correct dharma and correcting wrong views, which is understandable. Fourth, distinguishing from the perspective of all-aspect wisdom, within the nine doors, this belongs to the third type, called expedient contemplation. 'Cause and condition, branches, two kinds of karma can give rise to cause and condition events,' this is a brief explanation, highlighting that the previous skillfully gives rise to the subsequent, called expedient, etc. The remaining text is understandable. Fourth, in the contemplation of non-abandonment, there are also four doors, the same as before. First, from the perspective of non-separation, it refers to the previous branch being able to give rise to the subsequent branch, without the subsequent branch there is no previous branch. The subsequent branch arises relying on the previous branch, without the previous branch there is no subsequent branch. Because they are not separate, each has no self-nature. The dependent arising without self-nature manifests like an illusion. This is a forward contemplation, which in turn achieves the equal contemplation of one true principle. The sutra text is understandable. Second, distinguishing from the perspective of aversion to conditioned existence. The treatise is called self-cause contemplation. Ignorance

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等自生因觀緣事故者。謂無明生行是自生因。問無明行異。云何名自。答以行賴無明無自體故。緣力全攝。非是分故。前明不即故說他因。此顯不離名為自因。有人引此子果之文。明無明支有種子現行者。非此文意。又遠公以五義釋此文。明子時是前無明能生后無明。令行不斷。與行別時。果時是后無明從前生。助成行故。與行同時等。今尋此文。意只發行無明為子時。所發之行為果時。以行是無明果故。說無明有二時。問無明望行無親因義。云何說行即是無明果時。答無明是行增上緣。故名為子時。行是無明增上果。故名為果時。文中有四。初開義門。二明不離。三顯不即。四總結同。初中先開。后是中下釋。言子時令行不斷者。以無明為行因故有二種義。緣事示現者。以子時為緣果時為事故。余支二義類此應知。故云余因緣分等。二自因者下釋不相離有三句。展轉釋成初自因者不相離故。二云何不離。以現見離前支無後支故。此顯離子無果。故說果為子果。三不離無明即成行者此順釋。不離子無明即成果故名不離也。三若不離下釋不即義。先顯二過失。后引中觀論頌釋成。言不即因者以是所生非能生故。不異因者從於能生生所生故。以果不則因故。果不斷。因不常。以果不異因故。果不常。因不斷。又以不則故因

【現代漢語翻譯】 現代漢語譯本 對於『等自生因觀緣事故』，指的是無明（avidyā，無知）生出行（saṃskāra，業行）是自生因。有人問：無明和行是不同的，怎麼能說是『自』生呢？回答是：因為行依賴於無明，沒有自身的實體，完全被緣的力量所攝取，不是部分攝取。前面說『不即』，所以說是他因。這裡顯示『不離』，所以稱為自因。有人引用這段子果的文字，來說明無明支有種子和現行兩種狀態，但這並非這段文字的本意。 遠公用五種意義來解釋這段文字，說明子時是前面的無明能夠生出後面的無明，使行相續不斷。與行相別異的時候，果時是後面的無明從前面生出，幫助成就行，與行同時等等。現在考察這段文字，意思只是說發起行時的無明是子時，所發起的行是果時。因為行是無明的果，所以說無明有子時和果時兩種狀態。有人問：無明對於行沒有親因的意義，為什麼說行就是無明的果時呢？回答是：無明是行增上緣（adhipati-pratyaya，增上緣），所以稱為子時；行是無明增上果，所以稱為果時。 這段文字有四個部分：首先是開義門，其次是說明不離，再次是顯示不即，最後是總結相同。首先是開義，後面是解釋。『子時令行不斷』，因為無明是行的因，所以有兩種意義。『緣事示現』，以子時為緣，果時為事。其餘支的兩種意義，可以依此類推，所以說『余因緣分等』。『二自因者』以下解釋不相離，有三句話。輾轉解釋成就，首先『自因者不相離故』。第二，『云何不離？以現見離前支無後支故』，這顯示離開子就沒有果，所以說果為子果。第三，『不離無明即成行者』，這是順著解釋，不離開子，無明就成為果，所以名為不離。 『三若不離』以下解釋不即的意義。先顯示兩種過失，然後引用中觀論的偈頌來解釋成就。『不即因者，以是所生非能生故』，『不異因者，從於能生生所生故』。因為果不等於因，所以果不斷，因不常。因為果不異於因，所以果不常，因不斷。又因為不等於，所以因...

【English Translation】 English version Regarding 'causes and conditions such as self-origination and dependent origination,' it refers to ignorance (avidyā) giving rise to volitional formations (saṃskāra) as a self-originated cause. Someone asks: Ignorance and volitional formations are different, how can it be called 'self'-originated? The answer is: Because volitional formations rely on ignorance and have no inherent entity of their own, being entirely encompassed by the power of conditions, not partially encompassed. Earlier, it was said 'not identical,' so it is called other-cause. Here, it shows 'not separate,' so it is called self-cause. Some people cite this text of seed and fruit to explain that the limb of ignorance has both seed and manifest states, but this is not the intention of this text. Master Yuan explained this text with five meanings, stating that the seed-time is when the preceding ignorance can give rise to the subsequent ignorance, causing the continuation of volitional formations. When it is different from the time of volitional formations, the fruit-time is when the subsequent ignorance arises from the preceding one, helping to accomplish volitional formations, being simultaneous with volitional formations, and so on. Now, examining this text, the meaning is simply that the ignorance at the time of initiating volitional formations is the seed-time, and the volitional formations initiated are the fruit-time. Because volitional formations are the fruit of ignorance, it is said that ignorance has two states: seed-time and fruit-time. Someone asks: Ignorance has no meaning of proximate cause for volitional formations, why is it said that volitional formations are the fruit-time of ignorance? The answer is: Ignorance is the dominant condition (adhipati-pratyaya) for volitional formations, so it is called seed-time; volitional formations are the dominant fruit of ignorance, so it is called fruit-time. This text has four parts: First, opening the meaning; second, explaining non-separation; third, showing non-identity; and fourth, summarizing the same. First is opening the meaning, and the following is the explanation. 'The seed-time causes the continuation of volitional formations' because ignorance is the cause of volitional formations, so there are two meanings. 'Condition and event are shown,' with the seed-time as the condition and the fruit-time as the event. The two meanings of the remaining limbs can be inferred by analogy, so it is said 'remaining causes and conditions, etc.' 'Two self-causes' below explains non-separation, with three sentences. Explaining and accomplishing in turn, first 'self-cause is because of non-separation.' Second, 'How is it non-separate? Because it is seen that without the preceding limb, there is no subsequent limb,' this shows that without the seed, there is no fruit, so the fruit is said to be the seed-fruit. Third, 'Non-separation means that ignorance immediately becomes volitional formations,' this is explaining in accordance, without separating from the seed, ignorance becomes the fruit, so it is called non-separation. 'Three, if not separate' below explains the meaning of non-identity. First, it shows two faults, and then it cites the verses of the Madhyamaka-karika (Mūlamadhyamakakārikā, Fundamental Verses on the Middle Way) to explain and accomplish. 'Non-identical cause is because it is what is produced, not what can produce,' 'Non-different cause is because it is produced from what can produce.' Because the fruit is not equal to the cause, the fruit is not permanent, and the cause is not constant. Because the fruit is not different from the cause, the fruit is not constant, and the cause is not permanent. Also, because it is not equal, so the cause...

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果俱不斷。不異故因果俱不常。又亦反此思之。又以則不離是不則故即不常為不斷也。亦思之可見。四自生下總類結同可知。

三約大悲分別者。謂邪見眾生執顛倒因內。自在天為眾生因。甚為可愍。今此文中。顯無明作行等故對治彼執故為因觀也。

四約一切相智分別者當第四因緣相觀。有支無作故者明此有支非直后依前故。明後無性亦乃前能作后前亦無作。故諸緣起是種智境界。

第五三道不斷者四門同前。

初約經為三道不斷者。煩惱有二。謂能發能潤。雖諸煩惱皆能發潤。然發業位無明力增。潤業受生愛取力勝故。偏說也。以無重發立一無明。數數溉灌故分愛取。業亦有二。謂未潤已潤業。在引因愛取未潤初起。造作相顯名行。業在生因。愛取已潤。近生當果立名為有。此約唯業有說。苦亦有二。謂在因與果。識等五種唯是報因。生等二位但是報果。以就所引因位難知差別相故。依當果位別顯五支。謂續生時因識相顯。次根未滿。名色相增。次根滿時。六處明盛。依斯發觸。因觸起受。爾時乃名受果究竟。依此位立因為五支。果位易了差別相。故總立二支以顯三苦。然所生果若在未來。為生厭故說生老死。若至現在。為令了知分位相生說識等五。具如唯識論第八中辨。又此惑業苦三

【現代漢語翻譯】 現代漢語譯本 果（結果）和俱（原因）不是斷滅的。因為它們沒有差異，所以因果都不是常恒不變的。也可以反過來思考。又因為『則』（法則）不離『是則』（即是法則），所以『即』（當下）不是常恒不變，也不是斷滅的。也可以這樣思考，就能明白。『四自生下』（從四種自生開始）總的來說，結論都是一樣的，可以理解。

三、約大悲分別者（從大悲的角度來分別）：邪見的眾生執著于顛倒的因，認為自在天（Maheśvara，印度教主神濕婆的別稱，被一些佛教徒認為是錯誤的造物主）是眾生的原因，這非常可憐。現在這段文字中，闡明了無明（Avidyā，佛教中的根本無知）造作諸行（Saṃskāra，業力）等，所以是爲了對治這種執著，因此是因觀（對原因的觀察）。

四、約一切相智分別者（從一切相智的角度來分別）：應當觀察第四因緣相（關於第四種因緣的相）。『有支無作故者』（『有』這一支沒有造作，所以…）說明了『有』這一支並非直接地后依於前，說明了后（果）沒有自性，也說明了前（因）能夠造作后（果），而前（因）也沒有造作。所以諸緣起（Pratītyasamutpāda，緣起）是種智（一切種智，佛陀的智慧）的境界。

第五、三道不斷者（三道不斷）：四門（四種角度）與前面相同。

初、約經為三道不斷者（首先，從經文的角度來說，三道不斷）：煩惱有兩種，即能發（能引發）和能潤（能滋潤）。雖然所有的煩惱都能引發和滋潤，但是，在引發業（Karma，行為）的階段，無明（Avidyā）的力量更強；在滋潤業（Karma）而受生的階段，愛（Tṛṣṇā，渴愛）和取（Upādāna，執取）的力量更強，所以特別這樣說。因為沒有重複引發，所以立一個無明（Avidyā）。因為數數灌溉，所以分為愛（Tṛṣṇā）和取（Upādāna）。業（Karma）也有兩種，即未潤（未滋潤）和已潤（已滋潤）的業（Karma）。在引因（導致結果的原因）中，愛（Tṛṣṇā）和取（Upādāna）未滋潤，最初生起，造作的相明顯，稱為行（Saṃskāra）。業（Karma）在生因（導致出生的原因）中，愛（Tṛṣṇā）和取（Upādāna）已經滋潤，接近出生，當果（將要產生的結果）成立，稱為有（Bhava）。這是隻從業（Karma）的角度來說。苦（Duḥkha，痛苦）也有兩種，即在因（原因）和果（結果）中的苦（Duḥkha）。識（Vijñāna，意識）等五種只是報因（報應的原因），生（Jāti，出生）等二位只是報果（報應的結果）。因為就所引因（所導致的原因）的階段難以知道差別相，所以依據當果（將要產生的結果）的階段，分別顯示五支（五蘊）。即在續生（持續出生）的時候，因識（作為原因的意識）的相明顯。其次，根（感官）未滿的時候，名色（Nāmarūpa，名色）的相增長。其次，根（感官）滿的時候，六處（Ṣaḍāyatana，六處）明盛。依靠這個而引發觸（Sparśa，接觸），因觸（Sparśa）而生起受（Vedanā，感受）。那時才稱為受果（感受的結果）究竟。依據這個階段，立因為五支（五蘊）。果位（結果的階段）容易瞭解差別相，所以總共立二支（生和老死）來顯示三苦（三種痛苦）。然而，所生的果（結果）如果在未來，爲了對生（Jāti）產生厭惡，所以說生老死（Jāti-jarā-maraṇa，生老死）。如果到了現在，爲了讓人瞭解分位相生（各個階段的相生），所以說識（Vijñāna）等五種。詳細的解釋如同《唯識論》（Vijñāptimātratāsiddhi-śāstra）第八卷中所辨析的。又，這惑（Klesha，煩惱）、業（Karma）、苦（Duḥkha）三者

【English Translation】 English version The result (果) and the cause (俱) are not discontinuous (不斷). Because they are not different (不異), both cause and result are not permanent (不常). You can also think about it the other way around. Also, because 'ze' (則, rule) is not separate from 'shi ze' (是則, that is the rule), 'ji' (即, immediately) is neither permanent (不常) nor discontinuous (不斷). You can also think about it this way to understand. 'Si zi sheng xia' (四自生下, from the four kinds of self-origination onwards), in general, the conclusions are the same and can be understood.

1. From the perspective of great compassion (大悲), it is said that sentient beings with wrong views (邪見) are attached to inverted causes, believing that Maheśvara (自在天, a Hindu deity considered by some Buddhists to be a false creator) is the cause of sentient beings, which is very pitiful. In this text, it is clarified that ignorance (無明, Avidyā) creates actions (行, Saṃskāra), etc., so it is to counteract this attachment, hence it is a contemplation on causes (因觀).

2. From the perspective of all-aspect wisdom (一切相智), one should observe the fourth condition (因緣) aspect. 'You zhi wu zuo gu zhe' (有支無作故者, 'Bhava' (有) limb has no creation, therefore...) indicates that the 'Bhava' (有) limb does not directly depend on the previous one. It explains that the later (result) has no self-nature, and also explains that the former (cause) can create the later (result), but the former (cause) also has no creation. Therefore, all dependent origination (緣起, Pratītyasamutpāda) is the realm of omniscient wisdom (種智, Sarvajñāna).

3. The three paths (三道) are continuous (不斷): the four perspectives (四門) are the same as before.

First, from the perspective of the sutras, the three paths are continuous: there are two types of afflictions (煩惱), namely those that can initiate (能發) and those that can nourish (能潤). Although all afflictions can initiate and nourish, in the stage of initiating karma (業, Karma), the power of ignorance (無明, Avidyā) is stronger; in the stage of nourishing karma (業, Karma) and receiving rebirth, the power of craving (愛, Tṛṣṇā) and grasping (取, Upādāna) is stronger, so it is specifically stated this way. Because there is no repeated initiation, one ignorance (無明, Avidyā) is established. Because of repeated irrigation, it is divided into craving (愛, Tṛṣṇā) and grasping (取, Upādāna). There are also two types of karma (業, Karma), namely un-nourished (未潤) and nourished (已潤) karma (業, Karma). In the causal factor (引因), craving (愛, Tṛṣṇā) and grasping (取, Upādāna) are un-nourished, initially arising, and the aspect of creation is obvious, called action (行, Saṃskāra). In the causal factor of birth (生因), craving (愛, Tṛṣṇā) and grasping (取, Upādāna) have already nourished, approaching birth, and the future result (當果) is established, called existence (有, Bhava). This is only from the perspective of karma (業, Karma). There are also two types of suffering (苦, Duḥkha), namely suffering (苦, Duḥkha) in the cause and suffering (苦, Duḥkha) in the result. The five aggregates (五蘊) such as consciousness (識, Vijñāna) are only the cause of retribution (報因), and the two stages such as birth (生, Jāti) are only the result of retribution (報果). Because it is difficult to know the differences in the stage of the causal factor (所引因), the five limbs (五支) are specifically shown based on the stage of the future result (當果). That is, at the time of continuous rebirth (續生), the aspect of consciousness as the cause (因識) is obvious. Secondly, when the senses (根) are not yet complete, the aspect of name and form (名色, Nāmarūpa) increases. Secondly, when the senses (根) are complete, the six sense bases (六處, Ṣaḍāyatana) are clear and flourishing. Relying on this, contact (觸, Sparśa) is initiated, and feeling (受, Vedanā) arises from contact (觸, Sparśa). Only then is it called the ultimate result of feeling (受果). Based on this stage, the five aggregates (五蘊) are established as the cause. The stage of the result is easy to understand the differences, so two limbs (生 and 老死) are established in total to show the three sufferings (三苦). However, if the result (果) to be born is in the future, in order to generate aversion to birth (生, Jāti), birth, old age, and death (生老死, Jāti-jarā-maraṇa) are mentioned. If it reaches the present, in order to make people understand the arising of phases (分位相生), the five aggregates (五蘊) such as consciousness (識, Vijñāna) are mentioned. Detailed explanations are as explained in the eighth volume of the Treatise on Consciousness-Only (Vijñāptimātratāsiddhi-śāstra). Also, these three, affliction (惑, Klesha), karma (業, Karma), and suffering (苦, Duḥkha)

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為流轉之相。如凈意菩薩所造十二緣論頌云。煩惱初八九。業二及與十。餘七說為苦。三攝十二法。從三故生二。從二故生七。從七復生三。是故如輪轉。一切世間法唯因果無人。但從諸空法還生於空法。解云此辨三道相生顯二無我。廣如彼釋。

二約厭離有為分別者論名攝過觀。所謂三道攝苦因苦果。深厭離故也。

三約大悲分別者論名異道求解脫。內對治苦行因。謂邪苦行但是煩惱業妄想因故。非樂因故。如經是中無明愛等。四約大智分別者論名入諦觀。三道是苦集諦故。是大智所知法也。瑜伽幾支苦諦攝。及現法為苦。答二謂生及老死。問幾支苦諦攝。當成為苦。答五謂識乃至受種子性。問幾支集諦攝。答所餘支。解云當五因二果俱是苦諦。惑業五是集諦攝。又唯識論第八云。皆苦諦攝。取蘊性故。五集諦攝。業煩惱性故。解云此則苦攝十二。以是取蘊性。集唯攝五可知。

第六分別先後際中亦四門同前。

初約經。分別先後際者。此十二支初二是能引。次五是所引。次三是能生。后二是所生。于中分別三際。諸聖教中略有三說。一依此經開能所引分先際中際。合能所生總為后際。以引遠故開之。生近故合也。二依唯識論開能所生合能所引。是故前十現在。后二未來。以十因二果分二

【現代漢語翻譯】 現代漢語譯本：是流轉的相狀。《凈意菩薩所造十二緣論頌》中說：『煩惱是初、八、九支，業是二和十支，其餘七支說是苦，三支總攝十二法。從三支故而生二支，從二支故而生七支，從七支又生三支，所以像輪子一樣流轉。一切世間法唯有因果，沒有作者，只是從各種空法中還生出空法。』解釋說，這裡辨析三道（煩惱道、業道、苦道）相生，顯示二無我（人無我、法無我）。詳細內容見該論的解釋。

二、從厭離有為的角度來分別，論中稱為『攝過觀』。就是說，三道總攝苦因和苦果，因此要深深地厭離。

三、從大悲的角度來分別，論中稱為『異道求解脫』。內在對治苦行之因，即錯誤的苦行只是煩惱、業、妄想之因，不是快樂之因。如經中所說，『其中沒有無明、愛等。』

四、從大智的角度來分別，論中稱為『入諦觀』。三道是苦諦和集諦，所以是大智所要了解的法。《瑜伽師地論》中說，幾支屬於苦諦？以及現法為苦？回答是二支，即生和老死。問：幾支屬於苦諦，當成為苦？答：五支，即識乃至受的種子性。問：幾支屬於集諦？答：其餘的支。解釋說，當五因二果都屬於苦諦，惑業五支屬於集諦。又《唯識論》第八卷說：『都屬於苦諦所攝，因為是取蘊的性質。』五支屬於集諦所攝，因為是業和煩惱的性質。解釋說，這裡苦諦總攝十二支，因為是取蘊的性質。集諦只攝五支，可以知道。

第六、在分別先後際中，也和前面一樣有四門。

首先，從經文的角度，分別先後際。這十二支中，最初的二支是能引，其次的五支是所引，再次的三支是能生，最後的二支是所生。其中分別三際。各種聖教中略有三種說法。第一種是根據此經，將能引和所引分為先際和中際，將能生和所生合為后際。因為引是遙遠的，所以分開；生是近的，所以合併。第二種是根據《唯識論》，將能生和所生分開，將能引和所引合併。所以前十支是現在，后二支是未來。用十因二果來劃分。

【English Translation】 English version: These are the characteristics of transmigration. As the 'Twelve Nidanas Treatise' composed by Bodhisattva Jingyi states: 'Afflictions are the first, eighth, and ninth links; karma is the second and tenth links; the remaining seven links are said to be suffering; the three categories encompass the twelve dharmas. From the three links, two links arise; from the two links, seven links arise; from the seven links, three links arise again; therefore, it revolves like a wheel. All worldly dharmas are only cause and effect, without an agent; they merely arise from empty dharmas and return to empty dharmas.' The explanation clarifies that this distinguishes the arising of the three paths (the path of affliction, the path of karma, and the path of suffering), revealing the two aspects of no-self (the no-self of persons and the no-self of phenomena). The detailed content can be found in the explanation of that treatise.

Secondly, from the perspective of aversion to conditioned existence, the treatise refers to it as 'observing the faults of accumulation'. That is, the three paths encompass the causes and effects of suffering, hence the need for deep aversion.

Thirdly, from the perspective of great compassion, the treatise refers to it as 'seeking liberation through different paths'. Internally counteracting the cause of painful practices, meaning that incorrect painful practices are merely the cause of afflictions, karma, and deluded thoughts, not the cause of happiness. As the sutra says, 'Among them, there is no ignorance, craving, etc.'

Fourthly, from the perspective of great wisdom, the treatise refers to it as 'entering the contemplation of truth'. The three paths are the truth of suffering (Dukkha Satya) and the truth of the origin of suffering (Samudaya Satya), therefore they are dharmas to be understood by great wisdom. The 'Yogacarabhumi-sastra' asks, how many links are included in the truth of suffering? And how is the present dharma suffering? The answer is two links, namely birth and old age and death. Question: How many links are included in the truth of suffering, when becoming suffering? Answer: Five links, namely the seed nature of consciousness (Vijnana) up to sensation (Vedana). Question: How many links are included in the truth of the origin of suffering? Answer: The remaining links. The explanation says that when the five causes and two effects all belong to the truth of suffering, the five links of delusion and karma belong to the truth of the origin of suffering. Furthermore, the eighth volume of the 'Vijnaptimatrata-siddhi Sastra' says: 'All are included in the truth of suffering, because they are the nature of grasping aggregates.' The five links are included in the truth of the origin of suffering, because they are the nature of karma and afflictions. The explanation says that here the truth of suffering encompasses all twelve links, because it is the nature of grasping aggregates. It can be known that the truth of the origin of suffering only encompasses five links.

Sixthly, in distinguishing the past, present, and future, there are also four aspects as before.

Firstly, from the perspective of the sutras, distinguishing the past, present, and future. Among these twelve links, the first two links are the 'leading' (able to lead), the next five links are the 'led' (what is led), the next three links are the 'generating' (able to generate), and the last two links are the 'generated' (what is generated). Among them, the three periods are distinguished. There are roughly three explanations in various sacred teachings. The first is based on this sutra, dividing the 'leading' and 'led' into the past and present periods, and combining the 'generating' and 'generated' into the future period. Because 'leading' is distant, it is separated; because 'generating' is near, it is combined. The second is based on the 'Vijnaptimatrata-siddhi Sastra', separating the 'generating' and 'generated' and combining the 'leading' and 'led'. Therefore, the first ten links are present, and the last two links are future. It is divided by ten causes and two effects.

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世故。三生引俱開妙智論。初二過去。次八現在。后二未來故成三世。唯識論等十因二果定不同世。因中前七與次三或同或異。若二三七各定同世。如是十二一重因果足顯輪轉及離斷常。又由此三際因果輪迴。人法二我永無所有。

二約厭離有為者論名護過觀。謂外人與此緣生道理出三種過。一一切身一時生者列過名。何以故者外人自徴立過所以。無異因者釋立過相。以無我異因。何為不得五道之身一時並生。二中列名。徴立可知。無作者故者釋立過相。若無我作業誰受來報。三中列徴可知。釋中既無有我。誰持是業令使至果。是故應失。前不受報據前望后說。此中失業據后望前說。此三下總牒彰護。謂過現因。別名為異因。以此答前三種難故名為答。亦通取下句。現未果異。由彼異因云何得有一時生過。又差別因得差別報。云何乃言有不受報。差別之報由異因生。云何得有失業之過。下釋文中。先釋過去內。無明緣行是見過去者牒舉經文。下釋中二句。初明過因能作現。二現果由過因。說現識等以為當來。此中但說過去因則足。何須復說現為其當。欲以因果相屬防三過故。則是見下釋已總結過去是因義。二釋現在中。言識乃至受見現在者牒經文。釋中二句。初明現果由過因。二復能下明過因得現果。現在是彼

【現代漢語翻譯】 現代漢語譯本： 關於世俗事務。《三生引俱開妙智論》中，最初兩個是過去，接著八個是現在，最後兩個是未來，因此構成了三世。唯識論等認為十因二果在時間上是截然不同的。在因中，前七個與接下來的三個可能相同也可能不同。如果二、三、七各自確定屬於同一世。這樣，十二個環節構成了一個完整的因果鏈條，足以顯示輪迴的流轉以及遠離斷滅和常恒的兩種極端。而且，由於這三世的因果輪迴，人我和法我永遠都不存在。

二、關於厭離有為法者的論述，稱為護過觀。外道之人針對緣起之理提出了三種過失。第一種過失是：一切身一時產生。他們列舉過失並提出疑問：『為什麼呢？』外道自己提出疑問，是爲了確立過失的原因。『沒有不同的原因』，這是解釋確立過失的相狀。因為沒有我以及不同的原因，為什麼不能讓五道之身同時產生呢？第二種中列舉名稱，提出疑問，這些都是可以理解的。『沒有作者的緣故』，這是解釋確立過失的相狀。如果沒有我來造業，那麼誰來承受未來的果報呢？第三種中列舉疑問，這些都是可以理解的。解釋中說，既然沒有我，那麼誰來持有這些業，使它們最終產生結果呢？因此，這些業應該會遺失。前面說不受果報，是從過去看向未來而說的。這裡說遺失業，是從未來看向過去而說的。下面這三段是總體的概括，彰顯了護過觀。所謂過去的原因，可以另外稱為不同的原因。用這些來回答前面三種難題，因此稱為回答。也可以理解為包括下面的句子。現在的果和未來的果是不同的，由於那些不同的原因，怎麼會有一時產生的過失呢？而且，不同的原因產生不同的果報，怎麼能說有不受果報的情況呢？不同的果報是由不同的原因產生的，怎麼會有遺失業的過失呢？

下面的解釋文中，首先解釋過去的部分。『無明緣行』，這是指看到過去的人所引用的經文。下面的解釋中有兩句。第一句說明過去的原因能夠產生現在的結果。第二句說明現在的結果是由過去的原因產生的，說現在的識等是未來的原因。這裡只說過去的原因就足夠了，為什麼還要說現在是未來的原因呢？這是爲了用因果之間的相互關聯來防止三種過失的產生。這就是看到下面解釋后總結的過去是原因的含義。第二，解釋現在的部分。『識乃至受』，這是指看到現在的人所引用的經文。解釋中有兩句。第一句說明現在的結果是由過去的原因產生的。第二句『又復能』說明過去的原因能夠產生現在的結果。現在是那些...

【English Translation】 English version: On worldly affairs. In the 'Treatise on the Wonderful Wisdom of the Three Lifetimes,' the first two are past, the next eight are present, and the last two are future, thus forming the three lifetimes. The Vijnaptimatrata-siddhi and others believe that the ten causes and two effects are distinctly different in time. Among the causes, the first seven and the next three may be the same or different. If two, three, and seven are each determined to belong to the same lifetime. In this way, the twelve links form a complete chain of cause and effect, sufficient to show the flow of samsara and to stay away from the two extremes of annihilation and permanence. Moreover, due to this causal cycle of the three lifetimes, neither the personal self (pudgala-atma) nor the phenomenal self (dharma-atma) ever exists.

Secondly, the discussion on those who are weary of conditioned phenomena is called the 'Protection Against Faults View'. Outsiders raise three faults against the principle of dependent origination. The first fault is: 'All bodies arise at the same time.' They list the faults and ask: 'Why is that?' The outsiders themselves raise the question in order to establish the reason for the fault. 'There is no different cause,' this explains the appearance of establishing the fault. Because there is no self and no different cause, why can't the bodies of the five realms arise simultaneously? The second lists the names and raises questions, which are understandable. 'Because there is no creator,' this explains the appearance of establishing the fault. If there is no self to create karma, then who will receive the future retribution? The third lists the questions, which are understandable. The explanation says that since there is no self, then who holds these karmas, causing them to eventually produce results? Therefore, these karmas should be lost. The previous statement of not receiving retribution is said from the perspective of looking from the past to the future. The statement here of losing karma is said from the perspective of looking from the future to the past. The following three paragraphs are a general summary, highlighting the 'Protection Against Faults View'. The so-called past cause can also be called a different cause. These are used to answer the previous three difficulties, hence it is called an answer. It can also be understood to include the following sentences. The present effect and the future effect are different, and due to those different causes, how can there be the fault of arising at the same time? Moreover, different causes produce different retributions, how can it be said that there is a situation of not receiving retribution? Different retributions are produced by different causes, how can there be the fault of losing karma?

In the following explanatory text, first explain the past part. 'Ignorance conditions volitional formations (avidya-pratyaya-samskara)', this refers to the sutra text quoted by those who see the past. There are two sentences in the following explanation. The first sentence explains that the past cause can produce the present effect. The second sentence explains that the present effect is produced by the past cause, saying that the present consciousness (vijnana) etc. are the cause of the future. It is sufficient to only talk about the past cause here, why also say that the present is the cause of the future? This is to use the mutual relationship between cause and effect to prevent the occurrence of the three faults. This is the meaning of the past being the cause, summarized after seeing the following explanation. Second, explain the present part. 'Consciousness (vijnana) up to feeling (vedana)', this refers to the sutra text quoted by those who see the present. There are two sentences in the explanation. The first sentence explains that the present effect is produced by the past cause. The second sentence 'Moreover, it can' explains that the past cause can produce the present effect. The present is those...

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過去之未來故云得未來果。三愛取下釋未來中。先牒文。言復有生者釋從愛取等起有生死名有生也。問前釋過現皆二世相對。今解未來何故不然。答以彼過現經中自分為兩也。故須相屬以成護過。經中自說愛取有三從果為未來。不假論主相屬故不論也。言一往定者結別前文。以上來所明是一分三世名一往。理數如是稱之為定。下釋展轉三世相生無盡故云復有後世生轉故也。此說何義下釋前護過有三義。一泛明業不得果。二舉經明得。三雙結得不。前中先總舉。由三義故令過去業不能得報。一或有未作者就過去求愛取有等。爾時未作故。于現在不得生老死果。問觀此文。意似說過去無明未作業行。何因乃云愛等未作。答若無明未作業。何因乃言過去業。三義故不得報。言或有已作未得報者就現以求愛取有等。雖已作竟以未熟故。現在不得生老死果。或得對治者。若已潤業熟。計應次此未來得生老死果。或於此生若得聖果者。斷愛取故令已熟之業則便燋亡不得報。二是中無明下明舉經三義得報。謂過去既有無明緣行。故知已作不同愛等。現在既得識等五果。明知則是業已得果。由現在愛取無聖道斷令未來生死相續不絕。三是故下雙結中。有已作是行支。未作是有支。已得果是識支等。未得果是生支等。聖人已斷凡夫未斷。

【現代漢語翻譯】 現代漢語譯本 『過去』導致『未來』，所以說得到『未來果』（未來的結果）。下面在『三愛』（三種愛慾）、『取』（追求）之下解釋『未來』。先引用原文。說『復有生者』（再次有生命產生），解釋說從『愛』、『取』等產生『有』（存在），由『有』產生『生死』，名為『有生』。問：前面解釋『過去』、『現在』都是兩世相對而言，現在解釋『未來』為什麼不這樣？答：因為前面的『過去』、『現在』在經文中自分為兩部分，所以需要相互關聯以完成對『過去』的護過（保護）。經文中自己說『愛』、『取』有三種，從結果來說是『未來』，不需要論主相互關聯，所以不討論。說『一往定者』（一旦確定），總結區分前面的內容。以上所說明的是一分三世，名為『一往』。道理和數量是這樣，稱之為『定』。下面解釋展轉三世相生無盡，所以說『復有後世生轉』（再次有後世的生命流轉）。 這說明什麼意義呢？下面解釋前面所說的護過有三種意義。一是泛泛地說明業不得果。二是舉經文說明得果。三是雙重總結得果與不得果。前面先總的舉例。由於三種原因，使過去的業不能得到報應。一是或者有未作者，就過去求『愛』、『取』、『有』等。那時沒有做，所以在現在得不到『生老死』的果報。問：看這段文字，意思好像說過去『無明』（對真理的無知）沒有作業行（行為），為什麼說『愛』等沒有做？答：如果『無明』沒有作業，為什麼說『過去業』？因為三種原因而不得報應。說或者有已作未得報者，就現在求『愛』、『取』、『有』等。雖然已經做完，因為沒有成熟，所以現在得不到『生老死』的果報。或者得到對治者。如果已經滋潤的業成熟，估計應該在此未來得到『生老死』的果報。或者在此生如果得到聖果的人，斷除『愛』、『取』，使已經成熟的業就此焦亡，不得報應。二是『是中無明』（這其中無明），下面說明舉經文三種意義得報。說過去既有『無明』緣『行』（行為），所以知道已經做了，不同於『愛』等。現在既然得到『識』（意識）等五果，明明知道這是業已經得果。由於現在『愛』、『取』沒有聖道斷除，使未來生死相續不絕。三是『是故』（因此），下面雙重總結中。有已作的是『行』支，未作的是『有』支，已得果的是『識』支等，未得果的是『生』支等。聖人已經斷除，凡夫沒有斷除。

【English Translation】 English version The 『past』 leads to the 『future,』 hence it is said to obtain the 『future fruit』 (future result). Below, 『future』 is explained under 『three loves』 (three kinds of desires), 『grasping』 (pursuit). First, quote the original text. Saying 『again there is birth』 (again there is life), explains that from 『love,』 『grasping,』 etc., 『existence』 (becoming) arises, and from 『existence』 arises 『birth, old age, and death,』 which is called 『having birth.』 Question: The previous explanations of 『past』 and 『present』 are both relative to two lifetimes. Why is the explanation of 『future』 not like this now? Answer: Because the previous 『past』 and 『present』 are divided into two parts in the sutra itself, so they need to be related to each other to complete the protection of the 『past.』 The sutra itself says that there are three kinds of 『love』 and 『grasping,』 and from the result, it is 『future,』 which does not require the master of the discourse to be related to each other, so it is not discussed. Saying 『once determined』 summarizes and distinguishes the previous content. What is explained above is a part of the three times, called 『once.』 The principle and number are like this, which is called 『determined.』 Below, it explains that the three times are mutually generated endlessly, so it is said that 『again there is the transformation of future lives.』 What meaning does this explain? Below, it explains that the protection mentioned earlier has three meanings. First, it generally explains that karma does not obtain fruit. Second, it cites the sutra to explain obtaining fruit. Third, it doubly concludes obtaining fruit and not obtaining fruit. The previous one first gives a general example. Due to three reasons, the past karma cannot be rewarded. First, or there are those who have not acted, seeking 『love,』 『grasping,』 『existence,』 etc., in the past. At that time, they did not act, so they cannot obtain the fruit of 『birth, old age, and death』 in the present. Question: Looking at this text, the meaning seems to say that in the past, 『ignorance』 (lack of knowledge of the truth) did not perform actions, why say that 『love,』 etc., did not act? Answer: If 『ignorance』 did not perform actions, why say 『past karma』? Because of three reasons, it cannot be rewarded. Saying that or there are those who have acted but have not been rewarded, seeking 『love,』 『grasping,』 『existence,』 etc., in the present. Although it has been completed, because it has not matured, it cannot obtain the fruit of 『birth, old age, and death』 in the present. Or those who obtain the antidote. If the karma that has been nourished has matured, it is estimated that the fruit of 『birth, old age, and death』 should be obtained in this future. Or if a person who has attained the holy fruit in this life cuts off 『love』 and 『grasping,』 the karma that has matured will be burned and will not be rewarded. Second, 『in this ignorance,』 below it explains that citing the sutra has three meanings of obtaining reward. Saying that in the past there was 『ignorance』 as a condition for 『action』 (behavior), so it is known that it has been done, unlike 『love,』 etc. Now that the five fruits of 『consciousness』 (awareness), etc., have been obtained, it is clear that this is the karma that has already obtained the fruit. Because there is no holy way to cut off 『love』 and 『grasping』 in the present, the future cycle of birth and death continues uninterrupted. Third, 『therefore,』 below it doubly concludes. What has been done is the 『action』 limb, what has not been done is the 『existence』 limb, what has obtained the fruit is the 『consciousness』 limb, etc., and what has not obtained the fruit is the 『birth』 limb, etc. The saints have already cut it off, but ordinary people have not.

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下正結護業。既有如是差別。何容有一切身一時生過。謂有作未作。何緣一時有得報未得。云何一時。有斷未斷。如何得一時。若爾下重牒顯示非一切業當受者。是前已斷也。亦非不受者是前未斷。亦非一時者顯前作未作得未得可知。若自作下護第二不受報過。謂自作自受。何不他受。以他不作故。三離彼三事護第三失業過。謂由離前三種不得。是故諸業無不得果。故無失業過。下結可知。

三約大悲分別者。菩薩見諸外道行異道求解脫中計無因等。起大悲心。觀此緣生。救彼邪執。論言先中際因者。過去二支是先際。與現在識等中際為因故。言及中后際因者。中際愛取有與未來后際為因。言中際前後二際故者。于中際內識等五果分屬前際。愛等三因分屬后際。既有此因。云何言無。是故結云若無如是因事則種種眾生果事亦無也。

四約大智分別者論名力無力信入依觀。過去二支望現有力。望后無力。愛等三支望後有力望前無力。又釋過二有力。現五無力。現三有力。后二無力。以皆能生為有力所生為無力。菩薩舉此。化人令離邪入正故云信入。依菩薩智照故云觀也。言先中后化勝者重釋成先中后。是力無力化勝是信入。謂照三際以化眾生。為種智故也。

第七三苦分別中亦四門。

初經明

【現代漢語翻譯】 現代漢語譯本： 下面是關於正確地防護業的討論。既然有這樣的差別，怎麼能說一切眾生同時經歷果報呢？如果說有已作和未作的業，那麼為什麼有些業同時得到果報，有些業卻沒有得到果報呢？怎麼能同時存在斷除和未斷除的業呢？如果這樣說，那麼重複說明並非所有業都會立即受報，因為有些業之前已經斷除了。同樣，並非所有不受報的業都是之前沒有斷除的。也不是說所有業都是同時發生的，這表明之前已作和未作、已得報和未得報的業是可以區分的。如果自己造業自己承受，為什麼不能由他人承受呢？因為他人沒有造業。遠離那三種情況，是爲了防止失去業的果報。也就是說，由於遠離了前述三種情況，就無法獲得果報。因此，所有的業都會有結果，所以不存在失去業的果報的情況。下面的結論是顯而易見的。

三、關於以大悲心來分別：菩薩看到那些外道修行異端，在求解脫的過程中，計較沒有因等等，於是生起大悲心，觀察這種緣起，救助他們脫離邪見。論中說，『先中際因』，指的是過去二支是先際，與現在的識等中際作為因。『及中后際因』，指的是中際的愛、取、有與未來的后際作為因。『中際前後二際故』，指的是在中際內，識等五果分屬於前際，愛等三因分屬於后際。既然有這樣的因，怎麼能說沒有呢？所以結論是，如果沒有這樣的因事，那麼種種眾生的果事也就不會存在了。

四、關於以大智來分別：論中提到名、力、無力、信入、依觀。過去二支對於現在來說是有力的，對於未來來說是無力的。愛等三支對於未來來說是有力的，對於過去來說是無力的。又解釋說，過去二支是有力的，現在五支是無力的，現在三支是有力的，未來二支是無力的。因為它們都能產生結果，所以說是有力的，被產生的結果是無力的。菩薩舉出這些，是爲了教化人們離開邪見，進入正道，所以說是『信入』。依靠菩薩的智慧照見，所以說是『觀』。『先中后化勝者』，是重新解釋成就先、中、后。有力、無力，教化殊勝，這是信入。也就是說，照見三際，以此來教化眾生，爲了種下智慧的種子。

第七、在三苦的分別中，也有四個方面。

首先，經文中闡明。

【English Translation】 English version: The following is a discussion on properly guarding karma (業, yè). Since there are such differences, how can it be said that all beings experience retribution at the same time? If it is said that there are karmas that have been done and not yet done, then why do some karmas receive retribution simultaneously, while others do not? How can there be karmas that are both severed and not yet severed at the same time? If this is the case, then it is reiterated that not all karmas will be immediately retributed, because some karmas have been severed before. Similarly, not all karmas that are not retributed are those that have not been severed before. Nor is it that all karmas occur simultaneously, which shows that karmas that have been done and not yet done, and those that have received retribution and not yet received retribution, can be distinguished. If one creates karma and bears the consequences oneself, why can't others bear them? Because others have not created the karma. Avoiding those three situations is to prevent losing the retribution of karma. That is, because one avoids the aforementioned three situations, one cannot obtain retribution. Therefore, all karmas will have consequences, so there is no such thing as losing the retribution of karma. The following conclusion is obvious.

Third, regarding distinguishing with great compassion (大悲心, dà bēi xīn): Bodhisattvas (菩薩, Púsà) see those non-Buddhists (外道, wàidào) practicing heterodox paths, clinging to the idea of no cause, etc., in their pursuit of liberation (解脫, jiětuō). Thus, they generate great compassion, observe this dependent origination (緣起, yuánqǐ), and help them escape from wrong views. The treatise says, 'The cause of the past and present (先中際因, xiān zhōng jì yīn)' refers to the two branches of the past as the past, which serve as the cause for the present consciousness (識, shí), etc. 'And the cause of the present and future (及中后際因, jí zhōng hòu jì yīn)' refers to the present love (愛, ài), grasping (取, qǔ), and existence (有, yǒu) as the cause for the future. 'The present is the cause of both the past and future (中際前後二際故, zhōng jì qiánhòu èr jì gù)' refers to the fact that within the present, the five fruits such as consciousness belong to the past, and the three causes such as love belong to the future. Since there is such a cause, how can it be said that there is none? Therefore, the conclusion is that if there were no such causal events, then the resultant events of various beings would not exist either.

Fourth, regarding distinguishing with great wisdom (大智, dà zhì): The treatise mentions name, power, powerlessness, faith-entry, and reliance-observation. The two branches of the past are powerful in relation to the present, but powerless in relation to the future. The three branches of love, etc., are powerful in relation to the future, but powerless in relation to the past. It is also explained that the two branches of the past are powerful, the five branches of the present are powerless, the three branches of the present are powerful, and the two branches of the future are powerless. Because they can all produce results, they are said to be powerful, and the results produced are powerless. Bodhisattvas cite these in order to teach people to leave wrong views and enter the right path, so it is said to be 'faith-entry (信入, xìnrù)'. Relying on the wisdom of the Bodhisattva to illuminate, so it is said to be 'observation (觀, guān)'. 'Those who transform the past, present, and future are superior (先中后化勝者, xiān zhōng hòu huà shèng zhě)' is a reinterpretation of achieving the past, present, and future. Power and powerlessness, the transformation is superior, this is faith-entry. That is, illuminating the three periods of time in order to transform beings, in order to plant the seeds of wisdom.

Seventh, in the distinction of the three sufferings (三苦, sān kǔ), there are also four aspects.

First, the sutra clarifies.

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。此有支皆是苦聚。將釋三苦。因辨受俱分別。瑜伽云幾樂受俱行。謂除二所餘。解云除受及老死餘十有樂受。以受不與受俱故。老死位中多無樂故。幾苦受俱行。謂即彼及所除中一。解云唯除受支餘十一是苦受。幾是舍受俱行。如樂受說。以老死位多無客舍故。幾不與受俱行。謂所除中一即受支。以受不與受俱故。唯識論亦同。次三苦分別有二門。一理實遍通門。如瑜伽中幾支壞苦攝。謂樂受俱行支及非受俱行支一分。幾若苦攝。謂苦受俱行支及非受俱行支一分。幾支行苦攝。謂所有壞苦苦苦支亦是行苦支或有行苦所攝非餘二苦。謂不苦樂受俱行支及非受俱行支。一分。壞苦攝十支全及受支中一分。謂樂受。除受支中苦受及老死支。苦苦攝十一支全及受支中一分。謂苦受。行苦攝壞苦苦苦。皆是行苦。或有行苦非二支所攝。謂不苦不樂受。是故行苦通攝十二。唯識第八亦同此說。二隨相增顯門如此經說。謂初五支遷流相現故稱行苦。觸受二種觸對生苦故云苦苦。余為壞苦者但壞樂名壞苦。老死支既無樂可壞。何故名壞苦邪。釋壞苦有二。一樂壞為苦。望所壞說。二以壞是苦故云壞苦。此老死支能壞生故。故屬壞苦也。余文可知。

二約厭離有為。論主世諦觀六種之中此當第五。名不厭厭觀。謂凡夫不厭。菩薩

【現代漢語翻譯】 現代漢語譯本：此有支（bhavaṅga，有生命活動能力的一支）皆是苦聚。將要解釋三種苦，因此辨別受（vedanā，感受）的伴隨情況。瑜伽論中說，有多少支與樂受（sukha vedanā，快樂的感受）一同生起？回答是：除了兩種之外，其餘的都與樂受一同生起。解釋說：除了受支（vedanāṅga，感受支）和老死（jarā-maraṇa，衰老和死亡）之外，其餘十支都有樂受。因為受不與受同時生起，而且在老死的狀態中，大多沒有快樂。有多少支與苦受（duḥkha vedanā，痛苦的感受）一同生起？回答是：就是那些支以及所排除的支中的一個。解釋說：除了受支，其餘的十一支都是苦受。有多少支與舍受（upekṣā vedanā，不苦不樂的感受）一同生起？如同樂受所說。因為在老死的狀態中，大多沒有客舍（臨時的住所）。有多少支不與受一同生起？回答是：所排除的支中的一個，就是受支。因為受不與受同時生起。唯識論（Vijñānavāda，唯識宗的論著）也相同。接下來，從兩個方面來分別三種苦：一是理實遍通門，如瑜伽論中說，有多少支被壞苦（vipariṇāma-duḥkha，變壞之苦）所攝？回答是：與樂受一同生起的支以及不與受一同生起的支的一部分。有多少支被苦苦（duḥkha-duḥkha，苦受之苦）所攝？回答是：與苦受一同生起的支以及不與受一同生起的支的一部分。有多少支被行苦（saṃskāra-duḥkha，行蘊之苦）所攝？回答是：所有壞苦和苦苦的支也是行苦的支，或者有些行苦所攝的支不是其餘兩種苦，就是與不苦不樂受一同生起的支以及不與受一同生起的支的一部分。壞苦攝取十支全部以及受支中的一部分，就是樂受。除去受支中的苦受以及老死支。苦苦攝取十一支全部以及受支中的一部分，就是苦受。行苦攝取壞苦和苦苦，都是行苦。或者有些行苦不是兩種支所攝，就是不苦不樂受。因此，行苦普遍攝取十二支。唯識第八識（ālaya-vijñāna，阿賴耶識）也同樣這樣說。二是隨相增顯門，如此經所說。就是最初五支遷流的相貌顯現，所以稱為行苦。觸（sparśa，接觸）和受兩種，因為觸對而生苦，所以稱為苦苦。其餘的稱為壞苦，只是破壞快樂才叫做壞苦。老死支既然沒有快樂可以破壞，為什麼叫做壞苦呢？解釋壞苦有兩種：一是快樂壞滅成為苦，這是從所破壞的事物來說的。二是因為壞滅就是苦，所以叫做壞苦。這個老死支能夠破壞生，所以屬於壞苦。其餘的文字可以知道。 關於厭離有為法，論主以世俗諦觀察六種觀法，這裡屬於第五種，名為不厭厭觀。意思是凡夫不厭惡，菩薩...

【English Translation】 English version: All these limbs of existence (bhavaṅga, the limb with the ability of life activity) are aggregates of suffering. To explain the three kinds of suffering, we therefore distinguish the accompanying circumstances of feeling (vedanā). The Yoga treatise says, how many limbs arise together with pleasant feeling (sukha vedanā)? The answer is: except for two, the rest arise together with pleasant feeling. The explanation is: except for the feeling limb (vedanāṅga) and old age and death (jarā-maraṇa), the remaining ten limbs have pleasant feeling. Because feeling does not arise together with feeling, and in the state of old age and death, there is mostly no pleasure. How many limbs arise together with painful feeling (duḥkha vedanā)? The answer is: those limbs and one of the excluded limbs. The explanation is: except for the feeling limb, the remaining eleven limbs are painful feeling. How many limbs arise together with neutral feeling (upekṣā vedanā)? As said about pleasant feeling. Because in the state of old age and death, there is mostly no temporary dwelling. How many limbs do not arise together with feeling? The answer is: one of the excluded limbs, which is the feeling limb. Because feeling does not arise together with feeling. The Consciousness-only treatise (Vijñānavāda) is also the same. Next, the three kinds of suffering are distinguished from two aspects: one is the aspect of reality and universal applicability, as the Yoga treatise says, how many limbs are included in the suffering of change (vipariṇāma-duḥkha)? The answer is: the limbs that arise together with pleasant feeling and a part of the limbs that do not arise together with feeling. How many limbs are included in the suffering of suffering (duḥkha-duḥkha)? The answer is: the limbs that arise together with painful feeling and a part of the limbs that do not arise together with feeling. How many limbs are included in the suffering of conditioned existence (saṃskāra-duḥkha)? The answer is: all the limbs of the suffering of change and the suffering of suffering are also the limbs of the suffering of conditioned existence, or some limbs included in the suffering of conditioned existence are not the other two kinds of suffering, which are the limbs that arise together with neither pleasant nor painful feeling and a part of the limbs that do not arise together with feeling. The suffering of change includes all ten limbs and a part of the feeling limb, which is pleasant feeling. Except for the painful feeling in the feeling limb and the limbs of old age and death. The suffering of suffering includes all eleven limbs and a part of the feeling limb, which is painful feeling. The suffering of conditioned existence includes the suffering of change and the suffering of suffering, which are all the suffering of conditioned existence. Or some suffering of conditioned existence is not included in the two kinds of limbs, which is neither pleasant nor painful feeling. Therefore, the suffering of conditioned existence universally includes twelve limbs. The eighth consciousness (ālaya-vijñāna) in the Consciousness-only school also says the same. The second is the aspect of increasing manifestation according to the characteristics, as this sutra says. That is, the appearance of the initial five limbs flowing and changing, so it is called the suffering of conditioned existence. Contact (sparśa) and feeling, because suffering arises from contact, so it is called the suffering of suffering. The rest are called the suffering of change, only the destruction of pleasure is called the suffering of change. Since the limbs of old age and death have no pleasure to destroy, why is it called the suffering of change? There are two explanations for the suffering of change: one is that the destruction of pleasure becomes suffering, which is from the perspective of what is destroyed. The second is that because destruction is suffering, it is called the suffering of change. This limb of old age and death can destroy birth, so it belongs to the suffering of change. The rest of the text can be understood. Regarding the aversion to conditioned dharmas, the treatise master observes the six types of contemplation from the perspective of conventional truth, and this belongs to the fifth type, called the contemplation of non-aversion to aversion. It means that ordinary people do not have aversion, but Bodhisattvas...

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能厭故云不厭厭。此約粗苦。又二乘不厭。菩薩能厭。此約細苦故云種種微苦也。以分別此等皆是苦故。及厭種種粗苦者二乘所厭。菩薩亦厭。又亦得前細是行苦。此粗是彼餘二苦故。

三約大悲隨順分別者。愍諸外道不達真理求異解脫。真解脫有四。舉正顯邪。一離一切苦相者涅槃樂德也。二無為相者是常德也。三離染相者是凈德也。四出世相者是我德也。涅槃經云於世間法自在遠離名為我也。言彼諸行苦下辨邪異正。于下四段經文各配一義。今此當初。言苦事隨逐乃至無色有縛者。舉此三苦現彼外道求非想等為涅槃者。菩薩觀之皆是十二緣生。三苦之法何有涅槃樂德之義。故順起悲。

四約一切相智分別者。此當第七增上慢非增上慢信入觀者。聲聞之人不覺細苦自謂無苦名增上慢。然覺粗苦非增上慢。舉此令彼二乘信入大乘緣生微細苦事。菩薩照此故名為觀。不如實知下釋成慢相。此之一門前約大悲以化外道。今就大智以攝二乘。以文含多意。論主善取故也。

第八因緣生者亦四門。

初約經。理實無明望行無因緣義。而言因緣生行者有二義。一自種為因。無明為緣。合說故云因緣。然隱彼親種顯此勝緣故云無明因緣也。二但彼增上緣望自增上果。還是親因故。說無明為行因緣。余亦如

【現代漢語翻譯】 現代漢語譯本： 能厭故說不厭是厭。這是就粗顯的苦來說的。另外，二乘（指聲聞乘和緣覺乘）不厭離，菩薩能夠厭離。這是就細微的苦來說的，所以說種種微苦。因為能分辨這些都是苦的緣故。以及厭離種種粗苦，這是二乘所厭離的，菩薩也厭離。又可以認為前面的細微苦是行苦，這裡的粗顯苦是其他兩種苦（苦苦和壞苦）的緣故。

三、從大悲心隨順眾生的角度來分別：憐憫那些不明白真正道理，尋求其他解脫方法的外道。真正的解脫有四種，列舉正確的來顯示錯誤的。一是遠離一切苦相，這是涅槃的快樂功德。二是無為相，這是常的功德。三是離染相，這是凈的功德。四是出世相，這是我的功德。《涅槃經》說，在世間法中自在遠離，就叫做我。說到那些諸行是苦的，下面辨別邪正。在下面的四段經文中，每一段都配一個意義。現在說最初的，說到苦的事情跟隨，乃至無色界也有束縛，這是舉出這三種苦，來顯示那些外道尋求非想非非想處等境界作為涅槃。菩薩觀察這些都是十二因緣所生，是三種苦的法，哪裡有涅槃快樂功德的意義呢？所以順應生起悲心。

四、從一切種智的角度來分別：這相當於第七種增上慢和非增上慢的信入觀。聲聞之人不覺察細微的苦，自己認為沒有苦，這叫做增上慢。然而覺察到粗顯的苦，就不是增上慢。舉出這些，讓那些二乘信入大乘的緣生微細苦事。菩薩照見這些，所以叫做觀。不如實知，是解釋說明增上慢的相狀。這一方面，前面是從大悲心來教化外道，現在是從大智慧來攝受二乘。因為經文包含多種意義，論主善於選取的緣故。

第八、因緣生，也有四門。

最初從經文的角度來說，理上說，無明對於行來說，沒有因緣的意義。但說因緣生行，有兩種意義。一是自種子為因，無明為緣，合起來說所以說因緣。然而隱藏那親近的種子，顯示這殊勝的緣，所以說無明因緣。二是僅僅是那增上緣，對於自身增上的果來說，還是親近的因。所以說無明是行的因緣。其餘的也這樣。

【English Translation】 English version: 'Being able to be weary' is why 'not being weary' is said to be weary. This refers to the coarse suffering. Furthermore, the two vehicles (Śrāvakayāna and Pratyekabuddhayāna) are not weary, while Bodhisattvas are able to be weary. This refers to subtle suffering, hence the saying 'various subtle sufferings.' It is because they can distinguish that all these are suffering. And being weary of various coarse sufferings is what the two vehicles are weary of, and Bodhisattvas are also weary of. Moreover, it can be considered that the previous subtle suffering is the suffering of formation (saṃskāra-duḥkha), while this coarse suffering is the other two sufferings (suffering of suffering and suffering of change).

Thirdly, distinguishing from the perspective of great compassion and accommodating beings: Pitying those non-Buddhists (Tirthikas) who do not understand the true principle and seek other methods of liberation. There are four kinds of true liberation, listing the correct ones to reveal the incorrect ones. First, being apart from all characteristics of suffering, this is the bliss of Nirvāṇa. Second, the characteristic of non-conditioned (asaṃskṛta), this is the virtue of permanence. Third, the characteristic of being apart from defilement, this is the virtue of purity. Fourth, the characteristic of being transcendent, this is the virtue of self. The Nirvāṇa Sūtra says, 'Being free and detached in worldly dharmas is called self.' Speaking of those actions being suffering, the following distinguishes between the incorrect and the correct. In the following four sections of scripture, each section is matched with a meaning. Now speaking of the initial one, saying that suffering follows, even the Formless Realm (Arūpadhātu) has bondage, this is to show that those non-Buddhists seek states such as the Realm of Neither Perception Nor Non-Perception as Nirvāṇa. Bodhisattvas observe that these are all produced by the twelve links of dependent origination, and are dharmas of the three sufferings. Where is the meaning of the bliss of Nirvāṇa? Therefore, compassion arises accordingly.

Fourthly, distinguishing from the perspective of all-knowing wisdom: This corresponds to the seventh type of conceit (abhimāna) and the view of entering through faith of non-conceit. Śrāvakas do not perceive subtle suffering and think they have no suffering, which is called conceit. However, perceiving coarse suffering is not conceit. Presenting these allows those of the two vehicles to enter into the subtle suffering of dependent origination of the Mahāyāna through faith. Bodhisattvas illuminate these, so it is called observation. 'Not knowing truthfully' explains the characteristics of conceit. This aspect, previously used great compassion to transform non-Buddhists, now uses great wisdom to gather the two vehicles. Because the text contains multiple meanings, the commentator is good at selecting them.

Eighth, 'arising from conditions' also has four aspects.

Initially, from the perspective of the scripture, in principle, ignorance (avidyā) has no causal relationship with action (saṃskāra). But saying that action arises from conditions has two meanings. First, the self-seed is the cause, and ignorance is the condition, so it is said to be conditions combined. However, concealing that close seed and revealing this superior condition is why it is said to be the condition of ignorance. Second, it is merely that the enhancing condition, in relation to its own enhancing result, is still the close cause. Therefore, it is said that ignorance is the condition of action. The rest is the same.

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是。欲明果不自起要從因緣因緣形奪復各無性。是故言因緣生乃顯無生。此猶順觀。逆觀一泯非生不生可知。

二約厭離有為中世諦觀六門中。此當第六名深觀。此深觀中攝后三門合成四句。一不自生。二不他生。三不共生。四不無因生。釋此四句諸論不同。略有五說。一約破外道。謂諸法不從冥諦自性生故云不自生。二不從梵天自在天等生故云不他生。三亦非微塵大種和合生故云不共生。四亦非無因自然而起故云不無因生。二約破二乘。一謂諸法不定從自同類因生故云不自生。二不定從彼異熟因生故云不他生。三又亦非彼俱有因生故云不共生。四小乘中許無明支前不正思惟托虛而起。似若無因。今亦不爾故離無因。三約法顯空。一果不自起名不自生。二自既不立。對誰辨他。又他亦各自。皆不成自。云何他生故云不他生。三自他因果既各不成故云不共生。四離因緣外無別果法故云不無因生。此上三重如般若燈論及中論等說。四約因緣形奪。對法論云。自種有故不從他。待眾緣故非自作。無作用故不共生。有功能故非無因。凡諸緣起亡雙二句已為甚深。況總亡四句。是故緣起最極甚深。五約緣起無礙門。但因緣生果。因緣相望各有二義。一全有力。二全無力。謂因望于果有全不生。緣必全生故。云因不生緣生故

。二緣望于果亦全不生。因必全生故云緣不生自因生故。三二力不俱故不共生。四二無力亦不俱故不無因生。此門有二義。一據力具有不有義故令相入。謂因有力時緣必無力。是故由因有力故能攝他。由緣無力故能入他。會彼緣力。總歸因力名不他生。雖言不他反顯自生。因力歸緣不自亦爾。反前思之。以二力二無力各不俱故無彼不相入。一力一無力相歸故恒時相入。以不相障礙增上緣寬故一切諸法無不相入。十忍品云菩薩善觀緣起法。於一法中解眾多法。眾多法中解了一法。良由此門故也。二據體有空不空義故有相即。謂非直因力歸緣。明其相入。亦乃因體。由緣顯因性空。攝同於緣。何者謂若無緣則無因故。以生果名因。無緣果不生。是時不名因。明知此因會歸彼緣為不自生。是故緣是有義。無不能攝。因是空義。無不所攝。因受攝故廢已同緣。緣能攝故攝因同已。余因攝緣受等並準思可知。由此義故諸法相即無所障礙。上文云知一即多多即一等皆此義也。是故無盡大緣起法無礙自在皆從此門而開現矣。此中言因無明諸行生者。論經云無明因緣行生者。彰因起果。明非他作。言因緣能生行者明果由因顯非自作。又以無明是行自因。故非他作。亦先無行體在無明中后還生行故非自作。余亦如是準思可見。此一門中論

主開為不自不他二句也。

三約大悲分別者。明諸外道求異解脫中。顯彼所求非想天等以為涅槃。菩薩觀之。但是有支緣生之法非是無為涅槃常德。是故菩薩隨起大悲也。

四約一切相智分別者。於九門內以第八第九二門合為一無始觀。遠公云。是真諦觀也。見法緣集。無本性故名為無始。今謂因緣起法的無元本依之始起故云無始。維摩中依無住本立一切法。同此義也。中際生故后際生者。舉法釋成。謂此緣生則是不生故名無始。是謂大智所知之法。

第九因緣縛說者亦四門。

初約經。是因緣生縛者。謂此緣起互相縛住不得是生。以是縛故復非是滅。以一縛字印此法體離諸分別。然是緣起縛相亦離故。寄言以顯故云縛說。為明此縛但在說中。此門顯緣起法事相。向盡理性將現極微妙處故。論云隨順觀世諦則入第一義諦。是此門也。釋文可知。

二約厭離有為深觀四門中。此是第三不共作。言非二作者。或因為自。以緣為他。或果為自。以因緣為他。此二自他俱不作故。若自他俱不作。何得為緣生。為釋此疑故云但隨順生。謂隨俗說生。理實無生。言無知者故者。遠公釋。此別釋非他。以無我知者能造作故作時不住者。別釋非自。明彼無明作行之時無行自性。住彼作時。還起後行故云

【現代漢語翻譯】 現代漢語譯本： 主旨在於闡明『不自』和『不他』這兩句話的含義。 三、關於以大悲心來分別：闡明那些外道尋求奇異的解脫方式，揭示他們所追求的非想天等境界，實際上是將其視為涅槃。菩薩觀察到，這些都只是有條件的、依賴因緣而生的法，並非無為的、具有永恒德行的涅槃。因此，菩薩隨之生起大悲心。 四、關於以一切相智來分別：在九門中，將第八門和第九門合併爲一個『無始觀』。遠公說，這是真諦之觀。見到諸法由因緣和合而生，沒有其自身的本性，因此稱為『無始』。我的理解是，因緣所生的法，沒有最初的、可以依賴的起始點，所以稱為『無始』。《維摩經》中依據『無住』的根本來建立一切法，與此意義相同。因為中間的因緣生起，所以後續的因緣也隨之生起，這是用具體的法來解釋說明。也就是說，這種因緣所生之法，實際上是不生的，所以稱為『無始』。這就是大智慧所能知曉的法。 第九、關於因緣束縛的闡述，也分為四個方面。 一、關於經文：『是因緣生縛者』，指的是這種因緣生起互相束縛，使得事物無法獨立產生。正因為這種束縛，事物也並非真正滅亡。用一個『縛』字來印證這種法的本體，使其脫離各種分別。然而，這種因緣生起的束縛之相也是虛幻的，所以只能通過言語來顯現，因此稱為『縛說』。爲了說明這種束縛只存在於言說之中。此門顯現了緣起法的具體事相。即將窮盡理性，展現極其微妙之處，所以《論》中說，隨順世俗的觀察，就能進入第一義諦，說的就是這個方面。釋文的內容可以自行理解。 二、關於厭離有為的深刻觀察，分為四個方面。這裡是第三個『不共作』。所謂『非二作者』，或者認為因是自己，緣是他者；或者認為果是自己，因緣是他者。因為自己和他者都不能單獨產生作用。如果自己和他者都不能單獨產生作用，那麼又怎麼能說是因緣所生呢？爲了解釋這個疑問，所以說『但隨順生』，指的是隨順世俗的說法而說生，實際上理體上是沒有生的。所謂『言無知者故』，遠公解釋說，這是分別解釋『非他』，因為沒有我的認知者能夠造作。『作時不住者』，是分別解釋『非自』，說明無明造作行為的時候，沒有行為的自性，停留在造作的時候，又會產生後續的行為，所以說。

【English Translation】 English version: The main point is to clarify the meaning of the two sentences 'not self' and 'not other'. Three, regarding distinguishing with great compassion: It clarifies those heretics who seek strange ways of liberation, revealing that the realms of neither perception nor non-perception, etc., which they pursue, are actually regarded as Nirvana. Bodhisattvas observe that these are merely conditioned dharmas arising from causes and conditions, not unconditioned Nirvana with eternal virtues. Therefore, Bodhisattvas accordingly generate great compassion. Four, regarding distinguishing with all-knowing wisdom: Among the nine gates, the eighth and ninth gates are combined into one 'beginningless contemplation'. Master Yuan said that this is the contemplation of true reality. Seeing that all dharmas arise from the aggregation of causes and conditions, without their own inherent nature, they are therefore called 'beginningless'. My understanding is that dharmas arising from causes and conditions do not have an initial starting point to rely on, so they are called 'beginningless'. The Vimalakirti Sutra establishes all dharmas based on the root of 'non-abiding', which has the same meaning. Because the middle cause arises, the subsequent cause also arises accordingly, which is explained using concrete dharmas. That is to say, this dharma arising from causes and conditions is actually unborn, so it is called 'beginningless'. This is the dharma that great wisdom can know. Ninth, the explanation of the bondage of causes and conditions is also divided into four aspects. One, regarding the sutra: 'That which is bound by causes and conditions' refers to the mutual bondage of these arising causes and conditions, making it impossible for things to arise independently. Precisely because of this bondage, things are also not truly extinguished. Using the word 'bondage' to seal the essence of this dharma, freeing it from all distinctions. However, this appearance of bondage arising from causes and conditions is also illusory, so it can only be manifested through language, hence it is called 'explanation of bondage'. To illustrate that this bondage only exists in speech. This gate reveals the specific phenomena of dharmas arising from causes and conditions. It is about to exhaust rationality and reveal extremely subtle points, so the Treatise says that following worldly observations can lead to the first principle, which is what this aspect is talking about. The content of the explanation can be understood by oneself. Two, regarding the profound observation of renouncing conditioned existence, it is divided into four aspects. Here is the third 'non-common action'. The so-called 'not two actors' either considers the cause to be oneself and the condition to be other; or considers the result to be oneself and the causes and conditions to be other. Because neither oneself nor the other can produce an effect independently. If neither oneself nor the other can produce an effect independently, then how can it be said to arise from causes and conditions? To explain this doubt, it is said 'but following the arising', which refers to speaking of arising according to worldly conventions, but in reality, there is no arising in principle. The so-called 'because there is no knower', Master Yuan explains that this is a separate explanation of 'not other', because there is no knower of self who can create. 'Those who do not abide when acting' is a separate explanation of 'not self', explaining that when ignorance creates actions, there is no self-nature of action, and when staying in the act of creation, subsequent actions will arise, so it is said.

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作時不住也。今更釋。因正有力時。緣必無力故。不得相知故云無知者故也。此是因緣不共果起之時名曰作時。于因於緣的無所住故云不住。此是因果不共。正作果時。此作不住于因不住于緣。亦不住果故云作時不住。此義正是經中縛義可知。

三順大悲分別者。謂諸外道求異解脫。以非想等為涅槃。菩薩觀之。但是有支非離染縛。失於涅槃真凈之德故生大悲。故云如是復染生縛也。

四約一切相智分別內。無始觀中名隨順縛故。謂生滅唯縛。隨順無本故也。

第十無所有盡觀中亦四門。

初約經明此有支虛相既盡隨順無所有徹到第一義。此顯不壞俗而恒真也。故云無明因緣諸行生。是隨順無所有。問無明生行是順所有。何故乃言順無所有。答乘前諸門。次第至此。顯彼無明正生行時則順無生入理故也。經意如此。問順觀既爾。逆復云何。答生既性盡。則所有無所有。俱離故云隨順無所有盡觀說。說義同前。思取其意。

二約厭離有為中名。第四非無因作。隨順有故。何故經中順無。論名順有。釋經意以緣歸理說。論意以性從相說。各現別義故作是說。又釋論中順有意顯無生。是故與經意亦不別。下別破無因。一縱破謂應常生故。二奪破謂恒不生故。三此非佛法下呵詰破。謂說無因最

【現代漢語翻譯】 現代漢語譯本 造作時不住留。現在進一步解釋。因為當正因有力的時候，緣必定無力，因此不能互相瞭解，所以說『無知』。這是因緣不共同產生果的時候，叫做『作時』。對於因和緣都沒有所住留，所以說『不住』。這是因果不共同，正在產生果的時候，這個造作不住留在因，不住留在緣，也不住留在果，所以說『作時不住』。這個意義正是經中所說的『縛』的含義，可以理解。

三、隨順大悲分別：指那些外道追求與衆不同的解脫，把非想非非想處等境界當作涅槃（Nirvana，梵文，指解脫的境界）。菩薩（Bodhisattva，梵文，指追求覺悟的修行者）觀察到，這些都只是有支，並沒有脫離染縛，喪失了涅槃真凈的功德，所以生起大悲心。因此說『像這樣又被染污而產生束縛』。

四、依一切相智分別內，在無始觀中稱為隨順縛。意思是說，生滅本身就是一種束縛，隨順生滅是沒有根本的。

第十、在無所有盡觀中也有四門。

首先，依據經典闡明，此有支的虛假之相既然已經窮盡，隨順無所有而徹底達到第一義諦（Paramārtha，梵文，指最高的真理）。這表明不破壞世俗諦而恒常處於真諦。所以說『無明（Avidyā，梵文，指迷惑無知）因緣而產生諸行』，這是隨順無所有。問：無明生行是順著『所有』，為什麼卻說是順著『無所有』呢？答：承接前面的各個門，次第到達這裡，顯示出那個無明正在產生行的時候，就順著無生而進入真理了。經典的意義是這樣的。問：順觀既然如此，逆觀又是怎樣呢？答：生既然本性是空盡的，那麼『所有』和『無所有』，都遠離了，所以說隨順無所有盡觀。所說的意義與前面相同，仔細領會其中的意思。

二、依厭離有為法來說，稱為第四非無因作，隨順『有』。為什麼經典中說是順『無』，而論中卻說是順『有』呢？解釋經典的意義，是以緣歸於理來說；論的意義，是以性從相來說。各自呈現不同的意義，所以這樣說。又解釋論中順『有』，意在顯示無生，因此與經典的意義也沒有區別。下面分別破斥無因論。一、縱容破斥，說如果無因，就應該恒常產生。二、剝奪破斥，說如果無因，就應該恒常不產生。三、『此非佛法』，這是呵斥破斥，說無因論是最...

【English Translation】 English version There is no abiding during the act of creation. Now, further explanation: Because when the primary cause is potent, the conditions are necessarily weak, thus they cannot understand each other, hence the term 'unknowing.' This refers to the time when causes and conditions do not jointly produce the result, called 'the time of action.' There is no abiding in either the cause or the condition, hence the term 'no abiding.' This is when cause and effect are not joint; precisely when the result is being produced, this action does not abide in the cause, does not abide in the condition, nor does it abide in the result, hence 'no abiding during the act of creation.' This meaning is precisely the meaning of 'bondage' in the sutra, which can be understood.

Third, distinguishing in accordance with great compassion: This refers to those non-Buddhist paths that seek different forms of liberation, regarding states such as the realm of neither perception nor non-perception as Nirvana (Nirvana, Sanskrit, refers to the state of liberation). The Bodhisattva (Bodhisattva, Sanskrit, refers to a practitioner seeking enlightenment) observes that these are merely constituents of existence, not free from defilement and bondage, and they lose the true and pure virtue of Nirvana, thus giving rise to great compassion. Therefore, it is said, 'Thus, again, defiled and bound.'

Fourth, based on the distinction of all aspects of wisdom, within the beginningless contemplation, it is called bondage in accordance with the flow. It means that birth and death themselves are a form of bondage, and following birth and death has no basis.

Tenth, in the contemplation of the exhaustion of nothingness, there are also four aspects.

First, according to the sutras, since the false appearance of this constituent of existence is exhausted, following nothingness thoroughly reaches the ultimate truth (Paramārtha, Sanskrit, refers to the highest truth). This shows that it does not destroy the conventional truth while constantly abiding in the ultimate truth. Therefore, it is said, 'Ignorance (Avidyā, Sanskrit, refers to delusion and unknowing) conditions actions,' which is in accordance with nothingness. Question: Ignorance giving rise to actions is in accordance with 'existence,' so why is it said to be in accordance with 'nothingness'? Answer: Following the previous aspects, arriving here in sequence, it shows that when that ignorance is precisely giving rise to actions, it is following non-birth and entering into the truth. This is the meaning of the sutra. Question: If contemplation in accordance with the flow is like this, what about contemplation against the flow? Answer: Since birth is inherently empty, then both 'existence' and 'nothingness' are transcended, hence it is said to be contemplation of the exhaustion of nothingness in accordance with the flow. The meaning is the same as before; carefully grasp the intention.

Second, based on aversion to conditioned phenomena, it is called the fourth non-uncaused action, in accordance with 'existence.' Why does the sutra say it is in accordance with 'nothingness,' while the treatise says it is in accordance with 'existence'? Explaining the meaning of the sutra, it is based on the return of conditions to the principle; the meaning of the treatise is based on the nature following the appearance. Each presents a different meaning, so it is said this way. Also, explaining that the treatise is in accordance with 'existence' is intended to reveal non-birth, so it is not different from the meaning of the sutra. Below, separately refuting the theory of no cause. First, allowing the refutation, saying that if there is no cause, it should constantly arise. Second, depriving the refutation, saying that if there is no cause, it should constantly not arise. Third, 'This is not Buddhist teaching,' this is a reproachful refutation, saying that the theory of no cause is the most...

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大邪見。若爾下結非無因。是名下釋說總結。言相諦者。相是前成答相也。諦是前二諦差別。

三約順大悲分別者。謂諸外道求異解脫以為涅槃。菩薩觀之。是十二支三有之法。隨順有求。妄取無色以為解脫。失於出世涅槃我德。菩薩愍此順起大悲。

四約一切相智分別。此是第九名種種觀。謂三有相別各多類狀故云種種也。隨順下釋現其相。此是三有世俗之境。大智照此故以為門。上來別釋十門竟。二如是逆順下總結十章。既云逆順十種。明知前十門中皆有逆順。前文中有無逆觀者是略故也。一有支行列。二攝歸一心。三力用相生。四前後相屬。五三道輪還。六三際因果。七三苦過失。八從因無性。九似有若無。十泯同平等配結前十文。皆可見。釋不住道行竟。

第三大段彼果勝中。文別有二。初行果。后位果。前中論分有五。初得對治行及離障。是前勝慢對治果。二得修行勝。是前不住道行果。三得三昧。望前治勝以說果。謂前修三脫以說對治。彼治轉增名三昧勝。四不壞心者望前離障以說果。由滅障故。三昧之心不可破壞。名不壞心。五自在力者望前修行以說果。謂依前修行上進無礙名自在力。下別釋中釋此五則為五段。

就初文中二。先明治勝。后顯離障。前中釋三解脫門義略作五

【現代漢語翻譯】 現代漢語譯本： 大邪見（錯誤的見解）。如果這樣，下文所說的『結』並非沒有原因。『是名』以下解釋總結。『言相諦者』，『相』是指前面已經成立的答覆之相。『諦』是指前面兩種真諦的差別。

三、約順大悲分別：指那些外道追求與衆不同的解脫，並將其視為涅槃（解脫的境界）。菩薩觀察到，這實際上是十二因緣和三有（欲有、色有、無色有）的法則，是順應有求的。他們錯誤地認為無色界就是解脫，喪失了出世的涅槃之我德。菩薩憐憫他們，因此生起大悲心。

四、約一切相智分別：這是第九種，名為種種觀。因為三有的相狀各不相同，種類繁多，所以稱為『種種』。『隨順』以下解釋顯現其相狀。這是三有世俗的境界，大智慧照見這些，因此將其作為入門的途徑。以上分別解釋了十門。二、『如是逆順』以下總結十章。既然說是逆順十種，就說明前面十門中都有逆和順兩種觀察。前文中沒有逆觀，是因為省略了。一、有支行列；二、攝歸一心；三、力用相生；四、前後相屬；五、三道輪還；六、三際因果；七、三苦過失；八、從因無性；九、似有若無；十、泯同平等。將這些與前面的十篇文章相配，都可以看到。解釋不住道行完畢。

第三大段，彼果勝中。文章分為兩部分。首先是行果，然後是位果。前面的論述分為五個部分。首先是獲得對治行以及遠離障礙，這是前面勝慢的對治果。第二是獲得修行勝，這是前面不住道行的果。第三是獲得三昧（禪定），相對於前面的對治勝來說是果。前面修習三解脫門是爲了對治，這種對治不斷增強就稱為三昧勝。第四是不壞心，相對於前面的離障來說是果。由於滅除了障礙，三昧之心不可破壞，稱為不壞心。第五是自在力，相對於前面的修行來說是果。依靠前面的修行，不斷進步而沒有阻礙，稱為自在力。下面分別解釋這五個方面，分為五個段落。

就第一個部分來說，分為兩部分。首先闡明智勝，然後顯現離障。前面解釋三解脫門的意義，簡略地分為五個方面。

【English Translation】 English version: Great false view. If so, the 'fetters' mentioned below are not without cause. The explanation following 'is named' summarizes. 'Speaking of characteristics and truth', 'characteristics' refers to the characteristics of the previously established answer. 'Truth' refers to the difference between the two truths mentioned earlier.

Third, distinguishing based on accordance with great compassion: It refers to those non-Buddhist paths that seek different liberations and regard them as Nirvana (the state of liberation). The Bodhisattva observes that this is actually the law of the twelve links of dependent origination and the three realms of existence (the desire realm, the form realm, and the formless realm), which is in accordance with seeking existence. They mistakenly believe that the formless realm is liberation, losing the transcendental Nirvana and the virtues of self. The Bodhisattva pities them, and thus arises great compassion.

Fourth, distinguishing based on the knowledge of all aspects: This is the ninth type, called various observations. Because the characteristics of the three realms of existence are different and have many kinds of forms, it is called 'various'. The explanation following 'in accordance with' reveals its characteristics. This is the realm of the mundane world of the three existences. Great wisdom illuminates these, and therefore it is used as a path to enter. The above separately explains the ten doors. Second, 'Thus, in reverse and forward order' below summarizes the ten chapters. Since it is said that there are ten types in reverse and forward order, it shows that there are both reverse and forward observations in the previous ten doors. The absence of reverse observation in the previous text is because it was omitted. First, the arrangement of the limbs of existence; second, gathering and returning to one mind; third, the mutual arising of power and function; fourth, the mutual belonging of before and after; fifth, the cycle of the three paths; sixth, the cause and effect of the three times; seventh, the faults of the three sufferings; eighth, the non-self-nature from cause; ninth, seemingly existent yet non-existent; tenth, obliterating differences and equality. Matching these with the previous ten articles, all can be seen. The explanation of not dwelling on the path of practice is completed.

The third major section, in the superiority of its result. The text is divided into two parts. First is the result of practice, and then the result of position. The previous discussion is divided into five parts. First is obtaining the practice of counteracting and being free from obstacles, which is the result of counteracting the previous arrogance. Second is obtaining the superiority of practice, which is the result of the previous non-dwelling on the path of practice. Third is obtaining Samadhi (meditative concentration), which is the result in relation to the previous superiority of counteracting. The previous practice of the three doors of liberation is for counteracting, and this counteracting continues to increase, which is called the superiority of Samadhi. Fourth is the indestructible mind, which is the result in relation to the previous freedom from obstacles. Because obstacles have been eliminated, the mind of Samadhi cannot be destroyed, and it is called the indestructible mind. Fifth is the power of freedom, which is the result in relation to the previous practice. Relying on the previous practice, continuously progressing without hindrance is called the power of freedom. The following separately explains these five aspects, dividing them into five paragraphs.

Regarding the first part, it is divided into two parts. First, clarify the superiority of wisdom, and then reveal the freedom from obstacles. The previous explanation of the meaning of the three doors of liberation is briefly divided into five aspects.

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門。一名體。二行相。三治障。四攝行。五差別。如別說。言是菩薩隨十二因緣下正顯於前十門有支皆有如此三空觀門。先明空門。論中分三。初見眾生無我。二自性空者見法無我。經中略無此句。三彼二作無。以見無作者故。謂前二句顯二我體空。后一句現二我用空。亦即前是無我。后無我所。言如是下結可知。二言滅此事下明無相門亦三義。一滅障者觀彼有支自性滅故云滅此事也。問此與前無我何別。答前就諸法以明無我。此中欲遣能取相心故不同也。二得對治者常解脫現前。經中略無此句。三念相不行者見因緣處。無少法相可生故云余不相續。遠公云。此三中初滅障者取性心亡。二得理為治。三取相心滅不見少法生故。離分別取相之心。前滅取性不同凡夫。今離取相不同二乘。三知此二下明無愿門亦三。一前二則是無愿所依故云依止。二更不樂有者顯無愿體故云體性。三唯大悲等勝出二乘故云勝也。二菩薩修行下明離障勝。初離彼我等是空門所離也。二離有相者是無相所離也。三離無相者是無愿所離故云離有無相也。以不取無相故說無愿。余經云以無相故無所愿求。此之謂也。論中如是次第。於五地下舉劣顯勝。初舉五地顯此空門離我之勝。此文是倒。若正應言以十平等深凈心故遠離也。則遠離四地身凈我慢。

【現代漢語翻譯】 現代漢語譯本 一、空門（Śūnyatā-dvāra）：一名體（eka-nāma-tā），指空性的本質。二、行相（ākāra），指空性的表現形式。三、治障（nivāraṇa），指空性對煩惱的對治作用。四、攝行（saṃgraha），指空性如何包含其他修行方法。五、差別（viśeṣa），指空性與其他觀點的不同之處，這些在其他地方有詳細說明。 這裡說的是菩薩隨順十二因緣（dvādaśāṅga-pratītyasamutpāda）向下觀察，正是爲了顯示前面所說的十門（daśa-dvāra）中的所有支分都具有這樣的三空觀門（tri-śūnyatā-dvāra）。首先闡明空門。論中分為三點：第一，見到眾生無我（anātman）。第二，自性空（svabhāva-śūnyatā），即見到法無我（dharma-anātman），經文中略去了這一句。第三，將前兩者都視為不存在，因為見到沒有作者（kartṛ）。也就是說，前兩句顯示了兩種我的體性是空性的，后一句顯示了兩種我的作用是空性的。也可以說，前面是無我，後面是無我所（nirātmanīya）。最後一句『如是下結可知』總結了以上內容，可以理解。 二、無相門（animitta-dvāra）也包含三重含義：第一，滅障（nivāraṇa），觀察那些有支（bhavaṅga）的自性是寂滅的，所以說『滅此事也』。有人問：這與前面的無我有什麼區別？回答是：前面是從諸法的角度來闡明無我，這裡是爲了去除能取相的心，所以不同。第二，得到對治（pratipakṣa），指常解脫（nitya-vimokṣa）現前，經文中略去了這一句。第三，念相不行（smṛti-animitta），指見到因緣（hetu-pratyaya）之處，沒有絲毫法相可以產生，所以說『余不相續』。遠公（慧遠大師）說：這三者中，最初的滅障是指取性心（grahaṇa-svabhāva-citta）消亡；第二是得到真理作為對治；第三是取相心（grahaṇa-nimitta-citta）滅除，不見少許法產生，所以遠離分別取相之心。前面滅除取性心不同於凡夫，現在遠離取相心不同於二乘（śrāvaka 和 pratyekabuddha）。 三、無愿門（apraṇihita-dvāra）也包含三重含義：第一，前面兩者是無愿所依賴的基礎，所以說『依止』。第二，『更不樂有者』顯示了無愿的體性，所以說『體性』。第三，唯有大悲（mahākaruṇā）等勝過二乘，所以說『勝也』。 二、菩薩修行下，闡明了遠離障礙的殊勝之處。首先，遠離彼我等是空門所要遠離的。第二，遠離有相（bhava-nimitta）是無相門所要遠離的。第三，遠離無相（abhava-nimitta）是無愿門所要遠離的，所以說『離有無相也』。因為不執取無相，所以說是無愿。其他經典說，因為無相，所以無所愿求，就是這個意思。論中的次第就是這樣。在五地下，舉出低劣的來顯示殊勝的。首先舉出五地（pañcama-bhūmi）來顯示這個空門遠離我的殊勝。這段文字是顛倒的，如果正確來說，應該是『以十平等深凈心（daśa-samatā-gambhiraviśuddha-citta）故遠離也』，這樣才能遠離四地（caturtha-bhūmi）的身凈我慢（kāya-śuddhi-ātmamāna）。

【English Translation】 English version 1. The Gate of Emptiness (Śūnyatā-dvāra): First, the single essence (eka-nāma-tā), referring to the nature of emptiness. Second, the aspects (ākāra), referring to the manifestations of emptiness. Third, the overcoming of obstacles (nivāraṇa), referring to the counteractive effect of emptiness on afflictions. Fourth, the inclusion of practices (saṃgraha), referring to how emptiness encompasses other methods of practice. Fifth, the distinctions (viśeṣa), referring to the differences between emptiness and other viewpoints, which are explained in detail elsewhere. Here, it speaks of the Bodhisattva observing downwards in accordance with the Twelve Links of Dependent Origination (dvādaśāṅga-pratītyasamutpāda), precisely to show that all the limbs in the ten gates (daśa-dvāra) mentioned earlier possess such a threefold gate of emptiness (tri-śūnyatā-dvāra). First, clarifying the gate of emptiness. In the treatise, it is divided into three points: First, seeing that beings are without self (anātman). Second, emptiness of inherent existence (svabhāva-śūnyatā), that is, seeing that phenomena are without self (dharma-anātman), this sentence is omitted in the sutra. Third, regarding the previous two as non-existent, because it is seen that there is no agent (kartṛ). That is to say, the first two sentences show that the nature of the two selves is empty, and the last sentence shows that the function of the two selves is empty. It can also be said that the former is selflessness, and the latter is absence of what belongs to self (nirātmanīya). The last sentence '如是下結可知' summarizes the above content and can be understood. 2. The Gate of Signlessness (animitta-dvāra) also contains three meanings: First, overcoming obstacles (nivāraṇa), observing that the nature of those limbs of existence (bhavaṅga) is extinguished, hence it is said '滅此事也'. Someone asks: What is the difference between this and the previous selflessness? The answer is: The previous one explains selflessness from the perspective of all phenomena, while this one is to remove the mind that can grasp at signs, so it is different. Second, obtaining the antidote (pratipakṣa), referring to the constant liberation (nitya-vimokṣa) manifesting, this sentence is omitted in the sutra. Third, non-functioning of the thought of signs (smṛti-animitta), referring to seeing that in the place of causes and conditions (hetu-pratyaya), there is not the slightest sign of phenomena that can arise, hence it is said '余不相續'. Master Yuan (Huiyuan) said: Among these three, the initial overcoming of obstacles refers to the extinction of the mind that grasps at nature (grahaṇa-svabhāva-citta); the second is obtaining truth as the antidote; the third is the extinction of the mind that grasps at signs (grahaṇa-nimitta-citta), not seeing the slightest phenomenon arising, thus being far from the mind of discriminating and grasping at signs. The previous extinction of the mind that grasps at nature is different from ordinary people, and the present being far from the mind that grasps at signs is different from the two vehicles (śrāvaka and pratyekabuddha). 3. The Gate of Wishlessness (apraṇihita-dvāra) also contains three meanings: First, the previous two are the basis upon which wishlessness relies, hence it is said '依止'. Second, '更不樂有者' shows the nature of wishlessness, hence it is said '體性'. Third, only great compassion (mahākaruṇā) and the like surpass the two vehicles, hence it is said '勝也'. 2. Below, '菩薩修行下', it clarifies the excellence of being far from obstacles. First, being far from 'this' and 'that' etc. is what the gate of emptiness wants to be far from. Second, being far from the sign of existence (bhava-nimitta) is what the gate of signlessness wants to be far from. Third, being far from the sign of non-existence (abhava-nimitta) is what the gate of wishlessness wants to be far from, hence it is said '離有無相也'. Because one does not grasp at the sign of non-existence, it is said to be wishlessness. Other sutras say that because there is no sign, there is nothing to wish for, that is the meaning. The order in the treatise is like this. In the fifth ground, the inferior is raised to show the superior. First, the fifth ground (pañcama-bhūmi) is raised to show the excellence of this gate of emptiness in being far from self. This passage is inverted, if it is said correctly, it should be '以十平等深凈心 (daśa-samatā-gambhiraviśuddha-citta) 故遠離也', in this way one can be far from the pride of purity of body (kāya-śuddhi-ātmamāna) of the fourth ground (caturtha-bhūmi).

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今以深空滅彼二我故此勝也。二舉四地離障現此文中離作受勝。三此六地等舉此地初十平等處破有無等。顯今地滿無相無愿破遣有無一切蕩盡。故云勝也。

第二悲心下明修行勝有二。初正修行。后顯修勝。前中亦二。初發勇猛修行者。謂始修決絕也。二菩薩如是知下明丈夫志修行者謂果決修終成。前中亦二。先修行心。謂以三空觀彼有支。愍諸眾生處而不覺故云悲心轉增。由悲增進是利他心。未滿菩提等是自利心。下明修行勝。于中二。先修智不著有為。后化眾生下修悲不住無為。前中亦二。先知后厭。就知中煩惱業生。合散具闕有增有減。二既知此法有是過患。則生厭離不應令合故云我知有為等也。是故論云知有為法多過遠離生業煩惱等。下修悲化眾生可知。二丈夫志行中亦二。先智。后悲智中。論名厭對觀者。有為名對。見多過觀者重釋成也。滅對者明有為性滅故云無性等也。與大慈等明修悲可知。二則得無礙下明修行勝。于中二。先勝相現前。論云智及大悲勝隨順者。牒前二行之中各有悲智。能上順也。依不住道無礙般若現前者。明依前悲智不住之道令佛地無礙智光現前。知有為涅槃平等者解智悲不住所以也。不共住者解不住義。謂智不共有為法住故云而亦不住等。又悲不共無為法住故云亦不住其中等

【現代漢語翻譯】 現代漢語譯本 現在憑藉深刻的空性來滅除能取和所取二我，因此才是殊勝的。『二取』是指四地（四聖諦：苦、集、滅、道）遠離了障礙，顯現在這段經文中，『離』是作為『受』的殊勝之處。第三，六地等，是指此地最初的十種平等之處，破除了有和無等概念。顯示此地圓滿，無相無愿，破除並遣除了有和無的一切，盪滌一空，所以說是殊勝的。

第二，『悲心下』說明修行的殊勝之處有二。首先是真正的修行，然後是顯示修行的殊勝。前面的部分也有兩點。首先是發起勇猛的修行者，指的是開始修行時的決絕。第二，『菩薩如是知下』說明大丈夫立志的修行者，指的是果斷決絕地修持最終成就。前面的部分也有兩點。首先是修行之心，指的是用三空（人空、法空、俱空）來觀察有支（十二因緣），憐憫眾生處於其中而不覺悟，所以說是悲心增長。由於悲心的增長，是利他之心。『未滿菩提等』是自利之心。

下面說明修行的殊勝。其中有兩點。首先是修習智慧而不執著于有為法（因緣和合而成的法），然後是『化眾生下』修習慈悲而不停留在無為法（不生不滅的法）。前面的部分也有兩點。首先是知，然後是厭。就『知』而言，煩惱和業的產生，是聚合、離散、具足、欠缺、有增、有減。第二，既然知道此法有這些過患，就會產生厭離之心，不應該讓它們聚合，所以說『我知有為等也』。因此，《瑜伽師地論》中說，『知道有為法有很多過患，遠離產生業和煩惱等。』下面修習慈悲化度眾生是可以理解的。

第二，『丈夫志行中』也有兩點。首先是智慧，然後是慈悲。就智慧而言，《瑜伽師地論》中稱為『厭對觀者』，有為法稱為『對』，『見多過觀者』是重新解釋成就。『滅對者』說明有為法的自性是滅的，所以說是『無性等也』。『與大慈等』說明修習慈悲是可以理解的。第二，『則得無礙下』說明修行的殊勝。其中有兩點。首先是殊勝的相貌顯現於前。《瑜伽師地論》中說，『智慧及大悲殊勝隨順者』，是說前面的兩種修行中各自都有慈悲和智慧，能夠向上順應。『依不住道無礙般若現前者』，說明依靠前面的慈悲和智慧不住於二邊的道路，使得佛地的無礙智慧之光顯現於前。『知有為涅槃平等者』，解釋了智慧和慈悲不住於二邊的原因。『不共住者』解釋了不住的含義，指的是智慧不與有為法共同安住，所以說『而亦不住等』。另外，慈悲不與無為法共同安住，所以說『亦不住其中等』。

【English Translation】 English version Now, by profoundly realizing emptiness, we extinguish the two 'selves' (the self of person and the self of phenomena), hence this is superior. 'Two selves' refers to the four grounds (Four Noble Truths: suffering, its origin, its cessation, and the path) being free from obscurations, manifested in this text, 'free' is the superiority of 'experiencing'. Third, the six grounds, etc., refer to the initial ten equalities of this ground, refuting concepts of existence and non-existence, etc. It reveals that this ground is complete, without characteristics, without aspirations, eliminating and dispelling all existence and non-existence, sweeping everything away. Therefore, it is said to be superior.

Second, 'Below, the compassionate mind' explains that the superiority of practice has two aspects. First, the actual practice; then, the manifestation of the superiority of practice. The former also has two aspects. First, those who initiate courageous practice, referring to the resolute determination at the beginning of practice. Second, 'Below, the Bodhisattva knows thus' explains the practice of a great person with aspiration, referring to the resolute practice that ultimately achieves completion. The former also has two aspects. First, the mind of practice, referring to observing the dependent origination (twelve links) with the three emptinesses (emptiness of person, emptiness of phenomena, and emptiness of both), having compassion for beings who are in it without awareness, hence it is said that the compassionate mind increases. Due to the increase of compassion, it is the mind of benefiting others. 'Not yet fulfilling Bodhi, etc.' is the mind of benefiting oneself.

Below explains the superiority of practice. There are two aspects to it. First, cultivating wisdom without attachment to conditioned phenomena (dharmas arising from causes and conditions); then, 'Below, transforming beings' cultivating compassion without dwelling in unconditioned phenomena (dharmas that do not arise or cease). The former also has two aspects. First, knowing; then, being weary. Regarding 'knowing', the arising of afflictions and karma is aggregation, dispersion, completeness, deficiency, increase, and decrease. Second, since knowing that this dharma has these faults, one will generate weariness and detachment, and should not allow them to aggregate, hence it is said 'I know conditioned, etc.' Therefore, the Yogācārabhūmi-śāstra says, 'Knowing that conditioned dharmas have many faults, one should stay away from generating karma and afflictions, etc.' Below, cultivating compassion to transform beings is understandable.

Second, 'In the conduct of a great person with aspiration' there are also two aspects. First, wisdom; then, compassion. Regarding wisdom, the Yogācārabhūmi-śāstra calls it 'the observer of aversion to the opposite', conditioned dharmas are called 'the opposite', 'the observer who sees many faults' is a re-explanation of accomplishment. 'The extinguisher of the opposite' explains that the nature of conditioned dharmas is extinction, hence it is said 'without nature, etc.' 'With great compassion, etc.' explains that cultivating compassion is understandable. Second, 'Then attaining unobstructed, etc.' explains the superiority of practice. There are two aspects to it. First, the appearance of superior characteristics manifests before one. The Yogācārabhūmi-śāstra says, 'Wisdom and great compassion are superior and compliant', meaning that in the preceding two practices, each has compassion and wisdom, which can comply upwards. 'Relying on the path of non-dwelling, unobstructed prajna manifests before one', explains that relying on the preceding compassion and wisdom, the path of non-dwelling in extremes, causes the light of unobstructed wisdom of the Buddha-ground to manifest before one. 'Knowing that conditioned Nirvana is equal', explains the reason why wisdom and compassion do not dwell in extremes. 'Not dwelling together' explains the meaning of non-dwelling, referring to wisdom not dwelling together with conditioned dharmas, hence it is said 'and also not dwelling, etc.' Also, compassion does not dwell together with unconditioned dharmas, hence it is said 'also not dwelling in it, etc.'

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。彼助道行不滿故者釋不住所為。為滿智助道不住有為。為滿功德助道不住無為。故云欲具足等。

第三菩薩住現前地下明三昧勝。于中二。先明空定后明餘二。前中先舉十空上首后結多門。此中一萬論經名百千萬也。前十空中論攝為四。一觀是觀解。二不放逸者依解起行離過為名。三得增上者因修成德得上功德。四因事者依德起用。三昧是大用本故名因事。初中除第四三昧。餘五名觀。一生空觀。二法空觀。三合取二空名第一義。四依本識觀二種如來藏中。是空如來藏。故云大空。五觀七轉識。不離如來藏。和合而起。皆無自體故云合空。楞伽云。七識亦如是心俱和合生。又云不壞相有八。無相亦無相。此之謂也。二不放逸者。分別善修是自分也。修行無厭是勝進也。二修滿足故云究竟。三得增上功德者。勝德依空生起現前故云生空。四因事者餘三三昧。一依此空定令智障凈。因是事故名如實離妄也。二依空起悲不捨眾生。是故論經名不捨空。三依空三昧。愿在諸有遠離染著名離分別。然隨順有離不分別。余文可知。

第四是菩薩住現前下明得不壞心果。十句中初一總。深心者深徹難動。論經不壞心謂堅固不退。餘九為別。一于理信觀。二行堪受調。三于甚深秘密之處能不驚怖。四自分不失。五勝進無

【現代漢語翻譯】 現代漢語譯本：如果菩薩的助道行尚未圓滿，那是因為他執著于所做的事情。爲了圓滿智慧的助道，他不住著于有為法。爲了圓滿功德的助道，他不住著于無為法。所以說想要具足等等。

第三，菩薩安住于現前地，闡明三昧的殊勝之處。其中分為兩部分：先闡明空定，后闡明其餘二者。前者又先列舉十空的上首，然後總結為多種門徑。這裡的一萬論經，也稱為百千萬。前面的十空，在論中被歸納為四類：一是觀，即觀解；二是不放逸，即依據理解而起行，遠離過失；三是得增上，即因修行而成就德行，獲得殊勝功德；四是因事，即依據德行而起作用。三昧是廣大作用的根本，所以稱為因事。在第一類中，除去第四三昧，其餘五種稱為觀：一是生空觀，二是法空觀，三是合取二空，名為第一義空，四是依據本識觀二種如來藏中的空如來藏，所以稱為大空，五是觀七轉識不離如來藏，和合而起，都沒有自體，所以稱為合空。《楞伽經》說：『七識也是這樣，與心俱時和合而生。』又說：『不壞相有八種，無相也是無相。』說的就是這個意思。二是不放逸，分別善修是自分，修行無厭是勝進，兩種修行都圓滿，所以稱為究竟。三是得增上功德，殊勝的德行依空而生起，現前，所以稱為生空。四是因事，其餘三種三昧，一是依據此空定，使智障清凈，因為這個緣故，所以名為如實離妄。二是依空而起悲心，不捨棄眾生，所以論經名為不捨空。三是依空三昧，愿在諸有中遠離染著，名為離分別，然而隨順於有，遠離不分別。其餘文句可以類推得知。

第四是菩薩安住于現前地，闡明獲得不壞心果。十句中，第一句是總說，深心是指深刻透徹難以動搖。論經中的不壞心是指堅固不退。其餘九句是分別闡述。一是對理信觀，二是行堪受調，三是對甚深秘密之處能夠不驚不怖，四是自分不失，五是勝進無

【English Translation】 English version: If a Bodhisattva's auxiliary path practice is not yet complete, it is because they are attached to what they do. To complete the wisdom-aiding path, they do not dwell on conditioned dharmas (有為). To complete the merit-aiding path, they do not dwell on unconditioned dharmas (無為). Therefore, it is said that one desires to be complete, and so on.

Third, the Bodhisattva dwells in the Ground of Manifestation (現前地), elucidating the excellence of Samadhi. This is divided into two parts: first, elucidating the emptiness Samadhi, and then elucidating the other two. The former first lists the foremost of the ten emptinesses, and then summarizes them into multiple paths. The 'Ten Thousand Treatise Sutra' here is also called 'Hundred Thousand Myriad'. The preceding ten emptinesses are summarized into four categories in the treatise: first, 'view' (觀), which is the understanding of view; second, 'non-negligence' (不放逸), which is based on understanding to arise in practice, and to be free from faults; third, 'obtaining increase' (得增上), which is to achieve virtue through practice, and to obtain excellent merit; fourth, 'cause of affairs' (因事), which is to arise in function based on virtue. Samadhi is the root of great function, so it is called 'cause of affairs'. In the first category, excluding the fourth Samadhi, the remaining five are called 'views': first, the 'view of the emptiness of self' (生空觀); second, the 'view of the emptiness of dharma' (法空觀); third, combining the two emptinesses, called 'the emptiness of the first principle' (第一義空); fourth, based on the fundamental consciousness (本識), viewing the empty Tathagatagarbha (如來藏) in the two kinds of Tathagatagarbha, so it is called 'great emptiness' (大空); fifth, viewing the seven transforming consciousnesses (七轉識) as not separate from the Tathagatagarbha, arising in harmony, all without self-nature, so it is called 'combined emptiness' (合空). The Lankavatara Sutra says: 'The seven consciousnesses are also like this, arising in harmony with the mind.' It also says: 'There are eight kinds of indestructible characteristics, and non-characteristic is also non-characteristic.' This is what it means. Second, 'non-negligence', distinguishing and cultivating well is one's own share (自分), practicing without weariness is superior progress (勝進), both kinds of practice are complete, so it is called 'ultimate' (究竟). Third, 'obtaining increasing merit', excellent virtue arises and manifests based on emptiness, so it is called 'emptiness of arising' (生空). Fourth, 'cause of affairs', the remaining three Samadhis, first, based on this emptiness Samadhi, purify the obstructions of wisdom, because of this reason, it is called 'truly departing from delusion' (如實離妄). Second, based on emptiness, arising compassion and not abandoning sentient beings, so the treatise sutra is called 'not abandoning emptiness' (不捨空). Third, based on emptiness Samadhi, vowing to be in all existences, far from attachment, called 'departing from discrimination' (離分別), yet according with existence, far from non-discrimination. The remaining sentences can be inferred.

Fourth, the Bodhisattva dwells in the Ground of Manifestation, elucidating the fruit of obtaining an indestructible mind. In the ten sentences, the first sentence is a general statement, 'deep mind' (深心) refers to being profound and difficult to move. The 'indestructible mind' in the treatise sutra refers to being firm and non-retrogressing. The remaining nine sentences are separate elucidations. First, believing in and contemplating the principle; second, conduct that is able to be tamed; third, being able to not be frightened or terrified in very deep and secret places; fourth, not losing one's own share; fifth, superior progress without

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歇。六不嫉他德。不破己戒。二行普凈故云廣心。七慈普益生。八求上地智。九巧化眾生。

第五如是等心下明自在力勝。于中三。初總。次別。后結。總中如是等心者得般若也。轉勝增長者行力勝也。隨順菩提者能深入也。勝力有九。就總開別。一下伏力。二上解力。三舍小力。四信深力。五摧魔力。六治惑力。七遍治力。八巧化力。九治障力。並如論辨。三是菩薩下結可知。

第二菩薩住現前下明位果。于中三果同前。就調柔中三。初調柔行內聽受正法。如說行者論經得三昧慧光。釋以得義持能如說行。因彼事者因彼義持事。是故說此。依勝三昧得奢摩他。是前如實三昧也。毗婆舍那是前智慧光明勝也。行行已憶持者能持彼行故。所煉凈中言是人乃至明凈者。解脫彼障釋所煉凈也。證彼義故釋知佛法藏。釋喻中。出世間智增上者顯證智體凈也。光明轉勝者示現用勝以顯體也。以教智光勝顯證智亦增上也。乃至以方便智等者釋合喻文也。無礙般若是佛智光明也。方便是前不住道智也。二釋教智凈中。前地取月輪喻故小。此地取月光喻寬大故勝前也。隨順四流是魔所行故云魔道。此名惡魔。是彼魔道。三是名下結說相。攝報愿智並準前可知。第三大段重頌分中三十九頌分五。初三頌前十平等法勝慢對治。

【現代漢語翻譯】 歇（停止）。六不嫉他德（不嫉妒他人的功德）。不破己戒（不破壞自己的戒律）。二行普凈故云廣心（因為這兩種行為普遍清凈，所以稱為廣大的心）。七慈普益生（第七是慈悲，普遍利益眾生）。八求上地智（第八是尋求更高層次的智慧）。九巧化眾生（第九是善巧地教化眾生）。

第五如是等心下明自在力勝（第五部分，『像這樣等等的心』，說明了自在力的殊勝）。于中三（其中分為三個部分）。初總（首先是總說）。次別（其次是分別說明）。后結（最後是總結）。總中如是等心者得般若也（總說中，『像這樣等等的心』，是指獲得了般若智慧）。轉勝增長者行力勝也（『更加殊勝增長』，是指修行力量的殊勝）。隨順菩提者能深入也（『隨順菩提』，是指能夠深入理解）。勝力有九（殊勝的力量有九種）。就總開別（從總說展開到分別說明）。一下伏力（第一是降伏力）。二上解力（第二是向上解脫的力量）。三舍小力（第三是捨棄小乘的力量）。四信深力（第四是深信的力量）。五摧魔力（第五是摧毀魔的力量）。六治惑力（第六是治理迷惑的力量）。七遍治力（第七是普遍治理的力量）。八巧化力（第八是善巧教化的力量）。九治障力（第九是治理障礙的力量）。並如論辨（這些都在論中詳細辨析）。三是菩薩下結可知（第三部分，『是菩薩』以下，總結的內容可以理解）。

第二菩薩住現前下明位果（第二部分，『菩薩安住于現前』，說明了果位）。于中三果同前（其中三個果位與前面相同）。就調柔中三（在調柔中分為三個部分）。初調柔行內聽受正法（首先，在調柔的修行中，聽受正法）。如說行者論經得三昧慧光（如修行者所說，通過研習經典可以獲得三昧和智慧的光芒）。釋以得義持能如說行（解釋為通過獲得義持，能夠如所說的那樣修行）。因彼事者因彼義持事（因為那件事，是因為義持這件事）。是故說此（所以這樣說）。依勝三昧得奢摩他（依靠殊勝的三昧可以獲得奢摩他）。是前如實三昧也（這是前面所說的如實三昧）。毗婆舍那是前智慧光明勝也（毗婆舍那是前面所說的智慧光明，更加殊勝）。行行已憶持者能持彼行故（修行並且憶持，是因為能夠堅持那種修行）。所煉凈中言是人乃至明凈者（在所煉凈中說，這個人乃至明凈）。解脫彼障釋所煉凈也（解脫了那些障礙，解釋了所煉凈）。證彼義故釋知佛法藏（因為證得了那個意義，所以解釋為知道佛法寶藏）。釋喻中（在解釋比喻中）。出世間智增上者顯證智體凈也（出世間智慧增長，顯示了證悟智慧的本體清凈）。光明轉勝者示現用勝以顯體也（光明更加殊勝，顯示了作用的殊勝，從而顯示了本體）。以教智光勝顯證智亦增上也（用教法的智慧光明殊勝，顯示了證悟的智慧也更加增長）。乃至以方便智等者釋合喻文也（乃至用方便智慧等等，解釋了結合比喻的文句）。無礙般若是佛智光明也（無礙的般若是佛的智慧光明）。方便是前不住道智也（方便是前面所說的不住于道的智慧）。二釋教智凈中（第二，在解釋教法智慧的清凈中）。前地取月輪喻故小（前面的階段用月輪來比喻，所以顯得小）。此地取月光喻寬大故勝前也（這個階段用月光來比喻，因為寬廣廣大，所以勝過前面）。隨順四流是魔所行故云魔道（隨順四種邪流是魔所行之事，所以稱為魔道）。此名惡魔（這被稱為惡魔）。是彼魔道（這是他們的魔道）。三是名下結說相（第三，『這是』以下，總結所說的相）。攝報愿智並準前可知（攝、報、愿的智慧都可以參照前面來理解）。第三大段重頌分中三十九頌分五（第三大段，重頌部分，三十九頌分為五個部分）。初三頌前十平等法勝慢對治（最初的三頌，是前面十種平等法勝過慢心的對治）。

【English Translation】 Rest. Six, not being jealous of others' virtues (not envying the merits of others). Not breaking one's own precepts (not violating one's own moral rules). The two practices are universally pure, hence it is called 'vast mind' (because these two actions are universally pure, it is called a vast mind). Seven, compassion universally benefits beings (the seventh is compassion, universally benefiting sentient beings). Eight, seeking wisdom of higher grounds (the eighth is seeking wisdom of higher levels). Nine, skillfully transforming sentient beings (the ninth is skillfully teaching and transforming sentient beings).

Fifth, 'such minds' below clarifies the superiority of unhindered power (the fifth part, 'such minds and so on,' explains the superiority of unhindered power). Within it, there are three parts (it is divided into three parts). First, general (first is a general statement). Second, specific (second is specific explanations). Third, conclusion (finally, a conclusion). In the general statement, 'such minds' means obtaining Prajna (in the general statement, 'such minds and so on' refers to obtaining Prajna wisdom). 'Increasingly superior' means the superiority of the power of practice (''Increasingly superior' means the superiority of the power of practice). 'Conforming to Bodhi' means being able to deeply enter (''Conforming to Bodhi' means being able to deeply understand). There are nine superior powers (there are nine kinds of superior powers). From the general to the specific (from the general statement to the specific explanations). One, subduing power (first is subduing power). Two, upward liberation power (second is the power of upward liberation). Three, abandoning small power (third is the power of abandoning the small vehicle). Four, deep faith power (fourth is the power of deep faith). Five, destroying demonic power (fifth is the power of destroying demons). Six, curing delusion power (sixth is the power of curing delusion). Seven, universally curing power (seventh is the power of universally curing). Eight, skillful transforming power (eighth is the power of skillful transformation). Nine, curing obstacle power (ninth is the power of curing obstacles). All are discussed in the treatise (these are discussed in detail in the treatise). Three, 'is Bodhisattva' below, the conclusion is understandable (third part, 'is Bodhisattva' below, the content of the conclusion can be understood).

Second, 'Bodhisattva dwells in the present' below clarifies the position and fruit (the second part, 'Bodhisattva dwells in the present,' explains the fruit of the position). Within it, the three fruits are the same as before (within it, the three fruits are the same as before). In taming, there are three parts (in taming, there are three parts). First, in the practice of taming, listening to the correct Dharma (first, in the practice of taming, listening to the correct Dharma). As the practitioner says, studying the scriptures obtains Samadhi and the light of wisdom (as the practitioner says, studying the scriptures can obtain Samadhi and the light of wisdom). Explaining that obtaining meaning and upholding enables one to practice as said (explaining that by obtaining meaning and upholding, one is able to practice as said). Because of that matter, it is because of the matter of upholding that meaning (because of that matter, it is because of the matter of upholding that meaning). Therefore, this is said (therefore, this is said). Relying on superior Samadhi obtains Shamatha (relying on superior Samadhi can obtain Shamatha). This is the previous real Samadhi (this is the previously mentioned real Samadhi). Vipassana is the superiority of the previous light of wisdom (Vipassana is the previously mentioned light of wisdom, which is more superior). Practicing and remembering means being able to uphold that practice (practicing and remembering means being able to uphold that practice). In the purified by refining, it is said that this person is even bright and pure (in the purified by refining, it is said that this person is even bright and pure). Liberating from those obstacles explains the purified by refining (liberating from those obstacles explains the purified by refining). Because of proving that meaning, it is explained as knowing the treasure of the Buddha Dharma (because of proving that meaning, it is explained as knowing the treasure of the Buddha Dharma). In explaining the metaphor (in explaining the metaphor). The increase of transcendental wisdom shows the purity of the essence of the proven wisdom (the increase of transcendental wisdom shows the purity of the essence of the proven wisdom). The more superior the light, the more superior the manifestation of function, thus showing the essence (the more superior the light, the more superior the manifestation of function, thus showing the essence). The superiority of the light of teaching wisdom also shows the increase of proven wisdom (the superiority of the light of teaching wisdom also shows the increase of proven wisdom). Even using expedient wisdom, etc., explains the combined metaphorical sentences (even using expedient wisdom, etc., explains the combined metaphorical sentences). Unobstructed Prajna is the light of Buddha's wisdom (unobstructed Prajna is the light of Buddha's wisdom). Expedient is the previous wisdom of not dwelling in the path (expedient is the previously mentioned wisdom of not dwelling in the path). Second, in explaining the purity of teaching wisdom (second, in explaining the purity of teaching wisdom). The previous stage used the metaphor of the moon wheel, so it is small (the previous stage used the metaphor of the moon wheel, so it seems small). This stage uses the metaphor of moonlight, which is broad and vast, so it surpasses the previous one (this stage uses the metaphor of moonlight, which is broad and vast, so it surpasses the previous one). Conforming to the four streams is what demons do, so it is called the demonic path (conforming to the four evil streams is what demons do, so it is called the demonic path). This is called a demon (this is called a demon). This is their demonic path (this is their demonic path). Third, 'this is' below concludes the said characteristics (third, 'this is' below concludes the said characteristics). The wisdom of gathering, retribution, and vows can be understood by referring to the previous (the wisdom of gathering, retribution, and vows can be understood by referring to the previous). The third major section, the repeated verses, thirty-nine verses divided into five parts (the third major section, the repeated verses, thirty-nine verses divided into five parts). The first three verses are the treatment of the previous ten equal Dharmas surpassing pride (the first three verses are the treatment of the previous ten equal Dharmas surpassing pride).

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二有二十頌不住道行勝。于中初一頌前初住地心。總觀緣起。二有五頌初因緣分次第觀。三有二頌一心所攝觀。四有二頌自助成。五有一頌不相舍離。六有一頌三道不斷。七一頌三際差別。八一頌三苦差別。九一頌超頌第九生縛觀。十有一頌卻頌第八緣起觀。十一有一頌半頌第十隨順有盡觀。十二有二頌半頌結十門名。三菩薩如是下六頌半頌彼果勝。于中初三頌對治勝。次一頌半頌修行勝。次半頌三昧勝。次半頌不壞心勝。次一頌自在力勝。四供養下八頌半位果。于中初四半頌調柔果。次四頌攝報果。略不頌愿智果。五末後一頌嘆深結說。釋第六地竟。

第七遠行地者。釋有三。一約功用後邊。攝大乘雲至功用行最後邊故。世親釋云。謂此地中於功用行得至究竟。雖一切相不能動搖。而於無相猶名有行。二約二義。解深密雲。能遠證入無缺。無間無相作意與清凈地共相鄰接故名遠行。解云無缺無間遠於前六鄰接凈地近后第八。三約三義。成唯識論至無相住功用後邊出過世間二乘道故。故名遠行地。此同十地論。金光明雲。無流無間無相思惟解脫三昧遠修行故。是地清凈無障無礙名遠行地。莊嚴論云。菩薩於七地中近一乘道名為遠行。問誰是遠去。答功用方便究竟此遠能去。由此遠去故名遠行地。十住論云。去三

【現代漢語翻譯】 現代漢語譯本 二、有二十頌『不住道行勝』（Anivasthita-dhātu-caryā-adhiṣṭhāna-viśeṣa）。其中，最初一頌總觀緣起，對應於之前的初住地心。第二部分有五頌，按因緣分的次第進行觀察。第三部分有二頌，觀察一心所攝。第四部分有二頌，關於自助成就。第五部分有一頌，關於不相舍離。第六部分有一頌，關於三道不斷。第七部分有一頌，關於三際差別。第八部分有一頌，關於三苦差別。第九部分有一頌，超越頌第九『生縛觀』（Janma-bandhana-anupaśyanā）。第十部分有一頌，對應頌第八『緣起觀』（Pratītyasamutpāda-anupaśyanā）。第十一部分有一頌半，對應第十『隨順有盡觀』（Anuloma-bhavanirodha-anupaśyanā）。第十二部分有兩頌半，總結十門名稱。 三、菩薩如是下六頌半，闡述彼果勝。其中，最初三頌關於對治勝。接下來一頌半關於修行勝。再接下來半頌關於三昧勝。再接下來半頌關於不壞心勝。接下來一頌關於自在力勝。 四、供養下八頌半，闡述位果。其中，最初四半頌關於調柔果。接下來四頌關於攝報果。此處省略了願智果。五、最後有一頌，讚歎深奧並作總結。第六地解釋完畢。

第七地，遠行地（Dūraṅgama-bhūmi）的解釋有三方面：一、從功用後邊來解釋。《攝大乘論》（Mahāyānasaṃgraha）中說，『至功用行最後邊故』。世親（Vasubandhu）解釋說，『謂此地中於功用行得至究竟。雖一切相不能動搖。而於無相猶名有行。』二、從二義來解釋。《解深密經》（Saṃdhinirmocana-sūtra）中說，『能遠證入無缺，無間無相作意與清凈地共相鄰接故名遠行。』解釋說，『無缺無間遠於前六，鄰接凈地近后第八。』三、從三義來解釋。《成唯識論》（Vijñāptimātratāsiddhi）說，『至無相住功用後邊出過世間二乘道故。故名遠行地。』這與《十地經》（Daśabhūmika Sūtra）相同。《金光明經》（Suvarṇaprabhāsa Sūtra）中說，『無流無間無相思惟解脫三昧遠修行故。是地清凈無障無礙名遠行地。』《莊嚴論》（Abhisamayālaṃkāra）中說，『菩薩於七地中近一乘道名為遠行。』問：誰是遠去？答：功用方便究竟此遠能去。由此遠去故名遠行地。《十住論》（Daśabhūmika-vibhāṣā）中說，去三

【English Translation】 English version 2. There are twenty verses on 'Superiority of the Unwavering Path of Practice' (Anivasthita-dhātu-caryā-adhiṣṭhāna-viśeṣa). Among them, the first verse provides a general view of dependent origination, corresponding to the initial mind of the first stage. The second part has five verses, observing the sequence of causal conditions. The third part has two verses, observing what is encompassed by the one mind. The fourth part has two verses, concerning self-help accomplishment. The fifth part has one verse, concerning non-separation. The sixth part has one verse, concerning the uninterruptedness of the three paths. The seventh part has one verse, concerning the differences of the three times. The eighth part has one verse, concerning the differences of the three sufferings. The ninth part has one verse, surpassing the ninth 'Observation of the Bondage of Birth' (Janma-bandhana-anupaśyanā). The tenth part has one verse, corresponding to the eighth 'Observation of Dependent Origination' (Pratītyasamutpāda-anupaśyanā). The eleventh part has one and a half verses, corresponding to the tenth 'Observation of Following the Exhaustion of Existence' (Anuloma-bhavanirodha-anupaśyanā). The twelfth part has two and a half verses, summarizing the names of the ten doors. 3. The six and a half verses from 'Bodhisattva thus' below elaborate on the superiority of the result. Among them, the first three verses are about the superiority of antidotes. The next one and a half verses are about the superiority of practice. The next half verse is about the superiority of samādhi. The next half verse is about the superiority of the indestructible mind. The next one verse is about the superiority of the power of freedom. 4. The eight and a half verses from 'Offerings' below elaborate on the result of the stage. Among them, the first four and a half verses are about the result of taming. The next four verses are about the result of encompassing retribution. The result of the wisdom of vows is omitted here. 5. The last verse praises the profound and concludes. The explanation of the sixth stage is complete.

The seventh stage, the Far-Going Stage (Dūraṅgama-bhūmi), has three aspects of explanation: 1. Explaining from the later aspect of functional effort. The Mahāyānasaṃgraha states, 'Because it reaches the very end of the path of functional effort.' Vasubandhu explains, 'It means that in this stage, one attains the ultimate in the path of functional effort. Although all appearances cannot be shaken, it is still called having practice in non-appearance.' 2. Explaining from two meanings. The Saṃdhinirmocana-sūtra states, 'Being able to remotely realize and enter without deficiency, without interruption, the non-appearing intention is adjacent to the pure stage, hence it is called Far-Going.' The explanation says, 'Without deficiency, without interruption, far from the previous six, adjacent to the pure stage, close to the later eighth.' 3. Explaining from three meanings. The Vijñāptimātratāsiddhi states, 'Reaching the end of the functional effort of abiding in non-appearance, surpassing the path of the two vehicles of the world, hence it is called the Far-Going Stage.' This is the same as the Daśabhūmika Sūtra. The Suvarṇaprabhāsa Sūtra states, 'Because of the far-reaching practice of the non-leaking, uninterrupted, non-appearing contemplation of the samādhi of liberation. This stage is pure, without obstacles, without hindrance, and is called the Far-Going Stage.' The Abhisamayālaṃkāra states, 'The Bodhisattva in the seventh stage is close to the one vehicle path and is called Far-Going.' Question: Who is far-going? Answer: The ultimate of functional effort and skillful means is able to go far. Because of this far-going, it is called the Far-Going Stage. The Daśabhūmika-vibhāṣā states, going three

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界遠。近法王位故名身遠地。仁王經名遠達地。

二來意者亦有三義。一前寄二乘合顯菩薩次第轉勝。是故須來。二于無相觀前地未純。今此進入純無相。是故須來。三前功用未滿。此地中滿。是故來也。

三所離障者依地論離細相習障。解云以第六地有相觀少名為細相礙。于第七純無相觀故以為障。唯識論云。細相現行障謂所知障中俱生一分執有生滅細相現行。彼障七地妙無相道。入七地時便能永斷。由斯七地說斷二愚及彼粗重。一細相現行愚。則是此中執有生者猶取流轉細生相故。二純作意求無相愚則是此中執有滅者尚取還滅。細滅相故。純于無相。作意勤求。未能空中起有勝行。解云以所知障執于緣起流轉之生還盡之滅。細於前地所離四諦染凈粗相故以為名。問此後一愚正迷還滅細相。何以不名還滅愚。答此愚有二用。一執還滅相。二純作意求無相。且依后義立名。又釋相有二種。一有二無。取無之相名為細相。若依此釋。求無相則是愚。梁論名一向無相思惟方便無明。金光明雲。一味執思惟欲斷未得方便無明。諸餘聖教可準通釋。

四所證者。依攝論證得種種法無差別法界。世親釋云。謂於此中契經等法雖有種種差別安立而無有異。無性釋云。如契經等種種法別。此不如是。唯識云。法無

【現代漢語翻譯】 現代漢語譯本： 界遠：因為接近法王之位，所以稱為身遠地。《仁王經》中稱為遠達地。 二、來意也有三重含義：一是爲了襯托二乘，共同彰顯菩薩次第的轉勝，所以必須到來。二是在無相觀方面，前一地還不純熟，現在進入純無相，所以必須到來。三是前一地的功用未滿，此地中圓滿，所以到來。 三、所斷離的障礙：依據《地論》，斷離細相習障。解釋說，因為第六地有少許有相觀，稱為細相障礙。在第七地純無相觀，所以認為是障礙。《唯識論》說：『細相現行障』是指所知障中俱生的一部分，執著有生滅的細相現行。這個障礙阻礙了七地的妙無相道。進入七地時，便能永遠斷除。因此，七地說斷除二愚以及它們的粗重。一是細相現行愚，就是此地中執著有生者，仍然執取流轉的細生相。二是純作意求無相愚，就是此地中執著有滅者，尚且執取還滅的細滅相。純粹對於無相，作意勤求，未能從空中生起有勝行。解釋說，因為所知障執著于緣起流轉的生，還盡的滅，比前一地所斷離的四諦染凈粗相更為細微，所以稱為細相。問：此後一愚，正是迷惑還滅的細相，為什麼不稱為還滅愚？答：此愚有兩種作用。一是執著還滅相，二是純作意求無相。且依據后一種含義立名。又解釋說，相有兩種，一是有二無。取無的相稱為細相。如果依據這種解釋，求無相就是愚。梁論中稱為一向無相思惟方便無明。《金光明經》說：『一味執思惟欲斷未得方便無明。』其餘聖教可以參照貫通解釋。 四、所證得的：依據《攝論》，證得種種法無差別法界。世親（Vasubandhu）解釋說：『在於此中，契經（sutra）等法雖然有種種差別安立，而沒有差異。』無性（Asanga）解釋說：『如契經等種種法別，此不如是。』《唯識論》說：法無

【English Translation】 English version: 'World Far': Because it is close to the position of the Dharma King, it is called the 'Body-Far Ground'. The 'Benevolent Kings Sutra' calls it the 'Far-Reaching Ground'. Second, the meaning of 'coming' also has three aspects: First, to highlight the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) and jointly demonstrate the increasing superiority of the Bodhisattva stages, it is necessary to come. Second, in terms of the contemplation of non-form, the previous ground was not yet pure; now entering pure non-form, it is necessary to come. Third, the merit and function of the previous ground were not fulfilled; in this ground, they are fulfilled, so it is necessary to come. Third, the obstacles to be abandoned: According to the 'Treatise on the Grounds', the subtle appearance habitual obstacle is abandoned. The explanation says that because the sixth ground has a small amount of form contemplation, it is called a subtle appearance obstacle. In the seventh ground, there is pure non-form contemplation, so it is considered an obstacle. The 'Consciousness-Only Treatise' says: 'The subtle appearance manifest obstacle' refers to a portion of the co-arisen within the knowledge obstacle, clinging to the subtle appearances of arising and ceasing. This obstacle hinders the wonderful non-form path of the seventh ground. Upon entering the seventh ground, it can be permanently severed. Therefore, the seventh ground is said to sever the two ignorances and their coarseness. First, the ignorance of subtle appearance manifestation, which is that those who cling to existence in this ground still grasp the subtle appearance of arising in the flow. Second, the ignorance of purely intentional seeking of non-form, which is that those who cling to cessation in this ground still grasp the subtle appearance of ceasing in reversion. Purely regarding non-form, intentionally and diligently seeking, failing to generate superior conduct from emptiness. The explanation says that because the knowledge obstacle clings to the arising of dependent origination in the flow and the ceasing of reversion, it is more subtle than the coarse appearances of the Four Noble Truths, defiled and pure, abandoned in the previous ground, so it is called a subtle appearance. Question: This later ignorance is precisely confused about the subtle appearance of reversion; why is it not called the ignorance of reversion? Answer: This ignorance has two functions. First, clinging to the appearance of reversion; second, purely intentionally seeking non-form. Let's establish the name based on the latter meaning. Also, it is explained that there are two kinds of appearances: one is existence and the other is non-existence. Grasping the appearance of non-existence is called a subtle appearance. If based on this explanation, seeking non-form is ignorance. The Liang Treatise calls it 'one-sided non-form thinking expedient ignorance'. The 'Golden Light Sutra' says: 'Single-mindedly clinging to thinking, desiring to sever but not attaining expedient ignorance.' Other sacred teachings can be interpreted in a similar way. Fourth, what is attained: According to the 'Compendium of Treatises', one attains the Dharma realm of non-difference among various dharmas. Vasubandhu explains: 'Within this, although the sutras and other dharmas have various differences established, there is no difference.' Asanga explains: 'Like the various dharmas of the sutras and others, this is not so.' The 'Consciousness-Only Treatise' says: Dharma without

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差別真如謂此真如雖多教法種種安立而無異故。解云謂此真如雖教法中名為法界及實際等安立多名。體無別異。故立斯名。又釋以本從末真如流出種種教法。以末從本種種教法皆歸真如。此與三地各證一義。又釋教法隨機種種安立不失平等一味之法。是此所證中邊論云。第七地中所證法界名種種法無差別義。由通達此知法無相不行契經等種種法相中。諸本攝論同。

五所成行亦三種。謂一十度中當方便善巧行。二當地成就雙行無相行。謂則空方便智發起有中殊勝行。三學無功用行如此下文說。及莊嚴論第七住雖行功用。而上參一道多住無相故。

六地別果。梁論通達種種法無別法界得一切法無相果。金光明七地發心得如意三昧。當地行果位果如文。

第七釋文者亦三分同前。初贊請分中有十四頌分五。初三天眾供贊。二有一頌天王供養。三有一頌半余天王等嘆法作樂。四有七頌半天女讚得。于中初二頌半嘆佛身業利益。次一嘆佛語業利益。次三嘆佛意業利益。次一嘆已默住悕聞后地。下一眾首請說第二正顯地體中。論分為五。初一趣地方便是加行道。次一初住地是無間道。次一正住地是解脫道。次一義該始終說在正地。后一地滿是勝進道。初言樂無作行對治者。前六地中受著三空名樂無作。此地隨

【現代漢語翻譯】 現代漢語譯本：差別真如是指，雖然有多種教法安立種種名稱，但真如的體性並無差異。解釋說，這個真如，雖然在教法中被稱為法界（Dharmadhatu，一切法的本源）及實際（Reality，真實的境界）等，安立了許多名稱，但其體性並無差別。因此設立這個名稱。又解釋說，從根本的真如流出種種教法，又從末端的種種教法都回歸到真如。這與三地各自證得一個意義相符。又解釋說，教法隨著根機不同而有種種安立，但不失去平等一味的法性。這是此地所證悟的。《中邊論》說，第七地中所證悟的法界，名為種種法無差別義。由於通達這個道理，知道法沒有相，不行於《契經》等種種法相中。諸本《攝論》相同。 五、所成行也有三種。一是十度（Ten Perfections，菩薩修行的十種方法）中，作為方便善巧行。二是當地成就雙行無相行，即以空性方便智慧發起有中殊勝行。三是學無功用行，如下文所說。以及《莊嚴論》中，第七住雖然行功用，但向上參一道，多住于無相。因此。 六、地別果。梁譯本說，通達種種法無差別法界，得到一切法無相果。金光明經說，七地發心得如意三昧（Wish-fulfilling Samadhi，一種能隨意成就一切願望的禪定）。當地的行果位果如經文所說。 七、解釋經文也分為三分，與前面相同。首先是贊請分，其中有十四頌，分為五部分。一是三天眾供贊。二有一頌是天王供養。三有一頌半是其餘天王等讚歎佛法，演奏音樂。四有七頌半是天女讚歎所得。其中，開始的兩頌半是讚歎佛身業的利益。其次一頌是讚歎佛語業的利益。其次三頌是讚歎佛意業的利益。其次一頌是讚歎已經默住，希望聽聞后地。下一眾首請佛宣說。第二是正式顯現地體，論中分為五部分。開始一趣地方便是加行道（Path of Application，修行過程中為證悟真如所做的準備階段）。其次一是初住地是無間道（Path of Immediate Experience，直接體驗真如的階段）。其次一是正住地是解脫道（Path of Deliverance，從煩惱中解脫的階段）。其次一義概括始終，說在正地。后一是地滿是勝進道（Path of Further Progress，在解脫道基礎上繼續提升的階段）。開始說樂無作行對治，前六地中受著三空，名為樂無作。此地隨順。

【English Translation】 English version: 'Difference in Suchness' refers to the fact that although various teachings establish various names, the nature of Suchness (Tathata, the true nature of all things) is without difference. The explanation says that this Suchness, although in the teachings is called Dharmadhatu (the source of all dharmas) and Reality (the true realm), and many names are established, its nature is without difference. Therefore, this name is established. It is also explained that various teachings flow out from the fundamental Suchness, and all kinds of teachings at the end return to Suchness. This is consistent with the fact that each of the Three Grounds realizes one meaning. It is also explained that the teachings are established in various ways according to different capacities, but do not lose the equal and single taste of Dharma. This is what is realized in this ground. The Madhyantavibhaga says that the Dharmadhatu realized in the Seventh Ground is called the meaning of non-difference of various dharmas. Because of understanding this principle, it is known that Dharma has no characteristics, and does not practice in the various Dharma characteristics of the Agama Sutras and so on. The various versions of the Compendium of Abhidharma are the same. Five, the Accomplished Conducts are also of three kinds. First, among the Ten Perfections (the ten practices of a Bodhisattva), it is the conduct of skillful means. Second, in that ground, the dual practice of non-appearance is accomplished, that is, the wisdom of emptiness as a means arises to initiate the superior conduct in existence. Third, it is the conduct of learning without effort, as described below. And in the Ornament of the Mahayana Sutras, although the Seventh Abode practices effort, it participates in the One Path and mostly dwells in non-appearance. Therefore. Six, the different results of the grounds. The Liang translation says that by understanding the Dharmadhatu of non-difference of various dharmas, one obtains the result of non-appearance of all dharmas. The Golden Light Sutra says that in the Seventh Ground, the mind of enlightenment arises and one obtains the Wish-fulfilling Samadhi (a state of meditation that can fulfill all wishes). The conduct, result, and position of the ground are as stated in the text. Seven, the explanation of the text is also divided into three parts, the same as before. First, there is the section of praise and request, which has fourteen verses, divided into five parts. First, the three heavenly hosts offer praise. Second, there is one verse of offering by the heavenly king. Third, there is one and a half verses of the other heavenly kings and others praising the Dharma and making music. Fourth, there are seven and a half verses of the heavenly maidens praising the attainment. Among them, the first two and a half verses praise the benefits of the Buddha's body karma. The next verse praises the benefits of the Buddha's speech karma. The next three verses praise the benefits of the Buddha's mind karma. The next verse praises that he has already remained silent, hoping to hear about the later grounds. The next leader of the assembly requests the Buddha to speak. Second, there is the formal manifestation of the ground, which is divided into five parts in the treatise. The beginning, the place of interest, is the Path of Application (the preparatory stage for realizing Suchness in the course of practice). Next, the first dwelling ground is the Path of Immediate Experience (the stage of directly experiencing Suchness). Next, the true dwelling ground is the Path of Deliverance (the stage of liberation from afflictions). Next, one meaning summarizes the beginning and the end, and is said to be in the true ground. The last is that the ground is full and is the Path of Further Progress (the stage of continuing to improve on the basis of the Path of Deliverance). The beginning says that the joyful non-action conduct is the antidote. In the previous six grounds, being attached to the three emptinesses is called joyful non-action. This ground follows.

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有不著于空故名對治。此是地地皆舍修法也。二彼障對治者。前加行雖治前地樂空之心。以其有量有功用故則后是障。是故初住地中修無量無功用行。以為對治故以為名。三雙行勝者。垢障既除。止觀俱運。四前上地勝者。此地功用過前六地勝后三地故立斯名。五地滿足故名雙行果。下廣釋中。

就初分內有三。初結前舉后勸修趣入二正顯行相。三結行功能。初中論云彼菩薩乃至非起增上行者總舉前地樂無作障。下明能治。謂方便者不捨眾生。法無我智對治攝取增上行此治于無作行中生樂心也。起十妙行者發起殊勝行。此殊勝行於出世間及世間增上行更無勝。即初二三地是世間。四五六地名出世間。彼行劣此。故云勝。勝猶妙也。下別釋十行。一一皆有即空方便慧發起有中勝妙行。此中十行論攝為四。初三各為一。后七為一故為四也。此中初句同論經第二句。謂即三空而起四等故也。論言護惡行因事者舉方便智。謂慈不惱生名為護惡方便。與此為因故名也。言如是下明發起妙行。以即空起悲故名不妄行等。二隨諸佛下明財及身勝。因事者舉方便智。謂菩薩無盡財果無礙身報。由不滯寂福行所成故。說方便為彼勝因。隨所須者是財也。隨意取者是身也。謂隨意受生故財身重牒因集功德故也。三常樂思惟下明護善因

【現代漢語翻譯】 現代漢語譯本：因為不執著于空性，所以稱為對治（pratipaksa）。這指的是各個菩薩地都要捨棄修法。第二，所謂的『彼障對治』，是指前加行雖然能夠對治前一地的樂空之心，但因為它有侷限性和功用，所以反而成為后一地的障礙。因此，在初住地（prathama-bhumi）中，要修習無量無功用的行，以此作為對治，所以才這樣命名。第三，『雙行勝』，指的是垢障已經去除，止（samatha）觀（vipassana）同時運用。第四，『前上地勝』，指的是此地的功用超過了前六地，勝過后三地，所以才設立這個名稱。第五，因為地已經圓滿，所以稱為『雙行果』。下面會廣泛地解釋。

在最初的部分中有三點。第一，總結前文，提出後文，勸勉修習趣入；第二，正式闡明修行的狀態；第三，總結修行的功能。在第一點中，《論》中說：『彼菩薩乃至非起增上行者』，總括了前一地的樂無作障。下面說明能夠對治的方法。所謂的『方便者不捨眾生』，指的是以法無我智（dharma-nairatmya-jnana）對治攝取增上行，這可以對治在無作行中產生樂心。『起十妙行者』，指的是發起殊勝的行。這種殊勝的行，對於出世間和世間的增上行來說，再也沒有比它更殊勝的了。初地、二地、三地是世間，四地、五地、六地稱為出世間。那些行不如這些行，所以說是『勝』。『勝』就是『妙』的意思。下面分別解釋十行，每一行都具有即空方便慧，發起有中勝妙行。這其中的十行，《論》概括為四種。前三種各為一種，后七種為一種，所以總共是四種。這其中第一句與《論》經的第二句相同，指的是即三空而生起四等。論中說『護惡行因事者』，指的是方便智。所謂慈不惱生，稱為護惡方便，以此為因，所以這樣命名。『言如是下』，說明發起妙行，因為即空而生起悲心，所以稱為不妄行等。第二，『隨諸佛下』，說明財和身的殊勝。『因事者』，指的是方便智，菩薩無盡的財富果報和無礙的身體果報，都是由於不滯留于寂滅的福德之行所成就的，所以說方便是它們殊勝的原因。『隨所須者』，指的是財富。『隨意取者』，指的是身體。指的是隨意受生，所以財富和身體要重複說明原因，積累功德。第三，『常樂思惟下』，說明守護善因。

【English Translation】 English version: Because of not being attached to emptiness, it is called pratipaksa (antidote). This refers to the fact that each bhumi (level of a Bodhisattva) must abandon the practice. Second, the so-called 'antidote to that obstacle' refers to the fact that although the previous prayoga (application) can cure the mind of joy in emptiness of the previous bhumi, it becomes an obstacle to the later bhumi because it has limitations and functions. Therefore, in the prathama-bhumi (first bhumi), one should practice immeasurable and functionless actions as an antidote, hence the name. Third, 'superiority of dual practice' refers to the fact that once the defilement obstacles have been removed, samatha (calm abiding) and vipassana (insight) are practiced simultaneously. Fourth, 'superiority of the previous higher bhumi' refers to the fact that the function of this bhumi surpasses the previous six bhumis and is superior to the latter three bhumis, hence the establishment of this name. Fifth, because the bhumi is complete, it is called the 'fruit of dual practice'. The following will explain it extensively.

In the initial part, there are three points. First, summarizing the previous and introducing the following, encouraging practice and entry; second, formally elucidating the state of practice; third, summarizing the function of practice. In the first point, the Sastra says: 'That Bodhisattva and even those who do not arise with increasing practice', which summarizes the joy and non-action obstacles of the previous bhumi. The following explains the method that can cure it. The so-called 'those with skillful means do not abandon sentient beings' refers to using dharma-nairatmya-jnana (wisdom of the selflessness of phenomena) to counteract and embrace increasing practice, which can cure the mind of joy arising in non-action practice. 'Those who arise with ten wonderful practices' refers to initiating superior practices. This superior practice is unsurpassed for both mundane and supramundane increasing practices. The first, second, and third bhumis are mundane, and the fourth, fifth, and sixth bhumis are called supramundane. Those practices are inferior to these practices, so it is said to be 'superior'. 'Superior' means 'wonderful'. The following separately explains the ten practices, each of which has emptiness, skillful means, and wisdom, initiating superior and wonderful practices in existence. The Sastra summarizes these ten practices into four types. The first three are each one type, and the latter seven are one type, so there are four types in total. The first sentence here is the same as the second sentence of the Sutra in the Sastra, referring to arising the four immeasurables from the three emptinesses. The Sastra says 'those who protect the cause of evil actions' refers to skillful means and wisdom. So-called compassion not harming beings is called protecting evil skillful means, and it is named so because of this cause. 'The following says' explains initiating wonderful practices, because compassion arises from emptiness, it is called non-false practice, etc. Second, 'following all Buddhas' explains the superiority of wealth and body. 'The cause' refers to skillful means and wisdom. The Bodhisattva's inexhaustible wealth and unobstructed physical retribution are all achieved by not dwelling in the practice of meritorious deeds in quiescence, so it is said that skillful means are the superior cause of them. 'Those who follow what is needed' refers to wealth. 'Those who take at will' refers to the body. It refers to being born at will, so wealth and body need to repeat the cause and accumulate merit. Third, 'constantly joyful thinking' explains protecting the cause of good.

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事者。以方便智攝護善根。令得生長故以為因。下明發起勝行。言得彼勝因增上者牒前起后。言功德增上等者正現勝相故云廣集等也。論主判意前以三句屬自利行。后七合為利他行。同名攝眾生因事。俱以方便智為攝生因。七中初一隨物受生。次二化令離障。下四攝令住善。初中願力受生作彼上首。何故唯作上首以得眾生隨逐受化。故云遠離三界等。二畢竟下令離煩惱障說對治故者。雖照性滅而不礙說治。能滅大小二惑故名煩惱隨煩惱等。常自滅者明不礙性滅也。三隨順諸法下令離智障故云為滅四障。如五地中隨世智處說書論等四障應知。四一切佛國下明為物嚴土集起法會。余經云雖知諸佛國及與眾生空而常修凈土教化諸群生。此之謂也。五知一切佛法身下明為物現於正報三業。先辨身業。既法身離相。何故現色。為與眾生作五緣生福。一見。二聞。三親近。四供養。五受法修行故也。六知諸佛音聲下明語業。為生轉法輪故。七知諸佛下明意業窮照為諸眾生隨問能釋故也。三是名下總結勝能。上來釋妙。下釋方便智。論云此十發起勝行共對者。明共方便智對。謂于空不著名方便智則空之有名勝妙行。今明釋方便智也。攝取對治者明不礙空而起有行。故此有行方能對治樂空之心。還為方便智所攝。故云攝取也。下略舉初

【現代漢語翻譯】 現代漢語譯本： 『事』指的是，以方便智來攝護善根，使之得以生長，因此作為『因』。下面闡明發起殊勝之行，說到『得彼勝因增上』，是承接前文，開啟後文。說到『功德增上』等，正是顯現殊勝之相，所以說是『廣集』等。論主的判決是，前面三句屬於自利之行，後面七句合起來是利他之行，都名為攝眾生因事，都以方便智作為攝生之因。七句中，第一句是隨順眾生而受生，第二、三句是教化眾生使其遠離障礙，下面四句是攝受眾生使其安住于善。第一句中，以願力受生，作為他們的首領。為什麼只做首領？因為要使眾生隨從自己而接受教化，所以說『遠離三界』等。第二句，『畢竟』等，是使眾生遠離煩惱障，因為說了對治之法。雖然照見自性本空，但不妨礙說對治之法，能夠滅除大小二惑，所以名為煩惱、隨煩惱等。『常自滅』，說明不妨礙自性本空。第三句，『隨順諸法』等，是使眾生遠離智障，所以說是爲了滅除四障。如五地中隨順世間智慧之處，所說的書論等四障，應當知曉。第四句，『一切佛國』等，是說明爲了眾生而莊嚴國土，聚集發起法會。其他經典說，『雖知諸佛國及與眾生空，而常修凈土教化諸群生』，說的就是這個意思。第五句，『知一切佛法身』等，是說明爲了眾生而示現正報三業。先辨析身業。既然法身離相，為什麼還要示現色身？爲了與眾生結下五種因緣，從而生起福德：一、見，二、聞，三、親近，四、供養，五、受法修行。第六句，『知諸佛音聲』等，是說明語業，爲了生起轉法輪。第七句，『知諸佛』等，是說明意業，窮盡照見，爲了眾生隨問都能解答。『三是名』等，總結了殊勝的能力。上面解釋了『妙』，下面解釋『方便智』。論中說，『此十發起勝行共對』，是說明共同與方便智相對。意思是說，對於空不執著，方便智則使空之名有殊勝妙行。現在說明解釋方便智。『攝取對治』，是說明不妨礙空而生起有行，所以這種有行才能對治樂空之心，仍然為方便智所攝取，所以說是『攝取』。下面略舉最初的例子。 English version: 'Affairs' refer to using skillful means and wisdom to gather and protect wholesome roots, enabling them to grow, thus serving as the 'cause'. The following clarifies the initiation of superior practices, stating 'obtaining that superior cause increases', which connects the preceding and initiates the following. Saying 'merit increases' etc., precisely manifests the superior aspect, hence it is said 'widely gathering' etc. The commentator's judgment is that the first three sentences belong to self-benefiting practices, while the latter seven combined are altruistic practices, both named the cause of gathering beings, both using skillful means and wisdom as the cause of gathering beings. Among the seven, the first is being born according to beings, the second and third are transforming them to be free from obstacles, and the following four are gathering them to abide in goodness. In the first, taking birth by the power of vows, acting as their leader. Why only act as the leader? Because it is to make beings follow and receive transformation, hence it is said 'far from the three realms' etc. The second, 'ultimately' etc., is to free beings from the obstacle of afflictions, because the antidote is spoken. Although illuminating the emptiness of nature, it does not hinder speaking of the cure, capable of extinguishing the two delusions, great and small, hence named afflictions, secondary afflictions etc. 'Always self-extinguishing' clarifies that it does not hinder the emptiness of nature. The third, 'following all dharmas' etc., is to free beings from the obstacle of knowledge, hence it is said to extinguish the four obstacles. As in the fifth ground, in the place of worldly wisdom, the four obstacles such as writing treatises should be known. The fourth, 'all Buddha lands' etc., clarifies adorning the land for beings, gathering and initiating Dharma assemblies. Other sutras say, 'Although knowing the Buddha lands and beings are empty, one constantly cultivates pure lands to teach and transform all beings', this is what it means. The fifth, 'knowing all Buddha Dharmakaya (Dharmakaya: the body of the Dharma)' etc., clarifies manifesting the three karmas of the true reward for beings. First, analyze body karma. Since the Dharmakaya is without form, why manifest form? To create five conditions with beings, thereby generating blessings: 1. Seeing, 2. Hearing, 3. Approaching, 4. Offering, 5. Receiving the Dharma and practicing. The sixth, 'knowing all Buddha's voices' etc., clarifies speech karma, to generate the turning of the Dharma wheel. The seventh, 'knowing all Buddhas' etc., clarifies mind karma, exhaustively illuminating, to be able to explain according to beings' questions. 'Three are named' etc., summarizes the superior abilities. Above, 'wonderful' is explained, below, 'skillful means and wisdom' is explained. The treatise says, 'These ten initiate superior practices together', clarifying that they are together in relation to skillful means and wisdom. It means that not being attached to emptiness, skillful means and wisdom make the name of emptiness have superior and wonderful practices. Now explaining skillful means and wisdom. 'Gathering and curing' clarifies not hindering emptiness while generating existence, so this existence can cure the mind that delights in emptiness, and is still gathered by skillful means and wisdom, hence it is said 'gathering'. Below, briefly citing the initial example.

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

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二句經。對以顯之。余類可知。

第二是菩薩住七地下明彼障對治有二種相。一修行無量者。前樂對治。有量為障故。修無量以為對治。二修無功用行者。前樂對治作意修習功用為障故。修無功用而以為治。先明修無量中二十句。攝為十對一一對中皆先明境界無量。后明佛德業無量。或要攝為五。初一眾生界無量。二世界無量。三有兩對明法界無量。四有三對明調伏界無量。五后三對明調伏方便界無量。亦同上文五海可知。論判此十。總為攝生故云隨所作利益。以調伏界中分二問故。攝十為六門也。初二可知。三以何慧者。以法界中二句難可別問故。就能知智問之。四以何心者問調伏界欲樂心也。五以何行者問調伏中所起志行。六置何乘者問調伏方便無量。以此差別下總釋。是中下別釋。于無量眾生釋初句。無量化業釋后句。以入所化無量故修于能化無量化業。以能化中佛化最極故偏舉之。菩薩修入佛廣化業名修無量行。二乘生住何處者。于無量世界中令依清凈國土故云入無量世界等。又以諸世界中佛土最凈。菩薩修入。令物依之故名修無量行。下並準此。三以何等智中二句。一知善惡三性等法。謂無量種種法界釋差別法也。智慧覺釋佛智得道。二知三世差別之法。謂無量劫數釋上句。通達三世釋下句。亦入智

【現代漢語翻譯】 現代漢語譯本 二句經。用對仗來顯明意義。其餘的可以依此類推。

第二是菩薩安住於七地，闡明其障礙與對治的兩種相。一是修行無量，這是針對之前的耽樂於有為的對治。因為執著于有量是障礙，所以修習無量作為對治。二是修習無功用行，這是針對之前耽樂於作意修習功用的對治。因為作意修習功用是障礙，所以修習無功用作為對治。先闡明修無量中的二十句，概括為十對，每一對中都先闡明境界無量，后闡明佛的德業無量。或者可以概括為五類。第一是眾生界無量，第二是世界無量，第三有兩對闡明法界無量，第四有三對闡明調伏界無量，第五后三對闡明調伏方便界無量。也和上文的五海一樣可以理解。論中判斷這十種無量，總的來說是爲了攝受眾生，所以說『隨所作利益』。因為在調伏界中分為兩個問題，所以將十種無量概括為六門。最初兩種無量容易理解。第三個問題『以何慧者』，因為法界中的兩句難以分別提問，所以就從能知的智慧來提問。第四個問題『以何心者』，是問調伏界的欲樂心。第五個問題『以何行者』，是問在調伏中所產生的志向和行為。第六個問題『置何乘者』，是問調伏方便的無量。『以此差別下總釋』是總的解釋，『是中下別釋』是分別解釋。在『無量眾生』中解釋第一句，『無量化業』中解釋后一句。因為進入所化眾生的無量境界，所以修習能化的無量化業。因為在能化之中，佛的教化最為殊勝，所以特別舉出。菩薩修習進入佛的廣大教化事業，名為修習無量行。『二乘生住何處者』，在無量的世界中，令他們安住于清凈的國土，所以說『入無量世界等』。又因為在諸世界中，佛土最為清凈，菩薩修習進入，使眾生依止，所以名為修習無量行。下面的內容都依此類推。『以何等智中二句』，一是知曉善惡三性等法，這是指無量種種法界，解釋差別之法。『智慧覺釋佛智得道』，二是知曉三世差別的法，這是指無量劫數，解釋上句。『通達三世釋下句』，也進入了智慧。

【English Translation】 English version The two-line sutra. Use parallelism to clarify the meaning. The rest can be inferred by analogy.

Secondly, it is about the Bodhisattva residing in the seventh ground (Saptama-bhūmi), clarifying the two aspects of its obstacles and antidotes. One is cultivating immeasurable (Apramāṇa) practices, which is the antidote to the previous attachment to conditioned pleasures. Because attachment to the measurable is an obstacle, cultivating the immeasurable is used as an antidote. The second is cultivating effortless practice (Anabhogacarya), which is the antidote to the previous attachment to intentional practice. Because intentional practice is an obstacle, cultivating effortless practice is used as a remedy. First, clarify the twenty sentences in cultivating the immeasurable, summarized into ten pairs, each pair first clarifying the immeasurable realm (Apramāṇa-dhātu), and then clarifying the immeasurable virtues and deeds of the Buddha. Or it can be summarized into five categories. The first is the immeasurable realm of sentient beings (Sattvadhātu-apramāṇa), the second is the immeasurable world (Lokadhātu-apramāṇa), the third has two pairs clarifying the immeasurable realm of Dharma (Dharmadhātu-apramāṇa), the fourth has three pairs clarifying the immeasurable realm of taming (Vinayadhātu-apramāṇa), and the fifth has the last three pairs clarifying the immeasurable realm of taming methods (Vinayopāyadhātu-apramāṇa). It can also be understood like the five oceans mentioned above. The treatise judges these ten immeasurables, generally speaking, to be for the purpose of gathering sentient beings, so it says 'according to the benefits made'. Because the realm of taming is divided into two questions, the ten immeasurables are summarized into six doors. The first two immeasurables are easy to understand. The third question 'With what wisdom (Prajñā)?', because the two sentences in the realm of Dharma are difficult to ask separately, so it is asked from the knowing wisdom. The fourth question 'With what mind (Citta)?', asks about the desire and joy mind of the taming realm. The fifth question 'With what practice (Carya)?', asks about the aspirations and actions arising in taming. The sixth question 'Where to place the vehicle (Yāna)?', asks about the immeasurable taming methods. 'This difference is explained generally below' is the general explanation, 'This middle is explained separately below' is the separate explanation. In 'immeasurable sentient beings', the first sentence is explained, and in 'immeasurable transformation deeds', the last sentence is explained. Because entering the immeasurable realm of those to be transformed, cultivating the immeasurable transformation deeds of those who can transform. Because among those who can transform, the Buddha's teachings are the most supreme, so it is specially mentioned. The Bodhisattva cultivates entering the Buddha's vast transformation deeds, called cultivating immeasurable practice. 'Where do the two vehicles (Śrāvakayāna and Pratyekabuddhayāna) live?', in the immeasurable worlds, they are made to live in pure lands, so it says 'entering immeasurable worlds, etc.'. Also, because among all the worlds, the Buddha land is the purest, the Bodhisattva cultivates entering, causing sentient beings to rely on it, so it is called cultivating immeasurable practice. The following content is inferred by analogy. 'In what kind of wisdom are the two sentences', one is knowing the laws of good, evil, and the three natures (Trisvabhāva), which refers to the immeasurable and various realms of Dharma, explaining the differentiated laws. 'Wisdom awakens and explains the Buddha's wisdom to attain the path', the second is knowing the laws of the three times (Trikāla), which refers to the immeasurable kalpas, explaining the above sentence. 'Penetrating the three times explains the sentence below', also entering wisdom.

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覺會同前句合為一門。四以何心有三種事。一知欲。二知根。三知起行心。若約能化如次現身口意。初云有眾生信種種天者釋眾生欲樂差別。言身心隨同行者釋入佛色身。若正應言身隨彼心同彼行。說法令其信入佛法故云入無量眾生欲樂等。二知過去心習軟中利根者釋上句。謂根器宿成名過去習。三品不同名耎中利。如應說法者釋下句佛音聲等。故云入無量諸佛知眾生等。三以何行者此一文亦是入六中第五。亦是第四中后一攝。以此同是化眾生事故二處辨也。言隨眾生心者釋上句也。說對治者釋下句。謂佛智為能治故也。故云入無量眾生心心等。六置何乘者。於三乘中如次三句各顯示一。皆上句所化。下句能化。並可知。二菩薩作是念下明修行無功用行。于中二。先明觀解方便。二如是智慧下正顯修行。前中亦二。先舉修行無量中。諸佛如來無量境。二如是勢力下起趣求意。言不以分別者。論經自然不以分別等。論釋自然者自性勝無分別故。謂八地已上無功用心名自然等。以純熟任效能起善行故名自性。依彼能起佛境勢力。是故修習也。以分別心不能亡緣等照法界。所以不成。要以無分別不取相故。成無分別。即是無功用也。正修行中修大方便慧者。是前十種方便智也。何故前以為障。今復為治。釋泛論障治有二。一

【現代漢語翻譯】 現代漢語譯本 覺慧與前句合為一門（將覺慧與前一句合併爲一個主題）。 四、以何種心有三種事？一、知欲（瞭解眾生的慾望）。二、知根（瞭解眾生的根器）。三、知起行心（瞭解眾生髮起修行的心）。如果從能教化者的角度來說，依次是現身、口、意。 最初說『有眾生信種種天者』，解釋了眾生慾望和喜好的差別。說『身心隨同行者』，解釋了進入佛的色身。如果正確來說，應該是『身隨彼心，同彼行』。因為說法是爲了讓眾生信入佛法，所以說『入無量眾生欲樂等』。 二、知過去心習軟中利根者，解釋了上一句。所謂根器宿成，名為過去習。根器有三種不同，名為軟、中、利。『如應說法者』，解釋了下一句佛音聲等。所以說『入無量諸佛知眾生等』。 三、以何種行為？這一段文字也是『入六』中的第五種，也是第四種中的后一種攝。因為這同樣是教化眾生的事情，所以在兩處都進行了解釋。說『隨眾生心者』，解釋了上一句。說『說對治者』，解釋了下一句。所謂佛智是能對治的。所以說『入無量眾生心心等』。 六、置於何乘？在三乘中，依次用三句話各自顯示一種。都是上一句所教化的對象，下一句是能教化者。這些都可以理解。 二、菩薩作是念下，說明修行無功用行。其中分為兩部分：先說明觀解方便，然後『如是智慧下』，正式顯示修行。前面一部分也分為兩部分：先舉修行無量中，諸佛如來無量境；然後『如是勢力下』，發起趣求的意願。說『不以分別者』，論述經典自然不以分別等。論述解釋自然，是因為自性殊勝，沒有分別的緣故。所謂八地以上的菩薩，沒有功用之心，名為自然等。因為純熟任運，能夠發起善行，所以名為自性。依靠它能夠發起佛境的勢力，因此要修習。因為以分別心不能忘卻因緣等照法界，所以不能成就。必須要以無分別，不取相，才能成就無分別，也就是無功用。 正式修行中，修大方便慧，是前面的十種方便智。為什麼之前認為是障礙，現在又認為是治療？解釋泛論障礙和治療有兩種情況：一

【English Translation】 English version The 'Awareness and Understanding' section is combined with the previous sentence to form one topic. 4. With what kind of mind are there three things? 1. Knowing desires (understanding the desires of sentient beings). 2. Knowing roots (understanding the faculties of sentient beings). 3. Knowing the mind that initiates practice (understanding the mind of sentient beings that initiates practice). If viewed from the perspective of the one who can transform, they are, in order, manifesting body, speech, and mind. Initially, it says 'There are sentient beings who believe in various heavens,' explaining the differences in the desires and pleasures of sentient beings. Saying 'Body and mind follow the same path' explains entering the form body of the Buddha. If stated correctly, it should be 'The body follows their mind, and they share the same path.' Because the Dharma is taught to enable sentient beings to believe and enter the Buddha Dharma, it is said 'Entering the immeasurable desires and pleasures of sentient beings, etc.' 2. Knowing the past habitual tendencies of minds with soft, medium, and sharp faculties explains the previous sentence. The inherent capacity cultivated from past lives is called past habitual tendencies. The three different types of faculties are called soft, medium, and sharp. 'Teaching the Dharma accordingly' explains the following sentence about the Buddha's voice, etc. Therefore, it is said 'Entering the immeasurable knowledge of the Buddhas regarding sentient beings, etc.' 3. With what kind of conduct? This passage is also the fifth of the 'Entering the Six,' and is also included in the latter part of the fourth. Because this is also about transforming sentient beings, it is explained in both places. Saying 'Following the minds of sentient beings' explains the previous sentence. Saying 'Teaching the antidotes' explains the following sentence. The wisdom of the Buddha is what can counteract afflictions. Therefore, it is said 'Entering the immeasurable minds of sentient beings, etc.' 6. Placed in which vehicle? Within the Three Vehicles, each of the three sentences displays one in order. All are the objects transformed by the previous sentence, and the following sentence is the one who can transform. These can all be understood. 2. 'Bodhisattvas having this thought' below explains practicing effortless conduct. It is divided into two parts: first, explaining the skillful means of contemplation and understanding, and then 'With such wisdom below,' formally revealing the practice. The first part is also divided into two parts: first, citing the immeasurable practice, the immeasurable realm of the Buddhas and Tathagatas; and then 'With such power below,' initiating the intention to seek and attain. Saying 'Not with discrimination' discusses that the scriptures naturally do not rely on discrimination, etc. Discussing the explanation of naturalness is because the self-nature is supreme and without discrimination. What is called naturalness, etc., refers to Bodhisattvas above the Eighth Ground, who have no effortful mind. Because they are purely ripe and spontaneous, they can initiate virtuous actions, so it is called self-nature. Relying on it can initiate the power of the Buddha realm, therefore, it must be cultivated. Because with a discriminating mind, one cannot forget conditions and illuminate the Dharma realm, one cannot achieve it. One must be without discrimination and not grasp at appearances in order to achieve non-discrimination, which is effortless. In formal practice, cultivating great skillful wisdom refers to the previous ten kinds of skillful wisdom. Why was it previously considered an obstacle, and now it is considered a cure? Explaining the general discussion of obstacles and cures involves two situations: one

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是染障翻離名治。二是生障修熟名治。今約后說。但前者始修力勵而起功用故障。今此數修純熟故治。若爾與八地何別。釋此中修學無功用不同八地也。安住等者明因修行立。以不動故者釋成。以行堅不退故名不動。非是八地不為功用動耳。

第三常起種種下明雙行分。于中有四。一二行雙無間者。內證行熟止觀俱現名二行雙。外修常續名為無間。上是自分。下三是勝進。二始起信心。于上決定名信勝。三依信起行。行有義利。義勝名大。起修稱作故名能作大義。四行熟成德名菩提分。就初門內三。先常起乃至無礙者。總明二行雙現無礙故。論云一念中奢磨他毗婆舍那二行現前故。言行住等者正顯二行無間常起。論云一切行中。彼修行時無間不斷不息行故。不斷者非令停絕。不息者非暫休廢。故云無間也。三離諸陰等者結離惡住善也。二常不遠離下明信勝。彼無量智中殊異義。莊嚴相現前。專念故。謂于佛境依正專念信向故云常不遠離等也。三是菩薩下明能作大義。于中二。先總標。二何以下別釋。別釋中先釋能具之智。后釋所具十度。前中二。先徴責云十度行廣何故唸唸能得具足。釋以大悲者廣心也。修習等大心也。以廣大心念念現前是故能具。二十波羅蜜者下別釋所具十行。謂一念之中捨己善根與諸眾生名

【現代漢語翻譯】 現代漢語譯本 『是染障翻離名治』，指的是通過翻轉和脫離染污的障礙來達到『治』的狀態。『二是生障修熟名治』，指的是通過對生命障礙的熟練修行來達到『治』的狀態。現在我們採用后一種說法。前一種說法指的是初學者努力修行，但功效會被障礙所阻礙。而現在所說的『治』，指的是通過多次修行達到純熟的狀態。如果這樣，那麼這與八地（不動地）有什麼區別呢？解釋是，這裡的修行沒有刻意的功用，這與八地不同。『安住等者明因修行立』，說明了通過修行而建立的原因。『以不動故者釋成』，解釋了成就的原因。因為行為堅定而不退轉，所以稱為『不動』。而不是說八地不因功用而動搖。 『第三常起種種下明雙行分』，說明了雙重修行的部分，其中有四點。一是二行雙無間者，內在證悟成熟，止（奢摩他，Śamatha，止息）和觀（毗婆舍那，Vipaśyanā，內觀）同時顯現，稱為『二行雙』。外在修行持續不斷，稱為『無間』。上面是安住于自身的狀態，下面三點是勝進。二是始起信心，在上已決定，名為『信勝』。三是依信起行，行為具有意義和利益，意義殊勝，名為『大』。發起修行稱為『作』，所以稱為『能作大義』。四是修行成熟，成就功德，名為『菩提分』。就第一個門類而言，有內在的三點。首先，『常起乃至無礙者』，總體說明了兩種修行同時顯現，沒有障礙。論中說，『一念中奢磨他毗婆舍那二行現前故』。『言行住等者』，正是爲了顯示兩種修行沒有間斷，持續不斷。論中說，『一切行中，彼修行時無間不斷不息行故』。『不斷者』，不是要讓它停止或斷絕。『不息者』，不是要暫時休息或廢止。所以說『無間』。三是『離諸陰等者』，總結了脫離惡劣狀態，安住于善良狀態。二是『常不遠離下明信勝』，指的是在無量智慧中，殊勝的意義和莊嚴的相貌顯現出來，因為專心憶念的緣故。指的是對於佛的境界，依據正念專心憶念，心生嚮往，所以說『常不遠離等也』。三是『是菩薩下明能作大義』，其中有兩點。首先是總的標示，二是『何以下別釋』，分別解釋。在分別解釋中，先解釋能夠具備的智慧，后解釋所具備的十度（十波羅蜜，Daśa-pāramitā）。前者中有兩點。首先是提問責難，說十度修行如此廣闊，為什麼唸唸都能得到具足？解釋說，『以大悲者廣心也』，因為具有廣大的心。『修習等大心也』，因為修習等同於廣大的心。因為以廣大的心念念現前，所以能夠具備。『二十波羅蜜者下別釋所具十行』，分別解釋所具備的十種行為。指的是在一念之中，捨棄自己的善根給予眾生，名為舍。

【English Translation】 English version '是染障翻離名治' (Shì rǎn zhàng fān lí míng zhì), which means achieving the state of '治' (zhì, cure/governance) by reversing and detaching from the obstacles of defilement. '二是生障修熟名治' (Èr shì shēng zhàng xiū shú míng zhì), which means achieving the state of '治' (zhì) through the skillful practice of overcoming the obstacles of existence. We will now adopt the latter explanation. The former refers to the diligent practice of beginners, but the effectiveness is hindered by obstacles. The '治' (zhì) mentioned now refers to achieving a state of purity through repeated practice. If so, what is the difference between this and the Eighth Ground (不動地, Bù dòng dì, Immovable Ground)? The explanation is that the practice here has no deliberate function, which is different from the Eighth Ground. '安住等者明因修行立' (Ān zhù děng zhě míng yīn xiū xíng lì), which explains the cause established through practice. '以不動故者釋成' (Yǐ bù dòng gù zhě shì chéng), which explains the reason for the achievement. Because the behavior is firm and does not regress, it is called 'immovable' (不動, Bù dòng). It is not that the Eighth Ground does not move due to function. '第三常起種種下明雙行分' (Dì sān cháng qǐ zhǒng zhǒng xià míng shuāng xíng fēn), which explains the part of dual practice, which has four points. First, '二行雙無間者' (Èr xíng shuāng wú jiàn zhě), the inner realization is mature, Śamatha (奢摩他, Zhē mó tā, calming) and Vipaśyanā (毗婆舍那, Pí pó shě nà, insight) appear simultaneously, called 'dual practice' (二行雙, èr xíng shuāng). External practice continues uninterrupted, called 'uninterrupted' (無間, wú jiàn). The above is dwelling in one's own state, and the following three points are superior progress. Second, '始起信心' (Shǐ qǐ xìn xīn), the initial arising of faith, which has been determined above, is called 'superior faith' (信勝, xìn shèng). Third, '依信起行' (Yī xìn qǐ xíng), arising practice based on faith, the behavior has meaning and benefit, the meaning is superior, called 'great' (大, dà). Initiating practice is called '作' (zuò, action), so it is called 'able to create great meaning' (能作大義, néng zuò dà yì). Fourth, '行熟成德名菩提分' (Xíng shú chéng dé míng pútí fēn), practice is mature, achieving merit, called 'part of enlightenment' (菩提分, pútí fēn). In terms of the first category, there are three internal points. First, '常起乃至無礙者' (Cháng qǐ nǎi zhì wú ài zhě), generally explains that the two practices appear simultaneously without obstacles. The treatise says, '一念中奢磨他毗婆舍那二行現前故' (Yī niàn zhōng shē mó tā pí pó shě nà èr xíng xiàn qián gù), 'because in one thought, Śamatha and Vipaśyanā appear simultaneously'. '言行住等者' (Yán xíng zhù děng zhě), is precisely to show that the two practices are uninterrupted and continuous. The treatise says, '一切行中，彼修行時無間不斷不息行故' (Yī qiè xíng zhōng, bǐ xiū xíng shí wú jiàn bù duàn bù xī xíng gù), 'in all practices, when he practices, he practices uninterruptedly, continuously, and without ceasing'. '不斷者' (Bù duàn zhě), is not to make it stop or be cut off. '不息者' (Bù xī zhě), is not to rest or abolish it temporarily. So it is called 'uninterrupted' (無間, wú jiàn). Third, '離諸陰等者' (Lí zhū yīn děng zhě), summarizes leaving the bad state and dwelling in the good state. Second, '常不遠離下明信勝' (Cháng bù yuǎn lí xià míng xìn shèng), refers to in immeasurable wisdom, the superior meaning and solemn appearance appear, because of the single-minded recollection. It refers to the realm of the Buddha, relying on right mindfulness and single-minded recollection, giving rise to longing, so it is said '常不遠離等也' (Cháng bù yuǎn lí děng yě). Third, '是菩薩下明能作大義' (Shì púsà xià míng néng zuò dà yì), there are two points. First is the general indication, and second is '何以下別釋' (Hé yǐ xià bié shì), explaining separately. In the separate explanation, first explain the wisdom that can be possessed, and then explain the ten perfections (十波羅蜜, Shí bō luó mì, Daśa-pāramitā) that are possessed. There are two points in the former. First, ask and blame, saying that the practice of the ten perfections is so broad, why can it be fully obtained in every thought? The explanation is, '以大悲者廣心也' (Yǐ dà bēi zhě guǎng xīn yě), because it has a broad heart of great compassion. '修習等大心也' (Xiū xí děng dà xīn yě), because practice is equal to a broad heart. Because with a broad heart present in every thought, it can be possessed. '二十波羅蜜者下別釋所具十行' (Èr shí bō luó mì zhě xià bié shì suǒ jù shí xíng), separately explains the ten behaviors that are possessed. It refers to, in one thought, abandoning one's own good roots and giving them to sentient beings, called giving.

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為檀度。即此念中能息煩惱。名之為戒。慈悲相應不損名忍。進求無厭心無異念忍法。無生巧起此行。大愿轉增。異論不壞。妙達所宜。是故一念起一施時即具此十。余唸唸中相續不絕。雖前諸地皆欲修此。到七地中方得成就。論釋后四。釋方便中。起無量智事者釋方便體相。以是下釋方便功能。謂以方便能起施等無量行時。能以願力具足攝故。二起上上智者釋愿體相。以是下釋愿功能。謂以愿功能起上上智。以此智慧起彼施等令上上行生。皆攝取殊勝故也。三魔等不壞顯力體相。以是能離施等障者是力功能也。四如實知法者顯智體相。以是下明智功能。謂由智力顯施等差別。以化眾生故也。四如是念念下明菩提分差別有四種。一依大乘行者謂十度自利故也。二依化眾生者謂四攝攝生故。上二攝善行。下二離過行。三依煩惱障增上凈故家。菩提分解脫門者。何處住者對家問也。以何等門問解脫門。何等修行得凈問菩提分也。經中略無四家句。一般若能照二諦是所照。三惑滅。四苦盡四一切助下依智障凈。以離無明。令覺分圓滿。

第四解脫月下明前上地勝差別。于中有二初明勝前六地。后明勝后三地。就前中二。先問后答。答中先總后別。總中先標。次何以故下釋。謂既諸地齊具。何故第七獨名為勝。下釋中以

【現代漢語翻譯】 現代漢語譯本：為檀度（Dana-paramita，佈施波羅蜜）。即此念中能止息煩惱，名之為戒（Śīla，戒律）。慈悲相應，不損害他人名為忍（Kṣānti，忍辱）。精進求法，沒有厭倦之心，心中沒有其他雜念，安忍于佛法。證悟無生法忍，巧妙地發起這些行為，大愿更加增長，不被其他錯誤的理論所破壞，巧妙地通達所適宜的道理。因此，一個念頭生起，一次佈施的時候，就具備了這十種功德。其餘的唸唸相續不斷。雖然前面的各個菩薩地都想要修習這些功德，但到了第七地才能成就。論釋後面四種功德。解釋方便的時候，發起無量智慧之事，是解釋方便的體相。以下用『以是』來解釋方便的功能。意思是說，憑藉方便能夠發起佈施等無量的行為時，能夠用願力來圓滿地攝取這些行為。第二，發起上上智慧，是解釋愿的體相。以下用『以是』來解釋愿的功能。意思是說，憑藉愿的功能能夠發起上上智慧，用這種智慧能夠發起佈施等行為，使上上的行為產生，都攝取殊勝的功德。第三，魔等不能破壞，是顯示力的體相。以下用『以是能離施等障者』來說明力的功能。第四，如實地了知諸法，是顯示智的體相。以下說明智的功能。意思是說，由於智慧的力量，能夠顯示佈施等的差別，以此來教化眾生。第四，如是念念下，說明菩提分的差別有四種。第一，依據大乘行者，是爲了十度（十波羅蜜）的自利。第二，依據教化眾生者，是爲了四攝法來攝受眾生。上面兩種是攝取善行，下面兩種是遠離過失的行為。第三，依據煩惱障增上凈故家。菩提分解脫門在哪裡安住？這是針對家（疑問）而提出的。用什麼樣的門來詢問解脫門？用什麼樣的修行才能得到清凈，這是詢問菩提分。經文中省略了四家句。一般若（Prajñā，智慧）能夠照見二諦（真諦和俗諦），這是所照見的。三惑（見惑、思惑、無明惑）滅除，四苦（生、老、病、死）止息。四一切助下，依據智障清凈，因為遠離無明，使覺悟的成分圓滿。 第四解脫月下，說明前面上地殊勝的差別。其中有兩點，首先說明勝過前六地，然後說明勝過后三地。就前面的內容來說，分為先提問后回答。回答中先總說後分說。總說中先標明，然後用『次何以故下』來解釋。意思是說，既然各個菩薩地都具備這些功德，為什麼第七地獨獨被稱為殊勝？下面進行解釋。

【English Translation】 English version: For Dana-paramita (Perfection of Giving). That is, in this thought, one can cease afflictions, which is called Śīla (Moral Discipline). Corresponding with loving-kindness and compassion, not harming others is called Kṣānti (Patience). Diligently seeking the Dharma, without weariness, and without other distracting thoughts in the mind, enduring the Dharma. Realizing the non-origination of phenomena, skillfully initiating these actions, the great vows increase further, not being destroyed by other erroneous theories, and skillfully understanding what is appropriate. Therefore, when a single thought arises, and a single act of giving occurs, it possesses these ten merits. The remaining thoughts continue uninterrupted. Although the preceding Bodhisattva grounds all desire to cultivate these merits, they can only be accomplished in the seventh ground. The treatise explains the latter four merits. In explaining skillful means, initiating the matter of immeasurable wisdom is explaining the substance and characteristics of skillful means. The following uses 'because of this' to explain the function of skillful means. It means that by relying on skillful means, when one can initiate immeasurable actions such as giving, one can fully gather these actions with the power of vows. Second, initiating supreme wisdom is explaining the substance and characteristics of vows. The following uses 'because of this' to explain the function of vows. It means that by relying on the power of vows, one can initiate supreme wisdom, and with this wisdom, one can initiate actions such as giving, causing supreme actions to arise, all gathering supreme merits. Third, demons and others cannot destroy, which is displaying the substance and characteristics of power. The following uses 'because of this, one can be free from obstacles to giving, etc.' to explain the function of power. Fourth, truly knowing all dharmas is displaying the substance and characteristics of wisdom. The following explains the function of wisdom. It means that due to the power of wisdom, one can display the differences in giving, etc., in order to teach sentient beings. Fourth, 'Thus, thought after thought,' explains that there are four kinds of differences in the aspects of enlightenment. First, according to the Mahayana practitioner, it is for the self-benefit of the ten perfections (ten paramitas). Second, according to those who teach sentient beings, it is for gathering sentient beings through the four embracing qualities. The above two are gathering good actions, and the below two are actions of avoiding faults. Third, according to the increase of purification due to afflictive obstacles. Where does the door of liberation of the aspects of enlightenment reside? This is in response to the question. What kind of door is used to inquire about the door of liberation? What kind of practice is needed to attain purity, this is inquiring about the aspects of enlightenment. The sutra omits the four-fold question. Generally, Prajñā (wisdom) can illuminate the two truths (conventional truth and ultimate truth), which is what is illuminated. The three confusions (delusions of views, delusions of thought, and delusions of ignorance) are extinguished, and the four sufferings (birth, old age, sickness, and death) cease. The four all-aids below rely on the purification of the obstacle of wisdom, because of being free from ignorance, making the components of enlightenment complete. In the fourth liberation month, it explains the superior differences of the preceding higher grounds. Among them, there are two points: first, it explains surpassing the preceding six grounds, and then it explains surpassing the latter three grounds. Regarding the preceding content, it is divided into first asking and then answering. In the answer, it first summarizes and then explains in detail. In the summary, it first marks it, and then uses 'next, why is it below' to explain. It means that since each Bodhisattva ground possesses these merits, why is the seventh ground uniquely called superior? The following is an explanation.

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此地中功用行滿故云功行具足也。能入第八無功用道也。通謂五通。明後地業用。智是八地證智。如前修無功用行處說。道是彼因即此地也。下別釋勝相中。論主先總問起。云何此地中方便行滿足者。方便行是功用行。彼餘下總舉以釋。謂世出世舉前六地。更起殊勝行。舉此第七。是故下結勝過劣。初地願力緣遍滿真如名為大法。二地戒除心惡。三地求于佛慧。以益眾生名轉增長得。四地智光名得法明。四地入出世道。五地還能隨世。六地入深緣起。上六各是一行中具一切。今此地中一切中具一切。故過前也。論中下地增上等是結前也。云何下生后也。修行下略顯也。智方便是前方便慧。菩提分是前所起菩提分行。於此地功用行滿總結滿也。二何以故下正顯勝后地。于中二。先明此勝過。二解脫月下因辨諸地染凈之義。前中先責。意既云此地菩提分勝故得名勝。此勝於後有何業用。下釋中先法次喻后合。初中慧所行道是雙行之道。以是力下正顯勝相。謂以此勢力令八地上任運之行自然成就更無加行。二世界者無功用位如凈世界。有功用位如染世界。隔位難超故以為喻。又釋前六地喻之以染。后之三地喻之以凈。唯第七地名染凈位。以能越染到此凈處。既染由此越。凈由此到。是故此地極為要勝。閤中言行雜道者是染凈

【現代漢語翻譯】 現代漢語譯本 在此地，因為功用行已經圓滿，所以稱為功行具足（指功用行已經達到完滿的程度）。能夠進入第八地無功用道（指修行者能夠進入第八地，不再需要刻意努力的境界）。通指五通（指天眼通、天耳通、他心通、宿命通、神足通）。闡明后幾地的作用。智（智慧）是八地所證得的智慧，如前面修習無功用行的地方所說。道（道路）是那個（八地）的因，也就是此地（第七地）。 下面分別解釋勝相（殊勝的相）。論主首先總的提問：云何此地中方便行滿足者（為什麼說此地中的方便行是滿足的）？方便行就是功用行。彼餘下總舉以釋（下面總的舉例來解釋）。所謂世出世（世間和出世間）舉前六地（指前六個菩薩階位）。更起殊勝行（更加發起殊勝的修行），舉此第七（指第七地）。是故下結勝過劣（所以下面總結說第七地勝過前面的地）。初地願力緣遍滿真如名為大法（初地的願力所緣的是遍滿真如的大法）。二地戒除心惡（二地通過持戒來去除心中的惡念）。三地求于佛慧（三地尋求佛的智慧）。以益眾生名轉增長得（因為利益眾生而稱為轉增長）。四地智光名得法明（四地的智慧之光稱為得法明）。四地入出世道（四地進入出世間的道路）。五地還能隨世（五地還能隨順世間）。六地入深緣起（六地深入緣起法）。上六各是一行中具一切（前面的六地各自在一行中具足一切）。今此地中一切中具一切（現在此地在一切行中具足一切），故過前也（所以勝過前面的地）。 論中下地增上等是結前也（論中說下地增上等是總結前面的內容）。云何下生后也（云何以下是引出後面的內容）。修行下略顯也（修行以下是簡略的顯示）。智方便是前方便慧（智慧方便是前面的方便慧）。菩提分是前所起菩提分行（菩提分是前面所生起的菩提分行）。於此地功用行滿總結滿也（在此地功用行圓滿，是總結性的圓滿）。 二何以故下正顯勝后地（第二，為什麼以下是正式顯示勝過后地）。于中二（其中分為兩部分）。先明此勝過（首先闡明此地的殊勝之處）。二解脫月下因辨諸地染凈之義（第二，解脫月以下，因為要辨別諸地的染凈之義）。前中先責（前面部分首先責問）。意既云此地菩提分勝故得名勝（既然說此地的菩提分殊勝，所以得名為勝）。此勝於後有何業用（這種殊勝對於後面的地有什麼作用）？下釋中先法次喻后合（下面的解釋中，先說法理，再用比喻，最後總結）。初中慧所行道是雙行之道（首先，智慧所行之道是雙行之道）。以是力下正顯勝相（憑藉這種力量，正式顯示殊勝的相）。謂以此勢力令八地上任運之行自然成就更無加行（就是說憑藉這種勢力，使得八地上的任運之行自然成就，不再需要額外的努力）。 二世界者無功用位如凈世界（第二，世界，無功用位就像清凈的世界）。有功用位如染世界（有功用位就像染污的世界）。隔位難超故以為喻（因為隔著階位難以超越，所以用這個來做比喻）。又釋前六地喻之以染（又解釋說，前面的六地比喻為染污）。后之三地喻之以凈（後面的三地比喻為清凈）。唯第七地名染凈位（只有第七地稱為染凈位）。以能越染到此凈處（因為能夠超越染污到達清凈之處）。既染由此越（既然染污由此超越）。凈由此到（清凈由此到達）。是故此地極為要勝（所以此地極為重要和殊勝）。閤中言行雜道者是染凈（總結中說，行雜道就是染凈）。

【English Translation】 English version Here, it is called 'endowed with meritorious conduct' because the function and practice in this stage are complete (referring to the state where meritorious conduct has reached perfection). It is capable of entering the eighth Bhumi, the path of non-effort (referring to the practitioner's ability to enter the eighth Bhumi, a state where no deliberate effort is needed). It generally refers to the five supernormal powers (Abhijñā) (referring to the powers of clairvoyance, clairaudience, knowing others' minds, remembering past lives, and magical powers). It elucidates the functions of the subsequent Bhumis. 'Wisdom' (Jñāna) is the wisdom attained in the eighth Bhumi, as described in the section on cultivating non-effort. 'Path' (Mārga) is the cause of that (eighth Bhumi), which is this Bhumi (the seventh Bhumi). Below, the distinguished characteristics (Viśeṣalakṣaṇa) are explained separately. The treatise master first raises a general question: 'How are the expedient practices in this Bhumi fulfilled?' Expedient practices are meritorious practices. 'The rest below' generally cites examples to explain. The 'worldly and supramundane' refer to the first six Bhumis (referring to the first six Bodhisattva stages). 'Further arising superior practices' (Adhiśīla-śikṣā) refers to the seventh Bhumi. 'Therefore below' concludes that the superior surpasses the inferior. 'The power of vows in the first Bhumi pervades the true suchness, called the great Dharma' (referring to the great Dharma that the power of vows in the first Bhumi is connected to the true suchness). 'The second Bhumi eliminates mental evils through precepts' (referring to the second Bhumi eliminating evil thoughts through upholding precepts). 'The third Bhumi seeks the wisdom of the Buddha' (referring to the third Bhumi seeking the wisdom of the Buddha). 'It is called increasing growth because it benefits sentient beings' (referring to the increase and growth due to benefiting sentient beings). 'The light of wisdom in the fourth Bhumi is called obtaining the light of Dharma' (referring to the light of wisdom in the fourth Bhumi being called obtaining the light of Dharma). 'The fourth Bhumi enters the worldly and supramundane paths' (referring to the fourth Bhumi entering the path of transcending the world). 'The fifth Bhumi can still follow the world' (referring to the fifth Bhumi still being able to accord with the world). 'The sixth Bhumi enters deep dependent origination' (referring to the sixth Bhumi deeply entering the law of dependent origination). 'Each of the above six is complete in one practice' (referring to each of the preceding six Bhumis being complete in one practice). 'Now, in this Bhumi, everything is complete in everything' (referring to everything being complete in everything in this Bhumi), 'therefore it surpasses the previous ones'. 'In the treatise, the increase of the lower Bhumis' etc. concludes the previous part (referring to the conclusion of the previous content). 'How below' introduces the subsequent part. 'Cultivation below' briefly reveals it. 'Wisdom-expedient is the previous expedient wisdom' (referring to wisdom-expedient being the previous expedient wisdom). 'The Bodhi factors are the Bodhi factor practices arising previously' (referring to the Bodhi factors being the Bodhi factor practices that arose previously). 'The completion of meritorious conduct in this Bhumi is the concluding completion' (referring to the completion of meritorious conduct in this Bhumi being the concluding completion). 'Secondly, why below' formally reveals surpassing the subsequent Bhumis. 'In it, two parts' (dividing it into two parts). 'First, clarify this surpassing' (first clarifying the surpassing of this Bhumi). 'Secondly, 'Liberation Moon' below distinguishes the meaning of purity and impurity of the Bhumis' (secondly, 'Liberation Moon' below distinguishes the meaning of purity and impurity of the Bhumis). 'In the first part, first question' (in the first part, first question). 'The intention is that this Bhumi is named surpassing because the Bodhi factors are superior' (the intention is that this Bhumi is named surpassing because the Bodhi factors are superior). 'What function does this surpassing have for the subsequent Bhumis?' (What function does this surpassing have for the subsequent Bhumis?). 'In the explanation below, first the Dharma, then the analogy, then the synthesis' (in the explanation below, first the Dharma, then the analogy, then the synthesis). 'First, the path practiced by wisdom is the path of dual practice' (first, the path practiced by wisdom is the path of dual practice). 'With this power below, formally reveal the surpassing characteristics' (with this power below, formally reveal the surpassing characteristics). 'That is, with this power, the effortless practice on the eighth Bhumi is naturally accomplished without further effort' (that is, with this power, the effortless practice on the eighth Bhumi is naturally accomplished without further effort). 'Secondly, the world, the position of non-effort is like a pure world' (secondly, the world, the position of non-effort is like a pure world). 'The position of effort is like a defiled world' (the position of effort is like a defiled world). 'It is used as an analogy because it is difficult to surpass the separated positions' (it is used as an analogy because it is difficult to surpass the separated positions). 'Also, the previous six Bhumis are likened to defilement' (also, the previous six Bhumis are likened to defilement). 'The subsequent three Bhumis are likened to purity' (the subsequent three Bhumis are likened to purity). 'Only the seventh Bhumi is called the position of defilement and purity' (only the seventh Bhumi is called the position of defilement and purity). 'Because it can surpass defilement to reach this pure place' (because it can surpass defilement to reach this pure place). 'Since defilement is surpassed from here' (since defilement is surpassed from here). 'Purity is reached from here' (purity is reached from here). 'Therefore, this Bhumi is extremely important and surpassing' (therefore, this Bhumi is extremely important and surpassing). 'In the synthesis, the path of mixed practices is defilement and purity' (in the synthesis, the path of mixed practices is defilement and purity).

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道也。論經名染凈世界據此義也。二解脫月下因辨諸地染凈之相。于中先問后答。答中二。先通明諸地染凈之相。后佛子下別約七地以明染凈。前中有法喻合。法中先總標。次徴責云前言是染。今復云凈。此有何義。下釋以迴向菩提名離罪染。論經中有二句釋。一向菩提是大心故名離染業。二隨道行如是深心故名離煩惱。喻中二。先舉輪王喻。前七地未名純凈。后舉梵王喻。后三地乃名為凈。合輪王中五句。一菩薩如是以合輪王。二從初地來乘等合乘寶象。三知心煩惱合知貧苦。四不為所污合王雖無苦。五不名為過合未離人。合梵王喻準釋可知。二諸佛子下別明此地染凈相。中亦二。初明此地離障勝前故云過貪慾等。二明此地形前望后得名不定。以不能常在純無流觀。是故將出觀求佛。以為煩惱也。第五從菩薩住七地下明雙果分。理實此果通前諸分。以彼雙行是正地相故名彼果。論分為四一業清凈者是前彼障對治家果。二得勝三昧者是雙行家果。三過地者是前上地勝果。四得勝行者是前樂無作行對治果。以彼方便及起勝行滿足在此故也。就初業清凈中有四。一戒凈有二。一就具明戒故云成深凈身等。二約行明戒。謂斷惡修善故云所有不善等。二又世間下明世間智清凈勝。三於三千下明得自身勝心行。二平等無與等者謂

【現代漢語翻譯】 現代漢語譯本 道（Dào）也。論經名染凈世界據此義也。二解脫月下因辨諸地染凈之相。于中先問后答。答中二。先通明諸地染凈之相。后佛子下別約七地以明染凈。前中有法喻合。法中先總標。次徴責云前言是染。今復云凈。此有何義。下釋以迴向菩提名離罪染。論經中有二句釋。一向菩提是大心故名離染業。二隨道行如是深心故名離煩惱。喻中二。先舉輪王喻。前七地未名純凈。后舉梵王喻。后三地乃名為凈。合輪王中五句。一菩薩如是以合輪王。二從初地來乘等合乘寶象。三知心煩惱合知貧苦。四不為所污合王雖無苦。五不名為過合未離人。合梵王喻準釋可知。二諸佛子下別明此地染凈相。中亦二。初明此地離障勝前故云過貪慾等。二明此地形前望后得名不定。以不能常在純無流觀。是故將出觀求佛。以為煩惱也。第五從菩薩住七地下明雙果分。理實此果通前諸分。以彼雙行是正地相故名彼果。論分為四一業清凈者是前彼障對治家果。二得勝三昧者是雙行家果。三過地者是前上地勝果。四得勝行者是前樂無作行對治果。以彼方便及起勝行滿足在此故也。就初業清凈中有四。一戒凈有二。一就具明戒故云成深凈身等。二約行明戒。謂斷惡修善故云所有不善等。二又世間下明世間智清凈勝。三於三千下明得自身勝心行。二平等無與等者謂 這是關於道的討論。根據這個意義，經文討論了染凈世界。在二解脫月下，辨別了各個階段的染凈之相。這裡先提出問題，然後回答。回答分為兩部分。首先，總體上闡明各個階段的染凈之相。然後，在『佛子』之後，分別根據七地來闡明染凈。前面有法和比喻的結合。在法的部分，首先是總體的標示。其次，提出質疑，說前面說是染，現在又說是凈，這有什麼意義？下面解釋說，以迴向菩提之心，可以遠離罪的污染。論經中有兩句話解釋。一是嚮往菩提是大心，所以稱為遠離染業。二是隨道而行，有如此深刻的心，所以稱為遠離煩惱。比喻分為兩部分。先舉輪王的比喻。前七地還不能稱為純凈。后舉梵王的比喻。后三地才稱為凈。結合輪王的比喻有五句。一是菩薩就像這樣結合輪王。二是從初地來乘坐等同於乘坐寶象。三是知道心的煩惱等同於知道貧苦。四是不被污染等同於國王雖然沒有苦難。五是不稱為過失等同於沒有離開人。結合梵王的比喻可以參照解釋。二是諸佛子下分別闡明此地的染凈之相。其中也分為兩部分。首先闡明此地遠離障礙，勝過之前，所以說超過貪慾等。二是闡明此地從前向後看，得到的名字不確定。因為不能常在純粹無漏的觀照中。所以將出觀求佛，作為煩惱。第五，從菩薩住在七地之下，闡明雙果的區分。實際上，這個果貫通前面的各個部分。因為他們雙重修行是正地的相，所以稱為彼果。論分為四部分。一是業清凈，是前面那些障礙的對治之果。二是得勝三昧，是雙重修行的果。三是過地，是前面上地的殊勝之果。四是得勝行，是前面樂於無作行的對治之果。因為那些方便和發起殊勝的修行在此得到滿足。就最初的業清凈中有四個方面。一是戒凈，分為兩點。一是就完備地闡明戒律來說，所以說成就深凈的身等。二是根據行為來闡明戒律。就是斷除惡行，修習善行，所以說所有不善等。二是又世間下闡明世間智慧的清凈殊勝。三是在三千下闡明得到自身殊勝的心行。二是平等無與等，是指

【English Translation】 English version This is about the Dao. The sutra discusses the defiled and pure worlds based on this meaning. In the 'Two Liberations Month', the defiled and pure aspects of various stages are distinguished. Here, questions are asked first, and then answered. The answer is divided into two parts. First, the defiled and pure aspects of various stages are generally clarified. Then, after 'Buddha-son', the defiled and pure aspects are specifically explained based on the Seven Grounds (Bhumis). The preceding part combines Dharma and metaphor. In the Dharma part, there is first a general indication. Second, a question is raised: 'Earlier it was said to be defiled, but now it is said to be pure. What is the meaning of this?' The explanation below is that by dedicating merit towards Bodhi, one can be free from the defilement of sin. There are two sentences in the sutra to explain this. First, aspiring to Bodhi is a great mind, so it is called being free from defiled karma. Second, following the path with such a profound mind is called being free from afflictions. The metaphor is divided into two parts. First, the metaphor of a Wheel-Turning King (Chakravartin) is used. The first seven grounds are not yet called purely pure. Then, the metaphor of a Brahma King is used. The last three grounds are called pure. Combining the metaphor of the Wheel-Turning King has five sentences. First, the Bodhisattva is like this, combined with the Wheel-Turning King. Second, coming from the first ground and riding, etc., is equivalent to riding a precious elephant. Third, knowing the afflictions of the mind is equivalent to knowing poverty and suffering. Fourth, not being defiled is equivalent to the king having no suffering. Fifth, not being called a fault is equivalent to not leaving humanity. The metaphor of the Brahma King can be explained by analogy. Second, the 'Buddha-sons' below specifically explain the defiled and pure aspects of this ground. This is also divided into two parts. First, it is clarified that this ground is superior to the previous one in terms of being free from obstacles, so it is said to surpass greed, etc. Second, it is clarified that the name obtained by looking at this ground from front to back is uncertain. Because one cannot always be in pure, non-leaking contemplation. Therefore, taking the exit from contemplation to seek the Buddha is considered an affliction. Fifth, from the Bodhisattva residing in the seventh ground onwards, the distinction of the dual fruits is explained. In reality, this fruit permeates the preceding parts. Because their dual practice is the characteristic of the true ground, it is called 'that fruit'. The treatise is divided into four parts. First, karma purification is the fruit of counteracting those obstacles. Second, obtaining superior Samadhi is the fruit of dual practice. Third, surpassing the ground is the superior fruit of the preceding higher ground. Fourth, obtaining superior conduct is the fruit of counteracting the delight in non-action. Because those skillful means and the initiation of superior practice are fulfilled here. There are four aspects to the initial karma purification. First, the purity of precepts is divided into two points. First, in terms of fully explaining the precepts, it is said to achieve a deeply pure body, etc. Second, the precepts are explained according to conduct. That is, to cut off evil deeds and cultivate good deeds, so it is said that all unwholesome things, etc. Second, 'again, the world below' clarifies the purity and superiority of worldly wisdom. Third, 'in the three thousand' below clarifies obtaining the superior mental conduct of oneself. Second, 'equality without comparison' refers to

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深心及妙行為二也。四是菩薩所有下明得勝力。言禪等現前勝者略釋。謂等取神通等也。禪是四禪。定是滅定故。云寂滅樂行故滅定。三摩拔提此云等引。謂平等引生諸功德故。余文可知。二能入下明三昧勝有二。初別列十門。二總結多類。前中初五起解分別。后五成行分別。前中一依未觀之義。伏心令觀。二依已觀之義。重更審思。上二知理法。三由義持力。依一句。解無量義進益心慧。四由文持力。依一義。說無量名故能分別義也。上二知教法。五依通一切五明處智。此知事法故云如實分別。后五中初一煩惱障凈顯其行深。后四智障凈顯其行廣。初中以真如觀堅固不壞故治惑障。后四治智障中一勝功德障者。謂不能發起智通勝德故以為障。對治可知。二不能具起無礙法界自在業行故以為障。依定起此故以為治。三于深上佛法怯弱障者。謂如來所說深玄之法。情礙不入故以為障。對治可知。四不住行障者。不能寂用無礙俱行故以為障。經對治中。背二種生死向無住涅槃故名也。三是菩薩下明過地。于中有三。初行修善巧過。二作業廣大過。三行修勝入過。就初中四句。一巧智。二深悲。三過聲聞等。對下彰出。四趣佛智地對上彰入。謂此能入八地已上法流水中。止觀俱現。任運流注入佛果海故名也。二是菩薩住是下

【現代漢語翻譯】 現代漢語譯本 『深心』及『妙行』是兩種殊勝的菩薩行持。『四是菩薩所有』以下說明菩薩獲得殊勝力量。『禪等現前勝者』是簡略的解釋，『等』字包括神通等。『禪』指的是四禪，『定』指的是滅盡定，所以說『寂滅樂行故滅定』。『三摩拔提』（Samāpatti）翻譯為『等引』，意思是平等地引生各種功德。其餘的文字可以自行理解。 『二能入』以下說明三昧的殊勝之處，分為兩部分：首先分別列出十個門徑，然後總結多種類別。在第一部分中，前五個是關於理解和分別的，后五個是關於實踐的。在前五個中，第一個是依據未觀的意義，降伏內心使其進行觀照；第二個是依據已觀的意義，重新審視思考。以上兩種是瞭解理法。第三個是憑藉義持的力量，依據一句經文，理解無量意義，增進心智。第四個是憑藉文持的力量，依據一個義理，宣說無量名稱，因此能夠分別義理。以上兩種是瞭解教法。第五個是通達一切五明處（Pancavidyāsthāna）的智慧，這是瞭解事法，所以說是如實分別。 在後五個中，第一個是煩惱障的清凈，顯示其行持的深刻。后四個是智障的清凈，顯示其行持的廣博。在第一個中，以真如的觀照堅固不壞，因此能夠對治惑障。后四個對治智障中，第一個是殊勝功德障，指的是不能發起智慧神通等殊勝功德，因此成為障礙，對治方法可以自行理解。第二個是不能完全發起無礙法界的自在業行，因此成為障礙，依靠禪定來發起這些，因此可以對治。第三個是對甚深佛法怯弱的障礙，指的是對於如來說的深奧玄妙的佛法，因為情執阻礙而不能進入，因此成為障礙，對治方法可以自行理解。第四個是不住於行持的障礙，指的是不能寂靜和作用無礙地同時進行，因此成為障礙。經文的對治方法中，背離兩種生死，趨向無住涅槃，因此得名。 『三是菩薩』以下說明菩薩超越地位的行持。其中有三個方面：首先是行持修習的善巧超越，其次是作業的廣大超越，最後是行持修習的殊勝進入超越。就第一個方面來說，有四句話：一是善巧智慧，二是深刻悲心，三是超越聲聞等，與下文對比彰顯出來，四是趨向佛的智慧之地，與上文對比彰顯進入。指的是能夠進入八地以上的法流水中，止觀同時顯現，自然而然地流入佛果之海，因此得名。『二是菩薩住是下』

【English Translation】 English version 'Deep Mind' and 'Wonderful Conduct' are two kinds of excellent Bodhisattva practices. 'Four are what Bodhisattvas possess' below explains that Bodhisattvas obtain supreme power. 'Dhyana (禪) etc. manifest as victors' is a brief explanation, where 'etc.' includes supernormal powers etc. 'Dhyana' refers to the four Dhyanas, and 'Samadhi (定)' refers to the extinction Samadhi, hence it is said 'because of the joy of tranquil extinction, it is extinction Samadhi'. 'Samāpatti (三摩拔提)' is translated as 'equal leading', meaning equally leading to the arising of various merits. The remaining text can be understood on your own. 'Two can enter' below explains the excellence of Samadhi, divided into two parts: first, ten entrances are listed separately, and then multiple categories are summarized. In the first part, the first five are about understanding and distinguishing, and the last five are about practice. In the first five, the first is based on the meaning of not yet contemplating, subduing the mind to make it contemplate; the second is based on the meaning of already contemplating, re-examining and thinking. The above two are understanding the Dharma of principle. The third is relying on the power of upholding meaning, based on one sentence of scripture, understanding limitless meanings, and increasing wisdom. The fourth is relying on the power of upholding text, based on one meaning, expounding limitless names, therefore being able to distinguish meanings. The above two are understanding the Dharma of teaching. The fifth is penetrating the wisdom of all five sciences (Pancavidyāsthāna 五明處), this is understanding the Dharma of phenomena, therefore it is said to be truly distinguishing. In the last five, the first is the purification of the obstacle of afflictions, showing the depth of its practice. The last four are the purification of the obstacle of wisdom, showing the breadth of its practice. In the first, with the contemplation of Suchness (真如), it is firm and indestructible, therefore it can counteract the obstacle of delusions. In the last four that counteract the obstacle of wisdom, the first is the obstacle of supreme merits, referring to the inability to initiate supreme merits such as wisdom and supernormal powers, therefore becoming an obstacle, the method of counteracting can be understood on your own. The second is the inability to fully initiate the unobstructed activities of the Dharma Realm, therefore becoming an obstacle, relying on Samadhi to initiate these, therefore it can be counteracted. The third is the obstacle of being timid towards the profound Buddha Dharma, referring to the profound and mysterious Buddha Dharma spoken by the Thus Come One (Tathāgata 如來), because emotional attachments obstruct it from entering, therefore becoming an obstacle, the method of counteracting can be understood on your own. The fourth is the obstacle of not abiding in practice, referring to the inability to simultaneously carry out tranquility and activity without obstruction, therefore becoming an obstacle. In the method of counteracting in the scripture, turning away from the two kinds of birth and death, and heading towards non-abiding Nirvana, therefore it is named. 'Three are Bodhisattvas' below explains the practice of Bodhisattvas surpassing positions. There are three aspects: first is the skillful transcendence of practice and cultivation, second is the vast transcendence of activities, and last is the supreme entering transcendence of practice and cultivation. Regarding the first aspect, there are four sentences: one is skillful wisdom, two is profound compassion, three is surpassing Hearers (Śrāvaka 聲聞) etc., contrasting with the following text to highlight it, four is heading towards the land of Buddha's wisdom, contrasting with the above text to highlight entering. It refers to being able to enter the Dharma stream above the eighth ground, with cessation and contemplation manifesting simultaneously, naturally flowing into the ocean of Buddha's fruit, therefore it is named. 'Two are Bodhisattvas abiding is below'

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明作業廣大過。于中二。先正現過相。二彰其分齊。前中亦二。先對下彰出。過二乘故。論云無量三業。無相行者入定遠離相無量。聲聞緣覺亦有凈業遠離。相非無量。不能利益一切眾生故。此釋過二乘。複次此無量勝餘下地者。此顯過前六地等也。二是菩薩清凈行下對上明入。謂得八地無生忍光相故能照明也。二彰過分齊中。先問后答。解脫月執前同后難。剛藏簡后異前答。答中法喻合。法中緣大法者觀察攀緣佛果大法也。以四五六地寄二乘位。此地出彼故說為過。理實已前非不過也。論云方便行盡念觀住故者。方便慧及殊勝行滿足名盡。于上境界念觀相應故名為住。三佛子下明行修勝入過。于中甚深者。遠入故者。能上入也。遠離者。彼障滅者。離前障也。釋無行可知。言身口等者。論云聲聞辟支佛雖離彼相業不如是。得少為足不求上行故。謂二乘雖亦離相業用不如菩薩。以少為足不上求故。余文可知。四解脫月下明得勝行。于中二。先明三摩拔提勝行。謂在空不住故。二發起勝行。謂起殊勝行故。前中先問后答。答中從六地等明得法分齊。今此地等辨勝過劣。于中有法喻合。法中先總明得而不證。后是菩薩成就下別顯。以不捨眾生即寂起用故云成就不思身等。喻合可知。二菩薩如是以大願力下明發起勝行。經中

十句。論攝為八。以後三句合為一故有八種行。共對治攝者。謂此八行皆共所治俱而不污。又障共能治治行常立。如是深樂涅槃現身生死。以能所治俱名共對治。二門互收故復云攝也。初中願力智力是能發起。從禪等明所起行緣。雖深愛等正明所發行相。一起功德行隨順世間門。謂現世間增修德行。二既現世間以何等身。謂上首之身方能攝故。三既在世間豈不被染。以願力取有故無所染。四既在世不染。為不同世行故不被染耶。釋云不爾。示有妻子。名家不斷。在此熾然而不為燒。五非直如上同凡攝化。亦乃能轉二乘上入佛智故名入行也。六示資生行。謂飲食資身。睡能資神。皆順生死。是魔境界。七示有衰退老病死。三是魔所行。上二轉魔行。八轉行者轉諸凡夫煩惱之行。所轉煩惱不出三種。謂見愛無明故有三句。初化轉諸見。謂外道著見名為見貪。化離名轉。二化轉無明。謂智不能達世及出世。名為障礙。化離名轉。三化轉貪結。菩薩現受勝妙樂具。過天龍等處而不著。令彼見已生尊心。各令舍已所貪五欲故名攝取轉彼貪心。又釋此三亦是菩薩自行常正。謂明菩薩處邪恒正。居礙。不礙。在貪不貪。俱皆名轉。下明位果中三果科釋皆同前說。能練行中言護持佛法者。論云於三千界得為大師故能護法。次二句釋師義

【現代漢語翻譯】 現代漢語譯本 十句。關於『攝』（攝受）有八種。因為後面的三句合併爲一句，所以有八種行持。共同對治『攝』是指這八種行持都是共同對治，一起而不被污染。並且障礙共同的能對治，對治的行持常存。像這樣深深地喜愛涅槃，卻又示現身處生死之中，因為能對治和所對治都稱為共同對治。兩個門互相收攝，所以又說『攝』。 最初的願力和智力是能夠發起的。從禪定等說明所發起的行持的因緣。雖然深深的愛等，正是說明所發行的相狀。一起功德行隨順世間門。是指在世間示現，增進修行德行。 第二，既然示現在世間，以什麼樣的身份呢？說是以上首的身份才能攝受。 第三，既然在世間，難道不會被污染嗎？因為以願力取有，所以沒有被污染。 第四，既然在世間不被污染，是因為不同於世間的行為所以不被污染嗎？解釋說不是這樣，（菩薩）示現有妻子，名門家族不斷絕。在此（五欲）熾盛卻不被燒燬。 第五，不僅僅像上面那樣和凡夫一樣攝受教化，而且能夠轉化二乘（聲聞、緣覺）之人，使他們進入佛的智慧，所以稱為『入行』。 第六，示現資生行。是指飲食資養身體，睡眠資養精神，都順應生死，是魔的境界。 第七，示現有衰退、老、病、死。這三種是魔所行的。上面兩種是轉化魔的行徑。 第八，轉化行者，轉化各種凡夫的煩惱行徑。所轉化的煩惱不出三種，即見、愛、無明，所以有三句。最初是轉化各種見解，指外道執著于見解，稱為『見貪』，轉化離開稱為『轉』。第二是轉化無明，指智慧不能通達世間和出世間，稱為『障礙』，轉化離開稱為『轉』。第三是轉化貪結，菩薩示現接受殊勝美妙的享樂器具，超過天龍等處而不執著，使他們看到后產生尊敬之心，各自捨棄自己所貪戀的五欲，所以稱為『攝取轉化他們的貪心』。另一種解釋是，這三種也是菩薩自己經常保持正直的修行，即說明菩薩處於邪惡之處恒常正直，處於障礙之中，不被障礙，處於貪慾之中，不被貪慾所染，都稱為『轉』。 下面說明位果中，三種果位的科釋都和前面所說相同。在能練行中，說到護持佛法的人，論中說：『在三千大千世界可以成為大師，所以能夠護持佛法。』接下來的兩句解釋了『師』的含義。

【English Translation】 English version Ten sentences. Regarding 'Samgraha' (acceptance) there are eight types. Because the following three sentences are combined into one, there are eight types of practices. 'Common antidote Samgraha' refers to these eight practices being common antidotes, together without being defiled. And the obstacles are common antidotes, the practices of antidotes are always present. Like this, deeply loving Nirvana, yet manifesting being in Samsara, because both the antidote and what is being antidoted are called common antidote. The two doors mutually gather, so it is also said 'Samgraha'. Initially, aspiration and wisdom are able to initiate. From Dhyana (meditation) etc., it explains the causes and conditions of the practices that are initiated. Although deep love etc., precisely explain the appearance of the practices that are being practiced. Together, meritorious practices follow the worldly door. It refers to manifesting in the world, increasing the cultivation of virtuous practices. Second, since manifesting in the world, with what identity? It is said that only with the identity of the foremost can one accept. Third, since being in the world, wouldn't one be defiled? Because of taking existence with aspiration, therefore one is not defiled. Fourth, since being in the world without being defiled, is it because of being different from worldly behavior that one is not defiled? The explanation says it is not like that, (the Bodhisattva) manifests having a wife and children, the family lineage is not cut off. Here (the five desires) are blazing but one is not burned. Fifth, not only like the above accepting and teaching like ordinary people, but also being able to transform the two vehicles (Shravakas and Pratyekabuddhas), causing them to enter the wisdom of the Buddha, therefore it is called 'entering practice'. Sixth, manifesting the practice of sustenance. It refers to food and drink nourishing the body, sleep nourishing the spirit, all conforming to Samsara, which is the realm of Mara (demon). Seventh, manifesting decline, old age, sickness, and death. These three are what Mara practices. The above two are transforming the paths of Mara. Eighth, transforming practitioners, transforming various ordinary people's afflictive paths. The afflictions that are transformed do not go beyond three types, namely views, love, and ignorance, therefore there are three sentences. Initially, it is transforming various views, referring to non-Buddhists being attached to views, called 'view greed', transforming and leaving is called 'transformation'. Second, it is transforming ignorance, referring to wisdom not being able to penetrate the world and beyond the world, called 'obstacle', transforming and leaving is called 'transformation'. Third, it is transforming the bonds of greed, the Bodhisattva manifests accepting excellent and wonderful enjoyment tools, surpassing the realms of Devas (gods) and Nagas (dragons) etc., without being attached, causing them to generate respect after seeing it, each abandoning their own greed for the five desires, therefore it is called 'accepting and transforming their greed'. Another explanation is that these three are also the Bodhisattva's own constant and upright practice, that is, explaining that the Bodhisattva is always upright in evil places, in obstacles, not being obstructed, in greed, not being defiled by greed, all are called 'transformation'. Below, explaining the positions and fruits, the classification and explanation of the three fruits are the same as what was said earlier. In the practice of being able to refine, speaking of those who protect and uphold the Buddha Dharma, the treatise says: 'In the three thousand great thousand worlds, one can become a master, therefore one can protect and uphold the Dharma.' The following two sentences explain the meaning of 'master'.

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。方便行滿者功用行。修自行勝故。守護上首利他行勝故堪為師。所練凈中言愍眾生故法忍轉凈者。利益眾生法忍轉顯。此地釋名應知者。謂利生是有中殊勝行。法忍是空中方便智。此二雙行名善修無相行也。言善根轉勝者。修行功用盡至故名遠行。言盡至者是功用究竟義也。喻中眾寶嚴金者。示現一切菩提分法方便行功用滿足故也。釋教智凈中日光如前地說者。前地取月光勝月輪。今取日光。不取輪義同前地月故指彼也。此地勝者日勝月故。余文準釋可知。

第三重頌中四十四頌分七。初九頌前十妙行樂無作行對治分。二有三頌彼障對治分中無量行。略不頌無功用行。三有六頌雙行無間分。四有十一頌前上地勝分。五有八頌雙行果分。六有四頌位中三果。七末後一頌嘆勝結說。

華嚴經探玄記卷第十三 大正藏第 35 冊 No. 1733 華嚴經探玄記

華嚴經探玄記卷第十四(盡第十地)

魏國西寺沙門法藏述

第八地七門同前。

初釋名者。不動名亦有三義。一約一義。攝論云。由一切相有功用行不能動故名不動地。無性世親並同此釋。無性釋意。第七地中行動相不動。此中行相俱不動。二約二義。金光明雲。無相正思惟修得自在。諸煩惱行不能令動故名不動。

【現代漢語翻譯】 現代漢語譯本：方便行圓滿的人，其功用行也圓滿。修習自利的行為殊勝，守護上首的利他行為殊勝，堪為導師。所修習的清凈之語，是由於憐憫眾生；對法的忍耐越清凈，利益眾生的法忍就越彰顯。此地的解釋應該知道的是：利益眾生是有為法中殊勝的行為，法忍是空性中的方便智慧。這二者同時修行，名為善修無相行。所說的善根更加殊勝，是因為修行功用已經達到極致，所以名為遠行。所說的達到極致，是功用達到究竟的意思。比喻中用眾寶莊嚴的金子，是示現一切菩提分法（bodhipaksa-dharma）的方便行功用圓滿的緣故。解釋教智清凈中日光如前面所說，是因為前一地取月光殊勝的月輪，現在取日光。不取輪的意義與前一地的月亮相同，所以指向它。此地殊勝是因為日光勝過月光。其餘的文字按照這個解釋就可以理解。 第三重頌中四十四頌分為七部分。最初九頌是前十妙行（dasa-caryābhūmi）的樂無作行（sukha-nirnimitta-caryā）的對治部分。其次有三頌是彼障對治部分中的無量行（apramāṇa-caryā）。略去了無功用行（anābhoga-caryā）的頌。再次有六頌是雙行無間部分。再次有十一頌是前上地殊勝部分。再次有八頌是雙行果報部分。再次有四頌是位中的三種果報。最後有一頌是讚歎殊勝的總結。 《華嚴經探玄記》卷第十三 大正藏第 35 冊 No. 1733 《華嚴經探玄記》 《華嚴經探玄記》卷第十四（盡第十地） 魏國西寺沙門法藏 述 第八地七門與前面相同。 最初解釋名稱，不動（acalā）這個名稱也有三重含義。第一，從一個角度來說，《攝論》中說，由於一切相的有功用行不能動搖，所以名為不動地。無性（Asanga）、世親（Vasubandhu）都這樣解釋。無性的解釋是，第七地中行動的相狀不動搖，此地中行動和相狀都不動搖。第二，從兩個角度來說，《金光明經》中說，以無相正思惟修習獲得自在，各種煩惱行不能使之動搖，所以名為不動。

【English Translation】 English version: Those whose expedient practices are complete, their functional practices are also complete. Cultivating self-benefiting conduct is supreme, guarding the foremost conduct of benefiting others is supreme, and they are worthy to be teachers. The pure speech that is cultivated is due to compassion for sentient beings; the more pure the forbearance of the Dharma, the more manifest the forbearance of the Dharma that benefits sentient beings. What should be known about the explanation of this ground is that benefiting sentient beings is a supreme practice among conditioned phenomena, and forbearance of the Dharma is expedient wisdom in emptiness. These two practiced simultaneously are called the good cultivation of signlessness. The so-called roots of goodness are even more supreme because the function of cultivation has reached its limit, hence it is called 'far-going'. The so-called 'reaching the limit' means that the function has reached its ultimate meaning. The gold adorned with various treasures in the metaphor demonstrates that the function of expedient practice of all bodhipaksa-dharma (菩提分法) is complete. Explaining that the sunlight in the purity of teaching wisdom is as previously stated is because the previous ground took the moon wheel, which is superior to moonlight, and now takes the sunlight. Not taking the meaning of the wheel is the same as the moon in the previous ground, so it refers to it. This ground is superior because sunlight is superior to moonlight. The remaining text can be understood according to this explanation. The forty-four verses in the third layer of verses are divided into seven parts. The first nine verses are the counteracting part of the joy of non-action practice (sukha-nirnimitta-caryā) of the previous ten subtle practices (dasa-caryābhūmi). The next three verses are the immeasurable practices (apramāṇa-caryā) in the counteracting part of those obstacles. The verses on non-functional practice (anābhoga-caryā) are omitted. The next six verses are the uninterrupted part of dual practice. The next eleven verses are the superior part of the previous higher grounds. The next eight verses are the fruition part of dual practice. The next four verses are the three kinds of fruition in the position. The last verse is a concluding praise of the supreme. Avataṃsaka Sūtra, Records of Exploring the Profound, Volume 13 Taisho Tripitaka, Volume 35, No. 1733, Avataṃsaka Sūtra, Records of Exploring the Profound Avataṃsaka Sūtra, Records of Exploring the Profound, Volume 14 (Ending with the Tenth Ground) Commented on by Śramaṇa Fazang of Xisi Temple in the Wei Kingdom The seven doors of the eighth ground are the same as before. Initially, explaining the name, the name 'Immovable' (acalā) also has three meanings. First, from one perspective, the Compendium of Abhidharma says that because the functional practices of all characteristics cannot be moved, it is called the Immovable Ground. Asaṅga (無性) and Vasubandhu (世親) both explain it this way. Asaṅga's explanation is that in the seventh ground, the aspect of action does not move, while in this ground, both action and aspect do not move. Second, from two perspectives, the Golden Light Sutra says that by cultivating correct contemplation of signlessness and attaining freedom, various afflictive actions cannot cause it to move, hence it is called Immovable.

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三約三義。成唯識云。無分別智任運相續。相用煩惱不能動故。梁論三義亦同此說。解深密經由於無相得無功用。于諸行中不為現前煩惱所動故名不動。十住論云。若天魔梵沙門婆羅門無能動其愿故名不動地。仁王經名等觀地。

二來意者亦有三義。一前之三地寄同世間。后之四地寄三乘法。第八以去寄顯一乘。莊嚴論釋第七地云近一乘故。梁論亦說八地以上以為一乘。解云從前三乘差別之位進入一乘。是故來也。二前位雖得純無相觀。要待加行作意方證。今此純熟不待加行。任運現前故次明也。三前通分段。此唯變易。是故來也。

三所離障者依地論離無相有行障。唯識云無相中作加行障。謂所知障中俱生一分令無相觀不任運起。前之五地有相觀多。無相觀少。于第六地有相觀少。無相觀多。第七地中純無相觀雖恒相續而有加行。由無相中有加行故未能任運現相及土。如是加行障八地中無功用道故。若得入第八地時便能永斷。彼永斷故得二自在。由斯八地說斷二愚及彼粗重。一于無相作功用愚。二于相自在愚。今于相中不自在故。此亦攝土相一分故。八地以上純無漏道任運起故。三界煩惱永不現前行第七識中細所知障猶可現起。生空智果不違彼故。解云依護法宗于無相中有加行智。體非是障。以善性故

【現代漢語翻譯】 現代漢語譯本： 三約三義。《成唯識論》說：『無分別智任運相續，相用煩惱不能動故。』（無分別智自然而然地持續，因為現象和作用以及煩惱都不能動搖它。）梁朝的《攝大乘論》中關於三義的解釋也與此相同。《解深密經》說，由於無相而獲得無功用，在各種行為中不被目前的煩惱所動搖，因此稱為不動地。《十住論》說，如果天、魔、梵天、沙門、婆羅門都不能動搖他的願望，因此稱為不動地。《仁王經》稱之為等觀地。

二、關於來意也有三層含義。一是前面的三地寄託於世間，後面的四地寄託於三乘法，第八地以後寄託于顯現一乘。莊嚴論解釋第七地時說，因為它接近一乘。梁朝的《攝大乘論》也說八地以上可以認為是一乘。解釋說，從之前三乘差別的階段進入一乘，所以才來到這裡。二是前面的階段雖然獲得了純粹的無相觀，但需要通過加行作意才能證得。現在這裡純熟，不需要加行，自然而然地顯現，所以接下來闡明它。三是前面通於分段生死，這裡只有變易生死，所以才來到這裡。

三、關於所要斷除的障礙，依據《地論》，要斷除無相有行障。《唯識論》說，在無相中存在加行障，指的是所知障中與生俱來的一部分，使得無相觀不能自然而然地生起。前面的五地有相觀多，無相觀少。在第六地，有相觀少，無相觀多。在第七地中，純粹的無相觀雖然恒常相續，但有加行。由於無相中有加行，所以不能自然而然地顯現現象和國土。這樣的加行障在八地中因為無功用道而消失。如果能夠進入第八地，就能永遠斷除它。因為永遠斷除了它，所以獲得兩種自在。因此，八地說斷除了兩種愚癡以及它們的粗重：一是對無相作功用的愚癡，二是對現象自在的愚癡。現在對於現象不自在，這也包含了國土現象的一部分。八地以上純粹是無漏道，自然而然地生起，三界的煩惱永遠不會顯現。在第八識中，細微的所知障仍然可能顯現，因為生空智的果不違背它。解釋說，依據護法宗的觀點，在無相中存在加行智，其體性不是障礙，因為它具有善的性質。

【English Translation】 English version: Three Agreements and Three Meanings. The Cheng Weishi Lun (Treatise on Establishing Consciousness-only) says: 'Non-discriminating wisdom continues naturally and uninterruptedly, because phenomena and functions, as well as afflictions, cannot move it.' The She Dasheng Lun (Treatise on the Summary of the Great Vehicle) of the Liang dynasty also has the same explanation of the three meanings. The Jie Shenmi Jing (Samdhinirmocana Sutra) says that due to non-appearance, one obtains non-effort, and is not moved by present afflictions in various actions, hence it is called the Immovable Ground. The Shi Zhu Lun (Dasabhumika Sutra) says that if gods, demons, Brahma, shramanas (ascetics), and brahmanas (priests) cannot move his vows, it is called the Immovable Ground. The Renwang Jing (Karunagarbha Sutra) calls it the Equal Contemplation Ground.

Second, there are also three meanings regarding the intention of coming here. First, the previous three grounds are entrusted to the mundane world, the latter four grounds are entrusted to the Three Vehicle Dharma, and the eighth ground onwards is entrusted to the manifestation of the One Vehicle. The Zhuangyan Lun (Ornament Sutra) explains the seventh ground by saying that it is close to the One Vehicle. The She Dasheng Lun of the Liang dynasty also says that the eighth ground and above can be considered the One Vehicle. The explanation says that one enters the One Vehicle from the previous stage of the Three Vehicle differences, hence the coming here. Second, although the previous stages have obtained pure non-appearance contemplation, it is necessary to rely on additional effort and intention to realize it. Now it is purely mature here, without the need for additional effort, and it naturally manifests, so it is explained next. Third, the previous one is common to the Segmented Existence, while this one only has the Transformation Existence, hence the coming here.

Third, regarding the obstacles to be removed, according to the Di Lun (Dasabhumika Sutra Commentary), one must remove the non-appearance and active practice obstacle. The Wei Shi Lun (Consciousness-only Treatise) says that there is an additional effort obstacle in non-appearance, referring to a part of the innate aspect of the knowledge obstacle, which prevents non-appearance contemplation from arising naturally. In the previous five grounds, appearance contemplation is more, and non-appearance contemplation is less. In the sixth ground, appearance contemplation is less, and non-appearance contemplation is more. In the seventh ground, although pure non-appearance contemplation is constantly continuous, there is additional effort. Because there is additional effort in non-appearance, phenomena and lands cannot be manifested naturally. Such additional effort obstacles disappear in the eighth ground because of the path of non-effort. If one can enter the eighth ground, one can permanently eliminate it. Because it is permanently eliminated, one obtains two kinds of freedom. Therefore, the eighth ground says that it eliminates two kinds of ignorance and their coarseness: one is the ignorance of making effort in non-appearance, and the other is the ignorance of being free in phenomena. Now, being unfree in phenomena also includes a part of the phenomenon of lands. The eighth ground and above are purely unconditioned paths, arising naturally, and the afflictions of the Three Realms will never manifest. In the eighth consciousness, subtle knowledge obstacles may still manifest, because the fruit of the wisdom of emptiness of self does not contradict it. The explanation says that according to the view of the Dharmapala school, there is additional effort wisdom in non-appearance, and its nature is not an obstacle, because it has a good nature.

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。由所斷障令作加行故說名加行障。由此第七有加行故。雖現金等諸相及土。非任運現故以為障。生空智果者。謂生空智所引后得智及滅定。金光明雲。一無相法多有功力無明。二執相自在難可得度無明。解云此所迷現相亦攝於土以寬收狹故。梁論等並可準知。

四所證法界者謂證法界不增減義。世親釋云。謂於此中雜染減時而無有減。清凈增時而無有增。無性釋云。法外無用。所以不增。諸法不壞。所以不減。無性后釋同世親。中邊云由通達此圓滿證得無生法忍。于諸清凈雜染法中不見一法有增有減。解云此同地論。唯識云謂此真如離增減執。不隨染凈有增減故。即此亦名相土自在所依真如。謂若證得此真如已。現相現土俱得自在。世親釋云。于諸相中而得自在名相自在。隨所欲相即現前故。于所現土而得自在名土自在。如欲令土成金等寶隨意成故。解云相約現身等相。土唯器世界等。此地下文具三世間十自在等。

五所成行者亦三種。十中大願行。當地成就無生法忍行。相土自在行。莊嚴論第八住雖凈佛土而無起作。無功用故。尋下文。

六所得果者。梁論通達無增減法界定自在等得法身果。金光明八地發心得現證三昧。當地行果位果可知。

第七釋文中亦三。初贊請分中十五頌分三。

【現代漢語翻譯】 現代漢語譯本：由所斷的障礙使得修行者需要額外努力才能修行，因此被稱為加行障（kriyā-varaṇa，行動障礙）。因為第七識有加行，即使顯現出黃金等景象以及佛土，也不是自然而然顯現的，所以成為一種障礙。生空智果指的是，由對『一切事物皆無自性』的智慧所引發的后得智（prsthalabdha-jñāna，證悟后獲得的智慧）以及滅盡定（nirodha-samāpatti，止滅一切感受和想法的禪定）。《金光明經》中說：『一、無相之法具有強大的力量，但被無明（avidyā，對事物真實本性的無知）所覆蓋；二、執著于表相，難以獲得自在，也是一種無明。』解釋說，這裡所迷惑的顯現之相也包括佛土，因為這樣可以更寬泛地涵蓋。梁朝的論著等可以參照理解。 四、所證法界（dharmadhātu，法界）指的是證悟到法界不增不減的意義。世親（Vasubandhu）的解釋是：『當其中的雜染減少時，法界不會減少；當清凈增加時，法界也不會增加。』無性（Asanga）的解釋是：『法界之外沒有其他作用，所以不會增加；諸法的本性不會壞滅，所以不會減少。』無性後來的解釋與世親相同。《中邊分別論》中說：『由於通達這個，圓滿證得無生法忍（anutpattika-dharma-ksanti，對事物不生不滅的領悟）。在各種清凈和雜染的法中，看不到任何一法有增加或減少。』解釋說，這與《地論》相同。《唯識論》中說：『這個真如（tathatā，如如）遠離增減的執著，不隨染污或清凈而增減。』這也稱為相土自在所依真如，意思是如果證得了這個真如，那麼顯現的景象和佛土都能獲得自在。世親解釋說：『在各種景象中獲得自在，稱為相自在（lakṣaṇa-vaśitā，對相的自在）。隨心所欲的景象就能顯現。在所顯現的佛土中獲得自在，稱為土自在（kṣetra-vaśitā，對佛土的自在）。想要讓佛土變成黃金等珍寶，就能隨意變成。』解釋說，相指的是顯現的身相等相，土僅僅指器世界等。此地（指八地菩薩）下文具備三世間十自在等。 五、所成行（caryā，行）也有三種：十大願行（praṇidhāna，誓願），當地成就的無生法忍行，以及相土自在行。《莊嚴論》中說，第八住（指八地菩薩）雖然清凈佛土，但沒有起作，因為沒有功用。參考下文。 六、所得果（phala，果）指的是，梁朝的論著認為，通達無增減的法界，獲得定自在等，從而得到法身果（dharmakāya-phala，法身之果）。《金光明經》中說，八地菩薩發心得現證三昧（samādhi，三昧）。當地的行果和位果可以推知。 七、解釋文中也有三部分。首先，贊請分中十五頌分為三部分。

【English Translation】 English version: Because the obstacles that are severed cause the practitioner to make additional effort in practice, they are called kriyā-varaṇa (obstacles to action). Because the seventh consciousness has kriyā, even if phenomena such as gold and Buddha-lands appear, they do not appear spontaneously, and thus become an obstacle. The fruit of the wisdom of emptiness of inherent existence refers to the subsequent wisdom (prsthalabdha-jñāna, wisdom attained after enlightenment) and cessation attainment (nirodha-samāpatti, meditative absorption in which all sensations and perceptions cease) that are induced by the wisdom of emptiness of inherent existence. The Suvarṇaprabhāsa Sūtra says: 'First, the dharma of no-characteristics has great power, but is obscured by ignorance (avidyā, ignorance of the true nature of things); second, attachment to appearances, making it difficult to attain freedom, is also a kind of ignorance.' The explanation says that the phenomena that are deluded here also include Buddha-lands, because this is a broader inclusion. The treatises of the Liang dynasty and others can be understood accordingly. Four, the dharmadhātu (realm of reality) that is realized refers to the meaning of realizing that the dharmadhātu neither increases nor decreases. Vasubandhu's explanation is: 'When defilements decrease within it, the dharmadhātu does not decrease; when purity increases, the dharmadhātu does not increase.' Asanga's explanation is: 'There is no other function outside the dharmadhātu, so it does not increase; the nature of phenomena does not perish, so it does not decrease.' Asanga's later explanation is the same as Vasubandhu's. The Madhyāntavibhāga says: 'Because of understanding this, one perfectly attains the kṣānti (acceptance) of the non-arising of phenomena (anutpattika-dharma-ksanti, acceptance that phenomena do not arise or cease). In various pure and defiled dharmas, one does not see any dharma that increases or decreases.' The explanation says that this is the same as the Daśabhūmika Sūtra Commentary. The Vijñaptimātratāsiddhi says: 'This tathatā (suchness) is free from the attachment to increase and decrease, and does not increase or decrease with defilement or purity.' This is also called the tathatā that is the basis of the mastery of phenomena and Buddha-lands, meaning that if one attains this tathatā, then one can attain mastery over both the phenomena that appear and the Buddha-lands. Vasubandhu explains: 'Attaining mastery over various phenomena is called lakṣaṇa-vaśitā (mastery over phenomena). The phenomena that one desires will appear. Attaining mastery over the Buddha-lands that appear is called kṣetra-vaśitā (mastery over Buddha-lands). If one wants to turn the Buddha-land into gold and other treasures, one can turn it into whatever one wants.' The explanation says that phenomena refer to the appearance of bodies and so on, and Buddha-lands only refer to the vessel-world and so on. The following text in this bhūmi (eighth bhūmi bodhisattva) possesses the three realms and ten masteries, and so on. Five, the caryā (conduct) that is accomplished also has three types: the ten great vows (praṇidhāna, vows), the conduct of attaining the kṣānti of the non-arising of phenomena in that bhūmi, and the conduct of mastery over phenomena and Buddha-lands. The Ornament of the Mahāyāna Sūtras says that although the eighth abode (referring to the eighth bhūmi bodhisattva) purifies the Buddha-lands, there is no activity, because there is no effort. Refer to the following text. Six, the phala (fruit) that is attained refers to the fact that the treatises of the Liang dynasty believe that by understanding the dharmadhātu that neither increases nor decreases, and attaining mastery over samādhi and so on, one obtains the dharmakāya-phala (fruit of the dharmakāya). The Suvarṇaprabhāsa Sūtra says that the eighth bhūmi bodhisattva generates the mind and attains the present realization of samādhi. The conduct-fruit and position-fruit of that bhūmi can be inferred. Seven, there are also three parts in the explanatory text. First, the fifteen verses in the praise and request section are divided into three parts.

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初二頌天王大眾慶法興供。二有十二頌天女歌樂贊德供養。于中初三作樂總嘆佛德。次三別嘆三種世間自在之德。次三別嘆三輪攝化。次二嘆佛神力攝持。后一嘆已結默。三末後一頌上首請說。

第二正說分中論分為七。初二是趣地方便。一總明方便作集地分者是遠方便。總前七地作起此地整合方便。二得凈忍分者是近方便。謂前地所得無生忍光。至此修熟令深清凈。三得勝行分者是初住地行。謂依前凈忍發起勝修。四凈佛國土分者是正住之始。依前勝行更起凈修佛土之行。五得自在分者正住地滿。由凈土行成德無礙。六大勝分者是地滿行。此地望前通皆是勝。今復地滿是勝中之勝故云大勝。七釋名分者不動之名辨德彰號。此通始終釋在地滿。

就初分中總攝前七以為二相。諸地通行名為同相。諸地異脩名為別相。同中三句。妙行慧者是其證道。謂二無我上上證故。從初地來證二無我。轉勝至此故云上上也。二方便道凈者不住道清凈。謂悲智俱游無偏住著。三善集助道法者彼方便智行所攝。滿足助菩提分法。謂行是前證方便。智是前不住。彼二所攝助道之法。下明別相有七。一初地十大愿能令心住。二地中行十善等行。是佛為護也。三地中厭得不退。禪定等者等取神通無量等。名自善根力也。得通達故名

【現代漢語翻譯】 現代漢語譯本：初二頌天王大眾慶法興供。二有十二頌天女歌樂贊德供養。其中最初三頌是作樂總贊佛德。接著三頌分別讚歎三種世間自在之德。再接著三頌分別讚歎三輪攝化。再接著兩頌讚嘆佛的神力攝持。最後一頌讚嘆完畢后結束。最後的三頌中，最後一頌是上首請佛說法。

第二正說分中，將論分為七部分。最初兩部分是趣入地方的方便。第一部分，總明方便作集地分，是遠方便。總括前面七地，作為發起此地的整合方便。第二部分，得凈忍分，是近方便。指的是前地所得的無生忍光，到此地修習成熟，使其更加深刻清凈。第三部分，得勝行分，是初住地行。指的是依靠前面的凈忍，發起殊勝的修行。第四部分，凈佛國土分，是正住之始。依靠前面的殊勝修行，更發起清凈佛土的修行。第五部分，得自在分，是正住地圓滿。由於清凈佛土的修行，成就功德無礙。第六部分，大勝分，是地圓滿行。此地相對於前面所有地來說都是殊勝的，現在又是地圓滿，是殊勝中的殊勝，所以稱為大勝。第七部分，釋名分，是不動地的名稱，辨明功德，彰顯名號。這貫穿始終，解釋在地圓滿。

就第一部分中，總括前面七地，分為兩種相：諸地通行的，名為同相；諸地不同的修行，名為別相。同相中有三句：妙行慧者，是其證道。指的是二無我（人無我和法無我）上上證得的緣故。從初地以來證得二無我，轉為殊勝到此地，所以說是上上也。二方便道凈者，是不住道清凈。指的是悲智雙運，沒有偏頗執著。三善集助道法者，是彼方便智行所攝。滿足助菩提分法。指的是行是前面的證得方便，智是前面的不住。那兩者所攝的助道之法。下面說明別相有七種：第一，初地十大愿能令心住。第二，二地中行十善等行，是佛爲了護佑。第三，三地中厭得不退，禪定等，等取神通無量等，名為自善根力。因為得到通達的緣故。

【English Translation】 English version: The second verse praises the heavenly kings, and the assembly celebrates the flourishing of the Dharma offering. The second section contains twelve verses of celestial maidens singing and playing music to praise virtues and make offerings. Among them, the first three verses are musical performances that generally praise the Buddha's virtues. The next three verses separately praise the virtues of the three kinds of worldly freedom. The next three verses separately praise the conversion through the three wheels. The next two verses praise the Buddha's divine power of upholding. The last verse concludes in silence after praising. In the final three verses, the last verse is a request from the leader for the Buddha to speak.

In the second part, the Correct Exposition, the treatise is divided into seven sections. The first two sections are the expedient means for approaching the place. The first section, generally explaining the expedient means for assembling the ground, is the distant expedient means. It encompasses the previous seven grounds as the integrated expedient means for initiating this ground. The second section, obtaining pure forbearance, is the near expedient means. It refers to the light of non-origination forbearance obtained in the previous ground, which is cultivated and matured here to make it deeper and purer. The third section, obtaining superior practice, is the practice of the first Abiding Ground. It refers to initiating superior cultivation based on the previous pure forbearance. The fourth section, purifying the Buddha-land, is the beginning of the Correct Abiding. Based on the previous superior practice, it further initiates the practice of purifying the Buddha-land. The fifth section, obtaining freedom, is the fulfillment of the Correct Abiding Ground. Due to the practice of purifying the land, unobstructed merits are achieved. The sixth section, great superiority, is the practice of the ground's fulfillment. This ground is superior in comparison to all previous grounds. Now, with the ground's fulfillment, it is the most superior among the superior, hence called great superiority. The seventh section, explaining the name, is the name of the Immovable Ground, distinguishing merits and manifesting the title. This runs through from beginning to end, explaining the ground's fulfillment.

Regarding the first section, it encompasses the previous seven grounds into two aspects: the common aspects that are common to all grounds, and the different practices that are different in each ground. In the common aspects, there are three phrases: 'Subtle practice and wisdom' refers to the realization of the path. It refers to the increasingly superior realization of the two non-selves (the non-self of person and the non-self of phenomena). Since the first ground, the two non-selves have been realized, and it becomes increasingly superior to this ground, hence it is said to be 'increasingly superior'. 'Two expedient paths are pure' refers to the purity of the non-abiding path. It refers to the equal movement of compassion and wisdom, without partiality or attachment. 'Good collection of auxiliary path dharmas' refers to what is encompassed by the expedient wisdom practice. It fulfills the auxiliary Bodhi-part dharmas. It refers to practice being the expedient means of the previous realization, and wisdom being the previous non-abiding. The auxiliary path dharmas are encompassed by those two. The following explains the seven different aspects: First, the ten great vows of the first ground can stabilize the mind. Second, practicing the ten good deeds and other practices in the second ground is for the Buddha's protection. Third, in the third ground, one is weary of obtaining non-retrogression, meditation, etc., including supernormal powers and immeasurable qualities, which is called the power of one's own good roots because one obtains thorough understanding.

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得力也。四地中所說十種法智教化眾生。者前論中名智障凈勝也。念通達佛法者釋此同彼。謂彼十法智此名佛法。五地中十種深凈心平等名直深心。六地中前大悲為首。及大悲增上也。觀因緣集者是大悲滿足。亦是舉成觀法。成就福智釋此同彼。七地中二句。初是前空中方便智。有中殊勝行。言不捨眾生者釋彼同此。謂大悲等也。二以無量眾生界故入無量智道。是前十種無量也。何故前六各唯一句。此第七地有二句耶。釋以是近方便故。又問何故於此第八地初總集前地。答諸聖教中此例有四。一十住之初總集十信。如本業經說。此約退與不退以分其際故作是結會。二初地加行總攝地前。如迴向品說。此約比證分際。三第八地初總集前七。如此文說。此就功用無功用分際故也。四第十地初總集前九。如下文說。此約因位成滿總攝前因。又釋此四處初約十千劫滿。二約初僧祇滿。三約二僧祇滿。四約三僧祇滿故作是說。

第二凈忍分中文有三。初十句正明無生忍。次四句明無生忍凈。后一句結忍入位。論中但釋前二。攝為四種。一破相二。破性。三因泯。四果離。又前二破相入如。后二證實舍相。又約寄位。初一在加行。次一在正體。后一在後得。其數差別一種通始終。依佛性論。三性品云。如經說。若人已得無生

【現代漢語翻譯】 現代漢語譯本： 得力也。四地中所說十種法智教化眾生，這在前論中名為智障凈勝。念通達佛法者解釋此同彼，說彼十法智此名佛法。五地中十種深凈心平等名為直深心。六地中前大悲為首，以及大悲增上。觀因緣集者是大悲滿足，也是舉成觀法。成就福智解釋此同彼。七地中二句，初是前空中方便智，有中殊勝行。說不捨眾生者解釋彼同此，說大悲等。二是以無量眾生界故入無量智道，是前十種無量。何故前六各唯一句，此第七地有二句呢？解釋說因為是近方便的緣故。又問何故於此第八地初總集前地？答說諸聖教中此例有四：一是十住之初總集十信，如《本業經》所說，這是根據退與不退來劃分其界限，所以作這樣的總結會合。二是初地加行總攝地前，如《迴向品》所說，這是根據比證劃分界限。三是第八地初總集前七，如此文所說，這是就功用無功用劃分界限的緣故。四是第十地初總集前九，如下文所說，這是根據因位成滿總攝前因。又解釋說這四處初約十千劫滿，二約初僧祇滿，三約二僧祇滿，四約三僧祇滿，所以作這樣的說法。

第二凈忍分中文有三，初十句正明無生忍（Anutpattika-dharma-ksanti，對諸法不生不滅的真理的證悟）。次四句明無生忍凈。后一句結忍入位。論中只解釋前二，攝為四種：一破相，二破性，三因泯，四果離。又前二破相入如，后二證實舍相。又約寄位，初一在加行，次一在正體，后一在後得。其數差別一種通始終，依據《佛性論》。三性品說，如經所說，若人已得無生。

【English Translation】 English version: It is powerful. The ten kinds of Dharma wisdom (Dharma-jnana) mentioned in the Four Grounds to teach sentient beings are called 'Wisdom Obstacle Purification Excellence' in the previous treatise. 'Those who contemplate and understand the Buddha Dharma' explains this as the same as that, saying that those ten Dharma wisdoms are called Buddha Dharma here. In the Fifth Ground, the ten kinds of profound and pure minds being equal are called 'Straight and Profound Mind'. In the Sixth Ground, the foremost is great compassion (Maha-karuna), as well as the increase of great compassion. 'Observing the accumulation of causes and conditions' is the fulfillment of great compassion, and it also exemplifies the accomplishment of contemplation. 'Accomplishing merit and wisdom' explains this as the same as that. In the Seventh Ground, the two sentences, the first is the expedient wisdom (Upaya-jnana) in the previous emptiness, and the excellent conduct in existence. 'Saying not to abandon sentient beings' explains that as the same as this, saying it is like great compassion. The second is entering the path of immeasurable wisdom (Ananta-jnana-marga) because of the immeasurable realm of sentient beings, which is the previous ten kinds of immeasurable. Why do the previous six each have only one sentence, while this Seventh Ground has two sentences? The explanation is because it is a near expedient. Also asked, why does this Eighth Ground initially gather together the previous grounds? The answer is that in all the sacred teachings, there are four examples of this: first, at the beginning of the Ten Abodes (Dasa-vasa), the Ten Faiths (Dasa-sraddha) are gathered together, as stated in the Brahma-jala Sutra, this is based on distinguishing the boundary between regression and non-regression, so this summary gathering is made. Second, the preliminary practices of the First Ground (Prathama-bhumi) encompass the grounds before it, as stated in the Chapter on Dedication. This is based on distinguishing the boundary of comparative proof. Third, the Eighth Ground initially gathers together the previous seven, as stated in this text, this is because of distinguishing the boundary between functional and non-functional. Fourth, the Tenth Ground initially gathers together the previous nine, as stated in the following text, this is based on the cause position being fulfilled and encompassing the previous causes. Also explained that these four places, the first is about the fulfillment of ten thousand kalpas, the second is about the fulfillment of the first asamkhya-kalpa, the third is about the fulfillment of the second asamkhya-kalpa, and the fourth is about the fulfillment of the third asamkhya-kalpa, so this statement is made.

The second section on Pure Endurance has three parts: the first ten sentences directly explain the non-origination endurance (Anutpattika-dharma-ksanti, the realization of the truth that all dharmas neither arise nor cease). The next four sentences explain the purity of non-origination endurance. The last sentence concludes the endurance entering the position. The treatise only explains the first two, encompassing them into four types: first, breaking the form; second, breaking the nature; third, the cause disappears; fourth, the result is separated. Also, the first two break the form and enter Suchness (Tathata), the latter two verify the truth and abandon the form. Also, regarding the provisional position, the first is in the preliminary practice, the second is in the main body, and the third is in the subsequent attainment. The numerical difference is that one type pervades from beginning to end, according to the Buddha-nature Treatise. The chapter on the Three Natures says, as the sutra says, if a person has already attained non-origination.

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法忍即不退墮。此云何成立。由三性故即得成立。如來為約分別性故說本來無生忍。約依他性故說自性無生忍。約真實性故說垢苦本性無生忍。就初事無生中論攝為七。初四明不增。后三明不減。即是無增減法界。論中先立七實對治此實以顯無生。一凈分法中本有實者。計自性住性為事物有為對治此。故云入諸法本來無生。二新新生實者。計習所成性為實。對治此故無起。三相實者。計前二性所生行相。對治此故無相。四后際實者。計于佛果后際出纏。對治此故無成。又此四中初一自性住佛性。次二引出佛性。后一至得果佛性。又初一道前凡位。次一在三賢之位。次一在地上。后一在道后。通即可知。又此四展轉釋疑可知。五先際實者對佛果后際說。凡染為先。對治此故云無壞。明煩惱即空無可壞也。良以眾生心中有其二分。一如來藏名為凈分。故如前說凈分無生。二煩惱藏名為染分。如此所說染分無生。六雜染實凈分中者。謂修行位中背染向凈來。對治此故無來。七盡實諸眾生者眾生向涅槃去對治此故云無去。論經名無盡。第二自性無生。此經略無。論云自性無生者是法無我。彼法無我自體無性故。如經非有有性故。彼觀事故等者明理不無。謂彼前諸地所觀事故。亦是此地所忍法故不得言無。下明理不二。謂理非事

【現代漢語翻譯】 法忍（Dharma-ksanti，對法的安忍）即不退墮。此云何成立？由三性故即得成立。如來為約分別性故說本來無生忍。約依他性故說自性無生忍。約真實性故說垢苦本性無生忍。 就初事無生中論攝為七。初四明不增。后三明不減。即是無增減法界。論中先立七實對治此實以顯無生。一凈分法中本有實者。計自性住性為事物有為對治此。故云『入諸法本來無生』。二新新生實者。計習所成性為實。對治此故無起。三相實者。計前二性所生行相。對治此故無相。四后際實者。計于佛果后際出纏。對治此故無成。又此四中初一自性住佛性。次二引出佛性。后一至得果佛性。又初一道前凡位。次一在三賢之位。次一在地上。后一在道后。通即可知。又此四展轉釋疑可知。 五先際實者對佛果后際說。凡染為先。對治此故云無壞。明煩惱即空無可壞也。良以眾生心中有其二分。一如來藏名為凈分。故如前說凈分無生。二煩惱藏名為染分。如此所說染分無生。六雜染實凈分中者。謂修行位中背染向凈來。對治此故無來。七盡實諸眾生者眾生向涅槃（Nirvana，寂滅）去對治此故云無去。論經名無盡。第二自性無生。此經略無。論云自性無生者是法無我。彼法無我自體無性故。如經非有有性故。彼觀事故等者明理不無。謂彼前諸地所觀事故。亦是此地所忍法故不得言無。下明理不二。謂理非事

【English Translation】 Dharma-ksanti (法忍, acceptance of the Dharma) means non-regression. How is this established? It is established by the three natures. The Tathagata (如來, Thus Come One) speaks of the originally unborn acceptance based on the parikalpita-svabhava (分別性, the nature of conceptualization). He speaks of the self-nature unborn acceptance based on the paratantra-svabhava (依他性, the nature of dependence). He speaks of the fundamentally unborn acceptance of defilement and suffering based on the parinispanna-svabhava (真實性, the nature of perfect accomplishment). Regarding the discussion of the unborn in the initial event, it is summarized into seven aspects. The first four clarify non-increase, and the last three clarify non-decrease. This is the Dharma-dhatu (法界, the realm of Dharma) without increase or decrease. The treatise first establishes seven realities to counteract these realities, thereby revealing the unborn. First, regarding the inherent reality in the pure aspect of Dharma, it is to counteract the belief that self-abiding nature is a real thing. Therefore, it is said, 'Entering all Dharmas as originally unborn.' Second, regarding the newly arising reality, it is to counteract the belief that the nature formed by habit is real. Therefore, there is no arising. Third, regarding the reality of characteristics, it is to counteract the characteristics produced by the previous two natures. Therefore, there is no characteristic. Fourth, regarding the reality of the final limit, it is to counteract the liberation from entanglement at the final limit of Buddhahood (佛果, the fruit of Buddhahood). Therefore, there is no accomplishment. Furthermore, among these four, the first is the self-abiding Buddha-nature (佛性, Buddha-nature), the next two lead out the Buddha-nature, and the last one reaches the Buddha-nature of attaining the fruit. Also, the first is the position of an ordinary person before the path, the next is in the position of the three worthy ones, the next is on the ground, and the last is after the path. Understanding this generally is possible. Moreover, these four can be understood by explaining doubts in turn. Fifth, the reality of the prior limit is spoken of in contrast to the final limit of Buddhahood. Ordinary defilement comes first. To counteract this, it is said there is no destruction, clarifying that afflictions are empty and cannot be destroyed. This is because there are two parts in the minds of sentient beings. One is the Tathagatagarbha (如來藏, the womb of the Thus Come One), called the pure aspect, so as previously said, the pure aspect is unborn. The other is the affliction store, called the defiled aspect. Thus, the defiled aspect is said to be unborn. Sixth, the mixed defilement is in the pure aspect, referring to turning away from defilement and towards purity in the position of practice. To counteract this, there is no coming. Seventh, the reality of exhaustion is for all sentient beings, as sentient beings go towards Nirvana (涅槃, extinction). To counteract this, there is no going. The treatise and sutra are named 'Inexhaustible.' Second, self-nature is unborn. This sutra is brief and lacks it. The treatise says that self-nature is unborn, which is Dharma-anatman (法無我, no-self of phenomena). Because that Dharma-anatman has no self-nature. As the sutra says, 'Not having a having-nature.' The observation of events and so on clarifies that the principle is not absent. That is, the events observed in the previous grounds are also the Dharmas accepted in this ground, so it cannot be said that they are absent. The following clarifies that the principle is not different. That is, the principle is not the event.

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外故名不二。同於上文有不二不盡也。三無初無中下明數差別無生者。於三時中染凈法不增減故。謂先際為染。后際為凈。中際染凈三際無生故無增減。四入如來下明作業無生者。于真如中凈無分別佛智故。如是下釋已總結也。次示現下釋無生忍凈。言一切心意識等者一切有二。初一離報心憶想分別故云行遠離等。二離方便心憶想分別故云攝受分別性想故也。想者遠離障法想。非無治法想者簡言濫也。彼治想于下地中有三種勝事。一無功用自然行故云無所貪著。謂于上佛果不待起貪求任運起行。二遍一切法相者現能治廣。故云一切法如空。三入真如不動自然行故者顯治深也。如空之言通二句用可知。

第三入不動下明得勝行分。于中有二。初明深行勝。謂對前彰出。二發起勝對后顯入。前中二。先總明深行。謂入此位行玄奧故。下別有七。相從為三。初三一分明此地中境分殊絕。次二一分明此地中正行廣大。后二一分明此地中離障寂滅。喻中有三。從後向前喻。此三分七中。一難入深。故名深行菩薩。二同行深。諸凈地菩薩同故。謂純無漏位名為凈地。與此位人同故云世不能測。不能測者如麥在麥聚不測其差別故。論經名無能分別。三境界深。能取所取不現前故云離一切相等。言護一切障想者謂防護一切障法之

【現代漢語翻譯】 現代漢語譯本： 『外故名不二』。這與上文所說的『不二不盡』是相同的道理。『三無初無中』是爲了說明數字上的差別，『無生者』是指在過去、現在、未來這三個時間段里，染污和清凈的法都不會增加或減少。所謂的『先際』指的是染污，『后際』指的是清凈，『中際』指的是染污和清凈。因為這三個時間段都沒有產生，所以沒有增減。『四入如來下』是爲了說明作業沒有產生，這是因為在真如中，清凈沒有分別的佛智的緣故。『如是下』是對以上內容的解釋和總結。接下來，『次示現下』解釋了無生忍的清凈。所說的『一切心意識等』，一切有兩種含義。第一種是遠離報應的心，遠離憶想和分別，所以說是『行遠離等』。第二種是遠離方便的心，遠離憶想和分別，所以說是『攝受分別性想』。『想者遠離障法想』，是指遠離障礙法的想法，而不是沒有對治法的想法，這是爲了避免混淆。這種對治的想法在下地中有三種殊勝之處：第一，沒有功用，自然而然地執行，所以說是『無所貪著』。這是指對於上面的佛果，不需要生起貪求，自然而然地執行。第二，遍及一切法相，現在能夠廣泛地對治，所以說是『一切法如空』。第三，進入真如，不動搖，自然而然地執行，這是爲了顯示對治的深刻。『如空』這句話可以用於兩句話，可以知道它的用法。

第三，『入不動下』說明了獲得殊勝的行分。其中有兩點：第一，說明了深刻的修行殊勝，這是相對於前面所說的。第二，發起了殊勝，這是相對於後面所說的。在第一點中，有兩點：首先，總的說明了深刻的修行，這是因為進入這個位置，修行就變得玄奧了。下面分別有七點。按照相互關係分為三部分：首先，前三點說明了這個地中的境界分殊絕。其次，中間兩點說明了這個地中的正行廣大。最後，后兩點說明了這個地中的遠離障礙寂滅。比喻中有三點，從後向前比喻。在這三部分七點中：第一，難以進入，很深刻，所以叫做『深行菩薩』。第二，共同的修行很深刻，各個清凈地的菩薩都是一樣的。所謂的純無漏位叫做清凈地，與這個位置的人相同，所以說是『世不能測』。『不能測』就像麥子在麥堆里，無法測量它們的差別。論經中叫做『無能分別』。第三，境界很深刻，能取和所取都不會顯現，所以說是『離一切相等』。所說的『護一切障想者』，是指防護一切障礙法的想法。

【English Translation】 English version: 'Outer, therefore named non-dual.' This is the same principle as 'non-dual, non-exhaustive' mentioned above. 'Three without beginning, without middle' is to explain the numerical differences, and 'without arising' means that in the three periods of time—past, present, and future—the defiled and pure dharmas will neither increase nor decrease. The so-called 'prior limit' refers to defilement, the 'posterior limit' refers to purity, and the 'middle limit' refers to both defilement and purity. Because these three periods of time do not arise, there is no increase or decrease. 'Four entering Thus Come...' is to explain that actions do not arise, because in Suchness (真如, Zhenru), there is pure, non-discriminating Buddha-wisdom. 'Thus...' is an explanation and summary of the above content. Next, 'Next, showing...' explains the purity of non-arising endurance (無生忍, Wushengren). The so-called 'all mind, consciousness, etc.,' all has two meanings. The first is to be away from the mind of retribution, away from recollection and discrimination, so it is said 'practice away, etc.' The second is to be away from the mind of expedient means, away from recollection and discrimination, so it is said 'embracing discriminating nature thought.' 'Thought is to be away from the thought of obstructing dharmas,' which means to be away from the thought of obstructing dharmas, not without the thought of counteracting dharmas, in order to avoid confusion. This counteracting thought has three superior aspects in the lower grounds: first, without effort, it naturally operates, so it is said 'without greed.' This means that for the upper Buddha-fruit, there is no need to generate greed, and it naturally operates. Second, it pervades all dharma-aspects, and is now able to widely counteract, so it is said 'all dharmas are like emptiness.' Third, entering Suchness, unmoving, it naturally operates, which is to show the depth of the counteraction. The phrase 'like emptiness' can be used in two sentences, and its usage can be known.

Third, 'Entering the unmoving...' explains obtaining the superior practice division. There are two points in it: first, it explains the depth of the superior practice, which is relative to what was said before. Second, it initiates the superior, which is relative to what is said later. In the first point, there are two points: first, it generally explains the depth of the practice, because entering this position, the practice becomes profound. Below there are seven points separately. According to the interrelationship, it is divided into three parts: first, the first three points explain the distinctiveness of the realm in this ground. Second, the middle two points explain the vastness of the correct practice in this ground. Finally, the last two points explain the separation from obstacles and tranquility in this ground. There are three points in the metaphor, metaphorizing from back to front. In these three parts and seven points: first, it is difficult to enter, very deep, so it is called 'deep practice Bodhisattva.' Second, the common practice is very deep, and the Bodhisattvas of each pure land are the same. The so-called pure non-outflow position is called pure land, which is the same as the people in this position, so it is said 'the world cannot measure.' 'Cannot measure' is like wheat in a pile of wheat, unable to measure their differences. In the treatise sutra, it is called 'unable to distinguish.' Third, the realm is very deep, and the able-to-grasp and the grasped will not appear, so it is said 'away from all aspects, etc.' The so-called 'protecting all obstructing thoughts' refers to protecting all thoughts of obstructing dharmas.

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想。為簡治法想故名離貪著。四修行深。自利利他行廣大故。此經略無。五不退深。謂彼二乘不能形奪壞其勝故云一切聲聞等。六離障深。謂離功用障故云深大遠離。七對治現前深。謂能治之行常現在故云而現前。論經名為寂靜現前。即真如寂靜非事靜也。下釋三喻喻前所說。滅盡喻者示彼行寂滅故者釋現喻意。釋喻中言無彼依止故者。明滅盡定中心王不行想等心數無所依故亦不行也。以得無功用自然行者釋勤方便。三業行息滅也。論經報行成有二釋。一約教道故云得彼相違法。二約證道故云善住阿梨耶識真如法中者。但本識有二分。凡時唯住妄染分今此住真凈分。若至佛地單住真如不云梨耶真如。今此為有變易報苦。是故雙舉也言住大遠離者。是論中住報行成也。釋第二夢寤喻中。示此行中護彼過想有正智想者。如從夢寤雖無夢想而有寤想。所況如是。雖舍前地妄修過想非無此地正智之想。言此行寂滅者顯此正智即用常寂故不同前顯此深行故也。是中下重分別。依清凈。世間涅槃二心不行者此釋經中不行二心。謂夢中渡河。此岸喻世間。彼岸喻涅槃。既覺寤已此彼俱亡名依清凈。故云不行二心也。言依境界受用念想不行者釋諸所憶想不復現前。謂于夢中受用船筏等境想不復現也。釋第三生梵天喻中。如生色界下結不

行。此地如是下地心一向不行。望下彰出。得報地者對此彰得。此說離勝結明喻意。下重分中順行是世間心。不順行是出世間心。故名二分也。心等者舉心等取意之與識及憶想等。即是順行也。佛等者舉佛等取菩提涅槃等。即是不順行也。下就不順行分中更開三門。經中但就大乘。論主對辨大小。一言差別者非是大小不同名為差別。但是大小乘中生法兩異名差別。二言大小乘中眾生法差別者非生法異名為差別。明此大小乘中生生自異法法自別。三言無學學差別者就小乘中辨人差別。非是學與無學不同名為差別。但明學學不同無學亦爾。上開門竟。佛等涅槃差別。說者舉經對顯。謂佛是第一句佛心等取中間二句。涅槃是第四句應知也。何故世間行中而不開異。出世行中開此差別。以出世是大人所求恐有染取故。委釋令離。下釋顯中先釋順行可知。后釋不順行中。言大小差別是總舉。下別中大乘內佛菩薩是人。涅槃是法。小乘中涅槃是法。羅漢等是人。二釋人法各差別。論釋可知。小乘羅漢差別者。如毗曇中六種不同。謂退思護住勝進不動。成實有九。並廣如彼說。余文可知。二佛子下明發起勝行。于中二。初明本願力住諸佛勸發。二若不與下明勸利益。前中亦二。初本願住。二又諸佛下明勸發。前中隨順是地者是論經中

住義。以本願者釋住所由。謂從前地來同求此地無生忍門。名為本願。得已以息故名為住。然住義釋有二門。一顯義。二說意。初中明諸菩薩住與不住。泛釋有四。一觀入分別。謂始時不住。終即樂住。從前地來求趣無生。以未得故。是以不住。今此得之樂寂故住。二起行分別。始時樂住。終即不住。今此地中始得無生樂寂故住。后以佛勸發起勝行所以不住。三就寂分別。始終常住。謂佛菩薩隨所證入無暫時舍。四起用分別。諸佛菩薩一切不住。常隨世間利益眾生。今此文中約前二說。二明說住意亦有四義。一為漸悟菩薩有樂寂習故云本願力住。二為引定性二乘。明菩薩此地大寂滅處猶有動起。況彼所得豈為究竟。三為顯此地甚深玄奧難捨故住。四但有此深奧法流之處。必有諸佛作七勸橋。是故無有一人墜墮。下明勸發中三。先總勸。二諸佛下別勸。三是菩薩下結勸。初中流水者。在無生忍。不起功用。任運起行。趣于佛果。如大河水不待人力流赴大海。何不前地與智。以得法未深故。何不后地與。以依此勸發修不住故。何故與智。理實通余行。以智是行主故。何故在此位與。以此忍門攝德本故。下文云亦莫舍此忍門。依此力能成大行故。何故與如來智。以約果說故。作因緣者。論云此與如來智慧力轉彼深行樂足心故

【現代漢語翻譯】 現代漢語譯本： 『住』的意義。用『本願』來解釋『住所由』。意思是說，從之前的階位來到這裡，共同尋求這『無生忍門』（Anutpattika-dharma-kshanti，對一切法不生不滅的真理的證悟之門），這被稱為『本願』。得到之後，因為安息而稱為『住』。然而，解釋『住』的意義有兩方面：一是顯義，二是說意。 首先，在顯義中，闡明諸位菩薩的『住』與『不住』。泛泛地解釋有四種：一是觀察入定分別。意思是開始時不住，最終就樂於住。從之前的階位來，尋求趣入『無生』，因為沒有得到，所以不住。現在因為得到了，樂於寂靜，所以住。二是發起行動分別。開始時樂於住，最終就不住。現在在這個階位中，剛得到『無生』的快樂寂靜，所以住。後來因為佛陀勸導發起殊勝的行動，所以不住。三是就寂靜分別。始終常住。意思是佛菩薩隨著所證悟的，沒有暫時捨棄。四是起用分別。諸佛菩薩一切不住。常常隨著世間利益眾生。 現在這段文字中，是根據前兩種說法。二是闡明『說住意』也有四種意義：一是為使漸悟的菩薩有樂於寂靜的習性，所以說『本願力住』。二是為引導定性二乘（Sravakas and Pratyekabuddhas，聲聞和緣覺），闡明菩薩在這個階位，即使在大寂滅之處，仍然有動起。何況他們所得到的，怎麼能算是究竟呢？三是為顯示這個階位甚深玄奧，難以捨棄，所以住。四是隻有這種深奧的法流之處，必定有諸佛作為七勸橋（指佛以七種方式勸導菩薩），因此沒有一個人會墜落。 下面闡明勸發中有三部分：首先是總勸，二是『諸佛』以下是別勸，三是『是菩薩』以下是總結勸。首先，在總勸中，『流水』指的是在『無生忍』中，不起功用，任運起行，趨向于佛果。如同大河之水不待人力流向大海。為什麼不給前地的智慧？因為得法不深。為什麼不給后地的智慧？因為依靠這裡的勸發修習不住。為什麼給與智慧？道理上確實貫通其餘的修行，因為智慧是修行的主導。為什麼在這個階位給與？因為這個『忍門』攝持德本。下文說『亦莫舍此忍門』，依靠這個力量能夠成就大的行動。為什麼給與如來智慧？因為是就結果來說的。『作因緣者』，論中說『此與如來智慧力轉彼深行樂足心故』。

【English Translation】 English version: The meaning of 'abiding'. The reason for 'abiding' is explained by 'original vow'. It means coming from the previous stage to jointly seek this 'Anutpattika-dharma-kshanti' (the gate of realizing the truth of non-origination and non-extinction of all dharmas), which is called 'original vow'. After obtaining it, it is called 'abiding' because of rest. However, there are two aspects to explaining the meaning of 'abiding': one is to reveal the meaning, and the other is to explain the intention. First, in revealing the meaning, it clarifies the 'abiding' and 'non-abiding' of all Bodhisattvas. Generally, there are four explanations: one is to distinguish by observing entering samadhi. It means not abiding at the beginning, but eventually enjoying abiding. Coming from the previous stage to seek entry into 'non-origination', because it has not been obtained, it does not abide. Now, because it has been obtained, it enjoys tranquility, so it abides. Second, it is distinguished by initiating action. Enjoying abiding at the beginning, but eventually not abiding. Now, in this stage, having just obtained the joy of tranquility of 'non-origination', it abides. Later, because the Buddha encourages the initiation of supreme action, it does not abide. Third, it is distinguished by tranquility. Always abiding from beginning to end. It means that Buddhas and Bodhisattvas do not temporarily abandon what they have realized. Fourth, it is distinguished by function. All Buddhas and Bodhisattvas do not abide in anything. They always follow the world to benefit sentient beings. Now, in this passage, it is based on the first two explanations. Second, clarifying the 'intention of explaining abiding' also has four meanings: one is to make the gradually enlightened Bodhisattvas have the habit of enjoying tranquility, so it is said 'abiding by the power of the original vow'. Second, to guide the fixed-nature Sravakas and Pratyekabuddhas (聲聞和緣覺), it clarifies that even in the great tranquility of this stage, Bodhisattvas still have movement and arising. How can what they have obtained be considered ultimate? Third, to show that this stage is profound and mysterious, and difficult to abandon, so it abides. Fourth, only in this place of profound Dharma flow, there must be Buddhas acting as seven bridges of encouragement (referring to the Buddha encouraging Bodhisattvas in seven ways), so no one will fall. The following explains the encouragement in three parts: first is the general encouragement, second is the separate encouragement from 'all Buddhas' onwards, and third is the concluding encouragement from 'these Bodhisattvas' onwards. First, in the general encouragement, 'flowing water' refers to being in 'Anutpattika-dharma-kshanti', not initiating effort, but naturally initiating action, and moving towards the fruit of Buddhahood. It is like the water of a great river flowing to the sea without human effort. Why not give the wisdom of the previous stage? Because the Dharma obtained is not deep. Why not give the wisdom of the later stage? Because it relies on the encouragement here to cultivate non-abiding. Why give wisdom? In principle, it does connect with the rest of the practice, because wisdom is the guide of practice. Why give it at this stage? Because this 'gate of forbearance' embraces the roots of virtue. The following text says 'also do not abandon this gate of forbearance', relying on this power to achieve great action. Why give the Tathagata's wisdom? Because it is speaking in terms of the result. 'Those who make causes and conditions', the treatise says 'this gives the Tathagata's wisdom and power to transform their deep practice, joy, and contentment'.

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。下別勸中。先嘆其所得。第一是上法也。后我有下彰其未得。勸云修習。于中七勸攝以為二。前六舉多未作轉其住心。后一明其少作能成增其去心。凡勸法如是。前六中攝為三對。自利利他初對中。一明自德未成。后一所化未出。第二對中。一化愿未滿。后一自德未勝。第三對中。一明化業未廣。后一明自得法未窮。初中句別有三。初舉力等彰其未得。二為得下正勸修習。論云不得修教授故。解云不得釋上句。修教釋此句。三亦莫舍等明起行所依。論云若不捨此等明反釋可知。依彼有力能作者順釋。第二勸中。汝雖得此等明自所得。一切凡夫下明他未出。于中亦三。初就凡夫總勸。名依彼眾生無利益事。二顯其過失。現起煩惱者不善也。使者釋離寂滅。在家煩惱。出家覺觀。三汝當下勸其愍念可知。第三勸中。汝應念本願者總勸。憶念本所弘願下別二句。一欲利益眾生者是廣心願下化眾生。二欲得不思智者是大心願上求佛智。論中依愿化眾生釋上句。智行廣釋后句。能轉者。依前二義勸轉名依名轉故。第四勸中三句。初一切法性等舉所得。法性自爾不令生著。二一切如來下明上未同佛。謂佛具大用非但一寂。三聲聞等明下齊二乘。謂定性二乘亦住寂舍化。此是抑挫之辭。論中不共義者釋第二句。功行疲倦者釋第三句

。有此二過名為彼垢。依此勸轉名依名轉。第五勸中二。初汝觀我等者舉佛六種化業。二汝今下結勸起修。論中先釋化業。言無量身等者牒舉經文。彼佛法成就有力者。彼身等佛法修成之時明此有能化眾生力。言示現依利益眾生者。辨定其行。謂此六皆依利他而說。次此利益眾生事下廣釋。六種皆為化眾生。于中攝伏者。善者以光攝之。惡者以輪伏之。謂三輪也。二如來作無量下釋結勸起修之文。第六勸中亦二。初汝今適得等明所得未廣。二我等下舉所未得勸之令起。論中一入是所入法門。二作是法門業用。三轉是業用不斷。余文可見。第七勸中明少作在增其去心。于中先舉三種無量。汝應下勸盡通達。論中少作者望佛果不遙故云少在。隨所見等釋三無量也。少觀即成釋如實通達。以此增其去心故云轉也。二是菩薩下結勸可知。第二諸佛子下明因勸成益。于中二。先對上本願住彰不勸之損。論釋即入涅槃者與智慧示現者此釋經意。謂舉此滅為顯佛與智故。二以諸佛下對上佛勸彰勸之益。于中有法喻合。法中亦三。初明佛與智門者。論釋彼行中攝功德因勝者。明與智所依。謂彼發起行之中。無生法忍攝功德因最為殊勝故。佛與智也。同作教授說者正解與智。諸佛共勸名同教授。二於一念下明由勸故起行速疾。論釋可知。

【現代漢語翻譯】 現代漢語譯本 這兩種過失被稱為他們的垢染。依靠這些勸導轉變，名為依名而轉。第五重勸導分為兩部分。首先，『汝觀我等者』（你觀察我等）是列舉佛的六種化業。其次，『汝今下』（你現在）是總結勸導，發起修行。論中首先解釋化業，『言無量身等者』（說無量身等）是引述經文。『彼佛法成就有力者』（彼佛法成就，有力量者），說明在他們修成佛法時，有能力教化眾生。『言示現依利益眾生者』（說示現依靠利益眾生者），辨明其行為，即這六種都是爲了利益他人而說。 其次，『此利益眾生事下』（此利益眾生事下）廣泛解釋，六種都是爲了教化眾生。其中，『攝伏者』（攝伏者），善良的用光芒攝受，邪惡的用輪寶降伏，指的是三輪。第二，『如來作無量下』（如來作無量下）解釋總結勸導發起修行的經文。第六重勸導也分為兩部分。首先，『汝今適得等』（你現在才得到等）說明所得還不夠廣泛。其次，『我等下』（我等下）列舉尚未得到的，勸導他們發起修行。論中，『一入』（一入）是所入的法門，『二作』（二作）是法門的業用，『三轉』（三轉）是業用不斷。其餘的文字可以自己理解。 第七重勸導中，說明少作在於增加其離去之心。其中，首先列舉三種無量。『汝應下』（你應下）勸導完全通達。論中，『少作者』（少作者）是說佛果不遙遠，所以說是『少在』。『隨所見等』（隨所見等）解釋三種無量。『少觀即成』（少觀即成）解釋如實通達。用這些增加其離去之心，所以說是『轉也』。『二是菩薩下』（二是菩薩下）總結勸導，可以自己理解。第二，『諸佛子下』（諸佛子下）說明因勸導而成就的利益。其中分為兩部分。首先，對照上面的本願住，彰顯不勸導的損失。論中解釋，『即入涅槃者』（即入涅槃者）與『與智慧示現者』（與智慧示現者），這是解釋經文的意思。即舉出滅度是爲了彰顯佛與智慧的緣故。第二，『以諸佛下』（以諸佛下）對照上面的佛勸導，彰顯勸導的利益。其中有法喻結合。法中也分為三部分。首先，說明佛與智門，論中解釋，『彼行中攝功德因勝者』（彼行中攝功德因勝者），說明佛與智所依靠的。即在他們發起修行之中，無生法忍所攝的功德因最為殊勝，所以說是佛與智。『同作教授說者』（同作教授說者）是正確解釋佛與智。諸佛共同勸導，名為共同教授。 第二，『於一念下』（於一念下）說明由於勸導的緣故，發起修行迅速。論中的解釋可以自己理解。

【English Translation】 English version These two faults are called their defilements. Relying on these exhortations to transform is called relying on names to transform. The fifth exhortation is divided into two parts. First, 'You observe us' lists the Buddha's six types of transformative activities. Second, 'You now' concludes the exhortation and initiates practice. The treatise first explains the transformative activities, 'Saying immeasurable bodies, etc.' quotes the sutra text. 'Those who have the power to accomplish the Buddha-dharma' indicates that when they cultivate and accomplish the Buddha-dharma, they have the power to transform sentient beings. 'Saying manifestation relies on benefiting sentient beings' clarifies their conduct, meaning that these six are all spoken for the benefit of others. Next, 'This matter of benefiting sentient beings' extensively explains that all six are for transforming sentient beings. Among them, 'Subduing' means that the virtuous are drawn in by light, and the wicked are subdued by the wheel, referring to the three wheels. Second, 'The Tathagata makes immeasurable' explains the sutra text that concludes the exhortation and initiates practice. The sixth exhortation is also divided into two parts. First, 'You have just attained, etc.' indicates that what has been attained is not yet extensive. Second, 'We, etc.' lists what has not yet been attained and exhorts them to initiate practice. In the treatise, 'One entry' is the dharma gate to be entered, 'Two actions' are the functions of the dharma gate, and 'Three transformations' are the continuous functions. The remaining text can be understood on your own. In the seventh exhortation, it is explained that little action lies in increasing the mind of departure. Among them, three immeasurables are first listed. 'You should' exhorts complete understanding. In the treatise, 'Little action' means that the Buddha-fruit is not far away, so it is said to be 'little in'. 'According to what is seen, etc.' explains the three immeasurables. 'Little observation is accomplished' explains truly understanding. Using these to increase the mind of departure is called 'transformation'. 'The second is Bodhisattva' concludes the exhortation, which can be understood on your own. Second, 'All Buddha-sons' explains the benefits achieved through exhortation. It is divided into two parts. First, contrasting with the above-mentioned original vow, it highlights the loss of not exhorting. The treatise explains, 'Those who enter Nirvana' and 'Those who manifest with wisdom' explain the meaning of the sutra. That is, raising extinction is to highlight the Buddha and wisdom. Second, 'With all Buddhas' contrasts with the above-mentioned Buddha's exhortation, highlighting the benefits of exhortation. There is a combination of dharma and metaphor. The dharma is also divided into three parts. First, explaining the Buddha and the gate of wisdom, the treatise explains, 'Among their practices, those who gather the cause of merit are superior' explains what the Buddha and wisdom rely on. That is, among their initiated practices, the cause of merit gathered by the non-birth forbearance is the most outstanding, so it is said to be the Buddha and wisdom. 'Those who speak together as professors' correctly explain the Buddha and wisdom. All Buddhas exhorting together is called joint instruction. Second, 'In one thought' explains that due to exhortation, initiating practice is rapid. The explanation in the treatise can be understood on your own.

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三所以者何下問答辨釋。謂向前二大僧祇所修。比此一念所起之行不及者何。下釋中先以一身等明前不及今。此無量辨此過前。問前初地百身。二地千等。何故言一。答實報唯一變化百等。故非異也。于中有十一句。初無量身者。論釋一切菩薩身信解如自身故者。勝解力故以自身令同一切菩薩身故。是故一切所修是自修也。此是同體智力故也。此非文意。又釋以勝解力令自身無量。如一切菩薩數量齊等。此豈非是變化身耶。釋以此菩薩既不出觀。即稱法界而起身雲實德非化。此是文意。音聲起等類身應知。言此十句。一依教化眾生者。是十句中初六利他。二依助道者。其次二句自利行。三依障凈者明後二句德用凈也。應知。十句有此三義。下別顯之。隨身任者是無量身。謂隨所住法當現彼身。如觀音住大悲身等。二隨說者是無量聲。謂隨所說法音聲亦無量。三隨依智者無量智也。隨所知故。四隨所取生者。無量生處形類不同。即種類俱生。無行作意生身也。五隨何國土者無量凈國。六得教化眾生者無量化眾生。次釋二句自行中。一供佛集德。二順佛集智。下二句明德用凈。一神通障凈。二無量大會明正覺障凈。以于大會知根說法等故言此一切處隨順無量身口意業等。此釋結文。無間不斷釋不動義。二釋喻中船喻行疾應

【現代漢語翻譯】 現代漢語譯本： 以下是關於『三所以者何』的問答辨釋。意思是說，為什麼之前兩大阿僧祇劫所修行的功德，比不上現在一念之間所生起的修行呢？下面的解釋中，先用一身等來說明之前的修行比不上現在的修行，然後用『此無量』來辨明現在的修行超過之前的修行。問：之前的初地菩薩有百身，二地菩薩有千身等等，為什麼這裡說『一』呢？答：實報土只有一，而變化則有百等，所以並非不同。其中有十一個句子。最初的『無量身』，論中解釋說，一切菩薩都相信並理解自身，如同理解自身一樣，這是因為勝解力的緣故，用自身來等同於一切菩薩的身。因此，一切所修行的都是自我的修行。這是同體智力的緣故。這並非文中的意思。另一種解釋是用勝解力使自身無量，如同一切菩薩的數量一樣。這難道不是變化身嗎？解釋說，這位菩薩既然不出觀，就稱合法界而起身，這是真實的功德而非變化。這才是文中的意思。音聲的生起等等，應該像身一樣理解。說到這十個句子，一是依教化眾生，是十句中最初的六句，是利他。二是依助道，其次的兩句是自利行。三是依障凈，說明後面的兩句是德用清凈。應該知道，這十個句子有這三重含義。下面分別顯示它們。隨身任者是無量身，意思是說，隨著所住的法，應當顯現那個身，如觀音菩薩住在大悲身等等。二是隨說者是無量聲，意思是說，隨著所說的法，音聲也無量。三是隨依智者是無量智，隨著所知而變化。四是隨所取生者，是無量生處，形類不同，即種類俱生，沒有行作意生身。五是隨何國土者是無量凈國。六是得教化眾生者是無量化眾生。接下來解釋兩句自利行，一是供佛集德，二是順佛集智。下面的兩句說明德用清凈，一是神通障凈，二是無量大會說明正覺障凈。因為在大會上知道眾生的根器而說法等等，所以說這一切處都隨順無量身口意業等等。這是解釋總結的文字。無間不斷解釋不動的含義。二是解釋比喻中，船比喻行進迅速。

【English Translation】 English version: The following is a question-and-answer explanation of 'What are the three reasons?' It means, why is the merit cultivated in the previous two great asamkhya kalpas not comparable to the practice arising in a single thought now? In the following explanation, the 'one body' etc. are first used to illustrate that the previous practice is not as good as the current practice, and then 'this immeasurable' is used to clarify that the current practice surpasses the previous practice. Question: The previous first-ground Bodhisattva had a hundred bodies, the second-ground Bodhisattva had a thousand bodies, etc., so why does it say 'one' here? Answer: The true reward land has only one, while transformation has hundreds, so they are not different. There are eleven sentences in it. The initial 'immeasurable bodies', the treatise explains that all Bodhisattvas believe and understand themselves as they understand themselves, this is because of the power of adhimukti (strong conviction), using oneself to equate to all Bodhisattvas' bodies. Therefore, all practices are self-cultivation. This is because of the power of the wisdom of the same essence. This is not the meaning of the text. Another explanation is to use the power of adhimukti to make oneself immeasurable, like the number of all Bodhisattvas. Isn't this a transformation body? The explanation says that since this Bodhisattva does not leave contemplation, he is called the Dharma realm and arises, this is true merit and not transformation. This is the meaning of the text. The arising of sound etc. should be understood like the body. Speaking of these ten sentences, one is to rely on teaching sentient beings, which are the first six sentences of the ten sentences, which is benefiting others. The second is to rely on assisting the path, the next two sentences are self-benefiting practice. The third is to rely on purifying obstacles, explaining that the last two sentences are the purity of virtuous function. It should be known that these ten sentences have these three meanings. The following shows them separately. 'Following the body' is the immeasurable body, meaning that according to the Dharma one dwells in, that body should appear, such as Avalokiteshvara Bodhisattva dwelling in the great compassionate body etc. The second is 'following the speech' which is immeasurable sound, meaning that according to the Dharma spoken, the sound is also immeasurable. The third is 'following the wisdom relied upon' which is immeasurable wisdom, changing according to what is known. The fourth is 'following what is taken to be born' which is immeasurable birth places, with different forms and types, that is, born with the same type, without the body born from intentional action. The fifth is 'following what land' which is immeasurable pure lands. The sixth is 'obtaining the teaching of sentient beings' which is immeasurable transformation of sentient beings. Next, explain the two sentences of self-benefiting practice, one is offering to the Buddhas to accumulate merit, and the other is following the Buddhas to accumulate wisdom. The following two sentences explain the purity of virtuous function, one is the purification of obstacles by supernatural powers, and the other is the immeasurable assembly explaining the purification of the obstacles of perfect enlightenment. Because in the assembly, one knows the faculties of sentient beings and speaks the Dharma etc., therefore it is said that all these places follow the immeasurable body, speech, and mind karma etc. This is the concluding text of the explanation. 'Without interruption' explains the meaning of 'immovable'. The second is to explain the metaphor, the boat is a metaphor for rapid progress.

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知。因勝者顯行疾所因。以無生忍是行勝因令行疾。三善集下釋合文。善集等是前七地中所修諸行。助發於此故曰資糧。余文可知。

第四凈佛國土分中有三自在。一器世間自在行。二眾生世間自在行。三智正覺世間自在行。初是化處。次是所化。后是能化。具后二凈方名凈土。於此三法起化無礙故名自在。

就初器世間自在行中二。初總以標舉。謂先牒前。后思惟佛智力者正辨其相。謂能了知諸世界相故名智力。下別顯之。文別有五。一隨心所欲者。於此世界隨於已心欲知即知。又亦隨他眾生之心欲知即知。此是智自在。彼能現不現者是通自在。能現是成。不現是壞。又釋能現成壞。不現反之。二知以何業下明隨何欲彼能現。謂隨何業成。何業壞。欲知即知。能現同前。業集故。成業盡故。壞智慧知彼故云業集盡智。三隨幾時欲者略無此句。四是菩薩知地下隨廣狹欲。彼能現者于中二。先明四大差別。非定地等者明欲界所知。狹故名小。二定地等上界所知廣故名大。三佛知無限故云無量。上三俱約所知分齊同名境界。知此之智故名境智。次顯相智。四大體伏名為自相。于上有空無我等。名為同相。此二不同名為差別。下知微塵粗細等。準前可知。二於一世界下明知微塵聚散多少。于中初總知。二此一世

【現代漢語翻譯】 現代漢語譯本 知。因為殊勝者顯現行進迅速的原因。以無生忍（Anutpattika-dharma-kshanti，對一切法不生不滅的真理的領悟）是行進殊勝的原因，使行進迅速。『三善集下釋合文』，『善集』等是前七地（Bhumi，菩薩修行的階段）中所修的各種行持，幫助啓發這個階段，所以稱為資糧（Sambhara，成佛的資助）。其餘文句可以理解。

第四凈佛國土分中有三種自在。一是器世間自在行，二是眾生世間自在行，三是智正覺世間自在行。初者是教化之處，其次是被教化者，後者是能教化者。具備后二種清凈才稱為凈土（Buddha-kshetra，佛的清凈國土）。對於這三種法，發起教化沒有障礙，所以稱為自在。

就最初的器世間自在行中，分為兩部分。首先是總的標舉，即先引述前文，然後思惟佛的智力，正是辨明它的相狀，即能夠了知各種世界（Loka，宇宙）的相狀，所以稱為智力。下面分別顯示它，文句上分為五部分。一是『隨心所欲者』，對於這個世界，隨自己的心意想要知道就能知道，又可以隨其他眾生的心意想要知道就能知道。這是智慧的自在。『彼能現不現者』是神通的自在。『能現』是成就，『不現』是壞滅。又解釋『能現』是成就和壞滅，『不現』則相反。二是『知以何業下明隨何欲彼能現』，即隨什麼業成就，什麼業壞滅，想要知道就能知道。『能現』同前文。業（Karma，行為）聚集的緣故成就，業耗盡的緣故壞滅，智慧知道這些，所以說『業集盡智』。三是『隨幾時欲者』，此處省略了這句話。四是『是菩薩知地下隨廣狹欲，彼能現者』，其中分為兩部分。先說明四大（四大元素，地、水、火、風）的差別，『非定地等者』，說明欲界（Kama-dhatu，眾生輪迴的慾望界）所知，狹窄所以稱為小。二『定地等上界所知廣故名大』，禪定之地等上界所知寬廣所以稱為大。三佛所知無限，所以說『無量』。以上三種都從所知的範圍來說，都稱為境界（Vishaya，感官的對象）。知道這些的智慧，所以稱為境智。其次顯示相智，四大本體伏藏稱為自相，其上有空（Sunyata，空性）、無我（Anatta，非我）等，稱為同相。這兩種不同稱為差別。下面知道微塵粗細等，參照前面可以理解。二是『於一世界下明知微塵聚散多少』，其中先總的知道。二是『此一世

【English Translation】 English version Knowing. Because the victor manifests the cause of swift progress. Because Anutpattika-dharma-kshanti (the realization of the truth that all dharmas are neither created nor destroyed) is the superior cause of progress, it makes progress swift. ''San Shan Ji Xia Shi He Wen'' (三善集下釋合文), ''Shan Ji'' (善集) etc. are the various practices cultivated in the first seven Bhumis (stages of a Bodhisattva's practice), which help to inspire this stage, so they are called Sambhara (provisions for enlightenment). The rest of the text can be understood.

The fourth section on purifying the Buddha-kshetra (Buddha's pure land) has three kinds of freedom. First, the freedom of the receptacle world (Bhajana-loka), second, the freedom of the sentient being world, and third, the freedom of the wisdom and perfect enlightenment world. The first is the place of transformation, the second is the transformed, and the latter is the transformer. Only by possessing the latter two purities can it be called a pure land. There is no obstacle to initiating transformation in these three dharmas, so it is called freedom.

Regarding the first freedom of the receptacle world, it is divided into two parts. The first is a general statement, that is, first quoting the previous text, and then contemplating the Buddha's wisdom power, which is precisely to distinguish its characteristics, that is, to be able to understand the characteristics of various Lokas (worlds), so it is called wisdom power. The following separately shows it, and the sentences are divided into five parts. First, ''Sui Xin Suo Yu Zhe'' (隨心所欲者), regarding this world, one can know whatever one wants to know according to one's own mind, and one can also know whatever one wants to know according to the minds of other sentient beings. This is the freedom of wisdom. ''Bi Neng Xian Bu Xian Zhe'' (彼能現不現者) is the freedom of supernatural power. ''Neng Xian'' (能現) is accomplishment, and ''Bu Xian'' (不現) is destruction. It also explains that ''Neng Xian'' is accomplishment and destruction, and ''Bu Xian'' is the opposite. Second, ''Zhi Yi He Ye Xia Ming Sui He Yu Bi Neng Xian'' (知以何業下明隨何欲彼能現), that is, whatever karma (action) is accomplished and whatever karma is destroyed, one can know whatever one wants to know. ''Neng Xian'' is the same as the previous text. Karma accumulates, so it is accomplished, and karma is exhausted, so it is destroyed. Wisdom can know these, so it is said ''Ye Ji Jin Zhi'' (業集盡智). Third, ''Sui Ji Shi Yu Zhe'' (隨幾時欲者), this sentence is omitted here. Fourth, ''Shi Pusa Zhi Di Xia Sui Guang Xia Yu, Bi Neng Xian Zhe'' (是菩薩知地下隨廣狹欲，彼能現者), which is divided into two parts. First, explain the differences of the four great elements (earth, water, fire, and wind), ''Fei Ding Di Deng Zhe'' (非定地等者), explaining what is known in the Kama-dhatu (desire realm of sentient beings' reincarnation), which is narrow, so it is called small. Second, ''Ding Di Deng Shang Jie Suo Zhi Guang Gu Ming Da'' (定地等上界所知廣故名大), what is known in the upper realms such as the land of meditation is wide, so it is called large. Third, what the Buddha knows is infinite, so it is said ''Wu Liang'' (無量). The above three are all from the scope of what is known, and are all called Vishaya (objects of the senses). The wisdom that knows these is called Jing Zhi. Secondly, it shows the characteristics of wisdom. The hidden essence of the four great elements is called self-characteristic, and above it there is Sunyata (emptiness), Anatta (non-self), etc., which are called common characteristics. These two differences are called differences. The following knows the fineness and coarseness of dust, etc., which can be understood with reference to the previous one. Second, ''Yu Yi Shijie Xia Ming Zhi Weichen Jusan Duoshao'' (於一世界下明知微塵聚散多少), in which the general knowledge comes first. Second, ''Ci Yi Shi

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界下別。別中四句。一知外四大塵多少。二知眾生身塵多少。三知前世界物塵多少。四知前眾生三界六道差別身塵多少。此中大身小身者。論經名粗身細身。此是三界差別。論云身粗細者色粗。無色細。色中欲界粗。色界細。故云如是次第。以此當知。大乘宗無色界中亦有微塵。即定自在所生色。次知六道身微塵成者。以覺慧分析。顯此微塵非實有性。五是菩薩入如是下明隨幾許欲。于中三。初知三界成壞。二知大小等相。三知眾生隨之現化。論釋后二。論云欲界等境界智相智者亦開二門。舉欲等取色無色界。於此三界知事分齊。名境界智知法分齊。名為相智。下廣釋境智。欲界中人小。天大。色界中有覺觀。是初禪無覺。是二禪已上無色界中。為簡卻彼外道妄取以為涅槃故說佛法。凡夫菩薩聲聞是聖智。此上各為所知廣狹以分大小。上來但釋大小未釋無量相。今此同釋一切三界。如來所知皆寬廣無邊故云無量相也。三是名菩薩下明知眾生隨之現化。于中三。初知眾生。二隨知現化。三起化自在。論云初中先牒文。善知身不同總釋所知眾生。方便等者釋現化巧同彼生也。異生同生差別應知者。是所現同類身也。諸佛國下彼處處去身體示現者釋起化自在。身遍三千界等也。法喻合可知。二隨眾生身下明眾生世間自在行。

【現代漢語翻譯】 現代漢語譯本 界下別（區分界限）。別中四句（區分中包含四個方面）：一、瞭解外界四大（地、水、火、風）微塵的多少。二、瞭解眾生身體微塵的多少。三、瞭解先前世界物質微塵的多少。四、瞭解先前眾生三界六道差別身體微塵的多少。此中大身小身，根據經論來說，名為粗身細身。這是三界的差別。經論說身粗細，是指色界粗，無色界細。色界中，欲界粗，界細。所以說如是次第。由此應當知道，大乘宗的無中也有微塵，即是定自在所生的色。其次瞭解六道身體由微塵構成，用覺慧分析，顯示這些微塵並非真實存在。五是菩薩入如是，下面說明隨順多少慾望。其中分三點：一、瞭解三界的成住壞空。二、瞭解大小等相。三、瞭解眾生隨之現化。經論解釋后兩點。經論說欲界等境界智相智，也開啟兩扇門。舉欲界等包括色界無界。於此三界瞭解事物界限，名為境界智；了解法則界限，名為相智。下面廣泛解釋境智。欲界中人小，天大。界中有覺觀，是初禪；無覺，是二禪以上。無**界中，爲了簡別那些外道妄自認為涅槃，所以說佛法。凡夫、菩薩、聲聞是聖智。這些上面各自因為所知廣狹而分大小。上面只是解釋大小，未解釋無量相。現在這裡一同解釋一切三界，如來所知都寬廣無邊，所以說無量相。三是名菩薩，下面說明了解眾生隨之現化。其中分三點：一、瞭解眾生。二、隨順瞭解現化。三、發起化身自在。經論說初中先引用原文，善知身不同，總解釋所知眾生。方便等，解釋現化巧妙如同眾生。異生同生差別應當知道，是所現同類身。諸佛國，下面在彼處處去身體示現，解釋發起化身自在。身遍三千界等。法喻結合可以瞭解。二、隨眾生身，下面說明眾生世間自在行。

【English Translation】 English version Distinguishing the boundaries. The four aspects of distinction are: 1. Knowing the amount of 'four great elements' (earth, water, fire, wind) dust particles in the external world. 2. Knowing the amount of dust particles in the bodies of sentient beings. 3. Knowing the amount of dust particles in the objects of the previous world. 4. Knowing the amount of dust particles in the different bodies of sentient beings in the Three Realms and Six Paths. Among these, 'large body' and 'small body' are referred to as 'coarse body' and 'fine body' according to the scriptures. This is the distinction of the Three Realms. The scriptures say that the body is coarse or fine, referring to the Form Realm being coarse and the Formless Realm being fine. Within the Form Realm, the Desire Realm is coarse, and the ** Realm is fine. Therefore, it is said to be in this order. From this, it should be known that even in the 'no **' of the Mahayana school, there are dust particles, which are the forms produced by the Samadhi-mastery. Next, understanding that the bodies of the Six Paths are composed of dust particles, analyze with wisdom to show that these dust particles are not truly existent. Fifth, 'Bodhisattvas enter thus,' below explains following the amount of desires. It is divided into three points: 1. Understanding the formation, existence, destruction, and emptiness of the Three Realms. 2. Understanding the characteristics of large, small, and equal. 3. Understanding the manifestations of sentient beings following them. The scriptures explain the latter two points. The scriptures say that the wisdom of the realms of the Desire Realm, etc., also opens two doors. Taking the Desire Realm, etc., includes the Form Realm and the Formless ** Realm. Understanding the boundaries of things in these Three Realms is called 'realm wisdom'; understanding the boundaries of laws is called 'characteristic wisdom.' Below is a broad explanation of realm wisdom. In the Desire Realm, humans are small, and gods are large. In the ** Realm, having perception and observation is the first Dhyana; without perception is the second Dhyana and above. In the Formless ** Realm, to distinguish those heretics who falsely claim Nirvana, the Buddha-dharma is explained. Ordinary people, Bodhisattvas, and Sravakas are holy wisdom. These above are divided into large and small according to the breadth of what is known. The above only explains large and small, not the immeasurable aspect. Now, here, all Three Realms are explained together. What the Tathagata knows is vast and boundless, so it is called the immeasurable aspect. Third, 'is named Bodhisattva,' below explains understanding the manifestations of sentient beings following them. It is divided into three points: 1. Understanding sentient beings. 2. Understanding manifestations accordingly. 3. Initiating the freedom of transformation bodies. The scriptures say that the beginning quotes the original text, 'knowing well that bodies are different,' generally explaining the sentient beings that are known. 'Expedient means, etc.,' explains that the manifestations are skillfully like sentient beings. The difference between different births and same births should be known, which is the manifested body of the same kind. 'Buddha-lands,' below, 'going to various places to show the body,' explains initiating the freedom of transformation bodies. 'The body pervades the three thousand worlds, etc.' The combination of Dharma and metaphor can be understood. Second, 'following the bodies of sentient beings,' below explains the free conduct of sentient beings in the world.

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于中三。先總明自在。二若於沙門下別顯自在。三不可說下總結自在。論釋中彼調伏眾生自在是總釋其相。以此菩薩調伏眾生中得自在故。能種種現。言彼行化眾生者。此釋經中隨眾生信于大會現。皆往示現名行化生。言身心自同事者釋別顯文內化同物身。謂菩薩自身隨眾生心。以自己身同形事故言身心自同事也。言身心等分示者此釋中化應物心。菩薩自身隨眾生必量宜而現。名等分示。謂應以聲聞身等。余文可知。三而實遠離下明智正覺世間自在行。于中有二諦智。先明第一義智。以是本故。言遠離身相差別者謂釋離一切身相分別也。言常住平等者自身他身不分別。謂己身為自十身為他。同一理性故不分別。何故說此。謂欲顯諸身相作所由故也。二是菩薩下明世諦智。中有三。初列所知十身。二明諸身相作。三釋十身義。初中十身內。初三是染分。次六是凈分。后一是不二分。各言分者。此是同一大緣起法義分出故。如攝論中於依他起上離染分名遍計。清凈分名圓成。不二分為依他。是故若見一分余分性不異。皆融通全攝此中。不二分約相盡為言故以虛空身表也。論中重分別。內眾生世間器世間舉初二身。彼二生因業煩惱者。是第三業報身明前二種生起之時。因煩惱業故名為報。言是染分者結上三也。次明凈分。言

【現代漢語翻譯】 現代漢語譯本 於此分為三部分。首先，總括地闡明自在的含義。其次，從『若於沙門下』開始，分別顯示自在的各種表現。最後，從『不可說下』總結自在的本質。在論釋中，『彼調伏眾生自在』是總括地解釋其相狀，因為菩薩在調伏眾生中獲得自在，所以能夠展現種種化身。『言彼行化眾生者』，這是解釋經文中『隨眾生信于大會現，皆往示現』，這被稱為『行化生』。『言身心自同事者』，這是解釋分別顯示自在文中的『化同物身』，意思是菩薩自身隨著眾生的心意，以自己的身體化現成與眾生相同的形象，所以說『身心自同事也』。『言身心等分示者』，這是解釋『中化應物心』，菩薩自身隨著眾生的根器和需要而示現，這被稱為『等分示』，例如應該以聲聞身等示現。其餘文句可以自行理解。『三而實遠離下』，闡明以智慧正覺在世間自在行事。其中包含二諦智，首先闡明第一義智，因為它是根本。『言遠離身相差別者』，是解釋遠離一切身相的分別。『言常住平等者』，自身與他身不作分別，意思是自己的身體和他人身體，都具有相同的理性，所以不作分別。為什麼要這樣說呢？是爲了顯示諸身相的產生原因。其次，『二是菩薩下』，闡明世諦智。其中分為三部分。首先，列出所知的十身。其次，闡明諸身相的產生。最後，解釋十身的含義。在最初的十身中，前三種是染污的部分，其次六種是清凈的部分，最後一種是不二的部分。各自稱為『分』，是因為這是從同一大緣起法的意義中分出來的。如同《攝論》中所說，在依他起上，遠離染污的部分稱為遍計，清凈的部分稱為圓成，不二的部分為依他。因此，如果見到一部分，其餘部分的性質也沒有差異，都融通全攝於此中。不二分是從相盡的角度來說的，所以用虛空身來表示。論中重新分別，內部的眾生世間和器世間，舉出最初的兩種身。『彼二生因業煩惱者』，是第三業報身，闡明前兩種身生起的時候，因為煩惱和業力，所以稱為報。『言是染分者』，總結以上三種身。其次闡明清凈的部分，『言』

【English Translation】 English version Here, it is divided into three parts. First, it generally clarifies the meaning of self-mastery (自在, Zizai). Second, starting from '若於沙門下' (Ruo yu shamen xia), it separately reveals the various manifestations of self-mastery. Finally, starting from '不可說下' (Bu ke shuo xia), it summarizes the essence of self-mastery. In the commentary, '彼調伏眾生自在' (Bi tiaofu zhong sheng zizai) is a general explanation of its characteristics, because the Bodhisattva attains self-mastery in taming sentient beings, and therefore can manifest various forms. '言彼行化眾生者' (Yan bi xinghua zhong sheng zhe), this explains the sutra text '隨眾生信于大會現，皆往示現' (Sui zhong sheng xin yu da hui xian, jie wang shixian), which is called '行化生' (Xinghua sheng). '言身心自同事者' (Yan shen xin zi tongshi zhe), this explains '化同物身' (Hua tong wu shen) within the text that separately reveals self-mastery, meaning that the Bodhisattva's own body transforms into the same form as sentient beings according to their minds, so it is said '身心自同事也' (Shen xin zi tongshi ye). '言身心等分示者' (Yan shen xin deng fen shi zhe), this explains '中化應物心' (Zhong hua ying wu xin), the Bodhisattva manifests according to the capacity and needs of sentient beings, which is called '等分示' (Deng fen shi), for example, it should be manifested as a Shravaka body, etc. The remaining sentences can be understood by oneself. '三而實遠離下' (San er shi yuanli xia), elucidates acting freely in the world with wisdom and enlightenment. It contains two truths (二諦智, Er di zhi), first elucidating the first truth (第一義智, Diyi yi zhi), because it is the root. '言遠離身相差別者' (Yan yuanli shen xiang chabie zhe), is to explain being away from all discriminations of physical characteristics. '言常住平等者' (Yan changzhu pingdeng zhe), not distinguishing between one's own body and others' bodies, meaning that one's own body and others' bodies have the same rationality, so there is no distinction. Why is this said? It is to show the cause of the arising of all physical characteristics. Second, '二是菩薩下' (Er shi pusa xia), elucidates the worldly truth (世諦智, Shidi zhi). It is divided into three parts. First, list the ten bodies that are known. Second, elucidate the arising of all physical characteristics. Finally, explain the meaning of the ten bodies. In the initial ten bodies, the first three are the defiled part, the next six are the pure part, and the last one is the non-dual part. Each is called a 'part' (分, Fen), because it is divided from the meaning of the same great dependent origination (大緣起法, Da yuanqi fa). As stated in the Compendium of Abhidharma (攝論, She Lun), on dependent origination (依他起, Yita qi), the part that is away from defilement is called conceptualization (遍計, Bianji), the pure part is called perfect accomplishment (圓成, Yuancheng), and the non-dual part is dependent origination. Therefore, if one sees one part, the nature of the other parts is also not different, and they are all integrated and fully included in this. The non-dual part is spoken from the perspective of the exhaustion of characteristics, so it is represented by the space body (虛空身, Xukong shen). The commentary re-separates, the internal sentient being world (眾生世間, Zhong sheng shijian) and the container world (器世間, Qi shijian), citing the first two bodies. '彼二生因業煩惱者' (Bi er sheng yin ye fannao zhe), is the third karma-result body (業報身, Yebao shen), elucidating that when the first two bodies arise, because of afflictions (煩惱, Fannao) and karma (業, Ye), it is called result (報, Bao). '言是染分者' (Yan shi ran fen zhe), summarizes the above three bodies. Next, elucidate the pure part, '言' (Yan)

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三乘凈者聲聞辟支菩薩如來四身是也。此三乘隨何智者舉智身。隨何法者舉法身。是彼能知及所知法。彼凈顯示者結上六種是凈分也。虛空非是前二相知名不二分。二是菩薩下明諸身相作中。通自身有十。一身亦十。一度相作成一百一十身。皆無礙自在顯現。文中且辨三重。一以眾生身為首作己身等十。二以國土身為首作。三如是乃至第十以己身為首作彼十身應知。釋何諸身得如是相作。釋有多因。略論三種。一約法性融通門。是故此文先說自他身平等不分別等。二約緣起相由門。如下頌說。菩薩于因緣和合中自在。乃至能隨意示現於佛身故也。三約菩薩自在智力。以此位中遠前二門無礙道理。是故能作。論釋以眾生身作自身者。彼自在中所作攝取行。種種示現者。謂智正覺自在中作攝他行。諸身相作名種種示現。皆隨物心所現也。三是菩薩下廣顯十身。初釋眾生身中五句一業。二生是報。三煩惱妄想染差別。四色。五無色界差別。后二就報開也。二釋國土身有十相。論中千等者釋初三相。謂一千小。二千中。三千無量。舉千等取后二也。故云應知。凈不凈差別者釋垢相凈相也。廣等釋余相指同初地。次四身假名差別者。論釋自相同相差別假名分別無我人故。謂諸身各異名為自相。假名義齊稱曰同相。若就人說假佛身

【現代漢語翻譯】 現代漢語譯本 三乘的清凈者指的是聲聞（Śrāvaka，聽聞佛陀教誨而證悟者）、辟支佛（Pratyekabuddha，無師自悟者）、菩薩（Bodhisattva，立志普度眾生者）和如來（Tathāgata，佛陀的稱號）的四種身。這三乘的修行者，隨順哪種智慧就顯現智身；隨順哪種法就顯現法身。這是他們所能知和所知的法。他們清凈的顯現，總結以上六種是清凈的部分。虛空不是前兩種相，所以稱為不二分。『二是菩薩』，下面說明各種身相的運作方式。總的來說，自身有十種，每一身也有十種，一次相作就有一百一十身，都無礙自在地顯現。文中先辨別三重。第一重是以眾生身為首，作出己身等十種身；第二重是以國土身為首作出；第三重乃至第十重，以己身為首作出彼十種身，應該知道。 解釋哪些身能得到這樣的相作？解釋有很多原因，簡略來說有三種。一是依據法性融通之門，因此本文先說自身與他身平等，不分別等等。二是依據緣起相由之門，如下面的偈頌所說：『菩薩于因緣和合中自在，乃至能隨意示現於佛身』。三是依據菩薩自在的智力，以此位中的道理遠離前兩種門，沒有障礙，所以能夠做到。論中解釋以眾生身作自身，是菩薩在自在中所作的攝取行為，種種示現，是指在智正覺自在中作攝取他人的行為。諸身相作名為種種示現，都是隨眾生的心而顯現的。『三是菩薩』，下面廣泛地顯現十身。首先解釋眾生身中的五句：一是業，二是生是報，三是煩惱妄想的染污差別，四是色，五是無**的差別。后兩種是就報應而展開的。二，解釋國土身有十種相。論中『千等』是解釋最初的三種相，即一千小世界，二千中世界，三千無量世界。舉『千等』是爲了包括後面的兩種。所以說『應知』。『凈不凈差別』是解釋垢相和凈相。『廣等』是解釋其餘的相，指與初地相同。其次，四身假名的差別，論中解釋自相和同相的差別，假名分別無我人，即諸身各異名為自相，假名意義相同稱為同相。如果就人來說假佛身。

【English Translation】 English version The pure of the Three Vehicles refers to the four bodies of Śrāvaka (Hearer, one who attains enlightenment by listening to the Buddha's teachings), Pratyekabuddha (Solitary Buddha, one who attains enlightenment independently), Bodhisattva (one who aspires to liberate all beings), and Tathāgata (the title of the Buddha). These three vehicles, whichever wisdom they follow, manifest the Wisdom Body; whichever Dharma they follow, manifest the Dharma Body. This is the Dharma they can know and what is known. Their pure manifestation, summarizing the above six, is the pure part. Emptiness is not the first two aspects, so it is called the non-dual part. 'The second is Bodhisattva,' below explains the operation of various body aspects. In general, there are ten types of self-body, and each body also has ten types. One act of inter-creation results in one hundred and ten bodies, all manifesting freely and without obstruction. The text first distinguishes three levels. The first level starts with the body of sentient beings, creating the ten bodies including one's own body; the second level starts with the body of the land; the third level, up to the tenth level, starts with one's own body, creating those ten bodies, which should be known. What bodies can attain such inter-creation? There are many reasons, briefly speaking, there are three. First, based on the gate of Dharma-nature interpenetration, therefore this text first says that one's own body and others' bodies are equal, without discrimination, etc. Second, based on the gate of dependent origination, as the following verse says: 'Bodhisattvas are free in the aggregation of causes and conditions, and can even manifest the Buddha's body at will.' Third, based on the Bodhisattva's free wisdom power, the principle in this position is far from the previous two gates, without obstruction, so it can be done. The treatise explains that using the body of sentient beings to create one's own body is the Bodhisattva's act of embracing in freedom. The various manifestations refer to the act of embracing others in the freedom of wisdom and enlightenment. The inter-creation of various bodies is called various manifestations, all appearing according to the minds of sentient beings. 'The third is Bodhisattva,' below extensively manifests the ten bodies. First, explain the five sentences in the body of sentient beings: first is karma, second is birth as retribution, third is the difference of defilement of afflictions and delusions, fourth is form, and fifth is the difference of non-**. The latter two are expanded based on retribution. Second, explain that the land body has ten aspects. The 'thousands, etc.' in the treatise explain the first three aspects, namely one thousand small worlds, two thousand medium worlds, and three thousand immeasurable worlds. The 'thousands, etc.' are mentioned to include the latter two. Therefore, it is said 'should be known.' 'Difference between pure and impure' explains the defiled and pure aspects. 'Extensive, etc.' explains the remaining aspects, referring to being the same as the first ground. Secondly, the difference of the four bodies' provisional names, the treatise explains the difference between self-aspect and common aspect, provisional names distinguish no-self and no-person, that is, the differences between the bodies are called self-aspect, and the same meaning of provisional names is called common aspect. If speaking of a provisional Buddha body in terms of a person.

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之處何不說耶。以佛勝德超餘人故。七釋如來身中自有十身。一菩提身者示成正覺故。二愿身者愿生兜率故。三化身者所有佛應化故。四住持身者自身舍利住持故。五相好嚴身者所有實報身故。以福業所生。六勢力身者所有光明攝伏眾生故。七如意身者所有同不同世間出世間心得自在解脫故者。隨意現生示同世間名同。實即出世故名不同。下釋所以。以于出世間自在解脫故能現同。以於世間自在解脫能示不同。八福德身者所有不共能作廣大利益因故。明福超凡小名為不共因。此大福廣現無量身財等相。廣攝眾生。九智身者所有無障礙智故。是故此智慧作一切事。彼事差別皆悉能知。謂能作一切。釋無障礙義。彼事下結能知。十法身者所有如來無流界故。謂諸佛斷德名無流界。即十佛中名涅槃佛。又是如來內證法身名無流界。八釋知智身者。論經中有八釋。初二句三慧分別。一思量者聞思慧。二善如實觀相者是修慧。三果行所攝者。因果分別所得名果。彼因名行。四世出世者就位分別。道前名世。見道已去名為出世。五三乘者大小分別。六共不共者粗細分別。粗即同修。細唯在大。七乘不乘者種姓分別。已習三乘種姓名乘。未習非乘。八學無學者修成分別。習求名學。果極無學。第九釋法身者論經五句。一平等相者無量

【現代漢語翻譯】 現代漢語譯本 為什麼不說呢？因為佛的殊勝功德超越其他人。七、解釋如來身中自有十身：一、菩提身（Bodhi-kaya）[證得正覺之身]：示現成就正覺的緣故。二、愿身（Pranidhana-kaya）[發願之身]：發願往生兜率天（Tusita）[欲界天之一]的緣故。三、化身（Nirmana-kaya）[應化之身]：所有佛應化示現的緣故。四、住持身（Dharana-kaya）[維持之身]：自身舍利住持的緣故。五、相好莊嚴身（Lakshana-vyanjana-mandita-kaya）[具足相好之身]：所有實報身（Sambhogakaya）[受用身]的緣故，由福業所生。六、勢力身（Adhipatya-kaya）[威勢之身]：所有光明攝伏眾生的緣故。七、如意身（Manomaya-kaya）[隨心所欲之身]：所有同於不同世間、出世間心得自在解脫的緣故。隨意現生，示同世間名為『同』，實則出世，故名『不同』。下面解釋原因：因為對於出世間自在解脫，所以能現同；因為對於世間自在解脫，所以能示不同。八、福德身（Punya-kaya）[福德之身]：所有不共的能作廣大利益的因的緣故。說明福德超越凡小，名為『不共因』。此大福廣現無量身財等相，廣攝眾生。九、智身（Jnana-kaya）[智慧之身]：所有無障礙智的緣故。是故此智慧作一切事，彼事差別皆悉能知。謂能作一切，解釋無障礙的含義。彼事下總結能知。十、法身（Dharma-kaya）[法性之身]：所有如來無流界的緣故。謂諸佛斷德名為『無流界』，即十佛中名為涅槃佛（Nirvana-Buddha）[證入涅槃之佛]。又是如來內證法身，名為『無流界』。 八、解釋知智身者：論經中有八種解釋。最初兩句是三慧（Tri-vidha-prajna）[聞思修三慧]的分別：一、思量者：是聞思慧。二、善如實觀相者：是修慧。三、果行所攝者：因果分別所得名為『果』，彼因名為『行』。四、世出世者：就位分別，道前名為『世』，見道已去名為『出世』。五、三乘者：大小分別。六、共不共者：粗細分別，粗即同修，細唯在大。七、乘不乘者：種姓分別，已習三乘種姓名『乘』，未習非乘。八、學無學者：修成分別，習求名『學』，果極無學。 第九、解釋法身者：論經五句。一、平等相者：無量。

【English Translation】 English version Why is it not spoken of elsewhere? Because the Buddha's superior virtues surpass those of others. Seven, explaining that the Tathagata's (Tathagata) [One who has thus come] body inherently possesses ten bodies: One, the Bodhi-kaya (Bodhi-kaya) [Body of Enlightenment]: because it demonstrates the attainment of perfect enlightenment. Two, the Pranidhana-kaya (Pranidhana-kaya) [Body of Vow]: because of the vow to be reborn in Tushita (Tusita) [One of the heavens in the desire realm]. Three, the Nirmana-kaya (Nirmana-kaya) [Body of Transformation]: because of all the Buddha's manifested transformations. Four, the Dharana-kaya (Dharana-kaya) [Body of Sustenance]: because the relics of the self sustain it. Five, the Lakshana-vyanjana-mandita-kaya (Lakshana-vyanjana-mandita-kaya) [Body adorned with marks and characteristics]: because of all the Sambhogakaya (Sambhogakaya) [Enjoyment Body], born from meritorious deeds. Six, the Adhipatya-kaya (Adhipatya-kaya) [Body of Power]: because all the light subdues sentient beings. Seven, the Manomaya-kaya (Manomaya-kaya) [Mind-made Body]: because all those who are the same as or different from the world, both worldly and supramundane, attain liberation with a free mind. Manifesting at will, appearing the same as the world is called 'the same,' but in reality, it is supramundane, hence called 'different.' The following explains the reason: because one is liberated and free in the supramundane, one can appear the same; because one is liberated and free in the world, one can appear different. Eight, the Punya-kaya (Punya-kaya) [Body of Merit]: because of all the uncommon causes that can create vast benefits. Explaining that merit surpasses the ordinary and small is called 'uncommon cause.' This great merit widely manifests immeasurable forms such as body and wealth, broadly gathering sentient beings. Nine, the Jnana-kaya (Jnana-kaya) [Body of Wisdom]: because of all unobstructed wisdom. Therefore, this wisdom can accomplish all things, and all the differences in those things can be known. That is, it can accomplish all things, explaining the meaning of unobstructed. The following concludes that it can be known. Ten, the Dharma-kaya (Dharma-kaya) [Body of Dharma]: because of all the Tathagata's non-outflow realm. That is, the virtues of the Buddhas' severance are called 'non-outflow realm,' which among the ten Buddhas is called Nirvana-Buddha (Nirvana-Buddha) [Buddha who has entered Nirvana]. It is also the Tathagata's inner realization of the Dharma-kaya, called 'non-outflow realm.' Eight, explaining the knowing wisdom body: There are eight explanations in the treatise and sutras. The first two sentences are a distinction of the three wisdoms (Tri-vidha-prajna) [Hearing, Thinking, and Cultivating Wisdom]: One, the one who contemplates: is the wisdom of hearing and thinking. Two, the one who observes the characteristics well and truthfully: is the wisdom of cultivation. Three, that which is encompassed by the fruit of action: that which is obtained by distinguishing cause and effect is called 'fruit,' and that cause is called 'action.' Four, worldly and supramundane: distinguished by position, before the path is called 'worldly,' and after seeing the path is called 'supramundane.' Five, the three vehicles: distinguished by size. Six, common and uncommon: distinguished by coarse and fine, coarse is cultivated together, fine is only in the great. Seven, vehicle and non-vehicle: distinguished by lineage, those who have practiced the seeds of the three vehicles are called 'vehicle,' those who have not practiced are non-vehicle. Eight, learner and non-learner: distinguished by the completion of cultivation, the pursuit of learning is called 'learner,' the ultimate fruit is non-learner. Ninth, explaining the Dharma-kaya: There are five sentences in the treatise and sutras. One, the characteristic of equality: immeasurable.

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法門明等一法身故。謂佛無量法明同一法身故云平等。此是理法。二不壞相者如聞取故。此是教法中實教。稱理而說故云如聞也。三轉時假名差別者。隨所化眾生根性相應時說差別故。謂隨所化根性熟時稱根差別說。是權教法。四眾生非眾生者眾生有六根等依報。非情名曰非根。此是染法。五知三寶者知第一相。謂三寶殊勝故也。第十釋虛空身中六句。一無量者廣窮無盡。二週遍者一切色象。三無形者不可見故。四不異者無障礙相不同色法限礙故也。五無邊者無為相以無始起終盡之邊故。六顯色身別異者能通容受色相。因色彼分別皆悉能知色。因解別異也。

第五是菩薩善知起如是下明自在分。此十自在略作四門。一辨相。二治障。三出因。四得位。初辨相如論經具顯。二治障對治十障。如地論具顯。論既與此共故不待錄。三出因者。依攝論第十殊勝中以六度為因。初三施為因。以一切時施得命自在。一切處施得心自在。一切物施得財自在。次二以戒為因。由戒調身語以成勝業。復由戒凈隨欲受生。忍為信解自在因。以修忍時隨眾生意故得一切皆隨心轉。謂變地為金等皆隨勝解而轉也。精進為愿因。以策勤所作無懈廢故。令隨所愿如意成就。禪為如意因。彼名神力自在。以依定發通如意成故。般若為后二因。謂

【現代漢語翻譯】 現代漢語譯本 法門明等一法身故（因為所有法門的明瞭都源於同一個法身），意思是佛的無量法明都源於同一個法身，所以說是平等。這是理法。 二、不壞相者如聞取故（不壞的相，是如實聽聞而得來的），這是教法中的實教。符合真理而說，所以說是如聞。 三、轉時假名差別者（在不同時機使用不同的假名），是隨著所教化的眾生的根性相應時，說不同的法。也就是說，隨著所教化的眾生根性成熟時，根據根性的不同而說不同的法，這是權教法。 四、眾生非眾生者（眾生和非眾生），眾生有六根等依報，無情之物稱為非根。這是染法。 五、知三寶者知第一相（瞭解三寶的人，瞭解第一義諦），意思是三寶殊勝。 第十、解釋虛空身中的六句。一、無量者廣窮無盡（無量，是廣大到無法窮盡）。二、周遍者一切色象（周遍，是包含一切色相）。三、無形者不可見故（無形，是因為不可見）。四、不異者無障礙相不同色法限礙故也（不異，是沒有障礙，不像有形之物那樣有侷限）。五、無邊者無為相以無始起終盡之邊故（無邊，是無為的相，因為沒有開始、終結的邊際）。六、顯色身別異者能通容受色相。因色彼分別皆悉能知色。因解別異也（顯現的色身是不同的，能夠通達容納色相。因為色相的緣故，能夠分別並且完全瞭解色相。因為理解而有所不同）。 第五是菩薩善知起如是下明自在分（第五部分是菩薩善於瞭解如何生起自在），下面闡明自在的部分。這十種自在可以概括為四個方面：一、辨相；二、治障；三、出因；四、得位。首先，辨相，如論和經中所詳細闡述的。二、治障，對治十種障礙，如《地論》中所詳細闡述的。《地論》與此經相通，所以不再贅述。三、出因，依據《攝論》第十殊勝，以六度為因。最初的三種佈施為因，因為在一切時佈施，可以得到命自在；在一切處佈施，可以得到心自在；在一切物上佈施，可以得到財自在。其次兩種以戒為因，通過戒律調伏身語，成就殊勝的業。又通過戒律清凈，可以隨自己的意願受生。忍辱是信解自在的因，因為修忍辱時，隨順眾生的心意，所以能夠使一切都隨心運轉。比如將土地變為黃金等，都隨著殊勝的理解而轉變。精進是愿因，因為勤奮努力，沒有懈怠，所以能夠使所希望的如意成就。禪定是如意因，這裡指的是神力自在，因為依靠禪定而生起神通，如意成就。般若是后兩種自在的因，即

【English Translation】 English version 『Famen Ming Deng Yi Fashen Gu』 (Because the clarity of all Dharma doors originates from the same Dharmakaya), meaning the Buddha's immeasurable clarity of Dharma originates from the same Dharmakaya, hence it is said to be equal. This is the Dharma of principle. Second, 『Bu Huai Xiang Zhe Ru Wen Qu Gu』 (The indestructible characteristic is obtained through truly hearing), this is the true teaching within the teaching Dharma. Speaking in accordance with the truth, hence it is said to be 『as heard』. Third, 『Zhuan Shi Jian Ming Chabei Zhe』 (Using different provisional names at different times), is speaking different Dharmas according to the corresponding nature of the beings being taught. That is to say, as the nature of the beings being taught matures, speaking differently according to the differences in their nature, this is the expedient teaching Dharma. Fourth, 『Zhong Sheng Fei Zhong Sheng Zhe』 (Sentient beings and non-sentient beings), sentient beings have the dependent retribution of the six senses, etc., and non-sentient things are called non-senses. This is defiled Dharma. Fifth, 『Zhi San Bao Zhe Zhi Di Yi Xiang』 (Those who understand the Three Jewels understand the first principle), meaning the Three Jewels are supreme. Tenth, explaining the six sentences in the Dharmakaya of emptiness. First, 『Wuliang Zhe Guang Qiong Wujin』 (Immeasurable, is vast and inexhaustible). Second, 『Zhoubian Zhe Yiqie Se Xiang』 (All-pervading, encompasses all forms and appearances). Third, 『Wuxing Zhe Bukejian Gu』 (Formless, because it is invisible). Fourth, 『Buyi Zhe Wuzhangai Xiang Butong Se Fa Xianai Gu Ye』 (Not different, is without obstruction, unlike tangible things that have limitations). Fifth, 『Wubian Zhe Wuwei Xiang Yi Wushi Qizhong Jin Zhi Bian Gu』 (Boundless, is the characteristic of non-action, because there is no beginning, end, or boundary). Sixth, 『Xian Se Shen Bieyi Zhe Neng Tong Rongshou Se Xiang. Yin Se Bi Fenbie Jie Xi Neng Zhi Se. Yin Jie Bieyi Ye』 (The manifested form body is different, it can penetrate and accommodate forms and appearances. Because of forms and appearances, it can differentiate and completely understand forms and appearances. It is different because of understanding). The fifth part is 『Bodhisattva Shan Zhi Qi Rushi Xia Ming Zizai Fen』 (The Bodhisattva is good at understanding how to generate freedom), below clarifies the part about freedom. These ten freedoms can be summarized into four aspects: first, distinguishing characteristics; second, curing obstacles; third, producing causes; fourth, attaining position. First, distinguishing characteristics, as detailed in the treatises and sutras. Second, curing obstacles, counteracting the ten obstacles, as detailed in the Shidi Lun (Treatise on the Ten Stages). Since the Shidi Lun is connected to this sutra, it will not be repeated. Third, producing causes, according to the tenth excellence in the She Lun (Compendium of Abhidharma), the six perfections are the cause. The first three kinds of giving are the cause, because giving at all times can obtain freedom of life; giving in all places can obtain freedom of mind; giving in all things can obtain freedom of wealth. The next two take precepts as the cause, through precepts, body and speech are tamed, and superior karma is achieved. Also, through the purity of precepts, one can be reborn according to one's wishes. Patience is the cause of freedom of faith and understanding, because when practicing patience, one follows the minds of sentient beings, so that everything can turn according to one's mind. For example, turning land into gold, etc., all transform according to superior understanding. Diligence is the cause of vows, because one is diligent and hardworking, without laziness, so that what is hoped for can be achieved as desired. Dhyana (meditation) is the cause of wish-fulfillment, here referring to the freedom of supernatural powers, because relying on dhyana to generate supernatural powers, wishes are fulfilled. Prajna (wisdom) is the cause of the latter two freedoms, that is,

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內照所知名智自在。應根宣說名法自在。四明得位者。攝論約果明佛地所得。謂彼法身五相中白法所成內攝。今此就因。八地所得此約始終教說。下離世間品十自在約普賢位貫通諸位。又上賢首品云十地十種自在力等約別教一乘說。

第六是菩薩得十自在下大勝分有三。初智大。二業大。三彼二所住功德大。就初智大中。不思智者不住世間涅槃。明寂用難測。此是總句。下別顯三種。一無量智者修行盡至證理深也。二廣智者所知不思。照境廣也。三不壞智者除障不思。破相極也。二菩薩隨如是下明業大之中。初牒前。論云如是至已如前說者指前所說得自在已也。如是智成亦如前說者指前所說不思智也。二畢竟下十二句正顯業大。于中初三句明三業凈。是業大體。下九句約修辨業攝為四。一起能起起同時。謂前三業是起智慧。起彼是名能起。彼業起竟共慧相隨名曰同時。故名身業隨智行等。二智攝不染作利眾生行等者。明智悲一對故云般若增上大悲首等。三因攝自行他行因等者。此能感所感為一對。謂自起大愿名為自行。此之自行與他佛行能加為因故名他行因等。故云善起愿善為佛護。四作業所持者。謂三業行成不壞名持。于中三句。初二利他成就。一說法益生故云常不捨利益生。二凈土神通化故云悉知無邊等。

【現代漢語翻譯】 現代漢語譯本 內照所知名智自在（內心觀照所獲得的智慧自在）。應根宣說名法自在（根據眾生的根器宣說佛法，所獲得的說法自在）。四明得位者，攝論約果明佛地所得（《攝大乘論》從結果的角度說明佛地所獲得的自在）。謂彼法身五相中白法所成內攝（指的是法身五種功德中，由清凈的善法所成就幷包含在內的自在）。今此就因，八地所得（現在這裡是從原因的角度來說，是八地菩薩所獲得的自在）。此約始終教說（這是從始至終的教義來說）。下離世間品十自在約普賢位貫通諸位（下面的《離世間品》中的十自在，是從普賢菩薩的果位來貫通各個菩薩階位的）。又上賢首品云十地十種自在力等約別教一乘說（而且前面的《賢首品》中說的十地菩薩的十種自在力等，是從別教一乘的角度來說的）。 第六是菩薩得十自在下大勝分有三（第六部分是菩薩獲得十自在，下面分三大方面來說明這種殊勝）。初智大（第一是智慧廣大）。二業大（第二是事業廣大）。三彼二所住功德大（第三是智慧和事業所依止的功德廣大）。就初智大中，不思智者不住世間涅槃（就智慧廣大來說，具有不可思議智慧的菩薩，不住於世間，也不住于涅槃）。明寂用難測（說明這種寂靜和作用是難以測度的）。此是總句（這是總的概括）。下別顯三種（下面分別顯示三種智慧）。一無量智者修行盡至證理深也（第一是無量智，指的是菩薩修行到了極致，證悟的道理非常深奧）。二廣智者所知不思，照境廣也（第二是廣智，指的是菩薩所知的一切都是不可思議的，照見的境界非常廣闊）。三不壞智者除障不思，破相極也（第三是不壞智，指的是菩薩消除障礙是不可思議的，破除一切虛妄的現象到了極致）。二菩薩隨如是下明業大之中（第二部分，菩薩隨順這些智慧，下面說明事業廣大）。初牒前（首先承接前面的內容）。論云如是至已如前說者指前所說得自在已也（《論》中說『像這樣』等等，像前面所說的那樣，指的是前面所說的已經獲得了自在）。如是智成亦如前說者指前所說不思智也（像這樣智慧成就，也像前面所說的那樣，指的是前面所說的不可思議的智慧）。二畢竟下十二句正顯業大（第二，從『畢竟』開始的十二句，正是顯示事業廣大）。于中初三句明三業凈（其中，前三句說明身、口、意三業清凈）。是業大體（這是事業廣大的本體）。下九句約修辨業攝為四（下面的九句，從修行的角度來辨別事業，可以歸納為四個方面）。一起能起起同時（第一是『起』、『能起』、『起同時』）。謂前三業是起智慧（指的是前面的身、口、意三業是發起智慧的）。起彼是名能起（發起智慧，這叫做『能起』）。彼業起竟共慧相隨名曰同時（這些事業發起完畢，與智慧相互伴隨，叫做『同時』）。故名身業隨智行等（所以說身業是隨著智慧而行動的等等）。二智攝不染作利眾生行等者（第二是智慧攝持，不被染污，做利益眾生的行為等等）。明智悲一對故云般若增上大悲首等（說明智慧和慈悲是一對，所以說般若智慧增上，大悲心為首等等）。三因攝自行他行因等者（第三是因的攝持，包括自利的行為和他利的行為的因等等）。此能感所感為一對（這能感和所感是一對）。謂自起大愿名為自行（自己發起大愿，叫做自利的行為）。此之自行與他佛行能加為因故名他行因等（這種自利的行為，與諸佛的行為相互加持，成為原因，所以叫做他利的行為的因等等）。故云善起愿善為佛護（所以說善於發起大愿，善於護持佛法）。四作業所持者（第四是作業所持）。謂三業行成不壞名持（指的是身、口、意三業的行為成就而不壞滅，叫做『持』）。于中三句（其中有三句）。初二利他成就（前兩句是利益他人而成就）。一說法益生故云常不捨利益生（一是說法利益眾生，所以說常常不捨棄利益眾生）。二凈土神通化故云悉知無邊等（二是清凈的國土和神通變化，所以說完全知曉無邊無際等等）。

【English Translation】 English version The wisdom and freedom known through inner illumination is 'Jnana-svatantrya' (Freedom of Wisdom). Explaining according to the roots [of beings] is called 'Dharma-svatantrya' (Freedom of Dharma). Those who have attained the position of 'Siming' (Fourfold Illumination), the 'She Lun' (Compendium of Treatises) explains what is attained in the Buddha-bhumi (Buddha-ground) from the perspective of the result. It refers to the inner inclusion of the white dharmas (pure dharmas) that constitute the five aspects of the Dharmakaya (Dharma-body). Now, this is from the perspective of the cause, what is attained by the eighth bhumi (ground). This is explained in terms of the teaching from beginning to end. The ten freedoms in the 'Leaving the World' chapter below, from the perspective of Samantabhadra's (Universal Virtue) position, connect all positions. Moreover, the 'Xian Shou' chapter above says that the ten grounds have ten kinds of freedom powers, etc., which is explained from the perspective of the distinct teaching of the One Vehicle. Sixth, the great superiority of the Bodhisattva attaining the ten freedoms has three aspects. First, great wisdom. Second, great karma. Third, the great merits in which these two reside. Regarding the first, great wisdom, the one with inconceivable wisdom does not abide in samsara (world) or nirvana (liberation). It shows that the stillness and function are difficult to fathom. This is a general statement. Below, three types are specifically shown. First, the one with immeasurable wisdom has cultivated to the end, reaching the depth of realizing the truth. Second, the one with vast wisdom knows the inconceivable, illuminating the realm widely. Third, the one with indestructible wisdom removes obstacles inconceivably, breaking through appearances extremely. Second, the Bodhisattva follows accordingly, below explaining the great karma. First, referring to the previous. The treatise says 'like this' to 'already as previously said' refers to having already attained freedom as previously said. 'Like this wisdom accomplished' also as previously said refers to the inconceivable wisdom as previously said. Second, 'after all' below, the twelve lines directly show the great karma. Among them, the first three lines explain the purity of the three karmas. This is the essence of great karma. The nine lines below, from the perspective of cultivation, distinguish karma and summarize it into four. First, arising, the ability to arise, arising simultaneously. It means that the previous three karmas are the arising of wisdom. Arising from that is called the ability to arise. After that karma arises, together with wisdom following, it is called simultaneous. Therefore, it is said that body karma follows the actions of wisdom, etc. Second, wisdom encompasses, not being defiled, performing actions that benefit sentient beings, etc. It shows that wisdom and compassion are a pair, therefore it is said that prajna (wisdom) is supreme and great compassion is the head, etc. Third, the cause encompasses the cause of self-benefit and other-benefit, etc. This, the ability to cause and what is caused, is a pair. It means that initiating great vows oneself is called self-benefit. This self-benefit, together with the actions of other Buddhas, can be added as a cause, therefore it is called the cause of other-benefit, etc. Therefore, it is said to be good at initiating vows and good at protecting the Buddha. Fourth, what is upheld by the action. It means that the actions of the three karmas are accomplished and not destroyed, which is called upholding. Among them, there are three lines. The first two are the accomplishment of benefiting others. First, explaining the Dharma benefits beings, therefore it is said to constantly not abandon benefiting beings. Second, pure land and supernatural transformations, therefore it is said to fully know the boundless, etc.

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下一自行。謂成就一切佛法故云舉要言等。三是菩薩住此地下明彼二住功德大。于中初十句正釋。后三句結成。前中論攝為七。初四為一。是住德體故名善住道功德。后六各一是約修辨德。前中四句。初二自行。一凈心離障。二深心攝善不離道故名對治堅。后二利他悲慈不捨救也。下約修辨德。二不忘德是意業總持德。三成就口業辨說德。四定心自在是身業德。依定發通故。五依願力起行。六修行成就者明行力集法。七與智者行成。證入佛境界名佛與智也。三是菩薩如是下結。智力者牒前智大。得無憎愛不分別眾生有惱無惱也。示一切所作者牒前作業大。謂平等作業故無過咎者。是彼二住功德大以得前七種功德故。諸行事中無過失故。

第七諸佛子菩薩此地下明釋名分有二。初地釋名者約法顯位。二智者釋名約人辨德。前中十句論攝為六。謂第三第八各為一。自餘八句兩為一故有六也。初二染對治。一治下地功用行小乘愿諸魔業故名不動。二治煩惱習行故名不轉。以智慧治也。二能得難得甚深無生故名一切世不測等。三次二句名發行凈。一發凈。謂發修之時離功用過。如王子不憂居家農務之過。菩薩亦爾。生在此家無功用之失故云無家過。此中如童子無慾。譬純無流無惑染之過。二行凈。謂正行之時離不成過住

【現代漢語翻譯】 現代漢語譯本 下一行開始說，成就一切佛法才稱為『舉要言』等等。第三部分是菩薩安住於此地，說明前兩種安住的功德廣大。其中，前十句是正面解釋，后三句是總結。前面的內容可以歸納為七點。最初四句為一點，因為是安住功德的本體，所以稱為『善住道功德』。後面的六句，每一句都是關於修持而彰顯的功德。前面的四句中，前兩句是自身修行，一是凈化內心，遠離障礙；二是深化內心，攝取善法，不離正道，所以稱為『對治堅』。后兩句是利益他人，以悲心和慈心不捨棄救度眾生。下面是關於修持而彰顯的功德。二是不忘失功德，是意業的總持功德。三是成就口業，彰顯說法的功德。四是定心自在，是身業的功德，因為依靠禪定才能生髮神通。五是依靠願力而發起行動。六是修行成就，說明行持的力量彙集了佛法。七是與智者同行，成就證入佛的境界，稱為佛與智者同在。第三部分是菩薩『如是』以下的內容，是總結。『智力』是呼應前面的智慧廣大。『得無憎愛，不分別眾生有惱無惱』。『示一切所作』是呼應前面的作業廣大，意思是平等作業，所以沒有過失。這是因為前兩種安住的功德廣大，獲得了前面七種功德，所以在各種行為事務中沒有過失。

第七，諸佛子菩薩，這部分開始說明解釋名稱，分為兩部分。第一部分是根據法來彰顯地位，解釋名稱。第二部分是智者解釋名稱，根據人來辨別功德。前面的內容可以歸納為六點，第三和第八各自為一點，其餘八句兩句歸為一點，所以共有六點。最初兩句是染污的對治，一是治理下地功用行、小乘愿以及諸魔業，所以稱為『不動』。二是治理煩惱習氣，所以稱為『不轉』，因為有智慧可以治理。二是能夠獲得難以獲得的甚深無生之法，所以稱為『一切世不測』等等。第三部分的兩句稱為發行清凈，一是發心清凈，意思是發起修持的時候，遠離功用的過失，就像王子不憂慮居家農務的過失一樣，菩薩也是如此，生於此家，沒有功用上的缺失，所以稱為『無家過』。這其中，如同童子沒有慾望，比喻純粹沒有流失和迷惑染污的過失。二是行為清凈，意思是正在修行的時候，遠離不成就的過失，安住于...

【English Translation】 English version The next line says that only by accomplishing all Buddha-dharmas can one be called 'summarizing the essentials,' etc. The third part is about the Bodhisattva dwelling in this ground, explaining the greatness of the merits of the previous two dwellings. Among them, the first ten sentences are a direct explanation, and the last three sentences are a conclusion. The preceding content can be summarized into seven points. The first four sentences are one point because they are the essence of the merits of dwelling, so they are called 'merits of dwelling well on the path.' The following six sentences, each sentence is about the merits manifested through practice. In the preceding four sentences, the first two sentences are about self-cultivation: first, purifying the mind and staying away from obstacles; second, deepening the mind, gathering good dharmas, and not deviating from the right path, so it is called 'firm in counteracting.' The latter two sentences are about benefiting others, with compassion and loving-kindness not abandoning the salvation of sentient beings. Below is about the merits manifested through practice. Second, not forgetting merits is the all-encompassing merit of mental karma. Third, accomplishing verbal karma manifests the merit of speaking the Dharma. Fourth, the freedom of a concentrated mind is the merit of physical karma, because supernatural powers can only arise from relying on meditation. Fifth, initiating action based on vows. Sixth, the accomplishment of practice explains that the power of practice gathers the Dharma. Seventh, walking with the wise achieves entry into the realm of the Buddha, called the Buddha being with the wise. The third part is the content from the Bodhisattva 'thus' onwards, which is a conclusion. 'Power of wisdom' echoes the previous greatness of wisdom. 'Attaining no hatred or love, not distinguishing whether sentient beings have afflictions or not.' 'Showing all actions' echoes the previous greatness of actions, meaning acting equally, so there are no faults. This is because the merits of the previous two dwellings are great, obtaining the previous seven kinds of merits, so there are no faults in various behaviors and affairs.

Seventh, 'all you Buddha-sons, Bodhisattvas', this section begins to explain the names, divided into two parts. The first part is to explain the name according to the Dharma to show the position. The second part is that the wise explain the name and distinguish the merits according to the person. The preceding content can be summarized into six points. The third and eighth are each one point, and the remaining eight sentences are grouped into two sentences, so there are six points in total. The first two sentences are the antidote to defilement. First, governing the practices of the lower ground, the vows of the Small Vehicle, and the works of all demons, so it is called 'immovable'. Second, governing the habits of afflictions, so it is called 'non-retrogressing', because there is wisdom to govern. Second, being able to obtain the difficult-to-obtain profound unproduced Dharma, so it is called 'unfathomable by all the world', etc. The two sentences in the third part are called pure in initiation and practice. First, purity in initiation, meaning that when initiating practice, one is free from the faults of effort, just as a prince does not worry about the faults of household farming, so is the Bodhisattva, born in this family, there is no lack of effort, so it is called 'no family fault'. Among them, like a child without desire, it is a metaphor for being purely free from the faults of loss and confused defilement. Second, purity in action, meaning that when practicing, one is free from the fault of non-accomplishment, dwelling in...

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生地。所欲事自在成就故名自在地。四次二句為一。世間出世間有作凈勝。謂教道修起名有作。有作名成。福德名世。慧名出世。出世之慧決定知故名究竟。五無作凈勝。謂證道真理非修所作。梵語涅槃與變化相近。故致二譯不同。由愿起用不帶寂故名變化也。六次二句名菩薩地勝。謂位分過前也。一住持者論名加地。即加持也。此勝六地者發起殊勝行。謂顯此過前也。他事念動彰前劣。此即六地觀空以有為他動其空觀。今則不爾故勝也。二先修善名無功用地者明勝七地。有功用明前劣此。此地善起等彰此勝彼。余文可見。二菩薩得如是下明智者釋名。謂以何義故。為得不動菩薩有二義。一一向不動謂行修上順故。二一體不動。謂與諸菩薩行同體故。前中先四句明一向義。初言入佛境者論經名入佛性。謂入佛果法身理性。亦是佛智所證之境故云果滿足勝。謂釋性也。滿勝釋佛。以是果圓故。隨順因者標后三句。隨順佛因也。二名佛德照明者是攝功德。善清凈義故。明觀解攝德。三隨佛威儀者名為正行故。依解起修。四趣向佛法者論經名佛境現前者近佛境界故。依行近果也。次十句釋不動。初一是總。常為佛力護者。上果下加故。餘九是別論攝為五。謂前四各一后五為一。初中常為四天王等者是供養功德。明感天供養。

【現代漢語翻譯】 現代漢語譯本 生地（產生的地方）。所欲事自在成就故名自在地（能夠隨心所欲地成就一切事物，因此稱為自在地）。四次二句為一（第四次的兩句為一組）。世間出世間有作凈勝（世間和出世間都有作為的清凈殊勝）。謂教道修起名有作（通過教導和修行而生起稱為有作）。有作名成（有作為就能成就）。福德名世（福德屬於世間）。慧名出世（智慧屬於出世間）。出世之慧決定知故名究竟（因為出世間的智慧能夠確定地瞭解一切，所以稱為究竟）。 五無作凈勝（第五種是無作為的清凈殊勝）。謂證道真理非修所作（證悟真理的道路並非通過修行而得）。梵語涅槃（Nirvana）與變化相近（梵語的涅槃和變化的意思相近），故致二譯不同（所以導致了兩種不同的翻譯）。由愿起用不帶寂故名變化也（因為由願力而生起作用，不帶有寂靜的性質，所以稱為變化）。 六次二句名菩薩地勝（第六次的兩句說明菩薩地的殊勝）。謂位分過前也（意思是說菩薩的地位超過了前面的階段）。一住持者論名加地（第一，住持者，在論中稱為加地），即加持也（也就是加持的意思）。此勝六地者發起殊勝行（這種殊勝超過了第六地，因為它發起了殊勝的修行）。謂顯此過前也（意思是說這顯示了它超過了前面的階段）。他事念動彰前劣（被其他事情的念頭所動搖，彰顯了之前的不足）。此即六地觀空以有為他動其空觀（這是說第六地雖然觀空，但仍然因為有為的事情而動搖其空觀）。今則不爾故勝也（現在則不是這樣，所以更加殊勝）。 二先修善名無功用地者明勝七地（第二，先修行善，稱為無功用地，這說明了第七地的殊勝）。有功用明前劣此（有功用說明了之前的不足）。此地善起等彰此勝彼（此地善的生起等等，彰顯了此地勝過彼地）。余文可見（其餘的文字可以自己閱讀理解）。 二菩薩得如是下明智者釋名（第二，菩薩得到如此的境界，下面說明智者解釋名稱）。謂以何義故（意思是說，根據什麼意義）。為得不動菩薩有二義（爲了得到不動菩薩的果位，有兩種意義）。一一向不動謂行修上順故（第一，一向不動，意思是說修行向上順應）。二一體不動（第二，一體不動）。謂與諸菩薩行同體故（意思是說與諸位菩薩的修行融為一體）。前中先四句明一向義（在前面，先用四句話說明一向的意義）。初言入佛境者論經名入佛性（第一句，進入佛的境界，在論經中稱為進入佛性）。謂入佛果法身理性（意思是說進入佛果的法身理性）。亦是佛智所證之境故云果滿足勝（也是佛的智慧所證悟的境界，所以說果滿足殊勝）。謂釋性也（意思是解釋佛性）。滿勝釋佛（滿足殊勝是解釋佛）。以是果圓故（因為這是圓滿的果）。隨順因者標后三句（隨順因，標明了後面的三句）。隨順佛因也（隨順佛的因地修行）。 二名佛德照明者是攝功德（第二句，稱為佛德照明，這是攝取功德）。善清凈義故（因為具有善良清凈的意義）。明觀解攝德（通過明瞭的觀察和理解來攝取功德）。三隨佛威儀者名為正行故（第三句，隨順佛的威儀，稱為正行）。依解起修（依據理解而生起修行）。四趣向佛法者論經名佛境現前者近佛境界故（第四句，趣向佛法，在論經中稱為佛境現前，意思是接近佛的境界）。依行近果也（依據修行而接近果位）。 次十句釋不動（接下來用十句話解釋不動）。初一是總（第一句是總說）。常為佛力護者（常常被佛的力量所護佑）。上果下加故（因為上面是果位，下面是加持）。餘九是別論攝為五（其餘九句是分別論述，可以歸納為五點）。謂前四各一后五為一（意思是說，前面的四句各為一點，後面的五句合為一點）。初中常為四天王等者是供養功德（第一點中，常常被四大天王等所供養，這是供養的功德）。明感天供養（說明能夠感得天人的供養）。

【English Translation】 English version 『Living Ground』. Because one's desires are freely and perfectly fulfilled, it is called the 『Ground of Freedom』. The fourth two-line section is taken as one unit. The mundane and supramundane are 『active』 and 『purely superior』. 『Active』 refers to teaching, the path, and the arising of cultivation. 『Active』 means accomplishment. Merit is mundane. Wisdom is supramundane. Because supramundane wisdom knows definitively, it is called 『Ultimate』. The fifth is 『inactive』 and 『purely superior』. It refers to the truth of the path of realization, which is not created by cultivation. The Sanskrit word 『Nirvana』 (涅槃) is close in meaning to 『transformation』 (變化), hence the two different translations. Because it arises from vows and functions without stillness, it is called 『transformation』. The sixth two-line section is named the 『Superiority of the Bodhisattva Ground』. It means that the position surpasses the previous ones. First, 『abiding』 is called 『added ground』 in the commentaries, which means 『blessing』. This surpasses the six grounds because it initiates superior practices. This shows that it surpasses the previous ones. Being moved by thoughts of other matters shows the inferiority of the previous grounds. That is, the sixth ground contemplates emptiness, but its contemplation of emptiness is moved by active things for others. Now, it is not like that, so it is superior. Second, 『first cultivating goodness』 is named 『ground of no effort』, which clarifies the superiority of the seventh ground. Having effort shows the inferiority of the previous grounds. The arising of goodness in this ground shows its superiority over the others. The remaining text is self-explanatory. The second part, 『Bodhisattvas attain such...』 explains the name according to the wise. What is the meaning? There are two meanings for attaining the 『immovable』 Bodhisattva. First, 『constantly immovable』 means that practice and cultivation are in accordance with the higher path. Second, 『one-body immovable』 means that it is of the same essence as the practices of all Bodhisattvas. The first four lines explain the meaning of 『constantly』. The first line, 『entering the Buddha realm』, is called 『entering the Buddha-nature』 in the commentaries and sutras. It means entering the Dharma-body and the principle of the Buddha-fruit, which is also the realm realized by the Buddha's wisdom, hence it is said that the fruit is perfectly fulfilled and superior. This explains the nature. 『Perfectly fulfilled and superior』 explains the Buddha. Because it is the perfect fruit. 『Following the cause』 marks the last three lines. It follows the cause of the Buddha. The second line, 『named the illumination of Buddha's virtues』, is the gathering of merits. Because it has the meaning of goodness and purity. Clear observation and understanding gather virtues. The third line, 『following the Buddha's demeanor』, is called 『right practice』. Arising cultivation based on understanding. The fourth line, 『approaching the Buddha-dharma』, is called 『the Buddha realm appearing before』 in the commentaries and sutras, meaning approaching the Buddha's realm. Approaching the fruit based on practice. The next ten lines explain 『immovable』. The first line is a summary. 『Constantly protected by the Buddha's power』. Because the upper is the fruit and the lower is the blessing. The remaining nine lines are separate discussions, which can be summarized into five points. That is, the first four lines are each one point, and the last five lines are one point. In the first point, 『constantly being with the Four Heavenly Kings, etc.』 is the merit of offering. It shows that one can receive the offerings of the devas.

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二密跡等者護功德。已前密護今此已去現形守護。三善能等者依止功德。以依定成德。四能作無量身者國土清凈功德。謂前凈土分中現身差別也。次五為一化眾生功德。一于諸身等者愿取諸有生明身業化益。二得大果等者根心使智力明意業化也。能知眾生根欲性等。三于無邊三昧等者無量法力轉法輪故明語業化。依定證法名法力。以此法力能轉法輪名為語業。四堪受多佛記。五示現成佛說法度人。二是菩薩入如是智等下明一體不動。言入如是智者。論經名入大乘眾數。謂同此位諸無功用菩薩大智故名不壞。此是總句。餘九為別。一善通達法者。是智不壞。以內證法實故。二常放等者。說不壞。以依證起說故。三度無礙等者。解脫不壞。以無礙法界業用自在。四善知世界等者。佛國土清凈不壞。以于諸佛土自在無礙故云善知也。五能示一切等者。入大乘不壞。意業入法能示現也。六隨意自在者。神通不壞。是身業也。七善解先後等者。能解釋義不壞。是語業也。八能入轉魔道智者。坐道場不壞。謂降魔怨也。九入如來等者。正覺不壞。以能現佛說法也。下能于無邊等總結。以行無障不斷絕故。名為得不動地菩薩。佛子下明地果中。三果同前。調柔法說中。從佛受世界差別等者。等取眾生世間智正覺也。以依此三能起無量

【現代漢語翻譯】 現代漢語譯本 二、密跡等護功德：前面是秘密守護，從這裡開始是顯現形相守護。 三、善能等者依止功德：因為依靠禪定成就功德。 四、能作無量身者國土清凈功德：指前面凈土分中顯現身相的差別。 其次第五項為化度眾生的功德： 一、于諸身等者：發願攝取一切有生命的眾生，用身業化益他們。 二、得大果等者：根、心、使、智、力、明，這是意業的化益。能夠知曉眾生的根器、慾望、習性等等。 三、于無邊三昧等者：因為無量的法力能夠轉法輪，所以是語業的化益。依靠禪定證得佛法，稱為法力。用這種法力能夠轉法輪，稱為語業。 四、堪受多佛記。 五、示現成佛，說法度人。 二是菩薩入如是智等下明一體不動：說到『入如是智』，論經中稱為『入大乘眾數』。意思是與此位階的諸位無功用菩薩的大智慧相同，所以稱為『不壞』。這是總的概括，其餘九項是分別說明。 一、善通達法者：是智慧不壞，因為內心證悟了法的真實。 二、常放等者：是說法不壞，因為依靠證悟而開始說法。 三、度無礙等者：是解脫不壞，因為以無礙的法界業用而自在。 四、善知世界等者：是佛國土清凈不壞，因為對於諸佛的國土自在無礙，所以說『善知』。 五、能示一切等者：是入大乘不壞，意業入法而能夠示現。 六、隨意自在者：是神通不壞，這是身業。 七、善解先後等者：是能夠解釋義理不壞，這是語業。 八、能入轉魔道智者：是坐道場不壞，指的是降伏魔怨。 九、入如來等者：是正覺不壞，因為能夠顯現佛身說法。 下面『能于無邊等』是總結，因為所行無有障礙，沒有斷絕，所以稱為得到不動地菩薩。 佛子下明地果中：三種果報與前面相同。調柔法說中，從佛受世界差別等者，『等』包括眾生世間智正覺（Zhengjue）。因為依靠這三者能夠生起無量。

【English Translation】 English version Two, Mijideng (Secret Traces and Others) protect merit: Previously, it was secret protection; from here onwards, it is protection by manifesting forms. Three, Shannengdeng (Good Abilities and Others) rely on merit: Because relying on Dhyana (meditation) accomplishes merit. Four, Nengzuo Wuliang Shenzhe (Those Who Can Create Limitless Bodies) are the merits of pure lands: Referring to the differences in manifesting bodies in the previous section on pure lands. The following five items are the merits of transforming sentient beings: One, Yu Zhushen Dengzhe (Regarding All Bodies and Others): Vowing to gather all living beings and transform them with bodily actions. Two, De Da Guo Dengzhe (Obtaining Great Fruits and Others): Roots, mind, afflictions, wisdom, strength, and clarity are the transformations of mental actions. Being able to know the faculties, desires, habits, etc., of sentient beings. Three, Yu Wubian Sanmei Dengzhe (Regarding Boundless Samadhi and Others): Because limitless Dharma power can turn the Dharma wheel, it is the transformation of verbal actions. Relying on Dhyana to attain the Dharma is called Dharma power. Using this Dharma power to turn the Dharma wheel is called verbal action. Four, Being worthy of receiving predictions from many Buddhas. Five, Manifesting Buddhahood, teaching the Dharma, and liberating people. Two is Pusa Ru Rushi Zhi Deng Xia Ming Yiti Budong (Bodhisattvas Entering Such Wisdom and Others Below Explain the One Body Unmoving): Speaking of 'entering such wisdom,' the treatise and sutra call it 'entering the multitude of the Great Vehicle.' It means being the same as the great wisdom of the non-striving Bodhisattvas of this level, so it is called 'indestructible.' This is a general summary; the remaining nine items are separate explanations. One, Shantong Da Fazhe (Those Who Well Understand the Dharma): Is wisdom indestructible because the inner mind has realized the truth of the Dharma. Two, Changfang Dengzhe (Constantly Emitting and Others): Is the teaching of the Dharma indestructible because it begins with reliance on realization. Three, Du Wuai Dengzhe (Crossing Without Obstacles and Others): Is liberation indestructible because it is free with the unobstructed Dharma realm's activities. Four, Shanzhi Shijie Dengzhe (Those Who Well Know the Worlds and Others): Is the pure Buddha land indestructible because it is free and unobstructed in the Buddha lands, so it is said 'well know'. Five, Nengshi Yiqie Dengzhe (Those Who Can Show Everything and Others): Is entering the Great Vehicle indestructible; mental action enters the Dharma and can manifest. Six, Suiyi Zizaizhe (Those Who Are Free at Will): Is supernatural power indestructible; this is bodily action. Seven, Shanjie Xianhou Dengzhe (Those Who Well Understand the Order and Others): Is being able to explain the meaning indestructible; this is verbal action. Eight, Nengru Zhuan Modao Zhizhe (Those Who Can Enter the Wisdom of Turning the Path of Demons): Is sitting in the Bodhimanda (place of enlightenment) indestructible; it refers to subduing demonic enemies. Nine, Ru Rulai Dengzhe (Entering Tathagata and Others): Is perfect enlightenment indestructible because it can manifest the Buddha's body and teach the Dharma. Below, 'being able to be boundless, etc.' is a summary because the actions are unobstructed and not interrupted, so it is called obtaining the immovable ground Bodhisattva. Fozixia Ming Diguo Zhong (Below, 'Buddha's Disciples Explain the Fruits of the Grounds'): The three kinds of retribution are the same as before. In the gentle teaching of the Dharma, from the Buddha receiving the differences of the worlds, etc., 'etc.' includes the wisdom of sentient beings and the world, and Zhengjue (Perfect Enlightenment). Because relying on these three can generate immeasurable things.

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凈土作用名為法明故。說所受為彼因相。喻中依人顯勝。謂得清凈地。身心勝故即純凈無流也。善根光明更明凈示現者。釋教智凈。余文可知。

第三重頌中四十四分九。初三頌前方便作集地分。二有三頌凈忍分。三有十五頌勝行分。于中初五頌勝行。后十頌發起。即七勸等。四有十二頌凈佛國土分。于中初四頌器世間。次五眾生世間。后三智正覺世間。五有一頌自在分。六有二頌大勝分。七有二頌釋名分。八有五頌地果分。九末後一結說分齊。不動地竟。

第九善慧地七門同前。

初釋名者。攝大乘雲。由得最勝無礙智故。世親釋云。由無礙解智說名為慧。此慧妙善故名善慧。無性釋云。謂得最勝四無礙解。無礙解智于諸智中最為殊勝。智即是慧故名善慧。四無礙者法義詞辯。由法無礙自在了知一切名句。由義無礙自在通達一切義理。由詞無礙自在分別一切言詞。由辯無礙遍於十方隨其所宜自在辯說。於此地中最初證得先未曾得無礙解智故名善慧。莊嚴論云。於九地中四無礙慧最為殊勝。於一剎那三千世界所有人天異類異音異義問此。菩薩能以一音普答眾問遍斷眾疑。由此說言名為善慧。金光明雲。說法自在無患累故。增長智慧自在無礙。解深密經於一切種說法自在。獲得無罪廣大智慧故名善慧

【現代漢語翻譯】 現代漢語譯本：凈土的作用被稱為法明，因此，所接受的（善行）被說是（成就凈土）的因。比喻中，依靠人來彰顯殊勝之處，指的是獲得清凈的土地。由於身心殊勝，所以是純凈無染的。『善根光明更明凈示現者』，解釋的是教法的智慧清凈。其餘的文字可以自己理解。

第三重頌中分為四十四個部分，共九類。最初的三頌是前方便作集地分。第二類有三頌，是凈忍分。第三類有十五頌，是勝行分，其中前五頌是勝行，后十頌是發起，也就是七種勸請等。第四類有十二頌，是凈佛國土分，其中前四頌是器世間，接著五頌是眾生世間，最後三頌是智正覺世間。第五類有一頌，是自在分。第六類有二頌，是大勝分。第七類有二頌，是釋名分。第八類有五頌，是地果分。第九類是最後一頌，總結說明分際。不動地結束。

第九善慧地，七個門與前面相同。

首先是解釋名稱，在《攝大乘論》中說：『由於獲得最殊勝的無礙智的緣故。』世親（Vasubandhu）解釋說：『由於無礙解智，所以稱為慧。這種慧微妙而善良，所以稱為善慧。』無性（Asanga）解釋說：『指的是獲得最殊勝的四無礙解。無礙解智在各種智慧中最為殊勝。智就是慧，所以稱為善慧。』四無礙指的是法無礙、義無礙、詞無礙、辯無礙。由於法無礙，能夠自在地瞭解一切名句。由於義無礙，能夠自在地通達一切義理。由於詞無礙，能夠自在地分別一切言詞。由於辯無礙，能夠遍及十方，根據情況自在地辯說。在這個地中，最初證得先前未曾獲得的無礙解智，所以稱為善慧。《莊嚴論》中說：『在第九地中，四無礙慧最為殊勝。』在一剎那間，三千世界所有的人天、異類、異音、異義來提問，菩薩能夠用一種聲音普遍地回答所有問題，普遍地斷除所有疑惑。因此說名為善慧。《金光明經》中說：『說法自在，沒有憂患和牽累的緣故，增長智慧，自在無礙。』《解深密經》中說：『在一切種類中說法自在，獲得沒有罪過的廣大智慧，所以稱為善慧。』

【English Translation】 English version: The function of the Pure Land is called Dharma Illumination (法明), therefore, what is received (good deeds) is said to be the cause (of achieving the Pure Land). In the analogy, relying on people highlights the superior aspects, referring to obtaining a pure land. Because the body and mind are superior, it is purely unpolluted. 'Good roots and light are even more clear and pure in manifestation' explains the purity of the wisdom of the teachings. The remaining text can be understood on your own.

In the third layer of verses, there are forty-four parts, divided into nine categories. The initial three verses are the preliminary expedient preparation ground division. The second category has three verses, which is the Pure Patience division. The third category has fifteen verses, which is the Superior Practice division, where the first five verses are superior practice, and the latter ten verses are initiation, which are the seven exhortations, etc. The fourth category has twelve verses, which is the Pure Buddha Land division, where the first four verses are the vessel world, followed by five verses on the sentient being world, and the last three verses on the wisdom and perfect enlightenment world. The fifth category has one verse, which is the Freedom division. The sixth category has two verses, which is the Great Victory division. The seventh category has two verses, which is the Explanation of Name division. The eighth category has five verses, which is the Ground Result division. The ninth category is the last verse, summarizing and explaining the boundaries. The Immovable Ground ends.

The ninth Good Wisdom Ground (善慧地) has the same seven gates as before.

First is the explanation of the name. In the Mahāyānasaṃgraha (攝大乘論), it says: 'Because of obtaining the most superior unobstructed wisdom.' Vasubandhu (世親) explains: 'Because of unobstructed analytical wisdom, it is called wisdom. This wisdom is subtle and good, so it is called Good Wisdom.' Asanga (無性) explains: 'It refers to obtaining the most superior four unobstructed analyses. Unobstructed analytical wisdom is the most superior among all wisdoms. Wisdom is wisdom, so it is called Good Wisdom.' The four unobstructed analyses refer to unobstructedness in Dharma, unobstructedness in meaning, unobstructedness in expression, and unobstructedness in eloquence. Because of unobstructedness in Dharma, one can freely understand all names and phrases. Because of unobstructedness in meaning, one can freely comprehend all meanings and principles. Because of unobstructedness in expression, one can freely distinguish all words and expressions. Because of unobstructedness in eloquence, one can reach all ten directions and freely expound according to the circumstances. In this ground, one initially attains the unobstructed analytical wisdom that was previously unattained, so it is called Good Wisdom. The Ornament of the Mahāyāna Sūtra (莊嚴論) says: 'In the ninth ground, the four unobstructed wisdoms are the most superior.' In an instant, if all the humans, devas, different kinds, different sounds, and different meanings of the three thousand worlds ask questions, the Bodhisattva can universally answer all questions with one sound and universally eliminate all doubts. Therefore, it is said to be called Good Wisdom. The Golden Light Sutra (金光明經) says: 'Because one is free in expounding the Dharma and has no worries or burdens, one increases wisdom and is free and unobstructed.' The Saṃdhinirmocana Sūtra (解深密經) says: 'One is free in expounding the Dharma in all kinds of ways and obtains vast wisdom without fault, so it is called Good Wisdom.'

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。瑜伽住品云。由此地中一切有情利益安樂意樂清凈逮得菩薩無礙解慧。由此善能宣說正法。是故此地名善慧地。十住論云。其慧轉明調柔增上名善慧地。成唯識論成就微妙四無礙解。能遍十方善說法故。仁王經中名為慧光地。智度論中名善相地。

二來意者亦三義。一前地雖得於無相中無功用行。而未能以無礙解隨機說法。今此進修令證彼法。是故來。餘二門可知。

三所離障者。依地論離不能善利益眾生障。唯識云利他中不欲行障。謂所知障中俱生一分。令于利樂有情事中不欲勤行樂修已利。彼障九地四無礙解。入九地時便能永斷。由斯九地說斷二愚及彼粗重。一于無量所說法無量名句字。後後慧辯。陀羅尼自在愚。于無量所說法陀羅尼自在者。謂義無礙解。即于所詮總持自在。於一義中現一切義故。于無量名句字陀羅尼自在者。謂法無礙解。即于能詮總持自在。於一名句字中現一切名句字故。於後后慧辯陀羅尼自在者。謂詞無礙解于言音展轉訓釋總持自在。於一音聲中現一切音聲故。二辯才自在愚。辯才自在者謂辯無礙解。善達機宜。巧為說故。愚能障此四種自在。皆是此中第九障攝。解云此用能障四無礙解所知障種以為體性。以八地上六識中所知障無現行故。金光明雲。一說法無量。名味句無量

【現代漢語翻譯】 現代漢語譯本： 《瑜伽師地論·住品》中說：『由於此地中的一切有情，利益安樂的意樂清凈，能夠獲得菩薩的無礙解慧。因此，能夠很好地宣說正法。』所以此地名為善慧地。《十住論》中說：『其智慧更加明亮，調柔，增上，名為善慧地。』《成唯識論》說成就微妙的四無礙解，能夠普遍地在十方世界善巧說法。因此，《仁王經》中名為慧光地。《智度論》中名為善相地。 二、來此地的意義也有三重：一、前一地雖然在無相中得到了無功用行，但是還不能夠以無礙解隨機說法。現在通過進一步的修習，證得那種能力，所以來到此地。其餘兩重意義可以類推得知。 三、所要斷除的障礙：依據《地論》，斷除不能夠很好地利益眾生的障礙。《唯識論》中說是利益他人時不願行動的障礙。指的是所知障中與生俱來的一部分，使得在利益安樂有情的事情中，不願勤奮行動，喜歡修習自身的利益。這種障礙會妨礙第九地的四無礙解。進入第九地時，便能夠永遠斷除。因此，第九地說斷除了兩種愚癡以及它們的粗重：一、對於無量所說法、無量名句字，以及後後的智慧辯才、陀羅尼的自在愚。對於無量所說法陀羅尼自在，指的是義無礙解（Artha-pratisaṃvidā），即對於所詮釋的內容總持自在，能夠在一個意義中顯現一切意義。對於無量名句字陀羅尼自在，指的是法無礙解（Dharma-pratisaṃvidā），即對於能詮釋的語言總持自在，能夠在一個名句字中顯現一切名句字。對於後後智慧辯才陀羅尼自在，指的是詞無礙解（Nirukti-pratisaṃvidā），對於言語音聲的輾轉訓釋總持自在，能夠在一個音聲中顯現一切音聲。二、辯才自在愚。辯才自在指的是辯無礙解（Pratibhāna-pratisaṃvidā），能夠很好地通達眾生的根機，巧妙地為他們說法。愚癡能夠障礙這四種自在，都是此地中第九種障礙所包含的。解釋說，這種作用能夠障礙四無礙解的所知障種子作為它的體性。因為八地以上的六識中所知障沒有現行。 《金光明經》中說：一、說法無量，名味句無量。

【English Translation】 English version: The Yogācārabhūmi-śāstra, in the section on Abodes, states: 'Because of the purity of intention to benefit and bring happiness to all sentient beings in this stage, the Bodhisattva attains unimpeded wisdom and eloquence. Therefore, they are able to skillfully expound the correct Dharma.' Hence, this stage is called the Good Wisdom Stage (Sadhumati bhumi). The Daśabhūmika-sūtra states: 'Their wisdom becomes brighter, more tamed, and enhanced, and is called the Good Wisdom Stage.' The Vijñaptimātratāsiddhi-śāstra states that they achieve subtle four unimpeded eloquence, enabling them to skillfully expound the Dharma universally in the ten directions. Therefore, the Renwang Jing (The Humane King Sutra) calls it the Light of Wisdom Stage. The Mahāprajñāpāramitopadeśa calls it the Good Appearance Stage. Secondly, the meaning of coming to this stage also has three aspects: First, although the previous stage has attained effortless practice in non-perception, it is still unable to expound the Dharma according to the individual's needs with unimpeded eloquence. Now, through further practice, they attain that ability, so they come to this stage. The other two meanings can be inferred. Thirdly, the obstacles to be abandoned: According to the Bhūmi-śāstra, it abandons the obstacle of not being able to benefit sentient beings well. The Vijñaptimātratāsiddhi-śāstra says it is the obstacle of unwillingness to act in benefiting others. It refers to a part of the innate aspect of the cognitive obscurations (jñeyāvaraṇa), which makes one unwilling to act diligently in benefiting and bringing happiness to sentient beings, and prefers to cultivate one's own benefit. This obstacle hinders the four unimpeded eloquence (catasraḥ pratisaṃvidaḥ) of the ninth stage. Upon entering the ninth stage, it can be permanently abandoned. Therefore, the ninth stage says it abandons two kinds of ignorance and their coarseness: First, ignorance regarding the immeasurable Dharma teachings, immeasurable names, phrases, and words, and the subsequent wisdom, eloquence, and mastery of dhāraṇīs. Mastery of dhāraṇīs regarding the immeasurable Dharma teachings refers to the unimpeded eloquence of meaning (Artha-pratisaṃvidā), which is the mastery of upholding the meaning, able to manifest all meanings in one meaning. Mastery of dhāraṇīs regarding the immeasurable names, phrases, and words refers to the unimpeded eloquence of Dharma (Dharma-pratisaṃvidā), which is the mastery of upholding the language, able to manifest all names, phrases, and words in one name, phrase, and word. Mastery of dhāraṇīs regarding the subsequent wisdom and eloquence refers to the unimpeded eloquence of expression (Nirukti-pratisaṃvidā), which is the mastery of upholding the transformations and explanations of speech sounds, able to manifest all sounds in one sound. Second, ignorance regarding the freedom of eloquence. Freedom of eloquence refers to the unimpeded eloquence of eloquence (Pratibhāna-pratisaṃvidā), which is able to understand the faculties of sentient beings well and skillfully expound the Dharma for them. Ignorance can hinder these four freedoms, all of which are included in the ninth obstacle in this stage. The explanation says that this function can hinder the seeds of cognitive obscurations that obstruct the four unimpeded eloquence as its nature. Because the cognitive obscurations in the six consciousnesses above the eighth stage do not manifest. The Suvarṇaprabhāsa Sūtra says: First, the Dharma teachings are immeasurable, and the names, tastes, and phrases are immeasurable.

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。智慧分別無量。不能持無明。二四無礙辯未得自在無明。梁攝論云一無量正說法。無量名句味。難答巧言自在。陀羅尼無明。二於四無礙解決疑生解無明。解云后中言四無礙者即第四同深密等。余並可知。

四所證者此地中證得智自在依止法界。唯識釋云。謂若證得此真如已。于無礙解得自在故。無性釋云。謂此地中得無礙辯所依止故。分證得智波羅蜜多。於一切法不隨其言。善能了知諸意趣義。如實成就一切有情受勝法樂。解云無礙辯等釋依止義。分證等釋智義。不隨言等釋自在義。中邊論云有四自在。一無分別自在即相自在也。二凈土自在。三智自在。四業自在。法界為此四種所依。名四自在依止義。第八地唯能通達初二自在所依止義。后二如次在後二地。

五所行者亦三。一於十度中當力度行。二善達法器自在說法行。莊嚴論云。四辯自在成就眾生。三無邊總持廣受法行。並如下文應知。

六所得果者。依梁論通達智自在。依止法界得應身果。金光明九地發心得智藏三昧。當地位果如下應知。

第七釋文者三分同前。初贊請分中有十九頌分四。初二說前地益。二有二頌明菩薩天王所設供養。三有十四頌天女贊請。于中初一頌半出音嘆佛。次三頌半嘆菩薩行供。次八頌半嘆佛菩薩三輪

【現代漢語翻譯】 現代漢語譯本：智慧的分別有無量多種，不能夠執持無明（avidyā，對事物真相的無知）。二四無礙辯才尚未獲得自在，這是因為無明。梁攝論中說：『一、無量正確說法，無量的名稱、語句、意義，難以回答的巧妙言辭，自在無礙，這是陀羅尼無明。二、對於四無礙的解決，產生疑惑，生起理解，這是解無明。』解釋說，後面所說的四無礙，就是指第四個，與《深密經》等相同。其餘的都可以理解。

四、所證得的：此地（指第九地）中證得智自在，依止於法界（dharmadhātu，一切法的本性）。《唯識釋》中說：『如果證得了這個真如（tathatā，事物的真實本性），對於無礙解（pratisaṃvidā，無礙的解釋能力）就能得到自在。』無性釋中說：『在此地中，得到無礙辯才所依止的緣故，分證得智波羅蜜多（prajñāpāramitā，智慧的圓滿），對於一切法不隨其言語，善於瞭解諸種意趣和意義，如實地成就一切有情（sattva，眾生）享受殊勝的法樂。』解釋說，無礙辯等解釋了依止的意義，分證等解釋了智的意義，不隨言等解釋了自在的意義。《中邊論》中說有四種自在：一、無分別自在，即相自在；二、凈土自在；三、智自在；四、業自在。法界是這四種自在所依止的，名為四自在依止義。第八地只能通達初二自在所依止的意義，后二自在依次在後二地。

五、所行持的：也有三種。一、於十度（dasa-pāramitā，十種圓滿的德行）中，當力度行；二、善於通達法器，自在說法行。《莊嚴論》中說：『四辯自在成就眾生，三無邊總持廣受法行。』這些都如下文所說，應當知曉。

六、所獲得的果：依據梁論，通達智自在，依止法界，得到應身果（nirmāṇakāya，佛的化身）。《金光明經》中說，九地發心得智藏三昧（samādhi，禪定），當地位的果如下文應當知曉。

七、解釋文義：分為三分，與前面相同。初贊請分中有十九頌，分為四部分。最初二頌說前地的利益；二有二頌說明菩薩天王所設的供養；三有十四頌天女的贊請。其中最初一頌半是發出聲音讚歎佛；其次三頌半是讚歎菩薩行供；其次八頌半是讚歎佛菩薩三輪（身、語、意）

【English Translation】 English version: The distinctions of wisdom are immeasurable, and cannot hold ignorance (avidyā, ignorance of the true nature of things). The unimpeded eloquence of two and four has not yet attained freedom, due to ignorance. The Liang She Lun says: 'First, immeasurable correct teachings, immeasurable names, phrases, and meanings, difficult-to-answer skillful words, are unhindered and free, this is dhāraṇī ignorance. Second, regarding the resolution of the four unimpeded [eloquences], doubts arise, and understanding arises, this is understanding ignorance.' The explanation says that the four unimpeded [eloquences] mentioned later refer to the fourth, which is the same as the Saṃdhinirmocana Sūtra and others. The rest can be understood.

Fourth, what is realized: In this ground (referring to the ninth bhūmi), one realizes the freedom of wisdom, relying on the dharmadhātu (the nature of all things). The Vijñaptimātratā-śāstra says: 'If one realizes this tathatā (the true nature of things), one will attain freedom in unimpeded understanding (pratisaṃvidā, unimpeded explanatory ability).' The Asaṅga-śāstra says: 'In this ground, one obtains the basis for unimpeded eloquence, partially realizing the prajñāpāramitā (perfection of wisdom), without being swayed by words regarding all dharmas, skillfully understanding the various intentions and meanings, and truly enabling all sattvas (beings) to enjoy the supreme joy of the Dharma.' The explanation says that unimpeded eloquence and others explain the meaning of reliance, partial realization and others explain the meaning of wisdom, and not being swayed by words and others explain the meaning of freedom. The Madhyāntavibhāga says that there are four freedoms: first, freedom from non-discrimination, which is freedom of form; second, freedom of pure land; third, freedom of wisdom; fourth, freedom of karma. The dharmadhātu is the basis for these four freedoms, called the meaning of reliance on the four freedoms. The eighth bhūmi can only understand the meaning of reliance on the first two freedoms, while the latter two freedoms are successively in the latter two bhūmis.

Fifth, what is practiced: There are also three types. First, among the ten pāramitās (ten perfections), one practices according to the appropriate perfection; second, one is skilled in understanding the vessels of the Dharma and freely preaches the Dharma. The Mahāyānasaṃgraha says: 'The four eloquent freedoms accomplish beings, and the three boundless dhāraṇīs widely receive the Dharma.' These are all as mentioned below, and should be known.

Sixth, the fruit obtained: According to the Liang Lun, one understands the freedom of wisdom, relies on the dharmadhātu, and obtains the nirmāṇakāya (transformation body of the Buddha). The Suvarṇaprabhāsa Sūtra says that in the ninth bhūmi, one develops the mind and obtains the jñānagarbha samādhi (wisdom treasury concentration), and the fruit of the local position should be known as follows.

Seventh, explaining the text: It is divided into three parts, the same as before. The initial praise and request section has nineteen verses, divided into four parts. The first two verses describe the benefits of the previous ground; the second has two verses explaining the offerings made by the Bodhisattva Deva Kings; the third has fourteen verses of praise and request from the heavenly maidens. Among them, the first one and a half verses are to praise the Buddha by emitting sound; the next three and a half verses are to praise the Bodhisattva's practice of offering; and the next eight and a half verses are to praise the three wheels (body, speech, and mind) of the Buddha and Bodhisattvas.

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攝化。初一身業德。次五語業德。謂無聲現聲說三乘一乘差別之法。良以此地是法師位說法相增故。次二意業德。對幻現可知。下一天女結默。四末後一上首請說。

第二正說分中有四分。一法師方便成就者。此地能起辯才說法名法師地。趣地行立名方便成。二智成就者知法智成故。三入行成就者知所化器故。四說成就者稱根正說故。第八凈土。第九辯才。分其行別。成就一切相等。顯勝過劣。謂具前四分名一切相。

就初法師方便中。初牒前起后。謂無量智是前八地深廣之智也。欲求下正顯方便。依他利自利。一一五三句示現者。初一句利他。次一句自利故云一一也。次五句亦利他。后三句亦自利故云五三句示也。初言求轉勝寂滅解脫者。依無色得解脫相。可化眾生以作利益謂化彼令得真涅槃故。二欲轉等者依未得究竟佛智自利益故。下五句亦明利他。三欲入等者。化根熟菩薩。令入深密。四欲觀等者。化邪念修行可化眾生。令得正念之行。五欲觀諸陀羅尼等者。化未知法眾生。轉法輪令得知。謂總持定智皆是說法之所依故。六慾令等者。以大神通化邪歸依眾生令入正法。七欲分別等者。以通達世界差別行故示清凈國土。轉信生天眾生令入佛法故。下三句明自利行。八欲修等者。欲得佛內證正覺大智等

【現代漢語翻譯】 現代漢語譯本： 攝化（攝受和教化）。首先是身業德（通過身體行為展現的功德）。其次是五種語業德（通過語言行為展現的功德），即無聲地示現，有聲地宣說三乘（聲聞乘、緣覺乘、菩薩乘）和一乘（佛乘）的差別之法。這是因為此地（第九地，善慧地）是法師之位，說法的功德增長的緣故。再次是兩種意業德（通過意念行為展現的功德），對於幻化的示現可以知曉。接下來是天女停止沉默。最後是上首（菩薩）請求佛陀宣說。

第二部分，正式宣說中有四個部分。一是法師方便成就者。此地能夠生起辯才，說法，所以稱為法師地。趣向此地，行持，建立，稱為方便成就。二是智慧成就者，因為知曉法和智慧成就的緣故。三是入行成就者，因為知曉所要教化的對象（根器）的緣故。四是說成就者，因為能夠根據根器正確宣說的緣故。第八是凈土。第九是辯才。區分其行為的差別。成就一切相等等，顯示殊勝超過低劣。具備前面四個部分，稱為一切相。

就最初的法師方便中。首先是承接前面，開啟後面。所謂無量智，是前面八地深廣的智慧。想要尋求下面正式顯現方便，依靠利他和自利。一一五三句示現，第一句是利他，第二句是自利，所以說一一。接下來的五句也是利他，後面的三句也是自利，所以說五三句示現。最初說求轉勝寂滅解脫，依靠無色界（四空定）得到解脫之相，可以教化的眾生，以此作為利益，就是教化他們得到真正的涅槃。二是想要轉等，依靠未得到究竟的佛智，爲了自利益的緣故。下面的五句也是說明利他。三是想要進入等，教化根器成熟的菩薩，讓他們進入深奧秘密的境界。四是想要觀察等，教化邪念修行的可以教化的眾生，讓他們得到正念的修行。五是想要觀察諸陀羅尼等，教化未知佛法的眾生，轉法輪讓他們得知，總持（持戒）、禪定、智慧都是說法的所依。六是想要令等，用大神通教化邪見歸依的眾生，讓他們進入正法。七是想要分別等，用通達世界差別的行為，示現清凈的國土，轉變相信生天的眾生，讓他們進入佛法。下面的三句說明自利的行為。八是想要修等，想要得到佛陀的內證正覺大智慧等。

【English Translation】 English version: Accomplishment through assimilation. First, the merit of bodily actions (deeds performed through physical actions). Second, the five merits of verbal actions (deeds performed through speech), namely, silently manifesting and vocally expounding the differentiated teachings of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) and the One Vehicle (Buddhayāna). This is because this ground (the ninth ground, Sadhumati-bhumi) is the position of a Dharma master, where the merit of teaching the Dharma increases. Third, the two merits of mental actions (deeds performed through thought), which can be understood in relation to illusory manifestations. Next, the celestial maidens cease their silence. Finally, the foremost leader (Bodhisattva) requests the Buddha to speak.

The second part, the actual exposition, has four sections. First, those who have accomplished the skillful means of a Dharma master. This ground is called the Dharma Master Ground because it can generate eloquence and teach the Dharma. Approaching this ground, practicing, and establishing oneself is called the accomplishment of skillful means. Second, those who have accomplished wisdom, because they have accomplished the wisdom of knowing the Dharma. Third, those who have accomplished entering into practice, because they know the beings to be taught (their capacities). Fourth, those who have accomplished speaking, because they can speak correctly according to the capacities of the beings. Eighth is the Pure Land. Ninth is eloquence. Distinguishing the differences in their practices. Accomplishing all aspects, etc., shows superiority over inferiority. Possessing the preceding four sections is called possessing all aspects.

Regarding the initial skillful means of a Dharma master. First, it connects the preceding and initiates the following. The so-called immeasurable wisdom is the profound and vast wisdom of the preceding eight grounds. Wanting to seek the formal manifestation of skillful means below, relying on benefiting others and benefiting oneself. The manifestation of each and every five and three phrases, the first phrase benefits others, the second phrase benefits oneself, hence it is said 'each and every.' The following five phrases also benefit others, and the subsequent three phrases also benefit oneself, hence it is said 'the manifestation of five and three phrases.' Initially, saying 'seeking to transform and transcend into tranquil liberation,' relying on the formless realm (the four formless absorptions) to attain the aspect of liberation, beings who can be taught, using this as a benefit, which is to teach them to attain true Nirvana. Second, 'wanting to transform, etc.,' relying on not having attained ultimate Buddha wisdom, for the sake of benefiting oneself. The following five phrases also explain benefiting others. Third, 'wanting to enter, etc.,' teaching Bodhisattvas with mature faculties, allowing them to enter into profound and secret realms. Fourth, 'wanting to observe, etc.,' teaching beings who can be taught who are practicing with wrong thoughts, allowing them to attain the practice of right mindfulness. Fifth, 'wanting to observe all the Dharanis, etc.,' teaching beings who do not know the Dharma, turning the Dharma wheel to allow them to know, the total retention (holding precepts), samadhi (concentration), and wisdom are all the basis of teaching the Dharma. Sixth, 'wanting to cause, etc.,' using great supernatural powers to transform beings with wrong views who take refuge, allowing them to enter the right Dharma. Seventh, 'wanting to differentiate, etc.,' using the practice of understanding the differences of the worlds, manifesting pure lands, transforming beings who believe in being born in the heavens, allowing them to enter the Buddha Dharma. The following three phrases explain the practice of benefiting oneself. Eighth, 'wanting to cultivate, etc.,' wanting to attain the Buddha's inner realization of perfect enlightenment, great wisdom, etc.

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也。九欲順等者。欲得佛外化攝生法輪大智。十欲不捨等者。欲得佛無住涅槃不捨悲願。下結可知。

第二菩薩住此地下明智成就。初總知三性凈染不二。后就善別開以作三重。一就善中開流無流。謂見道前善名有流。見道已去善名無流。即就無流復開世出世間。謂緣修阿含名為世間。正證真行名出世間。二復就彼善開思不思。謂地前可思。地上不思。即就可思開定不定。謂聲聞忍位已去。緣覺世第一法已去。菩薩十回向已去。俱名定。已下名不定。此約初教。若約終教。入十住已去名定。十信如輕毛故云不定。三彼復就善開出三乘。即就三乘開有為無為。謂能證修起名有為。所證真理名無為。以三乘皆依理成名依順行。經云一切賢聖皆以無為法得名。是此義也。

第三隨順如是下明入行成就。于中有三。初略標十一章門。二次第廣釋。三總結安住。初中論經但云心。此中菩提心者。此約出離法器為言。釋此標章。論中有三。初略釋。一依共者。是心難以是善惡染凈所依故名為共。煩惱業是次二也。生是第九以相生義親故同處辨。復言共者是根欲性直心。此四相似俱是法器故名為共也。染者是使心也。煩惱染凈等者是習行。以習無別體。依染凈殘氣故舉彼也。依定不定等舉三聚難。二別釋相似義。言根等

【現代漢語翻譯】 現代漢語譯本：『也。九欲順等者』，是指想要獲得佛陀以神通教化眾生、攝受眾生的法輪大智慧。『十欲不捨等者』，是指想要獲得佛陀不住于涅槃、不捨棄慈悲誓願的境界。下面的總結部分可以自行理解。

第二部分，菩薩安住於此地，闡明智慧的成就。首先總的認識到三自性（遍計所執性、依他起性、圓成實性）的清凈與染污是不二的。然後就善的方面分別開立，分為三重。第一重，就善的方面開立有漏和無漏。見道之前的善稱為有漏，見道之後（包括見道）的善稱為無漏。然後就無漏再開立世間和出世間。緣于修習阿含經的善稱為世間，真正證悟真如實相的修行稱為出世間。第二重，又就善的方面開立可思議和不可思議。十地之前的善是可以思議的，十地之上的善是不可思議的。然後就可思議的善開立決定和不定。聲聞的忍位以上，緣覺的世第一法以上，菩薩的十回向以上，都稱為決定；低於這些位次的稱為不定。這是按照初教（小乘）的說法。如果按照終教（大乘）的說法，進入十住位以上稱為決定，十信位如同輕毛一樣容易動搖，所以稱為不定。第三重，再就善的方面開立三乘（聲聞乘、緣覺乘、菩薩乘）。然後就三乘開立有為和無為。能夠證悟、修習、生起的法稱為有為，所證悟的真如理體稱為無為。因為三乘都是依據真理而成就的，所以稱為依順行。《經》中說，一切賢聖都是因為證得無為法而得名的，就是這個意思。

第三部分，隨順如是，闡明入行成就。其中有三點。首先，簡略地標出十一章門。其次，依次詳細解釋。最後，總結安住。最初的標章中，《論》中只說了『心』，這裡說『菩提心』，這是就能夠出離世間的法器而言的。解釋這個標章，《論》中有三點。首先是略釋。第一，依共，是指心難以被善惡染凈所依，所以稱為共。煩惱和業是第二和第三。生是第九，因為相生的意義很密切，所以放在一起辨析。再次說共，是指根、欲、性、直心。這四者相似，都是法器，所以稱為共。染是指使心。煩惱染凈等是指習行。因為習沒有別的自體，是依附於染凈的殘餘之氣而存在的，所以舉出染凈。依定不定等是舉出三聚難。第二，分別解釋相似的意義。說到根等

【English Translation】 English version: 'Also. Nine desires in accordance, etc.' refers to the desire to obtain the great wisdom of the Dharma wheel of the Buddha, which transforms and gathers sentient beings through supernatural powers. 'Ten desires not abandoned, etc.' refers to the desire to attain the state of the Buddha, who does not abide in Nirvana and does not abandon the vows of compassion. The concluding part below can be understood by oneself.

The second part, Bodhisattvas abiding in this ground, clarifies the accomplishment of wisdom. First, it generally recognizes that the purity and defilement of the three natures (parikalpita-svabhava, paratantra-svabhava, parinispanna-svabhava) are non-dual. Then, it separately establishes aspects of goodness, dividing them into three levels. The first level is the division of conditioned (with outflows) and unconditioned (without outflows) within goodness. Goodness before the path of seeing is called conditioned, and goodness after the path of seeing (including the path of seeing) is called unconditioned. Then, within the unconditioned, it further divides into mundane and supramundane. Goodness based on the study and practice of the Agamas is called mundane, and the practice of truly realizing suchness is called supramundane. The second level is the division of conceivable and inconceivable within goodness. Goodness before the tenth ground is conceivable, and goodness above the tenth ground is inconceivable. Then, within the conceivable, it divides into definite and indefinite. From the stage of forbearance of Sravakas upwards, from the highest mundane dharma of Pratyekabuddhas upwards, and from the tenth dedication of Bodhisattvas upwards, all are called definite; those below these stages are called indefinite. This is according to the teachings of the initial vehicle (Hinayana). According to the teachings of the final vehicle (Mahayana), entering the ten abodes and above is called definite, and the ten faiths are like light feathers, easily shaken, so they are called indefinite. The third level is the division of the three vehicles (Sravaka vehicle, Pratyekabuddha vehicle, Bodhisattva vehicle) within goodness. Then, within the three vehicles, it divides into conditioned and unconditioned. Dharmas that can be realized, practiced, and generated are called conditioned, and the realized suchness is called unconditioned. Because the three vehicles are all accomplished based on suchness, they are called 'following the path'. The Sutra says that all sages are named because they have attained the unconditioned dharma, which is the meaning of this.

The third part, 'Following accordingly', clarifies the accomplishment of entering into practice. There are three points in it. First, it briefly marks out the eleven chapter headings. Second, it explains them in detail in order. Finally, it summarizes the abiding. In the initial marking, the Treatise only mentions 'mind', but here it says 'Bodhi-mind', which refers to the vessel capable of transcending the world. Explaining this marking, there are three points in the Treatise. The first is a brief explanation. First, 'depending on the common' refers to the mind being difficult to be relied upon by good, evil, purity, and defilement, so it is called common. Afflictions and karma are the second and third. Birth is the ninth, because the meaning of mutual generation is very close, so they are analyzed together. Again, 'common' refers to roots, desires, nature, and straightforwardness. These four are similar and are all vessels of Dharma, so they are called common. Defilement refers to the mind that causes afflictions. Afflictions, defilement, purity, etc., refer to habitual actions. Because habit has no separate self-nature, it exists by relying on the residual energy of defilement and purity, so defilement and purity are mentioned. Depending on definite and indefinite, etc., is to raise the difficulty of the three aggregates. Second, the similar meanings are explained separately. Speaking of roots, etc.

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次第者。明依根起信等故云次第也。何故依起。以相似故。云何相似。謂宿習為根依根起欲欲必似根。論經名信。謂深忍樂欲意與此同。習欲成性。性亦似欲。依性起現行直心。心又似性。但依前後定不定時。故有如此次第差別。三結釋名義。眾多釋林。難知釋稠。此二俱句故云難也。行者不正信義。遠師釋云。于理證信。能滅心想。心想滅故一切不行。由無證信心等集起故名為行。

第二知眾生諸心下別釋十一門即為十一段。初心難中三。先一句總。次九句別。論攝為八。謂前七各一。后二為一。遠云八中初四妄心。后四真心。妄中一約事二相三體四用。初言莊飾世心者。心以八識心能莊世也。論名心意識六種差別者。心謂賴耶。意是末那。識即六識。以心意各一。識中具六故。云六種八識不同故名差別。差別同處亦名雜相。二速轉等者是心上行相。即四相遷流。謂速轉是住異。以不停故。壞不壞是生滅。三無形者是心體性。謂觀彼心心相泯故名為離心。下釋以心身不可得故名離也。問第一義既非是心。何故此說。答以真性隨緣起此心故。如雲自性清凈心不染而染成就染心等。四無邊等者自相順行無量境界取故。謂攀緣之用是心自相。隨境非一故云無邊。下明真心。五清凈者自性不染故。此本性清凈也。六垢

【現代漢語翻譯】 現代漢語譯本 次第，是指明白依根而生起信心等等，所以稱為次第。為什麼依根而生起？因為相似的緣故。如何相似？因為宿世的習氣作為根，依根而生起慾望，慾望必定相似於根。論經中稱為信，是指深刻的忍耐、喜好和慾望，意念與此相同。習氣和慾望形成性格，性格也相似於慾望。依性格而生起現行的直心，心又相似於性格。只是因為前後、定不定時的關係，所以有這樣的次第差別。三結解釋名義。眾多的解釋像樹林一樣，難以理解，解釋稠密。這兩者都是語句，所以說是難。修行者不能正確地信解義理。慧遠法師解釋說，對於理證生起信心，能夠滅除心想。心想滅除的緣故，一切行為都停止。由於沒有證信、信心等聚集生起，所以稱為行。

第二，瞭解眾生的各種心念，以下分別解釋十一門，即分為十一段。初心中有三個難點。先用一句總說，然後用九句分別說明。論中概括為八個方面，即前七個各為一方面，后兩個合為一方面。慧遠法師說，八個方面中，前四個是妄心，后四個是真心。妄心中，第一是約事，第二是相，第三是體，第四是用。最初說『莊飾世心』，是指心以八識心能夠莊嚴世間。論中稱為『心意識六種差別』，心是指阿賴耶識（Alaya-vijnana），意是指末那識（Manas），識即是六識。因為心意各一，識中具有六種，所以說六種八識不同，所以稱為差別。差別相同之處也稱為雜相。第二，『速轉等』是心上的行相，即四相遷流，『速轉』是指住異，因為不停留的緣故，『壞不壞』是指生滅。第三，『無形』是心體的體性，是指觀察那個心，心相泯滅的緣故，稱為離心。下面解釋說，因為心身不可得，所以稱為離。問：第一義既然不是心，為什麼這裡這樣說？答：因為真性隨緣而生起這個心的緣故。如經云：『自性清凈心，不染而染，成就染心』等等。第四，『無邊等』是自相順行，取無量境界的緣故。是指攀緣的作用是心的自相，隨著境界不同而不同，所以說無邊。下面說明真心。第五，『清凈』是指自性不染的緣故，這是本性清凈。第六，『垢』

【English Translation】 English version 'Sequence' refers to understanding that faith and so on arise depending on the root, hence it is called 'sequence'. Why does it arise depending on the root? Because of similarity. How is it similar? Because past habits serve as the root, and desire arises depending on the root, and desire is necessarily similar to the root. In the scriptures, it is called 'faith', referring to deep endurance, liking, and desire, and intention is the same as this. Habits and desires form character, and character is also similar to desire. The direct mind of present action arises depending on character, and the mind is also similar to character. It is only because of the relationship of before and after, fixed and unfixed times, that there are such sequential differences. The three conclusions explain the names and meanings. Numerous explanations are like forests, difficult to understand, and the explanations are dense. Both of these are statements, so it is said to be difficult. Practitioners cannot correctly believe and understand the meaning. Master Huiyuan explains that faith arises from reasoning, which can extinguish thoughts. Because thoughts are extinguished, all actions cease. Because there is no accumulation and arising of verified faith, faith, etc., it is called action.

Second, understanding the various minds of sentient beings, the following explains eleven doors separately, which are divided into eleven sections. There are three difficulties in the initial mind. First, a sentence summarizes, and then nine sentences explain separately. The treatise summarizes it into eight aspects, that is, the first seven are each one aspect, and the last two are combined into one aspect. Master Huiyuan said that among the eight aspects, the first four are deluded minds, and the last four are true minds. Among the deluded minds, the first is about the event, the second is the appearance, the third is the substance, and the fourth is the function. The initial saying 'adorning the worldly mind' refers to the mind's ability to adorn the world with the eight consciousnesses. The treatise calls it 'six kinds of differences of mind, intention, and consciousness', where mind refers to Alaya-vijnana (storehouse consciousness), intention refers to Manas (mind consciousness), and consciousness refers to the six consciousnesses. Because mind and intention are each one, and consciousness has six, it is said that the six kinds of eight consciousnesses are different, so it is called difference. The same place of difference is also called mixed appearance. Second, 'rapid turning, etc.' is the behavior on the mind, that is, the four phases of change, 'rapid turning' refers to dwelling and change, because it does not stay, 'destruction and non-destruction' refers to arising and ceasing. Third, 'formless' is the nature of the mind body, which refers to observing that mind, and the mind appearance disappears, so it is called leaving the mind. The following explains that because the mind and body cannot be obtained, it is called leaving. Question: Since the first meaning is not the mind, why does it say this here? Answer: Because the true nature arises depending on conditions to create this mind. As the sutra says: 'The self-nature is pure mind, undefiled and defiled, accomplishing the defiled mind', etc. Fourth, 'boundless, etc.' is the self-appearance following the path, taking countless realms. It refers to the function of clinging is the self-appearance of the mind, which varies with different realms, so it is said to be boundless. The following explains the true mind. Fifth, 'pure' refers to the self-nature being undefiled, this is the original nature being pure. Sixth, 'dirt'

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無垢者。同煩惱不同煩惱。明在纏不染。七縛解者同使緣縛。性離名解。下二名因相者。謂願力業力引受報心。八以諸菩薩願力受生。幻起不實似同諂曲。然實成益故云質直。九餘眾生等隨業受生故云隨道也。論重分別中。言以自性清凈心故第六第七等者。釋六七二句染凈所由。謂若無第五性凈之心。即六七二句唯垢唯縛。無不垢不縛。又由此二句中染縛煩惱故。示后句中隨道受生。第二是菩薩知煩惱下明煩惱行稠林。于中先別顯。后總結。別中十句。論攝為三。謂初二各一。后八為一故也。初深相者遠入乃至有頂故。若小乘中非想非非想為頂。若大乘中至金剛定。二淺相者論經名行無邊相。謂無量善根修集之時。煩惱隨行難可知故。三染中有八句為三。初三明煩惱染。次二約生顯煩惱。后三約業明煩惱。初中言心伴相不相離相者是隨所縛即緣縛之義。迭共同事者釋共生義。心伴是也。謂心王與惑互相扶起也。迭共相依者釋不相離義。謂起已互依不相離也。共生不離者舉經雙結。二言使纏差別者是。以何縛者謂使也。以有使故。不得解脫故。說使為能縛之體。謂十使十纏故云差別。言煩惱使一義者舉經會釋。謂此辨煩惱。何故說使。以是一義故。若是一義。何故下文別明使行。但此十使有繫縛義。屬此門收。有隨逐義

屬後門攝。此經本中分出使纏。俱是能縛。三言是心相應等者是所縛事。謂心者出所縛體。心相應等舉經對顯。重釋不相應。示可得解脫者。以在纏心性恒本凈故。今此縛可有解脫。次隨道生等二句。約生明煩惱。論言身事生道界因者。明此煩惱與六道三界生身之事為所因故。生煩惱染示者結。此就生明煩惱故。后愛癡下三句。約染業明煩惱。三分中業因障解脫者。愛癡及見是為三分。愛是欲求。癡是有求。見是有邪。梵行求俱障解脫。釋為大過。言隨順世間身口意業不斷起因者。以憍慢愚癡造重罪業。明煩惱是三業罪因。以不斷故。乃至下總結。八萬四千者。準賢劫經說佛一代有三百五十度功德法門。謂始從光曜無極度終至分佈舍利度。一一各以六度為因。便有二千一百。以此對治四大六衰十種惱患。即成二萬一千。四大是內報身也。六衰是外六塵衰耗善法故名也。以此二萬一千各化四種眾生。一多貪。二多嗔。三多癡。四等分。即成八萬四千諸度法門。能障之結即是八萬四千煩惱。業等亦爾。下並準之。

第三是菩薩知業下明業行稠林中。亦先別後結。別中十句。初善等者明業能為六道因故。謂善中上者天因。中者人因。下是修羅。惡中三品三惡道因。無記非因。相對故說。又亦得有名言業義。二分別等者

【現代漢語翻譯】 現代漢語譯本：屬於後門攝（指攝取教義的類別）。此經本中分出使纏（指使眾生被煩惱束縛的因素）。使和纏都是能束縛眾生的。『三言是心相應等者』，是指被束縛的事物。所謂『心』，是指出被束縛的本體。『心相應等』，是援引經文來對照顯明。重新解釋『不相應』，是爲了顯示可以得到解脫。因為在纏縛中的心性，恒常本來是清凈的。所以現在的這些束縛是可以被解脫的。接下來『隨道生等二句』，是從生（輪迴）的角度來說明煩惱。論中說『身事生道界因』，是說明這些煩惱與六道三界眾生身之事，是互為因果的。『生煩惱染示者結』，這是就生來說明煩惱的緣故。後面的『愛癡下三句』，是從染業的角度來說明煩惱。三分中，『業因障解脫者』，愛、癡和見是這三分。愛是欲求，癡是有求，見是有邪見。梵行（清凈的行為）和求（追求）都會障礙解脫。解釋為大過失。『言隨順世間身口意業不斷起因者』，因為憍慢和愚癡造作嚴重的罪業，說明煩惱是身口意三業罪惡的根源，因為（煩惱）不斷。乃至下文是總結。『八萬四千者』，根據《賢劫經》所說，佛陀一代有三百五十度功德法門。從光曜無極度開始，到分佈舍利度結束。每一個都以六度為因，就有二千一百種。用這些來對治四大、六衰、十種惱患，就成了二萬一千種。四大是內報身（由過去業力所感的身體）。六衰是外六塵（色、聲、香、味、觸、法）衰耗善法，所以叫做六衰。用這二萬一千種法門，各自化度四種眾生：一、多貪；二、多嗔；三、多癡；四、等分（貪嗔癡等分）。就成了八萬四千種諸度法門。能障礙的結（煩惱）就是八萬四千種煩惱。業等也是這樣。下文也參照這個解釋。 第三是菩薩知業下，說明業行稠林中。也是先分別，后總結。分別中十句。最初的『善等者』，說明業能成為六道輪迴的原因。善業中，上等的善業是天道的因，中等的善業是人道的因，下等的善業是修羅道的因。惡業中，有三種品類的惡業，是三惡道的因。無記業（非善非惡的業）不是（輪迴的）原因。這是相對而言的說法。又可以有名言業的含義。第二句『分別等者』

【English Translation】 English version: This belongs to the category of 'taking in through the back door' (referring to a way of categorizing teachings). This scripture separately identifies 'anusayas' (latent tendencies) and 'paryavasthanas' (manifestations of defilements). Both 'anusayas' and 'paryavasthanas' are capable of binding. 'The three statements, such as 'corresponding to the mind,' refer to the things that are bound. The term 'mind' indicates the essence of what is bound. 'Corresponding to the mind, etc.' is used to clarify by referencing the scriptures. Re-explaining 'non-corresponding' is to show that liberation can be attained because the nature of the mind in bondage is inherently pure. Therefore, this bondage can be liberated. Next, the two sentences 'born along the path, etc.' explain afflictions in terms of birth (samsara). The treatise says, 'The cause of bodily affairs being born in the realms of existence' indicates that these afflictions and the affairs of beings born in the six realms and three realms are mutually causal. 'Afflictions born from defilement indicate knots (bonds)' This explains afflictions in terms of birth. The following three sentences beginning with 'love and ignorance' explain afflictions in terms of defiled karma. Among the three parts, 'karmic causes obstruct liberation': love, ignorance, and views are these three parts. Love is desire, ignorance is seeking existence, and views are wrong views. 'Brahma-conduct' (pure conduct) and seeking both obstruct liberation. This is explained as a great fault. 'The statement 'causes that constantly arise in accordance with worldly actions of body, speech, and mind' indicates that arrogance and ignorance create heavy sins, showing that afflictions are the cause of sins of body, speech, and mind because they are continuous. The following is a summary. 'Eighty-four thousand' is based on the Bhadrakalpika Sutra, which says that in the Buddha's lifetime, there are three hundred and fifty degrees of meritorious Dharma gates, starting from the degree of infinite radiance and ending with the degree of distributing relics. Each of these has six perfections as its cause, resulting in two thousand one hundred. These are used to counteract the four great elements, the six decays, and the ten kinds of afflictions, resulting in twenty-one thousand. The four great elements are the inner retribution body (the body resulting from past karma). The six decays are the external six sense objects (form, sound, smell, taste, touch, and dharma) decaying virtuous dharmas, hence the name 'six decays.' These twenty-one thousand methods each transform four kinds of beings: 1. those with much greed; 2. those with much anger; 3. those with much ignorance; 4. those with equal portions (of greed, anger, and ignorance). This results in eighty-four thousand Dharma gates of deliverance. The knots (afflictions) that can obstruct are the eighty-four thousand afflictions. Karma, etc., is also like this. The following also refers to this explanation. Thirdly, 'Bodhisattvas know karma' below explains the dense forest of karmic actions. It also first distinguishes and then summarizes. Among the distinctions, there are ten sentences. The first, 'good, etc.,' explains that karma can be the cause of the six realms of rebirth. Among good karmas, the highest good karma is the cause of the heavenly realm, the middle good karma is the cause of the human realm, and the lowest good karma is the cause of the Asura realm. Among evil karmas, there are three types of evil karma, which are the causes of the three evil realms. 'Non-specified karma' (karma that is neither good nor evil) is not a cause (of rebirth). This is a relative statement. It can also have the meaning of 'karma of names and words.' The second sentence, 'distinguishing, etc.'

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自性差別。思為自性。然有三種故名差別。謂審慮思決定思。此二在意地。未至身語名籌量時。未作故不可分別。發動思正在身語名作業時。善惡業成名可分別。三心伴等者方便差別。謂此業思共意識生各為心伴。隨其善惡生已。即薰本識成種。種似能薰故云不別生果。此釋不離也。四自然等者盡集果差別。謂無始時業自然唸唸滅壞。然集果不失故。言有為作業者釋自然滅。以是有為必無常故。因盡集者顯功能不亡。釋集果次第。此唸唸滅全能引果。行道滅亦分引果。如轉重為輕等。如此非一故云種種相次第也。五有報等者已受果未受果差別。謂過去生報業。現在已受名為有報。過去後報業。現在未受名為無報。非謂全無。六黑黑等者對差別。謂四業相對顯其差別。謂初二句善惡相對。后二句流無流相對。故俱舍第十七云。諸不善業一向名黑。染污性故。異熟亦黑。不可意故。色界善一向名白。不雜惡故以無色界不具中有生有二報。亦無身等三業故不說也。欲界善業名黑白。惡所雜故。異熟亦黑白。非愛黑雜故。諸無流業名非黑白。廣如彼說。言能盡業相者是無流業。業起者起賴緣故。受業法者能納果故。論經名為正受也。七無量等者是因緣差別。謂隨多因緣皆能起業。八世間等者未集已集差別。謂出世未集。世業已

【現代漢語翻譯】 現代漢語譯本 自性差別：『思』被認為是自性。然而，因為有三種『思』，所以稱為差別。這三種『思』是：審慮思（仔細考慮的思）、決定思（做出決定的思）。這兩種『思』存在於意地（manas-bhumi，意識的層面）。當『思』尚未作用於身語（身體和語言）時，被稱為籌量時（計劃階段）。因為尚未行動，所以無法區分善惡。發動思（行動的思）是指正在作用於身語的『思』，被稱為作業時（行動階段）。善業或惡業完成時，其結果可以被區分。三心伴等者（與三種心相應的等等）：方便差別（方法上的差別）。意思是，這種業思（karma-cetana，業的意圖）與意識共同產生，各自作為心的伴侶。隨著善或惡的產生，它們立即熏習本識（alaya-vijnana，根本識），形成種子。種子類似於能熏習者，所以說不會單獨產生結果。這解釋了『不離』的含義。四自然等者（自然等等）：盡集果差別（業盡和業集的結果的差別）。意思是，從無始以來，業自然地念念滅壞。然而，業集的結果不會消失，所以說『有為作業者』解釋了自然滅。因為是有為法（samskrta-dharma，有條件的事物），所以必然是無常的。『因盡集者』顯示了功能不會消失，解釋了業集結果的次第。這種唸唸滅壞完全能夠引生結果。行道滅（通過修行而滅）也能部分地引生結果，比如將重業轉為輕業等等。像這樣並非只有一種情況，所以說『種種相次第』。五有報等者（有報等等）：已受果未受果差別（已經接受果報和尚未接受果報的差別）。意思是，過去生中的報業（vipaka-karma，果報業），現在已經接受果報，被稱為『有報』。過去後報業（未來接受果報的業），現在尚未接受果報，被稱為『無報』。並非指完全沒有果報。六黑黑等者（黑黑等等）：對差別（相對的差別）。意思是，四種業相對，顯示其差別。前兩句是善惡相對，后兩句是流無流（有漏和無漏）相對。所以《俱舍論》第十七卷說：『所有不善業一概被稱為黑業，因為其性質是染污的。其異熟果（vipaka，果報）也是黑的，因為令人不悅。善業一概被稱為白業，因為不雜有惡。』因為無不具中有生有二報（沒有不完全具備中有和生有這兩種果報），也沒有身等三業（沒有身業等三種業），所以沒有說明。欲界（kama-dhatu，慾望界）的善業被稱為黑白業，因為與惡業相雜。其異熟果也是黑白的，因為非愛（不喜愛）的果報與黑業相雜。所有無漏業被稱為非黑白業，詳細內容如彼論所說。『能盡業相者』指的是無漏業。『業起者』是因為依賴因緣而生起。『受業法者』是能夠接受果報的。論經中稱之為『正受』。七無量等者（無量等等）：是因緣差別（因緣上的差別）。意思是，隨順多種因緣都能生起業。八世間等者（世間等等）：未集已集差別（未積聚和已積聚的差別）。意思是，出世間的業尚未積聚，世間的業已經積聚。

【English Translation】 English version The Differentiation of Self-Nature: 'Thought' is considered as self-nature. However, it is called differentiation because there are three types of 'thought'. These three types of 'thought' are: deliberation thought (careful consideration), decision thought (making a decision). These two types of 'thought' exist in the manas-bhumi (the level of consciousness). When 'thought' has not yet acted on body and speech, it is called the planning stage (che-liang-shi). Because it has not yet acted, it is impossible to distinguish between good and evil. Action thought (the thought of action) refers to the 'thought' that is acting on body and speech, and is called the action stage (zuo-ye-shi). When good or evil karma is completed, its results can be distinguished. 'Three mind-accompaniments, etc.': differentiation of means (fang-bian-cha-bie). It means that this karma-cetana (karma-yi-si, the intention of karma) arises together with consciousness, each as a companion of the mind. As good or evil arises, they immediately perfume the alaya-vijnana (a-lai-ye-shi, store consciousness), forming seeds. The seeds are similar to the perfumer, so it is said that they do not produce results separately. This explains the meaning of 'not separate'. Four 'natural, etc.': differentiation of exhausted and accumulated results (jin-ji-guo-cha-bie). It means that from beginningless time, karma naturally ceases and decays moment by moment. However, the accumulated results of karma do not disappear, so it is said that 'those who perform conditioned actions' explain natural cessation. Because it is a conditioned dharma (samskrta-dharma, you-wei-fa), it is necessarily impermanent. 'The exhaustion of causes and accumulation' shows that the function does not disappear, explaining the order of the accumulated results of karma. This moment-by-moment cessation is fully capable of producing results. The cessation of the path (xing-dao-mie) can also partially produce results, such as turning heavy karma into light karma, and so on. There is more than one situation like this, so it is said 'various aspects in order'. Five 'with retribution, etc.': differentiation of results already received and results not yet received (yi-shou-guo-wei-shou-guo-cha-bie). It means that the retribution karma (vipaka-karma, bao-ye) from past lives, which has already been received in the present, is called 'with retribution'. The future retribution karma (wei-lai-jie-shou-guo-de-ye) from the past, which has not yet been received in the present, is called 'without retribution'. It does not mean that there is no retribution at all. Six 'black black, etc.': differentiation of opposites (dui-cha-bie). It means that the four karmas are relative, showing their differentiation. The first two sentences are relative to good and evil, and the last two sentences are relative to outflow and non-outflow (you-lou-he-wu-lou). Therefore, the seventeenth volume of the Abhidharmakosa-bhasya (ju-she-lun) says: 'All unwholesome karmas are generally called black karmas because their nature is defiled. Their vipaka (yi-shu-guo, fruition) is also black because it is unpleasant.' Wholesome karmas are generally called white karmas because they are not mixed with evil.' Because there is no incomplete intermediate existence and the two retributions of existence (mei-you-bu-wan-quan-ju-bei-zhong-you-he-sheng-you-zhe-liang-zhong-guo-bao), and there are no three karmas of body, etc. (shen-ye-deng-san-zhong-ye), it is not explained. The wholesome karma of the desire realm (kama-dhatu, yu-jie) is called black and white karma because it is mixed with evil karma. Its vipaka is also black and white because the unpleasant retribution is mixed with black karma. All non-outflow karmas are called neither black nor white karmas, as detailed in that treatise. 'Those who can exhaust the characteristics of karma' refers to non-outflow karma. 'The arising of karma' is because it depends on conditions. 'Those who receive the dharma of karma' are able to receive retribution. In the sutras and treatises, it is called 'right reception'. Seven 'immeasurable, etc.': differentiation of causes and conditions (yin-yuan-cha-bie). It means that karma can arise according to many causes and conditions. Eight 'worldly, etc.': differentiation of not yet accumulated and already accumulated (wei-ji-ju-he-yi-ji-ju-de-cha-bie). It means that the karma of the supramundane has not yet been accumulated, and the karma of the mundane has already been accumulated.

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集。九現報等者明三時定不定故。現作現受名為現報。次來生受名為生報。于第二生已后受者名為后報。於此三中有定不定也。十隨諸乘等。三種乘中有定不定。謂退不退也。非乘世間中。易度難度為定不定故。論經于乘非乘各有定不定業可知。下結八萬等可知。

第四是菩薩知諸根下明根行稠林別中。一軟中上者是說器故。謂是說法所授之器。亦名鈍根中根利根。謂速受名利。遲受是鈍。中容是中。又受深名利。受淺名鈍。中容可知。又廣受少受中受亦爾。各通教理。準之可見。二先後際等者根轉差別。前後根者解先後際根也。前根下增平故者解別異不別異。謂前是能生后是所生。所生若增前根即下。所生若下前根即增。相似則平。三上中下者三性差別。謂三乘性別。上者大乘。中是中乘。下是小乘。四煩惱伴者煩惱染差別。謂喜樂等五受根。隨煩惱習使染故云煩惱伴不相離也。俱舍第三云。于雜染中。樂等五受有增上用所以者。何由契經說於樂受貪隨增。于苦受瞋隨增。于不苦不樂受無明隨增故。解云增上用是根義。五隨諸乘等者定不定差別。於三乘中。於世間中者此解乘非乘也。定不定熟不熟者總釋。謂大乘中熟者定。不熟不定。小乘中熟者不定。轉向大故。於三乘中各定者各于自乘中解脫故云一一乘等

【現代漢語翻譯】 現代漢語譯本 集。『九現報』等說明了三時（過去、現在、未來）的定與不定。『現作現受』名為『現報』。下次轉生承受果報名為『生報』。于第二生之後承受果報的名為『后報』。在這三種果報中有定與不定。『十隨諸乘』等，三種乘（聲聞乘、緣覺乘、菩薩乘）中有定與不定，指的是退轉與不退轉。『非乘世間』中，容易度化與難以度化為定與不定。論經中關於乘與非乘各有定與不定業可以得知。下面總結的八萬等可以得知。

第四是菩薩知諸根下，說明根行稠林的區別。一，『軟中上』是說根器，指的是說法所授予的對象，也稱為鈍根、中根、利根。快速接受名利的是利根，遲緩接受的是鈍根，中等接受的是中根。接受深奧的是利根，接受淺顯的是鈍根，中等接受可以類推。廣泛接受、少量接受、中等接受也是如此，各自貫通教理，可以參照理解。二，『先後際』等是根的轉變差別。『前後根』是理解先後際的根。『前根下增平故』，解釋了別異與不別異。前面是能生，後面是所生。所生如果下降，前根就增長；所生如果增長，前根就下降；相似則持平。三，『上中下』是三種性質的差別，指的是三乘（聲聞乘、緣覺乘、菩薩乘）的性別。上等是大乘，中等是中乘，下等是小乘。四，『煩惱伴』是煩惱染污的差別，指的是喜、樂等五種受根。隨順煩惱習氣而染污，所以稱為『煩惱伴』，不相分離。『俱舍』第三卷說：『在雜染中，樂等五受有增上作用。』為什麼呢？因為契經說，對於樂受，貪隨之增長；對於苦受，嗔隨之增長；對於不苦不樂受，無明隨之增長。』解釋說，增上作用是根的含義。五，『隨諸乘』等是定與不定的差別。在三乘中，在世間中，這裡解釋了乘與非乘。定不定、成熟不成熟是總體的解釋。大乘中成熟的是定，不成熟的是不定。小乘中成熟的是不定，因為可以轉向大乘。在三乘中各自確定，是因為各自在自己的乘中解脫，所以說一一乘等。

【English Translation】 English version Collection. 'Nine kinds of immediate retribution' and others explain the definiteness and indefiniteness of the three times (past, present, future). 'Doing now, receiving now' is called 'immediate retribution'. Receiving the consequences in the next life is called 'subsequent retribution'. Receiving the consequences after the second life is called 'later retribution'. Among these three types of retribution, there are definiteness and indefiniteness. 'Ten following the various vehicles' and others, the three vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) have definiteness and indefiniteness, referring to regression and non-regression. In the 'non-vehicle world', easy to liberate and difficult to liberate are definiteness and indefiniteness. In the treatises and sutras, it can be known that there are definite and indefinite karmas for both vehicle and non-vehicle. The summary below of eighty thousand and others can be known.

Fourth, 'the Bodhisattva knows the various roots' below explains the differences in the dense forest of roots and practices. One, 'soft, medium, and superior' refers to the capacity of the recipient, referring to the object to whom the Dharma is taught, also called dull roots, medium roots, and sharp roots. Quickly accepting fame and gain is sharp roots, slowly accepting is dull roots, and moderately accepting is medium roots. Accepting profound teachings is sharp roots, accepting shallow teachings is dull roots, and moderate acceptance can be inferred. Broadly accepting, accepting a small amount, and accepting a medium amount are also the same, each connecting to doctrine and principle, which can be referred to for understanding. Two, 'prior and subsequent limits' and others are the differences in the transformation of roots. 'Prior and subsequent roots' are the roots for understanding prior and subsequent limits. 'Prior roots decrease, increase, and equalize' explains the difference and non-difference. The former is the cause, and the latter is the effect. If the effect decreases, the prior root increases; if the effect increases, the prior root decreases; if they are similar, they equalize. Three, 'superior, medium, and inferior' are the differences in the three natures, referring to the genders of the three vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna). Superior is Mahāyāna (Great Vehicle), medium is Madhyamaka (Middle Vehicle), and inferior is Hīnayāna (Small Vehicle). Four, 'accompanied by afflictions' is the difference in the defilement of afflictions, referring to the five feeling aggregates such as joy and pleasure. Following the habits of afflictions and being defiled, so it is called 'accompanied by afflictions', inseparable. The third volume of the Abhidharmakośa says: 'In mixed defilement, the five feelings such as pleasure have an increasing function.' Why? Because the sutras say that for pleasant feelings, greed increases; for painful feelings, anger increases; for neither-painful-nor-pleasant feelings, ignorance increases.' The explanation says that the increasing function is the meaning of the root. Five, 'following the various vehicles' and others are the differences between definite and indefinite. In the three vehicles, in the world, this explains vehicle and non-vehicle. Definite and indefinite, mature and immature, are general explanations. In Mahāyāna, those who are mature are definite, and those who are immature are indefinite. In Hīnayāna, those who are mature are indefinite because they can turn to Mahāyāna. Being definite in each of the three vehicles is because each is liberated in their own vehicle, so it is said that each vehicle is equal.

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也。報定者舍者於世間中。定不可化令入道故暫舍也。此約初教大乘。許五性別故作是說。六隨根轉等者。順行差別有三種順行。一依身順行者。根法依於六入之身迭共相轉。六入展轉故此釋隨根轉也。二生滅順行輕壞故。此釋易壞也。三觀行取相者釋深取相。七增上等者聲聞凈差別。行增上障滅能成義故。望凡為行增。此釋初句。次斷障行成。釋不可壞。八轉不轉者菩薩凈差別。地前名轉。地上不轉。又前七地名轉。八地已上名為不轉。九三世等者示一切根攝差別。初行名始。正修方便。終成名熟。約此三時辨根差別。謂根與行俱名為共生。以行有始終根亦隨爾。下結可知。第五欲六性七直心。各軟中上。論云如是性入者。釋不廣說所由。以根等四法性相順入故不廣釋也。第八知諸使下明使行稠林。使者隨逐縛義。從喻名使。如公使逐賊得便繫縛。煩惱亦爾。隨逐眾生得便繫縛。十句中初四句明何處隨逐。后六句以何隨逐。前中四處隨逐。一句約心明處。謂共非報心生不共報心生。二約界明處。欲界下色中無色上。當界起心名心相應異界相望即不相應。使即不爾。一切相應故云不離相也。論經有遠入故者約位明處。乃至有頂經欠此門也。三約時明處。言無始來惱眾生者。無邊世界唯智怖畏如怨賊。以未曾有聞思修智

【現代漢語翻譯】 現代漢語譯本 也。所謂『報定者舍者』（報應已定的人和可以捨棄的人）在世間中，因為報應已定的人無法被教化進入佛道，所以暫時捨棄。這是針對初教大乘（初期大乘佛教）而言，因為允許五種根性的差別，所以這樣說。 『六隨根轉等者』（六根隨著根性轉變等等），順應根性的差別有三種：一是『依身順行者』（依賴身體的順應），根和法依賴於六入（眼、耳、鼻、舌、身、意）之身，互相交替轉變。六入輾轉變化，所以這樣解釋『隨根轉』。二是『生滅順行輕壞故』（生滅的順應容易壞滅），所以解釋為『易壞』。三是『觀行取相者』（觀行執取表相），解釋為『深取相』。 『七增上等者』（七增上等等）指聲聞（小乘佛教徒）的清凈差別。修行增上，障礙滅除，能夠成就意義。相對於凡夫而言，修行為增上，所以解釋第一句。其次，斷除障礙，修行成就，解釋『不可壞』。 『八轉不轉者』（八轉不轉等等）指菩薩（大乘佛教徒）的清凈差別。菩薩在初地之前名為『轉』，地上之後不『轉』。或者說，前七地名為『轉』，八地以上稱為『不轉』。 『九三世等者』（九三世等等）是爲了說明一切根性的攝受差別。最初的修行名為『始』（開始），正式的修習方便名為『正』，最終的成就名為『熟』（成熟）。根據這三個時間階段來辨別根性的差別。所謂根與修行共同生起，稱為『共生』。因為修行有始終，根性也隨之如此。下面的內容可以類推得知。 第五，『欲六性七直心』（慾望、六種根性、七種直心），各有軟、中、上三種。論中說『如是性入者』（像這樣根性進入），解釋不詳細說明的原因，是因為根等四法（根、境、識、行）的性質相互順應進入，所以不詳細解釋。 『第八知諸使下』（第八瞭解諸煩惱），說明煩惱的稠密。『使』（煩惱）是隨逐、束縛的意思，從比喻上稱為『使』。如同公差追逐盜賊，抓住后便捆綁起來。煩惱也是如此，隨逐眾生，抓住機會就束縛他們。 十句中，前四句說明在何處隨逐，后六句說明用什麼隨逐。前四句從四個方面說明隨逐之處。一句從心說明處所，即與非報應之心共同生起，與不共報應之心共同生起。二句從界說明處所，即欲界下、色界中、無色界上。在當界生起的心與心相應，與異界相對望則不相應。煩惱卻不是這樣，一切都相應，所以說『不離相』。 論和經中有『遠入故者』（因為有深遠進入的緣故），是從果位上說明處所，乃至有頂天（三界最高處）的經典缺少這個部分。三句從時間上說明處所，說『無始來惱眾生者』（從無始以來惱亂眾生），無邊世界只有智慧才能使人無所畏懼，如同怨賊一般。因為沒有聽聞、思考、修習的智慧。

【English Translation】 English version Also. 'Those who are destined for retribution and those who can be relinquished' (those whose karmic retribution is fixed and those who can be abandoned) in the world, because those whose retribution is fixed cannot be taught to enter the Buddhist path, they are temporarily abandoned. This is in reference to the early Mahayana (early Mahayana Buddhism), because it allows for the differentiation of five types of faculties, hence this statement. 'The six follow the faculties' transformation, etc.' (the six senses transform according to the faculties, etc.), there are three types of accordance with the faculties' differences: First, 'those who accord with the body' (dependence on the body's accordance), the faculties and dharmas rely on the body of the six entrances (eye, ear, nose, tongue, body, mind), mutually transforming. The six entrances revolve and change, hence this explanation of 'following the faculties' transformation.' Second, 'the arising and ceasing accord is easily destroyed,' hence the explanation of 'easily destroyed.' Third, 'those who observe and grasp appearances' (observing practices that grasp at appearances), explained as 'deeply grasping at appearances.' 'The seven enhancements, etc.' (the seven enhancements, etc.) refer to the purity differences of the Sravakas (Hinayana Buddhists). Cultivation enhances, obstacles are eliminated, and meaning can be accomplished. Relative to ordinary beings, cultivation is enhancement, hence the explanation of the first sentence. Secondly, eliminating obstacles and accomplishing cultivation explains 'indestructible.' 'The eight turning and non-turning' (the eight turning and non-turning, etc.) refer to the purity differences of Bodhisattvas (Mahayana Buddhists). Bodhisattvas before the first Bhumi (stage) are called 'turning,' after the Bhumi they do not 'turn.' Or rather, the first seven Bhumis are called 'turning,' and the eighth Bhumi and above are called 'non-turning.' 'The nine three times, etc.' (the nine three times, etc.) are to illustrate the differences in the reception of all faculties. The initial cultivation is called 'beginning,' the formal practice of skillful means is called 'correct,' and the final accomplishment is called 'mature.' Based on these three time stages, the differences in faculties are distinguished. The so-called faculties and cultivation arising together are called 'co-arising.' Because cultivation has a beginning and an end, the faculties also follow suit. The following content can be inferred. Fifth, 'desire, six natures, seven straight minds' (desire, six types of faculties, seven types of straight minds), each has three types: soft, medium, and superior. The treatise says 'those who enter such nature' (those who enter such nature), the reason for not explaining in detail is because the nature of the four dharmas (faculties, objects, consciousness, actions) are mutually compliant and enter, hence not explaining in detail. 'Eighth, knowing all the afflictions below' (Eighth, understanding all the afflictions), explains the density of afflictions. 'Affliction' (Klesha) means to follow and bind, and is called 'affliction' from the metaphor. Just like a public servant chasing a thief, grabbing them and tying them up. Afflictions are also like this, following sentient beings, seizing the opportunity to bind them. In the ten sentences, the first four sentences explain where they follow, and the last six sentences explain with what they follow. The first four sentences explain the places of following from four aspects. One sentence explains the place from the mind, that is, arising together with non-retribution mind, and arising together with non-common retribution mind. The second sentence explains the place from the realm, that is, below the desire realm, in the middle of the form realm, and above the formless realm. The mind arising in the current realm is corresponding with the mind, and looking at the different realms is not corresponding. Afflictions are not like this, everything is corresponding, hence saying 'not separated from the appearance.' The treatise and sutras have 'because of far entry' (because of the reason of deep entry), which explains the place from the position of fruition, even the sutras of Akanistha (the highest of the three realms) lack this part. The third sentence explains the place from the time, saying 'those who have troubled sentient beings since beginningless time' (those who have troubled sentient beings since beginningless time), only wisdom can make people fearless in the boundless world, just like a resentful thief. Because there is no wisdom of hearing, thinking, and cultivating.

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。是故不滅。恒惱眾生。四約行明處。禪等相違者世間禪等不能滅心隨順行。若無使隨此禪等諸德即成出世。與彼出世正修相違不令得出。下明以何隨逐。有六種隨逐。一有不斷是標也。以有不斷等釋也。謂以有使故。能令三有相似相續故云三界系也。此約前處以明隨逐。二遠時隨逐由無始來使隨逐故。令無量善心不得現前故云無量心等也。三一身生隨逐。是標也。謂就今一身明現種隨逐。下釋眼等入門者是六根也。六種生集識者是依根所生六識也。同生隨逐者明使于根識俱生隨逐。此是現行及阿梨耶薰者。此薰本識。明種子隨逐種現相資令煩惱滋茂故云開煩惱門也。論經開諸入門者。約六入等起惑處也。四不實隨逐者。不得實對治故云不知對治。五微細隨逐下釋微細相。謂於三界九地中六入處煩惱身隨逐故。以使微細不可見故名無所有。如麻中油不可現見。論經隨順者明是有也。不隨順者明其是細同此無所有也。六離苦隨逐出世間行。余行不能離故云無聖道等。第九是菩薩下知生行稠林。于中八句。一身種種。明形類不同故云生差別。二由業異生。別經無此句。三住處種種。明六道不同故云地獄等也。四色相上下種種。明三界不同故云色無色界等。問既是無色。何故言色上下。答依大乘無色界中有微細色。是色中上

也。想中上下亦爾。外道為無想實有細想。五同外色因種種。明類同草木依地等生故云業是由等。六自相種種。謂名色共本識生。是報自體故云名色共等。七本順生因種種。若正應言順本生因。從癡愛生。還順彼故云癡愛等。八集苦諦種種差別者。現生能集未來之苦。三求眾生集苦不同名種種別。言欲生者。復有樂有眾生愛自身他身。心著相。往來上地獄取著故。解云此是有求眾生愛自界是自身。愛他界是他身。由著相故。于上地獄往來故也。欲作欲受者。論經名欲受者。樂貪共取處處求故。此是欲求眾生以貪及取處處追求故也。不樂等者是邪梵行求眾生。小大無量釋三界。無想是別舉無想天。以外道取彼為涅槃故。輪轉釋相續。理實輪轉妄為出想故也。第十是菩薩下知習氣行稠林中有十。初一是因習氣。謂過去所作善惡等業。彼習氣與今現果。或同現起。或不同起故。云有起不起。二是果習氣。道謂六道。薰是彼習。如從天來今猶鮮凈等。廣說道習。如大威燈光仙人所問經內應知。故云隨所生等。三是緣習氣。親近眾生薰。如近善人即便善等。故云隨眾生等。四是起作習。隨所起煩惱。如數起貪等即成串習。隨所作業亦有習氣。如陶師之子堪修數息等故云隨業煩惱。五是業習氣。謂所作善等有串習故云善不善等。六

【現代漢語翻譯】 現代漢語譯本 也。想蘊中的上下也是如此。外道認為無想是真實存在的，實際上有微細的想。五、外色因種種。說明種類相同，如同草木依賴土地等生長，所以說業是原因等。六、自相種種。指名色共同從本識生起，是報的自體，所以說名色共同等。七、本順生因種種。如果正確來說，應是順本生因。從愚癡和愛產生，還順從它們，所以說愚癡愛等。八、集苦諦種種差別。現生能積聚未來之苦。三求眾生積聚苦的不同，名為種種差別。說到『欲生』，是指還有樂有眾生愛自身和他身，心執著于相，在上地獄往來取著。解釋說，這是有求眾生愛自己的界是自身，愛其他的界是他人身。由於執著于相，所以在上地獄往來。『欲作欲受』，論經中名為『欲受者』，是樂於貪愛共同取著，處處追求。這是欲求眾生以貪和取處處追求的緣故。『不樂等』，是邪梵行求眾生。大小無量，解釋三界。無想是特別舉出無想天，因為外道認為那裡是涅槃。輪轉，解釋為相續。實際上是輪轉，卻妄想為出離。第十是菩薩下知習氣行稠林中有十種。第一種是因習氣。指過去所作的善惡等業。這些習氣與現在的結果，或者同時現起，或者不同時現起，所以說『有起不起』。第二種是果習氣。道指六道。薰是那些道的習氣，如同從天上來，現在仍然鮮明清凈等。廣泛地說說道的習氣，如《大威燈光仙人所問經》內所說，應當知道。所以說『隨所生等』。第三種是緣習氣。親近眾生被薰染，如同親近善人就變得善良等。所以說『隨眾生等』。第四種是起作習。隨著所生起的煩惱，如屢次生起貪心等，就形成串習。隨著所造作的業，也有習氣。如同陶師的兒子擅長修習數息等，所以說『隨業煩惱』。第五種是業習氣。指所作的善等有串習，所以說『善不善等』。六

【English Translation】 English version Also, it is the same for the upper and lower realms in the Skandha of Thought (想, xiǎng). Non-Buddhist schools believe that the realm of 'no thought' (無想, wú xiǎng) is real, but in reality, there are subtle thoughts. Five, various causes of external form (外色, wài sè). This explains that they are of the same kind, like plants relying on the earth to grow, so it is said that karma (業, yè) is the cause, etc. Six, various self-characteristics (自相, zì xiàng). This refers to name and form (名色, míng sè) arising together from the fundamental consciousness (本識, běn shí), which is the self of retribution, so it is said that name and form are together, etc. Seven, various causes that accord with the fundamental arising (本順生因, běn shùn shēng yīn). If stated correctly, it should be 'causes that accord with the fundamental arising'. They arise from ignorance (癡, chī) and craving (愛, ài), and still accord with them, so it is said 'ignorance and craving, etc.' Eight, various differences in the Truth of the Accumulation of Suffering (集苦諦, jí kǔ dì). The present life can accumulate suffering for the future. The accumulation of suffering differs among the three types of beings seeking existence, which are called various differences. When it is said 'desiring to be born' (欲生, yù shēng), it refers to beings who still have delight in existence (樂有, lè yǒu), loving themselves and others, with their minds attached to forms, going back and forth in the upper and lower realms, grasping and clinging. It is explained that these are beings seeking existence who love their own realm as themselves and love other realms as others. Because of attachment to forms, they go back and forth in the upper and lower realms. 'Desiring to do and desiring to receive' (欲作欲受, yù zuò yù shòu), in the sutras, it is called 'those desiring to receive' (欲受者, yù shòu zhě), which means delighting in greed and jointly grasping, seeking everywhere. This refers to beings seeking desire who seek everywhere with greed and grasping. 'Not delighting, etc.' refers to beings seeking through wrong ascetic practices (邪梵行, xié fàn xíng). Great and immeasurable, explaining the three realms. The realm of 'no thought' (無想, wú xiǎng) is specifically mentioned because non-Buddhists consider it to be Nirvana. 'Transmigration' (輪轉, lún zhuǎn) is explained as continuity. In reality, it is transmigration, but they falsely imagine it to be liberation. Tenth, the Bodhisattva knows the ten types of habitual tendencies (習氣, xí qì) in the dense forest of actions. The first type is the habitual tendency of causes. This refers to the good and bad karma (業, yè) done in the past. These habitual tendencies and the present result either arise simultaneously or do not arise simultaneously, so it is said 'sometimes arising, sometimes not arising'. The second type is the habitual tendency of results. The 'path' (道, dào) refers to the six paths of rebirth. 'Perfuming' (薰, xūn) refers to the habitual tendencies of those paths, like coming from the heavens and still being fresh and pure, etc. To speak extensively about the habitual tendencies of the path, it should be known as explained in the Sutra Asked by the Greatly Majestic Light Immortal (大威燈光仙人所問經, Dà Wēi Dēngguāng Xiānrén Suǒ Wèn Jīng). Therefore, it is said 'according to where one is born, etc.' The third type is the habitual tendency of conditions. Being perfumed by being close to beings, like becoming good by being close to good people, etc. Therefore, it is said 'according to beings, etc.' The fourth type is the habitual tendency of arising and acting. Following the arising of afflictions, like repeatedly arising greed, etc., which forms a habitual pattern. Following the karma one creates, there are also habitual tendencies, like the son of a potter being skilled in practicing breath counting, etc., so it is said 'according to karma and afflictions'. The fifth type is the habitual tendency of karma. This refers to the habitual pattern of good deeds, etc., so it is said 'good and not good, etc.' Six

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厭離欲等便有串習。后易斷除故云離欲等也。七中陰望現以說習氣。如人現在樂修梵行至中陰中亦無慾染故云隨後身等。謂在後中陰身處有前本有習也。八與果次第薰。謂隨一串習於諸趣中次第受身。皆有彼習故云次第等。九世間禪因薰下釋成。由彼禪中不斷煩惱。煩惱牽故生於上界。猶有彼習故云久遠等也。此經欠后二句。一邪正相對。謂同法是二乘解脫。以諸外道不同佛法故名為異。彼取無想以為解脫。於此邪正各有習氣故名為薰。故云有實不實。實是小乘。不實是外。二大小乘相對。謂於三乘人法。隨有見聞親近。皆有習氣故云也。第十一是菩薩下知三聚行稠林。論中為五。初一約種姓以分三聚。謂無涅槃法者是邪定。有涅槃法者是正定。正定中三乘各別。一向自定離此二。是不定種姓。論略不釋此。論就初教釋應知。二約解惑以分三聚。謂正見是善行因。三善根中正見一種。定起善業名為正定。無貪無瞋不定起善。名為不定。邪見是惡行因。諸煩惱中。邪見一種定起惡業名為邪定。餘名不定。三約行業以分三聚。謂五逆中一一逆罪。定招惡道名為邪定。信等五根定招善道名為正定。不同此二名為不定。四約邪正位以分三聚。謂翻彼八正名八邪。因此以立外道邪位。名為邪定。正性離生名為正位。因此以立聲聞

正位。名為正定。五直約大乘菩薩得失以分三聚。言深入邪聚難轉者。論經名妒吝惡行不轉邪定相。謂忌他勝己。不以法施捨可化機故名為妒。慳財不施故名吝過。能生他苦名惡行不轉者。謂殺盜等也。波羅蜜相違者。此中六蔽障六度行故名相違。謂妒障后三慧定進也。吝障施行。惡行障于戒忍二行。由此障故。令諸菩薩正行不成就為邪定。正定不定準釋可知。佛子下通結於前三種成就可知。

第四菩薩住是地下明說成就。于中先總后別。總中知眾生諸行者。牒入行知法器也。隨其解脫等者。正明稱根說法令得解脫。是菩薩化下別明說成。文有四段。義有三重。一盡此初段是智成就。二為大法師下一段亦智成亦口業成。三用無量慧下唯口業成。四得陀羅尼下是法師成就。初段中二。先明隨所知者是所說法。二隨所依者是所逗器。前中化眾生法者說解脫器得熟故。謂說化法令諸眾生解脫器熟也。度眾生法者解脫體正度故。謂正令其得解脫果。然此所得解脫差別即不出三乘故云如實知而為說等。二如實隨眾生下明隨所依中。先總明隨器說法。二隨心下別辨也。說法對器解隨心。言隨應度者授對治法。解論經隨使謂隨使對治故。上二句是化法器也。言所說法器成者明度法器。解隨根等。以器成說法故。言隨行處者隨心

【現代漢語翻譯】 現代漢語譯本

正位，名為正定（Samadhi）。五種正直的行為與大乘菩薩的得失相關，可以分為三類。說到深入邪聚難以轉變，論經中稱之為嫉妒、吝嗇、惡行，這些都是不轉變的邪定（Micchā Samādhi）之相。嫉妒是指忌諱他人勝過自己，不以佛法施捨給可以教化的人，因此稱為嫉妒。慳吝錢財而不施捨，因此稱為吝嗇。能夠使他人痛苦，稱為惡行，不轉變是指殺盜等行為。與波羅蜜（Pāramitā）相違背，這裡指的是六種障礙遮蔽了六度（Ṣaṭ Pāramitā）的修行，因此稱為相違背。嫉妒障礙了後面的智慧、禪定、精進。吝嗇障礙了佈施。惡行障礙了持戒和忍辱兩種修行。由於這些障礙，使得菩薩的正行不能成就，成為邪定。正定和不定可以參照解釋來理解。『佛子』以下是總結前面三種成就，可以理解。 第四，菩薩安住於此地，明確說明成就。其中先總說后別說。總說中，『知眾生諸行』，是指了解眾生根器，以便於教化。『隨其解脫等』，正是說明根據根器說法，使眾生得到解脫。『是菩薩化』以下，分別說明成就。文有四段，義有三重。第一，從這段開頭到結尾是智慧成就。第二，『為大法師』以下一段，既是智慧成就也是口業成就。第三，『用無量慧』以下，只有口業成就。第四，『得陀羅尼』以下，是法師成就。第一段中分為兩部分。首先說明『隨所知者』是所說的法。第二，『隨所依者』是所教化的對象。前面部分，『化眾生法』是指說法使解脫的根器成熟。『度眾生法』是指解脫的本體，真正地度化。然而，這裡所得到的解脫的差別，沒有超出三乘（Triyāna），因此說『如實知而為說』等。第二，『如實隨眾生』以下，說明隨所依中，先總說隨根器說法，第二，『隨心』以下分別辨別。說法針對根器，理解隨心。說到『隨應度者』，授予對治之法。理解論經中『隨使』，是指隨煩惱而對治。上面兩句是教化眾生的根器。說到『所說法器成者』，說明度化眾生的根器。理解『隨根』等，因為根器成熟才說法。說到『隨行處者』，隨心。

【English Translation】 English version

The correct position is called Right Concentration (Samādhi). The five upright conducts are related to the gains and losses of Mahāyāna Bodhisattvas and can be divided into three categories. Regarding those deeply entrenched in the evil group and difficult to transform, the scriptures refer to them as jealousy, stinginess, and evil deeds, which are the characteristics of unchangeable Wrong Concentration (Micchā Samādhi). Jealousy refers to being envious of others surpassing oneself and not bestowing the Dharma upon those who can be taught, hence it is called jealousy. Being miserly with wealth and not giving it away is called stinginess. Being able to cause suffering to others is called evil deeds, and 'unchangeable' refers to actions such as killing and stealing. Contradictory to the Pāramitās (Pāramitā), here it refers to the six hindrances that obscure the practice of the Six Perfections (Ṣaṭ Pāramitā), hence it is called contradictory. Jealousy hinders the later wisdom, concentration, and diligence. Stinginess hinders giving. Evil deeds hinder the two practices of precepts and patience. Because of these hindrances, the Bodhisattva's right conduct cannot be accomplished and becomes Wrong Concentration. Right Concentration and Undetermined Concentration can be understood by referring to the explanation. 'Buddha-son' below summarizes the previous three accomplishments, which can be understood. Fourthly, the Bodhisattva dwells on this ground, clearly stating the accomplishment. Among them, the general is stated first, then the specific. In the general statement, 'knowing the various actions of sentient beings' refers to understanding the capacities of sentient beings in order to teach them. 'According to their liberation, etc.' precisely explains that the Dharma is taught according to their capacities, enabling sentient beings to attain liberation. 'This Bodhisattva's transformation' below specifically explains the accomplishment. The text has four sections and three layers of meaning. First, from the beginning to the end of this section is the accomplishment of wisdom. Second, the section from 'being a great Dharma master' below is both the accomplishment of wisdom and the accomplishment of verbal karma. Third, from 'using immeasurable wisdom' below, only the accomplishment of verbal karma. Fourth, from 'obtaining Dhāraṇī' below, is the accomplishment of a Dharma master. The first section is divided into two parts. First, it explains that 'what is known' is the Dharma that is spoken. Second, 'what is relied upon' is the object being taught. In the previous part, 'transforming sentient beings with the Dharma' refers to speaking the Dharma to ripen the capacity for liberation. 'Delivering sentient beings with the Dharma' refers to the essence of liberation, truly delivering them. However, the differences in liberation obtained here do not exceed the Three Vehicles (Triyāna), hence it is said 'knowing the truth and speaking accordingly', etc. Second, 'truly according to sentient beings' below explains that among what is relied upon, the general statement is that the Dharma is taught according to their capacities, and second, 'according to the mind' below distinguishes them separately. Speaking the Dharma is aimed at the capacity, understanding according to the mind. When it is said 'according to those who should be delivered', the antidote Dharma is given. Understanding 'according to the afflictions' in the scriptures refers to treating them according to the afflictions. The above two sentences are the capacities of sentient beings to be taught. When it is said 'the vessel of the Dharma that is spoken is accomplished', it explains the vessel of sentient beings to be delivered. Understanding 'according to the roots', etc., is because the vessel is mature that the Dharma is spoken. When it is said 'according to the place of practice', it is according to the mind.

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所行境界之處。即以彼喻令其生解。名為彼器。言隨智慧處者。依前生解為令起種種異行。名為彼器。言知一切行等二句者。乃至得成就器。明依行成德之器。言隨趣等者隨辭辯器。謂生業煩惱久習難除。勝辯教化方令舍離故。名生等為辭辯之器也。薰解習氣。同行解轉。此中略無定等三聚。言隨乘等者。論經信是三乘因。能乘出器故也。第二是菩薩住此地下明亦智成就亦口業成。是故論中先徴問口業。結云智成。從前為智。知說儀故。從后口業。具二十種法師德故。論中說者是其口業明入深義也。持者是智成顯守護法也。其二十種法師事如論具說應知。第三用無量下正明口業成就。于中二。先略明四無礙智慧起口言。后廣以十門次第分別。前中用智方便者牒前起后也名前所說為智方便。用彼起此無礙智也。下明依四無礙智起言辭說法所得無礙無暫間動故云不壞。四無礙義廣如別章。但無礙解體是后得智。就所緣境分為四種。一法體者明法自體。二法境界體者於法體上有差別義。三正得與眾生者。依自所得說與眾生。四正求與無量門者。隨諸眾生正求差別與無量門。下重釋中。初釋法無礙中遠離二邊。生法所攝者遮余法故名離二邊。表自體故名生法攝。如色礙相。舉例顯示。等餘一切。二釋義無礙中。彼遠離等牒舉前

【現代漢語翻譯】 現代漢語譯本 所行境界之處，就用那（彼）個比喻使他們產生理解，這叫做『彼器』。『言隨智慧處者』，意思是依據前面產生的理解，爲了讓他們生起種種不同的行為，這叫做『彼器』。『言知一切行等二句者』，乃至獲得成就之器，說明依據行為成就功德之器。『言隨趣等者』，是隨順言辭辯才之器。意思是說，眾生的業、煩惱長久熏習難以去除，只有憑藉殊勝的辯才教化才能讓他們舍離，所以說生等是言辭辯才之器。熏習理解的氣息，同行理解的轉變。這裡省略了不定等三聚。『言隨乘等者』，論、經、信是三乘的因，能夠乘載出離之器。 第二是菩薩住在此地下，說明既有智慧成就，也有口業成就。因此，《論》中先征問口業，總結說智慧成就。從前面來說是智慧，因為知道說話的儀軌；從後面來說是口業，具備二十種法師的德行。論中所說的是口業，說明深入深奧的義理。『持者』是智慧成就，顯示守護佛法。那二十種法師的事蹟，如《論》中詳細所說，應當知曉。 第三用無量下，正式說明口業成就。其中分為兩部分：先簡略說明四無礙智慧生起口頭語言，然後廣泛地用十個方面依次分別說明。前面『用智方便者』，是承接前面，引起後面。名稱所說是智慧方便，用那（彼）個生起這（此）個無礙智。下面說明依據四無礙智生起言辭說法，所得的無礙沒有暫時的間斷和動搖，所以說『不壞』。四無礙的意義廣泛，如其他章節所說。但無礙解的本體是后得智，就所緣的境界分為四種：一是法體，說明法的自體；二是法境界體，在法體上有差別的意義；三是正得與眾生，依據自己所得的說法給與眾生；四是正求與無量門，隨著眾生正確的尋求，給與無量的法門。下面重新解釋中，首先解釋法無礙中遠離二邊，生法所攝，這是爲了遮止其餘的法，所以說遠離二邊；表明自體，所以說生法所攝。如顏色阻礙的相，舉例顯示。『等餘一切』。 二解釋義無礙中，『彼遠離等』，是承接前面所舉的例子。

【English Translation】 English version The place where actions are performed, use that (彼) metaphor to make them understand, this is called '彼器' (that vessel). '言隨智慧處者' (Words follow the place of wisdom) means that based on the previous understanding, in order to make them generate various different behaviors, this is called '彼器' (that vessel). '言知一切行等二句者' (The two sentences that know all actions, etc.), up to obtaining the vessel of accomplishment, it explains the vessel of accomplishing virtue based on actions. '言隨趣等者' (Words follow inclination, etc.) refers to the vessel of following eloquence. It means that sentient beings' karma and afflictions have been accumulated for a long time and are difficult to remove. Only with superior eloquence and teachings can they be made to abandon them. Therefore, it is said that birth, etc., are vessels of eloquence. The second is that the Bodhisattva dwells in this ground below, indicating that there is both wisdom accomplishment and verbal karma accomplishment. Therefore, in the treatise, verbal karma is first questioned, and it is concluded that wisdom is accomplished. From the front, it is wisdom, because one knows the etiquette of speaking; from the back, it is verbal karma, possessing the twenty virtues of a Dharma master. What is said in the treatise is verbal karma, explaining the deep meaning. '持者' (Holder) is wisdom accomplishment, showing the protection of the Dharma. The twenty deeds of a Dharma master, as detailed in the treatise, should be known. The third, '用無量下' (Using the immeasurable below), formally explains the accomplishment of verbal karma. It is divided into two parts: first, briefly explain that the four unimpeded wisdoms can generate verbal language, and then extensively explain them in ten aspects in sequence. The previous '用智方便者' (Using wisdom as expedient) connects the front and leads to the back. The name says that it is wisdom expedient, using that (彼) to generate this (此) unimpeded wisdom. The following explains that based on the four unimpeded wisdoms, the unimpededness obtained from generating words and speaking the Dharma has no temporary interruption or shaking, so it is said to be '不壞' (indestructible). The meaning of the four unimpededness is extensive, as explained in other chapters. However, the substance of unimpeded understanding is the wisdom obtained later, which is divided into four types according to the object of perception: first, the substance of the Dharma, explaining the substance of the Dharma itself; second, the substance of the Dharma realm, having different meanings in the substance of the Dharma; third, 正得與眾生 (correctly obtaining and giving to sentient beings), giving to sentient beings based on what one has obtained; fourth, 正求與無量門 (correctly seeking and giving immeasurable gates), giving immeasurable Dharma gates according to the correct seeking of sentient beings. In the following re-explanation, the first explanation of Dharma unimpededness is to stay away from the two extremes, 生法所攝 (included in the Dharma of birth), which is to prevent other Dharmas, so it is said to stay away from the two extremes; indicating the substance itself, so it is said to be included in the Dharma of birth. Like the obstructing aspect of color, an example is given. '等餘一切' (And all the rest). The second explanation of meaning unimpededness, '彼遠離等' (That staying away, etc.), is to continue the previous example.

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法。如實智下就法辨境。菩薩住彼約人辨境。如色下亦舉類顯虛妄分別。正顯差別之義。若小乘說色有苦無常等義。今約大乘說此色法但是妄情理實本無是色之義。三釋辭中。隨他所喜言說正知者。謂解知於他所樂之言。釋正知也。隨他等釋與也。四釋樂說中。先牒舉前詞。無量下約辯樂說。無量種種義語是詞中差別。釋無量門也。隨知下釋與也。新名辯無礙解。謂明辯巧說令他生樂。亦名樂說。自下廣釋中。理實此四於一切法隨說皆具。今依圓數且列十門。于中初五泛知理教。后五知三乘凈德。前中初四正就所知明無礙。后一約能知智。前中初三知義。后一知教。前中一約知事法。事法緣別各住不雜名為自相。二知理法。理法遍通名為同相。此二當相明法。三約時辨法。謂三世遷流故名行相。四對機宣教名為說相。五約能知智分四無礙。非是知于智故名為智相。后五中。初一總知三乘離相凈證名無我慢。后四別中。一通知小大。餘三別知大乘菩薩地。初一知因。后二知果。一體二用可知。下次第釋中。釋此十章即為十段。就初自相中法義是總別一對。于緣生法。總知自相。別知差別。詞及樂說廣略一對。少名顯法名之為詞。眾多異名為堅彼義。令他愛樂名為樂說。言想堅者。想是起言所依。是故餘論中或云想。或云

【現代漢語翻譯】 現代漢語譯本 法。如實智下就法辨境。菩薩住彼約人辨境。如色下亦舉類顯虛妄分別。正顯差別之義。若小乘說色有苦無常等義。今約大乘說此色法但是妄情，理實本無是色之義。 三釋辭中。隨他所喜言說正知者，謂解知於他所樂之言，釋正知也。隨他等釋與也。 四釋樂說中。先牒舉前詞。無量下約辯樂說。無量種種義語是詞中差別，釋無量門也。隨知下釋與也。新名辯無礙解，謂明辯巧說令他生樂，亦名樂說。 自下廣釋中。理實此四於一切法隨說皆具。今依圓數且列十門。于中初五泛知理教，后五知三乘凈德。前中初四正就所知明無礙，后一約能知智。前中初三知義，后一知教。前中一約知事法。事法緣別各住不雜名為自相。二知理法。理法遍通名為同相。此二當相明法。三約時辨法，謂三世遷流故名行相。四對機宣教名為說相。五約能知智分四無礙，非是知于智故名為智相。后五中。初一總知三乘離相凈證名無我慢。后四別中。一通知小大，餘三別知大乘菩薩地。初一知因，后二知果。一體二用可知。 下次第釋中。釋此十章即為十段。就初自相中法義是總別一對。于緣生法，總知自相，別知差別。詞及樂說廣略一對。少名顯法名之為詞，眾多異名為堅彼義，令他愛樂名為樂說。言想堅者，想是起言所依。是故餘論中或云想，或云'

【English Translation】 English version Dharma. Based on the 'as-it-is' wisdom, one discerns realms according to the Dharma. Bodhisattvas, dwelling there, discern realms according to beings. 'Such as form' below also uses analogy to reveal false discriminations, precisely revealing the meaning of difference. If the Hinayana (Small Vehicle) speaks of form having the meaning of suffering and impermanence, now, according to the Mahayana (Great Vehicle), this Dharma of form is merely a false emotion; in truth, there is fundamentally no such thing as form. In the third explanation of 'eloquence,' 'understanding speech according to what pleases others' means understanding the words that others enjoy, explaining 'correct knowledge.' 'According to others,' etc., explains 'giving.' In the fourth explanation of 'joyful eloquence,' first, the previous terms are cited. 'Immeasurable' below discusses joyful eloquence. 'Immeasurable kinds of meaningful language' are the differences within eloquence, explaining 'immeasurable doors.' 'According to understanding' below explains 'giving.' The new name is 'unobstructed explanation,' meaning clear and skillful speech that brings joy to others, also called 'joyful eloquence.' From here, in the extensive explanation, in reality, these four are fully present in all Dharmas as they are spoken. Now, based on the complete number, ten doors are listed. Among them, the first five broadly know principle and teaching, and the latter five know the pure virtues of the Three Vehicles. Among the former, the first four directly clarify unobstructedness based on what is known, and the last one is based on the knowing wisdom. Among the former, the first three know meaning, and the last one knows teaching. Among the former, one is based on knowing phenomenal Dharmas. Phenomenal Dharmas, due to different conditions, each abide separately and are not mixed, which is called 'self-nature' (Svalaksana). The second knows principle Dharmas. Principle Dharmas are universally connected, which is called 'common nature' (Samanya-laksana). These two directly clarify Dharmas. The third discerns Dharmas according to time, meaning the flow of the three times (past, present, future), hence called 'characteristics of movement' (Gati-laksana). The fourth proclaims teachings according to the capacity of beings, called 'characteristics of speech' (Vacana-laksana). The fifth divides the four unobstructednesses based on the knowing wisdom; it is not knowing the wisdom, hence called 'characteristics of wisdom' (Jnana-laksana). Among the latter five, the first one generally knows the pure realization of the Three Vehicles, free from characteristics, called 'absence of self-conceit' (Nirahamkara). Among the latter four, one generally knows the Small and Great Vehicles, and the remaining three separately know the Bodhisattva grounds of the Great Vehicle. The first one knows the cause, and the latter two know the result. One body and two functions can be known. In the following sequential explanation, explaining these ten chapters is divided into ten sections. Regarding the initial 'self-nature,' Dharma and meaning are a pair of general and specific. Regarding conditioned Dharmas, generally know the self-nature, and specifically know the differences. 'Eloquence' and 'joyful eloquence' are a pair of broad and concise. Few names reveal the Dharma, which is called 'eloquence'; many different names strengthen that meaning, causing others to love and rejoice, which is called 'joyful eloquence.' 'Words strengthen thought' means that thought is what speech relies on. Therefore, in other treatises, it is sometimes said 'thought,' or '

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聲。或云名。或云字。或云施設。皆是名之異號。以言名顯義令義堅固故名想堅。想堅多種名想差別。重釋中不壞牒辭。隨所覺明自解也。隨彼彼等顯應機說也。次第不斷名不息者是常說也。無量眾多等於一一法。能以無量異名廣說也。為堅彼義者。謂以異名多說意成本義故令堅固也。第二複次下明同相。于中法義約二諦分。后二亦約廣略分。初一切法同一無性。二有為法同無常相。三假名同者。法同無名但假以說。四假名假名同者。復以假名更重顯之。下重分別。無常入無我者釋義順法。謂觀無常即解無我。是故第二門入初門智境也。次牒詞文。於前假名法上。復以余假名隨應根說。次不壞無邊者牒樂說文。不壞前假名而能以余異假名說。謂異名雖說不違前詞故云不壞也。第三複次下明行相。于中了知一念緣生現法名法無礙。已未曾當名差別義。於此二法假設名字名詞無礙。即以此名為諸眾生。宣說彼事名為樂說。下重釋中。一一世現在故者。通論過未各有現在故云彼彼世間攝。是則一一世中各有多門異說。言見過未知現在者釋義順法。如是菩薩下結后成前。謂以後義成前法無礙智境也。下釋樂說言事行相。不出三世者釋前所說事。經中一一世皆不出三世。言無邊法明者異法明。異法明即是聞思慧照法故也。第四復

【現代漢語翻譯】 現代漢語譯本 聲音，或者稱為『名』（nāma，名稱），或者稱為『字』（vyañjana，文字），或者稱為『施設』（prajñapti，假立），這些都是名稱的不同稱謂。因為用名稱來彰顯意義，使意義穩固，所以稱為『想堅』（saṃjñā-dṛḍha，穩固的認知）。『想堅』有多種，名稱的認知也有差別。『重釋中不壞牒辭』是指不破壞之前的詞語。『隨所覺明自解也』是指隨著自己所覺悟的道理而理解。『隨彼彼等顯應機說也』是指隨著不同的對象和情況，隨機應變地說法。『次第不斷名不息者是常說也』是指有條不紊、持續不斷地說法，也就是經常說法。『無量眾多等於一一法。能以無量異名廣說也』是指對於每一個法，都能用無數不同的名稱來廣泛地解說。『為堅彼義者。謂以異名多說意成本義故令堅固也』是爲了使那個意義更加穩固，用不同的名稱多次解說，使意義更加明確，從而使之穩固。 第二『複次』（punar aparam，更進一步）以下，說明『同相』（samatā-lakṣaṇa，相同的特徵）。其中，『法義』（dharma-artha，法的意義）從二諦（satya-dvaya，兩種真理，即世俗諦和勝義諦）的角度來區分。後面的兩種也從廣略的角度來區分。首先，一切法在『同一無性』（sama-niḥsvabhāvatā，相同的無自性）方面是相同的。其次，有為法（saṃskṛta-dharma，因緣和合而成的法）在『同無常相』（sama-anityatā-lakṣaṇa，相同的無常特徵）方面是相同的。第三，『假名同者』（sama-prajñapti，相同的假名）是指法本身沒有名稱，只是假借名稱來說明。第四，『假名假名同者』（sama-prajñapti-prajñapti，相同的假名的假名）是指用假名來進一步地彰顯假名。 下面重新分別。『無常入無我者釋義順法』是指解釋意義要順應法理，觀察無常就能理解無我，因此，第二個門進入了第一個門的智慧境界。接下來是重複詞語。在前述的假名法上，再用其他的假名，隨著眾生的根器而解說。接下來，『不壞無邊者牒樂說文』是指不破壞之前的假名，而能用其他的不同假名來解說，也就是說，雖然說了不同的名稱，但並不違背之前的說法，所以說『不壞』。 第三『複次』以下，說明『行相』（ākāra，行為特徵）。其中，了知一念緣起，當下顯現的法，稱為『法無礙』（dharma-pratisaṃvidā，對法的無礙解）。已過去、未到來、正當下的法，稱為『差別義』（viśeṣa-artha，差別的意義）。對於這兩種法，假設名字，稱為『名詞無礙』（nirukti-pratisaṃvidā，對詞語的無礙解）。然後用這些名稱為眾生宣說這些事情，稱為『樂說』（pratibhāna，雄辯）。下面重新解釋，『一一世現在故者』是指普遍來說，過去、未來都有其當下，所以說包含『彼彼世間』（tatra tatra loke，各個世界）。因此，每一個世界中都有多種不同的說法。『言見過未知現在者釋義順法』是指解釋意義要順應法理。『如是菩薩』以下，總結後面的內容，成就前面的內容，也就是說，用後面的意義來成就前面的法無礙智慧境界。下面解釋『樂說』的言語行為特徵。『不出三世者釋前所說事』是指經典中說的每一個世界都不超出三世（tri-adhvan，過去、現在、未來）。『言無邊法明者異法明』是指對無邊法的明瞭就是對不同法的明瞭，對不同法的明瞭就是用聞、思、修的智慧來照亮法。

【English Translation】 English version Sound, or called 'name' (nāma), or called 'letter' (vyañjana), or called 'designation' (prajñapti), these are different terms for name. Because names are used to manifest meanings and make meanings firm, it is called 'firm perception' (saṃjñā-dṛḍha). 'Firm perception' has many kinds, and the perception of names also has differences. 'Not destroying the preceding terms in the re-explanation' means not destroying the previous words. 'Understanding according to what one has awakened to' means understanding according to the principles one has awakened to. 'Speaking according to the different objects and situations' means speaking flexibly according to different objects and situations. 'Continuously and uninterruptedly speaking is constant speaking' means speaking in an orderly and continuous manner, which is constant speaking. 'Countless multitudes are equal to each and every dharma. Able to extensively explain with countless different names' means that for each and every dharma, it can be extensively explained with countless different names. 'To strengthen that meaning, it means to use different names to explain it many times to clarify the meaning, thereby making it firm.' The second 'furthermore' (punar aparam) below explains 'same characteristics' (samatā-lakṣaṇa). Among them, 'dharma meaning' (dharma-artha) is distinguished from the perspective of the two truths (satya-dvaya, two kinds of truth, namely conventional truth and ultimate truth). The latter two are also distinguished from the perspective of breadth and brevity. First, all dharmas are the same in terms of 'same absence of self-nature' (sama-niḥsvabhāvatā). Second, conditioned dharmas (saṃskṛta-dharma, dharmas that arise from conditions) are the same in terms of 'same characteristic of impermanence' (sama-anityatā-lakṣaṇa). Third, 'same in name' (sama-prajñapti) means that the dharma itself has no name, but it is borrowed to explain it. Fourth, 'same in name of name' (sama-prajñapti-prajñapti) means using a name to further manifest a name. The following re-distinguishes. 'Impermanence entering no-self explains the meaning in accordance with the Dharma' means that explaining the meaning should be in accordance with the Dharma principle, and observing impermanence can understand no-self. Therefore, the second gate enters the wisdom realm of the first gate. Next is repeating the words. On the aforementioned nominal dharma, other nominals are used to explain according to the capacity of sentient beings. Next, 'not destroying the boundless refers to the joy of speaking' means not destroying the previous nominals, but being able to explain with other different nominals, that is, although different names are spoken, they do not violate the previous statement, so it is said 'not destroying'. The third 'furthermore' below explains 'characteristics of behavior' (ākāra). Among them, knowing that a single thought arises from conditions, the dharma that appears in the present is called 'unobstructed understanding of the Dharma' (dharma-pratisaṃvidā). Dharmas that have passed, have not yet arrived, and are in the present are called 'meaning of difference' (viśeṣa-artha). For these two dharmas, assuming names is called 'unobstructed understanding of terms' (nirukti-pratisaṃvidā). Then, using these names to proclaim these things to sentient beings is called 'eloquence' (pratibhāna). The following re-explains, 'each world is present' means that generally speaking, the past and the future each have their present, so it is said to include 'each world' (tatra tatra loke). Therefore, in each world, there are many different ways of speaking. 'Saying that the past has been seen and the unknown is now explains the meaning in accordance with the Dharma' means that explaining the meaning should be in accordance with the Dharma principle. 'Thus, the Bodhisattva' below summarizes the following content and accomplishes the preceding content, that is, using the following meaning to accomplish the preceding realm of unobstructed wisdom of the Dharma. The following explains the characteristics of the speech behavior of 'eloquence'. 'Not going beyond the three times explains the things said before' means that each world mentioned in the scriptures does not go beyond the three times (tri-adhvan, past, present, and future). 'Saying that the boundless Dharma is clear means that the different Dharmas are clear' means that the clarity of the boundless Dharma is the clarity of the different Dharmas, and the clarity of the different Dharmas is illuminating the Dharma with the wisdom of hearing, thinking, and cultivating.

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次下明說相中。就教本釋以分法義。約所隨心言分詞樂說。謂隨物音說故云隨順說。謂隨心異說意義不殊故云相似說相。余文可知。第五複次下明智相。于中法義約現比分。詞及樂說約淺深分。初中以法無礙智知法智所知境。非是法智即法無礙。如以苦智知欲界苦名為法智。知上界苦名為比智。今此亦爾。以義無礙知比智境。新論名法智類智。然此二智毗曇宗約時通處別。二智並皆通知三世。別知欲界。名為法智。別知上界。名為比智。若成實宗處通時別。二智俱知三界。知現名法。知過未名比。若大乘宗時處俱別。知現在欲界名為法智。知上界及過未俱是比智。詞中言欲得方便者。詞說世諦。與得第一義作方便也。樂說中言得智者。說第一義。令正證得故。下重釋中釋初法智內。知諦差別是二諦不同。不異方便是釋不壞方便。謂見不異法名為不壞。法智等舉經對顯釋比智中。如此如實等釋顯比義。以現所知類余知法。釋樂說中。非顛倒異說者稱理說故。第六複次下明無我慢相。于中真俗二觀以分法義。謂觀真一相無我不壞。觀俗蘊等差別無我說中妙勝分詞樂說。謂愜情稱美。順理名妙攝令歸趣也。言理殊勝。成益轉多名無上也。下重分別釋初無礙中。先順釋。謂無我不壞故下反釋。謂取己能解名為我知。取己能得名

【現代漢語翻譯】 現代漢語譯本 次下明說相中。就教本釋以分法義。約所隨心言分詞樂說。謂隨物音說，故云隨順說。謂隨心異說，意義不殊，故云相似說相。其餘文句可以自行理解。 第五，複次以下，闡明智相。其中，法義方面，依據現量和比量來區分；詞和樂說方面，依據淺顯和深刻來區分。首先，在法無礙智中，以法無礙智了知法智所知的境界，並非就是法智本身，而是法無礙智的作用。例如，以苦智了知欲界之苦，稱為法智；了知上界之苦，稱為比智。現在這裡也是如此，以義無礙智了知比智的境界。新論中稱之為法智和類智。然而，這兩種智慧，在毗曇宗的觀點中，是時間上相同，處所上不同。兩種智慧都能夠了知過去、現在、未來三世，但分別了知欲界，稱為法智；分別了知上界，稱為比智。如果按照成實宗的觀點，則是處所上相同，時間上不同。兩種智慧都能夠了知三界，了知現在稱為法智，了知過去和未來稱為比智。如果按照大乘宗的觀點，則是時間和處所都不同。了知現在的欲界稱為法智，了知上界以及過去和未來，都屬於比智。 詞中說到『欲得方便』，是指詞說的是世俗諦，為證得第一義諦提供方便。樂說中說到『得智者』，是指說的是第一義諦，使人能夠正確地證得。下面的重釋中，解釋了最初的法智，即了知諦的差別，是二諦的不同；『不異方便』，是解釋不壞方便，即見到不異之法，稱為不壞。法智等，是舉經文來對照顯現，解釋比智，如『如此如實』等，是解釋顯現比智的意義，以現在所知的事物，類比其餘所知的法。解釋樂說中，『非顛倒異說者』，是指稱合理性而說。 第六，複次以下，闡明無我慢相。其中，以真諦和俗諦兩種觀察方式來區分法義，即觀察真諦，一相無我，不會壞滅；觀察俗諦，蘊等差別，說無我，其中，妙勝之處在於區分詞和樂說，即符合心意，稱讚美好，順應道理，稱為『妙』，攝受引導，使之歸向，也稱為『理殊勝』，成就的利益更多，稱為『無上』。下面的重分別，解釋最初的無礙，先是順著解釋，即無我不會壞滅；然後是反過來解釋，即認為自己能夠理解，稱為『我知』，認為自己能夠獲得，稱為『我得』。

【English Translation】 English version Next, the text clearly explains the characteristics of appearances. It relies on the teachings of the scriptures to interpret and differentiate the meanings of the Dharma. Based on what accords with the mind, it distinguishes between eloquent speech and joyful expression. 'Following the sounds of things' means speaking in accordance with the sounds of objects, hence it is called 'compliant speech'. 'Speaking differently according to the mind, but with the same meaning' means that although the expressions vary with different minds, the underlying meaning remains the same, hence it is called 'similar characteristic speech'. The remaining text can be understood accordingly. Fifth, 'Furthermore' below clarifies the characteristics of wisdom. Among them, the Dharma meanings are distinguished based on direct perception (現量, xianliang) and inference (比量, biliang). Eloquent speech and joyful expression are distinguished based on superficiality and profundity. Initially, within unobstructed wisdom of Dharma (法無礙智, fawuai zhi), the realm known by the wisdom of Dharma (法智, fazhi) is known through unobstructed wisdom of Dharma, which is not the wisdom of Dharma itself; it is the function of unobstructed wisdom of Dharma. For example, knowing the suffering of the desire realm (欲界, yujie) with the wisdom of suffering is called the wisdom of Dharma; knowing the suffering of the upper realms is called inferential wisdom (比智, bizhi). It is similar here; the realm of inferential wisdom is known through unobstructed wisdom of meaning (義無礙智, yiwuai zhi). The new treatise calls them wisdom of Dharma and wisdom of category (類智, leizhi). However, according to the Sarvastivada school (毗曇宗, pitan zong), these two wisdoms are the same in time but different in location. Both wisdoms know the three times (past, present, and future), but knowing the desire realm separately is called the wisdom of Dharma; knowing the upper realms separately is called inferential wisdom. According to the Satyasiddhi school (成實宗, chengshi zong), they are the same in location but different in time. Both wisdoms know the three realms (三界, sanjie), knowing the present is called the wisdom of Dharma, and knowing the past and future is called inferential wisdom. According to the Mahayana school (大乘宗, dacheng zong), they are different in both time and location. Knowing the present desire realm is called the wisdom of Dharma, and knowing the upper realms and the past and future are both inferential wisdom. In the speech, 'desiring to obtain expedient means' refers to the speech describing conventional truth (世俗諦, shisudi), providing expedient means for attaining the ultimate truth (第一義諦, diyi yidi). In the joyful expression, 'those who obtain wisdom' refers to speaking of the ultimate truth, enabling people to correctly attain it. In the subsequent re-explanation, the initial wisdom of Dharma is explained, that is, knowing the differences of the truths is the difference between the two truths; 'not different expedient means' explains the indestructible expedient means, that is, seeing the non-different Dharma is called indestructible. The wisdom of Dharma, etc., is cited from the scriptures to contrast and reveal, explaining inferential wisdom, such as 'thus, as it is', etc., explaining the meaning of revealing inferential wisdom, using what is known in the present to analogize other known Dharmas. In explaining joyful expression, 'those who do not speak perversely and differently' refers to speaking in accordance with reason. Sixth, 'Furthermore' below clarifies the characteristic of no-self pride (無我慢相, wuwo manxiang). Among them, the Dharma meanings are distinguished by the two perspectives of true and conventional. That is, observing the true, the one characteristic of no-self does not perish; observing the conventional, the differences of the aggregates (蘊, yun), etc., speaking of no-self, among them, the wonderful and superior aspects lie in distinguishing eloquent speech and joyful expression, that is, conforming to the mind, praising beauty, and according with reason are called 'wonderful', embracing and guiding, causing them to return, is also called 'reason is superior', and the benefits achieved are greater, is called 'supreme'. The subsequent separate explanation explains the initial unobstructedness, first explaining in accordance, that is, no-self does not perish; then explaining in reverse, that is, thinking that one can understand is called 'I know', and thinking that one can obtain is called 'I obtain'.

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為我證。如是等壞即明不取名為不壞也。陰等方便下釋義順法。謂觀陰等以為方便。得入真諦無我法故。是故下結后成前。故是菩薩智境成也。一聚積下釋顯無我。謂迷陰故計聚積我。以迷界故計異因我。以迷入故計欲著我以迷四諦十二緣故計作著我。說此陰等對治四我。以顯無我。雜集論第一中廣顯蘊等所治之我(云云)。第七複次下明大小乘相。于中約權實以分法義。謂以約實同觀唯是一乘。約權異性說有三乘。詞及樂說約總別分。總說三乘令得解脫名詞無礙。隨物心念於一一乘無量種說名為樂說。下重分別。文顯可知。第八複次下明菩薩地相。于中法義約地體相分。詞與樂說同體義分。謂說地名詞。詞中差別名為樂說。智相是地體。說相是地相。謂隨相說十故。巧授十地名與方便。隨物心樂於一一地以無量門令入故也。下重分別釋菩薩行中。法行智行示者以此二行合為菩薩行。謂證法成行名為法行。即智成行名為智行。以此智行能入地故名隨智行。言觀智說故者釋所由。謂何故智行是菩薩行。答以說觀智為菩薩行故。次釋義無礙中十地差別。謂心者出地體。謂地別由心說為口言。下釋詞無礙中。不顛倒解不壞說。教授解隨順地道也。第九複次下明如來地相。于中法義約佛體用分。詞樂約廣略分。初一念證得名法

身相。二時處應現名色身相。三謂前二身中智德差別名正覺相。四隨物心樂廣顯佛德。無量差別名為說相。下重分別釋義內。隨何等劫成何等佛者示化時也。如釋迦佛成在賢劫。釋事中言隨以何國是成道處也。隨何等佛是現佛身。釋相中言隨名所記可得見聞者謂如名所記。身土聲色可見聞故。釋詞無礙中。隨正覺等者。以十佛中最初名為正覺佛故云依說。第十複次下明作住持相。于中法義約知佛說。總別分異。說前法義名詞。詞中差別名為樂說。初覺相者是佛起說住持德也。二差別相者是佛隨機現差別德。三說相者依前差別為眾生說。四彼無量相者隨物心樂異異說也。下重分別中。佛語者能說故。力是神力破憍慢眾生故。無畏降邪。不共異小。悲能常說。智為說依。轉法則是隨順正說。此上皆是一切智攝。釋義無礙中。隨心性者是種性差別根欲可知。言諸佛智行等者。釋樂說中智行名法身。此行利生不壞名圓滿也。隨彼信等釋隨信說故也。

第四大段菩薩摩訶薩下明法師成就。于中有四。一持成就。蘊法在心。二說成就。依持起說。三問答成就。他惑疑問菩薩善答。四受持成就。能更受勝法為他宣說。就初中先牒前起后。二得眾義等。正顯十時。並約所起業用分異。謂初三起意業。一能知義。二能知教。三智起

【現代漢語翻譯】 身相：指的是佛陀的身體形象。 二時處應現名色身相：指的是在不同的時間和地點，根據眾生的根器和因緣，顯現不同的名色（nama-rupa，精神和物質）之身。 三謂前二身中智德差別名正覺相：指的是在前兩種身相中，佛陀的智慧和功德的差別，這體現了佛陀證悟的境界，稱為正覺相（samyak-sambuddha-lakshana）。 四隨物心樂廣顯佛德。無量差別名為說相：指的是佛陀隨順眾生的心意和喜好，廣泛地顯現佛陀的功德，這些功德有無量的差別，稱為說相（desana-lakshana）。 下重分別釋義內。隨何等劫成何等佛者示化時也：下面進一步分別解釋這些意義。在哪個劫（kalpa，時間單位）成佛，指的是佛陀示現教化的時間。 如釋迦佛成在賢劫：例如，釋迦牟尼佛（Sakyamuni Buddha）成佛于賢劫（Bhadrakalpa）。 釋事中言隨以何國是成道處也：解釋事件時說，在哪個國家成道，指的是佛陀證悟的地點。 隨何等佛是現佛身。釋相中言隨名所記可得見聞者謂如名所記。身土聲色可見聞故：隨順哪位佛顯現佛身？解釋相時說，隨順名號所記載可以被看見和聽見的，就像名號所記載的那樣，佛陀的身、國土、聲音和顏色都可以被看見和聽見。 釋詞無礙中。隨正覺等者。以十佛中最初名為正覺佛故云依說：解釋詞語無礙時說，隨順正覺等，因為十佛（dasabuddha）中最初的佛稱為正覺佛，所以說是依據正覺佛而說。 第十複次下明作住持相。于中法義約知佛說。總別分異：第十，再次說明佛陀作為住持相（sthiti-lakshana）。其中，佛法的意義在於瞭解佛陀所說，總的來說和分別來說都有不同。 說前法義名詞。詞中差別名為樂說。初覺相者是佛起說住持德也：宣說前面的佛法意義和名詞，詞語中的差別稱為樂說（pratisamvid）。最初的覺相是佛陀開始宣說和住持佛法的功德。 二差別相者是佛隨機現差別德：第二，差別相是佛陀隨順眾生的根器而顯現不同的功德。 三說相者依前差別為眾生說：第三，說相是依據前面的差別，為眾生宣說佛法。 四彼無量相者隨物心樂異異說也：第四，那些無量的相，是隨順眾生的心意和喜好而以不同的方式宣說。 下重分別中。佛語者能說故。力是神力破憍慢眾生故。無畏降邪。不共異小。悲能常說。智為說依。轉法則是隨順正說：下面進一步分別解釋。佛語是因為佛陀能夠宣說。力（bala，十力）是佛陀的神力，能夠破除驕慢的眾生。無畏（vaisaradya，四無畏）能夠降伏邪惡。不共（avenika-dharma，十八不共法）不同於小乘。悲心能夠使佛陀經常宣說佛法。智慧是宣說的依據。轉法輪（dharma-cakra-pravartana）則是隨順正法而宣說。 此上皆是一切智攝：以上這些都包含在一切智（sarvajnata）之中。 釋義無礙中。隨心性者是種性差別根欲可知。言諸佛智行等者。釋樂說中智行名法身。此行利生不壞名圓滿也：解釋義無礙時說，隨順心性，指的是眾生的種性差別和根器慾望可以被瞭解。說到諸佛的智慧和行為等，解釋樂說時說，智慧和行為稱為法身（dharma-kaya）。這種行為利益眾生而不壞滅，稱為圓滿。 隨彼信等釋隨信說故也：隨順他們的信心等，解釋為隨順他們的信心而宣說。 第四大段菩薩摩訶薩下明法師成就。于中有四。一持成就。蘊法在心。二說成就。依持起說。三問答成就。他惑疑問菩薩善答。四受持成就。能更受勝法為他宣說：第四大段，菩薩摩訶薩（Bodhisattva-Mahasattva）以下說明法師的成就。其中有四種成就：一是持成就，指的是將佛法蘊藏在心中；二是說成就，指的是依據所持有的佛法而宣說；三是問答成就，指的是對於他人的疑惑和疑問，菩薩能夠善於回答；四是受持成就，指的是能夠進一步接受殊勝的佛法，併爲他人宣說。 就初中先牒前起后。二得眾義等。正顯十時。並約所起業用分異。謂初三起意業。一能知義。二能知教。三智起：就第一種成就來說，首先承接前面的內容，然後引出後面的內容。第二，獲得眾多的意義等，正是顯現十個時間。並且根據所產生的業用進行區分。其中，最初的三種是發起意業，一是能夠知曉意義，二是能夠知曉教法，三是智慧生起。

【English Translation】 Body Aspect: Refers to the physical form of the Buddha. Two, the Appearance of Nama-rupa Body Aspect in Different Times and Places: Refers to the manifestation of different nama-rupa (mind and matter) bodies according to the faculties and conditions of sentient beings in different times and places. Three, the Difference in Wisdom and Virtue Among the Previous Two Bodies is Called the Aspect of Perfect Enlightenment: Refers to the difference in the Buddha's wisdom and merits in the previous two body aspects, which embodies the Buddha's state of enlightenment, called the samyak-sambuddha-lakshana (aspect of perfect enlightenment). Four, Manifesting the Buddha's Virtues Widely According to the Minds and Preferences of Beings, with Limitless Differences, is Called the Aspect of Teaching: Refers to the Buddha widely manifesting the Buddha's virtues according to the minds and preferences of sentient beings, these virtues have limitless differences, called the desana-lakshana (aspect of teaching). Below, Further Distinguishing and Explaining the Meanings. In Which Kalpa Does Which Buddha Attain Buddhahood, Refers to the Time of Manifestation and Transformation: Below, further explanations of these meanings are given. In which kalpa (unit of time) does a Buddha attain Buddhahood, refers to the time when the Buddha manifests and teaches. For Example, Sakyamuni Buddha Attained Buddhahood in the Bhadrakalpa: For example, Sakyamuni Buddha attained Buddhahood in the Bhadrakalpa (Auspicious Aeon). Explaining the Event, It Says, In Which Country is the Place of Enlightenment: Explaining the event, it says, in which country is the place of enlightenment, refers to the place where the Buddha attained enlightenment. Which Buddha Manifests the Buddha Body. Explaining the Aspect, It Says, According to the Name Recorded, What Can Be Seen and Heard, Means As the Name Records. The Body, Land, Voice, and Color Can Be Seen and Heard: Which Buddha manifests the Buddha body? Explaining the aspect, it says, according to the name recorded, what can be seen and heard, means as the name records, the Buddha's body, land, voice, and color can be seen and heard. Explaining the Unimpededness of Words. Following Perfect Enlightenment, etc. Because the First Among the Ten Buddhas is Called the Perfect Enlightenment Buddha, It is Said to Be Based on the Teaching: Explaining the unimpededness of words, it says, following perfect enlightenment, etc., because the first among the dasabuddha (ten Buddhas) is called the Perfect Enlightenment Buddha, it is said to be based on the Perfect Enlightenment Buddha's teaching. Tenth, Again, Explaining the Aspect of Maintaining. Among Them, the Meaning of the Dharma is About Knowing the Buddha's Teaching. General and Specific Differences: Tenth, again, explaining the sthiti-lakshana (aspect of maintaining). Among them, the meaning of the Dharma is about understanding what the Buddha taught, there are general and specific differences. Speaking of the Previous Dharma Meaning Noun. The Difference in Words is Called Eloquence. The Initial Aspect of Awakening is the Buddha's Virtue of Starting to Speak and Maintain: Speaking of the previous Dharma meaning and noun, the difference in words is called pratisamvid (eloquence). The initial aspect of awakening is the Buddha's virtue of starting to speak and maintain the Dharma. Two, the Aspect of Difference is the Buddha Manifesting Different Virtues According to the Faculties of Beings: Second, the aspect of difference is the Buddha manifesting different virtues according to the faculties of sentient beings. Three, the Aspect of Teaching is Based on the Previous Difference to Speak for Sentient Beings: Third, the aspect of teaching is based on the previous difference to speak the Dharma for sentient beings. Four, Those Limitless Aspects Are Spoken Differently According to the Minds and Preferences of Beings: Fourth, those limitless aspects are spoken in different ways according to the minds and preferences of sentient beings. Below, Further Distinguishing. Buddha's Words Are Because He Can Speak. Strength is Divine Power to Break Arrogant Beings. Fearlessness Subdues Evil. Uncommon Differs from the Small. Compassion Can Always Speak. Wisdom is the Basis for Speaking. Turning the Dharma Wheel is Following the Correct Teaching: Below, further explanations are given. Buddha's words are because the Buddha can speak. Bala (ten powers) is the Buddha's divine power, which can break arrogant beings. Vaisaradya (four fearlessnesses) can subdue evil. Avenika-dharma (eighteen unshared properties) differs from the Hinayana. Compassion can enable the Buddha to always speak the Dharma. Wisdom is the basis for speaking. Dharma-cakra-pravartana (turning the wheel of Dharma) is speaking in accordance with the correct Dharma. All of the Above Are Included in Sarvajnata: All of the above are included in sarvajnata (omniscience). Explaining the Unimpededness of Meaning. Following the Nature of the Mind Means That the Differences in Lineage and Faculties Can Be Known. Speaking of the Wisdom and Actions of All Buddhas, etc. Explaining Eloquence, Wisdom and Action Are Called the Dharma-kaya. This Action Benefits Beings Without Decay, Which is Called Perfection: Explaining the unimpededness of meaning, it says, following the nature of the mind, refers to the differences in the lineage and faculties of sentient beings can be known. Speaking of the wisdom and actions of all Buddhas, etc., explaining eloquence, wisdom and action are called the dharma-kaya (Dharma body). This action benefits beings without decay, which is called perfection. Following Their Faith, etc. Explains That It Is Spoken According to Their Faith: Following their faith, etc., explains that it is spoken according to their faith. Fourth Major Section, Bodhisattva-Mahasattva Below Explains the Accomplishments of a Dharma Master. There Are Four Among Them. One is the Accomplishment of Holding. Containing the Dharma in the Heart. Two is the Accomplishment of Speaking. Speaking Based on Holding. Three is the Accomplishment of Questioning and Answering. The Bodhisattva Answers Well to Others' Doubts and Questions. Four is the Accomplishment of Receiving and Maintaining. Being Able to Further Receive Superior Dharma and Proclaim It to Others: Fourth major section, Bodhisattva-Mahasattva below explains the accomplishments of a Dharma master. Among them, there are four accomplishments: one is the accomplishment of holding, which refers to containing the Dharma in the heart; two is the accomplishment of speaking, which refers to speaking based on the Dharma held; three is the accomplishment of questioning and answering, which refers to the Bodhisattva being able to answer others' doubts and questions well; four is the accomplishment of receiving and maintaining, which refers to being able to further receive superior Dharma and proclaim it to others. Regarding the First, First Connect the Previous and Then Start the Following. Two, Obtaining the Meaning of the Masses, etc. Rightly Manifesting the Ten Times. And Differentiating According to the Arising Karma. That Is, the First Three Arise from Mental Karma. One Is Being Able to Know the Meaning. Two Is Being Able to Know the Teaching. Three Is the Arising of Wisdom: Regarding the first accomplishment, first connect the previous content and then start the following content. Second, obtaining the meaning of the masses, etc., is rightly manifesting the ten times. And differentiating according to the arising karma. That is, the first three arise from mental karma, one is being able to know the meaning, two is being able to know the teaching, three is the arising of wisdom.

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通化。次三起身。四身放光明。善耎眾生慈光攝取。五剛強眾生威力伏取。示違伏物是善巧之慧。六上供諸佛下攝貧窮故云眾財。下四起口業。七于大乘中狹劣眾生示教利益者。示大乘中名聞威德。令其舍劣趣入不難故也。八不斷者常說也。九無盡者深說也。十種種者廣說也。下結可知。自下經文論主不釋。第二是菩薩於一佛下明說成就。于中三。初明能受多法。二是菩薩得如是下能廣說法。三是菩薩處法座或以一音下。能起說自在。第三是菩薩三千界所有眾生下明問答成就。于中二。初一世界中答難。二明一切世界。第四承佛神力下明受持成就。于中二。先於一塵處。后類一切塵。憶念等可知。下明地果。三果同前。文處可見。

第三大段重頌中有四十二頌半分六。初四頌法師方便。二有四頌智成就。三有十二頌入行成就。四有十四頌半說成就。于中初一頌半智成就。次三頌半口業成就。次九頌半法師成就。于中初．二持成。次二說成。次半問答。次五受持成。五有七頌地果三果可知。六末後一頌嘆深結說。善慧地竟。

第十法雲地亦七門同前。

初釋名者釋有三義。攝大乘雲。大法智云含眾德水。譬如大云。無性釋云。由得總緣一切法智。總緣一切契經法等。不離真如。此一切共相境智。譬如

大云。陀羅尼門三摩地門譬如清水。智慧藏彼如雲含水。有能生彼勝功能故。二蔽如空。粗重猶如大云。無性釋云。又如大云覆隱虛空。如是總緣一切法智覆隱如空廣大無邊惑智二障。言覆隱者隔義斷義。三充滿法身猶如大云。無性釋云。又如大云注清冷水充滿虛空。如是總緣一切法。智出生無量殊勝功德充滿所證所依法身。唯識論云。大法智云含眾德水蔽如空。粗重充滿法身故名法雲。此中三義同於攝論。金光明雲。法身如虛空。智慧如大云遍覆一切故名法雲。真諦釋云。如虛空者譬三如如也。虛空有三義。一容受義。譬自性法身不礙生死。二無邊義。譬顯了法身。雖得顯了猶未究竟。如空有清凈無有塵霧處。如道內法身通惑解中道也。三清凈無塵霧譬聖果法身。智慧如雲者譬如如智有三。一道前性得。二道內修得。三道后至得。文言遍者性得如如智遍如如理。滿者修得如如智滿如如理。覆者至得如如智覆如如理。境智相稱。云即是雨。雨有三義。一能陰塵。道前自性智清凈無染義。二能洗垢。道內滅惑除惡業。三能生萌芽。道后能生如萌芽。又空如法身云如應身。莊嚴論云。于第十地中由三昧門及陀羅尼門。攝一切聞薰習因。遍滿阿黎耶識中。譬如浮雲遍滿虛空。能以此聞薰智云。於一一剎那於一一相於一一好於

【現代漢語翻譯】 現代漢語譯本 大云（Mahāmegha）。陀羅尼門（dhāraṇī-mukha）三摩地門（samādhi-mukha）譬如清水。智慧藏（jñāna-garbha）彼如雲含水。有能生彼勝功能故。二蔽如空。粗重猶如大云。無性釋云：又如大云覆隱虛空。如是總緣一切法智覆隱如空廣大無邊惑智二障。言覆隱者，隔義斷義。三充滿法身（dharmakāya）猶如大云。無性釋云：又如大云注清冷水充滿虛空。如是總緣一切法。智出生無量殊勝功德充滿所證所依法身。唯識論云：大法智云含眾德水蔽如空，粗重充滿法身故名法雲。此中三義同於攝論。金光明雲：法身如虛空，智慧如大云遍覆一切故名法雲。真諦釋云：如虛空者譬三如如也。虛空有三義：一容受義，譬自性法身不礙生死；二無邊義，譬顯了法身，雖得顯了猶未究竟，如空有清凈無有塵霧處，如道內法身通惑解中道也；三清凈無塵霧譬聖果法身。智慧如雲者譬如如智有三：一道前性得，二道內修得，三道后至得。文言遍者，性得如如智遍如如理；滿者，修得如如智滿如如理；覆者，至得如如智覆如如理。境智相稱。云即是雨。雨有三義：一能陰塵，道前自性智清凈無染義；二能洗垢，道內滅惑除惡業；三能生萌芽，道后能生如萌芽。又空如法身，云如應身。莊嚴論云：于第十地中，由三昧門及陀羅尼門，攝一切聞薰習因，遍滿阿黎耶識（ālayavijñāna）中，譬如浮雲遍滿虛空。能以此聞薰智云，於一一剎那，於一一相，於一一好於

【English Translation】 English version Mahāmegha (Great Cloud). The dhāraṇī-mukha (dharani gate) and samādhi-mukha (samadhi gate) are like clear water. The jñāna-garbha (wisdom store) is like a cloud containing water, because it has the power to generate excellent functions. The two obscurations are like the sky, and the coarse and heavy are like great clouds. Wu-xing explains: It is also like a great cloud covering and concealing the empty sky. Thus, the wisdom that encompasses all dharmas covers and conceals the boundless and limitless two obstacles of delusion and wisdom, just like the sky. 'Covering and concealing' means separating and cutting off. The dharmakāya (dharma body) is filled like a great cloud. Wu-xing explains: It is also like a great cloud pouring clear, cold water, filling the empty sky. Thus, it encompasses all dharmas. Wisdom gives rise to immeasurable and excellent merits, filling the dharmakāya, which is the object and basis of attainment. The Yogācārabhūmi-śāstra says: The great wisdom cloud contains the water of all virtues, obscuring the sky, and the coarse and heavy fill the dharmakāya, hence it is called the Dharma Cloud. These three meanings are the same as in the Mahāyānasaṃgraha. The Suvarṇaprabhāsa Sūtra says: The dharmakāya is like the sky, and wisdom is like a great cloud covering everything, hence it is called the Dharma Cloud. Paramārtha explains: 'Like the sky' is an analogy for the three suchnesses. The sky has three meanings: first, the meaning of acceptance, which is like the self-nature dharmakāya not being obstructed by birth and death; second, the meaning of boundlessness, which is like the manifested dharmakāya, although manifested, is not yet ultimate, like the sky having a pure place without dust or fog, like the dharmakāya within the path being the middle way between delusion and liberation; third, purity without dust or fog is like the dharmakāya of the holy fruit. Wisdom like a cloud is an analogy for the three suchness-wisdoms: first, the self-nature attained before the path; second, the cultivation attained within the path; third, the attainment after the path. The text says 'pervades', meaning the self-nature attained suchness-wisdom pervades suchness-principle; 'fills', meaning the cultivation attained suchness-wisdom fills suchness-principle; 'covers', meaning the attainment after the path suchness-wisdom covers suchness-principle. The object and wisdom correspond to each other. The cloud is rain. Rain has three meanings: first, it can shade the dust, meaning the self-nature wisdom before the path is pure and undefiled; second, it can wash away dirt, meaning the elimination of delusion and evil karma within the path; third, it can generate sprouts, meaning the ability to generate sprouts after the path. Also, the sky is like the dharmakāya, and the cloud is like the nirmāṇakāya (transformation body). The Mahāyānālaṃkāra says: In the tenth bhūmi (stage), through the samādhi-mukha (samadhi gate) and dhāraṇī-mukha (dharani gate), all the causes of hearing and learning are gathered, pervading the ālayavijñāna (store consciousness), like floating clouds pervading the empty sky. With this cloud of wisdom from hearing and learning, in each and every moment, in each and every characteristic, in each and every excellence

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毛孔。雨無量無邊法雨。充足一切所化眾生。由能如雲雨法雨故故名法雲。仁王經名為灌頂。十住論無佛世界能雨法雨名法雲地。解深密雲。粗重之身廣如虛空。法身圓滿譬如大云。皆能遍覆故名法雲。解云謂我法執所薰種子無堪任故名為粗重。遍障二空無我理故。是故經云廣如虛空。其第十地十種法界法身圓滿。喻如大云。證法界時由圓滿法身及修生法身。覆隱如空廣大粗重故名法雲。余義如下釋名分中說。

二來意者亦有三義。一前雖得彼辯才說法未能圓滿法身現前故。今進令彼修證圓滿是故來也。餘二門可知。又地論云。於九地中已作凈佛國土及化眾生。第十地中修行令智覺滿足。此是勝故。

三所離障者。依地論離於諸法中不得自在障。唯識論云。于諸法中未得自在障。謂所知障中俱生一分令于諸法不得自在。彼障十地大法智云及所含藏所起事業。入十地時便能永斷。由斯十地說斷二愚及彼粗重。一大神通愚。即是此中障所起事業。二悟入微細秘密愚即此中障大法智云及所含藏者。解云以能障通等所知障一分為體。金光明雲。最大神通未得如意無明。微妙秘密藏修行未足無明。梁論大同。又此地終心亦離二障。便至佛果。成唯識論云。此地於法雖得自在。而有餘障未名最極。謂有俱生微所知障。

【現代漢語翻譯】 現代漢語譯本 毛孔：如同降下無量無邊的法雨（dharma-megha，佛法之雨），充分滋潤一切可以被教化的眾生。因為能夠像云一樣降下法雨，所以叫做法雲。 《仁王經》中稱為灌頂（abhiṣeka，一種儀式）。 《十住論》中說，在沒有佛的世界裡，能夠降下法雨的地方叫做法雲地。 《解深密經》中說，粗重的身體廣大如虛空，法身（dharma-kāya，佛的法性之身）圓滿就像大云一樣，都能普遍覆蓋，所以叫做法雲。解釋說，因為我法執（ātma-dharma-graha，對自我和現象的執著）所薰染的種子沒有堪能性，所以叫做粗重。普遍地遮蔽了人無我（pudgala-nairātmya，對個體存在的無我認知）和法無我（dharma-nairātmya，對現象存在的無我認知）的道理。所以經中說廣大如虛空。第十地（tenth bhumi，菩薩修行的第十個階段）的十種法界（dharma-dhātu，一切法的界限或本性）的法身圓滿，比喻為大云。證悟法界時，由圓滿的法身以及修習而生的法身，覆蓋和隱藏了像虛空一樣廣大的粗重，所以叫做法雲。其餘的意義在下面的釋名部分中說明。

二、來意：也有三重意義。一、前面雖然獲得了那種辯才說法，但未能圓滿法身現前。現在進一步讓他們修證圓滿，所以到來。其餘兩重意義可以知道。又《地論》說，在第九地（ninth bhumi，菩薩修行的第九個階段）中已經做了清凈佛國土以及教化眾生的事情，在第十地中修行，使智慧覺悟滿足。這是殊勝的緣故。

三、所離的障礙：依據《地論》，遠離在諸法中不得自在的障礙。《唯識論》說，在諸法中未得自在的障礙，是指所知障（jñeyāvaraṇa，對知識和真理的障礙）中俱生（sahaja，與生俱來的）的一部分，使人在諸法中不得自在。這種障礙遮蔽了十地的大法智云以及所含藏和所發起的事業。進入十地時，便能永遠斷除。因此，十地說斷除了兩種愚癡以及那種粗重。一大神通愚，就是這裡所說的障礙所發起的事業。二、悟入微細秘密愚，就是這裡所說的障礙大法智云以及所含藏的。解釋說，以能夠障礙神通等的所知障的一部分為本體。《金光明經》說，最大神通未得如意的無明（avidyā，無知）。微妙秘密藏修行未足的無明。梁論大同。又此地終結時也遠離兩種障礙，便到達佛果。 《成唯識論》說，此地對於法雖然得到了自在，但還有剩餘的障礙，未達到最極的程度。是指有俱生的微細所知障。

【English Translation】 English version Hair pores: Like raining immeasurable and boundless dharma-megha (dharma-megha, rain of the Dharma), fully nourishing all sentient beings that can be transformed. Because it can rain the Dharma like clouds, it is called Dharma Cloud. In the 'Benevolent Kings Sutra', it is called abhiṣeka (abhiṣeka, a ritual). The 'Treatise on the Ten Stages' says that in a world without a Buddha, the place that can rain the Dharma is called the Dharma Cloud Ground. The 'Saṃdhinirmocana Sūtra' says that the coarse body is as vast as space, and the dharma-kāya (dharma-kāya, the body of the Buddha's Dharma nature) is as complete as a large cloud, which can cover everything, so it is called Dharma Cloud. It is explained that because the seeds stained by ātma-dharma-graha (ātma-dharma-graha, attachment to self and phenomena) have no competence, they are called coarse. It universally obscures the principles of pudgala-nairātmya (pudgala-nairātmya, the non-self of individual existence) and dharma-nairātmya (dharma-nairātmya, the non-self of phenomenal existence). Therefore, the sutra says it is as vast as space. The dharma-kāya of the ten dharma-dhātu (dharma-dhātu, the limits or nature of all dharmas) of the tenth bhumi (tenth bhumi, the tenth stage of a Bodhisattva's practice) is complete, and it is likened to a large cloud. When realizing the dharma-dhātu, the complete dharma-kāya and the dharma-kāya born from practice cover and hide the coarse weight as vast as space, so it is called Dharma Cloud. The remaining meanings are explained in the section on explaining names below.

1. The intention of coming: There are also three meanings. 1. Although they have obtained that eloquence in speaking the Dharma, they have not been able to fully manifest the dharma-kāya. Now, they are further advanced to cultivate and realize completeness, so they come. The other two meanings can be known. Also, the 'Treatise on the Stages of the Earth' says that in the ninth bhumi (ninth bhumi, the ninth stage of a Bodhisattva's practice), they have already purified the Buddha-land and transformed sentient beings. In the tenth bhumi, they cultivate to make wisdom and enlightenment complete. This is because it is superior.

2. The obstacles to be removed: According to the 'Treatise on the Stages of the Earth', they are free from the obstacle of not being able to be at ease in all dharmas. The 'Treatise on Consciousness-Only' says that the obstacle of not being at ease in all dharmas refers to a part of the sahaja (sahaja, innate) in the jñeyāvaraṇa (jñeyāvaraṇa, the obstacle to knowledge and truth), which makes people unable to be at ease in all dharmas. This obstacle obscures the great Dharma wisdom cloud of the tenth bhumi and the undertakings contained and initiated. When entering the tenth bhumi, they can permanently cut it off. Therefore, the tenth bhumi says that it cuts off two kinds of ignorance and that coarse weight. The great ignorance of supernatural powers is the undertaking initiated by the obstacles mentioned here. Second, the ignorance of realizing subtle secrets is the great Dharma wisdom cloud and what is contained in the obstacles mentioned here. It is explained that it takes a part of the jñeyāvaraṇa that can obstruct supernatural powers as its substance. The 'Golden Light Sutra' says that the greatest supernatural power has not attained the ignorance of being as desired (avidyā, ignorance). The subtle secret treasury has not been sufficiently cultivated in ignorance. The Liang Treatise is largely the same. Also, at the end of this stage, they are also free from two kinds of obstacles, and then they reach the fruit of Buddhahood. The 'Treatise on Establishing Consciousness-Only' says that although this stage has attained ease in the Dharma, there are still remaining obstacles, and it has not reached the ultimate level. It means that there is an innate subtle jñeyāvaraṇa.

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及有任運煩惱障種。金剛喻定現在前時。彼皆頓斷入如來地。由斯佛地說斷二愚及彼粗重。一於一切所知境。極微細著愚。即是此中微所知障。二極微細礙愚。即是此中一切任運煩惱障種。故集論說。得菩提時頓斷煩惱及所知障成阿羅漢。及成如來證大涅槃大菩提。故解云此二微細過前障外故名余障。金光明雲一切境界微細智礙無明。二未來是礙不更生未得不更生智無明。梁論名微細礙微細著。同此可見。

四所證者證得業自在等所依止法界。世親釋云。謂此法界是身等業自在所依。及陀羅尼門三摩地門自在。無性釋云。業自在等依止義者。謂隨所欲門身語意業用自在依五神通。隨自作業皆得成辨。得文義持諸陀羅尼自在力故。能持一切佛所宣說文義無忘。得三摩地自在力故。于諸等至等持能斷。隨其所欲虛空藏等諸三摩地三摩缽底而能現前。中邊論云。隨欲作種種利樂有情事故此但總說不別開也。唯識釋云謂若證得此真如已普於一切神通作業總持定門皆自在故。解云準上諸論。於此地中得四種自在。一五通。二三業。三總持。四諸定。尋此地下文。大盡分等更當會釋。唯識云。雖真如性實無差別。而就勝德假立十種。雖初地中已達一切。而能證行猶未圓滿。為令圓滿。後後建立。

五所成行者亦有三種

【現代漢語翻譯】 現代漢語譯本：以及還有與生俱來的煩惱障種子。當金剛喻定（Vajra-like Samadhi，一種堅不可摧的禪定）現前的時候，這些煩惱障種子都會立刻斷除，進入如來地（Tathagata-bhumi，佛的境界）。因此，佛說斷除兩種愚癡以及它們的粗重（粗大的煩惱）。第一種是對一切所知境（knowable objects）的極微細執著愚癡，這就是這裡所說的微細所知障（subtle cognitive obscuration）。第二種是極微細的障礙愚癡，這就是這裡所說的一切與生俱來的煩惱障種子。所以《集論》（Abhidharmasamuccaya）說，證得菩提（Bodhi，覺悟）的時候，立刻斷除煩惱障和所知障，成就阿羅漢（Arhat，已斷輪迴的聖者），並且成就如來，證得大涅槃（Mahaparinirvana，大解脫）和大菩提。所以解釋說，這兩種微細的過失在之前的障礙之外，所以稱為『余障』。《金光明經》（Suvarnaprabhasa Sutra）說，一切境界的微細智礙無明（subtle ignorance obscuring wisdom），二是未來是礙，不更生，未得不更生智無明。梁朝的論典稱之為微細礙、微細著，與此相同，可見一斑。 四、所證得的是證得業自在（Karma-vaśitā，業力自在）等所依止的法界（Dharmadhatu，真如的境界）。世親（Vasubandhu）解釋說：『這個法界是身等業自在所依。以及陀羅尼門（Dharani-mukha，總持之門）三摩地門（Samadhi-mukha，禪定之門）自在。』無性（Asanga）解釋說：『業自在等依止義是指，隨所欲門，身語意業用自在依五神通（Panca-abhijna，五種神通）。隨自作業皆得成辨。得文義持諸陀羅尼自在力故，能持一切佛所宣說文義無忘。得三摩地自在力故，于諸等至等持能斷。隨其所欲虛空藏等諸三摩地三摩缽底（Samapatti，等至）而能現前。』《中邊論》（Madhyantavibhaga）說：『隨欲作種種利樂有情事故，此但總說不別開也。』《唯識釋》（Vijnaptimatrata-siddhi）解釋說：『如果證得此真如（Tathata，真如）已，普於一切神通作業總持定門皆自在故。』解釋說，根據以上各種論典，於此地中得四種自在。一、五通。二、三業（身語意）。三、總持（Dharani）。四、諸定（Samadhi）。尋找此地下文，大盡分等更當會釋。《唯識論》說：『雖真如性實無差別，而就勝德假立十種。雖初地中已達一切，而能證行猶未圓滿。為令圓滿，後後建立。 五、所成就的行也有三種。

【English Translation】 English version: And there are also innate seeds of afflictive obscurations (klesa-avarana-bija). When the Vajra-like Samadhi (Vajropama Samadhi, a diamond-like concentration) is present, all of these seeds of afflictive obscurations are instantly cut off, and one enters the Tathagata-bhumi (Buddha-ground, the state of Buddhahood). Therefore, the Buddha said to cut off two kinds of ignorance and their grossness (coarse afflictions). The first is the extremely subtle attachment ignorance towards all knowable objects (jneya), which is the subtle cognitive obscuration (sukshma jneya-avarana) mentioned here. The second is the extremely subtle obstructive ignorance, which is all the innate seeds of afflictive obscurations mentioned here. Therefore, the Abhidharmasamuccaya (Compendium of Abhidharma) says that upon attaining Bodhi (Enlightenment), one instantly cuts off afflictive obscurations and cognitive obscurations, becomes an Arhat (Worthy One, a liberated being), and becomes a Tathagata (Thus-gone One, Buddha), attaining Mahaparinirvana (Great Nirvana, complete liberation) and Great Bodhi. Therefore, it is explained that these two subtle faults are beyond the previous obscurations, so they are called 'remaining obscurations.' The Suvarnaprabhasa Sutra (Golden Light Sutra) says, 'Subtle ignorance obscuring wisdom in all realms,' and 'The future is obstructed, no more rebirth; not yet attained, no more rebirth of wisdom ignorance.' The Liang Dynasty commentaries call them subtle obstructions and subtle attachments, which is the same as this, and can be seen from this. Fourth, what is attained is the Dharmadhatu (Realm of Reality, the realm of Suchness) upon which Karma-vasita (Mastery over Karma, freedom of action) and other qualities depend. Vasubandhu (a famous Buddhist scholar) explains, 'This Dharmadhatu is the basis for the mastery of body and other actions, as well as the mastery of Dharani-mukha (Gate of Dharanis, gateways of retention) and Samadhi-mukha (Gate of Samadhis, gateways of concentration).' Asanga (another famous Buddhist scholar) explains, 'The meaning of depending on mastery over karma and other qualities is that, according to one's wishes, the functions of body, speech, and mind are freely used based on the five supernormal powers (Panca-abhijna, five kinds of supernormal knowledges). Whatever one does is accomplished. Because one has the power of Dharanis to retain the meaning of words, one can retain all the meanings of words spoken by the Buddha without forgetting. Because one has the power of Samadhi, one can cut off all attachments to various states of meditative absorption. According to one's wishes, one can manifest various Samadhis and Samapattis (Attainments, meditative absorptions) such as the Akashagarbha Samadhi (Space-treasury Samadhi).' The Madhyantavibhaga (Discrimination of the Middle and the Extremes) says, 'Because one wishes to perform various deeds that benefit and bring happiness to sentient beings, this is only a general statement and not a detailed explanation.' The Vijnaptimatrata-siddhi (Establishment of Consciousness-only) explains, 'If one attains this Tathata (Suchness, true nature), one has mastery over all supernormal powers, actions, Dharanis, and Samadhis.' It is explained that, according to the above commentaries, one attains four kinds of mastery in this ground. First, the five supernormal powers. Second, the three karmas (body, speech, and mind). Third, Dharanis (retention). Fourth, various Samadhis (concentration). Looking for the text below, the Great Exhaustion Division and others will be explained further. The Vijnaptimatrata says, 'Although the nature of Suchness is truly without difference, ten kinds are provisionally established based on superior qualities. Although one has already attained everything in the first ground, the ability to realize and practice is not yet complete. In order to make it complete, later grounds are established.' Fifth, the practices that are accomplished are also of three kinds.

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。一成就受位等行。二當智波羅蜜行。三依莊嚴論。第十住三昧門陀羅尼門極清凈故。

六所得果者。依梁論通達業自在依止法界得化身果。金光明第三卷云。十地發心得首楞嚴三昧。當地行果。位果又梁論十果並當所成佛地大果。余悉現得。又金光明說修行十地得大總持果。如彼經說。

第七釋文中。初贊請內二十五頌分五。初二頌明首陀會天設妙供。二有一頌明菩薩燒香供。三有二頌明天王眷屬寶衣供。四有十八頌明天女樂贊供。于中初二總明作樂。次二嘆佛體相普遍德。次三嘆佛業用成益德。次四嘆佛八相應機德。次二約幻喻嘆佛廣大德。次三嘆佛法身平等德次二結勸修學。下一天女結默。五末後二頌眾首正請可知。

第二正說分中有八分。一方便作滿足地分者。攝前九地所修諸行。總為方便滿此地也。二得三昧分者。初住地行行德無量。以此地受職必依三昧故偏舉之。三得受位分者。正住地行。謂依勝定能攝佛智故名也。四入大盡分者。是地滿行。此為望前已是窮盡。盡中之極故云大盡。五釋名分者此地學窮辨德顯稱。六神通力無上有上分者。地滿足已妙用自在。故曰神通。通用過前名為無上。仰劣如來名為有上。已下二分通於十地。但以前攝后。於此地收。七影像者以喻顯法。如因像知

【現代漢語翻譯】 現代漢語譯本：一、成就受位等行。二、當智波羅蜜行（到達智慧彼岸的行為）。三、依據《莊嚴論》。第十住（菩薩十地中的第十地）因三昧門（禪定之門）和陀羅尼門（總持之門）而極其清凈。

六、所得果報：依據《梁論》，通達業自在（對業的自在掌控），依止法界（宇宙的真實本質），得到化身果（佛的化身）。《金光明經》第三卷說：『十地發心得首楞嚴三昧（一種高級禪定）。』這是當地的行果。位果，又《梁論》中的十果，都相當於所成就的佛地大果。其餘的果報都立即顯現。又，《金光明經》說修行十地得到大總持果（偉大的記憶力和理解力），如該經所說。

七、解釋經文：最初贊請部分有二十五頌，分為五部分。最初兩頌說明首陀會天（色界天中的最高天）設定美妙供養。第二部分有一頌說明菩薩燒香供養。第三部分有兩頌說明天王眷屬的寶衣供養。第四部分有十八頌說明天女的音樂讚頌供養。其中，最初兩頌總括地說明作樂。接著兩頌讚嘆佛的體相普遍功德。接著三頌讚嘆佛的業用成就利益功德。接著四頌讚嘆佛的八相應機功德。接著兩頌用幻象比喻讚歎佛的廣大功德。接著三頌讚嘆佛的法身平等功德。接著兩頌總結勸勉修學。下一句是天女結束沉默。第五部分最後兩頌是大眾首領正式請求，可以理解。

第二，正式宣說部分有八部分。一、方便作滿足地分：總攝前九地所修的各種行為，總的來說是爲了方便圓滿此地。二、得三昧分：初住地（菩薩初地）的修行功德無量。因為此地接受職位的授予必定依靠三昧，所以特別舉出。三、得受位分：正式安住於此地修行。意思是依靠殊勝的禪定能夠攝取佛的智慧，所以這樣命名。四、入大盡分：是此地圓滿的修行。這是相對於前面來說已經是窮盡，在窮盡之中達到極致，所以稱為大盡。五、釋名分：此地學問窮盡，辨別功德，彰顯名稱。六、神通力無上有上分：此地圓滿后，妙用自在。所以稱為神通。這種神通超過了之前的，所以稱為無上。仰望不如如來，所以稱為有上。以下兩部分通用於十地。但是因為前面攝取後面的，所以在此地收攝。七、影像：用比喻來顯示佛法，比如因為看到佛像而瞭解佛法。

【English Translation】 English version: One, accomplishing the practice of receiving the position, etc. Two, engaging in the Prajna Paramita practice (the practice of reaching the other shore of wisdom). Three, relying on the Ornament of the Mahayana Sutras. The tenth dwelling (the tenth Bhumi of Bodhisattvas) is extremely pure because of the Samadhi Gate (the gate of meditation) and the Dharani Gate (the gate of total retention).

Six, the fruits obtained: According to the Liang Commentary, by thoroughly understanding the freedom of karma (the mastery over karma), relying on the Dharmadhatu (the true nature of the universe), one obtains the Nirmanakaya fruit (the manifestation body of the Buddha). The third volume of the Golden Light Sutra says: 'The tenth Bhumi generates the mind to attain the Shurangama Samadhi (an advanced state of meditation).' This is the practice fruit of that Bhumi. The position fruit, also the ten fruits in the Liang Commentary, all correspond to the great fruit of the Buddha Bhumi that is to be achieved. The remaining fruits are immediately manifested. Furthermore, the Golden Light Sutra says that practicing the ten Bhumis results in the great Dharani fruit (great memory and understanding), as the sutra says.

Seven, explanation of the text: The initial praise and request section has twenty-five verses, divided into five parts. The first two verses explain the Suddhavasa heavens (the highest heavens in the realm of form) setting up wonderful offerings. The second part has one verse explaining the Bodhisattva offering incense. The third part has two verses explaining the heavenly king's family offering precious garments. The fourth part has eighteen verses explaining the heavenly maidens' music and praise offerings. Among them, the first two verses generally explain making music. The next two verses praise the Buddha's universal virtues of physical form. The next three verses praise the Buddha's virtues of accomplishing benefits through actions. The next four verses praise the Buddha's virtues of responding to opportunities in accordance with the eight aspects. The next two verses use the metaphor of illusion to praise the Buddha's vast virtues. The next three verses praise the Buddha's Dharmakaya virtues of equality. The next two verses conclude by encouraging study and practice. The next sentence is the heavenly maiden ending her silence. The fifth part, the last two verses, is the formal request from the leaders of the assembly, which can be understood.

Second, the formal exposition section has eight parts. One, the expedient means for fulfilling the Bhumi: It encompasses all the practices cultivated in the previous nine Bhumis, generally for the sake of conveniently perfecting this Bhumi. Two, the attainment of Samadhi: The merits of practice in the first dwelling Bhumi (the first Bhumi of Bodhisattvas) are immeasurable. Because receiving the position in this Bhumi necessarily relies on Samadhi, it is specifically mentioned. Three, the attainment of the position: Formally dwelling in this Bhumi for practice. It means that relying on superior Samadhi can gather the Buddha's wisdom, hence the name. Four, entering the Great Exhaustion: This is the perfect practice of this Bhumi. This is already exhaustive relative to what came before, reaching the extreme within exhaustion, hence it is called Great Exhaustion. Five, explanation of the name: In this Bhumi, learning is exhausted, virtues are distinguished, and the name is manifested. Six, the supernatural power is unsurpassed and superior: After this Bhumi is perfected, the wonderful function is unhindered. Therefore, it is called supernatural power. This supernatural power surpasses the previous ones, so it is called unsurpassed. Looking up to the Tathagata is inferior, so it is called superior. The following two parts are common to the ten Bhumis. However, because the former encompasses the latter, it is gathered in this Bhumi. Seven, images: Using metaphors to reveal the Dharma, such as understanding the Dharma because of seeing the Buddha image.

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質。八地利益者彰說勝益勸信趣入。就方便滿足地分中。先總標舉。謂無量是廣智。善修是深智。前諸地中具起此二通名善擇。謂妙智抉擇故也。寶性論中地上菩薩起二修行。一約根本智名如實修行。當此善修也。二約后得智者遍修行。當此無量智也。下別辨中九句。論攝為七。初三為一。名善修行者。謂于諸地皆同善修證。助不住。似前八地中同相故也。謂白法是證。助道可知。大功德等是不住。不住無故不捨功德。護是不捨也。不住有故不捨智慧也。此三句次第相釋。謂何因得證。由起助故。何因成助。由不住故。下六句別顯中。初一句攝前七地二利行相。第八地初以辨七地差別。故此總攝一句顯之。言廣行大悲者。普遍釋意。七順自利釋行也。隨順利他釋大悲也。二言深知分別等者別舉第八地令佛土凈行。下四句別舉第九地中行。于中初句是九地中自分之行。教化眾生故云深入。即是入行稠林等也。下三句明勝進行。于中初解次行后證。言入諸等者解佛所行真如境法。言趣向等者求于佛果無厭足行。言得至等者地盡至入。謂十地位窮名為地盡。依行得證名為至入。以此地中受佛智職故云一切智位。

第二菩薩摩訶薩行如是下明三昧分。于中初牒前起后。則得下正顯所得。于中四。先別顯十門。二通結百萬

【現代漢語翻譯】 現代漢語譯本 質。八地利益的彰顯在於宣說殊勝的利益，勸導人們信受並趨入。就方便滿足地這一部分中，首先總括標明。所謂『無量』是廣大的智慧，『善修』是深邃的智慧。前面的各個地中都具備並生起這兩種智慧，總稱為『善擇』，也就是用精妙的智慧進行決斷。在《寶性論》中，地上菩薩生起兩種修行：一是依據根本智，稱為如實修行，對應這裡的『善修』；二是依據后得智，稱為普遍修行，對應這裡的『無量智』。下面分別辨析的九句，論中概括為七句。前三句為一組，稱為『善修行者』，意思是說在各個地都同樣地善於修行和證悟，輔助不住。類似於前面八地中相同的狀態。所謂『白法』是證悟，輔助道可以理解。『大功德』等是不住，因為不住于無，所以不捨棄功德，『護』是不捨棄的意思。不住于有，所以不捨棄智慧。這三句依次互相解釋。也就是說，因為什麼原因能夠證悟？因為生起輔助的緣故。因為什麼原因成就輔助？因為不住的緣故。下面的六句分別顯示，第一句概括了前面七地的二利行相。第八地最初是爲了辨別七地的差別，所以這裡用一句總括顯示。說『廣行大悲者』，普遍地解釋其意義。『七順自利』解釋行，『隨順利他』解釋大悲。第二句『深知分別等者』，特別舉出第八地令佛土清凈的修行。下面的四句分別舉出第九地中的修行。其中第一句是第九地中自身所具有的修行，教化眾生所以說『深入』，也就是進入行稠林等。下面的三句說明殊勝的進行。其中先解釋，然後修行，最後證悟。說『入諸等者』，解釋佛所行的真如境界法。說『趣向等者』，追求佛果沒有厭足的修行。說『得至等者』，地達到盡頭而進入，也就是十地位達到窮盡稱為地盡，依據修行得到證悟稱為至入。因為在這個地中接受佛的智慧的職責，所以說一切智位。 第二，菩薩摩訶薩的修行是這樣的，下面說明三昧的部分。其中首先承接前面，引發後面。那麼得到的是什麼呢？下面正式顯示所得。其中有四點：首先分別顯示十門，其次總結百萬。

【English Translation】 English version Quality. The benefits of the eighth Bhumi (eighth stage of Bodhisattva path) are manifested by proclaiming the supreme benefits, encouraging faith and entry. Regarding the part of the Bhumi of fulfilling skillful means, it is first generally indicated. What is called 'immeasurable' is vast wisdom, and 'good cultivation' is profound wisdom. In the previous Bhumis, both of these wisdoms are possessed and arise, generally called 'good selection,' which is to make decisions with exquisite wisdom. In the Ratnagotravibhāga (Treatise on the Buddha-nature), Bodhisattvas on the Bhumis generate two types of practice: one is based on fundamental wisdom, called 'practice in accordance with reality,' corresponding to 'good cultivation' here; the other is based on subsequent wisdom, called 'universal practice,' corresponding to 'immeasurable wisdom' here. The nine sentences analyzed separately below are summarized into seven sentences in the treatise. The first three sentences form a group, called 'good practitioners,' meaning that in each Bhumi, they are equally skilled in practice and realization, assisting non-abiding. Similar to the same state in the previous eight Bhumis. What is called 'white Dharma' is realization, and assisting the path can be understood. 'Great merit' and so on are non-abiding, because they do not abide in non-existence, so they do not abandon merit; 'protection' means not abandoning. They do not abide in existence, so they do not abandon wisdom. These three sentences explain each other in sequence. That is to say, for what reason can one attain realization? Because of generating assistance. For what reason is assistance achieved? Because of non-abiding. The following six sentences are shown separately. The first sentence summarizes the aspects of benefiting oneself and others in the previous seven Bhumis. The eighth Bhumi was initially to distinguish the differences between the seven Bhumis, so this sentence is used to summarize and show it. Saying 'those who extensively practice great compassion' universally explains its meaning. 'Seven accord with benefiting oneself' explains practice, and 'following accord with benefiting others' explains great compassion. The second sentence, 'those who deeply know discrimination and so on,' specifically mentions the practice of purifying the Buddha-land in the eighth Bhumi. The following four sentences separately mention the practice in the ninth Bhumi. Among them, the first sentence is the practice inherent in the ninth Bhumi itself, teaching sentient beings, so it is said to 'deeply enter,' which is to enter the dense forest of practice and so on. The following three sentences explain the supreme progress. Among them, first explain, then practice, and finally realize. Saying 'entering all and so on' explains the Dharma of the realm of Suchness (Tathata) practiced by the Buddha. Saying 'approaching and so on' is the practice of pursuing the Buddha-fruit without satisfaction. Saying 'attaining and reaching and so on' means that the Bhumi reaches its end and enters, that is, the ten Bhumis reach their exhaustion, called the exhaustion of the Bhumi, and attaining realization based on practice is called reaching entry. Because in this Bhumi, one receives the responsibility of the Buddha's wisdom, it is called the position of all-knowingness (Sarvajna). Secondly, the practice of the Bodhisattva-Mahasattva is like this. The following explains the part of Samadhi (meditative absorption). Among them, first connect with the previous and initiate the following. Then what is obtained? The following formally shows what is obtained. There are four points: first, separately show the ten doors; second, summarize the million.

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。三是菩薩下明能入能知。四顯最後名。就初內論中舉初等后。故云離垢等。舉后百萬故云眷屬。離煩惱垢釋顯其相。以此位中是障盡處故。不加功者成就相應故。餘九是別。以六七二定共離一垢故離八種垢。一入法界差別者是入密無垢。謂法界深奧名為密處。二行近佛果名莊嚴道場。三身光業用。四口辯總持。五意業現通。六廣。七深俱顯凈土。無量釋廣。正觀釋觀。上來自德。八隨一切等者化眾生無垢。利他德。上二利自分行。九如實知等者是勝進。上覺名正覺無垢。謂將成正覺。諸佛迭共現前證知。此如下文受職處說。言一切智智無分別釋一切智也。一切智智平等受位牒智釋受位也。滿足三昧事釋悉入。其體知其業用可知。

第三是三昧現在前下明受位分。于中有六。一隨何等座者。如世王子受職之時在閻浮金白象寶座。菩薩亦爾。受佛職時在於大寶蓮華王座。二隨何等身者。如輪王子玉女寶生具足王相為得位身。菩薩亦爾。殊妙之形為受職身。三隨何等眷屬者。如輪王子受位之時文武百貴共相輔弼。菩薩如是。受佛職時諸大菩薩共相圍繞。四隨何等相者。如世王子受位之時掃治衙巷懸繒幡蓋鐘鼓振響。菩薩如是。受佛職時。振動大地。惡道休息。放光普照世界嚴凈。以此為相。五隨何等出處者。如世王

【現代漢語翻譯】 現代漢語譯本：第三是菩薩以明智慧夠進入和了解一切。第四是顯示最後的名號。就最初的內在理論中，舉出最初的『離垢』等，以及最後的。所以說『離垢』等。舉出最後的百萬，所以說『眷屬』。『離煩惱垢』解釋顯示了它的相狀。因為在這個位次中，是障礙斷盡之處。不加功用就能成就相應的緣故。其餘九種是特別的。因為第六和第七兩種禪定共同脫離一種垢染，所以脫離八種垢染。一是進入法界差別，這是進入秘密而無垢染。所謂法界深奧，名為秘密之處。二是修行接近佛果，名為莊嚴道場。三是身光業用。四是口辯總持。五是意業顯現神通。六是廣。七是深，共同顯示凈土。『無量』解釋為廣。『正觀』解釋為觀。以上來自自身功德。八是『隨一切』等，是教化眾生沒有垢染，是利他的功德。以上是自利和利他兩方面的修行。九是『如實知』等，是殊勝的進步。上面的覺悟名為正覺，沒有垢染。是指將要成就正覺。諸佛輪流共同現前證明知曉。這以下是下文所說的受職之處。說『一切智智無分別』，解釋一切智。『一切智智平等受位』，說明智慧接受果位。『滿足三昧事』，解釋完全進入。它的本體知道，它的作用可以知道。 第三是三昧現在前以下說明受位的部分。其中有六個方面。一是隨什麼座，如同世間的王子接受職位的時候，坐在閻浮金白象寶座上。菩薩也是這樣，接受佛的職位時，坐在大寶蓮華王座上。二是隨什麼身，如同輪王的王子玉女寶生，具備完整的王相，作為得到王位的身體。菩薩也是這樣，殊勝美妙的形體作為接受職位的身體。三是隨什麼眷屬，如同輪王的王子接受王位的時候，文武百官共同輔佐。菩薩也是這樣，接受佛的職位時，諸大菩薩共同圍繞。四是隨什麼相，如同世間的王子接受王位的時候，打掃乾淨街道巷子，懸掛彩色的幡蓋，敲響鐘鼓。菩薩也是這樣，接受佛的職位時，震動大地，惡道休息，放出光明普遍照耀，世界莊嚴清凈。以此作為瑞相。五是隨什麼出處，如同世間的王

【English Translation】 English version: Thirdly, Bodhisattvas are able to enter and understand everything through wisdom. Fourthly, it reveals the final name. Regarding the initial inner discourse, it mentions the initial 'freedom from defilement' (離垢) etc., and the final ones. Therefore, it says 'freedom from defilement' etc. Mentioning the final million, it says 'retinue' (眷屬). 'Freedom from the defilement of afflictions' explains and reveals its characteristics. Because in this position, it is where obstacles are completely eliminated. Achieving corresponding results without additional effort. The remaining nine are special. Because the sixth and seventh dhyanas (定) together remove one defilement, thus removing eight types of defilements. First, entering the differentiation of the Dharma Realm, which is entering the secret without defilement. The profoundness of the Dharma Realm is called the secret place. Second, practicing near the Buddha's fruit is called adorning the Bodhimanda (道場). Third, the activity of body light. Fourth, eloquence and total retention (總持) of speech. Fifth, the manifestation of spiritual powers through mental activity. Sixth is vastness (廣). Seventh is depth (深), together revealing the Pure Land. 'Immeasurable' (無量) is explained as vastness. 'Right View' (正觀) is explained as contemplation. The above comes from one's own virtues. Eighth, 'following all' (隨一切) etc., is teaching sentient beings without defilement, which is the virtue of benefiting others. The above are the practices of benefiting oneself and others. Ninth, 'knowing as it is' (如實知) etc., is superior progress. The above enlightenment is called Right Enlightenment (正覺), without defilement. It refers to the state of about to achieve Right Enlightenment. Buddhas take turns to jointly appear and certify knowledge. The following is the place of empowerment mentioned in the text below. Saying 'All-Wisdom Wisdom without discrimination' (一切智智無分別), explains all wisdom (一切智). 'All-Wisdom Wisdom equally receiving the position' (一切智智平等受位), explains that wisdom receives the fruit position. 'Fulfilling the matter of Samadhi' (滿足三昧事), explains complete entry. Its essence is known, and its function can be known. Thirdly, 'Samadhi is now present' (三昧現在前) below explains the section on receiving the position. There are six aspects in it. First, according to what seat, just as a prince in the world sits on a Jambudvipa (閻浮) gold white elephant treasure seat when receiving his position. Bodhisattvas are also like this, sitting on a great treasure lotus king seat when receiving the position of Buddha. Second, according to what body, just as the wheel-turning king's (輪王) prince, born with a jade maiden treasure, possesses complete kingly characteristics as the body for obtaining the position. Bodhisattvas are also like this, a particularly wonderful form as the body for receiving the position. Third, according to what retinue, just as when the wheel-turning king's prince receives the throne, civil and military officials jointly assist. Bodhisattvas are also like this, when receiving the position of Buddha, great Bodhisattvas jointly surround. Fourth, according to what signs, just as when a prince in the world receives the throne, the streets and alleys are swept clean, colorful banners and canopies are hung, and bells and drums are sounded. Bodhisattvas are also like this, when receiving the position of Buddha, the earth shakes, evil paths rest, and light is emitted to universally illuminate, the world is adorned and pure. This is taken as an auspicious sign. Fifth, according to what place of origin, just as the king in the world

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子受職之時。口出赦書恩及天下。獄囚得脫庫出賜臣。菩薩如是。十處放光。令惡道出離菩薩增行。六隨所得位者。如世王子受位之時。父王手執金鐘盛四海水灌太子頂即名灌頂輪王。菩薩如是。十方諸佛白毫所放一切智光入菩薩頂名受佛位。此六段經。前三段文。論家一處釋。次二亦一處釋。后一別釋。就初座中有十相。一華王是主相以自在故。二週圓等是量相以廣大故。三眾寶等是勝相以具德故。四過於等是地相以是生處故。五出世等是因相以從彼生故。六知一切等是成相以空慧所成故。如世蓮華種植所成。七光明等是第一義相。如世蓮華令心取著。菩薩華座善照法界。論約照理。經約照事。可知。八功德相經無此句。以與地相相似故不辨也。又此明所生果相與前異也。九琉璃等是體相。以莖等是體狀故。十無量光等是莊嚴相以德用備故。二爾時下明隨何等身。身體姝妙廣稱華座。三即時下明隨何眷屬。謂處座得定心敬目瞻。四是菩薩升下明隨何等相有五相。一動地。二息苦。三光照四嚴界。五見佛等。五何以故下明隨何出處。言何以故者徴前起后。論言以出光明故總釋出處也。文中有三。初十處放光。二爾時下由光普照諸佛菩薩咸皆覺知。三即時下由覺知故下位菩薩俱來供養。就初中此十光明論攝為三。前之九

【現代漢語翻譯】 現代漢語譯本 當王子（菩薩）接受職位時，口中頒佈赦令，恩澤遍及天下，監獄中的囚犯得以釋放，國庫中的財物被賞賜給臣子。菩薩也是如此，從十個地方放出光明，使惡道眾生得以脫離，菩薩的修行也因此增長。六隨所得位者，就像世間的王子接受王位時，父王手持盛滿四海之水的金鐘，灌注在太子的頭頂，這就被稱為灌頂輪王。菩薩也是如此，十方諸佛從白毫間所放出的照亮一切智慧的光芒，進入菩薩的頭頂，這被稱為接受佛位。這六段經文，前三段，論家放在一處解釋，其次兩段也放在一處解釋，最後一段單獨解釋。就最初的蓮花座而言，有十種表相：一、華王是主相（指蓮花王是主要之相），因為其具有自在的特性；二、周圓等是量相（指周匝圓滿等是度量之相），因為其廣大無邊；三、眾寶等是勝相（指眾多寶物等是殊勝之相），因為其具備各種功德；四、過於等是地相（指勝過一切等是地之相），因為蓮花座是菩薩出生的地方；五、出世等是因相（指出世間等是因緣之相），因為菩薩從蓮花座中出生；六、知一切等是成相（指了知一切等是成就之相），因為蓮花座是由空性和智慧所成就的，就像世間的蓮花通過種植而成就一樣；七、光明等是第一義相（指光明等是第一義之相），就像世間的蓮花令人心生執著一樣，菩薩的蓮花座能夠照亮整個法界。論典側重於照亮真理，經典側重於照亮事物，這一點是可以理解的；八、功德相，經文中沒有這句話，因為其與地相相似，所以沒有單獨辨析。而且，這裡所闡明的是所產生的果報之相，與前面不同；九、琉璃等是體相（指琉璃等是本體之相），因為蓮花的莖等是本體的形狀；十、無量光等是莊嚴相（指無量光等是莊嚴之相），因為其具備各種功德和作用。二、『爾時』（那時）以下，闡明隨順何種身形，菩薩的身體姝妙，與蓮花座相稱。三、『即時』（即刻）以下，闡明隨順何種眷屬，指安坐在蓮花座上，心懷敬意，目光瞻仰。四、『是菩薩升』（是菩薩升起）以下，闡明隨順何種表相，有五種表相：一、震動大地；二、止息痛苦；三、光明照耀；四、莊嚴法界；五、見到佛等。五、『何以故』（為什麼）以下，闡明隨順何種出處。『何以故』（為什麼）這句話，是承前啓後。論典中說，『以出光明故』（因為放出光明），總括地解釋了出處。經文中有三部分：首先是十處放光；其次是『爾時』（那時）以下，由於光明普照，諸佛菩薩都覺察知曉；再次是『即時』（即刻）以下，由於覺察知曉，下位菩薩都前來供養。就最初的十處放光而言，論典將其歸納為三類，即前面的九種光明。 當王子（菩薩）接受職位時，口中頒佈赦令，恩澤遍及天下，監獄中的囚犯得以釋放，國庫中的財物被賞賜給臣子。菩薩也是如此，從十個地方放出光明，使惡道眾生得以脫離，菩薩的修行也因此增長。六隨所得位者，就像世間的王子接受王位時，父王手持盛滿四海之水的金鐘，灌注在太子的頭頂，這就被稱為灌頂輪王。菩薩也是如此，十方諸佛從白毫間所放出的照亮一切智慧的光芒，進入菩薩的頭頂，這被稱為接受佛位。這六段經文，前三段，論家放在一處解釋，其次兩段也放在一處解釋，最後一段單獨解釋。就最初的蓮花座而言，有十種表相：一、華王是主相（指蓮花王是主要之相），因為其具有自在的特性；二、周圓等是量相（指周匝圓滿等是度量之相），因為其廣大無邊；三、眾寶等是勝相（指眾多寶物等是殊勝之相），因為其具備各種功德；四、過於等是地相（指勝過一切等是地之相），因為蓮花座是菩薩出生的地方；五、出世等是因相（指出世間等是因緣之相），因為菩薩從蓮花座中出生；六、知一切等是成相（指了知一切等是成就之相），因為蓮花座是由空性和智慧所成就的，就像世間的蓮花通過種植而成就一樣；七、光明等是第一義相（指光明等是第一義之相），就像世間的蓮花令人心生執著一樣，菩薩的蓮花座能夠照亮整個法界。論典側重於照亮真理，經典側重於照亮事物，這一點是可以理解的；八、功德相，經文中沒有這句話，因為其與地相相似，所以沒有單獨辨析。而且，這裡所闡明的是所產生的果報之相，與前面不同；九、琉璃等是體相（指琉璃等是本體之相），因為蓮花的莖等是本體的形狀；十、無量光等是莊嚴相（指無量光等是莊嚴之相），因為其具備各種功德和作用。二、『爾時』（那時）以下，闡明隨順何種身形，菩薩的身體姝妙，與蓮花座相稱。三、『即時』（即刻）以下，闡明隨順何種眷屬，指安坐在蓮花座上，心懷敬意，目光瞻仰。四、『是菩薩升』（是菩薩升起）以下，闡明隨順何種表相，有五種表相：一、震動大地；二、止息痛苦；三、光明照耀；四、莊嚴法界；五、見到佛等。五、『何以故』（為什麼）以下，闡明隨順何種出處。『何以故』（為什麼）這句話，是承前啓後。論典中說，『以出光明故』（因為放出光明），總括地解釋了出處。經文中有三部分：首先是十處放光；其次是『爾時』（那時）以下，由於光明普照，諸佛菩薩都覺察知曉；再次是『即時』（即刻）以下，由於覺察知曉，下位菩薩都前來供養。就最初的十處放光而言，論典將其歸納為三類，即前面的九種光明。

【English Translation】 English version When the prince (Bodhisattva) assumes his office, he issues an edict of amnesty, extending grace to all under heaven. Prisoners are released, and treasures from the treasury are bestowed upon his ministers. So it is with the Bodhisattva, who emits light from ten places, enabling beings in evil realms to be liberated, and increasing the Bodhisattva's practice. The sixth, 'those who attain their respective positions,' is like a worldly prince at the time of his enthronement, when the father king holds a golden bell filled with the waters of the four seas and pours it upon the crown of the prince's head, thus he is named the 'Crowned Wheel-Turning King'. So it is with the Bodhisattva, when the light of all-knowing wisdom emitted from the white hair curl (Byakugo) of all the Buddhas in the ten directions enters the Bodhisattva's crown, this is called 'receiving the Buddha's position'. These six sections of scripture, the first three, commentators explain in one place, the next two are also explained in one place, and the last one is explained separately. Regarding the initial lotus seat, there are ten aspects: First, the 'Flower King' is the aspect of the lord, because it possesses the quality of freedom; second, 'circumference and completeness' are the aspect of measure, because it is vast and boundless; third, 'various treasures' are the aspect of excellence, because it possesses all virtues; fourth, 'surpassing' is the aspect of the ground, because the lotus seat is the place where the Bodhisattva is born; fifth, 'transcendence of the world' is the aspect of cause, because the Bodhisattva is born from the lotus seat; sixth, 'knowing all' is the aspect of accomplishment, because the lotus seat is accomplished by emptiness and wisdom, just as a worldly lotus flower is accomplished through planting; seventh, 'light' is the aspect of ultimate meaning, just as a worldly lotus flower causes attachment in the mind, the Bodhisattva's lotus seat illuminates the entire Dharma realm. Treatises emphasize illuminating the truth, while scriptures emphasize illuminating phenomena, this can be understood; eighth, the aspect of merit, this phrase is not in the scripture, because it is similar to the aspect of the ground, so it is not analyzed separately. Moreover, what is elucidated here is the aspect of the resulting fruit, which is different from the previous; ninth, 'lapis lazuli' is the aspect of substance, because the stem of the lotus is the shape of the substance; tenth, 'immeasurable light' is the aspect of adornment, because it possesses all virtues and functions. Second, 'At that time' below, elucidates what kind of form is followed, the Bodhisattva's body is beautiful and corresponds to the lotus seat. Third, 'Immediately' below, elucidates what kind of retinue is followed, referring to sitting on the lotus seat with reverence in their hearts and gazing with respect. Fourth, 'When the Bodhisattva ascends' below, elucidates what kind of appearances are followed, there are five appearances: First, the earth shakes; second, suffering ceases; third, light shines; fourth, the Dharma realm is adorned; fifth, Buddhas are seen, and so on. Fifth, 'Why is it so' below, elucidates what kind of origin is followed. The phrase 'Why is it so' connects the preceding and the following. The treatise says, 'Because it emits light', which comprehensively explains the origin. There are three parts in the text: First, the emission of light from ten places; second, 'At that time' below, because the light shines universally, all Buddhas and Bodhisattvas are aware; third, 'Immediately' below, because of this awareness, Bodhisattvas of lower rank come to make offerings. Regarding the initial emission of light from ten places, the treatise categorizes it into three types, namely the preceding nine lights. When the prince (Bodhisattva) assumes his office, he issues an edict of amnesty, extending grace to all under heaven. Prisoners are released, and treasures from the treasury are bestowed upon his ministers. So it is with the Bodhisattva, who emits light from ten places, enabling beings in evil realms to be liberated, and increasing the Bodhisattva's practice. The sixth, 'those who attain their respective positions,' is like a worldly prince at the time of his enthronement, when the father king holds a golden bell filled with the waters of the four seas and pours it upon the crown of the prince's head, thus he is named the 'Crowned Wheel-Turning King'. So it is with the Bodhisattva, when the light of all-knowing wisdom emitted from the white hair curl (Byakugo) of all the Buddhas in the ten directions enters the Bodhisattva's crown, this is called 'receiving the Buddha's position'. These six sections of scripture, the first three, commentators explain in one place, the next two are also explained in one place, and the last one is explained separately. Regarding the initial lotus seat, there are ten aspects: First, the 'Flower King' is the aspect of the lord, because it possesses the quality of freedom; second, 'circumference and completeness' are the aspect of measure, because it is vast and boundless; third, 'various treasures' are the aspect of excellence, because it possesses all virtues; fourth, 'surpassing' is the aspect of the ground, because the lotus seat is the place where the Bodhisattva is born; fifth, 'transcendence of the world' is the aspect of cause, because the Bodhisattva is born from the lotus seat; sixth, 'knowing all' is the aspect of accomplishment, because the lotus seat is accomplished by emptiness and wisdom, just as a worldly lotus flower is accomplished through planting; seventh, 'light' is the aspect of ultimate meaning, just as a worldly lotus flower causes attachment in the mind, the Bodhisattva's lotus seat illuminates the entire Dharma realm. Treatises emphasize illuminating the truth, while scriptures emphasize illuminating phenomena, this can be understood; eighth, the aspect of merit, this phrase is not in the scripture, because it is similar to the aspect of the ground, so it is not analyzed separately. Moreover, what is elucidated here is the aspect of the resulting fruit, which is different from the previous; ninth, 'lapis lazuli' is the aspect of substance, because the stem of the lotus is the shape of the substance; tenth, 'immeasurable light' is the aspect of adornment, because it possesses all virtues and functions. Second, 'At that time' below, elucidates what kind of form is followed, the Bodhisattva's body is beautiful and corresponds to the lotus seat. Third, 'Immediately' below, elucidates what kind of retinue is followed, referring to sitting on the lotus seat with reverence in their hearts and gazing with respect. Fourth, 'When the Bodhisattva ascends' below, elucidates what kind of appearances are followed, there are five appearances: First, the earth shakes; second, suffering ceases; third, light shines; fourth, the Dharma realm is adorned; fifth, Buddhas are seen, and so on. Fifth, 'Why is it so' below, elucidates what kind of origin is followed. The phrase 'Why is it so' connects the preceding and the following. The treatise says, 'Because it emits light', which comprehensively explains the origin. There are three parts in the text: First, the emission of light from ten places; second, 'At that time' below, because the light shines universally, all Buddhas and Bodhisattvas are aware; third, 'Immediately' below, because of this awareness, Bodhisattvas of lower rank come to make offerings. Regarding the initial emission of light from ten places, the treatise categorizes it into three types, namely the preceding nine lights.

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種是利益業。謂初五益凡夫。次二益一乘。后二益菩薩。又八九十此三名為發覺業。謂第八發覺從初發心乃至九地業。第九發覺十地菩薩。第十發覺一切諸佛。又八九二光名攝伏業。謂第八能攝。能令九地已還菩薩咸來供養。第九能伏能使魔宮隱蔽。就第十頂光中有四。初照十方。二成光臺。三設供養。四入足下。初二可知。就供養中有三。先顯供勝。二正供佛。三明供益言必定無上道者論有二釋。言于地中決定義故此約地上證決定也。言復有異義等約下位令入正定益。謂定不放逸者離惡定也。所作之事決定心者集善定也。言入佛足下者。遠公三釋。一就教相頂光入足顯深敬故。二約相顯實。菩薩智光證入佛境。從下趣入名入足下。故論名為平等智攝。三約實以論。菩薩自已因行趣成果時。從下證入名入佛足。第二爾時下由光普照令一切諸佛菩薩咸知。第三即時下明由覺知故令有所作。于中二。先下地菩薩來此興供。謂先供養后得益。二同位菩薩德光相助亦先光入后明益。良以菩薩內有萬德故。于胸前有萬字相現。論釋可知。第六爾時諸佛下明隨所得位。于中有四。謂法喻合結。就初法說中亦四。一放光。二入頂。三得益。四結位。初中光有十業。一名益智是利益業。二因業。三照示佛力。令他恭敬名敬業。四勸進等

【現代漢語翻譯】 現代漢語譯本 這十種光是利益之業。前五種光利益凡夫，接著兩種光利益一乘（Ekayana，唯一佛乘）的修行者，后兩種光利益菩薩。另外，第八、第九和第十這三種光名為發覺之業。第八種光發覺從初發心到九地（菩薩修行階位）的業，第九種光發覺十地菩薩，第十種光發覺一切諸佛。此外，第八和第九兩種光名為攝伏之業。第八種光能夠攝受，能夠令九地及以下的菩薩都來供養。第九種光能夠降伏，能夠使魔宮隱蔽。關於第十種頂光，其中有四層含義：首先是照耀十方，其次是形成光臺，然後是設定供養，最後是進入佛足之下。前兩種含義容易理解。關於供養，其中有三點：首先是顯示供養殊勝，其次是正式供養佛，然後是說明供養的利益。說到『必定無上道』，論中有兩種解釋。一種解釋是，在地上（菩薩修行階位）決定意義，這是就地上證得決定而言的。另一種解釋是，還有不同的意義，是就下位（菩薩修行階位）令入正定之益，即確定不放逸，遠離惡定；所做之事決定心，即聚集善定。說到『入佛足下』，遠公（慧遠）有三種解釋。一是就教相而言，頂光入足顯示深深的敬意。二是約相顯實，菩薩的智光證入佛的境界，從下趣入名為入足下，所以論中稱為平等智攝。三是約實以論，菩薩自己因地修行趣向果地時，從下證入名為入佛足。第二，『爾時下』，由於光普遍照耀，令一切諸佛菩薩都知道。第三，『即時下』，說明由於覺知，所以有所作為。其中分為兩部分：首先是下地菩薩來此興供，即先供養后得益；二是同位菩薩德光相助，也是先光入后明益。這是因為菩薩內心有萬德，所以在胸前有萬字相顯現，論中的解釋可以參考。第六，『爾時諸佛下』，說明隨著所得的地位而變化。其中有四點，即法、喻、合、結。就最初的法說中也有四點：一是放光，二是入頂，三是得益，四是結位。最初的放光中有十種作用：一是名益智，是利益之業；二是因業；三是照示佛力，令他人恭敬，名為敬業；四是勸進等。

【English Translation】 English version These ten types of light are the karma of benefiting. The first five benefit ordinary people, the next two benefit practitioners of Ekayana (the One Vehicle), and the last two benefit Bodhisattvas. Furthermore, the eighth, ninth, and tenth lights are called the karma of awakening. The eighth light awakens the karma from the initial aspiration to the ninth Bhumi (stage of Bodhisattva practice), the ninth light awakens the tenth Bhumi Bodhisattvas, and the tenth light awakens all Buddhas. In addition, the eighth and ninth lights are called the karma of subduing. The eighth light can gather, enabling Bodhisattvas of the ninth Bhumi and below to come and make offerings. The ninth light can subdue, causing the palaces of demons to be concealed. Regarding the tenth crown light, there are four meanings: first, illuminating the ten directions; second, forming a light platform; third, setting up offerings; and fourth, entering under the feet of the Buddha. The first two meanings are easy to understand. Regarding the offerings, there are three points: first, showing the superiority of the offerings; second, formally offering to the Buddha; and third, explaining the benefits of the offerings. Speaking of 'definitely the unsurpassed path,' there are two explanations in the treatise. One explanation is that the meaning is determined on the Bhumis (stages of Bodhisattva practice), which refers to attaining certainty on the Bhumis. Another explanation is that there are different meanings, which refer to benefiting those in lower positions (stages of Bodhisattva practice) by enabling them to enter the right concentration, that is, determining non-negligence and staying away from evil concentration; determining the mind in what is done, that is, gathering good concentration. Speaking of 'entering under the feet of the Buddha,' Venerable Huiyuan has three explanations. First, in terms of the teaching aspect, the crown light entering the feet shows deep respect. Second, revealing the reality through the appearance, the wisdom light of the Bodhisattva enters the realm of the Buddha, and entering from below is called entering under the feet, so it is called being gathered by equal wisdom in the treatise. Third, discussing in terms of reality, when the Bodhisattva's own causal practice leads to the fruition, entering from below is called entering the feet of the Buddha. Second, 'At that time,' because the light universally illuminates, it makes all Buddhas and Bodhisattvas know. Third, 'Immediately,' it explains that because of awareness, there is action. It is divided into two parts: first, Bodhisattvas of lower Bhumis come here to make offerings, that is, first making offerings and then gaining benefits; second, Bodhisattvas of the same Bhumi assist each other with virtuous light, also first the light enters and then the benefit is clear. This is because the Bodhisattva has ten thousand virtues within, so the mark of ten thousand appears on the chest, and the explanation in the treatise can be referred to. Sixth, 'At that time, all Buddhas,' explains the changes according to the position attained. There are four points, namely, Dharma, metaphor, combination, and conclusion. In the initial Dharma teaching, there are also four points: first, emitting light; second, entering the crown; third, gaining benefits; and fourth, concluding the position. In the initial emission of light, there are ten functions: first, named benefiting wisdom, it is the karma of benefiting; second, causal karma; third, illuminating and showing the power of the Buddha, causing others to respect, called the karma of respect; fourth, encouraging progress, etc.

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名勸進業。五十方等名振動業。六滅除等名止業。七降伏業。八示現業。九卷舒業。十示神通等是變化業。二入頂者。事光入頂。即是法光入心增位故也。論名如來光明。彼菩薩迭互智平等攝受者。謂菩薩頂光入佛足。是上進故也。佛光入菩薩頂下攝故也。因果迭合故云平等。身光即智故云智也。三得益可知。四結位中。入佛境所證同。具十力行德同墮佛數。成人同以成佛德墮在佛數。如始出家雖未受戒即墮僧數。喻合結位並可知。第四住法雲地如實知下明大盡分。于中有五。一智大。依正覺實智義故。二解脫大。依心自在義故。三三昧大。依發心即成就一切事義故。四陀羅尼大。依一切世間隨利益眾生義故。五神通大。依堪能度眾生義故。前二自利。一內智。二外用。后三利他。一意業起用。二依發語業。三身業變化。就初智大中有七種大。一集智大者。知法緣集智力斷疑。二應化智大者。謂化智業用依身而起。三加持智大者。謂化業住持化用非一。重言如是。常化不絕名轉行力。四入微細智者。此是微細相容安立門。常于示成佛。八相之中一現一切故稱微細。依彼應化等牒前三智。名為不二。依顯微細。一化二加三集。合此三智。依此成佛故名為作。正是微細。五密處智者。此是秘密隱顯俱成門。謂將護初心根未

熟者。現粗隱細。令彼不怖。依彼說沒此微細智也。六入劫智者。善解諸劫互相涉入。名入劫智。時劫相續說以為命。遷流名行。一攝一切名曰加持。一入一切名之為舍。以廢已隨他名為舍故。劫隨心轉名自在意。七入道智者知諸世法堪為出世對治之用故名入道。初集智大者諸釋云因緣集智應知。彼復隨所有分染或凈或滅者此是總釋。于中有六重。一或唯染。謂初五句及邪見煩惱集。二或唯凈。謂涅槃集及聲聞等集。三或唯滅。謂虛空集。四染凈合。謂識及有為世間成壞。五凈滅合。謂無為及涅槃。六通於染凈及滅。謂法性集。論經名法界。即不善法界名染。善法界名凈。無為法界名滅。論別釋中。言隨所有三界處者釋初三句可知。隨所有眾生者釋次二句可知。隨所有染凈等心者釋識集可知。隨所有有為無為法無知知故者釋有為無為集。即有為有心故名為知。無為無心名曰無知。隨所有處虛空等者釋虛空集。以是世界等所依處故。隨所說正不正法者釋法界集。即凈法名正。染名不正。等取滅也。隨所證不證謂于涅槃者釋涅槃集。以聖人所證故。下明不證即釋邪見等。謂何因不證。以邪見故。是誰邪見。謂餘外道等。彼不能證故。隨所有器世間成壞釋可知。隨所有三乘彼集差別者釋聲聞等應知。結文可見。第二是菩薩以

如是下釋應化智。于中先別顯后總結。別中十句。初四明眾生世間自在化。謂化現眾生及所作業。化現貧等及示邪見。是故論云應化示煩惱染見作故。次一句是器世間自在化。下五句是智正覺世間自在化。言法界者所說法行故。化現三乘法。皆有覺義。結中化作有心名為分別。化現非情名無分別。又釋作意現化名為分別。任運現化名無分別。此文就初義說。以是法雲無功用位也。第三是菩薩下明加持智。于中十。一初佛法僧是境界持。謂常化不絕名佛力持。法僧亦爾。經中欠僧持。餘八句是行持。初二是逆行持。如下方便命婆羅門。以五熱刀山任持萬行。是業持也。如留煩惱資成正行名煩惱持。次五句是順行持。謂多時積行名曰時持。由愿起行名為愿持。由宿善根令行得起名先世持。依行起行名為行持。行經三祇名為劫持。由依報命而能起行名壽持。下一句果持。論云是中智持者一切智智故。此智慧作一切事故。上句釋智。下句釋持可知。第四是菩薩住是下明入微細智。謂知佛化用微細自在。于中行者是下。中兜率天。上所行事業。經中欠奮迅。余文準釋可知。第五又諸佛下明密處智。謂知佛所現秘密義等。于中初三業可知。次籌量眾生應受化時及非時也。次或有久已成佛示與受記。或見白鴿記當得佛。如是等類名受

【現代漢語翻譯】 現代漢語譯本： 如下解釋應化智（應化智：佛的智慧之一，能隨順眾生的根器和因緣而示現各種化身和教法）。其中先分別解釋，后總結。分別解釋中包含十句。最初四句說明眾生世間的自在變化，即化現眾生以及他們所造作的業，化現貧窮等現象以及示現邪見。因此，《瑜伽師地論》中說，應化智示現煩惱染污的見解和行為。接下來一句是器世間的自在變化（器世間：眾生所居住的物質世界）。下面五句是智正覺世間的自在變化。說到『法界』，是因為所說的法和所修的行都屬於法界。化現三乘佛法（三乘：聲聞乘、緣覺乘、菩薩乘），都具有覺悟的意義。總結部分說，化現有情眾生稱為『分別』，化現無情事物稱為『無分別』。另一種解釋是，通過作意而顯現的變化稱為『分別』，任運自然而顯現的變化稱為『無分別』。這裡採用第一種解釋，因為這是法雲地菩薩（法雲地：菩薩修行的一個階段）無功用行的境界。 第三是菩薩，下面說明加持智（加持智：佛菩薩以神通力加被眾生的智慧）。其中包含十句。第一句，佛法僧是境界加持，即佛、法、僧的加持常化不斷絕，稱為佛力加持。法和僧也是如此。經文中缺少僧的加持。其餘八句是行加持。最初兩句是逆行加持，例如方便地讓婆羅門用五把熱刀山來任持萬行，這是業加持。又如保留煩惱來資助成就正行，稱為煩惱加持。接下來五句是順行加持，即長時間積累修行稱為『時持』。由願力而發起修行稱為『愿持』。由宿世的善根使修行得以發起稱為『先世持』。依靠修行而發起修行稱為『行持』。修行經歷三大阿僧祇劫（三大阿僧祇劫：極長的時間單位）稱為『劫持』。由於依靠果報之身而能夠發起修行稱為『壽持』。最後一句是果加持。《瑜伽師地論》中說，這裡所說的智加持就是一切智智（一切智智：佛的智慧）。這種智慧能夠成就一切事業。上面一句解釋『智』，下面一句解釋『持』，可以理解。 第四是菩薩，下面說明入微細智（入微細智：深入瞭解細微之處的智慧）。即瞭解佛的化用是微細而自在的。其中『行者』是中間，兜率天（兜率天：欲界第四天）是上面，所修行的事業。經文中缺少『奮迅』。其餘的文字可以參照解釋理解。 第五，又諸佛，下面說明密處智（密處智：瞭解佛所顯現的秘密之處的智慧）。即瞭解佛所顯現的秘密意義等。其中最初三個業可以理解。接下來是衡量眾生應該接受教化的時候和不應該接受教化的時候。或者有已經成佛很久的眾生示現接受授記。或者看見白鴿而被授記將來成佛。像這樣的情況稱為『受』。

【English Translation】 English version: The following explains the Acquired Transformation Wisdom (應化智: yìng huà zhì, one of the Buddha's wisdoms, which can manifest various incarnations and teachings according to the capacities and conditions of sentient beings). It first explains separately and then summarizes. The separate explanation contains ten sentences. The first four sentences explain the self-mastery transformation in the realm of sentient beings, that is, transforming sentient beings and the karma they create, transforming poverty and other phenomena, and demonstrating wrong views. Therefore, the Yogacarabhumi-sastra says that the Acquired Transformation Wisdom demonstrates the defiled views and actions of afflictions. The next sentence is the self-mastery transformation of the vessel realm (器世間: qì shì jiān, the material world where sentient beings live). The following five sentences are the self-mastery transformation of the realm of wisdom and perfect enlightenment. Speaking of the 'Dharma Realm,' it is because the Dharma spoken and the practices cultivated all belong to the Dharma Realm. Transforming the Three Vehicles of Buddhism (三乘: sān shèng, Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle) all have the meaning of enlightenment. The summary part says that transforming sentient beings is called 'Discrimination,' and transforming inanimate things is called 'Non-Discrimination.' Another explanation is that the transformation manifested through intention is called 'Discrimination,' and the transformation manifested naturally is called 'Non-Discrimination.' The first explanation is adopted here because this is the realm of effortless practice of the Bodhisattva in the Dharma Cloud Ground (法雲地: fǎ yún dì, a stage of Bodhisattva practice). The third is the Bodhisattva, and the following explains the Empowerment Wisdom (加持智: jiā chí zhì, the wisdom of Buddhas and Bodhisattvas empowering sentient beings with supernatural power). It contains ten sentences. The first sentence, the Buddha, Dharma, and Sangha are the empowerment of the realm, that is, the empowerment of the Buddha, Dharma, and Sangha is constantly transforming and never ceases, which is called the Buddha's power empowerment. The Dharma and Sangha are also like this. The sutra lacks the Sangha's empowerment. The remaining eight sentences are the empowerment of practice. The first two sentences are the empowerment of reverse practice, such as expediently letting the Brahmin use five hot knife mountains to uphold the myriad practices, which is the empowerment of karma. Another example is retaining afflictions to help achieve correct practice, which is called the empowerment of afflictions. The next five sentences are the empowerment of favorable practice, that is, accumulating practice for a long time is called 'Time Empowerment.' Initiating practice through vows is called 'Vow Empowerment.' Causing practice to arise from good roots in past lives is called 'Past Life Empowerment.' Initiating practice based on practice is called 'Practice Empowerment.' Practicing through three great Asamkhyeya Kalpas (三大阿僧祇劫: sān dà āsēngqí jié, extremely long units of time) is called 'Kalpa Empowerment.' Being able to initiate practice by relying on the body of retribution is called 'Life Empowerment.' The last sentence is the empowerment of fruition. The Yogacarabhumi-sastra says that the empowerment of wisdom mentioned here is the Omniscient Wisdom (一切智智: yī qiè zhì zhì, the wisdom of the Buddha). This wisdom can accomplish all undertakings. The sentence above explains 'Wisdom,' and the sentence below explains 'Empowerment,' which can be understood. The fourth is the Bodhisattva, and the following explains the Entering Subtle Wisdom (入微細智: rù wēi xì zhì, the wisdom of deeply understanding subtle things). That is, understanding that the Buddha's transformation is subtle and self-mastering. Among them, 'practitioner' is in the middle, Tushita Heaven (兜率天: dōushuài tiān, the fourth heaven of the desire realm) is above, and the undertakings practiced. The sutra lacks 'vigorous.' The remaining words can be understood by referring to the explanation. Fifth, again, all Buddhas, the following explains the Secret Place Wisdom (密處智: mì chù zhì, the wisdom of understanding the secret places manifested by the Buddha). That is, understanding the secret meanings manifested by the Buddha, etc. Among them, the first three karmas can be understood. Next is measuring when sentient beings should be taught and when they should not be taught. Or there are sentient beings who have been Buddhas for a long time who manifest receiving predictions. Or seeing a white pigeon and being predicted to become a Buddha in the future. Such situations are called 'Receiving.'

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記密。如愛語羅睺訶罵調達。是攝伏眾生密理實一乘權說三五。名諸乘差別密。下就所知。謂知根生熟。知業前後。知逆順之行。同得菩提。第六是菩薩下明入劫智論云是中入者。平等解脫一切劫迭相入故。謂不思議解脫之法平等齊均遍諸劫海故。令諸劫迭互相入。余文同上發心品等說。第七是菩薩下明入道智于中經內欠初入凡夫道智。論云依凡夫地者釋此句也。依我慢行者釋微塵智。謂以微塵分別色故。令離我慢。言依信生天者釋國土智。謂智現凈土過彼所信言依覺觀者釋眾生身心等智。謂煩惱亂心通名覺觀。下有六句。化之合離。謂知所化至處行佛道。示逆順行難思。具三乘並可知。結文可見。第二是菩薩摩訶薩下明解脫大。于中先別辨。后總結。別中有十。初不思解脫者依神通境界。謂轉變自在難測量故。二無礙者能至無量世界。以愿智無礙故。此是速疾自在也。三凈行者論經名凈智。所知凈行略有三門。一知世出世約位分別。二知學無學約因果分別。三知聲聞等隨人分別。此是所知自在。前二是通。此一是智。四普門明者隨意轉事。謂隨眾生意普於一切色像門中示現自身。如觀音等。名普門自在者也。五如來藏者法陀羅尼。謂所知真如蘊積恒沙如來功德。名如來藏總持法也。六隨無礙輪者能破他意而不退故。

【現代漢語翻譯】 現代漢語譯本 記密。例如，以慈愛之語對待羅睺羅（佛陀之子），以責罵之語對待提婆達多（佛陀的堂兄，後背叛佛陀）。這是爲了攝伏眾生的秘密，實際上是唯一佛乘，爲了方便而權巧地宣說為三乘或五乘。這被稱為諸乘差別密。下面從所知的角度來說明，即瞭解眾生的根器是成熟還是未成熟，瞭解業力的前後關係，瞭解順行或逆行的修行，最終都能證得菩提。第六是菩薩，下面說明入劫智，《入劫智論》中說，『是中入者』，意思是平等解脫一切劫，使劫與劫之間相互進入。也就是說，不可思議的解脫之法平等齊一地遍佈于諸劫海之中，因此能使諸劫相互進入。其餘的文字與《發心品》等處所說相同。第七是菩薩，下面說明入道智，其中經典中缺少初入凡夫道智。《入道智論》中說，『依凡夫地者』，這是解釋此句。『依我慢行者』，這是解釋微塵智，意思是像微塵一樣細緻地分別色法，從而遠離我慢。『言依信生天者』，這是解釋國土智，意思是智慧顯現清凈的國土，超過了他們所信仰的境界。『言依覺觀者』，這是解釋眾生身心等智，意思是煩惱和亂心統稱為覺觀。下面有六句，說明化導的合離，意思是知道所化導的眾生將去往何處，從而行佛道，示現逆行和順行，難以思議，三乘之法都可以得知。總結的文字可以參考原文。第二是菩薩摩訶薩，下面說明解脫大，其中先分別辨析，后總結。分別辨析中有十種。首先，不思議解脫是依靠神通境界，意思是轉變自在，難以測量。第二，無礙是指能到達無量世界，因為愿智沒有障礙，這是迅速自在。第三，凈行，《入道智論》和經中稱為凈智，所知的凈行大致有三種：一是知世間和出世間，從果位的角度來分別；二是知有學和無學，從因果的角度來分別；三是知聲聞等，隨眾生的根器來分別。這是所知自在，前兩種是共通的，這第三種是智慧。第四，普門明是指隨意轉變事物，意思是隨著眾生的心意，在一切色像門中示現自身，如觀音菩薩等，這被稱為普門自在。第五，如來藏是法陀羅尼，意思是所知的真如蘊藏著恒河沙數般的如來功德，這被稱為如來藏總持法。第六，隨無礙輪是指能破除他人的執意而不退轉。

【English Translation】 English version Secret Records. For example, treating Rāhula (Buddha's son) with loving words and Devadatta (Buddha's cousin, who later betrayed him) with scolding words. This is the secret of subduing sentient beings, actually the One Vehicle of Buddhahood, but expediently taught as the Three Vehicles or Five Vehicles. This is called the Secret of Differences in Vehicles. The following explains from the perspective of what is known, that is, understanding whether the faculties of sentient beings are mature or immature, understanding the causal relationships of karma, understanding the practice of following or going against the grain, all of which can ultimately attain Bodhi. Sixth is the Bodhisattva, below explaining the Wisdom of Entering Kalpas. The Entering Kalpas Wisdom Treatise says, 'Those who enter therein,' meaning equally liberating all kalpas, causing kalpas to enter into each other. That is to say, the inconceivable Dharma of liberation equally and uniformly pervades all the oceans of kalpas, thus enabling kalpas to enter into each other. The remaining text is the same as what is said in the Chapter on Generating the Mind, etc. Seventh is the Bodhisattva, below explaining the Wisdom of Entering the Path, in which the sutra lacks the initial Wisdom of Entering the Path of Ordinary Beings. The Entering the Path Wisdom Treatise says, 'Relying on the ground of ordinary beings,' this explains this sentence. 'Relying on the practice of self-conceit,' this explains the Wisdom of Dust-like Particles, meaning to meticulously distinguish forms like dust particles, thereby abandoning self-conceit. 'Speaking of relying on faith to be born in the heavens,' this explains the Wisdom of Lands, meaning that wisdom manifests pure lands, surpassing what they believe in. 'Speaking of relying on perception and observation,' this explains the Wisdom of the Body and Mind of Sentient Beings, meaning that afflictions and confused minds are collectively called perception and observation. Below are six sentences, explaining the combination and separation of transformation, meaning knowing where the sentient beings being transformed will go, thereby practicing the Buddha's path, demonstrating going against the grain and following the grain, which is difficult to conceive, and the Three Vehicles can all be known. The concluding text can be found in the original text. Second is the Bodhisattva Mahāsattva, below explaining Great Liberation, in which first separate analysis, then summary. There are ten types in separate analysis. First, inconceivable liberation relies on the realm of supernatural powers, meaning transformation is free and immeasurable. Second, unobstructed means being able to reach immeasurable worlds, because the wisdom of vows is unobstructed, this is swift freedom. Third, pure conduct, the Entering the Path Wisdom Treatise and the sutra call it pure wisdom, the known pure conduct roughly has three aspects: first, knowing the mundane and supramundane, distinguishing from the perspective of stages; second, knowing the learners and non-learners, distinguishing from the perspective of cause and effect; third, knowing the Śrāvakas, etc., distinguishing according to the faculties of sentient beings. This is the freedom of what is known, the first two are common, this third is wisdom. Fourth, Universal Gate Brightness means transforming things at will, meaning manifesting oneself in all forms and images according to the minds of sentient beings, such as Avalokiteśvara Bodhisattva, etc., this is called Universal Gate Freedom. Fifth, the Tathāgatagarbha (Buddha-nature) is the Dharma Dhāraṇī, meaning that the known Suchness (Tathata) contains as many Tathāgata virtues as the sands of the Ganges River, this is called the Tathāgatagarbha Total Retention Dharma. Sixth, following the Unobstructed Wheel means being able to break through the stubborn intentions of others without retreating.

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七入三世者三世劫隨意住持。是入劫智也。八法性藏者一切法一切種因緣集智。此同上集智。九明解脫者。光不離身而能普照。十勝進者依一時知無量世界諸眾生心。總結可知。次三昧大。次陀羅尼大。后神通大。並可知。大盡分竟。第五大段是菩薩成就下明釋名分。于中有三。一能受諸佛雲雨說法名法雲地。二自從願力下能注法雨滅諸眾生煩惱塵炎名法雲地。三複次佛子下明能注法雨生物善根名法雲地。初中若從所受應名法雨地。若從能受應名法海地。但今就彼受法之處名法雲地。是故論釋一云法相似。以遍覆故。此地中聞法相似者。此所聞法寬廣遍覆。是故名云。與法相似也。言如虛空身遍覆故者明能聞法身。謂受云之所其唯虛空故。說能受法身如空。若隨所對。佛身如雲。說法如雨。即所受若雨。能受如海。若對所說之法如雲遍覆。即所受若云。能受如空。二滅塵。三度生。論顯可知。就初中先總明成就念力者。近說受持義故。謂近佛聽說受持義。二能於一念下別明受法。于中三。初於一佛所聽受多法。二如大海下於多佛所聽受正法。三問答明前二種分齊。就前中有法喻合。論釋中先總釋說眾多故。釋法中無量法明也。二入如來微密處釋閤中微密法雨。三速疾釋一念頃能受。以此地中聞勝故。能受多法。所受雖

多。若粗淺易解之法受亦非奇故。復云密法。雖多密。若積時方受事亦不難。今明一念速疾能持故是勝也。論云是中無量下別釋前三。初二是所聞之法。后一能聞之德。先解所聞法。謂性故作故開為二相。謂三慧所知名法自性。說授眾生故名為作。別釋性中。大法明是聞思智攝受故。大法照是修慧智所攝受故。經欠此句也。云何作大法雨。如大云與他法雨故。下釋能聞。謂起信名受。領教名堪。是文持也。取義名思。是義持也。不失名持。通前二位。經中略無堪思二句。第二釋多佛所受法中。大海亦有四義。相顯可知。第三問答辨分齊中。先問后答。答中亦二。先校量顯示所聞廣多顯前初段二如一佛所下類顯多佛顯前第二段也。前中言三世法藏者。論釋於法界中三種事藏。謂明照雨為三種。蘊在法界名為藏也。第二釋名中。初寄云雷等以顯菩薩能化之德。二一念等明化時促。于上等明化處廣。余是化益勝。又風雲雨等如論應知。第三釋名中。八相現成漸長物善。文處可見。第六是菩薩住此地下明神通力無上有上分。論開六種。一依內者通依內德。此有四種。是前大盡分中五種大。以智大與陀羅尼大合說故為四。以彼並是此地德用故此同說。二依外者神通業用依外境起。三自相者轉變作用是神通相。此上二門。經文是一

【現代漢語翻譯】 現代漢語譯本 多。如果粗淺易懂的方法容易接受，那也不足為奇。又說密法，即使有很多秘密，如果積累時間慢慢接受也不難。現在說明一念之間迅速能夠受持，所以才是殊勝的。論中說『是中無量』，下面分別解釋前面的三種。最初兩種是所聽聞的法，后一種是能聽聞的功德。先解釋所聽聞的法，說『性』和『作』，所以分為兩種相。所謂三慧（聞慧、思慧、修慧）所知，名法的自性。爲了教導眾生而說，所以名為『作』。分別解釋『性』中，大法明是聞思智所攝受，所以大法照是修慧智所攝受。經文中缺少這句話。『云何作大法雨』，如同大云給予其他法雨一樣。下面解釋能聽聞，所謂生起信心名為『受』，領會教義名為『堪』，這是文持。理解意義名為『思』，這是義持。不忘失名為『持』，通於前面兩種。經文中省略了『堪』和『思』兩句。第二，解釋多佛所受法中，大海也有四種意義，相貌顯明可以知道。第三，問答辨別分齊中，先問后答。回答中也有兩種，先衡量顯示所聞的廣多，顯示前面第一段，二如一佛所，下面類比顯示多佛，顯示前面第二段。前面說三世法藏，論中解釋在法界中有三種事藏，所謂明、照、雨為三種，蘊藏在法界中名為藏。第二，解釋名稱中，最初借用云、雷等來顯示菩薩能夠教化的功德。二，一念等說明教化時間短促。于上等說明教化處所廣大。其餘是教化利益殊勝。又風、云、雨等如論中應當知道。第三，解釋名稱中，八相現成，漸長物善，文句處可以見到。第六是菩薩住在此地下，說明神通力無上有上分。論中開出六種，一，依內者，通於依內德。這裡有四種，是前面大盡分中的五種大，因為智大與陀羅尼大合起來說，所以為四。因為它們都是此地的德用，所以這裡一同說明。二，依外者，神通業用依外境而起。三，自相者，轉變作用是神通相。這上面兩門，經文是一樣的。

【English Translation】 English version Much. If a shallow and easy-to-understand method is easily accepted, it is not surprising. It is also said to be secret Dharma (Mantra). Even if there are many secrets, it is not difficult if one accumulates time and receives it slowly. Now it is explained that being able to uphold it quickly in a single thought is why it is superior. The treatise says 'Is among immeasurable', below separately explains the previous three. The first two are the Dharma (teaching) that is heard, and the latter is the merit of being able to hear. First explain the Dharma that is heard, saying 'nature' (Skt: svabhāva) and 'action' (Skt: karma), so it is divided into two aspects. What is known by the three wisdoms (Skt: prajñā) (hearing wisdom, thinking wisdom, cultivation wisdom) is called the self-nature of Dharma. Because it is spoken to teach sentient beings, it is called 'action'. Separately explaining 'nature', the great Dharma of brightness (Mahadharma-prabhā) is embraced by hearing and thinking wisdom, so the great Dharma of illumination (Mahadharma-āloka) is embraced by cultivation wisdom. The sutra lacks this sentence. 'How to make great Dharma rain?' It is like a great cloud giving other Dharma rain. Below explains being able to hear, so arising faith is called 'receiving' (Skt: grahana), understanding the teachings is called 'capable' (Skt: samartha), this is upholding the text. Understanding the meaning is called 'thinking' (Skt: cintana), this is upholding the meaning. Not losing it is called 'upholding' (Skt: dharana), encompassing the previous two. The sutra omits the two sentences 'capable' and 'thinking'. Second, explaining among the Dharma received by many Buddhas, the great ocean also has four meanings, the appearances are clear and can be known. Third, in the question and answer distinguishing the boundaries, first ask and then answer. There are also two types in the answer, first measuring and showing the vastness of what is heard, showing the first section above, two like one Buddha, below analogously showing many Buddhas, showing the second section above. Earlier it was said the Dharma treasury of the three times (past, present, future), the treatise explains that in the Dharma realm there are three types of event treasuries, so brightness, illumination, and rain are three types, being contained in the Dharma realm is called a treasury. Second, explaining the names, initially borrowing clouds, thunder, etc. to show the merits of the Bodhisattva being able to teach. Two, a single thought etc. explains the brevity of the teaching time. Above etc. explains the vastness of the teaching place. The rest is the superior benefit of the teaching. Also, wind, clouds, rain, etc. should be known as in the treatise. Third, explaining the names, the eight aspects (birth, old age, sickness, death, etc.) manifest and become complete, gradual growth and things are good, the sentence can be seen in the text. Sixth is the Bodhisattva dwelling on this ground (bhumi), explaining that the power of supernatural abilities is unsurpassed and has an upper share. The treatise opens up six types, one, relying on the inner, generally relying on inner merits. There are four types here, which are the five great ones in the previous great exhaustion section, because the great wisdom and the great dharani are combined and spoken, so there are four. Because they are all the merits and functions of this ground, so they are explained together here. Two, relying on the outer, the supernatural abilities and karmic functions arise relying on the outer realm. Three, the self-aspect, the transformation function is the aspect of supernatural abilities. The sutra text is the same for these two doors above.

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。義開釋故為二門也。四作住持者常用不絕。五令喜者斷眾疑惱。六大勝者超過前地。就第二依外者外事地等。是所動世界依報故也。復有外事自他身等。是后現身等即正報也。何故身等說為外邪。釋以對前解脫大等是內德故。說此身等以為外事。三自相亦二種。一轉外事等。土及他身俱名外等。二應化自身等。此二亦攝此一段文也。初轉外事有三。一是同類略廣轉。二垢凈異事轉。三塵容世界等是自在轉。二從於一塵中示一切佛是應化自身等所作自在也。四或於一念下明作住持。于中有十。一身口供贊。二八相應機。三身現三世。四身內容剎。下文金剛藏依此門用斷眾疑。五毛孔出風。六海華示佛。七身光遍照。八口噓動地。九廣示三災。十身國相作。佛子下結可知。第五爾時下明令喜。令喜者斷疑故。此有二種。一示現自神通力以斷眾疑。二順如來身口意。下明說一切法故。以斷眾疑。前中亦二。初一問答。顯神力無上令眾歡喜。后一問答。明神力有上令眾歡喜。前中亦二。先問后答。前中亦二。先大眾生疑。謂舉佛疑菩薩。非是疑佛也。后解脫月領疑為請。剛藏答中四。一入定斷疑。二顯定名字。三業用分齊。四類顯廣多。就初中亦四。一法主入定。二眾見入身。三身內見佛。四攝用還本二顯名中。先問后答。

前入定時已顯其名。何故更問。釋當時法主默然入定。后結集家取以安之。既當時不顯故此問也。答中言佛國土體性者。入此三昧能現佛國故。名此定為彼體性。三問言下明業用分齊。于中二。先問后答。答中非但如前現一佛剎。其力乃能現過塵等。四菩薩在法雲下明類廣多。于中三。初所得廣多。謂此地所得非唯一二故云得如是無量等。二是故下明業用難測。于中初三業難測。神力是前神通大。次觀三世是三達智。次三昧是前三昧大。次智力是前智大。次游解脫是解脫大。變化等是轉變外事等可知。三佛子下總結廣多可知。第二解脫月言下明此對佛顯其有上。于中先問后答。問中舉菩薩疑佛不勝。問辭同上。疑意有異。準答應知。下正答中三。初總訶所問。如一四天下望十方界已為少竟。於四天下中復取豆土。即是少中之少此四天下望豆許土已為多竟。彼十方界望四天下復更為多。即是多中之多。但以少疑多已為不可。況以少中之少欲類多中之多極不可也。故云汝所問者我謂如是也。如來無量等結訶反徴。二佛子下約事顯之。謂十地德中。前所說者如豆許土。所未說者如四天下土。如來功德喻十方界土。所說地德尚不得比于所未說者。焉得比于佛果功德。三我今當說下引佛證成地德無量。地德無量。然不及佛。義在

【現代漢語翻譯】 現代漢語譯本 『前入定時已顯其名。何故更問。』（之前進入禪定的時候已經顯示了他的名字，為什麼還要再問呢？）這是因為當時主持法會的人默然入定，後來結集佛經的人才記錄下來安放於此。既然當時沒有顯現，所以才有此一問。 『答中言佛國土體性者。』（回答中說到佛國土的體性，）是因為進入這種三昧禪定能夠顯現佛國，所以稱這種禪定為佛國土的體性。 『三問言下明業用分齊。于中二。先問后答。答中非但如前現一佛剎。其力乃能現過塵等。』（第三個問題是說明菩薩當下明白神通作用的範圍和界限。其中分為兩部分：先提問，后回答。回答中說，菩薩不僅像之前那樣顯現一個佛剎，他的力量甚至能夠顯現超越塵埃數量的佛剎。） 『四菩薩在法雲下明類廣多。于中三。初所得廣多。謂此地所得非唯一二故云得如是無量等。二是故下明業用難測。于中初三業難測。神力是前神通大。次觀三世是三達智。次三昧是前三昧大。次智力是前智大。次游解脫是解脫大。變化等是轉變外事等可知。三佛子下總結廣多可知。』（第四個問題是菩薩在法雲之下，說明菩薩的種類廣大眾多。其中分為三部分。首先，所得的功德廣大眾多，意思是說此地菩薩所得的功德並非只有一二，所以說得到如此無量等等的功德。其次，因為這個緣故，說明菩薩的神通作用難以測度。其中首先是菩薩的身口意三業難以測度，神力比之前的神通更大，其次是觀察過去、現在、未來三世是三種通達的智慧，其次是三昧禪定比之前的禪定更大，其次是智慧的力量比之前的智慧更大，其次是游于解脫是解脫的境界更大，變化等等是轉變外在事物等等，這些都是可以理解的。第三，佛子總結菩薩的廣大眾多，這些都是可以理解的。） 『第二解脫月言下明此對佛顯其有上。于中先問后答。問中舉菩薩疑佛不勝。問辭同上。疑意有異。準答應知。下正答中三。初總訶所問。如一四天下望十方界已為少竟。於四天下中復取豆土。即是少中之少此四天下望豆許土已為多竟。彼十方界望四天下復更為多。即是多中之多。但以少疑多已為不可。況以少中之少欲類多中之多極不可也。故云汝所問者我謂如是也。如來無量等結訶反徴。二佛子下約事顯之。謂十地德中。前所說者如豆許土。所未說者如四天下土。如來功德喻十方界土。所說地德尚不得比于所未說者。焉得比于佛果功德。三我今當說下引佛證成地德無量。地德無量。然不及佛。義在』（第二部分，解脫月菩薩以下，說明菩薩相對於佛來說，還有更上一層。其中分為先提問后回答。提問中，菩薩懷疑佛陀不如菩薩。提問的措辭與之前相同，但懷疑的含義有所不同，可以根據回答來理解。下面是正式的回答，分為三部分。首先，總體上駁斥所提的問題。比如一個四天下（Sì tiānxià，一個由四大洲、須彌山和外圍鹹海組成的宇宙結構）與十方世界相比，已經算是很少了。在四天下中又取一豆之土，就是少中之少。這四天下與一豆之土相比，已經算是很多了。那十方世界與四天下相比，又更為眾多，就是多中之多。僅僅用少的來懷疑多的已經是不可以了，更何況用少中之少來比擬多中之多，更是極其不可能的。所以說，你所問的問題，我認為是這樣的。如來無量等等，總結駁斥並反問。第二，佛子以下，從具體的事例來顯明。比如十地（Shí dì，菩薩修行的十個階段）的功德中，之前所說的就像一豆之土，所沒有說的就像四天下之土。如來的功德比喻為十方世界之土。所說的菩薩功德尚且不能與所未說的相比，又怎麼能與佛果的功德相比呢？第三，我現在應當說以下，引用佛陀來證明菩薩的功德是無量的，菩薩的功德是無量的，然而比不上佛陀，意義就在於此。）

【English Translation】 English version 『Before entering Samadhi, his name was already revealed. Why ask again?』 This is because the Dharma master at that time entered Samadhi in silence, and later the compilers of the scriptures recorded it and placed it here. Since it was not revealed at that time, hence this question. 『In the answer, it is said that the nature of the Buddha-land...』 This is because entering this Samadhi can manifest the Buddha-land, so this Samadhi is called the nature of that Buddha-land. 『The third question clarifies the scope and limits of karmic functions. It is divided into two parts: first the question, then the answer. The answer states that not only does it manifest a single Buddha-kshetra (Fó chà, Buddha-field) as before, but its power can manifest Buddha-kshetras exceeding the number of dust particles.』 『The fourth question, about the Bodhisattvas (Púsà, enlightened beings) under the Dharma cloud, clarifies the vast multitude of types. It is divided into three parts. First, the vast multitude of attainments, meaning that what is attained in this stage is not just one or two, hence it is said that they attain such immeasurable qualities. Second, because of this, it clarifies the unfathomable karmic functions. Among them, first, the three karmas (sān yè, actions of body, speech, and mind) are unfathomable; the divine power is greater than the previous supernatural powers; next, observing the three times (sānshí, past, present, and future) is the three kinds of penetrating wisdom; next, the Samadhi is greater than the previous Samadhi; next, the power of wisdom is greater than the previous wisdom; next, roaming in liberation is a greater state of liberation; transformations, etc., are transformations of external matters, etc., which can be understood. Third, the Buddha's disciples summarize the vast multitude, which can be understood.』 『The second part, from Emancipation Moon onwards, clarifies that this is superior to the Buddha. It is divided into first question then answer. In the question, the Bodhisattva doubts that the Buddha is not superior. The wording of the question is the same as before, but the meaning of the doubt is different, which can be understood from the answer. Below is the formal answer, divided into three parts. First, a general rebuke of the question. For example, one Jambudvipa (Sì tiānxià, four continents) compared to the ten directions of the world is already very little. Within the Jambudvipa, taking a bean's worth of soil is the least of the least. This Jambudvipa compared to a bean's worth of soil is already a lot. Then the ten directions of the world compared to the Jambudvipa are even more numerous, which is the most of the most. Merely using the small to doubt the large is already unacceptable, let alone using the least of the least to compare to the most of the most, which is extremely impossible. Therefore, it is said, 'What you ask, I think is like this.' The Tathagata (Rúlái, 'Thus Come One') is immeasurable, etc., summarizing the rebuke and questioning back. Second, from the Buddha's disciples onwards, it is clarified from specific examples. For example, among the merits of the ten Bhumis (Shí dì, ten stages of Bodhisattva practice), what was said before is like a bean's worth of soil, and what was not said is like the soil of the four continents. The merits of the Tathagata are likened to the soil of the ten directions of the world. The merits of the Bodhisattva that have been spoken of cannot even be compared to what has not been spoken of, so how can they be compared to the merits of the Buddha's fruit? Third, 'I shall now speak...' below, quoting the Buddha to prove that the merits of the Bodhisattva are immeasurable, the merits of the Bodhisattva are immeasurable, but they are not as good as the Buddha, the meaning lies in this.』

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難信故引佛證也。如十方下正顯菩薩德劣於佛可知。第二佛子是菩薩隨如是智慧順如來下。正是調柔攝報愿智等果。就調柔果中四。一明調柔行。二菩薩住是地下明教智凈。三十方佛說三世下明得法自在。四是名下結其地相。於此四中前之二段論中名為說法令喜。余及后二果俱名大勝分。前中初調柔行內有法喻合三可知。二教智凈中亦法喻合可知。第六大勝中。初三世等名神通勝。二攝報中得十不可說百千世界塵數三昧等名算數勝。此二種事勝一切前地故名大勝。前中初五句別顯。后一總結五。論中攝為三。初二各一。后三為一。故為三也。一三世智是斷疑行。以通三世為出世道故名。道義應知。二法界智是速疾神通行。聞說如來秘密法故。三下三句名等作助行。謂于眾生平等化益也。一切世界智者。作凈佛國土平等為化眾生故。二普照等者作法明平等。是教智化也。三大慈等者作正覺平等。證智化也。舉要下總結。余文可知。第七大段是菩薩十地次第下明地影像分。于中有四。謂池山海珠。喻四功德。前三是阿含德。后一是證德。前中池喻修行功德。即諸地中起修之行。二山喻上勝功德。即依修成德。德位高出。三海喻難度能度大果功德。即修所成德。能至大果度猶到也。四珠喻轉盡堅固功德。謂從初地進至法雲故

【現代漢語翻譯】 現代漢語譯本 因難以置信，所以引用佛陀來證明。例如，'如十方下' 正是顯示菩薩的功德不如佛陀，這是可以理解的。第二，'佛子是菩薩隨如是智慧順如來下'，這正是調柔、攝報、愿智等果。在調柔果中分為四部分：第一，闡明調柔行；第二，'菩薩住是地下'，闡明教智清凈；第三，'十方佛說三世下'，闡明獲得法自在；第四，'是名下'，總結其地的相狀。在這四部分中，前兩段在論中被稱為說法令喜，其餘及后兩個果都稱為大勝分。前一部分中，最初的調柔行內有法、喻、合三種，可以理解。第二，教智清凈中也有法、喻、合，可以理解。第六大勝中，最初的'三世等'名為神通勝，第二，攝報中，獲得十不可說百千世界塵數三昧等，名為算數勝。這兩種事勝過一切前地，所以名為大勝。前一部分中，最初五句分別顯示，后一句總結五句。論中概括為三部分，最初兩個各為一部分，后三個為一部分，所以是三部分。第一，三世智是斷疑行，因為通達三世是出世之道，所以名為道義，應該知曉。第二，法界智是速疾神通行，因為聽聞如來秘密法。第三，下面三句名為等作助行，是指對於眾生平等化益。'一切世界智者'，是爲了清凈佛國土，平等化度眾生。第二，'普照等者'，是爲了法明平等，是教智的化用。第三，'大慈等者'，是爲了正覺平等，是證智的化用。'舉要下' 總結，其餘文字可以理解。第七大段是'菩薩十地次第下'，闡明地的影像分，其中有四種比喻，即池、山、海、珠，比喻四種功德。前三種是阿含德，后一種是證德。前一部分中，池比喻修行功德，即諸地中發起修行的行為。第二，山比喻上勝功德，即依靠修行成就的功德，功德位高超出。第三，海比喻難度能度的大果功德，即修行所成就的功德，能夠到達大果，度就是到達。第四，珠比喻轉盡堅固功德，是指從初地進至法雲地。

【English Translation】 English version It is difficult to believe, hence the Buddha is cited as proof. For example, '如十方下' (such as the ten directions below) precisely shows that the merits of Bodhisattvas are inferior to those of the Buddha, which is understandable. Secondly, '佛子是菩薩隨如是智慧順如來下' (the Buddha's disciples are Bodhisattvas who follow such wisdom and accord with the Tathagata below) precisely refers to the fruits of taming, gathering rewards, and the wisdom of vows. Within the fruit of taming, there are four aspects: first, clarifying the practice of taming; second, '菩薩住是地下' (Bodhisattvas dwell on this ground below), clarifying the purity of teaching wisdom; third, '十方佛說三世下' (the Buddhas of the ten directions speak of the three times below), clarifying the attainment of freedom in the Dharma; fourth, '是名下' (this is named below), concluding the characteristics of that ground. Among these four aspects, the first two sections are called 'speaking Dharma to bring joy' in the treatise, while the remaining and the latter two fruits are all called 'great superior division'. In the first part, the initial practice of taming contains three aspects: Dharma, metaphor, and combination, which can be understood. In the second, the purity of teaching wisdom also contains Dharma, metaphor, and combination, which can be understood. In the sixth great superior aspect, the initial '三世等' (three times, etc.) is called the victory of supernatural powers; second, in gathering rewards, obtaining countless samadhis like the dust of unspeakable hundreds of thousands of worlds is called the victory of calculation. These two kinds of accomplishments surpass all previous grounds, hence they are called great superior. In the first part, the initial five sentences are displayed separately, and the last one summarizes the five. In the treatise, they are summarized into three parts, the first two each forming one part, and the last three forming one part, hence there are three parts. First, the wisdom of the three times is the practice of cutting off doubts, because penetrating the three times is the path of transcending the world, hence it is called the meaning of the path, which should be known. Second, the wisdom of the Dharma realm is the swift and rapid divine power, because one hears the secret Dharma of the Tathagata. Third, the three sentences below are called equal assisting practices, which refer to equally benefiting sentient beings. '一切世界智者' (those who have wisdom of all worlds) are for purifying the Buddha lands and equally transforming sentient beings. Second, '普照等者' (those who universally illuminate, etc.) are for the equality of Dharma light, which is the application of teaching wisdom. Third, '大慈等者' (those who have great compassion, etc.) are for the equality of perfect enlightenment, which is the application of realized wisdom. '舉要下' (summarizing below) concludes, and the remaining text can be understood. The seventh major section is '菩薩十地次第下' (the order of the ten grounds of Bodhisattvas below), clarifying the image division of the grounds, in which there are four metaphors: pond, mountain, sea, and pearl, which symbolize four kinds of merits. The first three are the merits of Agama, and the last one is the merit of realization. In the first part, the pond symbolizes the merit of practice, which is the act of initiating practice in all the grounds. Second, the mountain symbolizes the superior merit, which is the merit achieved through reliance on practice, and the position of merit is high and outstanding. Third, the sea symbolizes the merit of the great fruit that is difficult to cross but can be crossed, which is the merit achieved through practice, capable of reaching the great fruit; crossing is reaching. Fourth, the pearl symbolizes the merit of turning to exhaustion and firmness, which refers to advancing from the first ground to the Dharma Cloud ground.

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名為轉。位極障盡名為轉盡。證理終極名為堅固。就初修行功德中有法喻合。法說中始從歡喜終至法雲名次第行。因成大果名趣一切智。喻中阿耨達此名無熱惱池。以此龍王無熱沙等三種苦故。出四河者。勝鬘經出八河。阿含經出二十河。皆有所以。出四河者據根本說。謂此池在香山頂。東面有金象口。出恒伽河。南面銀牛口出辛頭河。西面琉璃馬口出悉陀河。北面頗梨師子口出博叉河。此四河各出池。四十里外各分為四河。繞池一匝。各于本方流入大海。是故並根本四即為二十河。毗婆沙中具列名字。如來出世在彼山東。是故東面五河人皆具見。總取為喻。餘三本河有大聲名。人雖不見莫不同聞。亦取為喻。通前為八。余河名小人或不聞故不論耳。滿四天下者。非是四河各流一天下。此乃總是一閻浮提。何故乃名為四天下。釋此是言總意別。以此閻浮提是四天中一洲攝故。是故總言四天意在閻浮。如上諸會結通處言如此四天下十方亦爾等。皆是此類。閤中四攝利他。合四河滿足。無有窮盡至一切智。增成自利得大菩提。合入大海也。論中依本願力修行者。釋菩提心流出善根大愿之水。此中但言菩薩必具菩提心。不待說故。以四攝作利益他行者。釋彼四攝滿眾生。自善等釋自利可知。第二山喻上勝功德中有四。一總舉

【現代漢語翻譯】 現代漢語譯本 名為『轉』（Zhuan，意為轉變）。位極障盡名為『轉盡』（Zhuan Jin，意為轉變窮盡）。證理終極名為『堅固』（Jian Gu，意為堅固）。就初修行功德中有法喻合。法說中始從歡喜（Huan Xi）終至法雲（Fa Yun）名次第行。因成大果名趣一切智。喻中阿耨達（Anouda）此名無熱惱池。以此龍王無熱沙等三種苦故。出四河者。勝鬘經（Shengman Jing）出八河。阿含經（Ahan Jing）出二十河。皆有所以。出四河者據根本說。謂此池在香山頂。東面有金象口。出恒伽河（Hengjia He）。南面銀牛口出辛頭河（Xintou He）。西面琉璃馬口出悉陀河（Xituo He）。北面頗梨師子口出博叉河（Boxia He）。此四河各出池。四十里外各分為四河。繞池一匝。各于本方流入大海。是故並根本四即為二十河。毗婆沙（Piposha）中具列名字。如來出世在彼山東。是故東面五河人皆具見。總取為喻。餘三本河有大聲名。人雖不見莫不同聞。亦取為喻。通前為八。余河名小人或不聞故不論耳。滿四天下者。非是四河各流一天下。此乃總是一閻浮提（Yanfuti）。何故乃名為四天下。釋此是言總意別。以此閻浮提是四天中一洲攝故。是故總言四天意在閻浮。如上諸會結通處言如此四天下十方亦爾等。皆是此類。閤中四攝利他。合四河滿足。無有窮盡至一切智。增成自利得大菩提。合入大海也。論中依本願力修行者。釋菩提心流出善根大愿之水。此中但言菩薩必具菩提心。不待說故。以四攝作利益他行者。釋彼四攝滿眾生。自善等釋自利可知。第二山喻上勝功德中有四。一總舉

【English Translation】 English version It is called 'Transformation' (Zhuan). The state of ultimate position and exhaustion of obstacles is called 'Exhaustion of Transformation' (Zhuan Jin). The ultimate realization of truth is called 'Firmness' (Jian Gu). Regarding the merits of initial practice, there is a combination of Dharma and metaphor. In the Dharma explanation, starting from Joy (Huan Xi) and ending with Dharma Cloud (Fa Yun) is called sequential practice. The cause leading to a great result is called approaching omniscience. In the metaphor, Anouda, also known as Anavatapta, means the lake without heat. This is because the Dragon King is free from the three sufferings of heat, sand, etc. As for the emergence of the four rivers, the Srimala Sutra (Shengman Jing) mentions eight rivers, and the Agama Sutra (Ahan Jing) mentions twenty rivers, each with its own reason. The emergence of the four rivers is based on the fundamental explanation. It is said that this lake is on the summit of Fragrant Mountain. On the east side, there is a golden elephant's mouth, from which the Ganges River (Hengjia He) flows. On the south side, there is a silver ox's mouth, from which the Indus River (Xintou He) flows. On the west side, there is a lapis lazuli horse's mouth, from which the Sitā River (Xituo He) flows. On the north side, there is a crystal lion's mouth, from which the Oxus River (Boxia He) flows. Each of these four rivers originates from the lake. Forty miles away, each divides into four rivers, encircling the lake and flowing into the great ocean from their respective directions. Therefore, including the four original rivers, there are twenty rivers in total. The Vibhasa (Piposha) lists the names in detail. When the Tathagata appears in the world, it is on the east side of that mountain. Therefore, people can see all five rivers on the east side. This is taken as a general metaphor. The other three original rivers have great fame. Although people do not see them, they all hear of them. This is also taken as a metaphor. Combining the previous ones, there are eight. The other rivers are small, and people may not have heard of them, so they are not discussed. 'Filling the four continents' does not mean that each of the four rivers flows into one continent. This is all one Jambudvipa (Yanfuti). Why is it called the four continents? The explanation is that this is a general statement with a specific meaning. Because this Jambudvipa is included in one continent of the four heavens. Therefore, the general statement of the four heavens refers to Jambudvipa. As in the concluding remarks of the above assemblies, 'Just as these four continents and the ten directions are the same,' and so on, these are all of this kind. In the combination, the four means of attraction benefit others. The combination of the four rivers is fulfilling, without end, reaching omniscience. Increasing and accomplishing self-benefit leads to great Bodhi. It is like merging into the great ocean. In the treatise, those who practice according to their original vows explain that the Bodhicitta flows out the water of great vows of good roots. Here, it is only said that Bodhisattvas must have Bodhicitta, without needing to be said. Those who benefit others by practicing the four means of attraction explain that those four means of attraction fulfill sentient beings. The explanation of self-goodness, etc., makes self-benefit understandable. The second mountain metaphor has four aspects in the superior merits. First, a general overview.

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法。二列山名。三現山中物四以法合。初中言十地因佛智有差別者。謂以佛智為所依因。而起十地差別之相。如因大地增上依持有十山王故。論云依一切智增上行十地故。列名中。訶梨羅山者。於此山出佉陀羅木故以為名。佉陀羅此云苦鞭木也。由乾陀此名持雙山尼民陀羅此名持邊山斫迦羅此云輪圍山餘名可知。三如雪山下顯山中物以喻十地。于中一喻初地聖智妙藥。二喻二地戒香。三喻三地禪定妙寶。四地出世似於仙人。五以夜叉喻五地善巧自在。六以果喻六地因緣集觀。說聲聞果不盡者。以六地超出聲聞境說彼無窮盡也。七龍喻七地。亦以超出辟支能說彼道。八心自在者。是諸密跡神名自在眾。喻八地中十自在等。九修羅喻九地善巧攝生大力之相。十諸天喻十地滿足。又論中釋。是中純凈諸寶山喻八種地厭地。善清凈故者。謂十山中除初雪山香山。以是土石山故。餘八皆是金寶之山故云純凈寶。喻后八地厭地者。是第三地。彼以凈禪厭離煩惱。如寶純凈也。善清凈者。是四地已上。以彼無流斷諸煩惱。如寶純凈也。言複次諸山下釋諸山中所有諸物。謂神仙等是眾生數。藥寶等是非眾生數。于中一藥等能資內報名受用事。謂藥能除病。名增損對治。香果資身名長養事。二寶不資身。但可貯積以除貧乏故名守護等。言

依雪山等者指定其處。謂初三及第六。此四是非眾生數所依。下釋眾生數中。治六種難。一五通福田供。以生富故治貧難。二夜叉威制眷屬。不令害人故治死難。三龍降時雨。以治險難。四金剛力士摧伏惡人。治不調難。五修羅說咒力調其眷屬。不行殺害。名治惡業。六須彌頂上天帝釋等名為自在。須彌腹上所有四王名四天王。彼能對治修羅怨敵。下釋集中不窮盡義。謂如上所說事。能生一切物故言集在其中也。順行不斷不休息者解不窮盡義。謂次第相續名為順行。不永斷故名不斷。非暫無故名不息。下釋山因海名。謂山因海故得高勝。海因山故得深廣。前說依地。今說依海者。由彼十山依斯二處故互舉也。下釋法同喻。謂佛智如海依起十地高深相顯故云因果相顯也。是即一一山下皆有大海。一一地內皆有佛地。此是圓教中義。若余教中要十地後方到佛地。可思準之。第三大海十相明難度能度大果功德。于中先喻后合。各有總別。總中言不壞者。謂此十相同一大海不可易奪故云不壞。地法亦爾。同一佛智義分十地。不易奪故也。論云因果相順故。十地如大海。難度能度得大菩提果故。下釋別中。攝十為八。以六七為一。九十亦爾故為八也。初三可知。四護功德者。護名為舍。舍餘一切差別相故。又釋護同一味恒不失故

【現代漢語翻譯】 現代漢語譯本 依雪山等指定其處。指的是初地、二地、三地以及第六地。這四地是非眾生所依止之處。 下面解釋眾生數中的內容，治理六種困難： 一、以五神通的福田供養，因為能夠出生富裕，所以能治理貧困的困難。 二、夜叉以威勢控制眷屬，不讓他們傷害人，所以能治理死亡的困難。 三、龍降下及時的雨水，用來治理險惡的困難。 四、金剛力士摧伏惡人，治理不調伏的困難。 五、修羅通過說咒語的力量來調伏他的眷屬，不讓他們進行殺害，這叫做治理惡業。 六、須彌山頂上的天帝釋等被稱為自在。須彌山腹上的所有四王被稱為四天王。他們能夠對治修羅怨敵。 下面解釋集中不窮盡的含義。指的是如上面所說的事情，能夠產生一切事物，所以說集中在其中。 順行不斷不休息，解釋了不窮盡的含義。指的是次第相續叫做順行，不永遠斷絕叫做不斷，不是暫時沒有叫做不息。 下面解釋山因海而得名的含義。指的是山因為海的緣故而變得高聳殊勝，海因為山的緣故而變得深廣。 前面說依止於地，現在說依止於海，是因為那十山依止於這兩個地方，所以互相舉例說明。 下面解釋法同譬喻。指的是佛的智慧如同大海，依止於生起十地，高深之相得以顯現，所以說因果互相顯現。 這就是說每一座山下都有大海，每一塊地內都有佛地。這是圓教中的含義。如果在其他教派中，要十地之後才能到達佛地，可以思考並以此為準。 第三，大海的十種相，說明了難度、能度以及大果的功德。其中先是比喻，后是合喻，各有總說和別說。 總說中說不壞，指的是這十種相如同一個大海，不可輕易奪取，所以說不壞。地法也是如此，同一個佛智，義理上分為十地，不易奪取。 論中說因果相順，所以十地如同大海，難度能度，得到大菩提果。 下面解釋別說中的內容。將十地歸納為八個方面，將第六地和第七地合為一體，第九地和第十地也合為一體，所以是八個方面。 最初的三地可以理解。第四，護功德，護的含義是捨棄，捨棄其餘一切差別相。另一種解釋是，護是同一味道，恒常不失。

【English Translation】 English version The location is specified by relying on mountains such as Snow Mountain. It refers to the first, second, third, and sixth Bhumis (grounds of a Bodhisattva). These four are the places where non-sentient beings reside. The following explains the content within the number of sentient beings, addressing six difficulties: 1. Offering to the field of merit with the five supernormal powers, because it can give birth to wealth, it can manage the difficulty of poverty. 2. Yakshas (a type of spirit) control their retinue with power, preventing them from harming people, so they can manage the difficulty of death. 3. Dragons send down timely rain, used to manage dangerous difficulties. 4. Vajra (diamond) warriors subdue evil people, managing the difficulty of untamedness. 5. Asuras (a type of demigod) tame their retinue by reciting mantras (sacred utterances), preventing them from committing murder. This is called managing evil karma. 6. Indra (king of the gods) and others on the summit of Mount Sumeru (the central world mountain) are called 'self-mastered'. The Four Heavenly Kings on the abdomen of Mount Sumeru are called the Four Heavenly Kings. They can counteract the Asura enemies. The following explains the meaning of 'gathering without exhaustion'. It refers to the matters mentioned above, which can produce all things, so it is said to be gathered within it. 'Proceeding smoothly without ceasing or resting' explains the meaning of 'inexhaustible'. It refers to sequential continuity called 'smooth proceeding', not being permanently cut off is called 'unceasing', and not being temporarily absent is called 'unresting'. The following explains the meaning of 'the mountain being named because of the sea'. It refers to the mountain becoming tall and superior because of the sea, and the sea becoming deep and vast because of the mountain. Previously, it was said to rely on the earth; now it is said to rely on the sea because those ten mountains rely on these two places, so they are cited as examples of each other. The following explains the analogy of the Dharma (teachings) being the same. It refers to the Buddha's wisdom being like the sea, relying on the arising of the ten Bhumis, the aspects of height and depth are revealed, so it is said that cause and effect reveal each other. That is to say, there is a great sea beneath each mountain, and there is a Buddha-Bhumis within each ground. This is the meaning in the Round Teaching. If in other schools, one must reach the Buddha-Bhumis after the ten Bhumis, one can contemplate and take this as the standard. Thirdly, the ten aspects of the great sea explain the merit of difficulty, ability to cross over, and the great fruit. Among them, first is the metaphor, then the combination of metaphors, each with general and specific explanations. In the general explanation, it says 'indestructible', referring to these ten aspects being like one great sea, not easily taken away, so it is said to be indestructible. The Dharma of the Bhumis is also like this, the same Buddha-wisdom, divided into ten Bhumis in terms of meaning, not easily taken away. The treatise says that cause and effect are in accordance, so the ten Bhumis are like the great sea, difficult to cross over, able to cross over, and attain the great fruit of Bodhi (enlightenment). The following explains the content in the specific explanation. It summarizes the ten Bhumis into eight aspects, combining the sixth and seventh Bhumis into one, and the ninth and tenth Bhumis also into one, so there are eight aspects. The first three Bhumis can be understood. Fourth, protecting merit, the meaning of protecting is relinquishing, relinquishing all other differentiated aspects. Another explanation is that protecting is the same taste, constantly not lost.

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。言不竭者。以六深七廣水無竭故。言護世間功德者。潮不過限不枉害物。此喻九地應機說法。受水無厭能容納百川。不令余水損壞世間。余法雲地受佛法雨利益世間。余法合等如文可知。第四寶珠十事喻轉盡堅固功德。于中亦先喻后合。各有總別。論中先釋總中過十寶可知。以出故取者此是經中初句。謂以出海故。取以為用。放光是第九。示現是第十。超中舉后故云乃至也。攝十為八者。以合六七八故。此八中初后二句約喻顯法。余但釋喻。初出海益物故稱功德。以善觀者顯法也。謂初地聖智出煩惱海善觀察也。二體色分明。三團圓可喜。四垢穢斯盡。五光色鮮澤。六異相莊嚴名為起行。三句合釋可知。七放光名神力。八隨王雨寶故無護惜。下顯法以已善根與一切眾生。同一善藏合與眾生寶物也。過十聖等文並可知。影像分竟。第八佛子是菩薩下明地利益分。于中有三。初顯法利益。二結通十方。三他方來證。若依論經。更有第四如來隨喜。第五佛在下結說究竟。今依此經。就初中有二。一生信功德。二雨華等是供養功德。前中二。先聞益后動地。前中亦二。初總舉難聞。二問答顯益。答中亦二。先正顯。謂舉佛類法。舉法難聞。二何以故下釋成。以發菩提心行菩薩道者。是此法器故方說聞。是故此聞必同彼法。成

益廣大故也。動地是生信功德。為緣生義。釋十八相等及為四種眾生等。並如前初會所說。余結通證成等。皆同前諸會可知。

第三大段重頌中二。先觀察等明說偈意。十種所為釋同前會可知。正頌中九十頌分為九。初二十九偈頌方便作滿足地分。于中初七偈地總頌前九種地中善擇智。次二別頌初。次二頌二地。次二頌三地。次二頌四地。次二頌五地。次二頌六地。次二頌七地。次三頌八地。次五頌九地。二欲得下二頌三昧分。三若能下十頌受位分。四住於是地下七頌大盡分。五此地下六頌釋名分。六大士下七頌神通力無上有上分。七菩薩住此下八頌調柔等地果。八為得下十九頌影像分。于中初十一頌山喻。次四頌海喻。次四頌珠喻池喻及九地利益等並略不頌。九末後二頌結說無盡。十地品竟。

華嚴經探玄記卷第十四 大正藏第 35 冊 No. 1733 華嚴經探玄記

華嚴經探玄記卷第十五(此盡相海品)

魏國西寺沙門法藏述

十明品第二十三

初釋名者。謂妙用自在。委照稱明。明用無限寄圓辨十。即帶數釋也。

二來意者。一通論以下五品來意。謂前顯證位成滿。自下明其勝進行用。又前是位體。此辨行用。又前位內行。此位後行。又前本智證滿。今

【現代漢語翻譯】 益廣大故也。動地是生信功德。為緣生義。釋十八相等及為四種眾生等。並如前初會所說。余結通證成等。皆同前諸會可知。 現代漢語譯本：因為利益廣大。動地是生起信心的功德，是因緣生法的意義。解釋十八相等以及為四種眾生等，都如前面最初法會所說。其餘總結、貫通、證明、成就等，都與前面各法會相同，可以知曉。 第三大段重頌中二。先觀察等明說偈意。十種所為釋同前會可知。正頌中九十頌分為九。初二十九偈頌方便作滿足地分。于中初七偈地總頌前九種地中善擇智。次二別頌初。次二頌二地。次二頌三地。次二頌四地。次二頌五地。次二頌六地。次二頌七地。次三頌八地。次五頌九地。二欲得下二頌三昧分。三若能下十頌受位分。四住於是地下七頌大盡分。五此地下六頌釋名分。六大士下七頌神通力無上有上分。七菩薩住此下八頌調柔等地果。八為得下十九頌影像分。于中初十一頌山喻。次四頌海喻。次四頌珠喻池喻及九地利益等並略不頌。九末後二頌結說無盡。十地品竟。 現代漢語譯本：第三大段是重頌中的第二部分。先用『觀察』等說明偈頌的意義。解釋十種所為與前面法會相同，可以知曉。正式的頌文共九十頌，分為九部分。最初二十九偈頌是方便修行以圓滿地分的功德。其中最初七偈總頌前面九種地中的善擇智。接著兩偈分別頌初地（歡喜地）。接著兩偈頌二地（離垢地）。接著兩偈頌三地（發光地）。接著兩偈頌四地（焰慧地）。接著兩偈頌五地（難勝地）。接著兩偈頌六地（現前地）。接著兩偈頌七地（遠行地）。接著三偈頌八地（不動地）。接著五偈頌九地（善慧地）。第二部分，『欲得』以下兩頌是三昧（Samadhi）分。第三部分，『若能』以下十頌是受位分。第四部分，『住於是地』以下七頌是大盡分。第五部分，『此地』以下六頌是釋名分。第六部分，『大士』以下七頌是神通力無上有上分。第七部分，『菩薩住此』以下八頌是調柔等地的果報。第八部分，『為得』以下十九頌是影像分。其中最初十一頌是山的比喻。接著四頌是海的比喻。接著四頌是珠的比喻、池的比喻以及九地的利益等，都省略不頌。第九部分，最後兩頌總結說無有窮盡。十地品結束。 華嚴經探玄記卷第十四 大正藏第 35 冊 No. 1733 華嚴經探玄記 現代漢語譯本：《華嚴經探玄記》卷第十四 《大正藏》第35冊 No. 1733 《華嚴經探玄記》 華嚴經探玄記卷第十五(此盡相海品) 現代漢語譯本：《華嚴經探玄記》卷第十五（此卷結束相海品） 魏國西寺沙門法藏述 現代漢語譯本：魏國西寺沙門法藏（Fazang）述 十明品第二十三 現代漢語譯本：十明品第二十三 初釋名者。謂妙用自在。委照稱明。明用無限寄圓辨十。即帶數釋也。 現代漢語譯本：最初解釋名稱，是指妙用自在，完全照亮而稱為明。明的作用無限，寄託于圓滿而辨別為十種。這是帶數字的解釋。 二來意者。一通論以下五品來意。謂前顯證位成滿。自下明其勝進行用。又前是位體。此辨行用。又前位內行。此位後行。又前本智證滿。今 現代漢語譯本：第二解釋來意。首先總論以下五品的來意，是指前面顯示證得果位成就圓滿，從這裡開始說明其殊勝的進行和作用。又前面是果位的本體，這裡辨別行用。又前面是果位內的修行，這裡是果位后的修行。又前面是根本智證得圓滿，現在

【English Translation】 益廣大故也。動地是生信功德。為緣生義。釋十八相等及為四種眾生等。並如前初會所說。余結通證成等。皆同前諸會可知。 English version: It is because the benefits are vast. 'Moving the earth' is the merit of generating faith, and it signifies the meaning of dependent origination. Explanations of the eighteen aspects and the four types of sentient beings, etc., are as described in the initial assembly. The remaining conclusions, connections, proofs, and accomplishments, etc., are all the same as in the previous assemblies and can be understood. 第三大段重頌中二。先觀察等明說偈意。十種所為釋同前會可知。正頌中九十頌分為九。初二十九偈頌方便作滿足地分。于中初七偈地總頌前九種地中善擇智。次二別頌初。次二頌二地。次二頌三地。次二頌四地。次二頌五地。次二頌六地。次二頌七地。次三頌八地。次五頌九地。二欲得下二頌三昧分。三若能下十頌受位分。四住於是地下七頌大盡分。五此地下六頌釋名分。六大士下七頌神通力無上有上分。七菩薩住此下八頌調柔等地果。八為得下十九頌影像分。于中初十一頌山喻。次四頌海喻。次四頌珠喻池喻及九地利益等並略不頌。九末後二頌結說無盡。十地品竟。 English version: The third major section is the second part of the repeated verses. First, 'observing,' etc., explains the meaning of the verses. The explanation of the ten kinds of actions is the same as in the previous assembly and can be understood. The formal verses consist of ninety verses, divided into nine parts. The first twenty-nine verses praise the skillful means to fulfill the merits of the ground. Among them, the first seven verses generally praise the wisdom of good discernment in the previous nine grounds. Then, two verses separately praise the first ground (Pramudita-bhumi). Then, two verses praise the second ground (Vimala-bhumi). Then, two verses praise the third ground (Prabhakari-bhumi). Then, two verses praise the fourth ground (Arcismati-bhumi). Then, two verses praise the fifth ground (Sudurjaya-bhumi). Then, two verses praise the sixth ground (Abhimukhi-bhumi). Then, two verses praise the seventh ground (Duramgama-bhumi). Then, three verses praise the eighth ground (Acala-bhumi). Then, five verses praise the ninth ground (Sadhumati-bhumi). The second part, the two verses following 'desiring to obtain' are the Samadhi section. The third part, the ten verses following 'if able' are the section on receiving the position. The fourth part, the seven verses following 'dwelling on this ground' are the section on great exhaustion. The fifth part, the six verses following 'this ground' are the section on explaining the name. The sixth part, the seven verses following 'great being' are the section on the power of spiritual abilities, the unsurpassed and the supreme. The seventh part, the eight verses following 'Bodhisattva dwelling here' are the fruits of taming and other grounds. The eighth part, the nineteen verses following 'in order to obtain' are the section on images. Among them, the first eleven verses are the metaphor of the mountain. Then, four verses are the metaphor of the sea. Then, four verses are the metaphor of the pearl, the metaphor of the pond, and the benefits of the nine grounds, etc., which are omitted. The ninth part, the last two verses conclude that there is no end. The Ten Grounds chapter ends. 華嚴經探玄記卷第十四 大正藏第 35 冊 No. 1733 華嚴經探玄記 English version: Avatamsaka Sutra Tan Xuan Ji, Volume 14 Tripitaka Volume 35, No. 1733 Avatamsaka Sutra Tan Xuan Ji 華嚴經探玄記卷第十五(此盡相海品) English version: Avatamsaka Sutra Tan Xuan Ji, Volume 15 (This volume concludes the Appearance of the Ocean Chapter) 魏國西寺沙門法藏述 English version: Narrated by the Shramana Fazang of Xisi Temple in the Wei Kingdom 十明品第二十三 English version: Chapter 23: Ten Illuminations 初釋名者。謂妙用自在。委照稱明。明用無限寄圓辨十。即帶數釋也。 English version: First, explaining the name, it refers to the wonderful function being unhindered, completely illuminating and thus called 'illumination.' The function of illumination is limitless, relying on completeness to distinguish ten. This is an explanation with numbers. 二來意者。一通論以下五品來意。謂前顯證位成滿。自下明其勝進行用。又前是位體。此辨行用。又前位內行。此位後行。又前本智證滿。今 English version: Second, explaining the intention. First, generally discussing the intention of the following five chapters, it means that the previous chapters showed the attainment and fulfillment of the position of realization. From here onwards, it explains its superior progression and function. Also, the previous chapters were the substance of the position, while this distinguishes the function. Also, the previous chapters were the practice within the position, while this is the practice after the position. Also, the previous chapters were the complete realization of fundamental wisdom, now

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辨后智大用。由斯四義是故來也。古人亦有配等覺妙覺。依此經中不辨斯義。況前法雲地終心已顯等覺之義。二別明此品。謂答前十自在問也。以別譯菩薩本業經彼經問中名為十明故。

三宗趣者。即此十明是理量二智明用自在無礙為宗。十明義略作三門。一顯名者。一他心。二天眼。三宿命。四未來際。五天耳。六無畏神力。七音聲。八色身。九真實。十滅定。于中滅定相應受稱天眼天耳。從趣及根為名。余從境為目。此十皆是智之業用故。同名智用也。二體性同以大智為性。然通普賢性起之智。若隨相分之。前八是量智。后二是理智。據實唯一無礙智。以後二明亦不礙起用故。前八亦不廢即寂故。三諸門分別中有十。一下與離世間品十明相攝者。彼文約所知明瞭非約業用自在。唯彼第四齣生不可思議凈妙音聲。無量世界無不普聞。方便智明。此一約用同此。余並別事。二約與十通相攝者。此中他心天眼宿命天耳如名攝彼十中四通。此中無畏神力攝第五齣生不可思議自在神力示現眾生智通及第七於一念中往詣不可說不可說世界智通。此中色身莊嚴攝彼第六一身示現不可思議世界智通及第九齣生不可說不可說示現眾生智通。彼中第八齣生不可思議莊嚴具莊嚴一切世界智通亦入此收。彼約嚴依報。此約嚴正報。此

【現代漢語翻譯】 現代漢語譯本 辨別后獲得的智慧有巨大的作用，這是由以上四種意義而來的。古人也有將之與等覺（Dengjue，菩薩果位，接近佛的覺悟）和妙覺（Miaojue，佛的果位，最圓滿的覺悟）相配的說法，但依據這部經文，沒有辨析這些意義。況且之前的法雲地（Fayun Di，菩薩十地中的第十地）的終極之心已經顯現了等覺的意義。 第二，特別闡明此品，是爲了回答前面提出的十自在問。因為別譯的《菩薩本業經》（Pusa Benye Jing）中，那些問題被稱為『十明』，所以這裡也沿用了這個名稱。 第三，宗旨和旨趣在於，這十明是理智和量智在明用上的自在無礙，以此為宗旨。十明的意義可以簡略地分為三個方面：第一是顯明名稱：一、他心（Taxin，瞭解他人想法的能力）；二、天眼（Tianyan，超越肉眼侷限的視力）；三、宿命（Suming，瞭解過去世的能力）；四、未來際（Weilai Ji，瞭解未來世的能力）；五、天耳（Tianer，超越肉耳侷限的聽力）；六、無畏神力（Wuwei Shenli，無所畏懼的神通力量）；七、音聲（Yinsheng，理解和運用聲音的能力）；八、色身（Seshen，變化形體的能力）；九、真實（Zhenshi，如實認知的能力）；十、滅定（Mieding，進入滅盡定的能力）。其中，滅定相應而被稱為天眼和天耳，從所趣向和所依賴的根源來命名。其餘的從所觀照的境界來命名。這十種都是智慧的功用，所以都稱為智用。 第二，體性相同，都以大智為體性。然而，這涵蓋了普賢（Puxian，象徵菩薩的行愿）的性起之智。如果按照現象來區分，前八種是量智，后兩種是理智。但實際上，它們是唯一的無礙智，因為后兩種明也不妨礙起用，前八種也不妨礙即寂。 第三，在各種門類分別中，有以下十點：第一，與《離世間品》（Li Shijian Pin）中的十明相互包含的情況。那裡的經文側重於對所知事物的明瞭，而不是側重於業用上的自在。只有其中的第四種，『出生不可思議凈妙音聲，無量世界無不普聞，方便智明』，這一種在業用上與此處的十明相同。其餘的都是不同的事情。第二，與十通相互包含的情況。此處的他心、天眼、宿命、天耳，如其名稱所示，包含了彼十通中的四通。此處的無畏神力，包含了第五種『出生不可思議自在神力示現眾生智通』和第七種『於一念中往詣不可說不可說世界智通』。此處的色身莊嚴，包含了第六種『一身示現不可思議世界智通』和第九種『出生不可說不可說示現眾生智通』。彼經中的第八種『出生不可思議莊嚴具莊嚴一切世界智通』也包含在此處。彼經側重於莊嚴依報（Yibao，眾生所居住的環境），此經側重於莊嚴正報（Zhengbao，眾生自身的果報）。

【English Translation】 English version The great function of wisdom obtained after discernment arises from the above four meanings. The ancients also associated it with Dengjue (the stage of a Bodhisattva close to Buddhahood) and Miaojue (the stage of a Buddha, the most complete enlightenment), but according to this sutra, these meanings are not distinguished. Moreover, the ultimate mind of the Fayun Di (the tenth stage of a Bodhisattva) has already manifested the meaning of Dengjue. Secondly, this chapter is specifically elucidated to answer the ten questions of self-mastery mentioned earlier. Because in the separate translation of the Pusa Benye Jing (Bodhisattva's Fundamental Karma Sutra), those questions are called 'Ten Illuminations,' so this name is also used here. Thirdly, the purpose and aim is that these Ten Illuminations are the unhindered self-mastery of rational and quantitative wisdom in their illuminating functions, and this is taken as the aim. The meaning of the Ten Illuminations can be briefly divided into three aspects: First, to clarify the names: 1. Taxin (the ability to know the thoughts of others); 2. Tianyan (vision that transcends the limitations of the physical eye); 3. Suming (the ability to know past lives); 4. Weilai Ji (the ability to know future lives); 5. Tianer (hearing that transcends the limitations of the physical ear); 6. Wuwei Shenli (fearless supernatural power); 7. Yinsheng (the ability to understand and use sound); 8. Seshen (the ability to transform the physical body); 9. Zhenshi (the ability to know reality as it is); 10. Mieding (the ability to enter cessation meditation). Among them, Tianyan and Tianer are named in accordance with Mieding, named from the direction and the root on which they depend. The rest are named from the realm they contemplate. These ten are all functions of wisdom, so they are all called functions of wisdom. Secondly, the nature is the same, all taking great wisdom as their nature. However, this encompasses the wisdom of Puxian (symbolizing the vows and practices of Bodhisattvas). If distinguished according to phenomena, the first eight are quantitative wisdom, and the last two are rational wisdom. But in reality, they are the only unhindered wisdom, because the latter two illuminations do not hinder the arising of functions, and the former eight do not hinder being in stillness. Thirdly, among the various categories, there are the following ten points: First, the situation of mutual inclusion with the Ten Illuminations in the Li Shijian Pin (Chapter on Leaving the World). The sutra there focuses on the clarity of what is known, rather than on the self-mastery in function. Only the fourth one, 'producing inconceivable pure and wonderful sounds, universally heard in countless worlds, expedient wisdom illumination,' is the same as the Ten Illuminations here in terms of function. The rest are different matters. Secondly, the situation of mutual inclusion with the Ten Supernatural Powers. The Taxin, Tianyan, Suming, and Tianer here, as their names suggest, include four of the ten supernatural powers there. The Wuwei Shenli here includes the fifth 'producing inconceivable self-mastery supernatural power to show beings wisdom penetration' and the seventh 'in one thought going to unspeakable unspeakable worlds wisdom penetration'. The Seshen adornment here includes the sixth 'one body showing inconceivable worlds wisdom penetration' and the ninth 'producing unspeakable unspeakable showing beings wisdom penetration'. The eighth 'producing inconceivable adornment tools adorning all worlds wisdom penetration' in that sutra is also included here. That sutra focuses on adorning the Yibao (the environment in which beings live), and this sutra focuses on adorning the Zhengbao (the karmic rewards of beings themselves).

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中未來際智明亦攝彼天眼。以彼所見故。此中音聲明亦攝天耳。此中末後二明攝第十不可說世界成阿耨菩提不可思議示現眾生智通。余準可知。三與智論中三明相攝者有二義。一非三所攝。以彼亦為二乘所得此不爾故。二縱佛菩薩所得三明。於此十中但三攝五。亦非盡故。謂天眼攝二。謂天眼及未來際明。宿命唯一也。漏盡攝二。謂末後二也。依涅槃經亦有三明。一諸佛明謂一切智。二菩薩明謂般若波羅蜜。三無明明謂畢竟空。與此不同也。四約六通相攝者亦二義。一非六所攝。以彼亦為二乘得故。二若佛所得攝非不盡。謂於六中天眼天耳神足漏盡。此四各分二故為十也。即天眼約見現未分二。以未來生死智明亦是天眼所見故。天耳約聽聞聖教及分別音聲故分為二。神足約業用及色身為二。漏盡約定慧為二。第九是慧也。餘二不分故。六攝十也。五通明差別者。智論第三問曰神通明有何等異。答曰直知過去宿命事是名通。知過去因緣行業是名明。複次直知死此生彼是名通。知行業因緣際會不失是名明。複次直知盡結使不知更生不生。是名漏盡通。若知漏盡更不復生是名明。六約教顯異者。若小乘三乘並三明六通但分齊差別。若一乘十明十通。與前亦寬狹為異。七約所知分齊者。智論第三云。此三明二乘亦得。但有不滿

【現代漢語翻譯】 現代漢語譯本 未來際智明（能知未來的智慧光明）也包含在天眼中，因為它能看到未來。這裡所說的音聲明也包含在天耳中。這裡最後兩種明（漏盡明）包含了在第十不可說世界成就阿耨多羅三藐三菩提（無上正等正覺）時，不可思議地向眾生展示智慧神通。其餘的可以類推得知。 三明與《智論》中的三明相攝有兩種含義：一是並非完全相同，因為《智論》中的三明二乘（聲聞乘和緣覺乘）也能獲得，而這裡所說的三明只有佛才能獲得。二是即使佛菩薩獲得的三明，在這十明中也只能包含其中的五種，並非全部包含。例如，天眼包含兩種，即天眼和未來際明；宿命明只有一種；漏盡明包含兩種，即最後兩種明。 依據《涅槃經》，也有三明：一是諸佛明，即一切智；二是菩薩明，即般若波羅蜜；三是無明明，即畢竟空。這與前面所說的不同。 四、關於六通的相攝也有兩種含義：一是並非完全相同，因為六通二乘也能獲得。二是如果說是佛所獲得的六通，那麼包含關係並非不完全。在六通中，天眼、天耳、神足、漏盡這四種各自分為兩種，所以總共是十種。天眼根據見到現在和未來分為兩種，因為未來生死智明也是天眼所見。天耳根據聽聞聖教和分別音聲分為兩種。神足根據業用和色身份為兩種。漏盡根據定和慧分為兩種，第九種是慧。其餘兩種沒有細分，所以六通包含了十明。 五、關於通和明的差別。《智論》第三問：神通和明有什麼不同？答：直接知道過去宿命的事叫做通，知道過去因緣行業叫做明。又，直接知道死此生彼叫做通，知道行業因緣際會不失叫做明。又，直接知道結使斷盡，但不知道是否還會再生叫做漏盡通，如果知道漏盡后不再生叫做明。 六、關於教義上的差異。如果從小乘、三乘的角度來看，三明六通只是分齊上的差別。如果從一乘的角度來看，十明十通與前面的三明六通在範圍上有所不同。 七、關於所知範圍的差別。《智論》第三說，這三明二乘也能得到，但並不圓滿。

【English Translation】 English version The Future-Moment Wisdom-Illumination (intelligence and light of future moments) also encompasses that 'Heavenly Eye' (divine eye), because it sees through that. Here, the Sound-Declaration-Illumination also encompasses the 'Heavenly Ear' (divine ear). Here, the last two Illuminations encompass the inconceivable manifestation of wisdom and spiritual powers to sentient beings upon achieving Anuttara-Samyak-Sambodhi (unsurpassed perfect enlightenment) in the tenth unspeakable world. The rest can be inferred accordingly. There are two meanings regarding the inclusion of the Three Illuminations with the Three Illuminations in the Treatise on Great Wisdom: First, they are not entirely the same, because the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) can also attain the Three Illuminations in that treatise, but this is not the case here. Second, even if Buddhas and Bodhisattvas attain the Three Illuminations, among these Ten Illuminations, only three encompass five, not all of them. For example, the 'Heavenly Eye' encompasses two, namely the 'Heavenly Eye' and the Future-Moment Illumination; the 'Knowledge of Past Lives' (divine knowledge of past lives) is only one; the 'Extinction of Outflows' (divine knowledge of the extinction of outflows) encompasses two, namely the last two Illuminations. According to the Nirvana Sutra, there are also Three Illuminations: First, the Buddha-Illumination, which is All-Wisdom; second, the Bodhisattva-Illumination, which is Prajna-Paramita (perfection of wisdom); third, the Non-Illumination-Illumination, which is Ultimate Emptiness. This is different from what was mentioned earlier. Fourth, regarding the inclusion of the Six Supernormal Powers, there are also two meanings: First, they are not entirely the same, because the Two Vehicles can also attain the Six Supernormal Powers. Second, if it is said that the Buddha attains the Six Supernormal Powers, then the inclusion is not incomplete. Among the Six Supernormal Powers, the 'Heavenly Eye', 'Heavenly Ear', 'Spiritual Power' (divine power), and 'Extinction of Outflows' each divide into two, so there are ten in total. The 'Heavenly Eye' is divided into two based on seeing the present and future, because the Future-Life-and-Death Wisdom-Illumination is also seen by the 'Heavenly Eye'. The 'Heavenly Ear' is divided into two based on hearing the holy teachings and distinguishing sounds. The 'Spiritual Power' is divided into two based on karmic function and the physical body. The 'Extinction of Outflows' is divided into two based on Samadhi (concentration) and Wisdom, the ninth being Wisdom. The remaining two are not divided, so the Six Supernormal Powers encompass the Ten Illuminations. Fifth, regarding the difference between Supernormal Powers and Illuminations. The third question in the Treatise on Great Wisdom asks: What is the difference between Supernormal Powers and Illuminations? The answer is: Directly knowing past lives is called Supernormal Power; knowing the past causes, conditions, and actions is called Illumination. Also, directly knowing death here and birth there is called Supernormal Power; knowing the causes, conditions, and circumstances of actions without error is called Illumination. Also, directly knowing the exhaustion of defilements but not knowing whether one will be reborn is called the Supernormal Power of the Extinction of Outflows; if one knows that after the exhaustion of outflows, one will not be reborn, it is called Illumination. Sixth, regarding the differences in teachings. If viewed from the perspective of the Small Vehicle (Hinayana) or the Three Vehicles, the Three Illuminations and Six Supernormal Powers only differ in scope. If viewed from the perspective of the One Vehicle (Ekayana), the Ten Illuminations and Ten Supernormal Powers differ in range from the previous Three Illuminations and Six Supernormal Powers. Seventh, regarding the difference in the scope of knowledge. The Treatise on Great Wisdom says, 'The Two Vehicles can also attain these Three Illuminations, but they are not complete.'

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。謂於過去或知一世。極至八萬。后不能知。未來亦爾。又不能一念頓知四諦十五心結使生住滅等相。故不同佛也。以佛知三世眾生漏盡故。解云小乘但知三明知不能遍。三乘三明互遍滿知。一乘十明重重遍知。因陀羅網。謂一念攝九世等。一塵內十剎。余念余塵皆亦如是。于中所有皆如實知。八約三業。分別者。十中天耳及音聲境是語業凈。神力及色身是身業凈。餘六屬意業凈。若據自體但是意業。以悉是智明故。九約見等分別者。十中二是見。謂天眼及未來。二是聞。謂天耳及音聲。余並是智。十約建立者。三乘等中但約所知三世以立三明。今此一乘理實明用限量無盡。依則表圓。寄十以顯故。唯說十不增不減。

四釋文中有二。初正說十明。后安住下結嘆顯勝。前中初舉數。二辨釋。三結數。釋中十明即為十段。一一各二。先釋后結。

初善知他心明。釋中二。先知此一大千界眾生心。二如是等百世界下知十方無邊世界眾生心。前中先總。二所謂下別。三如是下結。別中知三十種心有二。初約行明心。二聲聞下約報明心。前中初三性心總舉也。二廣狹者于善心中分差別。三惡勝者順上不善名為噁心。反此為勝。無記順流反此為背。二約報中。菩薩是廣勝心。二乘是狹心。三乘俱背。八部順流。三塗

【現代漢語翻譯】 現代漢語譯本：意思是說，對於過去，只能知道一世，最多到八萬世，之後就不能知道了。對於未來也是這樣。又不能在一念之間完全知曉四諦（苦、集、滅、道）十五心中的結使（煩惱的根本）的生、住、滅等相狀，所以不同於佛。因為佛知道三世眾生所有的煩惱都已斷盡。解釋說，小乘（聲聞乘）只是知道三明（宿命明、天眼明、漏盡明），但知曉得不全面。三乘（聲聞乘、緣覺乘、菩薩乘）的三明互相普遍而圓滿地知曉。一乘（佛乘）的十明（在三明基礎上增加知一切眾生差別智證明、知一切眾生根上下智證明、知種種境界智證明、知一切至處道智證明、知一切眾生諸禪解脫三昧智證明、知宿命無障礙智證明、知未來無障礙智證明）重重普遍地知曉，就像因陀羅網（帝釋天的宮殿上的寶珠網）一樣，一念之中攝取九世等，一微塵內含十個佛剎（佛所教化的世界），其餘的念頭和微塵也都是這樣，對於其中的所有事物都如實地知曉。八約三業（身、語、意），分別來說，十明中天耳明以及音聲境是語業清凈，神力明以及色身明是身業清凈，其餘六明屬於意業清凈。如果就其自體來說，都只是意業，因為全部都是智慧光明。九約見等分別來說，十明中有兩種是見，即天眼明和未來明；兩種是聞，即天耳明和音聲明；其餘的都是智。十約建立來說，三乘等只是根據所知的三世來建立三明，現在這（一乘）的理體和作用是無盡的，依據它來表示圓滿，借用十明來顯現，所以只說十明，不多也不少。

四、解釋經文中有兩個部分。首先是正式說明十明，然後是『安住』以下的部分，總結讚歎，顯示殊勝。在前面的部分中，首先是舉出數目，第二是辨別解釋，第三是總結數目。在解釋中，十明就分為十段，每一段各有兩部分，先解釋，后總結。

首先是善知他心明。解釋中分為兩部分。首先是知道這一大千世界眾生的心，第二是『如是等百世界』以下的部分，知道十方無邊世界眾生的心。在前面的部分中，首先是總說，第二是『所謂』以下的部分，分別說明，第三是『如是』以下的部分，總結。在分別說明中，知道三十種心分為兩部分。首先是根據行為來明心，第二是『聲聞』以下的部分，根據果報來明心。在前面的部分中，首先是三種性質的心，總的舉出。第二是廣狹，在善心中區分差別。第三是惡勝，順從上面的不善，稱為噁心，反過來就是勝心。無記心順流，反過來就是背流。第二部分是根據果報，菩薩是廣勝心，二乘（聲聞乘和緣覺乘）是狹心，三乘都背離，八部（天龍八部）順流，三塗（地獄、餓鬼、畜生）...

【English Translation】 English version: It means that, regarding the past, one can only know one lifetime, up to a maximum of eighty thousand lifetimes, after which one cannot know. The same applies to the future. Furthermore, one cannot instantly know all the aspects of the arising, abiding, and ceasing of the afflictions (the root of troubles) in the fifteen minds of the Four Noble Truths (suffering, accumulation, cessation, path). Therefore, it is different from the Buddha, because the Buddha knows that all the defilements of sentient beings in the three periods of time have been completely extinguished. It is explained that the Small Vehicle (Śrāvakayāna) only knows the Three Clear Knowledges (Three Vidyās: knowledge of past lives, knowledge of the divine eye, and knowledge of the extinction of outflows), but the knowledge is not comprehensive. The Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) have the Three Clear Knowledges that are mutually universal and completely known. The One Vehicle (Buddhayāna) has the Ten Clear Knowledges (adding to the Three Clear Knowledges: knowledge of the differences in the minds of all beings, knowledge of the superior and inferior faculties of all beings, knowledge of various realms, knowledge of the path to all destinations, knowledge of all beings' various meditations, liberations, and samādhis, unobstructed knowledge of past lives, unobstructed knowledge of future lives) that are universally known in layers, like the Indra's net (a net of jewels in Indra's palace), where one thought encompasses nine ages, etc., and one dust particle contains ten Buddha-lands (Buddha-fields), and the remaining thoughts and dust particles are the same. All things within them are known as they truly are. Eight, in terms of the three karmas (body, speech, and mind), it is distinguished that among the ten, the divine ear and the realm of sound are the purity of speech karma, the divine power and the physical body are the purity of body karma, and the remaining six belong to the purity of mind karma. If based on their own nature, they are all mind karma, because they are all wisdom and light. Nine, in terms of seeing, etc., among the ten, two are seeing, namely the divine eye and the future; two are hearing, namely the divine ear and sound; the rest are all wisdom. Ten, in terms of establishment, the Three Vehicles, etc., only establish the Three Clear Knowledges based on the three periods of time known. Now, the principle and function of this One Vehicle are inexhaustible, relying on it to represent perfection, and using the ten to manifest it, so only ten are mentioned, neither more nor less.

Four, there are two parts in the explanation of the text. First, the ten clear knowledges are formally explained, and then the part from 'abiding' onwards summarizes and praises, showing the superiority. In the previous part, first the number is given, second the distinction and explanation, and third the number is summarized. In the explanation, the ten clear knowledges are divided into ten sections, each with two parts, first explaining and then summarizing.

First is the clear knowledge of knowing the minds of others. The explanation is divided into two parts. First, knowing the minds of sentient beings in this great chiliocosm (one billion worlds), and second, the part from 'such as hundreds of worlds' onwards, knowing the minds of sentient beings in the boundless worlds of the ten directions. In the previous part, first is the general statement, second is the part from 'so-called' onwards, explaining separately, and third is the part from 'such as' onwards, summarizing. In the separate explanation, knowing the thirty kinds of minds is divided into two parts. First, clarifying the mind according to behavior, and second, the part from 'Śrāvakas' onwards, clarifying the mind according to retribution. In the previous part, first are the three kinds of minds, generally mentioned. Second is the breadth and narrowness, distinguishing the differences in good minds. Third is evil superiority, following the above unwholesome, called evil mind, and the opposite is superior mind. Unspecified mind flows with the current, and the opposite is against the current. The second part is based on retribution, Bodhisattvas are broad and superior minds, the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) are narrow minds, the Three Vehicles all go against the current, the Eight Classes of beings (Devas, Nāgas, etc.) flow with the current, the Three Evil Paths (hell, hungry ghosts, animals)...

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為惡。余皆可見。

第二天眼明。釋中三。先總舉。二善惡下出所見境。于中善惡等是通。天龍等是別。三菩薩下顯天眼能見中。無礙明凈天眼者。以所知障儘是報得自在明也。下見用並見現在眾生生死等也。智論六度品云。菩薩天眼有二。修得報得。以得天眼故見十方佛。得唸佛三昧。是報得五通行菩薩道。問若天眼根見。根是障礙。應見障內色不得見障外色。答修得天眼。根名天眼通。通以慧為體故見障外色。若見障外色。何故聲聞緣覺菩薩見有遠近不同。答通慧有增微故。見有遠近如磁石。不吸一切不至之處。于中如所迴轉者。謂是不定業有回改易等。余並可見。

第三宿命明中二。先憶知自他本事。二又憶下憶過去諸佛因果等事。以是為眾生出世之佛故。多約八相辨也。以此菩薩得九世眼見過去現在法故。是故所知無限量也。若不爾者。彼過去法若不落謝。非過去故。若已謝滅。則無法故。無法而見非真實故。若言但曾所經事心中有種影現前故說憶知者。此則但見己之心影不見彼法。又此曾不經事應不憶知。又亦但見現在。非是過去。何名宿住智。余文可見。

第四未來際智明中亦二。先知未來眾生業報之相。二知未來下知未來佛因果之相。前中先總知。二知眾生業下別知。略舉十對。一

【現代漢語翻譯】 現代漢語譯本 作惡。其餘都容易理解。

第二天眼明（天眼通）。解釋中有三點。第一，總的概括。第二，從『善惡下出所見境』開始，闡述天眼所見的境界。其中，善惡等是普遍的現象，天龍等是特別的現象。第三，從『菩薩下顯天眼能見中』開始，彰顯天眼能夠無礙明凈地觀察。『無礙明凈天眼者』，是因為所知障已經消除，這是報得的自在光明。下面講述天眼的作用，包括見到現在眾生的生死等等。智論六度品中說，菩薩的天眼有兩種，修得和報得。因為得到天眼，所以能見到十方佛，得到唸佛三昧，這是報得的五通行菩薩道。問：如果天眼是根所見，根是障礙，應該只能見到障礙內的色，不能見到障礙外的色。答：修得的天眼，根名為天眼通。通以智慧為本體，所以能見到障礙外的色。如果能見到障礙外的色，為什麼聲聞、緣覺、菩薩見到的遠近不同？答：因為通慧有增減的差別，所以見到的遠近不同，就像磁石，不能吸所有不到的地方。『于中如所迴轉者』，指的是不定業有迴轉改變等。其餘都容易理解。

第三宿命明（宿命通）中有兩點。第一，憶知自己和他人過去的事情。第二，從『又憶下』開始，憶起過去諸佛的因果等事。因為菩薩是爲了眾生出世的佛，所以多用八相成道來辨別。因為這位菩薩得到九世眼，能見到過去和現在的法，所以所知沒有障礙。如果不是這樣，那麼過去的法如果還沒有消逝，就不是過去；如果已經消逝，就沒有法了。沒有法而見到，就不是真實的。如果說只是曾經經歷過的事情在心中有種子，顯現出來所以說憶知，那麼這只是見到自己的心影，沒有見到彼法。而且，沒有經歷過的事情應該不會憶知。而且，也只是見到現在，不是過去，怎麼能叫宿住智呢？其餘文字容易理解。

第四未來際智明（未來際智通）中也有兩點。第一，知道未來眾生業報的相。第二，從『知未來下』開始，知道未來佛的因果之相。前一點中，先總的知道。第二點，從『知眾生業下』開始，分別知道。略舉十對。一

【English Translation】 English version To do evil. The rest are visible.

The second is the clear eye of heaven (Divine Eye). There are three points in the explanation. First, a general summary. Second, starting from '善惡下出所見境', it elaborates on the realm seen by the Divine Eye. Among them, good and evil are common phenomena, while Devas and Nagas are special phenomena. Third, starting from '菩薩下顯天眼能見中', it highlights that the Divine Eye can observe without obstruction and with clarity. '無礙明凈天眼者' (The unobstructed and clear Divine Eye) is because the obstacles of what is known have been eliminated, and this is the unhindered light obtained as retribution. Below, it describes the function of the Divine Eye, including seeing the birth and death of present beings, etc. The Six Perfections chapter of the Great Perfection of Wisdom Treatise says that the Bodhisattva's Divine Eye has two types: cultivated and obtained as retribution. Because one obtains the Divine Eye, one can see the Buddhas of the ten directions and obtain the Samadhi of Buddha Recitation. This is the path of the five penetrations obtained as retribution for the Bodhisattva. Question: If the Divine Eye is seen by the root, and the root is an obstacle, then one should only be able to see the color within the obstacle and not the color outside the obstacle. Answer: The cultivated Divine Eye, the root is called the Divine Eye Penetration. Penetration takes wisdom as its essence, so it can see the color outside the obstacle. If one can see the color outside the obstacle, why do Sravakas, Pratyekabuddhas, and Bodhisattvas see different distances? Answer: Because the penetration of wisdom has differences in increase and decrease, the distance seen is different, like a magnet, which cannot attract all places it does not reach. '于中如所迴轉者' (Among them, like those who turn around) refers to the uncertain karma that has turning and changing, etc. The rest are easy to understand.

The third is the clear knowledge of past lives (宿命明, Divine Penetration of Past Lives), which has two points. First, remembering and knowing one's own and others' past events. Second, starting from '又憶下', recalling the causes and effects of past Buddhas, etc. Because the Bodhisattva is a Buddha who appears in the world for the sake of sentient beings, the eight aspects of enlightenment are often used to distinguish them. Because this Bodhisattva obtains the eye of nine lifetimes and can see the past and present dharmas, there are no obstacles to what is known. If this were not the case, then if the past dharma has not yet disappeared, it is not the past; if it has already disappeared, then there is no dharma. Seeing without dharma is not real. If it is said that it is only because the things that have been experienced in the past have seeds in the heart that appear, so it is said to be remembered and known, then this is only seeing one's own mental image and not seeing that dharma. Moreover, things that have not been experienced should not be remembered and known. Moreover, it is only seeing the present, not the past. How can it be called the Wisdom of Past Lives (宿住智)? The rest of the text is easy to understand.

The fourth is the clear knowledge of the future (未來際智明, Divine Penetration of Future Events), which also has two points. First, knowing the appearance of the karmic retribution of future beings. Second, starting from '知未來下', knowing the causes and effects of future Buddhas. In the first point, first know generally. In the second point, starting from '知眾生業下', know separately. Briefly list ten pairs. One

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業報一對。二知所作善不善。三就善中。知解脫分善名出世。知非解脫分善名不出世。四就解脫分中。得位定者名定。未得者名不定。五就前不出世善中。有種姓者名正定。無種姓者名邪定。六就有漏善名有使。無漏名無使。七就無漏中。果位善報名為具足。因位不具。上七約位。知眾生下三約行。八初起名攝取善惡。九造脩名積。十中不積集惡未必修善。二知未來佛因果中。初唯知果用。后悉知下兼知因行。問大乘宗未來世法體用俱無。今云何知耶。答若依方便教釋。此但見彼現在因種。知彼當來果相差別。非謂見彼未來法體。若一乘宗於九世中未來現在體用俱有故。今稱彼如實而知。問未來未有。何名現在。答非是現在現在故。現在中無也。但是未來之現在故。未來中有也。問此有為是緣有。為是性有。若是緣有。緣今未會。若是性有。則同小乘。答若今時看緣性俱無。以是現在之未來必定不有故。若遂未來時處看。是未來之現在還如今現在。決定是緣有。是故得見也。余文可知。

第五天耳明中有四。初舉能聞之德。二菩薩成就下總辨所聞自在。三于東方下別顯一方所聞。四如東方下類顯十方所聞。初中無礙是總。謂無有礙其聞無聞礙其慮。下別顯十德。一清凈者離習曀故。二廣大者德遍故。三具足者德

【現代漢語翻譯】 現代漢語譯本 業報一對：第一，瞭解所作的善與不善之業。 第二，在善業中，瞭解能導向解脫的善業稱為『出世』（能脫離輪迴的），瞭解不能導向解脫的善業稱為『不出世』（不能脫離輪迴的）。 第三，在解脫分的善業中，已得果位且不再退轉者稱為『定』（已證果位），尚未得果位者稱為『不定』（未證果位）。 第四，在前述不出世的善業中，具有種姓（宿世善根）者稱為『正定』（有成佛的可能），不具有種姓者稱為『邪定』（沒有成佛的可能）。 第五，有漏的善業稱為『有使』（受煩惱驅使），無漏的善業稱為『無使』（不受煩惱驅使）。 第六，在無漏的善業中，已證得果位的善業稱為『具足』（圓滿），處於因位的則不具足（未圓滿）。以上七點是從果位的角度來了解。 第七，以下三點是從行為的角度來了解眾生： 第八，最初生起善惡之念稱為『攝取』（開始造作）。 第九，造作和修行稱為『積』（積累）。 第十，中間不積累惡業，也未必會修行善業。 瞭解未來佛的因果：最初僅僅瞭解果的功用，後來全部瞭解，也兼知因的修行。 問：大乘宗認為未來世的法體和作用都沒有，現在怎麼能瞭解呢？ 答：如果依照方便教來解釋，這只是見到彼等現在所種的因，從而瞭解彼等將來的果相差別，並不是說見到了彼等未來法的本體。如果是一乘宗，在九世中，未來和現在的體和用都是存在的，所以現在稱之為如實而知。 問：未來還沒有發生，為什麼稱為現在？ 答：不是現在的現在，所以在現在中沒有。但是未來的現在，所以在未來中有。 問：這個有為法是因緣而有，還是自性而有？如果是因緣而有，因緣現在還沒有聚合；如果是自性而有，那就和小乘一樣了。 答：如果現在來看，因緣和自性都沒有，因為是現在的未來，必定不存在。如果從未來的時處來看，是未來的現在，還像現在的現在一樣，決定是因緣而有，所以能夠見到。其餘的文字可以自己理解。 第五，天耳通中有四點：第一，舉出能夠聽聞的功德。第二，『菩薩成就』以下，總的辨別所聽聞的自在。第三，『于東方』以下，分別顯示在一方所聽聞的。第四，『如東方』以下，類比顯示在十方所聽聞的。最初的『無礙』是總說，意思是說沒有障礙他的聽聞，沒有障礙他的思慮。以下分別顯示十種功德：第一，『清凈』，是遠離了習氣和污穢的緣故。第二，『廣大』，是功德普遍的緣故。第三，『具足』，是功德...

【English Translation】 English version The pair of karma and retribution: First, understanding the good and bad deeds that have been done. Second, among good deeds, understanding that those that lead to liberation are called 'transcendental' (able to escape reincarnation), and those that do not lead to liberation are called 'non-transcendental' (unable to escape reincarnation). Third, among the good deeds of the liberation division, those who have attained the fruit position and no longer regress are called 'definite' (having attained the fruit position), and those who have not yet attained the fruit position are called 'indefinite' (not yet attained the fruit position). Fourth, among the aforementioned non-transcendental good deeds, those who have the 'gotra' (seeds of enlightenment from past lives) are called 'rightly definite' (having the potential to become a Buddha), and those who do not have the 'gotra' are called 'wrongly definite' (not having the potential to become a Buddha). Fifth, defiled good deeds are called 'with outflows' (driven by afflictions), and undefiled good deeds are called 'without outflows' (not driven by afflictions). Sixth, among undefiled good deeds, those that have attained the fruit position are called 'complete' (perfect), and those that are in the causal stage are incomplete (not perfect). The above seven points are understood from the perspective of the fruit position. Seventh, the following three points are understood from the perspective of the actions of sentient beings: Eighth, the initial arising of good and evil thoughts is called 'grasping' (beginning to create). Ninth, creating and practicing is called 'accumulation' (accumulating). Tenth, in the middle, not accumulating evil deeds does not necessarily mean practicing good deeds. Understanding the cause and effect of future Buddhas: Initially, only understanding the function of the fruit, later understanding everything, also knowing the practice of the cause. Question: The Mahayana school believes that the substance and function of future world dharmas do not exist, so how can we understand them now? Answer: If interpreted according to the expedient teaching, this is only seeing the seeds of the cause planted in the present, thereby understanding the differences in the characteristics of the future fruit, not saying that we see the substance of those future dharmas. If it is the Ekayana school, in the nine worlds, the substance and function of the future and the present both exist, so now it is called knowing them as they truly are. Question: The future has not yet happened, why is it called the present? Answer: It is not the present of the present, so it does not exist in the present. But it is the present of the future, so it exists in the future. Question: Is this conditioned dharma caused by conditions, or does it exist by its own nature? If it is caused by conditions, the conditions have not yet gathered; if it exists by its own nature, then it is the same as the Hinayana. Answer: If viewed from the present, neither conditions nor nature exist, because it is the future of the present, which will definitely not exist. If viewed from the time and place of the future, it is the present of the future, just like the present of the present, which is definitely caused by conditions, so it can be seen. The rest of the text can be understood by oneself. Fifth, there are four points in the divine ear: First, mentioning the merit of being able to hear. Second, 'Bodhisattva accomplishment' below, generally distinguishing the freedom of what is heard. Third, 'In the East' below, separately showing what is heard in one direction. Fourth, 'Like the East' below, analogously showing what is heard in the ten directions. The initial 'unobstructed' is a general statement, meaning that there is no obstacle to his hearing, no obstacle to his thoughts. The following separately shows ten merits: First, 'pure', is because it is far from habits and defilements. Second, 'vast', is because the merit is universal. Third, 'complete', is the merit...

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滿故。四不可稱量者德多故。五修習者多劫修成故。六得證者證理成就故。七明凈者所知障盡故。八離障者煩惱障盡故。九了達者所知明瞭故。十決定者所知稱實故。二總辨所聞自在。於十方中有遠聲。欲聞無有礙令不聞。于近聲欲不聞。亦無礙逼令聞。欲近不欲遠。及遠中欲不欲。近中亦爾。並皆自在隨意故也。三別顯東方。初舉佛。二顯法。三能聞持。就顯法中有十句。初所說者總舉教相。二所發者發起隱義。三所開者開顯深理。四所示者示其宗本。上四是理教。五所制者制其學處。六所調者違者折伏。上二是制教。七所教化者化令起行。此一是化教。八所念者六念等法。九所分別者解釋等法。十所教深妙者大乘至理法。善解等總結多門所聞法也。三如是一切下辨能聞持。于中亦十句。一總善解文義。謂味是文也。二隨何大眾所說之法。三隨何別人而所說法。四隨以何類音聲說法。五隨彼智力所解說法。六隨何識心所變之法。七隨彼所化得功德法。八隨何所緣境界而所說法。九隨何所依根器說法。十隨於何乘而出離法。悉能下結天耳聞持。四如東下類顯十方亦爾。是即天耳聞持無盡無盡也。

第六神力智明有四。初標名。二顯體。三若聞下明業用。四是名下結。就顯體中有十二種神力。一無功用。二同理性

【現代漢語翻譯】 現代漢語譯本 滿故：因為功德圓滿。 四不可稱量者德多故：因為四種不可稱量之事物（佛的智慧、佛的境界、對佛的信仰、對佛法的理解）具有眾多功德。 五修習者多劫修成故：因為修行者經過多個劫數的修習才能成就。 六得證者證理成就故：因為證悟者已經成就了對真理的證悟。 七明凈者所知障盡故：因為明凈者已經斷盡了所知障。 八離障者煩惱障盡故：因為遠離障礙者已經斷盡了煩惱障。 九了達者所知明瞭故：因為通達者對所知之事物已經明瞭。 十決定者所知稱實故：因為決定者所知之事物與真實相符。 二總辨所聞自在：總的辨別聽聞的自在。 於十方中有遠聲。欲聞無有礙令不聞：在十方世界中，即使是很遠的聲音，想要聽聞也沒有任何障礙，不會阻止聽聞。 于近聲欲不聞。亦無礙逼令聞：對於很近的聲音，想要不聽聞，也沒有任何障礙會強迫聽聞。 欲近不欲遠。及遠中欲不欲。近中亦爾：想要聽近處的聲音而不聽遠處的聲音，以及在遠處的聲音中想要聽或不聽某些聲音，在近處的聲音中也是一樣。 並皆自在隨意故也：這些都是自在隨意的緣故。 三別顯東方：特別顯示東方。 初舉佛。二顯法。三能聞持：首先是佛，然後是佛法，最後是能夠聽聞和受持。 就顯法中有十句：在顯示佛法中有十句。 初所說者總舉教相：首先，所說的是總體的教法。 二所發者發起隱義：其次，所闡發的是發起隱藏的意義。 三所開者開顯深理：再次，所開顯的是深奧的道理。 四所示者示其宗本：第四，所指示的是宗派的根本。 上四是理教：以上四句是關於理性的教導。 五所制者制其學處：第五，所制定的是學習的處所。 六所調者違者折伏：第六，所調伏的是違背教義的人。 上二是制教：以上兩句是關於戒律的教導。 七所教化者化令起行：第七，所教化的是使人發起修行。 此一是化教：這一句是關於教化的教導。 八所念者六念等法：第八，所憶念的是六念等法。 九所分別者解釋等法：第九，所分別的是解釋等法。 十所教深妙者大乘至理法：第十，所教導的深奧微妙的是大乘的至高真理。 善解等總結多門所聞法也：善於理解等等，總結了通過多種途徑聽聞的佛法。 三如是一切下辨能聞持：像這樣的一切辨別能夠聽聞和受持。 于中亦十句：其中也有十句。 一總善解文義。謂味是文也：首先，總的來說是善於理解文字的含義，所謂的『味』就是文字。 二隨何大眾所說之法：其次，隨順什麼樣的大眾所說的佛法。 三隨何別人而所說法：第三，隨順什麼樣的人而說的佛法。 四隨以何類音聲說法：第四，隨順用什麼樣的聲音來說法。 五隨彼智力所解說法：第五，隨順他們的智慧力量所理解的佛法來說法。 六隨何識心所變之法：第六，隨順什麼樣的意識心所轉變的佛法。 七隨彼所化得功德法：第七，隨順他們所教化而得到的功德之法。 八隨何所緣境界而所說法：第八，隨順什麼樣的所緣境界而說的佛法。 九隨何所依根器說法：第九，隨順什麼樣的根器而說法。 十隨於何乘而出離法：第十，隨順什麼樣的乘而出離之法。 悉能下結天耳聞持：全部能夠總結天耳的聽聞和受持。 四如東下類顯十方亦爾：像東方一樣，類似地顯示十方也是如此。 是即天耳聞持無盡無盡也：這就是天耳的聽聞和受持，是無盡無盡的。 第六神力智明有四：第六種神力智慧光明有四種。 初標名。二顯體。三若聞下明業用。四是名下結：首先是標明名稱，其次是顯示本體，第三是如果聽聞以下說明其作用，第四是名為以下總結。 就顯體中有十二種神力：在顯示本體中有十二種神力。 一無功用。二同理性：第一種是無功用，第二種是同理性。

【English Translation】 English version Fullness: Because of the perfection of merits. Four Immeasurables: Because the four immeasurables (Buddha's wisdom, Buddha's realm, faith in the Buddha, understanding of the Buddha's teachings) possess numerous merits. Those who practice: Because practitioners need to cultivate for many kalpas to achieve it. Those who attain enlightenment: Because those who attain enlightenment have achieved the realization of truth. The clear and pure: Because the clear and pure have exhausted the obscurations of knowledge. Those who are free from obstacles: Because those who are free from obstacles have exhausted the obscurations of afflictions. Those who understand: Because those who understand are clear about what is known. Those who are decisive: Because what is known by those who are decisive corresponds to reality. Second, generally distinguishing the freedom of hearing: Generally distinguishing the freedom of hearing. In the ten directions, there are distant sounds. Wanting to hear, there is no obstacle to prevent hearing: In the ten directions, even distant sounds can be heard without any hindrance, and hearing will not be prevented. Wanting not to hear nearby sounds, there is also no obstacle to force hearing: For nearby sounds, wanting not to hear, there is no obstacle to force hearing. Wanting near but not far, and wanting or not wanting in the far, and the same in the near: Wanting to hear sounds from nearby but not from far away, and wanting to hear or not hear certain sounds in the distance, and the same in the vicinity. All are free and at will: All of these are because of freedom and at will. Third, specifically showing the East: Specifically showing the East. First, mentioning the Buddha. Second, showing the Dharma. Third, being able to hear and uphold: First is the Buddha, then the Dharma, and finally being able to hear and uphold. There are ten sentences in showing the Dharma: There are ten sentences in showing the Dharma. First, what is said generally encompasses the teachings: First, what is said generally encompasses the teachings. Second, what is initiated initiates hidden meanings: Second, what is initiated initiates hidden meanings. Third, what is opened reveals profound principles: Third, what is opened reveals profound principles. Fourth, what is shown indicates its origin: Fourth, what is shown indicates its origin. The above four are teachings on reason: The above four sentences are about rational teachings. Fifth, what is established establishes its learning places: Fifth, what is established establishes its learning places. Sixth, what is tamed subdues those who violate: Sixth, what is tamed subdues those who violate the teachings. The above two are disciplinary teachings: The above two sentences are about disciplinary teachings. Seventh, what is taught transforms to initiate practice: Seventh, what is taught transforms to initiate practice. This one is a transformative teaching: This sentence is about transformative teachings. Eighth, what is contemplated are the six recollections and other dharmas: Eighth, what is contemplated are the six recollections and other dharmas. Ninth, what is distinguished are explanatory dharmas: Ninth, what is distinguished are explanatory dharmas. Tenth, what is taught profoundly and subtly is the ultimate truth of Mahayana: Tenth, what is taught profoundly and subtly is the ultimate truth of Mahayana. Good understanding, etc., summarizes the Dharma heard through many paths: Good understanding, etc., summarizes the Dharma heard through many paths. Third, like all of this, distinguishing the ability to hear and uphold: Like all of this, distinguishing the ability to hear and uphold. There are also ten sentences in it: There are also ten sentences in it. First, generally good at understanding the meaning of the text. The so-called 'taste' is the text: First, generally good at understanding the meaning of the text. The so-called 'taste' is the text. Second, following what Dharma is spoken by what assembly: Second, following what Dharma is spoken by what assembly. Third, following what person the Dharma is spoken to: Third, following what person the Dharma is spoken to. Fourth, following what kind of sound the Dharma is spoken with: Fourth, following what kind of sound the Dharma is spoken with. Fifth, following the Dharma spoken according to their intellectual power: Fifth, following the Dharma spoken according to their intellectual power. Sixth, following what Dharma is transformed by the mind of consciousness: Sixth, following what Dharma is transformed by the mind of consciousness. Seventh, following the Dharma of merit obtained by their transformation: Seventh, following the Dharma of merit obtained by their transformation. Eighth, following what object of perception the Dharma is spoken about: Eighth, following what object of perception the Dharma is spoken about. Ninth, following what faculties the Dharma is spoken to: Ninth, following what faculties the Dharma is spoken to. Tenth, following what vehicle the Dharma of liberation is spoken about: Tenth, following what vehicle the Dharma of liberation is spoken about. All can summarize the hearing and upholding of the divine ear: All can summarize the hearing and upholding of the divine ear. Fourth, like the East, similarly showing that the ten directions are also like this: Fourth, like the East, similarly showing that the ten directions are also like this. This is the endless hearing and upholding of the divine ear: This is the endless hearing and upholding of the divine ear. Sixth, the wisdom and light of divine power has four: Sixth, the wisdom and light of divine power has four. First, marking the name. Second, showing the body. Third, if hearing, explaining the function. Fourth, concluding under the name: First, marking the name, second, showing the body, third, if hearing, explaining the function, and fourth, concluding under the name. There are twelve kinds of divine power in showing the body: There are twelve kinds of divine power in showing the body. First, without effort. Second, the same rational nature: First, without effort. Second, the same rational nature.

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。三能普遍。四量難知。五不待依。六應念至。七不起此。八不廢用。九無窮竭。十非余壞。十一增善根。十二順彼行。三顯業用中五。初明所往處佛。二聞已下顯能往彼。設敬知法是前廣大等神力業用。三示現下明其自在。謂現十方不離一處。是前不轉神力等業用也。四悉自下請法。了知是前長養神力等業用。五無損神力下明遍至成行。是前念至及順行等神力業用。結名可知。

第七分別言音智明中。初總知。所謂下別。于中三。先知報類言音。二善分別下知語法施設。謂飯吃等。三摩訶薩隨其下明得知所由。先法說。由此菩薩遍入世界識知彼中眾生性類。是故解其言音施設喻合可知。

第八色身莊嚴智明中有三。初知無色法界。二而菩薩下巧現多色。三佛子下明無色現色之意。又初明色相無色。次無色即色。三雙顯其意。初中五句。一總知色性。二不生是稱真性。三無種種是離異相。四離妄執。五離形顯。二現多色中總別合有一百一十種色。此等並是稱法界之實色。不同余教或十一色或二十五色等。三明現色意三。初總舉應機。二所謂下別顯益用有十種。並是前法色之勝用。益產生化。三悉能下結業用。結名可知。

第九真實智明中二。初本智證理明。二不捨下後智攝化明。亦是初自內證。后

【現代漢語翻譯】 現代漢語譯本 三、能普遍（指智慧能普遍照耀）。四、量難知（指智慧的深廣難以衡量）。五、不待依（指智慧的生起不依賴外物）。六、應念至（指智慧能應念而至）。七、不起此（指智慧雖起作用但不離本位）。八、不廢用（指智慧雖不離本位但不妨礙其作用）。九、無窮竭（指智慧的作用無窮無盡）。十、非余壞（指智慧不會被其他事物破壞）。十一、增善根（指智慧能增長善根）。十二、順彼行（指智慧能順應菩薩的修行）。 三、顯現業用中有五點：第一，說明所往之處是佛的境界。第二，從『聞已下』開始，顯示能前往彼處。恭敬地瞭解佛法是前面所說的廣大等神力的業用。第三，從『示現下』開始，說明其自在。即在不離開一處的情況下，示現十方世界，這是前面所說的不轉神力等業用。第四，從『悉自下』開始，請問佛法，了知佛法是前面所說的長養神力等業用。第五，從『無損神力下』開始，說明普遍到達併成就修行，這是前面所說的念至及順行等神力業用。總結名稱，意義顯而易見。 第七，在分別言音智明中，首先是總的瞭解，然後從『所謂下』開始是分別瞭解。其中有三點：首先，瞭解報類的言音。第二，從『善分別下』開始，瞭解語法施設，例如『飯』、『吃』等詞語的用法。第三，從『摩訶薩隨其下』開始，說明得知這些言音的原因。首先是法說，由此菩薩能普遍進入世界，識別瞭解其中的眾生性類，因此能理解他們的言音施設。比喻和合，意義顯而易見。 第八，在色身莊嚴智明中，有三點：首先，瞭解無色法界。第二，從『而菩薩下』開始，巧妙地示現多種色彩。第三，從『佛子下』開始，說明無色現色的意義。又，首先說明色相無色，其次說明無色即是色，第三，雙重顯示其意義。在第一點中，有五句話：第一，總的瞭解色的性質。第二，『不生』是稱讚其真性。第三，『無種種』是遠離異相。第四，遠離妄執。第五，遠離形顯。在第二點中，總的、別的、合起來有一百一十種顏色。這些都是符合法界的真實之色，不同於其他教派所說的十一種色或二十五種色等。第三，說明示現色的意義有三點：第一，總的舉出應機。第二，從『所謂下』開始，分別顯示益用，有十種，都是前面法色的殊勝作用，能利益產生和化育。第三，從『悉能下』開始，總結業用。總結名稱，意義顯而易見。 第九，在真實智明中，有兩點：首先，是本智證理的說明。第二，從『不捨下』開始，是后智攝化的說明。這也是先是自己內證，然後...

【English Translation】 English version Three, universally capable (referring to wisdom's ability to illuminate universally). Four, immeasurable (referring to the depth and breadth of wisdom being difficult to measure). Five, not dependent (referring to the arising of wisdom not relying on external things). Six, arriving at thought (referring to wisdom's ability to arrive at thought). Seven, not arising here (referring to wisdom, although functioning, not departing from its original position). Eight, not abandoning function (referring to wisdom, although not departing from its original position, not hindering its function). Nine, inexhaustible (referring to the function of wisdom being inexhaustible). Ten, not destroyed by others (referring to wisdom not being destroyed by other things). Eleven, increasing good roots (referring to wisdom's ability to increase good roots). Twelve, according with their practice (referring to wisdom's ability to accord with the practice of Bodhisattvas). Three, in manifesting karmic functions, there are five points: First, explaining that the place to go is the realm of the Buddha. Second, starting from 'Having heard below,' showing the ability to go there. Respectfully understanding the Dharma is the karmic function of the previously mentioned vast and other divine powers. Third, starting from 'Showing below,' explaining its freedom. That is, showing the ten directions without leaving one place, which is the karmic function of the previously mentioned non-turning divine power and others. Fourth, starting from 'All from below,' asking for the Dharma, understanding the Dharma is the karmic function of the previously mentioned nourishing divine power and others. Fifth, starting from 'Undiminished divine power below,' explaining universally arriving and accomplishing practice, which is the karmic function of the previously mentioned arriving at thought and according with practice and other divine powers. Concluding the name, the meaning is obvious. Seventh, in the wisdom of distinguishing languages, first is the general understanding, then starting from 'So-called below' is the separate understanding. Among them, there are three points: First, understanding the languages of retribution classes. Second, starting from 'Skillfully distinguishing below,' understanding grammatical constructions, such as the usage of words like 'rice,' 'eat,' etc. Third, starting from 'Mahasattvas according to their below,' explaining the reason for knowing these languages. First is the Dharma explanation, whereby Bodhisattvas can universally enter the world, identify and understand the nature of beings within, and therefore understand their language constructions. Metaphors and combinations, the meaning is obvious. Eighth, in the wisdom of adorning the physical body, there are three points: First, understanding the formless Dharma realm. Second, starting from 'And Bodhisattvas below,' skillfully manifesting various colors. Third, starting from 'Buddha-children below,' explaining the meaning of formless manifesting form. Also, first explaining form and formlessness, second explaining formlessness is form, third, doubly showing its meaning. In the first point, there are five sentences: First, generally understanding the nature of form. Second, 'Not born' is praising its true nature. Third, 'Without various kinds' is being apart from different appearances. Fourth, being apart from false attachments. Fifth, being apart from shape and manifestation. In the second point, there are a total of one hundred and ten kinds of colors, including general, separate, and combined. These are all real colors that conform to the Dharma realm, different from the eleven colors or twenty-five colors, etc., mentioned in other schools. Third, explaining the meaning of manifesting colors has three points: First, generally mentioning responding to the occasion. Second, starting from 'So-called below,' separately showing the benefits and uses, there are ten kinds, all of which are the superior functions of the previous Dharma colors, which can benefit generation and transformation. Third, starting from 'All can below,' summarizing the karmic functions. Concluding the name, the meaning is obvious. Ninth, in true wisdom, there are two points: First, the explanation of the original wisdom proving the principle. Second, starting from 'Not abandoning below,' is the explanation of the subsequent wisdom gathering and transforming. This is also first the inner proof of oneself, and then...

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外利他。亦是初證法體。后說法用。亦初即事常理。后理恒事故。不礙業用也。前中二。先正證法。略辨五十門。明遠離二邊不著中道相性俱泯有無雙遣。依三性三無性準釋可知。二菩薩知如是下結證成智離著之益。二后智業用中有十。初明照實不捨權。謂前雖照實約非安立。不著二諦。然為不捨本願。還約安立。見於二諦。決定知法。是知世諦也。二興雲雨法。三度入善巧。謂創起名入。終極為度。四巧說深廣。謂不違真法者度順深也。五以大慈為因。巧說無盡。六于無名在名而不壞名性。性是文字則解脫相也。七觀察下巧觀離染。八解了下善言攝生不捨自證。九于不二下明於理事無二之法。不退事而沒理。不退理而沒事。亦是寂用雙運故也。十具足下明無礙具德自在之相也。

第十滅定智明中有六。初明所得滅定。言不退轉者正明常定。未曾退失。二亦不捨下顯寂而恒用。謂身在滅定不捨菩薩十種業用。一總明菩薩作事。下九皆是菩薩事故。二別顯慈悲三十度行智。四大愿救生。五轉正法輪。六方便調生。七敬養諸佛。八入法自在。九常見佛。十恒聞法。三悉能出生下明滅定業用。謂此滅定非直與前十種行用而不相違。亦乃由此定力出生十種殊勝行用。一總明出生。謂即定起用名能出生。定用無隔名無礙法

【現代漢語翻譯】 現代漢語譯本： 外利他（external benefit to others）。這也是初證法體（first realization of the Dharma body），后說法用（then expounding the Dharma's function）。也是最初即事常理（initially engaging with phenomena and constant principles），后理恒事故（subsequently, principles are consistently applied to events），不妨礙業用（not hindering karmic functions）。前中二（The preceding two points）：首先是正證法（correctly realizing the Dharma），略辨五十門（briefly distinguishing fifty aspects），明遠離二邊不著中道（clarifying the separation from the two extremes and non-attachment to the middle way），相性俱泯有無雙遣（both characteristics and nature are extinguished, existence and non-existence are both abandoned）。依三性三無性準釋可知（Understanding can be based on the interpretation of the three natures and three non-natures）。二菩薩知如是下結證成智離著之益（Secondly, Bodhisattvas knowing this, the conclusion proves the benefit of wisdom free from attachment）。 二后智業用中有十（Secondly, there are ten aspects in the function of subsequent wisdom）：初明照實不捨權（Firstly, clarifying the illumination of reality without abandoning skillful means），謂前雖照實約非安立（Although the preceding illuminates reality based on non-establishment），不著二諦（not being attached to the two truths），然為不捨本願（however, in order not to abandon the original vow），還約安立（it still relies on establishment），見於二諦（seeing in the two truths），決定知法（definitely knowing the Dharma），是知世諦也（this is knowing the worldly truth）。二興雲雨法（Secondly, raising clouds and raining Dharma）。三度入善巧（Thirdly, skillfully guiding entry and deliverance），謂創起名入（meaning initially creating names for entry），終極為度（ultimately achieving deliverance）。四巧說深廣（Fourthly, skillfully speaking profoundly and extensively），謂不違真法者度順深也（meaning those who do not violate the true Dharma guide others smoothly and deeply）。五以大慈為因（Fifthly, taking great compassion as the cause），巧說無盡（skillfully speaking endlessly）。六于無名在名而不壞名性（Sixthly, being in names without names and not destroying the nature of names），性是文字則解脫相也（nature is language, which is the aspect of liberation）。七觀察下巧觀離染（Seventhly, observing skillfully to separate from defilement）。八解了下善言攝生不捨自證（Eighthly, understanding and speaking well to gather beings without abandoning self-realization）。九于不二下明於理事無二之法（Ninthly, clarifying the non-duality of principle and phenomena）。不退事而沒理（not retreating from phenomena and submerging into principle），不退理而沒事（not retreating from principle and abandoning phenomena），亦是寂用雙運故也（it is also the simultaneous operation of stillness and function）。十具足下明無礙具德自在之相也（Tenthly, clarifying the aspect of unobstructed, virtuous, and self-mastered）。 第十滅定智明中有六（Tenthly, there are six aspects in the wisdom of extinction samadhi）：初明所得滅定（Firstly, clarifying the attained extinction samadhi），言不退轉者正明常定（The term 'non-retrogressive' clearly indicates constant samadhi），未曾退失（never having regressed）。二亦不捨下顯寂而恒用（Secondly, revealing constant function in stillness），謂身在滅定不捨菩薩十種業用（meaning that being in extinction samadhi does not abandon the ten kinds of karmic functions of a Bodhisattva）。一總明菩薩作事（Firstly, generally clarifying the actions of a Bodhisattva），下九皆是菩薩事故（the following nine are all Bodhisattva activities）。二別顯慈悲三十度行智（Secondly, specifically revealing the wisdom of compassion, the thirty perfections, and conduct）。四大愿救生（Thirdly, the four great vows to save beings）。五轉正法輪（Fifthly, turning the correct Dharma wheel）。六方便調生（Sixthly, skillfully taming beings）。七敬養諸佛（Seventhly, revering and supporting all Buddhas）。八入法自在（Eighthly, entering the Dharma with self-mastery）。九常見佛（Ninthly, constantly seeing Buddhas）。十恒聞法（Tenthly, constantly hearing the Dharma）。三悉能出生下明滅定業用（Thirdly, clarifying the karmic function of extinction samadhi），謂此滅定非直與前十種行用而不相違（meaning that this extinction samadhi not only does not contradict the preceding ten kinds of practices），亦乃由此定力出生十種殊勝行用（but also gives rise to ten kinds of superior practices through the power of this samadhi）。一總明出生（Firstly, generally clarifying arising），謂即定起用名能出生（meaning that arising from samadhi and functioning is called 'able to arise'）。定用無隔名無礙法（The non-separation of samadhi and function is called 'unobstructed Dharma'）。

【English Translation】 English version: External benefit to others. This is also the initial realization of the Dharmakaya (Dharma body), followed by the exposition of the Dharma's function. It is also initially engaging with phenomena and constant principles, subsequently, principles are consistently applied to events, not hindering karmic functions. The preceding two points: Firstly, correctly realizing the Dharma, briefly distinguishing fifty aspects, clarifying the separation from the two extremes and non-attachment to the middle way, both characteristics and nature are extinguished, existence and non-existence are both abandoned. Understanding can be based on the interpretation of the three natures and three non-natures. Secondly, Bodhisattvas knowing this, the conclusion proves the benefit of wisdom free from attachment. Secondly, there are ten aspects in the function of subsequent wisdom: Firstly, clarifying the illumination of reality without abandoning skillful means, although the preceding illuminates reality based on non-establishment, not being attached to the two truths, however, in order not to abandon the original vow, it still relies on establishment, seeing in the two truths, definitely knowing the Dharma, this is knowing the worldly truth. Secondly, raising clouds and raining Dharma. Thirdly, skillfully guiding entry and deliverance, meaning initially creating names for entry, ultimately achieving deliverance. Fourthly, skillfully speaking profoundly and extensively, meaning those who do not violate the true Dharma guide others smoothly and deeply. Fifthly, taking great compassion as the cause, skillfully speaking endlessly. Sixthly, being in names without names and not destroying the nature of names, nature is language, which is the aspect of liberation. Seventhly, observing skillfully to separate from defilement. Eighthly, understanding and speaking well to gather beings without abandoning self-realization. Ninthly, clarifying the non-duality of principle and phenomena. not retreating from phenomena and submerging into principle, not retreating from principle and abandoning phenomena, it is also the simultaneous operation of stillness and function. Tenthly, clarifying the aspect of unobstructed, virtuous, and self-mastered. Tenthly, there are six aspects in the wisdom of extinction samadhi: Firstly, clarifying the attained extinction samadhi, the term 'non-retrogressive' clearly indicates constant samadhi, never having regressed. Secondly, revealing constant function in stillness, meaning that being in extinction samadhi does not abandon the ten kinds of karmic functions of a Bodhisattva. Firstly, generally clarifying the actions of a Bodhisattva, the following nine are all Bodhisattva activities. Secondly, specifically revealing the wisdom of compassion, the thirty perfections, and conduct. Thirdly, the four great vows to save beings. Fifthly, turning the correct Dharma wheel. Sixthly, skillfully taming beings. Seventhly, revering and supporting all Buddhas. Eighthly, entering the Dharma with self-mastery. Ninthly, constantly seeing Buddhas. Tenthly, constantly hearing the Dharma. Thirdly, clarifying the karmic function of extinction samadhi, meaning that this extinction samadhi not only does not contradict the preceding ten kinds of practices, but also gives rise to ten kinds of superior practices through the power of this samadhi. Firstly, generally clarifying arising, meaning that arising from samadhi and functioning is called 'able to arise'. The non-separation of samadhi and function is called 'unobstructed Dharma'.

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。此悉能出生貫下諸句。二知法平等。三具足下成果法愿。四深入下智容土海。五究竟下究盡因際。六於一切下遍學所學。七一切下深悟法相。八善知下妙達緣起。九了一切下明解教義。十於一切下明權實智具。四菩薩摩訶薩下明住定劫數。五顏容下明住定威儀。六悉能成下不廢行用。問此住滅定身儀不動。云何得有所作事耶。答若小乘滅定總無業用。若依初教正在滅定。雖諸轉識總不現行。由前加行悲願力故。擊發第八阿賴耶識。令具威儀作諸所作。是故亦云不起滅定現諸威儀。若依終教觀事則理故。在滅定而不礙事用。現諸威儀。亦名雙行自在。此上二門皆心中止定而身儀作用。以此但得理事無礙故。頓教中不可說用不用。若圓教中由得二事無礙故。是故滅定跏坐則是往來說法。亦不分身而動靜成就。如佛昇天不起覺樹等同此。準之。余義如滅定章說。下結可知。別釋訖。

第二菩薩摩訶薩下結嘆顯勝。于中三。初嘆勝。一過人天。二越世間。三超二乘。四逾下地。此四形劣辨勝。五總三業。六別舉定。七顯智用。此三當相辨勝。八唯佛方窮。二佛子下結。三此菩薩下顯業用。謂得三世佛智明。非謂是三明也。十明品竟。

十忍品第二十四

初釋名中。十者圓數無盡。忍者智照觀達。亦帶數釋

【現代漢語翻譯】 現代漢語譯本：此悉能出生貫下諸句：這完全能夠出生並貫穿下面的所有語句。 二知法平等：第二是了知一切法的平等性。 三具足下成果法愿：第三是具足成就佛法的願力。 四深入下智容土海：第四是深入智慧，能夠容納一切國土如大海般。 五究竟下究盡因際：第五是究竟一切法，徹底探究所有因緣的邊際。 六於一切下遍學所學：第六是在一切法中，普遍學習所有應該學習的。 七一切下深悟法相：第七是對於一切法，深刻領悟其法相。 八善知下妙達緣起：第八是善於了知，巧妙通達緣起之理。 九了一切下明解教義：第九是明瞭通達一切教義。 十於一切下明權實智具：第十是在一切法中，明白權智和實智都具備。 四菩薩摩訶薩（Bodhisattva Mahasattva，大菩薩）下明住定劫數：第四是說明菩薩摩訶薩安住于禪定的劫數。 五顏容下明住定威儀：第五是說明安住于禪定的威儀。 六悉能成下不廢行用：第六是完全能夠成就一切，不廢棄任何修行。 問此住滅定身儀不動。云何得有所作事耶：問：如果安住在滅盡定（Nirodha-samāpatti）中，身體和儀態都不動，怎麼能夠有所作為呢？ 答若小乘滅定總無業用。若依初教正在滅定。雖諸轉識總不現行。由前加行悲願力故。擊發第八阿賴耶識（Ālaya-vijñāna）。令具威儀作諸所作。是故亦云不起滅定現諸威儀。若依終教觀事則理故。在滅定而不礙事用。現諸威儀。亦名雙行自在。此上二門皆心中止定而身儀作用。以此但得理事無礙故。頓教中不可說用不用。若圓教中由得二事無礙故。是故滅定跏坐則是往來說法。亦不分身而動靜成就。如佛昇天不起覺樹等同此。準之。余義如滅定章說。下結可知：答：如果按照小乘的滅盡定，那就完全沒有作用。如果按照初期的教義，正在滅盡定中，即使所有的轉識都不現行，由於之前的修行和悲願的力量，會觸動第八阿賴耶識，使其具備威儀，做出各種行為。所以也說，雖然沒有從滅盡定中起身，卻能顯現各種威儀。如果按照終極的教義，觀察事相就是真理，所以在滅盡定中也不妨礙各種作用，顯現各種威儀，也叫做雙執行為，自在無礙。以上兩種情況都是心中安住于禪定，而身體和儀態卻能起作用。因為這樣只是得到了事和理的無礙。在頓教中，不能說有用或沒用。如果在圓教中，由於得到了事和理的二事無礙，所以在滅盡定中跏趺而坐，就是來來往往地說法。也不需要分身，就能成就動和靜。如同佛陀昇天時沒有離開菩提樹一樣。其他的意義可以參照滅盡定章的說法。下面的結論可以知道了。 別釋訖：分別解釋完畢。 第二菩薩摩訶薩下結嘆顯勝。于中三。初嘆勝。一過人天。二越世間。三超二乘。四逾下地。此四形劣辨勝。五總三業。六別舉定。七顯智用。此三當相辨勝。八唯佛方窮。二佛子下結。三此菩薩下顯業用。謂得三世佛智明。非謂是三明也。十明品竟：第二，菩薩摩訶薩以下是總結讚歎，顯示殊勝之處。其中分為三部分。首先是讚歎殊勝：一，超過人天；二，超越世間；三，超出二乘（聲聞和緣覺）；四，超越下地。這四點是通過對比劣勢來辨別殊勝。五，總括身口意三業；六，特別舉出禪定；七，顯示智慧的作用。這三點是通過當下的狀態來辨別殊勝。八，只有佛才能徹底瞭解。第二，佛子以下是總結。第三，此菩薩以下是顯示作用。指的是獲得了過去、現在、未來三世的佛的智慧光明，而不是指三明（宿命明、天眼明、漏盡明）。十明品結束。 十忍品第二十四：十忍品第二十四 初釋名中。十者圓數無盡。忍者智照觀達。亦帶數釋：首先解釋名稱。十，表示圓滿無盡。忍，表示智慧的觀照和通達。也帶有數字的含義來解釋。

【English Translation】 English version: This is fully capable of generating and encompassing all the following statements. Second is knowing the equality of all dharmas (phenomena). Third is possessing the aspiration to accomplish the Dharma. Fourth is deeply entering wisdom, capable of encompassing all lands like a vast ocean. Fifth is ultimately understanding all dharmas, thoroughly exploring the boundaries of all causes and conditions. Sixth is universally learning all that should be learned in all dharmas. Seventh is deeply comprehending the characteristics of all dharmas. Eighth is skillfully knowing and subtly understanding the principle of dependent origination (Pratītyasamutpāda). Ninth is clearly understanding all teachings and doctrines. Tenth is possessing both expedient wisdom (Upāya-kauśalya) and ultimate wisdom (Paramārtha-jñāna) in all dharmas. Fourth, 'Bodhisattva Mahasattva' indicates the kalpas (aeons) of abiding in samādhi (meditative absorption). Fifth, 'appearance' indicates the dignified conduct of abiding in samādhi. Sixth, 'completely able to accomplish' indicates not abandoning practice and function. Question: If one abides in Nirodha-samāpatti (cessation of perception and sensation), with the body and demeanor motionless, how can one accomplish anything? Answer: If according to the Theravada's Nirodha-samāpatti, there is no function at all. If according to the initial teachings, while in Nirodha-samāpatti, although all the transforming consciousnesses (vijñāna) do not manifest, due to the power of previous practice and compassionate vows, the eighth Ālaya-vijñāna is activated, enabling one to possess dignified conduct and perform various actions. Therefore, it is also said that without arising from Nirodha-samāpatti, one can manifest various dignified behaviors. If according to the ultimate teachings, observing phenomena is the same as observing the principle, so being in Nirodha-samāpatti does not hinder function, and one can manifest various dignified behaviors, also called dual practice with freedom. The above two situations both involve the mind abiding in samādhi while the body and demeanor function. Because one only attains unobstructedness between phenomena and principle, in the sudden teachings, it cannot be said whether there is function or not. If in the perfect teachings, due to attaining unobstructedness between phenomena and principle, therefore, sitting in meditation in Nirodha-samāpatti is the same as going back and forth to expound the Dharma. One also does not need to emanate bodies to accomplish both stillness and movement. It is like the Buddha ascending to the heavens without leaving the Bodhi tree. Refer to the chapter on Nirodha-samāpatti for other meanings. The conclusion below can be understood. Separate explanation completed. Second, 'Bodhisattva Mahasattva' below concludes with praise, revealing the superiority. It is divided into three parts. First is praising the superiority: 1. surpassing humans and devas (gods); 2. transcending the world; 3. exceeding the two vehicles (Śrāvakas and Pratyekabuddhas); 4. surpassing the lower grounds. These four points distinguish superiority by contrasting inferiority. 5. summarizing the three karmas (actions of body, speech, and mind); 6. specifically mentioning samādhi; 7. revealing the function of wisdom. These three points distinguish superiority by the present state. 8. only the Buddha can fully understand. Second, 'Buddha's disciples' below is the conclusion. Third, 'This Bodhisattva' below reveals the function. It refers to obtaining the wisdom light of the Buddhas of the past, present, and future, not the three insights (divine eye, knowledge of past lives, and extinction of outflows). The Tenth Illumination Chapter ends. The Twenty-Fourth Chapter on the Ten Forbearances First, in explaining the name, 'ten' represents completeness and endlessness. 'Forbearance' represents the wisdom of observation and understanding. It is also explained with a numerical meaning.

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二來意有二。遠答前普光十定問故來也。以忍受真理情安不動故名也。近顯十明所依故次來也。

三宗趣者。先宗后趣。宗有五門。一體性。此忍以智為性。若小乘忍劣屬因。智勝屬果。大乘不二。但忍受鑒徹約用分之。二所斷障。此中寄當斷微細著微細礙無明。三定位者。若漸教此十忍行通諸位。寄當十地之後等覺位中。若圓教遍通五位。寄於此說四種類者。或一。謂無生忍。或二。謂二無我忍。或三。謂三無性忍。出佛性論。或三。謂信忍順忍無生忍。出地持論。或四。謂四種無生。如第八地論中。或五。謂地前名伏忍。初二王地名信忍。四五六地名順忍。七八九地名無生忍。第十地及佛地名寂滅忍。此依仁王經。或六忍。謂信忍法忍修忍正忍無垢忍一切智忍。解云初三如次是地前三賢。后三如次是十地等覺妙覺可知。此依瓔珞經。或苦忍等八非此所辨。或十亦如第八地經中。又十此文。或十四。依仁王經。五忍中前四各分三。謂上中下。后一唯分二。謂因果。五別釋十忍。于中初三約法。后七就喻。法中初一約資糧位。次一約加行位。后一約正證位。寄相如此。若通則遍在十地可知。第二宗趣者。由學如此十忍行故。得因圓果滿。故文云能得一切等也。

四釋文中二。長行與頌。前中三

【現代漢語翻譯】 二、前來此地有兩個原因。從遠處來說，是爲了回答之前普光菩薩關於十種忍的提問而來的。因為安忍接受真理，情志安穩不動搖，所以稱為『忍』。從近處來說，是爲了顯明十種智慧所依之處，所以緊隨其後而來。 三、宗趣方面。先說『宗』，后說『趣』。『宗』有五個方面：一、體性。這種『忍』以智慧為體性。如果按小乘佛法來說，『忍』是較差的，屬於因；智慧是殊勝的，屬於果。但大乘佛法認為『忍』與『智』是不二的，只是安忍和鑑照徹悟在作用上有所區分。二、所斷之障。這裡主要指應當斷除的微細的執著和微細的障礙，即無明（avidyā）。三、定位。如果按漸教來說，這十種『忍』的修行貫通各個階位，主要指十地（Daśa-bhūmi）之後，等覺（Ekajāti-pratibaddha）位中。如果按圓教來說，則普遍貫通五位。這裡主要依此來說四種分類：或者分為一種，即無生忍（anutpāda-kṣānti）。或者分為兩種，即二無我忍（dvayanairātmya-kṣānti）。或者分為三種，即三無性忍（trisvabhāva-śūnyatā-kṣānti），出自《佛性論》。或者分為三種，即信忍（śraddhā-kṣānti）、順忍（anuloma-kṣānti）、無生忍（anutpāda-kṣānti），出自《地持論》。或者分為四種，即四種無生，如《第八地論》中所說。或者分為五種，即地前名為伏忍（adhimukti-kṣānti），初地和二地名為信忍（śraddhā-kṣānti），四地、五地、六地名為順忍（anuloma-kṣānti），七地、八地、九地名為無生忍（anutpāda-kṣānti），十地和佛地名為寂滅忍（praśama-kṣānti）。這是依據《仁王經》。或者分為六忍，即信忍（śraddhā-kṣānti）、法忍（dharma-kṣānti）、修忍（bhāvanā-kṣānti）、正忍（samyak-kṣānti）、無垢忍（vimala-kṣānti）、一切智忍（sarvajña-kṣānti）。解釋說，前三種依次是地前三賢位，后三種依次是十地、等覺、妙覺，可以理解。這是依據《瓔珞經》。或者苦忍等八忍，這裡不作辨析。或者分為十忍，也如《第八地經》中所說。又或者分為十忍，如本文所說。或者分為十四忍，依據《仁王經》，五忍中前四種各自分為三種，即上、中、下。后一種只分為兩種，即因、果。五、分別解釋十忍。其中前三種是就法而言，后七種是就比喻而言。法中第一種是就資糧位（sambhāra-bhūmi）而言，第二種是就加行位（prayoga-bhūmi）而言，第三種是就正證位而言。寄託的相狀是這樣。如果通達，則普遍存在於十地中，可以理解。第二，宗趣方面。由於學習這樣的十忍行，所以能得到因圓果滿，所以經文中說『能得一切』等等。 四、解釋經文分為兩部分：長行和頌文。先說長行，其中又分為三部分。

【English Translation】 English version: 2. There are two reasons for coming here. From afar, it is to answer the previous question of Universal Light Bodhisattva (Pǔ Guāng Pú Sà) about the ten kinds of forbearance (kṣānti). It is called 'forbearance' because of enduring and accepting the truth, with emotions stable and unmoving. From nearby, it is to reveal what the ten kinds of wisdom rely on, so it comes next. 3. Regarding the doctrine and purpose. First, the 'doctrine,' then the 'purpose.' There are five aspects to the 'doctrine': 1. Essence. This 'forbearance' takes wisdom as its essence. If according to the Hinayana (Śrāvakayāna), 'forbearance' is inferior and belongs to the cause; wisdom is superior and belongs to the effect. But Mahayana (Mahāyāna) believes that 'forbearance' and 'wisdom' are non-dual, only that endurance and thorough understanding are distinguished in function. 2. Obstacles to be eliminated. Here, it mainly refers to the subtle attachments and subtle obstacles that should be eliminated, namely ignorance (avidyā). 3. Positioning. If according to the gradual teaching, the practice of these ten kinds of 'forbearance' penetrates all stages, mainly referring to after the Ten Grounds (Daśa-bhūmi), in the stage of Near-Perfect Enlightenment (Ekajāti-pratibaddha). If according to the complete teaching, it universally penetrates the five stages. Here, it mainly relies on this to say four kinds of classifications: Or it is divided into one kind, namely the forbearance of non-arising (anutpāda-kṣānti). Or it is divided into two kinds, namely the forbearance of two kinds of selflessness (dvayanairātmya-kṣānti). Or it is divided into three kinds, namely the forbearance of three kinds of non-nature (trisvabhāva-śūnyatā-kṣānti), from the Treatise on Buddha-Nature. Or it is divided into three kinds, namely faith-forbearance (śraddhā-kṣānti), compliant-forbearance (anuloma-kṣānti), and non-arising-forbearance (anutpāda-kṣānti), from the Treatise on the Stages of the Earth. Or it is divided into four kinds, namely four kinds of non-arising, as said in the Eighth Ground Treatise. Or it is divided into five kinds, namely the stage before the ground is called subduing-forbearance (adhimukti-kṣānti), the first and second grounds are called faith-forbearance (śraddhā-kṣānti), the fourth, fifth, and sixth grounds are called compliant-forbearance (anuloma-kṣānti), the seventh, eighth, and ninth grounds are called non-arising-forbearance (anutpāda-kṣānti), and the tenth ground and the Buddha-ground are called quiescent-forbearance (praśama-kṣānti). This is based on the Benevolent Kings Sutra (Ren Wang Jing). Or it is divided into six forbearances, namely faith-forbearance (śraddhā-kṣānti), dharma-forbearance (dharma-kṣānti), practice-forbearance (bhāvanā-kṣānti), correct-forbearance (samyak-kṣānti), undefiled-forbearance (vimala-kṣānti), and all-wisdom-forbearance (sarvajña-kṣānti). The explanation says that the first three are successively the three worthy positions before the ground, and the last three are successively the ten grounds, near-perfect enlightenment, and wonderful enlightenment, which can be understood. This is based on the Garland Sutra (Yingluo Jing). Or the eight forbearances such as suffering-forbearance are not analyzed here. Or it is divided into ten forbearances, as also said in the Eighth Ground Sutra. Or it is divided into ten forbearances, as said in this text. Or it is divided into fourteen forbearances, based on the Benevolent Kings Sutra, where the first four of the five forbearances are each divided into three kinds, namely upper, middle, and lower. The last one is only divided into two kinds, namely cause and effect. 5. Separately explain the ten forbearances. Among them, the first three are in terms of the Dharma, and the last seven are in terms of metaphors. The first of the Dharma is in terms of the accumulation stage (sambhāra-bhūmi), the second is in terms of the application stage (prayoga-bhūmi), and the third is in terms of the stage of correct realization. The entrusted appearances are like this. If understood, it is universally present in the ten grounds, which can be understood. Second, regarding the doctrine and purpose. Because of learning such practices of the ten forbearances, one can obtain the perfection of cause and the fulfillment of effect, so the scripture says 'can obtain everything' and so on. 4. Explaining the scripture is divided into two parts: prose and verse. First, the prose, which is further divided into three parts.

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。先舉數嘆勝。二列名顯要。三解釋結嘆。初中二。先總告舉數。二嘆勝中能得無礙忍者顯自分因滿。又得下明勝進果圓。由此十忍得斯因果。

二列名顯要中亦二。先列名。后顯要。前中初音聲是教。隨順是行。謂于說無生之教。信順忍受境行為名。二順觀真理。而未契真故名順忍。行體立名。三順觀既極證契真理名無生忍。無生是理。從境為名。又亦無生是行。當相為目。下七喻中。光統云。前之四喻喻音聲忍。電化二喻喻于順忍。虛空一喻喻無生忍。又云。幻者起無起相。焰者境無境相。夢者知無知相。響者聞無聞相。電者住無住相。化者有無有相。空者為無為相。又古人云觀識如幻。觀想如炎。觀受如夢。觀聲如響。觀行如電。觀色如化。觀總一切蘊界處等畢竟空。故如虛空也。又遠公約知二諦法。謂知俗非實如幻。知俗倒有如炎。知俗從心起如夢。知聲塵不實如響。知俗暫有如電。知變易無體如化。知真離相如虛空。又前六喻有為空。后一喻無為空。如金剛般若九喻。皆喻有為。又準攝論八喻。顯依他。併爲釋疑故。攝論第五何緣如經說。于依他起自性說幻等喻。總問也。于依他起自性為除他虛妄疑故(答也)。他復云何于依他起自性有虛妄疑(別問也)由他於此有如是疑。云何實無有義而成所行境

【現代漢語翻譯】 現代漢語譯本：首先，概括地讚歎其殊勝之處；其次，列舉重要的名稱；最後，解釋並總結讚歎。在最初的部分中，又分為兩點：首先，總括地告知其數量；其次，在讚歎殊勝之處中，能夠獲得無礙忍的人，彰顯了自己因地圓滿。『又得下』表明殊勝的進階和果地的圓滿。由此十忍能夠獲得這樣的因果。 在列舉名稱並彰顯其重要性的部分中，也分為兩點：首先，列舉名稱；其次，彰顯其重要性。在前者中，最初的『音聲』是教法，『隨順』是修行。指的是對於宣說無生之教法，信受順從，以忍受境界作為名稱。第二，順應觀察真理，但尚未完全契合真理，因此稱為『順忍』，以行體的角度立名。第三，順應觀察達到極致，證悟契合真理，稱為『無生忍』。『無生』是真理，從境界的角度立名。或者說，『無生』也是修行，以當下的狀態作為目標。在下面的七個比喻中，光統法師說，前面的四個比喻比喻音聲忍，電和化兩個比喻比喻順忍，虛空一個比喻比喻無生忍。又說，幻，是生而無生相；焰，是境而無境相；夢，是知而無知相；響，是聞而無聞相；電，是住而無住相；化，是有而無有相；空，是為而無為相。還有古人說，觀察識蘊如幻，觀察想蘊如炎，觀察受蘊如夢，觀察聲塵如響，觀察行蘊如電，觀察色蘊如化，觀察總的一切蘊、界、處等畢竟空，所以如虛空一樣。還有遠公法師從知二諦法的角度解釋，認為知俗諦非實如幻，知俗諦顛倒有如炎，知俗諦從心生起如夢，知聲塵不實如響，知俗諦暫時存在如電，知變易無體如化，知真諦離相如虛空。還有，前面的六個比喻是有為空，後面的一個比喻是無為空，如同《金剛般若經》中的九個比喻，都是比喻有為法。又根據《攝大乘論》的八個比喻，彰顯依他起性，並且爲了解釋疑惑。《攝大乘論》第五中說：『為何經中說，對於依他起自性用幻等比喻？』這是總的提問。『對於依他起自性，是爲了消除他人虛妄的疑惑。』這是回答。『他人又有什麼樣的虛妄疑惑，認為依他起自性是虛妄的呢？』這是分別提問。『因為他人對此有這樣的疑惑：為什麼實際上沒有意義，卻能成為所行境？』

【English Translation】 English version: Firstly, generally praise its excellence; secondly, list the important names; and finally, explain and conclude the praise. In the initial part, it is further divided into two points: firstly, generally inform the number; secondly, in praising the excellence, the one who can obtain the unobstructed forbearance (Wu Ai Ren) demonstrates the completeness of their causal ground. 'You De Xia' indicates the excellent advancement and the perfection of the resultant ground. From this, the ten forbearances can obtain such cause and effect. In the part of listing names and highlighting their importance, it is also divided into two points: firstly, list the names; secondly, highlight their importance. In the former, the initial 'sound (Yin Sheng)' is the teaching (Jiao), 'compliance (Sui Shun)' is the practice (Xing). It refers to believing and complying with the teaching of no-birth (Wu Sheng), taking the endurance of the realm as the name. Secondly, complying with the observation of truth, but not yet fully in accordance with the truth, therefore it is called 'compliant forbearance (Sui Shun Ren)', establishing the name from the perspective of the body of practice. Thirdly, complying with the observation to the extreme, realizing and conforming to the truth, it is called 'no-birth forbearance (Wu Sheng Ren)'. 'No-birth' is the truth, establishing the name from the perspective of the realm. Or rather, 'no-birth' is also the practice, taking the present state as the goal. In the following seven metaphors, Master Guangtong said that the first four metaphors are metaphors for sound forbearance, the two metaphors of electricity (Dian) and transformation (Hua) are metaphors for compliant forbearance, and the one metaphor of emptiness (Xu Kong) is a metaphor for no-birth forbearance. It is also said that illusion (Huan) is birth without the appearance of birth; flame (Yan) is realm without the appearance of realm; dream (Meng) is knowing without the appearance of knowing; echo (Xiang) is hearing without the appearance of hearing; electricity is dwelling without the appearance of dwelling; transformation is existence without the appearance of existence; emptiness is action without the appearance of action. There are also ancient people who said that observing consciousness (Shi) is like illusion, observing thought (Xiang) is like flame, observing feeling (Shou) is like dream, observing sound (Sheng) is like echo, observing action (Xing) is like electricity, observing form (Se) is like transformation, observing all aggregates (Yun), realms (Jie), places (Chu), etc., are ultimately empty, so it is like emptiness. Also, Dharma Master Yuan explained from the perspective of knowing the two truths (Er Di), believing that knowing the conventional truth (Su Di) is unreal like illusion, knowing the conventional truth is inverted existence like flame, knowing the conventional truth arises from the mind like dream, knowing the sound dust (Sheng Chen) is unreal like echo, knowing the conventional truth is temporary existence like electricity, knowing change is without substance like transformation, knowing the ultimate truth (Zhen Di) is apart from appearance like emptiness. Also, the first six metaphors are conditioned emptiness (You Wei Kong), and the last metaphor is unconditioned emptiness (Wu Wei Kong), just like the nine metaphors in the Diamond Sutra (Jin Gang Bo Re Jing), which are all metaphors for conditioned dharmas (You Wei Fa). Also, according to the eight metaphors in the Compendium on the Great Vehicle (She Da Cheng Lun), it highlights dependent origination (Yi Ta Qi Xing), and also to explain doubts. In the fifth chapter of the Compendium on the Great Vehicle, it says: 'Why does the sutra say that the metaphors of illusion, etc., are used for dependent origination?' This is a general question. 'For dependent origination, it is to eliminate others' false doubts.' This is the answer. 'What kind of false doubts do others have, thinking that dependent origination is false?' This is a separate question. 'Because others have such doubts about this: why is it that there is actually no meaning, but it can become the object of action?'

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界。為除此疑說幻事喻。無性釋云。虛妄疑者。于虛妄義所起諸疑。云何無義遍計度時。分明顯現。似所行境。為遮此疑說幻事喻。如實無像而有幻像。所緣境界依他起性亦復如是。雖無色等所緣六處。遍計度時似有所緣。六處顯現。云何無義心心法轉。解云。此疑意幻法不生實見。世法不爾故非無也。論云。為除此疑說陽炎喻釋。論云又如陽炎。于飄動時。實無有水而生水覺。釋云可以生水覺故。即為實有水。世間亦復如是。論云何無義有愛非愛受用差別。釋云炎水無有解渴受用。世法不爾故是實有。論為除此疑說所夢喻釋。論又如夢中睡眠所起心心法聚。極成昧略。雖無女等種種境義。有愛非愛境界受用。覺時亦爾。釋云可以夢中有見女等違順受用即為實有。又疑雲夢中受用於夢者有。覺已即無。世法不爾。凡聖俱見。釋如響長幼同聞。可即為有。論云何無義種種戲論言說而轉。為除此疑說谷響喻釋。論又如谷響實無有聲。而令聽者似聞多種言說境界。種種言說語業亦爾。又疑雲響是聲非色。世法不爾。色亦具有。云何非有。釋如電亦色。豈是實有。論無此喻。又疑雲電色速滅。世法經久。豈同彼耶。釋云如化亦經久。豈是實有。又疑雲凡愚顛倒妄見謂有。菩薩無倒不見其有。如何亦有攝化眾生。釋如化所作故非

【現代漢語翻譯】 現代漢語譯本 界。爲了消除這種疑惑，用幻術的比喻來說明。《無性釋》中說：『虛妄的疑惑』，是指對於虛妄的意義所產生的各種疑惑。為什麼在無意義的遍計所執性（Parikalpita-svabhāva，妄想分別）的時候，會分明地顯現，好像是所行之境？爲了遮止這種疑惑，用幻術的比喻來說明。就像實際上沒有影像，卻有幻化的影像。所緣的境界，依他起性（Paratantra-svabhāva，依他緣起）也是這樣。雖然沒有色等所緣的六處（六根所緣的六種境界），但在遍計所執的時候，好像有所緣的六處顯現。 為什麼在無意義的情況下，心和心法（Citta-Dharma，心識和心理現象）能夠運轉？解釋說：這種疑惑的意思是，幻化的事物不會產生真實的見解，而世間法不是這樣，所以不是沒有。論中說：爲了消除這種疑惑，用陽焰的比喻來說明。論中說：『又如陽焰，在飄動的時候，實際上沒有水，卻產生水的錯覺。』解釋說：可以產生水的錯覺，就認為是真實有水嗎？世間法也是這樣。 論：為什麼在無意義的情況下，會有可愛和不可愛感受的差別？解釋說：陽焰中的水沒有解渴的感受。世間法不是這樣，所以是真實存在的。論：爲了消除這種疑惑，用夢境的比喻來說明。論：『又如夢中睡眠所引起的心和心法聚合，極其昏昧模糊，雖然沒有女人等種種境界的意義，卻有可愛和不可愛境界的感受。』醒來的時候也是這樣。解釋說：可以夢中見到女人等順逆的感受，就認為是真實存在嗎？又有人懷疑說，夢中的感受對於做夢者來說是有的，醒來后就沒有了。世間法不是這樣，凡夫和聖人都看得見。解釋說：就像回聲，無論大人小孩都能聽到，就可以認為是存在的。 論：為什麼在無意義的情況下，會有種種戲論的言語而運轉？爲了消除這種疑惑，用山谷迴響的比喻來說明。論：『又如山谷迴響，實際上沒有聲音，卻讓聽者好像聽到多種言語境界。』種種言語的語業也是這樣。又有人懷疑說，迴響是聲音而不是顏色，世間法不是這樣，顏色也具有。為什麼說沒有？解釋說：就像閃電也是顏色，難道是真實存在的嗎？論：沒有這個比喻。又有人懷疑說，閃電的顏色迅速消失，世間法卻能長久存在，怎麼能和它一樣呢？解釋說：就像變化之物也能長久存在，難道是真實存在的嗎？又有人懷疑說，凡夫愚昧顛倒，妄見認為是有的，菩薩沒有顛倒，不見其有，如何也能攝受教化眾生？解釋說：就像變化之物所作的，所以不是。

【English Translation】 English version Section. To dispel this doubt, the analogy of illusion is used. The Nirvikalpaka-vrtti (Commentary on Non-Conceptuality) states: 'Delusory doubts' are the various doubts that arise regarding the meaning of delusion. Why, during the Parikalpita-svabhāva (imaginary nature, conceptualization) which is without meaning, does it appear distinctly, as if it were the object of action? To dispel this doubt, the analogy of illusion is used. Just as there is no actual image, yet there is an illusory image. The object of perception, the Paratantra-svabhāva (dependent nature, dependent origination), is also like this. Although there are no six ayatanas (sense bases, six sources of perception) such as form, etc., during Parikalpita-svabhāva, it seems as if there are six ayatanas that are perceived. Why, in the absence of meaning, do the mind and mental phenomena (Citta-Dharma, consciousness and mental phenomena) function? The explanation is: This doubt means that illusory things do not produce real views, but worldly dharmas are not like this, so it is not without meaning. The treatise states: To dispel this doubt, the analogy of the mirage is used. The treatise states: 'Also, like a mirage, when it is shimmering, there is actually no water, but the perception of water arises.' The explanation is: Can the perception of water arise, and then it is considered that there is real water? Worldly dharmas are also like this. Treatise: Why, in the absence of meaning, are there differences in pleasant and unpleasant feelings? The explanation is: The water in a mirage does not have the feeling of quenching thirst. Worldly dharmas are not like this, so they are real. Treatise: To dispel this doubt, the analogy of dreams is used. Treatise: 'Also, like the aggregation of mind and mental phenomena arising from sleep in a dream, it is extremely dim and vague. Although there is no meaning of various objects such as women, there is the feeling of pleasant and unpleasant objects.' It is also like this when awake. The explanation is: Can the pleasant and adverse feelings of seeing women, etc., in a dream be considered real? Also, some people doubt that the feelings in a dream exist for the dreamer, but disappear after waking up. Worldly dharmas are not like this; ordinary people and sages can see them. The explanation is: Just like an echo, whether it is heard by adults or children, it can be considered to exist. Treatise: Why, in the absence of meaning, do various kinds of playful speech function? To dispel this doubt, the analogy of the echo in a valley is used. Treatise: 'Also, like the echo in a valley, there is actually no sound, but it makes the listener seem to hear various realms of speech.' The verbal karma of various kinds of speech is also like this. Also, some people doubt that an echo is sound but not form, but worldly dharmas are not like this; form is also present. Why is it said to be non-existent? The explanation is: Just like lightning is also form, is it really existent? Treatise: There is no such analogy. Also, some people doubt that the color of lightning disappears quickly, but worldly dharmas can exist for a long time. How can they be the same? The explanation is: Just like transformed things can also exist for a long time, are they really existent? Also, some people doubt that ordinary people are foolish and deluded, and falsely believe that they exist, but Bodhisattvas are not deluded and do not see that they exist. How can they also gather and transform sentient beings? The explanation is: Just like what is done by transformed things, so it is not.

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實有。論云何無義有諸菩薩無顛倒心。為辨有情諸利樂事故。思受生。為除此疑說變化喻釋。論又如變化。雖無有實。而能化者無有顛倒。于所化事勤作功用。菩薩亦爾。如論應知。又疑雲所作如化可無有實。能作化者是化所依。應是實有。釋如虛空與色為依豈是實有。是故諸法畢竟性空。佛子是為下結要。以三世佛同說此故。顯其要勝也。

第三何等下別釋十義。一一各三。謂牒起釋義結名。

初中釋內有十句。初一總舉所聞。謂三無性理名真實法。下九顯能聞入法。二聞無相真不驚。以解遍計無所有故三聞無生不怖。以解依他必無生故。四聞無性不畏。以解真如無性性故。又釋于真空法聞時不驚。思時不怖。修時不畏。又聞有無所有不驚。聞空無所有不怖。聞斯二無所有不畏。並如諸本般若論釋。五信解者聞慧之始。先信后解。六受持者聞慧之終。先受后持。七愛樂者思慧之始。謂愛法樂觀。八順入者思慧之終。謂思擇得味故云順入。九修習者修慧之始。謂對緣造修。十安住者修慧之終。謂行修成立。具釋如瑜伽菩薩地中。

第二順忍釋中四對八句。初創修止觀。謂止行順寂。觀照諸法。二止觀漸次。謂平等正念者止行堅固。不違諸法者觀照隨緣。三止觀純熟。謂隨順深入等止行深玄。清凈直

【現代漢語翻譯】 現代漢語譯本：

『實有』。論：『何以說菩薩沒有顛倒之心呢？』爲了辨明有情眾生的利益和安樂，菩薩們會思考並接受輪迴。爲了消除這種疑惑，用變化的譬喻來解釋。論中又說：『就像變化之物，雖然沒有實體，但能變化者卻沒有顛倒，對於所變化的事物勤奮地施加作用。』菩薩也是如此，如論中所說應當知曉。又有人懷疑說：『所作之物如變化之物，可以沒有實體，但能作變化者是變化所依賴的基礎，應該是實有的。』解釋說：『就像虛空與色法互為依存，難道虛空是實有的嗎？』因此，一切諸法的本性畢竟是空。佛子啊，這是最後的總結要點，因為過去、現在、未來三世諸佛都這樣說，顯示了它的重要和殊勝。

第三，『何等』以下分別解釋十種意義，每一種意義各有三個方面，即：提起、解釋意義、總結命名。

最初的解釋中有十句話。第一句總括所聽聞的內容，即三無自性理，名為真實法。以下九句顯示能聽聞並進入此法。第二，聽聞無相之真理而不驚慌，因為理解了遍計所執性是空無所有的。第三，聽聞無生之理而不恐懼，因為理解了依他起性必定沒有生。第四，聽聞無自性之理而不畏懼，因為理解了真如的自性是無自性的。又解釋說，對於真空之法，聽聞時不驚慌，思考時不恐懼，修行時不畏懼。又說，聽聞有無所有時不驚慌，聽聞空無所有時不恐懼，聽聞這二者都是無所有時不畏懼。這些都如各版本的《般若論》所解釋。第五，信解是聞慧的開始，先相信后理解。第六，受持是聞慧的終結，先接受后持守。第七，愛樂是思慧的開始，即喜愛佛法並樂觀。第八，順入是思慧的終結，即通過思考選擇而獲得法味，所以說是順入。第九，修習是修慧的開始，即面對因緣而進行修行。第十，安住是修慧的終結，即通過修行而使修行成立。詳細的解釋如《瑜伽師地論·菩薩地》中所述。

第二，順忍的解釋中有四對八句。最初是開始修習止觀，即止行順應寂靜，觀照諸法。第二，止觀逐漸深入，即平等正念是止行堅固，不違背諸法是觀照隨順因緣。第三，止觀純熟，即隨順深入等是止行深奧玄妙，清凈正直。

【English Translation】 English version:

'Truly existent.' Treatise: 'Why is it said that Bodhisattvas have no inverted minds?' It is for the sake of discerning the benefit and happiness of sentient beings that Bodhisattvas contemplate and accept rebirth. To dispel this doubt, the analogy of transformation is used to explain. The treatise also says: 'Like a transformation, although it has no substance, the one who transforms has no inversion, and diligently applies effort to the transformed things.' Bodhisattvas are also like this, as it should be known according to the treatise. Furthermore, someone may doubt: 'What is made, like a transformation, may have no substance, but the one who makes the transformation is the basis upon which the transformation relies, and should be truly existent.' The explanation is: 'Like space and form being mutually dependent, is space truly existent?' Therefore, the nature of all dharmas is ultimately empty. Disciples of the Buddha, this is the final summary, because the Buddhas of the past, present, and future all say this, showing its importance and excellence.

Third, 'What are' below separately explains the ten meanings, each meaning having three aspects, namely: introduction, explanation of meaning, and concluding naming.

The initial explanation has ten sentences. The first sentence summarizes what is heard, namely the principle of the three non-natures, called the true dharma. The following nine sentences show the ability to hear and enter this dharma. Second, hearing the truth of no-appearance without being startled, because it is understood that the nature of the completely conceptualized is empty and without anything. Third, hearing the principle of no-birth without fear, because it is understood that the dependent nature certainly has no birth. Fourth, hearing the principle of no-self-nature without dread, because it is understood that the self-nature of Suchness (Tathata) is without self-nature. It is also explained that regarding the dharma of true emptiness, one is not startled when hearing it, not afraid when thinking about it, and not fearful when practicing it. It is also said that one is not startled when hearing about existence and non-existence, not afraid when hearing about emptiness and non-existence, and not fearful when hearing that both are non-existent. These are all as explained in various versions of the Prajnaparamita Shastra. Fifth, faith and understanding are the beginning of wisdom from hearing, first believing and then understanding. Sixth, receiving and upholding is the end of wisdom from hearing, first receiving and then upholding. Seventh, love and joy are the beginning of wisdom from thinking, namely loving the Dharma and being optimistic. Eighth, compliant entry is the end of wisdom from thinking, namely obtaining the taste of Dharma through contemplation and selection, so it is called compliant entry. Ninth, cultivation is the beginning of wisdom from practice, namely engaging in practice in response to conditions. Tenth, abiding is the end of wisdom from practice, namely establishing practice through cultivation. Detailed explanations are as described in the Yogacarabhumi-sastra, Bodhisattvabhumi.

Second, the explanation of compliant forbearance has four pairs of eight sentences. Initially, it is the beginning of cultivating shamatha (止, calming) and vipassana (觀, insight), namely the practice of calming accords with tranquility, and the contemplation illuminates all dharmas. Second, shamatha and vipassana gradually deepen, namely equal and correct mindfulness is the firmness of the practice of calming, and not contradicting all dharmas is the contemplation that accords with conditions. Third, shamatha and vipassana are purely mature, namely compliant and deep entry, etc., are the profound and mysterious practice of calming, pure and upright.

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心等觀行深玄。四止觀俱行。謂即止之觀名平等觀。即觀之止名深入具足。起信論云。行住坐臥皆應止觀俱行。所謂雖念諸法自性不生。而復即念因緣和合善惡之業苦樂等報不失不壞。雖念因緣善惡業報。而亦即念性不可得。釋云約法既理事混融。約行則止觀雙運。如是方為順法之忍。

第三無生忍釋中。先標。何以下釋。前中不見法生。必不待滅。緣起事故。亦不見滅。又此無生理非是斷滅無。故云不滅也。又既本不生故無可滅。下釋中先徴有二意。一云既標無生。何故亦云無滅。二云既言無生。為但寂然無生。為亦有行愿位果等邪。下釋中十句。初一句釋初意可知。問若爾亦得名無滅忍不。答理亦應得。但無生必帶無滅。無滅必隨無生故。多從首名。信力入印經云。菩薩有五種法。即能清凈。初歡喜地何等為五。一謂菩薩得住無生忍故。亦令他住。又云無生忍者。謂寂滅故。二謂菩薩得住無滅忍故。亦令他住。又言無滅忍者證無生法故。解云以此當知。亦得無滅忍也。二若不滅下釋第二意。謂由不生故不滅。由此不生之不滅故無盡。是故此無盡亦在不生中。乃至莊嚴亦皆如是。悉在一念無生之處。無盡有二義。一理無限盡。二行無斷盡。三離垢亦二義。一入理不帶寂。二隨事恒無念。四無壞亦二義。謂入理

【現代漢語翻譯】 現代漢語譯本： 心等觀行深奧玄妙。四種止觀同時進行。也就是說，即是止的觀稱為平等觀，即是觀的止稱為深入具足。《起信論》說：『行住坐臥都應當止觀同時進行。』 所謂雖然念及諸法自性不生，卻又念及因緣和合的善惡之業，苦樂等報不會遺失或壞滅。雖然念及因緣善惡業報，卻也念及自性不可得。解釋說，從法理上講，事和理混融一體；從修行上講，止和觀同時執行。這樣才是順應法理的安忍。 第三無生忍的解釋中，先標出。下面進行解釋。前面不見法生，必定不等待滅。因為緣起事故，也不見滅。而且這無生的道理並非是斷滅的『無』，所以說不滅。而且既然本來不生，所以無可滅。下面的解釋中先提出疑問，有兩層意思。一是既然標明無生，為什麼又說無滅。二是既然說無生，是僅僅寂然無生，還是也有行愿位果等。下面的解釋中有十句。第一句解釋第一層意思，可以理解。問：如果這樣也可以稱為無滅忍嗎？答：道理上也應該可以。但是無生必定伴隨無滅，無滅必定跟隨無生，所以多從開始的名稱。《信力入印經》說：『菩薩有五種法，就能清凈初歡喜地，哪五種？一是菩薩安住于無生忍，也令他人安住。』又說：『無生忍者，是寂滅的緣故。』二是菩薩安住于無滅忍，也令他人安住。又說：『無滅忍者，是證得無生法的緣故。』解釋說，由此可知，也可以有無滅忍。第二，若不滅下解釋第二層意思。說的是因為不生所以不滅，由此不生之不滅所以無盡。因此這無盡也在不生之中。乃至莊嚴也都是這樣，都在一念無生之處。無盡有兩層含義，一是理無限盡，二是行無斷盡。三，離垢也有兩層含義，一是入理不帶寂，二是隨事恒常無念。四，無壞也有兩層含義，一是入理

【English Translation】 English version: The contemplation and practice of mind and so on are profound and abstruse. The four kinds of cessation and contemplation (止觀, Zhi Guan) are practiced simultaneously. That is to say, the contemplation that is cessation is called 'equal contemplation,' and the cessation that is contemplation is called 'deep and complete.' The Awakening of Faith (起信論, Qi Xin Lun) says: 'Whether walking, standing, sitting, or lying down, one should practice cessation and contemplation simultaneously.' That is, although one contemplates that the self-nature of all dharmas is unborn, one also contemplates that the karmic actions of good and evil, arising from the aggregation of conditions, and the retributions of suffering and joy, are not lost or destroyed. Although one contemplates the karmic retributions of good and evil arising from conditions, one also contemplates that self-nature is unattainable. The explanation says that, in terms of the Dharma, principle and phenomena are mixed and integrated; in terms of practice, cessation and contemplation operate simultaneously. Only in this way is it forbearance in accordance with the Dharma. In the explanation of the third anutpattika-dharma-ksanti (無生忍, Wu Sheng Ren, forbearance of non-arising), first it is marked. The following is the explanation. In the preceding, not seeing the arising of dharmas, one certainly does not wait for cessation. Because of the cause of dependent origination, one also does not see cessation. Moreover, this principle of non-arising is not the 'non-existence' of annihilation, so it is said to be non-ceasing. Moreover, since it is originally unborn, there is nothing to cease. In the following explanation, first a question is raised, with two meanings. First, since non-arising is marked, why is non-cessation also mentioned? Second, since non-arising is mentioned, is it merely silent non-arising, or are there also practices, vows, stages, fruits, etc.? In the following explanation, there are ten sentences. The first sentence explains the first meaning, which can be understood. Question: If so, can it also be called anirodha-dharma-ksanti (無滅忍, Wu Mie Ren, forbearance of non-cessation)? Answer: In principle, it should be possible. However, non-arising necessarily accompanies non-cessation, and non-cessation necessarily follows non-arising, so it is mostly named from the beginning. The Scripture on the Power of Faith Entering the Seal (信力入印經, Xin Li Ru Yin Jing) says: 'Bodhisattvas have five kinds of dharmas that can purify the first pramudita-bhumi (歡喜地, Huan Xi Di, Joyful Ground), what are the five? First, bodhisattvas abide in anutpattika-dharma-ksanti (無生忍, Wu Sheng Ren, forbearance of non-arising) and also cause others to abide.' It also says: 'Anutpattika-dharma-ksanti (無生忍, Wu Sheng Ren, forbearance of non-arising) is because of quiescence.' Second, bodhisattvas abide in anirodha-dharma-ksanti (無滅忍, Wu Mie Ren, forbearance of non-cessation) and also cause others to abide. It also says: 'Anirodha-dharma-ksanti (無滅忍, Wu Mie Ren, forbearance of non-cessation) is because of realizing the Dharma of non-arising.' The explanation says that from this it can be known that there can also be anirodha-dharma-ksanti (無滅忍, Wu Mie Ren, forbearance of non-cessation). Second, 'If not ceasing' below explains the second meaning. It says that because of non-arising, there is no cessation, and because of this non-cessation of non-arising, there is no exhaustion. Therefore, this inexhaustibility is also in non-arising. Even adornment is also like this, all being in the place of one thought of non-arising. Inexhaustibility has two meanings: first, principle is infinitely inexhaustible; second, practice is endlessly inexhaustible. Third, freedom from defilement also has two meanings: first, entering principle without quiescence; second, constantly without thought in accordance with phenomena. Fourth, non-destruction also has two meanings: first, entering principle

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不壞事。隨事不壞理。五不動亦二義。謂雙融二諦一念不動。六寂滅地亦二。通境行故。七離欲亦二。離種現故。八無行亦二。斷能所故。九大愿亦二。愿不沒寂。愿能應機。十住莊嚴亦二。理行相嚴方為究竟。

第四如幻忍中作六門。一總明所喻。攝論幻喻所緣六處。下離世間品喻識蘊。蜜嚴經喻第八識。般若論喻外器世間。此經總喻世間出世間依正染凈等。楞伽中喻一切法。掌珍論直喻有為法。大品中乃至一法過涅槃我亦說言如幻如夢。故知文通為無為也。問涅槃無為何得如幻。答意在絕見故亦如幻。謂有無等見非見幻故。若見為幻亦非見幻。見幻若絕方為見幻。況有餘見。是故非幻之幻方是幻法。絕見之見方是見幻。取意思之。言說難及。二別開義門。如一幻兔有其五義。一所依之巾。二幻師術法。三所見幻兔。四兔生則是死。五愚小謂有。于中巾喻所依如來藏。二幻師及術喻能起因緣。如無明等。三幻兔之相喻依他起性。四兔存則亡喻依他無性。五凡小謂有。取為人法。問術法成幻。非則是幻。若爾果法是幻。因緣非幻。答因緣亦依他。展轉皆是幻。問若爾幻師亦應是幻作。答此中舉所作幻以喻一切。非謂即同。若不爾喻即是法。何成喻況。十喻論引德女經。佛言從幻樂器作幻樂音。從幻無明。生幻行

【現代漢語翻譯】 現代漢語譯本 不壞事：不執著於事物本身，而能順應事物的變化規律。 隨事不壞理：隨著事物的發展變化，而不違背真理。 五不動亦二義：第五不動地也有兩種含義，即雙融二諦（勝義諦和世俗諦）於一念之中，達到不動的狀態。 謂雙融二諦一念不動：指的是在同一個念頭中融合勝義諦和世俗諦，達到心不動搖的境界。 六寂滅地亦二：第六寂滅地也有兩種含義，包括通達境界和修行。 通境行故：因為通達了境界和修行。 七離欲亦二：第七離欲地也有兩種含義，包括遠離種子和現行。 離種現故：因為遠離了煩惱的種子和現行。 八無行亦二：第八無行地也有兩種含義，包括斷除能取和所取。 斷能所故：因為斷除了能取和所取。 九大愿亦二：第九大愿地也有兩種含義，即願力不沉沒于寂靜，並且願力能夠應機施教。 愿不沒寂。愿能應機：願力不會消失在寂靜中，而且願力能夠根據眾生的根機而起作用。 十住莊嚴亦二：第十住莊嚴地也有兩種含義，即理和行相互莊嚴，才能達到究竟的境界。 理行相嚴方為究竟：只有理和行相互莊嚴，才能達到最終的圓滿。

第四如幻忍中作六門：第四如幻忍中，可以分為六個方面來理解。 一總明所喻：首先總的說明比喻的內容。 攝論幻喻所緣六處：在《攝大乘論》中，幻象比喻所緣的六處（眼、耳、鼻、舌、身、意）。 下離世間品喻識蘊：在《離世間品》中，幻象比喻識蘊（意識的積聚）。 蜜嚴經喻第八識：《密嚴經》中，幻象比喻第八識（阿賴耶識）。 般若論喻外器世間：《般若論》中，幻象比喻外在的器世間（我們所居住的物質世界）。 此經總喻世間出世間依正染凈等：這部經總的來說，用幻象比喻世間和出世間、依報和正報、染污和清凈等等。 楞伽中喻一切法：《楞伽經》中，幻象比喻一切法。 掌珍論直喻有為法：《掌珍論》直接用幻象比喻有為法（因緣和合而成的法）。 大品中乃至一法過涅槃我亦說言如幻如夢：在《大品般若經》中，甚至說如果有一種法超過涅槃，我也說它如幻如夢。 故知文通為無為也：因此可知，幻象的比喻也適用於無為法。 問涅槃無為何得如幻：問：涅槃是無為法，為什麼也可以用幻象來比喻呢？ 答意在絕見故亦如幻：答：意思是說，爲了斷絕各種執見，所以也用幻象來比喻。 謂有無等見非見幻故：因為執著于有、無等見，就不是真正見到幻象。 若見為幻亦非見幻：如果認為自己見到了幻象，也不是真正見到幻象。 見幻若絕方為見幻：只有當對幻象的執著完全斷絕時，才是真正見到幻象。 況有餘見：更何況其他的執見呢？ 是故非幻之幻方是幻法：因此，不是幻象的幻象，才是真正的幻象。 絕見之見方是見幻：斷絕了執見的見，才是真正見到幻象。 取意思之。言說難及：要領會其中的意思，言語難以表達。 二別開義門：第二，分別闡述幻象的含義。 如一幻兔有其五義：例如，一個幻化的兔子有五個方面的含義。 一所依之巾：第一，作為幻兔所依之物的布。 二幻師術法：第二，幻術師的法術。 三所見幻兔：第三，所看到的幻兔。 四兔生則是死：第四，幻兔的出現即是死亡。 五愚小謂有：第五，愚昧的人認為幻兔是真實存在的。 于中巾喻所依如來藏：其中，布比喻作為一切法所依的如來藏（tathagatagarbha）。 二幻師及術喻能起因緣。如無明等：第二，幻術師和法術比喻能夠生起幻象的因緣，例如無明（ignorance）等。 三幻兔之相喻依他起性：第三，幻兔的形象比喻依他起性（dependent origination）。 四兔存則亡喻依他無性：第四，幻兔的存在即是消失，比喻依他無自性。 五凡小謂有。取為人法：第五，凡夫和小乘修行者認為幻兔是真實存在的，執取人法。 問術法成幻。非則是幻。若爾果法是幻。因緣非幻：問：幻術和法術能夠變出幻象，難道它們本身不是幻象嗎？如果這樣，那麼結果（果法）是幻象，而因緣就不是幻象了嗎？ 答因緣亦依他。展轉皆是幻：答：因緣也是依他而起的，輾轉相依，都是幻象。 問若爾幻師亦應是幻作：問：如果這樣，那麼幻術師也應該是幻象變出來的嗎？ 答此中舉所作幻以喻一切。非謂即同：答：這裡是用所變出來的幻象來比喻一切法，並不是說它們完全相同。 若不爾喻即是法。何成喻況：如果不是這樣，那麼比喻就等同於所比喻的法，那就不能成為比喻了。 十喻論引德女經。佛言從幻樂器作幻樂音。從幻無明。生幻行：《十喻論》引用《德女經》中的話，佛說：從幻化的樂器中發出幻化的樂音，從幻化的無明中產生幻化的行（karma）。

【English Translation】 English version 'Not being ruined by events': Not being attached to things themselves, but being able to adapt to the changing laws of things. 'Following events without ruining the principle': Following the development and changes of things without violating the truth. 'The five immovables also have two meanings': The fifth immovable ground also has two meanings, namely, the dual integration of the two truths (ultimate truth and conventional truth) in one thought, reaching a state of immovability. 'It means the dual integration of the two truths in one thought without movement': It refers to integrating the ultimate truth and conventional truth in the same thought, reaching a state of unwavering mind. 'The sixth extinction ground also has two meanings': The sixth extinction ground also has two meanings, including understanding the realm and practice. 'Because of understanding the realm and practice': Because of understanding the realm and practice. 'The seventh detachment from desire also has two meanings': The seventh detachment from desire also has two meanings, including being away from seeds and manifestations. 'Because of being away from seeds and manifestations': Because of being away from the seeds and manifestations of afflictions. 'The eighth non-action also has two meanings': The eighth non-action ground also has two meanings, including cutting off the able-to-grasp and the grasped. 'Because of cutting off the able-to-grasp and the grasped': Because of cutting off the able-to-grasp and the grasped. 'The ninth great vow also has two meanings': The ninth great vow ground also has two meanings, namely, the power of the vow does not sink into silence, and the power of the vow can respond to the opportunity to teach. 'The vow does not sink into silence. The vow can respond to the opportunity': The power of the vow will not disappear into silence, and the power of the vow can function according to the roots of sentient beings. 'The tenth dwelling adornment also has two meanings': The tenth dwelling adornment ground also has two meanings, namely, the principle and practice adorn each other, and only then can the ultimate state be reached. 'The principle and practice adorn each other to be the ultimate': Only when the principle and practice adorn each other can the final perfection be achieved.

'The fourth like-illusion forbearance makes six doors': In the fourth like-illusion forbearance, it can be divided into six aspects to understand. 'First, generally explain the metaphor': First, generally explain the content of the metaphor. 'The Compendium on the Great Vehicle, the illusion metaphor, the six places of the object': In the 'Compendium on the Great Vehicle', the illusion metaphor is the six places of the object (eye, ear, nose, tongue, body, mind). 'The lower chapter on leaving the world metaphors the aggregate of consciousness': In the 'Chapter on Leaving the World', the illusion metaphor is the aggregate of consciousness (the accumulation of consciousness). 'The Secret Solid Sutra metaphors the eighth consciousness': In the 'Secret Solid Sutra', the illusion metaphor is the eighth consciousness (Alaya consciousness). 'The Prajna Treatise metaphors the external world': In the 'Prajna Treatise', the illusion metaphor is the external world (the material world in which we live). 'This sutra generally metaphors the world, leaving the world, dependence, retribution, defilement, purity, etc.': This sutra generally uses illusion to metaphor the world and leaving the world, dependent retribution and proper retribution, defilement and purity, etc. 'The Lankavatara metaphors all dharmas': In the 'Lankavatara Sutra', the illusion metaphor is all dharmas. 'The Treatise on the Palm Treasure directly metaphors conditioned dharmas': The 'Treatise on the Palm Treasure' directly uses illusion to metaphor conditioned dharmas (dharmas formed by the combination of causes and conditions). 'In the Great Perfection, even if one dharma exceeds Nirvana, I also say it is like an illusion or a dream': In the 'Great Perfection of Wisdom Sutra', it is even said that if there is a dharma that exceeds Nirvana, I also say it is like an illusion or a dream. 'Therefore, it is known that the text is universal for unconditioned': Therefore, it can be known that the metaphor of illusion is also applicable to unconditioned dharmas. 'Question: Nirvana is unconditioned, how can it be like an illusion?': Question: Nirvana is an unconditioned dharma, why can it also be metaphorized by illusion? 'Answer: The intention is to cut off views, so it is also like an illusion': Answer: The meaning is that in order to cut off various attachments, illusion is also used as a metaphor. 'Because attachment to views such as existence and non-existence is not truly seeing illusion': Because attachment to views such as existence and non-existence is not truly seeing illusion. 'If seeing as illusion is also not seeing illusion': If thinking that one has seen illusion, it is also not truly seeing illusion. 'Seeing illusion, if it is cut off, is truly seeing illusion': Only when the attachment to illusion is completely cut off is it truly seeing illusion. 'Moreover, there are other views': What about other attachments? 'Therefore, the illusion of non-illusion is the illusion dharma': Therefore, the illusion of non-illusion is the true illusion. 'Seeing the cutting off of views is seeing illusion': Seeing the cutting off of views is truly seeing illusion. 'Take the meaning of it. Words are difficult to reach': You must grasp the meaning of it, words are difficult to express. 'Second, separately open the door of meaning': Second, separately explain the meaning of illusion. 'For example, one illusion rabbit has five meanings': For example, an illusionary rabbit has five aspects of meaning. 'First, the cloth on which it depends': First, the cloth on which the illusionary rabbit depends. 'Second, the illusionist's magic': Second, the illusionist's magic. 'Third, the illusion rabbit seen': Third, the illusionary rabbit seen. 'Fourth, the rabbit's birth is death': Fourth, the appearance of the illusionary rabbit is death. 'Fifth, the foolish and small say there is': Fifth, foolish people think that the illusionary rabbit is real. 'Among them, the cloth metaphors the Tathagatagarbha on which it depends': Among them, the cloth metaphors the Tathagatagarbha (tathagatagarbha) on which all dharmas depend. 'Second, the illusionist and magic metaphor the causes and conditions that can arise. Such as ignorance, etc.': Second, the illusionist and magic metaphor the causes and conditions that can give rise to illusion, such as ignorance (ignorance), etc. 'Third, the appearance of the illusion rabbit metaphors dependent origination': Third, the appearance of the illusionary rabbit metaphors dependent origination. 'Fourth, the rabbit's existence is death, metaphoring dependent non-self-nature': Fourth, the existence of the illusionary rabbit is disappearance, metaphoring dependent non-self-nature. 'Fifth, ordinary and small people say there is. Taking people and dharmas': Fifth, ordinary people and Hinayana practitioners think that the illusionary rabbit is real, clinging to people and dharmas. 'Question: Magic becomes illusion. Is it not illusion? If so, the result dharma is illusion. Causes and conditions are not illusion': Question: Magic and magic can conjure up illusions. Are they not illusions themselves? If so, then the result (result dharma) is illusion, and the causes and conditions are not illusion? 'Answer: Causes and conditions also depend on others. All are illusions in turn': Answer: Causes and conditions also depend on others, and all are illusions in turn. 'Question: If so, the illusionist should also be made of illusion': Question: If so, then the illusionist should also be made of illusion? 'Answer: Here, the illusion made is used to metaphor all things. It is not the same': Answer: Here, the illusion made is used to metaphor all dharmas, not that they are exactly the same. 'If not, the metaphor is the dharma. How can it be a metaphor?': If not, then the metaphor is the same as the dharma being metaphorized, then it cannot be a metaphor. 'The Ten Metaphors Treatise quotes the Sutra of the Virtuous Woman. The Buddha said that from the illusionary musical instrument comes the illusionary music. From illusionary ignorance. Born of illusionary karma': 'The Ten Metaphors Treatise' quotes the words in the 'Sutra of the Virtuous Woman', the Buddha said: From the illusionary musical instrument comes the illusionary music, from the illusionary ignorance comes the illusionary karma.

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等。廣如彼說。三有無門有三重。一于上四義各有有無。巾性有相無以為兔所隱故。二術用有體無以依巾無體故。三兔相有實無以實無而現故。四生即是無。死則是有。以無礙為一故。二由各有四句。思準可知。三四位互相對。如次交絡門有四句。亦思準可知。四一異門亦三重。一巾約自位辨。如巾有二義。一住自位義。二舉體成兔義。此二無二無不二故非一異等。四句可知。餘三位各四句。亦準知之。二相對辨如兔。亦二義。一相差別。二體空義。此兔巾相對非一非異。略有十句。一以巾上成兔義及兔上相別義。此二合為一際故名不異。此是以本隨末。就末明不異。經云。法身流轉五道名為眾生等。楞伽云。如來藏受苦樂。與因俱若生若滅等。二以巾上住自位義與兔上體空義。合為一際名為不異。此是以末歸本。就本明不異。經云。一切眾生則如也。不復更滅等。三以攝末所歸之本與攝本所從之末。此二雙融無礙不異。此是本末平等名為不異。以前二經文不相離故。四以所攝歸本之末亦與所攝隨末之本。此二相奪故名不異。此是本末雙泯明不異。以真妄平等異不可得故。五下明非一。以巾上住自位義與兔上相差別義。此二本末相違相背故名非一。楞伽云。如來藏不在阿梨耶識中。是故七識有生有滅。如來藏者不生不

【現代漢語翻譯】 現代漢語譯本： 等等，就像他們所說的那樣廣泛。三有無門有三重含義：第一，在上文提到的四種意義（巾性、術用、兔相、生死）中，每一種都有『有』和『無』。巾性（Kinxing，指作為基礎的巾的性質）是有，因為有相狀，但說是『無』，是因為它被兔子所隱藏。第二，術用（Shuyong，指巾的功用）是有，但體性是『無』，因為如果離開了巾，術用就沒有依託。第三，兔相（Tuxiang，指兔子幻相）是有，但實際上是『無』，因為它實際上並不存在。第四，生（Sheng，指生起）即是『無』，死（Si，指死亡）則是有，因為無礙（Wuai，指沒有阻礙）被視為一體。這是第一重含義。 第二重含義是，每一種意義都有四句（四種可能性），可以思考並類推得知。第三重含義是，四種位置（巾性、術用、兔相、生死）相互對應，像交織的網路一樣。交絡門（Jiaoluomen，指相互交織的門）有四句，也可以思考並類推得知。 第四，一異門（Yiyimen，指同一與差異之門）也有三重含義。第一，從巾自身的位置來辨別。例如，巾有兩種意義：一是安住自身位置的意義，二是舉起整體形成兔子的意義。這兩種意義既非同一，也非差異，因此不是『一』或『異』等等。四句都可以類推得知。其餘三種位置的每一種也都有四句，也可以類推得知。 第二，相對來辨別，例如兔子，也有兩種意義：一是相狀的差別，二是體性的空性。這兔子和巾相對而言，既非同一，也非差異。略有十句：第一，以巾上形成兔子的意義，以及兔子上相狀差別的意義，這二者合為一體，因此稱為『不異』（Buyi，指沒有差異）。這是以根本隨順末端，就末端來說明沒有差異。《經》中說：『法身（Fashen，指佛的法性之身）流轉五道（Wudao，指眾生輪迴的五種道途），名為眾生』等等。《楞伽經》（Lengqiejing）中說：『如來藏（Rulaizang，指如來所藏的清凈自性）感受苦樂，與因一同生滅』等等。第二，以巾上安住自身位置的意義，與兔子上體性空性的意義，合為一體，稱為『不異』。這是以末端迴歸根本，就根本來說明沒有差異。《經》中說：『一切眾生則如也（Zeru ye，指與真如相同），不復更滅』等等。第三，以攝末所歸之本，與攝本所從之末，這二者雙重融合，沒有阻礙，因此『不異』。這是根本和末端平等，稱為『不異』。因為前面兩段經文不相分離。第四，以所攝歸本之末，也與所攝隨末之本，這二者相互奪取，因此稱為『不異』。這是根本和末端雙重泯滅，來說明『不異』。因為真和妄平等，『異』不可得。 下面說明『非一』（Feiyi，指不是同一）。以巾上安住自身位置的意義，與兔子上相狀差別的意義，這二者根本和末端相互違背，因此稱為『非一』。《楞伽經》中說：『如來藏不在阿梨耶識（Aliyashizhong，指阿賴耶識之中），因此七識（Qishi，指第七識，末那識）有生有滅，如來藏不生不』

【English Translation】 English version: Etc., as extensively explained there. The Three Gates of Existence and Non-Existence have three layers. First, each of the above four meanings (the nature of the cloth, its function, the rabbit's appearance, birth and death) has both existence and non-existence. The nature of the cloth (Kinxing, referring to the inherent quality of the cloth as a base) exists because it has form, but it is said to be 'non-existent' because it is hidden by the rabbit. Second, the function (Shuyong, referring to the cloth's utility) exists, but its essence is 'non-existent' because without the cloth, the function has no basis. Third, the rabbit's appearance (Tuxiang, referring to the illusory appearance of the rabbit) exists, but in reality, it is 'non-existent' because it does not actually exist. Fourth, birth (Sheng, referring to arising) is 'non-existent,' while death (Si, referring to cessation) is existent, because non-obstruction (Wuai, referring to the absence of hindrance) is regarded as one. This is the first layer of meaning. The second layer of meaning is that each meaning has four possibilities (four sentences), which can be contemplated and inferred. The third layer of meaning is that the four positions (the nature of the cloth, its function, the rabbit's appearance, birth and death) correspond to each other, like an interwoven network. The Interlocking Gate (Jiaoluomen, referring to the gate of mutual interweaving) has four sentences, which can also be contemplated and inferred. Fourth, the Gate of One and Different (Yiyimen, referring to the gate of sameness and difference) also has three layers of meaning. First, discern from the cloth's own position. For example, the cloth has two meanings: one is the meaning of abiding in its own position, and the other is the meaning of lifting up the whole to form the rabbit. These two meanings are neither the same nor different, so they are not 'one' or 'different,' etc. The four sentences can all be inferred. Each of the remaining three positions also has four sentences, which can also be inferred. Second, discern relatively, for example, the rabbit also has two meanings: one is the difference in appearance, and the other is the emptiness of essence. The rabbit and the cloth, relative to each other, are neither the same nor different. There are roughly ten sentences: First, the meaning of forming the rabbit on the cloth, and the meaning of the difference in appearance on the rabbit, these two combine into one, so they are called 'not different' (Buyi, referring to no difference). This is following the end from the root, explaining no difference from the end. The Sutra says: 'The Dharmakaya (Fashen, referring to the Dharma-nature body of the Buddha) transmigrates through the five paths (Wudao, referring to the five paths of reincarnation for sentient beings), and is called sentient beings,' etc. The Lankavatara Sutra (Lengqiejing) says: 'The Tathagatagarbha (Rulaizang, referring to the pure self-nature stored by the Tathagata) experiences suffering and joy, arising and ceasing together with causes,' etc. Second, the meaning of abiding in its own position on the cloth, and the meaning of the emptiness of essence on the rabbit, combine into one, and are called 'not different.' This is returning to the root from the end, explaining no difference from the root. The Sutra says: 'All sentient beings are thus (Zeru ye, referring to being the same as Suchness), and will not cease again,' etc. Third, the root to which the end returns, and the end from which the root comes, these two are doubly fused, without obstruction, so they are 'not different.' This is the equality of root and end, called 'not different.' Because the previous two sutra passages are not separate. Fourth, the end that is gathered and returns to the root, and also the root that is gathered and follows the end, these two seize each other, so they are called 'not different.' This is the double annihilation of root and end, to explain 'not different.' Because truth and falsehood are equal, 'difference' is unattainable. Below explains 'not one' (Feiyi, referring to not being the same). The meaning of abiding in its own position on the cloth, and the meaning of the difference in appearance on the rabbit, these two, root and end, contradict each other, so they are called 'not one.' The Lankavatara Sutra says: 'The Tathagatagarbha is not in the Alaya-consciousness (Aliyashizhong, referring to within the Alaya consciousness), therefore the seven consciousnesses (Qishi, referring to the seventh consciousness, Manas) arise and cease, the Tathagatagarbha does not arise and does not'

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滅此之謂也。六巾上成㝹義與㝹上體空義此二。本末相反相害故名非一。勝鬘經云。七識不流轉。不受苦樂。非涅槃因。唯如來藏受苦樂等。七以初相背與次相害。此二義別故名非一。謂相背則各相背舍相去懸遠。相害則相與敵對親相食害。是故近遠非一。以前經文不相離故。八以極相害俱泯而不泯。由極相背俱存而不存。不存不泯義為非一。此是成壞非一。以七識則空而是有故。真如則隱而是顯故。九上四非一與四非異而亦非一。以義不雜故。十然亦不異以理遍通故。法無二故。是故若以不異門取諸門極相和會。若以非一門取諸門極相違害。極違而極和者是無障礙法也。三巾兔相對既爾。餘二及交絡諸句準之。五則入門有四門。一理事相則。謂巾兔無二故。經云色則是空空則是色等。二二理相則。謂兔頭即巾。兔足亦即巾。二巾無別故名即。經云眾生賢聖即如無別。三以理從事名說事相即。如兔頭巾不異足巾。故說頭即足。無行經云。若人慾成佛勿壞於貪慾。諸法即貪慾。知是即成佛解云應說諸法即空。何故乃云即貪慾者。以貪慾即空故。是故舉貪名取貪實。文意如此。四以理融事。二事相即。如兔頭無別有。即以巾為頭。巾體圓融故。全頭即是足。此經云一即多多即一等又此文云深入如幻於一法中解眾多等。此約

【現代漢語翻譯】 滅除這些就被稱為『非一』。六、『巾上成㝹義』（指用布覆蓋形成兔子的意義）與『㝹上體空義』（指兔子本身是空性的意義）這二者，從根本到末節都是相反相害的，所以稱為『非一』。《勝鬘經》說：『七識不流轉，不受苦樂，不是涅槃的原因。只有如來藏感受苦樂等。』七、以最初的相背與隨後的相害，這兩種意義不同，所以稱為『非一』。所謂相背，就是各自背離捨棄，相去遙遠；所謂相害，就是相互敵對，互相吞噬損害。因此，遠近『非一』，因為之前的經文沒有分離的緣故。八、以極端的相害，導致俱泯而不泯；由於極端的相背，導致俱存而不存。不存不泯的意義就是『非一』。這是成壞『非一』，因為七識是空性的，但又是存在的；真如是隱藏的，但又是顯現的。九、上面的四個『非一』與四個『非異』，也是『非一』，因為意義不混雜的緣故。十、然而，它們也『不異』，因為理體普遍貫通的緣故，法沒有二性的緣故。因此，如果以『不異』的門徑來理解，所有的門徑都會極其和諧統一；如果以『非一』的門徑來理解，所有的門徑都會極其相互違背損害。極其違背而又極其和諧，這就是無障礙法。三巾與兔相對的情況是這樣，其餘的兩個以及交錯的句子也依此準繩來理解。五、因此，入門有四種門徑：一、理事相則，就是說巾與兔沒有二性，所以經中說『色即是空，空即是色』等。二、二理相則，就是說兔頭就是巾，兔足也就是巾，兩個巾沒有區別，所以稱為『即』。《維摩詰經》說：『眾生與賢聖即如無別。』三、以理從事，名為說事相即。如兔頭巾與兔足巾沒有不同，所以說頭即是足。《無行經》說：『若人慾成佛，勿壞於貪慾，諸法即貪慾，知是即成佛。』解釋說，應該說諸法即空，為什麼卻說即貪慾呢？因為貪慾即是空性的緣故。因此，舉貪慾之名，是爲了取得貪慾的實義，文意是這樣的。四、以理融事，二事相即。如兔頭沒有分別，即以巾為頭，巾的體性圓融的緣故，整個頭就是足。此經說『一即多，多即一』等，又此文說『深入如幻，於一法中解眾多』等，這是指

【English Translation】 Eliminating these is called 'non-one'. Six, the meaning of 'covering with cloth to form a rabbit' (referring to using cloth to create the shape of a rabbit) and the meaning of 'the rabbit's inherent emptiness' (referring to the rabbit's nature being empty) are fundamentally and ultimately contradictory and harmful, hence they are called 'non-one'. The Śrīmālādevī Siṃhanāda Sūtra says: 'The seven consciousnesses do not transmigrate, do not experience suffering or joy, and are not the cause of nirvana. Only the Tathāgatagarbha (如來藏, the Womb of the Thus-Come One) experiences suffering and joy, etc.' Seven, the initial contradiction and subsequent harm have different meanings, hence they are called 'non-one'. Contradiction means each turns away and abandons the other, being far apart; harm means they are mutually hostile, devouring and harming each other. Therefore, near and far are 'non-one', because the preceding sutra passages are not separate. Eight, extreme harm leads to mutual annihilation without annihilation; extreme contradiction leads to mutual existence without existence. The meaning of non-existence and non-annihilation is 'non-one'. This is formation and destruction being 'non-one', because the seven consciousnesses are empty but also exist; tathata (真如, suchness) is hidden but also manifest. Nine, the above four 'non-ones' and the four 'non-different' are also 'non-one', because the meanings are not mixed. Ten, however, they are also 'not different', because the principle pervades and connects everything, and the dharma (法, law/teachings) has no duality. Therefore, if one understands through the gateway of 'not different', all gateways will be extremely harmonious and unified; if one understands through the gateway of 'non-one', all gateways will be extremely contradictory and harmful. Being extremely contradictory and yet extremely harmonious is the unobstructed dharma. The case of the three cloths and the rabbit being relative is like this, and the remaining two and the intertwined sentences should be understood according to this standard. Five, therefore, there are four gateways to enter: One, the principle and phenomena aspect, which means the cloth and the rabbit have no duality, so the sutra says 'form is emptiness, emptiness is form', etc. Two, the two principles aspect, which means the rabbit's head is the cloth, and the rabbit's foot is also the cloth, the two cloths have no difference, so it is called 'is'. The Vimalakīrti Sūtra says: 'Sentient beings and sages are no different from suchness.' Three, using principle to engage in phenomena is called explaining phenomena as being identical. For example, the rabbit's head cloth is no different from the rabbit's foot cloth, so it is said that the head is the foot. The Anavatapta Sūtra says: 'If one wants to become a Buddha, do not destroy greed, all dharmas are greed, knowing this is becoming a Buddha.' The explanation says that it should be said that all dharmas are empty, why say they are greed? Because greed is emptiness. Therefore, mentioning the name of greed is to obtain the real meaning of greed, the meaning of the text is like this. Four, using principle to merge with phenomena, the two phenomena are identical. For example, the rabbit's head has no distinction, that is, using the cloth as the head, because the nature of the cloth is perfectly integrated, the entire head is the foot. This sutra says 'one is many, many is one', etc., and this text says 'deeply entering illusion, understanding many within one dharma', etc., this refers to

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法性融通力也。五以緣起相由力令二事亦相即。如幻師幻術力令多則一一則多等故。賢首品云。或現須臾作百年。幻力自在悅世間等。良以幻法虛無障礙。是故得自在也。如相即既爾。相入亦然。如異體既爾同體亦然。如此門既爾余門亦然。並思準可知。六釋文者。釋內三。先略次廣后成忍行。初中先喻。后觀。緣起下法合。此依相入門以合如幻緣起可知。二菩薩下廣中三。謂法喻合。初中七句。一分別剎。二解眾生界。三解緣起法界。四觀世間平等。五佛出世間亦如幻也。六佛入世間用常寂故云不二入也。七不失利生故云出生住持。喻中初喻上眾生界。二非樹下喻剎等。三非晝下喻世間。四非定下通喻所餘門。五種種下結幻法體。謂種種非幻者結幻無。若干幻非種種者結若干非幻。是故幻體非是一切。但以幻故。示眾色者既非物現物明物則無物之物也。閤中初總。二所謂下別辨九種。以顯總中一切世間可知。三菩薩下成忍行。中有二。初稱法正觀。二出生下明起業用。前中八。初約眾生界。即是業煩惱世間。不起者不作有解。不壞者不作無解。又本來不起亦無可壞。下並準之。二約佛剎世間。三約法世間。四約三世世間。五不觀菩提等。亦約法世間。六佛興等約成壞世間。謂佛出為成。涅槃稱為壞。七不住大愿等約

【現代漢語翻譯】 現代漢語譯本 法性融通的力量啊。五，以緣起相依的力量，使兩件事物也相互即入。如同幻術師的幻術力量，使多即是一，一即是多等等。 《賢首品》中說：『或者顯現須臾，當作百年，幻術力量自在，悅樂世間』等等。 正因為幻法虛無沒有障礙，所以才能得自在。如同相即既然如此，相入也是這樣。如同異體既然如此，同體也是這樣。如此一門既然如此，其餘各門也是這樣，都可以思考並參照理解。 六，解釋經文的人，解釋內三句。先是簡略，然後是詳細，最後成就忍行。最初的簡略中，先是比喻，然後是觀察。『緣起』以下是法合。這是依據相入門來合如幻的緣起，可以理解。 二，『菩薩』以下是詳細解釋中的三個部分，即法、比喻和合。最初的部分有七句。一，分別佛剎（buddhakṣetra，佛的國土）。二，理解眾生界（sattvadhātu，一切有情眾生的總稱）。三，理解緣起法界（pratītyasamutpāda-dhātu，依緣而起的諸法界）。四，觀察世間平等。五，佛出世間也如幻。六，佛入世間，因為常用寂滅的緣故，所以說是不二入。七，不失去利益眾生，所以說是出生住持。比喻中，最初的比喻是上面的眾生界。二，『非樹』以下比喻佛剎等等。三，『非晝』以下比喻世間。四，『非定』以下是貫通比喻其餘各門。五，『種種』以下總結幻法的本體。所謂『種種非幻』，是總結幻無。『若干幻非種種』，是總結若干非幻。因此，幻體並非是一切。但因為是幻，所以顯示眾色，既不是物現物，也不是物明物，那麼就沒有物之物了。閤中，最初是總說。二，『所謂』以下分別辨析九種，用以顯示總說中的一切世間可以理解。三，『菩薩』以下成就忍行。其中有二，最初是稱法正觀，二，『出生』以下說明發起業用。前面的部分有八點。最初是關於眾生界，也就是業煩惱世間。『不起』是不作有解，『不壞』是不作無解。又本來不起，也無可壞。下面都參照這個理解。二，關於佛剎世間。三，關於法世間。四，關於三世世間。五，不觀菩提（bodhi，覺悟）等等，也是關於法世間。六，佛興等等，是關於成壞世間。所謂佛出世是成，涅槃（nirvāṇa，寂滅）稱為壞。七，不住大愿（mahāpraṇidhāna，偉大的誓願）等等，是關於...

【English Translation】 English version It is the power of the interpenetration of Dharma-nature. Fifth, with the power of dependent origination and mutual dependence, it makes two things also interpenetrate. It is like the power of a magician's illusion, making many be one, and one be many, and so on. The 『Worthy Leader Chapter』 says: 『Or manifesting a moment as a hundred years, the power of illusion is free and delights the world,』 and so on. It is precisely because the illusory Dharma is empty and without obstruction that it can be free. Just as interpenetration is like this, so is inter-inclusion. Just as different entities are like this, so are identical entities. Just as this one gate is like this, so are the remaining gates. All can be understood by thinking and referring. Sixth, those who explain the scriptures explain the inner three sentences. First is brief, then detailed, and finally the accomplishment of forbearance. In the initial brevity, first is the metaphor, then the observation. 『Dependent origination』 below is the Dharma combination. This is based on entering through the gate of characteristics to combine the illusion-like dependent origination, which can be understood. Second, 『Bodhisattva』 below are the three parts of the detailed explanation, namely Dharma, metaphor, and combination. The initial part has seven sentences. First, distinguishing the Buddha-lands (buddhakṣetra). Second, understanding the realm of sentient beings (sattvadhātu). Third, understanding the Dharma-realm of dependent origination (pratītyasamutpāda-dhātu). Fourth, observing the equality of the world. Fifth, the Buddha's appearance in the world is also like an illusion. Sixth, the Buddha enters the world because he constantly uses quiescence, so it is said to be non-dual entry. Seventh, not losing the benefit of sentient beings, so it is said to be birth and sustenance. In the metaphor, the initial metaphor is the above-mentioned realm of sentient beings. Second, 『Not tree』 below is a metaphor for Buddha-lands, etc. Third, 『Not day』 below is a metaphor for the world. Fourth, 『Not fixed』 below is a comprehensive metaphor for the remaining gates. Fifth, 『Various』 below concludes the substance of the illusory Dharma. The so-called 『various non-illusions』 concludes that illusion is non-existent. 『Several illusions are not various』 concludes that several are non-illusions. Therefore, the substance of illusion is not everything. But because it is illusion, it shows various colors, which are neither things appearing as things, nor things illuminating things, then there is no thing of things. In the combination, the initial is a general statement. Second, 『So-called』 below separately distinguishes nine kinds, in order to show that everything in the general statement can be understood. Third, 『Bodhisattva』 below accomplishes forbearance. Among them are two, the initial is praising the Dharma with correct contemplation, second, 『Birth』 below explains the arising of karmic functions. The preceding part has eight points. The initial is about the realm of sentient beings, which is the world of karma and afflictions. 『Not arising』 is not interpreted as existence, 『not decaying』 is not interpreted as non-existence. Moreover, originally not arising, there is also nothing to decay. The following all refer to this understanding. Second, about the world of Buddha-lands. Third, about the Dharma-world. Fourth, about the world of the three times. Fifth, not contemplating Bodhi (enlightenment), etc., is also about the Dharma-world. Sixth, the Buddha's arising, etc., is about the world of formation and destruction. The so-called Buddha's appearance in the world is formation, Nirvana (extinction) is called destruction. Seventh, not abiding in great vows (mahāpraṇidhāna), etc., is about...

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行世間。謂不住大愿是大智行。不取清凈等是大悲行。八無出無著約流轉世間。謂不捨故。無出在中無著二。出生下明業。一約剎顯用。而定知體真。二約眾生界。三法界。四三世世間。五出生陰等明流轉世間。用常寂。六度脫等明行世間用。七知一切等明法世間之用。八不著化等。九為眾生故等。十說過去等並明佛興世用。皆是理事無礙行故也。

第五如炎忍中有四。初總明所喻者。無性攝論喻器世間。梁論喻所緣境。此經下文喻想蘊。此文喻一切法。二別開義。炎有五義。一平地。二陽氣。三陽氣與地合。似水炎現。四本來干無水。五令彼渴鹿取以為水。法中亦爾。一如來藏平地。二無明習氣三習氣熏動心海。起緣起似法。四此依他起本來無生。五凡小無知執為實有。又十喻論中有七義。一日光。二熱風。三動塵。四在曠野。五見野馬。六遠見炎相想謂為水。七近則無水。初日喻結使。二塵喻諸行。三風喻邪憶念。四喻無明曠野。五喻無智慧者。謂為一相為男為女異名為炎。六若遠聖法不知無我。于空法中生男女等想。七若近聖即知諸法實相等。乃至廣說。三有無等句數多同前幻。準思可釋。四釋文內。先法。二喻。三菩薩下合。謂依本心現無有方處。于內外有無斷常等處求此法。皆不可得。二觀一切下忍

【現代漢語翻譯】 現代漢語譯本：在世間行事。所謂不住于廣大誓願，就是大智慧的行動；不執著于清凈等等，就是大慈悲的行動。『八無』、『出』、『無著』是就流轉世間而言，因為不捨棄眾生。『無出』包含在『在中』和『無著』之中。『出生』以下闡明業。第一，從佛剎的角度彰顯作用，從而確定體性的真實。第二，從眾生界的角度。第三，從法界的角度。第四，從過去、現在、未來三世世間的角度。第五，從出生五陰等角度闡明流轉世間，其作用是常寂。第六，從度脫眾生等角度闡明在世間行動的作用。第七，從知曉一切等角度闡明法世間的作用。第八，不執著于化現等等。第九，爲了眾生的緣故等等。第十，宣說過去等等，都是爲了闡明佛陀出現在世間的功用。這些都是理事無礙的行動。

第五，關於『炎』（虛幻之象）的忍辱有四點。首先，總的說明所比喻的事物。《無性攝論》用它來比喻器世間，《梁論》用它來比喻所緣境。此經下文用它來比喻想蘊，此文用它來比喻一切法。其次，分別闡述其含義。『炎』有五種含義：一是平地，二是陽氣，三是陽氣與地結合，像水一樣顯現為『炎』，四是本來乾燥沒有水，五是讓那些口渴的鹿以為那是水而前去取用。佛法中也是如此：一，如來藏（Tathagatagarbha，一切眾生皆具的佛性）是平地；二，無明（ignorance）的習氣；三，習氣薰染擾動心海，生起緣起（dependent origination）的現象，看起來像法；四，這種依他起（dependent origination）的現象本來沒有生；五，凡夫和小乘無知的人執著地認為它是真實存在的。另外，《十喻論》中有七種含義：一是日光，二是熱風，三是飛揚的塵土，四是在曠野中，五是看到野馬，六是遠遠地看到『炎』的景象，以為是水，七是靠近了就沒有水。最初的日光比喻結使（fetters），飛揚的塵土比喻諸行（actions），熱風比喻邪憶念（wrong mindfulness），曠野比喻無明（ignorance）的曠野，野馬比喻沒有智慧的人，把一個事物看作一個相，看作男人或女人，不同的名稱就是『炎』。如果遠離聖法，不知道無我（non-self），在空法中產生男女等等的想法。如果接近聖法，就知道諸法的真實相等，乃至廣說。第三，『有無』等句子的數量很多，與前面的幻象相似，可以參照理解。第四，解釋經文的內容。首先是法，然後是比喻，然後是菩薩的結合。意思是說，依靠本心，顯現出沒有固定的處所。在內外、有無、斷常等處尋求此法，都是不可能得到的。第二，觀察一切，忍辱。

【English Translation】 English version: Acting in the world. So-called non-dwelling in great vows is the action of great wisdom; non-attachment to purity, etc., is the action of great compassion. 'Eight Non-s', 'Emergence', and 'Non-attachment' refer to the cycle of existence, because one does not abandon sentient beings. 'Non-emergence' is contained within 'in the middle' and 'non-attachment'. 'Birth' below clarifies karma. First, from the perspective of Buddha-fields, it manifests function, thereby determining the truth of the essence. Second, from the perspective of the realm of sentient beings. Third, from the perspective of the Dharma realm. Fourth, from the perspective of the three periods of time: past, present, and future. Fifth, from the perspective of the birth of the five skandhas (aggregates), it clarifies the cycle of existence, whose function is constant stillness. Sixth, from the perspective of liberating sentient beings, etc., it clarifies the function of acting in the world. Seventh, from the perspective of knowing everything, etc., it clarifies the function of the Dharma world. Eighth, non-attachment to transformation, etc. Ninth, for the sake of sentient beings, etc. Tenth, expounding the past, etc., all clarify the function of the Buddha's appearance in the world. These are all actions of unobstructed principle and phenomena.

Fifth, regarding the forbearance of 'mirage' (illusory appearance), there are four points. First, it generally explains what is being used as a metaphor. The Asanga's Compendium of Determinations uses it to metaphorically represent the vessel world, the Treatise of Liang uses it to metaphorically represent the object of perception. The text below in this sutra uses it to metaphorically represent the skandha of perception, and this text uses it to metaphorically represent all dharmas. Second, it separately elucidates its meaning. 'Mirage' has five meanings: first, flat ground; second, yang energy; third, the combination of yang energy and the ground, appearing like water as a 'mirage'; fourth, originally dry without water; fifth, causing those thirsty deer to think it is water and go to fetch it. It is also like this in the Dharma: first, the Tathagatagarbha (Buddha-nature inherent in all beings) is the flat ground; second, the habitual tendencies of ignorance; third, the habitual tendencies薰染 and disturb the ocean of mind, giving rise to the phenomenon of dependent origination, which looks like Dharma; fourth, this phenomenon of dependent origination is originally unborn; fifth, ordinary people and those of the Hinayana ignorantly cling to it as if it were real. In addition, the Ten Metaphors Treatise has seven meanings: first, sunlight; second, hot wind; third, flying dust; fourth, in the wilderness; fifth, seeing wild horses; sixth, seeing the appearance of a 'mirage' from afar, thinking it is water; seventh, there is no water when one gets close. The initial sunlight metaphorically represents fetters, the flying dust metaphorically represents actions, the hot wind metaphorically represents wrong mindfulness, the wilderness metaphorically represents the wilderness of ignorance, the wild horses metaphorically represent those without wisdom, who see one thing as one appearance, seeing it as male or female, different names are 'mirage'. If one is far from the holy Dharma, not knowing non-self, one generates thoughts of male and female, etc., in the empty Dharma. If one is close to the holy Dharma, one knows the true suchness of all dharmas, and so on. Third, the number of sentences such as 'existence and non-existence' is numerous, similar to the previous illusion, which can be understood by reference. Fourth, explaining the content of the text. First is the Dharma, then the metaphor, then the combination of the Bodhisattva. It means that relying on the original mind, it manifests that there is no fixed place. Seeking this Dharma in inner and outer, existence and non-existence, permanence and impermanence, etc., is impossible to obtain. Second, observing everything, forbearance.

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行成中。初方便行成。二具足下證行成可知。

第六如夢忍作八門。一總明所喻。無性攝論又如夢中睡眠所起心心法聚極成昧略。雖無女等種種境界義有愛非愛境界受用。覺時亦爾。梁論云。譬如夢中無有實塵亦見有愛憎受用。此依他性中亦爾。無有實塵。亦見有愛憎受用。又功德施般若論云。譬如夢中。隨先見聞憶念分別。熏習住故。雖無作者種種境界分明現前。如是眾生無始來有諸煩惱善不善業熏習而住。雖無有我是能作者。而現無涯生死等事。世親無著般若論皆喻過去境。非證智所知。二開義者夢有五義。一所依。謂悟心以喻本識。二所由。謂睡蓋以喻無明習氣。三所現。謂依前顯示夢相差別。以喻緣所起法。四此夢事不有而有。五令夢者取為實有。三辨有無者有四句。一夢是有義以是夢故。謂于夢者夢事現故。問此既是夢。何得為有。又此若是有夢者見有應非顛倒。非顛倒故是覺非夢。又覺者見夢無所有時應是顛倒。是顛倒故是夢非覺。答此既是夢。何得不有。如其不有應同非夢。竟何所說。又若無此夢者見有。則無顛倒。無顛倒故是覺非夢。又此夢有本在夢者。非謂覺處。若無覺者見無所有。而非顛倒。顛倒則無。夢者所見顛倒夢事顯現。是故由彼見無方知此有。二夢是無義以是夢故。謂虛妄所見性

【現代漢語翻譯】 現代漢語譯本： 行成就中。初方便行成就。二具足下證行成就可知。

第六，如夢忍作八門。一、總明所喻。《無性攝論》又如夢中睡眠所起心心法聚極成昧略。雖無女等種種境界，義有愛非愛境界受用。覺時亦爾。《梁論》云：『譬如夢中無有實塵，亦見有愛憎受用。』此依他性中亦爾。無有實塵，亦見有愛憎受用。又功德施《般若論》云：『譬如夢中，隨先見聞憶念分別，熏習住故。雖無作者，種種境界分明現前。如是眾生無始來有諸煩惱善不善業熏習而住。雖無有我是能作者，而現無涯生死等事。』世親、無著《般若論》皆喻過去境，非證智所知。二、開義者，夢有五義。一、所依，謂悟心以喻本識（alaya-vijñana，根本識）。二、所由，謂睡蓋以喻無明習氣（avidya-vasana，無明的習氣）。三、所現，謂依前顯示夢相差別，以喻緣所起法。四、此夢事不有而有。五、令夢者取為實有。三、辨有無者，有四句。一、夢是有義，以是夢故。謂于夢者夢事現故。問：此既是夢，何得為有？又此若是有，夢者見有應非顛倒。非顛倒故是覺非夢。又覺者見夢無所有時應是顛倒。是顛倒故是夢非覺。答：此既是夢，何得不有？如其不有應同非夢，竟何所說。又若無此夢者見有，則無顛倒。無顛倒故是覺非夢。又此夢有本在夢者，非謂覺處。若無覺者見無所有，而非顛倒。顛倒則無。夢者所見顛倒夢事顯現。是故由彼見無方知此有。二、夢是無義，以是夢故。謂虛妄所見性。

【English Translation】 English version: The accomplishment of practice is in progress. The initial expedient practice is accomplished. The accomplishment of the second fully-equipped lower-level practice can be understood.

Sixth, the forbearance like a dream is explained in eight aspects. 1. General explanation of the metaphor. The Anabhisaṃbodhi Abhidharma states: 'It is like the aggregate of mental and mental phenomena arising from sleep in a dream, extremely obscure and indistinct. Although there are no various objects such as women, there is the experience of pleasant and unpleasant realms.' It is the same when awake. The Liang Treatise says: 'For example, in a dream, although there is no real dust, one sees the experience of love and hatred.' This is also the case in dependent nature. Although there is no real dust, one sees the experience of love and hatred. Furthermore, the Prajnaparamita Treatise by Guṇaprabha says: 'For example, in a dream, according to what one has previously seen, heard, remembered, and discriminated, due to the accumulation of habit, although there is no agent, various realms clearly appear. Likewise, sentient beings from beginningless time have accumulated and abide in various afflictions, wholesome and unwholesome karma. Although there is no 'I' who is the agent, endless matters such as birth and death appear.' Vasubandhu's and Asaṅga's Prajnaparamita Treatises both use the metaphor of past objects, which are not known by the wisdom of realization. 2. Revealing the meaning: dreams have five meanings. 1. The basis: the awakened mind is used as a metaphor for the alaya-vijñana (store consciousness, fundamental consciousness). 2. The cause: the sleep cover is used as a metaphor for avidya-vasana (habitual tendencies of ignorance). 3. What appears: based on the previous display of the differences in dream appearances, it is used as a metaphor for phenomena arising from conditions. 4. This dream event is existent in a non-existent way. 5. It causes the dreamer to take it as real. 3. Discriminating existence and non-existence: there are four statements. 1. A dream has meaning because it is a dream. That is, the dream event appears to the dreamer. Question: Since this is a dream, how can it be said to exist? Furthermore, if this exists, the dreamer's seeing it as existent should not be a delusion. Because it is not a delusion, it is awakening, not a dream. Also, when the awakened one sees that the dream is non-existent, it should be a delusion. Because it is a delusion, it is a dream, not awakening. Answer: Since this is a dream, how can it be said not to exist? If it does not exist, it should be the same as not being a dream. What is there to talk about? Furthermore, if the dreamer sees this dream as existent, there is no delusion. Because there is no delusion, it is awakening, not a dream. Also, the existence of this dream is originally in the dreamer, not in the place of awakening. If there is no awakened one seeing it as non-existent, then it is not a delusion. Delusion then does not exist. The deluded dream event seen by the dreamer appears. Therefore, it is only by their seeing it as non-existent that one knows this exists. 2. A dream has no meaning because it is a dream. That is, the nature of what is seen is illusory.

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必空故。問若夢是無應同非夢。夢義安在。答要同非夢方為是夢。以其夢處及非夢處無二相故。問若爾夢者何不于非夢處而見夢相。答夢者現今于無處見。是故此夢體不異無。若不爾者應非是夢。問夢若是無。夢者應不見有。不見有故是覺非夢。答正由夢者見有有非是有。以夢者及所見俱無所有故。是故若非夢者見有不得言無。由彼有故方知是無。問凡言夢法。相有實無。今言總無。豈不成謗。答然此有無必全攝故。非二相故。若不爾者則謗于夢。三夢是亦有亦無義。以是夢故。夢法理必具二義故。問具此二義。豈不相違。相違之法豈不謗夢。答半有半無則是相違。今此全有之無。與全無之有。二門共在而不相違。是故具有無。方乃是夢。以是夢故不相違也。四夢是非有非無義。以是夢故。二義俱融形奪雙盡。故俱非也。問若此二義要相形奪。如何前說二義俱存。答要由形奪方得俱存。是故若不奪無全盡。無以為無。若不奪有全盡。無以為有。是故存亡不礙。俱泯自在方為夢法。是故經云世間猶如夢。智不得有無。此之謂也。四一異門者有二重。初中有四句。一夢是一。以是一夢故。二夢是異。以夢現種種故。三俱。以於一念現多劫等。無二而二故。四俱非。以形奪俱盡方是夢故。又夢是一。以約所依心故。二夢是異

【現代漢語翻譯】 必為空的緣故。問：如果夢境是空無，應該等同於非夢狀態。那麼夢的意義在哪裡呢？答：必須要等同於非夢狀態，才能稱之為夢。因為夢境之處和非夢境之處沒有兩種不同的相狀。問：如果這樣，做夢的人為什麼不在非夢境之處看到夢境的景象呢？答：做夢的人現在在無處見到夢境。因此，這個夢的本體與空無沒有區別。如果不是這樣，就不應該是夢。問：如果夢是空無，做夢的人應該見不到任何事物。因為見不到任何事物，所以是覺醒而非夢境。答：正因為做夢的人見到『有』，而這個『有』並非真實的存在。因為做夢的人和所見之物都是空無所有的。因此，如果非夢境的人見到『有』，就不能說是空無，因為有了這個『有』，才能知道什麼是『無』。問：一般說夢法，相狀是『有』，本質是『無』。現在說完全是『無』，豈不是誹謗？答：然而，這裡的『有』和『無』必然是完全包含的，不是兩種對立的相狀。如果不是這樣，那就是誹謗夢境。三、夢是亦有亦無的意義。因為是夢的緣故，夢法的道理必然具備『有』和『無』兩種意義。問：具備這兩種意義，豈不是相互矛盾？相互矛盾的法豈不是誹謗夢境？答：一半『有』一半『無』，這才是相互矛盾。現在是完全『有』的『無』，與完全『無』的『有』，兩種狀態共同存在而不相互矛盾。因此，同時具有『有』和『無』，才能稱之為夢。因為是夢的緣故，所以不相互矛盾。四、夢是非有非無的意義。因為是夢的緣故，『有』和『無』兩種意義相互融合，形和奪都完全消失，所以既非『有』也非『無』。問：如果這兩種意義一定要相互作用和否定，那麼前面所說的兩種意義同時存在又如何解釋呢？答：必須要通過相互作用和否定，才能實現同時存在。因此，如果不否定『無』的全部，就無法成為『無』；如果不否定『有』的全部，就無法成為『有』。因此，存在和消失互不妨礙，完全泯滅而自在，才是夢法的真諦。所以經書上說：『世間猶如夢，智者不執著于有無』，說的就是這個道理。四、一異門有兩重含義。初重中有四句：一、夢是『一』。因為是一個夢的緣故。二、夢是『異』。因為夢境顯現種種不同的景象。三、既是『一』又是『異』。因為在一念之間顯現多個劫數等，無二而二的緣故。四、既非『一』也非『異』。因為形和奪都完全消失，才是夢的真諦。又，夢是『一』，因為從所依賴的心識來說。二、夢是『異』

【English Translation】 It is empty by necessity. Question: If dreams are nothingness, shouldn't they be the same as non-dreams? Where then lies the meaning of dreams? Answer: It must be the same as non-dreams to be called a dream. Because there is no difference between the place of dreams and the place of non-dreams. Question: If that's the case, why doesn't the dreamer see dream images in a non-dream state? Answer: The dreamer now sees the dream in nothingness. Therefore, the essence of this dream is no different from nothingness. If it were not so, it should not be a dream. Question: If a dream is nothingness, the dreamer should not see anything. Because nothing is seen, it is awakening, not a dream. Answer: Precisely because the dreamer sees 'existence,' but this 'existence' is not real. Because the dreamer and what is seen are both devoid of anything. Therefore, if a non-dreamer sees 'existence,' one cannot say it is nothingness, because only with this 'existence' can one know what 'nothingness' is. Question: Generally speaking, dream phenomena have the appearance of 'existence' but the essence of 'nothingness.' Now you say it is completely 'nothingness,' isn't that slander? Answer: However, this 'existence' and 'nothingness' must be completely inclusive, not two opposing aspects. If it were not so, it would be slanderous to dreams. Three, a dream is the meaning of both existence and non-existence. Because it is a dream, the principle of dream phenomena must possess both meanings of 'existence' and 'non-existence.' Question: Doesn't possessing these two meanings contradict each other? Wouldn't contradictory phenomena slander dreams? Answer: Half 'existence' and half 'nothingness' would be contradictory. Now, it is the 'nothingness' of complete 'existence' and the 'existence' of complete 'nothingness,' two states coexisting without contradiction. Therefore, having both 'existence' and 'nothingness' is what makes it a dream. Because it is a dream, it is not contradictory. Four, a dream is the meaning of neither existence nor non-existence. Because it is a dream, the two meanings of 'existence' and 'non-existence' merge together, and both form and negation completely disappear, so it is neither. Question: If these two meanings must interact and negate each other, how can you explain the simultaneous existence of the two meanings mentioned earlier? Answer: It is necessary to achieve simultaneous existence through interaction and negation. Therefore, if one does not negate all of 'nothingness,' it cannot become 'nothingness'; if one does not negate all of 'existence,' it cannot become 'existence.' Therefore, existence and disappearance do not hinder each other, and complete annihilation and freedom are the true essence of dream phenomena. Therefore, the scriptures say: 'The world is like a dream; the wise do not cling to existence or non-existence,' which is what this means. Four, the gate of oneness and difference has two levels of meaning. The first level has four sentences: One, a dream is 'one.' Because it is one dream. Two, a dream is 'different.' Because dreams manifest various different scenes. Three, both 'one' and 'different.' Because in one thought, multiple kalpas (aeons) etc. appear, non-dual yet dual. Four, neither 'one' nor 'different.' Because both form and negation completely disappear, that is the true essence of a dream. Also, a dream is 'one,' because it is from the mind consciousness on which it depends. Two, a dream is 'different.'

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。以約睡蓋所現故。三俱以約所現夢相故。四俱非。以約夢性故。融通無礙。思之可見。是故前門有無于無處為有。此中一異於一處為多。如此無礙方為夢法。是故上經云以夢自在法門教化。此之謂也。五真妄門者亦四句。一夢是真實以是夢故。如前所說具諸義故。聖智所知夢性甚深故。問夫言夢者是虛妄法。何得輒言是真實耶。答了知此是虛妄之法。不顛倒故是實也。二夢是妄。以是夢故若非虛妄不是夢故。是故亦實亦虛。非真非妄。四句無礙思之。此經雲夢性寂滅此之謂也。六自在者夢境虛妄相則相入。多處現少。少處現多。皆無障礙。故上文云以夢自在法門教化。此之謂也。攝論云處夢謂經年。寤乃須臾頃。故時雖無量攝在一剎那。緣起夢法無礙自在。則入重重如帝網等。並準可知。七明觀者觀諸世間皆悉如夢。以為正觀。問若在夢者。謂為實故不知是夢。不名見夢。若夢覺者即無夢相。復無所見。是故此夢誰能見耶。答夢者不見夢。以其是夢故。覺者不見夢。以其覺已無有物故。了知如此。是覺者故。是故夢義是覺者所知。非於夢者。由此道理夢是觀境。經云菩薩受持一切法如夢此之謂也。問覺者見無而了知夢。夢者見有亦了知不。答若此覺者了知夢法。正夢時無。則名知夢。若言覺已為無。此是覺無非是夢

無不名識夢。是故夢有夢無。但是夢時。非望覺時。若取覺已為無。此還是夢。不名為覺。是故夢覺前後。謂有謂無俱不識夢。思之可見。第八釋文中亦三。初一句總舉。二譬如下別辨。三覺悟下結義。初中一切世間者謂清凈緣起之法亂識所現故云如夢。二別辨中二。初舉喻。二如是下顯法。又釋亦得初是方便觀故云解一切世間等。二是真實觀故云覺悟一切世間等。前中亦二。先明夢有則非有。二明非有而現有。前中五對。一非是世出世法。二非三界上約依報。三非生死約正報。四非凈穢約世出世因。五非清濁約世出世果。皆悉實非彼法而示現彼。是夢法也。二顯法實觀中八句。初一總顯。二不壞夢者明此夢法自性非一切。不待壞故。又無可壞故。又此顯非是世間不為四相之所壞故。三不可著者。解知緣起夢離無所著故。此顯非是離世法故不可證也。四夢性寂滅者。明此從本來性自寂滅。顯非三界喧動法故。五夢無自性者。明此無性非生非滅。顯前非生非死。六受持一切等者結成觀相。謂常作此解。不離心首故云受持等也。七不壞夢者不取捨夢故。顯前非凈穢。以非舍穢取凈故。八不虛妄取者不分別故。顯非凈濁也。下一句結義等可知。

第七如響忍中作四門。初喻相者。無性釋云。又如谷響。實無有聲。而令

【現代漢語翻譯】 現代漢語譯本 無不名識夢（沒有不能被稱作『識』的夢）。因此，夢有時存在，有時不存在。但這只是在做夢的時候，而不是在清醒的時候。如果認為醒來后夢就不存在了，這仍然是夢，不能稱之為覺悟。所以，在夢醒前後，說夢存在或不存在，都是不認識夢。仔細思考就能明白。第八段解釋中也有三重含義。第一句是總括，第二句用比喻來分別辨析，第三句『覺悟下』是總結意義。第一重含義中，『一切世間』是指由清凈緣起之法和亂識所顯現的，所以說是如夢一般。 第二重分別辨析中分為兩部分。首先是舉例，然後是『如是下』顯示佛法。另一種解釋也可以，首先是方便觀，所以說『解一切世間等』。然後是真實觀，所以說『覺悟一切世間等』。前一部分也分為兩部分。首先說明夢有，但實際上沒有；然後說明沒有，但實際上存在。前一部分有五對：一，不是世間法也不是出世間法；二，不是三界（欲界、色界、無色界）之上的法，這是從所依的果報來說的；三，不是生死，這是從正報來說的；四，不是清凈也不是污穢，這是從世間和出世間的因來說的；五，不是清澈也不是渾濁，這是從世間和出世間的果來說的。所有這些實際上都不是那些法，但卻示現為那些法，這就是夢的法則。 第二重顯示佛法的真實觀中有八句。第一句是總括顯示。第二句『不壞夢者』說明這個夢的法則自性並非一切，不需要被破壞。又因為沒有什麼可以被破壞。這顯示了它不是世間法，不會被四相（生、住、異、滅）所破壞。第三句『不可著者』解釋說，因為知道緣起如夢，所以遠離而無所執著。這顯示了它不是脫離世間法的，所以不可證得。第四句『夢性寂滅者』說明這個夢從本來就是自性寂滅的，顯示了它不是三界喧鬧的法則。第五句『夢無自性者』說明這個夢沒有自性，非生非滅，顯示了前面所說的非生非死。第六句『受持一切等者』總結了觀想的相狀，意思是常常這樣理解，不離心頭，所以說是『受持等』。 第七句『不壞夢者』是不取捨夢，顯示了前面所說的非清凈非污穢，因為不是捨棄污穢而取清凈。第八句『不虛妄取者』是不分別，顯示了非清澈非渾濁。下一句總結意義等，可以自己理解。 第七段，如響忍中分為四門。首先是比喻的相狀。無性釋中說：『又如山谷的迴響，實際上沒有聲音，但卻讓人...

【English Translation】 English version There is no dream that cannot be named as 'consciousness'. Therefore, dreams exist sometimes and do not exist at other times. But this is only when dreaming, not when awake. If one thinks that the dream does not exist after waking up, this is still a dream and cannot be called enlightenment. Therefore, before and after waking from a dream, saying that the dream exists or does not exist is not recognizing the dream. Thinking about it carefully will make it clear. In the eighth explanation, there are also three meanings. The first sentence is a summary, the second sentence uses metaphors to distinguish, and the third sentence '覺悟下' (after enlightenment) is a concluding meaning. In the first meaning, '一切世間' (all worlds) refers to what is manifested by the pure arising of conditions and confused consciousness, so it is said to be like a dream. In the second distinguishing explanation, it is divided into two parts. First is an example, and then '如是下' (thus below) reveals the Dharma. Another explanation is also possible, first is the expedient view, so it says '解一切世間等' (understanding all worlds, etc.). Then is the true view, so it says '覺悟一切世間等' (enlightening all worlds, etc.). The former part is also divided into two parts. First, it explains that the dream exists, but in reality it does not; then it explains that it does not exist, but in reality it does. The former part has five pairs: one, it is neither worldly nor supramundane Dharma; two, it is not above the three realms (desire realm, form realm, formless realm), this is from the perspective of the dependent retribution; three, it is not birth and death, this is from the perspective of the direct retribution; four, it is neither pure nor impure, this is from the perspective of the causes of worldly and supramundane; five, it is neither clear nor turbid, this is from the perspective of the fruits of worldly and supramundane. All of these are actually not those Dharmas, but they manifest as those Dharmas, this is the law of dreams. In the second revealing of the Dharma's true view, there are eight sentences. The first sentence is a general display. The second sentence '不壞夢者' (not destroying the dreamer) explains that the nature of this dream's law is not everything, and does not need to be destroyed. Also, because there is nothing that can be destroyed. This shows that it is not worldly Dharma, and will not be destroyed by the four characteristics (birth, dwelling, change, extinction). The third sentence '不可著者' (cannot be attached to) explains that because one knows that arising from conditions is like a dream, one is far away and unattached. This shows that it is not separated from worldly Dharma, so it cannot be attained. The fourth sentence '夢性寂滅者' (the dream nature is quiescent) explains that this dream is inherently quiescent from the beginning, showing that it is not the noisy Dharma of the three realms. The fifth sentence '夢無自性者' (the dream has no self-nature) explains that this dream has no self-nature, neither birth nor death, showing the aforementioned neither birth nor death. The sixth sentence '受持一切等者' (upholding all, etc.) summarizes the appearance of contemplation, meaning to always understand it this way, not leaving the mind, so it is said 'upholding, etc.' The seventh sentence '不壞夢者' (not destroying the dreamer) is not taking or abandoning the dream, showing the aforementioned neither pure nor impure, because it is not abandoning impurity and taking purity. The eighth sentence '不虛妄取者' (not falsely grasping) is not distinguishing, showing neither clear nor turbid. The next sentence summarizes the meaning, etc., which can be understood by oneself. In the seventh section, 如響忍 (like an echo forbearance) is divided into four doors. First is the appearance of the metaphor. The 無性釋 (explanation of no-self-nature) says: 'Also, like the echo in a valley, there is actually no sound, but it makes...

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聽者似聞多種言說境界。種種言說語業亦爾。梁論云。譬如實無響塵而顯現可聞。言說事亦爾。實無所有而顯現可聞。此經意有三義。一知一切法如響。二知佛聲如響。三能以如響言音而為說法。二開義者。響亦有五義。一空谷。二有聲。三聲擊空谷便有響應。四此響非有而有。五愚小謂有。三有無等諸句。並準前知之。四釋文中有四。初知一切法如響。謂出生等顯能知德。知一切等明所知。二分別下總知音聲如響。三別知佛聲如響。不從內等者。佛如空谷。離聲不成故。非內出。機感如聲。離谷不成故。非外出。兩俱相依故。非內外。離聲無聞故非內。離根無聞故非外。非二故俱非。由此無性緣起如響。是故恒有而非有。非有而說法故。云亦不壞法施也。四深入下明能以自如響之聲而說法。亦是忍行成就起用自在。于中有十句。初稱法善學。二如帝釋下喻況圓音。三菩薩下明稱性起用。四于無量下顯業用分齊。五受持下勝進仰學。六出生下明妙音廣大。七普令眾生下顯業用成益。八而音下顯用則甚深。九知音聲下辨定聲語。十亦不染下明能知自在。

第八如電忍中亦四。初喻相者。般若論喻現法不久住故。功德施論云。譬如電光生時則滅。心亦如是。剎那必謝。又彼論八不中譬不去義也。此經中亦三。一喻一

【現代漢語翻譯】 現代漢語譯本 聽者似乎聽聞到多種言說的境界。種種言說的語業也是如此。《梁論》中說：『譬如實際上沒有響塵，卻顯現出可以聽聞的聲音。言說之事也是如此，實際上什麼都沒有，卻顯現出可以聽聞的聲音。』這部經的意義有三點：一是知曉一切法都如迴響；二是知曉佛的聲音如迴響；三是能夠以如迴響的言音來為人說法。 第二，開顯意義在於，迴響也有五種意義：一是空曠的山谷；二是有聲音；三是聲音撞擊空曠的山谷便有迴響；四是這回響非有似有；五是愚昧弱小的人認為它真實存在。第三，『有』、『無』等各種語句，都參照前面的解釋來理解。 第四，解釋經文中有四個方面。首先，『知一切法如響』，是指出生等，顯示能知之德；『知一切等』，闡明所知。第二，『分別下』，總括地知曉音聲如迴響。第三，分別知曉佛的聲音如迴響。『不從內等者』，佛如空曠的山谷，離開聲音不能成立，所以不是從內部發出。機緣感應如聲音，離開山谷不能成立，所以不是從外部發出。兩者互相依存，所以不是內外。離開聲音就沒有聽聞，所以不是內部；離開根源就沒有聽聞，所以不是外部。非二者，所以內外都不是。由此，無自性的緣起如迴響，因此恒常存在卻又並非真實存在。因為非有而說法，所以說『亦不壞法施』。 第四，『深入下』，闡明能夠以自己如迴響的聲音來說法，也是忍辱行成就，起用自在。其中有十句：首先是稱法善學；第二，『如帝釋下』，比喻圓滿的聲音；第三，『菩薩下』，闡明稱合自性的起用；第四，『于無量下』，顯示業用的分際；第五，『受持下』，更加精進地仰慕學習；第六，『出生下』，闡明妙音廣大；第七，『普令眾生下』，顯示業用成就利益；第八，『而音下』，顯示作用則甚深；第九，『知音聲下』，辨定聲音言語；第十，『亦不染下』，闡明能夠知曉自在。 第八，如電忍中也有四個方面。首先，比喻相，般若論用電來比喻現法不能長久住留。功德施論說：『譬如閃電，生起時就滅亡，心也是這樣，剎那間必定消逝。』另外，那部論的八不中，用電來比喻不去的意義。這部經中也有三個方面，一是比喻。

【English Translation】 English version Listeners seem to hear various realms of speech. The verbal karma of various speeches is also like this. The Liang Treatise says: 'For example, although there is actually no echo-dust, a sound that can be heard appears. The matter of speech is also like this; although there is actually nothing, a sound that can be heard appears.' This sutra has three meanings: first, to know that all dharmas are like echoes; second, to know that the Buddha's voice is like an echo; and third, to be able to use echo-like speech to expound the Dharma. Second, the meaning of revealing is that echoes also have five meanings: first, an empty valley; second, there is sound; third, when a sound strikes an empty valley, there is an echo; fourth, this echo is neither existent nor non-existent; fifth, ignorant and small people think it is real. Third, the various phrases such as 'existent' and 'non-existent' should be understood in accordance with the previous explanations. Fourth, there are four aspects in explaining the text. First, 'knowing all dharmas as echoes' refers to birth and so on, showing the virtue of being able to know; 'knowing all and so on' clarifies what is known. Second, 'separately below' generally knows that sound is like an echo. Third, separately knowing that the Buddha's voice is like an echo. 'Not from within, etc.' The Buddha is like an empty valley; without sound, it cannot be established, so it does not come from within. The response of opportunity is like sound; without the valley, it cannot be established, so it does not come from without. The two depend on each other, so it is neither within nor without. Without sound, there is no hearing, so it is not internal; without the root, there is no hearing, so it is not external. Not two, so neither is internal nor external. Therefore, the egoless dependent arising is like an echo, so it is always there but not really there. Because it is non-existent and yet expounds the Dharma, it is said that 'it does not destroy the Dharma giving'. Fourth, 'deeply entering below' clarifies that one can use one's own echo-like voice to expound the Dharma, which is also the accomplishment of forbearance practice, freely using it. There are ten sentences in it: first is praising the Dharma and learning well; second, 'like 帝釋 (Dìshì) below', it is a metaphor for the perfect sound; third, 'Bodhisattva below', it clarifies the use that matches the nature; fourth, 'in immeasurable below', it shows the limits of karmic use; fifth, 'receiving and holding below', it advances further to admire and learn; sixth, 'birth below', it clarifies that the wonderful sound is vast; seventh, 'universally causing sentient beings below', it shows the accomplishment and benefit of karmic use; eighth, 'and the sound below', it shows that the function is very profound; ninth, 'knowing the sound below', it distinguishes sound and speech; tenth, 'also not tainted below', it clarifies that one can know freely. Eighth, there are also four aspects in the forbearance like lightning. First, the metaphor of the appearance, the Prajna Treatise uses lightning to compare the present dharma as not being able to stay for long. The Merit Giving Treatise says: 'For example, when lightning arises, it disappears; the mind is also like this, it will surely vanish in an instant.' In addition, in the eight nots of that treatise, lightning is used to compare the meaning of not going. There are also three aspects in this sutra, one is the metaphor.

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切法速滅如電。二喻菩薩身無礙如電。三喻菩薩智了闇如電。二開義者亦有五義。初三如上速滅等也。四能現顯彰。五體非遠近。能照遠近。三亦有有無等諸句。思之可見。四釋文中三。先法次喻后合。初中二。先約遮成止行有九對。皆離三邊。玄絕無寄。二所行真實下約表成觀行。亦不受持正法流轉者得理不證故。二喻中四。初電能照明。二譬如下轉喻。如鏡曜日光壁上現影。油等亦爾。同於電光故也。三電不離等明體用不相離。四電能遠照等體用不則。三法閤中二。初合前照現。二而其智下合照遠而非遠。三如種下轉喻。種無根芽能生根芽。若有則不生。菩薩亦爾。無二說二。有則無二。故云無礙際也。二若菩薩下忍成德用。謂身智無礙速疾如電。

第九如化忍中亦四。初喻相者。攝論喻聞思慧意業所生果似有而非實。亦喻菩薩變化身。又龍樹十喻論云。如彼化人無生無老無病無死無苦無樂異於餘人。以是義故空無有實。一切諸法亦皆如是。無生住滅。以是故說諸法如化。廣如彼說。二開義者化有四義。一依化心。二現化事。三實無有。四現業用。十喻論云。猶如化事。雖空無實。能令眾生憂苦瞋恚喜樂癡惑。諸法亦爾。雖空無實。能令眾生起瞋恚等。以是故說諸法如化。三亦有融通句數。應準思辨。四釋

【現代漢語翻譯】 現代漢語譯本 切法迅速消滅如閃電。（切法：一種佛教修行方法） 一喻菩薩之身無有阻礙，如同閃電。 二喻菩薩之智慧照亮黑暗，如同閃電。 二、開顯意義方面，也有五種含義。 最初三種如上所述，迅速消滅等。 四、能夠顯現彰明。 五、本體並非遠近，能夠照耀遠近。 三、也有有無等各種語句，思考便可明白。 四、解釋文中有三部分。先說『法』，再說『比喻』，最後是『合』。 最初的部分分為兩點。先從遮詮的角度來說，止行有九對，都遠離三邊，玄妙絕倫，無所寄託。 二、『所行真實』以下，從表詮的角度來說觀行。也不受持正法流轉的人，得到了理卻不證悟。 二、比喻中有四點。最初，閃電能夠照明。 二、譬如以下的轉喻。如鏡子映照日光，墻壁上顯現影子。油等也是如此，與閃電的光芒相同。 三、『電不離』等，說明本體和作用不相分離。 四、『電能遠照』等，本體和作用並不相同。 三、法閤中有兩點。最初，合於前面的照現。 二、『而其智』以下，合於照耀遠方而非遠方。 三、如種子一般，沒有根芽卻能生出根芽。如果已經有了，反而不能生長。菩薩也是如此，沒有二說二。有了反而沒有二，所以說無礙際。 二、如果菩薩忍辱成就德行，就是說身智無礙，迅速如閃電。 第九、如幻忍中也有四點。最初，比喻相狀。攝論用聽聞、思惟、智慧、意業所生的果實來比喻，看似有卻並非真實。也比喻菩薩的變化身。又龍樹的《十喻論》中說：『如彼化人，無生無老無病無死無苦無樂，異於餘人。以是義故，空無有實。一切諸法亦皆如是，無生住滅。以是故說諸法如化。』詳細內容如彼論所說。 二、開顯意義方面，幻有四種含義。一、依靠幻化的心。二、顯現幻化的事物。三、實際上沒有。四、顯現業的作用。《十喻論》中說：『猶如幻化的事物，雖然空無真實，能夠令眾生憂愁、痛苦、嗔恚、喜樂、癡惑。諸法也是如此，雖然空無真實，能夠令眾生生起嗔恚等。以是故說諸法如幻。』 三、也有融通的語句數量，應該參照思考辨別。 四、解釋。

【English Translation】 English version The cutting method (切法, Qiē Fǎ) swiftly extinguishes like lightning. First metaphor: The Bodhisattva's body is unhindered, like lightning. Second metaphor: The Bodhisattva's wisdom illuminates darkness, like lightning. Second, in terms of revealing meaning, there are also five meanings. The first three are as mentioned above, swift extinction, etc. Fourth, it can manifest and reveal. Fifth, the substance is neither near nor far, and can illuminate both near and far. Third, there are also various sentences such as existence and non-existence, which can be understood through contemplation. Fourth, there are three parts in the explanation. First, 'Dharma' (法, Fǎ), then 'metaphor' (喻, Yù), and finally 'combination' (合, Hé). The initial part is divided into two points. First, from the perspective of negation, there are nine pairs of cessation and action, all of which are far from the three extremes, profound and unparalleled, with nothing to rely on. Second, 'What is practiced is real' (所行真實, Suǒ Xíng Zhēn Shí) below, from the perspective of affirmation, speaks of contemplative practice. Those who do not uphold the flow of the correct Dharma (正法, Zhèng Fǎ), attain the principle but do not realize it. Second, there are four points in the metaphor. First, lightning can illuminate. Second, the following analogy is a transferred metaphor. Like a mirror reflecting sunlight, and shadows appearing on the wall. Oil and the like are also similar, the same as the light of lightning. Third, 'Lightning is inseparable' (電不離, Diàn Bù Lí) etc., clarifies that the substance and function are inseparable. Fourth, 'Lightning can illuminate far away' (電能遠照, Diàn Néng Yuǎn Zhào) etc., the substance and function are not the same. Third, there are two points in the Dharma combination. First, it combines with the previous illumination and manifestation. Second, 'And its wisdom' (而其智, Ér Qí Zhì) below, combines with illuminating the distant but not distant. Third, like a seed, it has no roots or sprouts but can produce roots and sprouts. If it already has them, it will not grow. The Bodhisattva is also like this, without two sayings. If there are, there are no two, so it is called unhindered boundary (無礙際, Wú Ài Jì). Second, if the Bodhisattva's forbearance achieves virtue, it means that the body and wisdom are unhindered and swift as lightning. Ninth, there are also four points in the illusion-like forbearance (如化忍, Rú Huà Rěn). First, the metaphor of appearance. The Compendium of Abhidharma (攝論, Shè Lùn) uses the fruits produced by hearing, thinking, wisdom, and mental karma as a metaphor, which seems to exist but is not real. It also uses the transformation body of the Bodhisattva as a metaphor. Furthermore, Nāgārjuna's (龍樹, Lóng Shù) Ten Similes (十喻論, Shí Yù Lùn) says: 'Like that transformed person, there is no birth, no old age, no sickness, no death, no suffering, no joy, different from other people. For this reason, it is empty and unreal. All dharmas are also like this, without birth, dwelling, or extinction. Therefore, it is said that all dharmas are like illusions.' The detailed content is as described in that treatise. Second, in terms of revealing meaning, illusion has four meanings. First, relying on the illusory mind. Second, manifesting illusory things. Third, actually non-existent. Fourth, manifesting the function of karma. The Ten Similes says: 'Like illusory things, although empty and unreal, they can cause sentient beings to have sorrow, suffering, anger, joy, delusion. All dharmas are also like this, although empty and unreal, they can cause sentient beings to generate anger, etc. Therefore, it is said that all dharmas are like illusions.' Third, there are also integrated sentence counts, which should be considered and discerned. Fourth, explanation.

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文中四。初約法辨化。二就喻明化。三合法顯化。四忍成化用。初中二。先顯所知。后辨能知。前中先總。所謂下別。于中初八句約染法。一業從心起。二行造修成。三妄境虛無。四倒起苦樂。五妄取情有。六世間依真有。七覺觀起語言。八想起相惱。次三句明菩薩化。后二句佛化並各出因故名為化。于中無生平等者。以得無生方名不退。是故不退無體如化。問此化為喻有為法。亦通喻無為。答或唯喻有為。大品云。問若一切法如化者。云何言涅槃一法非如化。答若說一切法乃至涅槃皆如化者。新發意菩薩則驚怖。為新發意菩薩故。分別生滅者如化不生滅者不如化。或亦喻無為。如十地如化智中名法界化。或俱通。如大品。若不為新發意菩薩則明通也。但破彼實見令見實法。何定所喻。佛子下結化。世間結前八句。離世間結后五句。二決定知下顯能知相。初能知。所知深廣明徹。具足下顯知自在無礙起行。第二約喻中四十句。初不從心起者。非從心內種子生故。余並可知。第三合法中四。初總合化行。二不著下合化行體。三而不捨下合化行用。四譬如下重喻明從無所有建立行果。佛子下結。第四佛子若菩薩下忍成化用有十句。初一忍成。餘九化用。明化有九義顯菩薩九種業用。于中初二句先法后喻。后七句舉喻顯法。

準釋可知。

第十如虛空忍中四句同前。初喻相。佛地論喻清凈法界。以離差別相故。中邊等論喻圓成實性。此經及大品等喻一切法。以悉無性故。十喻論云。猶如虛空非可見法。以遠觀故眼光迴轉則見縹色。一切諸法亦復如是。空無所有。以凡夫人遠無流慧棄捨實相則見彼我男女等物。而實此物竟無所有。一開義者如第八地虛空有十義。具如前辨。十喻論中有四複次釋。初一約近無遠有。二約性凈謂染。三約無初中后。四約體實無物。廣釋如彼。佛地論亦十複次。如彼應知。此經中多門釋如文可知。三亦有離有無等諸句。思準可知。四釋文中三。初明忍解。二佛子如是菩薩下明忍行。三若菩薩下顯忍德。亦可總分四。謂標釋結嘆。就釋中二。先明所解。后顯成忍。前中十句。以虛空十義喻十種法故。初一虛空無性義同法界故。二不起義喻剎從緣亦無起故。三一味義喻法性無二故。四無行義喻行即無行故。五無分限義喻法無分別故。六無異義喻佛力齊等故。七遍三際義喻入理之禪。盡三世故。八離言義喻諸法自相不可說故。九無礙義喻佛身不相障故。隨感則應故。十週遍義喻法體普遍故。第二成忍中三。初總舉三業忍相齊空。二別顯空義類菩薩德。于中舉虛空十一義顯于菩薩十一種德。初一釋虛空等身。二三四

【現代漢語翻譯】 現代漢語譯本： 準釋可知。

第十如虛空忍中四句同前。初喻相。《佛地論》（Yogācārabhūmi-śāstra，解釋佛陀果位的論著）喻清凈法界，以離差別相故。《中邊分別論》（Madhyāntavibhāga-bhāṣya，辨析中道與邊見的論著）等論喻圓成實性。此經及《大品般若經》（Mahāprajñāpāramitā Sūtra，般若經的廣本）等喻一切法，以悉無性故。《十喻論》云：『猶如虛空非可見法，以遠觀故眼光迴轉則見縹色。一切諸法亦復如是，空無所有。以凡夫人遠無流慧棄捨實相則見彼我男女等物，而實此物竟無所有。』一開義者如第八地虛空有十義，具如前辨。《十喻論》中有四複次釋。初一約近無遠有，二約性凈謂染，三約無初中后，四約體實無物。廣釋如彼。《佛地論》亦十複次，如彼應知。此經中多門釋如文可知。三亦有離有無等諸句，思準可知。四釋文中三。初明忍解，二佛子如是菩薩下明忍行，三若菩薩下顯忍德。亦可總分四，謂標釋結嘆。就釋中二。先明所解，后顯成忍。前中十句。以虛空十義喻十種法故。初一虛空無性義同法界故。二不起義喻剎從緣亦無起故。三一味義喻法性無二故。四無行義喻行即無行故。五無分限義喻法無分別故。六無異義喻佛力齊等故。七遍三際義喻入理之禪，盡三世故。八離言義喻諸法自相不可說故。九無礙義喻佛身不相障故，隨感則應故。十週遍義喻法體普遍故。第二成忍中三。初總舉三業忍相齊空。二別顯空義類菩薩德。于中舉虛空十一義顯于菩薩十一種德。初一釋虛空等身。二三四

【English Translation】 English version: The explanation should be understood accordingly.

The tenth, like the forbearance of emptiness, the four sentences are the same as before. The first is a metaphor for appearance. The Yogācārabhūmi-śāstra (佛地論, Treatise on the Stages of Yoga Practice) uses it to symbolize the pure Dharma Realm, because it is free from differentiated appearances. The Madhyāntavibhāga-bhāṣya (中邊分別論, Commentary on Discrimination between Middle and Extremes) and other treatises use it to symbolize the perfectly accomplished reality. This sutra and the Mahāprajñāpāramitā Sūtra (大品般若經, Great Perfection of Wisdom Sutra) and others use it to symbolize all dharmas, because they are all without inherent nature. The Ten Similes Treatise says: 'Like emptiness, it is not a visible dharma. Because of distant observation, when the eye's light turns, one sees a bluish color. All dharmas are also like this, empty and without anything. Because ordinary people are far from flowing wisdom and abandon the true nature, they see things like 'this' and 'that,' 'male' and 'female,' but in reality, these things are completely without anything.' The first opening meaning is like the emptiness of the eighth ground, which has ten meanings, fully explained as before. The Ten Similes Treatise has four further explanations. The first is about near absence and distant presence, the second is about inherent purity being defiled, the third is about the absence of beginning, middle, and end, and the fourth is about the substance being actually without things. The detailed explanation is as in that treatise. The Yogācārabhūmi-śāstra also has ten further explanations, as should be known from that treatise. In this sutra, there are many explanations, as can be understood from the text. The third also has sentences such as being apart from existence and non-existence, which can be understood by analogy. The fourth explanation has three parts. The first explains forbearance and understanding, the second, 'Disciples of the Buddha, thus Bodhisattvas,' explains the practice of forbearance, and the third, 'If Bodhisattvas,' reveals the virtue of forbearance. It can also be divided into four parts: introduction, explanation, conclusion, and praise. Within the explanation, there are two parts: first, explaining what is understood, and second, revealing the accomplishment of forbearance. In the first part, there are ten sentences, using the ten meanings of emptiness to symbolize ten kinds of dharmas. The first is that the meaning of emptiness being without inherent nature is the same as the Dharma Realm. The second, the meaning of non-arising, symbolizes that realms, arising from conditions, also have no arising. The third, the meaning of one flavor, symbolizes that the nature of Dharma is non-dual. The fourth, the meaning of non-action, symbolizes that action is non-action. The fifth, the meaning of no limits, symbolizes that Dharma has no discrimination. The sixth, the meaning of no difference, symbolizes that the power of the Buddhas is equal. The seventh, the meaning of pervading the three times, symbolizes that entering the samadhi of principle exhausts the three times. The eighth, the meaning of being apart from words, symbolizes that the self-nature of all dharmas cannot be spoken. The ninth, the meaning of unobstructedness, symbolizes that the Buddha's body does not obstruct, and responds according to what is felt. The tenth, the meaning of pervasiveness, symbolizes that the substance of Dharma is universal. The second part, the accomplishment of forbearance, has three parts. The first is a general statement that the forbearance of the three karmas is equal to emptiness. The second specifically reveals the virtues of the Bodhisattvas, similar to the meaning of emptiness. In this, the eleven meanings of emptiness are used to reveal the eleven kinds of virtues of the Bodhisattvas. The first explains that emptiness is equal to the body. Two, three, and four...

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三句釋空等忍智。初一體。后二用。于中向是因成是果。五釋空等口。謂依無方所空亦海際畔。古人云。齊海水已上為虛空故。又云大海雖廣空容其際故也。六七二句釋空等身業。八釋空等口業。九釋空等心。以性凈故。后二句釋空等心業。三何以故下徴責釋成。責云何因菩薩得虛空等三業耶。釋云思惟自善根如虛空。依此得三業亦如空也。于中先舉十種善根皆如虛空。一分者緣起。二分中真分也。一量者同理性故。二不忘一切下十句明所得三業。初不忘等意業。二遊行等明身業。三普於十方等明意業。四出生等明口業。第四嘆德用中有二十句。初十得十身。后十通三業。一一各有標釋。此十身與前十行品十身及離世間品十身各有相攝可知。得虛空際下通三業。皆如虛空。中初總顯含藏。次二別辨口業。次三別明意業。離貪慾故者。心凈故佛土凈也。次三別明身業。一用二體三相。謂諸根也。后一總結深。問此七喻何別。答幻等五以似有破實有。如化以不有有破似有。末後虛空以性相俱絕破於一切。又前六遣有會空多。依空立有少。后一遣有入空少。依空立有多。問何須多喻。答令理智明凈故。異門顯法故。義理堅固故。長行竟。

第二重頌中有一百一十九頌。長分十一段。初十頌隨順音聲忍。于中初二頌前聞

【現代漢語翻譯】 現代漢語譯本 三句解釋了與虛空相等的三種忍智。第一句說的是本體，后兩句說的是作用。其中，『向』是因，『成』是果。五，解釋與虛空相等的口業，意思是說，依據沒有固定方位的虛空，就像大海的邊際一樣。古人說，齊國海水以上的地方就是虛空。又說，大海雖然廣闊，虛空卻能容納它的邊際。六七兩句解釋了與虛空相等的身業。八，解釋了與虛空相等的口業。九，解釋了與虛空相等的心，因為本性清凈的緣故。后兩句解釋了與虛空相等的心業。三，『何以故』以下是提問並解釋說明。提問說，因為什麼原因菩薩能得到與虛空相等的三業呢？解釋說，因為思維自己的善根如同虛空一樣，依靠這個才能得到三業也如同虛空一樣。其中，先列舉十種善根都如同虛空。『一分者緣起』，指的是緣起的部分。『二分中真分也』，指的是真實的部分。『一量者同理性故』，指的是與理性相同。『二不忘一切』以下十句說明所得到的三業。首先，『不忘』等是意業。『二**』等說明身業。『三普於十方』等說明意業。『四出生』等說明口業。第四，讚歎功德作用中有二十句。前十句是得到十身，后十句是通達三業。每一句都有標示和解釋。這十身與前面十行品中的十身以及離世間品中的十身各有相互攝持的關係，可以瞭解。『得虛空際』以下是通達三業，都如同虛空一樣。其中，首先總的顯示含藏。其次兩句分別辨別口業。再次三句分別說明意業。『離貪慾故者』，因為心清凈的緣故，佛土也清凈。再次三句分別說明身業。一是作用，二是本體，三是相，指的是諸根。最後一句總結其深奧。問：這七個比喻有什麼區別？答：幻等五個比喻用相似的有來破除真實的有，如變化用不存在的有來破除相似的有。最後一個比喻虛空，用本性和現象都斷絕來破除一切。又，前面的六個比喻遣除有而會歸於空的多，依靠空而建立有的少。后一個比喻遣除有而進入空的少，依靠空而建立有的多。問：為什麼需要這麼多比喻？答：爲了使理智明凈的緣故，爲了用不同的角度來顯示佛法的緣故，爲了使義理堅固的緣故。長行部分結束。

第二重頌中有一百一十九頌。長分十一段。初十頌隨順音聲忍。于中初二頌前聞

【English Translation】 English version These three sentences explain the three kinds of forbearance and wisdom that are equal to emptiness (śūnyatā). The first sentence refers to the essence (tathatā), while the latter two refer to the function (karma). Among them, 'towards' is the cause (hetu), and 'becoming' is the result (phala). Five, explaining the verbal karma (vāk-karma) that is equal to emptiness, meaning that based on emptiness without a fixed location, it is like the edge of the ocean. The ancients said that the space above the sea of Qi is emptiness. It is also said that although the great sea is vast, emptiness can accommodate its edge. Sentences six and seven explain the physical karma (kāya-karma) that is equal to emptiness. Eight, explaining the verbal karma that is equal to emptiness. Nine, explaining the mind (citta) that is equal to emptiness, because of its pure nature (prakṛti-pariśuddha). The last two sentences explain the mental karma (manas-karma) that is equal to emptiness. Three, 'Why is it so?' below is questioning and explaining. The question asks, for what reason can a Bodhisattva obtain the three karmas that are equal to emptiness? The explanation says that because one contemplates one's own roots of goodness (kuśala-mūla) as being like emptiness, relying on this, one can obtain the three karmas that are also like emptiness. Among them, first, ten kinds of roots of goodness are listed as being like emptiness. 'One part is dependent origination (pratītyasamutpāda)', referring to the part of dependent origination. 'The true part in the two parts' refers to the true part. 'One measure is the same as rationality' refers to being the same as rationality. 'Two, not forgetting everything' The following ten sentences explain the three karmas that are obtained. First, 'not forgetting' etc. is mental karma. 'Two, **' etc. explain physical karma. 'Three, universally in the ten directions' etc. explain mental karma. 'Four, giving birth' etc. explain verbal karma. Fourth, there are twenty sentences praising the merits and functions. The first ten sentences are about obtaining the ten bodies (daśa-kāya), and the last ten sentences are about penetrating the three karmas. Each sentence has a label and explanation. These ten bodies and the ten bodies in the previous Ten Conducts chapter (Daśa-bhūmi) and the Ten Bodies in the Leaving the World chapter (lokātikrama-bhūmi) each have a relationship of mutual inclusion, which can be understood. 'Obtaining the boundary of emptiness' below is penetrating the three karmas, all of which are like emptiness. Among them, first, the overall display of containing. The next two sentences separately distinguish verbal karma. The next three sentences separately explain mental karma. 'Because of being free from greed (rāga)', because the mind is pure, the Buddha land (buddhakṣetra) is also pure. The next three sentences separately explain physical karma. One is function, two is essence, and three is form, referring to the sense organs (indriya). The last sentence summarizes its profundity. Question: What is the difference between these seven metaphors? Answer: The five metaphors such as illusion (māyā) use similar existence to break real existence, such as transformation (nirmāṇa) using non-existent existence to break similar existence. The last metaphor, emptiness, uses the extinction of both nature and phenomena to break everything. Also, the previous six metaphors eliminate existence and converge on emptiness more, and rely on emptiness to establish existence less. The latter metaphor eliminates existence and enters emptiness less, and relies on emptiness to establish existence more. Question: Why are so many metaphors needed? Answer: In order to make reason and wisdom clear and pure, in order to show the Dharma (dharma) from different perspectives, and in order to make the meaning firm. The prose section ends.

In the second set of verses, there are one hundred and nineteen verses. The long section is divided into eleven segments. The first ten verses follow the forbearance of sound (svara-kṣānti). Among them, the first two verses are about hearing before.

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真實法。次一頌不驚等。次二頌信解。次二頌受持愛樂。后三頌順入修習安住等可知。第二譬如功德人下十頌頌順忍。初三頌初隨順寂靜觀等。次一頌不違諸法。次一頌隨順深入等。次二頌清凈直心等。后三頌修平等觀深入具足。第三從三十三天下十頌頌無生忍。初三頌前不見有法生不見有法滅。次四頌何以故下十句釋成。后三頌結嘆顯勝。第四觀察諸世間下十頌頌如幻忍。初二頌前略說。次四頌廣說中喻合。后四頌忍行成立。第五菩薩摩訶薩下十頌頌如焰忍。初二頌法說。次四約喻顯法。謂焰水從想生故喻之。又想故有法而實非有。如焰似水而實無水。故以為喻。后四喻法雙舉。顯法甚深。第六彼能解世間下十五頌頌如夢忍。初二頌一切世間如夢。次一頌夢非欲界等。次一頌夢性寂滅及不著夢。次二頌不壞夢。次二頌夢無自性。次四頌受持一切法如夢。后三頌不壞夢不虛妄取夢等。第七菩薩摩訶薩下十七頌頌如響忍。初二頌知一切法如響。次三頌分別眾聲如呼響。次三頌解如來音不從內等。次二頌入離虛妄法界巧出無量聲等。次三頌無礙音令眾生髮起善根等。后四頌音聲非語而隨順語亦不染著等。第八寂靜下七言十頌二十行頌如電忍。初二頌觀意。次二頌不生世間等。次二頌不隨世流不受正法等。亦頌于不二法分別

二相等。次二頌不內世間等。次一頌不行菩薩行不捨大愿等。后一頌嘆德成益。第九修習甚深下十頌頌如化忍。初三頌行菩薩行如化。次三頌知眾生業行等及佛菩薩等皆如化。次二頌業行隨世。后二頌嘆德化用。第十虛空忍亦十頌。初二眾生及世間如空。次二境與智如空。次二慧及法空。次二能所說空。后二三世三業空。第十一是名下七頌結嘆顯勝。初三二利圓。次二因果滿。后二結廣勝。

阿僧祇品第二十五

初釋名者。心王菩薩是能問人。表數法依心。如數識等。菩薩洞達自在名王。阿僧祇是所問法。十數之初。從首為名。若具應名十大數品。

二來意。非答前問何故來。前十明辨行用。十忍明行體。今顯行德校量分齊。則下頌中所數德是也。又釋前諸品中所有數量。謂如光覺品等中。皆有數法。今此釋成故也。

三宗趣者有二。一能數之數。二所數之德。前中亦二。先定所知。后顯能知。前中阿僧祇此云無數。即數之極故。諸聖教中通有四說。一準俱舍論。數至六十重名一阿僧祇(撿錄)。此約小乘。二依智論第九。數過十重已后名阿僧祇。論云一一名二。二二名四。三三名九。十十名百。十百名千。十千名萬。千萬名億。千億名那由他。千萬那由他名頻婆。千萬頻婆名迦他。過迦他

【現代漢語翻譯】 二相等。其次兩頌是不執著於世間等等。再次一頌是不放棄菩薩行，不捨棄大愿等等。最後一頌是讚歎功德成就的利益。第九修習甚深下十頌是讚頌如幻忍。最初三頌是菩薩行如幻。其次三頌是知曉眾生的業行等等以及佛菩薩等等都如幻。再次兩頌是業行隨順世間。最後兩頌是讚歎功德的化用。第十虛空忍也是十頌。最初兩頌是眾生及世間如虛空。其次兩頌是境界與智慧如虛空。再次兩頌是智慧及法空。再次兩頌是能說與所說空。最後兩頌是三世三業空。第十一是名下七頌是總結讚歎，彰顯殊勝。最初三頌是二利圓滿。其次兩頌是因果圓滿。最後兩頌是總結廣大殊勝。

阿僧祇品第二十五

最初解釋名稱。心王菩薩（Xin Wang Pusa，菩薩名）是能提問的人。表示數法依心而立。例如數識等等。菩薩通達自在，所以名為王。阿僧祇（Asengqi，梵文音譯，意為'無數'）是所要詢問的法。是十個數量單位的開始。從第一個開始命名。如果完整地命名，應該叫做十大數品。

第二說明來意。並非回答前面的問題，而是說明來由。前面的十品闡明辨別行用。十忍闡明行的本體。現在彰顯行的功德，衡量分界。那麼下面頌文中所數的功德就是這個意思。又解釋前面各品中所有的數量。例如光覺品等等之中。都有數法。現在對此進行解釋說明。

第三說明宗旨要點，有二。一是能數的數。二是所數的德。前者之中也有二。先確定所知。后彰顯能知。前者中，阿僧祇（Asengqi）這裡翻譯為無數。就是數的極限。所以在各種聖教中普遍有四種說法。一是按照《俱舍論》的說法。數到六十重名一個阿僧祇（Asengqi）。這是從小乘的角度來說的。二是依照《智度論》第九卷的說法。數過十重以後叫做阿僧祇（Asengqi）。論中說一個一叫做二。兩個二叫做四。三個三叫做九。十個十叫做百。十個百叫做千。十個千叫做萬。千萬叫做億。千億叫做那由他（nayuta）。千萬那由他（nayuta）叫做頻婆（pimbara）。千萬頻婆（pimbara）叫做迦他。

【English Translation】 Two are equal. The next two verses do not adhere to the world, etc. The next verse does not abandon the Bodhisattva's practice, nor does it abandon the great vows, etc. The last verse praises the benefits of accomplished virtue. The next ten verses starting with 'Ninth, practicing profound...' praise the illusion-like forbearance. The first three verses describe the Bodhisattva's practice as illusion-like. The next three verses describe knowing that sentient beings' karmic actions, etc., and Buddhas and Bodhisattvas, etc., are all illusion-like. The next two verses describe karmic actions following the world. The last two verses praise the transformative use of virtue. The tenth, the space-like forbearance, is also ten verses. The first two verses describe sentient beings and the world as space-like. The next two verses describe realms and wisdom as space-like. The next two verses describe wisdom and the Dharma as empty. The next two verses describe the able and the spoken as empty. The last two verses describe the emptiness of the three times and three karmas. The eleventh, starting with 'This is named...' are seven verses concluding with praise, revealing superiority. The first three verses describe the perfection of the two benefits. The next two verses describe the fulfillment of cause and effect. The last two verses conclude with vast superiority.

Chapter Twenty-Five: Asamkhya (Asamkhya, countless)

First, explaining the name. Heart-King Bodhisattva (Xin Wang Pusa, name of a Bodhisattva) is the one who can ask questions. It represents that the Dharma of numbers relies on the mind. Such as number consciousness, etc. The Bodhisattva is thoroughly enlightened and self-sufficient, hence the name 'King'. Asamkhya (Asamkhya, Sanskrit transliteration, meaning 'countless') is the Dharma to be asked about. It is the beginning of the ten numerical units. Named from the first. If named completely, it should be called the Chapter of Ten Great Numbers.

Second, explaining the intention. It does not answer the previous question, but explains the origin. The previous ten chapters clarify the discernment of practice and use. The ten forbearances clarify the essence of practice. Now it reveals the merits of practice, measuring the boundaries. Then the merits counted in the verses below are this meaning. It also explains all the quantities in the previous chapters. Such as in the Chapter of Light and Awareness, etc. There are all numerical Dharmas. Now this is explained and clarified.

Third, explaining the purpose and key points, there are two. One is the number that can be counted. Two is the virtue that is counted. There are also two in the former. First determine what is known. Then reveal what can be known. In the former, Asamkhya (Asamkhya) is translated here as countless. It is the limit of numbers. Therefore, there are generally four sayings in various sacred teachings. One is according to the Abhidharmakosa (Abhidharmakosa) . Counting to sixty times is called one Asamkhya (Asamkhya). This is from the perspective of the Hinayana. Two is according to the ninth volume of the Mahaprajnaparamita Sastra (Mahaprajnaparamita Sastra). Counting beyond ten times is called Asamkhya (Asamkhya). The treatise says that one one is called two. Two twos are called four. Three threes are called nine. Ten tens are called one hundred. Ten hundreds are called one thousand. Ten thousands are called ten thousand. Ten million is called nayuta (nayuta). Ten million nayutas (nayuta) are called pimbara (pimbara). Ten million pimbaras (pimbara) are called katha.

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名阿僧祇。如是數三阿僧祇。解云此既云過迦他。亦即通過後諸數故名阿僧祇。此約始教說。三依智論第六。引此品文。還有百數。至阿僧祇等。此約終教說。四依此品。百數僧祇。始是初數。如是次第以所數等能數。至第十名不可說轉。不可說轉轉等方為數極。是故前教數極乃是此中初數。故知此門極廣約圓教辨也。二顯能知者亦有五重。一人中數法最下。二諸天數法過於人。天中亦不同如自在天王一念數知大千雨渧等。三小乘中舍利弗善知數法過於人天。四諸菩薩中數知亦差別。如下釋天童子算沙數法。非二乘能知。亦如文殊普賢知剎塵數等。非下位所知。五佛自所知最極自在。一切餘位總不能知。智論第九云。佛在祇洹外林中樹下坐。有一婆羅門來問佛此林有幾葉。佛答若干數。彼心生疑。誰證知者。則私卻少葉還問佛。此樹林定有幾葉。佛答今少若干葉。如所劫語之。婆羅門知己心大敬信。求佛出家得阿羅漢果。以是故知佛能知恒河沙數。解云此約佛知恒沙之數。今此品文。唯佛所知無極之數故佛自說。又云佛智境界甚深之義故也。二所數之德亦二。謂普賢因德及佛果德。並各通因陀羅網等。具如下頌中辨。

四釋文者。此文有二。先問后答。問中亦二。先舉取問法。後世尊云何下以法咨問。初中何故

【現代漢語翻譯】 現代漢語譯本：名為阿僧祇（asamkhya，意為無數）。像這樣數三個阿僧祇。解釋說，這裡既然說到超過迦他（katha），也就是通過了其後的所有數，所以名為阿僧祇。這是約始教而說的。依據《智度論》第六卷，引用此品經文，還有百數，直至阿僧祇等。這是約終教而說的。依據此品經文，百數僧祇（samgha），開始是最初的數，像這樣依次以所數的等於能數的，直至第十名不可說轉（avyakta-vartani）。不可說轉轉等才算是數的極限。所以前教的數的極限，乃是此中的最初的數。所以知道此門極其廣大，是約圓教來辨明的。二、顯示能知數者也有五重。一、人中數法最為低下。二、諸天數法超過於人。天中也不同，如自在天王一念之間能數知大千世界的雨滴等。三、小乘中的舍利弗（Sariputra）善於知數法，超過於人天。四、諸菩薩中數知也有差別。如下文解釋天童子算沙數法，非二乘所能知。也如文殊（Manjusri）、普賢（Samantabhadra）知剎土微塵數等，非下位菩薩所能知。五、佛自己所知最為極盡自在，一切其餘位都不能知。《智度論》第九卷說：『佛在祇洹（Jetavana）外林中樹下坐，有一婆羅門來問佛，此林有幾片葉子？佛回答若干數。』那婆羅門心中生疑，誰能證明知道這件事？於是私下取走一些葉子，又來問佛，此樹林一定有幾片葉子？佛回答現在少了若干葉子，如他所取走的數量一樣。婆羅門知道佛的心，非常敬信，請求跟隨佛出家，證得阿羅漢果。因此可知佛能知恒河沙數。解釋說，這是約佛知恒河沙之數。現在此品經文，唯有佛所知無極之數，所以佛自己說。又說佛智境界甚深之義。二、所數之德也有二，即普賢的因德以及佛的果德。並且各自通於因陀羅網（Indra's net）等，具體如下面的頌文中辨明。 四、解釋經文。此文有二部分。先是提問，后是回答。提問中也有兩部分。先是舉出提問的方法，后是『世尊云何』以下，以佛法來諮詢提問。最初的部分是『何故』。

【English Translation】 English version: It is named asamkhya (meaning countless). Count three asamkhyas in this way. It is explained that since it is said here to exceed katha, that is, to pass through all the numbers after it, it is called asamkhya. This is according to the teaching of the initial stage. According to the sixth volume of the Mahaprajnaparamita-sastra, quoting the text of this chapter, there are hundreds of numbers, up to asamkhya, etc. This is according to the final teaching. According to this chapter, one hundred samghas, starting with the first number, in this way, the number counted is equal to the number that counts, up to the tenth, called avyakta-vartani (inexpressible transformation). Only avyakta-vartani, etc., can be regarded as the limit of numbers. Therefore, the limit of numbers in the previous teaching is the initial number in this. Therefore, it is known that this gate is extremely broad and is distinguished according to the perfect teaching. Second, it is shown that there are five levels of those who can know numbers. First, the method of counting among people is the lowest. Second, the method of counting among the devas (gods) exceeds that of humans. Even among the devas, it is different, such as the Isvara (自在天王) who can count the raindrops of the great chiliocosm in one thought. Third, Sariputra (舍利弗) in the Hinayana (小乘) is good at knowing the method of counting, exceeding humans and devas. Fourth, among the Bodhisattvas, there are also differences in the knowledge of numbers. As explained below, the method of counting sand by the deva child is not known by the two vehicles. Also, Manjusri (文殊) and Samantabhadra (普賢) know the number of dust particles in the Buddha-fields, which is not known by lower-level Bodhisattvas. Fifth, what the Buddha himself knows is the most ultimate and free, and all other positions cannot know it. The ninth volume of the Mahaprajnaparamita-sastra says: 'The Buddha was sitting under a tree in the outer forest of Jetavana (祇洹). A Brahmin came and asked the Buddha, how many leaves are there in this forest? The Buddha replied a certain number.' The Brahmin was suspicious in his heart, who can prove to know this? So he secretly took away some leaves and asked the Buddha again, how many leaves are there in this forest? The Buddha replied that there are now a certain number of leaves less, the same as the number he took away. The Brahmin knew the Buddha's mind, had great respect and faith, and asked to follow the Buddha to leave home and attain the fruit of Arhat. Therefore, it can be known that the Buddha can know the number of the sands of the Ganges. It is explained that this is about the Buddha knowing the number of the sands of the Ganges. Now, in this chapter, only the Buddha knows the infinite number, so the Buddha himself speaks. It also speaks of the profound meaning of the Buddha's wisdom realm. Second, there are also two virtues of what is counted, namely, the cause-virtue of Samantabhadra and the fruit-virtue of the Buddha. And each is connected to Indra's net (因陀羅網), etc., as explained in the following verses. Fourth, explaining the text. This text has two parts. First is the question, and then the answer. There are also two parts in the question. First, the method of questioning is given, and then 'How does the World Honored One' below, to consult and ask questions with the Dharma. The initial part is 'Why'.

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牒此十數者。是諸品列名及結通處皆有此十。然未解釋。不知分齊。為顯令知故今問也。十句中第二不可量。下答中名無量。第五不可數下名無數。第六第七同一句。謂不可稱及不可量。不可量下答在第八。不思議在第七。余並可知。

第二答中三。先嘆問誡聽。二心王敬順。三舉法正答。正答中二。先長行正顯能數之法。二偈頌辨所數之德。前中總有百二十轉。答前十問。初一百二轉答初僧祇問。后十八轉答后九問。前中百千百千者。謂百千個百千故云百千百千。皆以所數等於能數。不同智論皆以十億為量。名一俱梨者新名俱胝。翻名億。此恐不可以百千是十萬十萬為一億。此即億個億方名俱胝。亦俱梨個俱梨方名一不變。余皆準此。其中或此土名或存梵音。皆是數名可知。於後十八中。初十七是因數。后一不可說轉轉為果數。以極即越數之表。同於果海越絕故也。第二頌中有一百二十二頌半分二。初七頌定能數之法。二于彼一一下總顯所數之德。前中積數有十重。一初句以第十不可說不可說為本。二次一句復積入一切不可說中。此二句為總。三未知幾不可說名為一切耶。次二句顯不可說劫故名一切也。四次一頌辨以彼多劫所說入一塵內。五前直言不可說佛剎末為塵。未知幾復不可說剎。故次一頌半辨一念中

【現代漢語翻譯】 現代漢語譯本： 關於這十幾個術語，在各個品目的排列和總結之處都有這十個術語，但之前沒有解釋，不知道它們的界限，爲了清楚地瞭解，所以現在提問。十句中的第二句是『不可量』（avyākrta），下面的回答中稱之為『無量』（aprameya）。第五句是『不可數』（asamkhyeya），下面的回答中稱之為『無數』（asamkhyeya）。第六句和第七句是同一句，指的是『不可稱』（acintya）和『不可量』（aprameya）。『不可量』（aprameya）的回答在第八句，『不可思議』（acintya）在第七句，其餘的都可以理解。

第二次回答分為三部分。首先是讚歎提問並告誡聽眾，其次是心懷敬意地順從，然後是舉出佛法進行正式回答。正式回答分為兩部分。首先是用長行文來正式闡述能夠計數的方法，其次是用偈頌來辨別所計數的功德。前面長行文中總共有120轉（變化），用來回答前面的十個問題。最初的102轉（變化）回答最初的僧祇（asamkhyeya）問題，後面的18轉（變化）回答後面的九個問題。前面的『百千百千』，指的是百千個百千，所以稱為『百千百千』。都以所計數的數量等於能計數的數量。這與《大智度論》不同，後者以十億為單位，稱為一俱梨（koti），新的名稱是俱胝（koti），翻譯成『億』。這裡恐怕不能用百千作為十萬，十萬作為一個億。這裡是用億個億才稱為俱胝（koti），也是俱梨（koti）個俱梨（koti）才稱為一不變。其餘的都依此類推。其中有些是此土的名稱，有些是保留梵語發音，都是數字的名稱，可以理解。在後面的18轉（變化）中，最初的17個是因數，最後一個『不可說轉』（anabhilapya）是果數。因為達到極限就超越了數字的範圍，等同於果海的超越。

第二頌中有一百二十二頌半，分為兩部分。最初的七頌確定了能夠計數的方法，然後在彼一一（每一項）下總括地闡述了所計數的功德。前面確定計數方法的部分，累積數字有十重。第一，第一句以第十個『不可說不可說』（anabhilapya-anabhilapya）為根本。第二，第二句又累積進入一切不可說（sarva anabhilapya）中。這兩句是總括。第三，不知道多少個『不可說』（anabhilapya）才稱為『一切』（sarva）呢？接下來的兩句闡述了不可說劫（anabhilapya kalpa）所以稱為『一切』（sarva）。第四，接下來的一頌辨別了用那麼多劫所說的內容放入一粒微塵內。第五，前面直接說不可說佛剎（anabhilapya buddha-ksetra）末端成為微塵，不知道又有多少個不可說剎（anabhilapya ksetra），所以接下來的一頌半辨別了一念中。

【English Translation】 English version: Regarding these dozen or so terms, these ten terms are present in the arrangement and conclusion of each chapter, but they have not been explained before, and their boundaries are unknown. For the sake of clear understanding, I am now asking. The second of the ten sentences is 'immeasurable' (avyākrta), which is called 'unlimited' (aprameya) in the answer below. The fifth sentence is 'innumerable' (asamkhyeya), which is called 'countless' (asamkhyeya) in the answer below. The sixth and seventh sentences are the same, referring to 'inconceivable' (acintya) and 'immeasurable' (aprameya). The answer to 'immeasurable' (aprameya) is in the eighth sentence, and 'inconceivable' (acintya) is in the seventh sentence. The rest can be understood.

The second answer is divided into three parts. First, there is praise for the question and admonishment to the audience, second, there is respectful obedience, and then there is the formal answer using the Dharma. The formal answer is divided into two parts. First, the method of counting is formally explained in prose, and second, the merits of what is counted are distinguished in verses. In the preceding prose, there are a total of 120 transformations, which are used to answer the previous ten questions. The initial 102 transformations answer the initial asamkhyeya question, and the subsequent 18 transformations answer the subsequent nine questions. The preceding 'hundred thousand hundred thousand' refers to a hundred thousand times a hundred thousand, hence the term 'hundred thousand hundred thousand'. All equate the number counted with the number that can count. This differs from the Mahaprajnaparamita-sastra, which uses one billion as a unit, called one koti, the new name is koti, translated as 'hundred million'. Here, it is feared that one cannot use a hundred thousand as ten myriads, and ten myriads as one hundred million. Here, one hundred million times one hundred million is called koti, and koti times koti is called one unchangeable. The rest are analogous to this. Some of them are names from this land, and some retain the Sanskrit pronunciation, all of which are numerical names that can be understood. In the following 18 transformations, the first 17 are causal numbers, and the last 'inexpressible transformation' (anabhilapya) is the result number. Because reaching the limit transcends the scope of numbers, it is equivalent to the transcendence of the sea of fruition.

In the second verse, there are one hundred and twenty-two and a half verses, divided into two parts. The initial seven verses determine the method of counting, and then, under each and every one of them, the merits of what is counted are summarized. In the preceding part that determines the method of counting, the accumulated numbers have ten levels. First, the first sentence takes the tenth 'inexpressible inexpressible' (anabhilapya-anabhilapya) as the root. Second, the second sentence accumulates again into all inexpressible (sarva anabhilapya). These two sentences are a summary. Third, how many 'inexpressible' (anabhilapya) are called 'all' (sarva)? The following two sentences explain that an inexpressible kalpa (anabhilapya kalpa) is called 'all' (sarva). Fourth, the following verse distinguishes that what is said in so many kalpas is placed within a single mote of dust. Fifth, the preceding directly says that the end of an inexpressible Buddha-field (anabhilapya buddha-ksetra) becomes a mote of dust, and it is not known how many more inexpressible fields (anabhilapya ksetra) there are, so the following one and a half verses distinguish within a single thought.

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即不可說剎。如是念念復盡不可說劫。六次一頌明多剎塵內各有多劫所說不可說。七次半頌明多剎塵內各攝多眾生。八次半頌以彼眾生嘆普賢德廣。九次一頌以此廣德之普賢。復有不可說個同在一毛端。同時各說如上不可說之言。十有半頌類顯十方無邊世界。亦同此說。此十重積集中。初六是所用數法廣。后三校量顯能說人廣。以如是等人說如是等。數數于如下所數諸佛菩薩殊勝之德。文意如此。思之可見。第二所數德中有一。初明果德無礙因位善容二從不可稱說諸如來下明果德深廣因能趣入。前中亦二。先辨果法無礙。后菩薩於一毛端下明因位善容。前中亦二。先依果自在。后一一毛道出名身下明正報自在。於此中有四。初總明三業自在。二攝取下別明語業自在。三無礙心下別顯身意業二自在。四凈方便下明以法應機德就第二因位善容中有十。初明因陀羅網土。是起行處也。二從意根下明三業勤勇行。三從一切眾生下明應器攝生行。四從應現色像下明遊方供佛行。五從成就施心下明廣修十度行。六從彼凈法輪下明攝法游剎行。七深入眾生下明調伏眾生行。八從彼於一一毛端下明三業深凈行。九從彼諸菩薩下明愿智自在行。十從不可稱說一切劫下一頌結德無盡也。第二明果德深廣因能趣入中二。亦先果后因。就初果中

【現代漢語翻譯】 現代漢語譯本 即不可說剎（不可思議的佛土）。如此唸唸之間又經歷不可說劫（極長的時間）。六次用一頌（偈語）說明眾多佛土微塵中各自包含眾多劫，所說的內容不可思議。七次用半頌說明眾多佛土微塵中各自包含眾多眾生。八次用半頌描述這些眾生讚歎普賢（象徵一切諸佛的普遍賢行）的功德廣大。九次用一頌說明具有如此廣大功德的普賢，又有不可說數量的個體同時在一根毫毛的尖端。同時各自宣說如上不可思議的言語。十次用半頌類比顯現十方無邊世界，也同樣如此宣說。這十重積累集中，前六重是所用的數法廣大，后三重校量顯現能說的人廣大。以這樣的人宣說這樣的內容，數數比擬如下所數的諸佛菩薩殊勝的功德。文意如此，仔細思考便可明白。 第二，所數功德中有一點。首先說明果德（佛果的功德）無礙，因位（菩薩的修行階段）善於容納。從『不可稱說諸如來』以下說明果德深廣，因能趣入。前面也分為兩部分。先辨別果法無礙，后『菩薩於一毛端』以下說明因位善於容納。前面也分為兩部分。先依果自在，后『一一毛道出名身』以下說明正報自在。這裡面有四點。首先總明三業（身、口、意）自在。第二，『攝取』以下分別說明語業自在。第三，『無礙心』以下分別顯現身意業二自在。第四，『凈方便』以下說明以法應機的功德。就第二因位善於容納中有十點。首先說明因陀羅網土（帝釋天的宮殿），是發起修行的地方。第二，從『意根』以下說明三業勤勇行。第三，從『一切眾生』以下說明應機攝生行。第四，從『應現色像』以下說明遊方供佛行。第五，從『成就施心』以下說明廣修十度（佈施、持戒、忍辱、精進、禪定、智慧、方便、愿、力、智）行。第六，從『彼凈法輪』以下說明攝法游剎行。第七，『深入眾生』以下說明調伏眾生行。第八，從『彼於一一毛端』以下說明三業深凈行。第九，從『彼諸菩薩』以下說明愿智自在行。第十，從『不可稱說一切劫』以下用一頌總結功德無盡。 第二，說明果德深廣，因能趣入中也分為兩部分。也是先果后因。就最初的果中

【English Translation】 English version That is unspeakable kshatras (inconceivable Buddha lands). Thus, in thought after thought, one passes through unspeakable kalpas (extremely long periods of time). Six times one verse explains that within numerous Buddha land dust motes, each contains numerous kalpas, and what is spoken is inconceivable. Seven times half a verse explains that within numerous Buddha land dust motes, each contains numerous sentient beings. Eight times half a verse describes these sentient beings praising the vastness of Samantabhadra's (symbolizing the universal virtuous conduct of all Buddhas) merits and virtues. Nine times one verse explains that Samantabhadra, possessing such vast merits and virtues, also has an unspeakable number of individuals simultaneously at the tip of a single hair. At the same time, each proclaims the above unspeakable words. Ten times half a verse analogously reveals that the ten directions of boundless worlds also proclaim in the same way. These ten layers of accumulation are concentrated, the first six layers are the vastness of the number method used, and the last three layers measure and reveal the vastness of the people who can speak. With such people proclaiming such content, again and again comparing the superior merits and virtues of the Buddhas and Bodhisattvas numbered below. The meaning of the text is like this, careful thought will make it clear. Secondly, there is one point among the numbered merits and virtues. First, explain that the fruit virtue (the merit and virtue of Buddhahood) is unobstructed, and the cause position (the stage of Bodhisattva practice) is good at accommodating. From 'unspeakable Tathagatas' onwards, explain that the fruit virtue is profound and vast, and the cause can be entered. The front is also divided into two parts. First, distinguish that the fruit dharma is unobstructed, and then 'Bodhisattvas at the tip of a hair' onwards, explain that the cause position is good at accommodating. The front is also divided into two parts. First, rely on the fruit's self-mastery, and then 'each hair path emits name bodies' onwards, explain that the proper reward is self-mastery. There are four points in this. First, generally explain the self-mastery of the three karmas (body, speech, and mind). Second, 'gathering' onwards, separately explain the self-mastery of speech karma. Third, 'unobstructed mind' onwards, separately reveal the two self-masteries of body and mind karma. Fourth, 'pure expedient' onwards, explain the merit of responding to opportunities with the Dharma. Regarding the second cause position being good at accommodating, there are ten points. First, explain that Indra's net land (the palace of Indra) is the place to initiate practice. Second, from 'root of mind' onwards, explain the diligent and courageous practice of the three karmas. Third, from 'all sentient beings' onwards, explain the practice of gathering sentient beings according to their capacity. Fourth, from 'manifesting color images' onwards, explain the practice of traveling to offer to Buddhas. Fifth, from 'achieving the mind of giving' onwards, explain the practice of extensively cultivating the ten perfections (giving, morality, patience, diligence, meditation, wisdom, skillful means, vows, power, knowledge). Sixth, from 'that pure Dharma wheel' onwards, explain the practice of gathering the Dharma and traveling through Buddha lands. Seventh, 'deeply entering sentient beings' onwards, explain the practice of taming sentient beings. Eighth, from 'they at each hair tip' onwards, explain the profound and pure practice of the three karmas. Ninth, from 'those Bodhisattvas' onwards, explain the self-mastery of vow-wisdom. Tenth, from 'unspeakable all kalpas' onwards, use one verse to conclude that the merits and virtues are endless. Secondly, explaining that the fruit virtue is profound and vast, and the cause can be entered, is also divided into two parts. It is also first the fruit and then the cause. Regarding the initial fruit

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三。先總嘆佛果德。二從若於一小下別顯依報果。三從於彼一一剎中下別明正報果。第二從菩薩究竟下明因順入中二。先自分行。二從或於一時下明勝進行。阿僧祇品竟。

壽命品第二十六

初釋名者。往業所引報果名壽。任持色心不斷名命。品內辨此。故以為名。

二來意者有二。一遠意。為答普光十頂問故。以十重相望各為終極。得名頂。故知安樂界為娑婆頂等。古釋將答佛壽命問。此名字雖亦相當文勢不順。謂此壽命問在十地等前。不合答在此處十頂問在地后。更無別答之文。故知屬此。二近意。前僧祇品顯佛菩薩實德平等超過數量。此品別辨佛德。就機示有修短。后住處品別辨菩薩法用。約機明住處差別。

三宗趣者有三義。一泛明命有三種。一報命。謂暖識不捨不退。眾同分故。不相應行為性。二戒命。經中名凈命。由不破戒故不失比丘法。以凈戒為性。三惠命。由不放逸故不退正法名為惠命。正惠為性。二別定此文者。諸佛壽命亦有三義。一約德。謂具足如前三種命故。其報命是無盡。善根所生故也。二就實。謂命根無盡盡于未來故。三就權。謂隨機所感現修短故。今此文中具斯三義。三顯次第者亦有三義。一約漸教。謂娑婆等局為地前為化佛土故。安樂等通為地上為報佛土故

【現代漢語翻譯】 現代漢語譯本：三、首先總的讚歎佛果的功德。二、從『若於一小』開始，分別顯示依報的果報。三、從『于彼一一剎中』開始，分別說明正報的果報。第二部分從菩薩究竟開始，說明因順入，分為兩部分。首先是自分行。二、從『或於一時』開始，說明殊勝的進行。阿僧祇品結束。

壽命品第二十六

首先解釋名稱。往昔的業力所引生的報應結果稱為『壽』。任持色身和心識，使其不間斷，稱為『命』。本品辨析這些內容，因此以此為名。

二、說明來意，有兩方面。一是遠意，爲了回答普光十頂（Pu Guang Shi Ding）所提出的問題。以十重相對，各自作為終極，因此得名『頂』。因此可知安樂世界（An Le Shi Jie）是娑婆世界（Suo Po Shi Jie）的頂端等等。古老的解釋是將此品作為回答佛壽命的提問，這個名字雖然也相當，但文勢不順。因為這個壽命的提問在十地（Shi Di）等等之前，不應該在此處回答十頂的問題，十頂的問題在地之後。而且沒有其他回答的文字，因此可知此品屬於回答十頂的問題。二是近意，前面的阿僧祇品（A Seng Qi Pin）顯示佛和菩薩的真實功德平等，超過數量。此品分別辨析佛的功德，就眾生的根機顯示有長短。後面的住處品（Zhu Chu Pin）分別辨析菩薩的法用，根據眾生的根機說明住處的差別。

三、說明宗趣，有三種含義。一是泛泛地說明命有三種。一是報命，指暖、識不捨棄不退失，因為眾生的同分。以不相應的行為其性質。二是戒命，經中稱為凈命，因為不破戒，所以不失去比丘的法。以清凈的戒律為其性質。三是慧命，因為不放逸，所以不退失正法，稱為慧命。以正慧為其性質。二是分別確定本文的內容，諸佛的壽命也有三種含義。一是約德，指具足如前三種命。其報命是無盡的，因為是善根所生。二是就實，指命根無盡，窮盡于未來。三是就權，指隨機所感，顯現長短。現在本文中具備這三種含義。三是顯示次第，也有三種含義。一是約漸教，指娑婆世界等侷限於地前，作為化佛的國土。安樂世界等通於地上，作為報佛的國土。

【English Translation】 English version: Three. First, generally praise the merits of the Buddha's fruit. Second, starting from 'Ruo Yu Yi Xiao', specifically reveal the retribution of the environment. Third, starting from 'Yu Bi Yi Yi Cha Zhong', specifically explain the retribution of the principal agent. The second part, starting from the ultimate attainment of Bodhisattvas, explains the cause leading to entry, divided into two parts. First is self-cultivation. Second, starting from 'Huo Yu Yi Shi', explain the superior progress. The Asamkhya Chapter ends.

Chapter Twenty-Six on Lifespan

First, explain the name. The result of retribution brought about by past karma is called 'Shou' (lifespan). Sustaining the physical body and consciousness, preventing them from ceasing, is called 'Ming' (life). This chapter analyzes these contents, hence the name.

Second, explain the intention, which has two aspects. One is the distant intention, to answer the questions raised by Universal Light Ten Peaks (Pu Guang Shi Ding). With ten levels of relativity, each serving as the ultimate, hence the name 'Peak'. Therefore, it can be known that the Land of Bliss (An Le Shi Jie) is the peak of the Saha World (Suo Po Shi Jie), etc. The ancient interpretation takes this chapter as answering the question of the Buddha's lifespan, which, although the name is also relevant, the textual flow is not smooth. Because this question of lifespan is before the Ten Grounds (Shi Di), etc., it should not answer the question of the Ten Peaks here, which is after the Ten Grounds. Moreover, there are no other answering texts, so it can be known that this chapter belongs to answering the question of the Ten Peaks. The second is the immediate intention, the previous Asamkhya Chapter (A Seng Qi Pin) shows that the real merits of Buddhas and Bodhisattvas are equal, exceeding quantity. This chapter separately analyzes the merits of the Buddha, showing lengths according to the capacity of sentient beings. The subsequent Chapter on Abodes (Zhu Chu Pin) separately analyzes the Dharma functions of Bodhisattvas, explaining the differences in abodes according to the capacity of sentient beings.

Third, explain the purpose, which has three meanings. One is to generally explain that there are three types of life. One is retribution life, referring to warmth and consciousness not abandoning or regressing, because of the commonality of sentient beings. Its nature is non-corresponding action. The second is precept life, called pure life in the scriptures, because not breaking the precepts, so not losing the Dharma of a Bhikshu. Its nature is pure precepts. The third is wisdom life, because not being negligent, so not regressing from the correct Dharma, called wisdom life. Its nature is correct wisdom. The second is to specifically determine the content of this text, the lifespan of Buddhas also has three meanings. One is in terms of virtue, referring to possessing the three types of life as before. Its retribution life is endless, because it is born from good roots. The second is in terms of reality, referring to the life root being endless, exhausting the future. The third is in terms of expediency, referring to manifesting lengths according to what is felt by chance. Now this text possesses these three meanings. The third is to show the order, which also has three meanings. One is in terms of gradual teaching, referring to the Saha World, etc., being limited to before the ground, as the land of the transformation Buddha. The Land of Bliss, etc., is common to the ground, as the land of the reward Buddha.

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。乃至賢首剎當十地后不可說處也。二約同教。謂娑婆等為三乘上。漸漸向細。入於一乘乃至賢首剎等方為究竟。何以故。以就別教娑婆則是蓮花藏故。三約別教。娑婆是見聞解行處。中間諸土唯解行處。末後佛土通解行滿及證入故。是故信滿位處亦名賢首故也。

四釋文中。心王菩薩說者。顯世識自在故。有劫數也。于中有三。初舉十世界校量漸次。次類顯百萬。后辨最後玄極。如安樂世界等。以何為晝夜。釋或以蓮花開合辨用。當娑婆一劫。又釋此娑婆一劫中總有若干日夜。依此日夜數。數一劫為一日夜。還數王若干劫。方為安樂世界之一劫。則以此劫量。於後諸世界。皆準此量計可知。是則至最後世界一劫。于最初世界。當不可說不可說劫也。至賢首剎已后。則剎海平等無有優劣。是故此中說普賢等充滿者。以望下最極故。以普賢為量。望上猶在數中故不說。唯佛充滿此諸世界。大佛名經中亦說。又玄奘法師別翻一卷名顯無邊佛土經。是此品也。

菩薩住處品第二十七

初釋名者。菩薩大悲隨方攝化應物之所名為住處。人處題名。

二來意亦二。一遠答普光隨喜心等十句問故。二近顯菩薩應機所在故也。又前品賢首剎等皆是凈土菩薩充滿。未知娑婆染界為有菩薩以不。今辨此界亦有無

【現代漢語翻譯】 現代漢語譯本：乃至賢首剎（Buddha-field of the Worthy Leader）相當於十地菩薩之後不可言說的境界。二、約同教（shared teaching）而言，娑婆世界等對於三乘（Three Vehicles）的修行者來說是漸進的，逐漸趨向精微，進入一乘（One Vehicle），乃至賢首剎等才是究竟。為什麼呢？因為就別教（distinct teaching）而言，娑婆世界就是蓮花藏世界（Lotus Treasury World）。三、約別教而言，娑婆世界是見聞解行之處，中間的諸佛土只是解行之處，最後的佛土是解行圓滿以及證入之處。因此，信滿位（stage of complete faith）的地方也稱為賢首。四、解釋經文中的內容，心王菩薩（Heart King Bodhisattva）所說，顯示世間識是自在的，所以有劫數（kalpas）。其中有三點：首先舉出十個世界的校量，說明漸次；其次類比顯示百萬世界；最後辨明最後的玄極。例如安樂世界（Pure Land of Bliss）等，以什麼作為晝夜呢？解釋說或者以蓮花的開合來辨別。相當於娑婆世界的一劫。又解釋說這娑婆世界的一劫中總共有若干日夜。依照這個日夜的數目，數一劫為一日夜，再數若干劫，才相當於安樂世界的一劫。那麼用這個劫數來衡量，後面的各個世界，都可以準照這個標準來計算得知。這樣一來，到最後的世界一劫，對於最初的世界來說，就相當於不可說不可說的劫數。到了賢首剎之後，那麼剎海（seas of Buddha-fields）就平等了，沒有優劣之分。因此這裡說普賢菩薩（Samantabhadra）等充滿其中，是因為相對於下位來說是最極的。以普賢菩薩作為衡量，向上仍然在數中，所以不說。只有佛充滿這些世界。《大佛名經》（Great Buddha Names Sutra）中也這樣說。另外，玄奘法師（Xuanzang）單獨翻譯了一卷，名為《顯無邊佛土經》（Sutra on the Manifestation of Immeasurable Buddha-fields），就是這一品。 菩薩住處品第二十七 首先解釋名稱，菩薩以大悲心隨順各方攝受教化眾生，適應事物變化的地方，稱為住處。以人和處所來命名。 二、說明來意也有兩點：一是遙遠地回答普光菩薩（Universal Light Bodhisattva）的隨喜心等十句提問；二是近處顯示菩薩應機教化的地方。另外，前品賢首剎等都是凈土，菩薩充滿其中，不知道娑婆世界的染污之地是否有菩薩存在。現在辨明這個世界也有。

【English Translation】 English version: Even the Buddha-field of the Worthy Leader (Xian Shou Cha) is equivalent to the indescribable realm after the Tenth Ground (Ten Bhumis). Secondly, in terms of the shared teaching (Tong Jiao), the Saha world (Suo Po Shi Jie) and others are gradual for practitioners of the Three Vehicles (San Cheng), gradually moving towards subtlety, entering the One Vehicle (Yi Cheng), and only the Buddha-field of the Worthy Leader and others are ultimate. Why? Because in terms of the distinct teaching (Bie Jiao), the Saha world is the Lotus Treasury World (Lian Hua Zang Shi Jie). Thirdly, in terms of the distinct teaching, the Saha world is the place of seeing, hearing, understanding, and practice; the Buddha-lands in between are only places of understanding and practice; and the final Buddha-land is the place of complete understanding and practice, as well as realization. Therefore, the place of complete faith (Xin Man Wei) is also called Worthy Leader. Fourthly, explaining the content of the text, what the Heart King Bodhisattva (Xin Wang Pusa) said shows that worldly consciousness is free, so there are kalpas (Jie Shu). There are three points in it: first, list the measurement of ten worlds to explain the gradual order; second, show millions of worlds by analogy; and finally, distinguish the ultimate mystery. For example, the Pure Land of Bliss (An Le Shi Jie), what is used as day and night? The explanation is that it is distinguished by the opening and closing of the lotus flower. It is equivalent to one kalpa of the Saha world. It is also explained that there are a total of several days and nights in one kalpa of this Saha world. According to the number of these days and nights, count one kalpa as one day and night, and then count several kalpas to be equivalent to one kalpa of the Pure Land of Bliss. Then, using this kalpa to measure, each of the following worlds can be calculated according to this standard. In this way, one kalpa of the last world is equivalent to unspeakable and unspeakable kalpas for the first world. After reaching the Buddha-field of the Worthy Leader, the seas of Buddha-fields (Cha Hai) are equal, without distinction between superior and inferior. Therefore, it is said here that Samantabhadra (Pu Xian Pusa) and others are full of it, because it is the most extreme relative to the lower position. Taking Samantabhadra as a measure, it is still in the number when looking upwards, so it is not mentioned. Only the Buddha fills these worlds. The Great Buddha Names Sutra (Da Fo Ming Jing) also says this. In addition, the Dharma Master Xuanzang (Xuan Zang Fa Shi) separately translated a volume called Sutra on the Manifestation of Immeasurable Buddha-fields (Xian Wu Bian Fo Tu Jing), which is this chapter. Chapter Twenty-Seventh: Bodhisattvas' Abodes (Pu Sa Zhu Chu Pin) First, explain the name. The place where Bodhisattvas, with great compassion, follow the directions to gather and transform sentient beings, adapting to the changes of things, is called an abode. The title is named after people and places. Second, there are also two points to explain the intention: one is to remotely answer the ten questions of Universal Light Bodhisattva (Pu Guang Pusa), such as the mind of rejoicing; and the other is to show the places where Bodhisattvas respond to opportunities to teach and transform. In addition, the Buddha-field of the Worthy Leader and others in the previous chapter are all pure lands, and Bodhisattvas are full of them. I don't know whether there are Bodhisattvas in the defiled land of the Saha world. Now it is clarified that this world also has them.

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量菩薩所住故次來也。

三宗趣者有二。一心住。謂智證真理悲念眾生。二身住。謂實報居凈土權現於染界。此由大悲就機所住。亦由大智非世所染。由此悲智無二相故則住無住處。

四釋文以于處識得自在故。亦心王說也。于中有三。初舉八方住處。二辨四海住處。三諸國住處。

初中八方唯據此界非約他方。就此界中。唯約此閻浮提。非是余洲。初仙人起山應是東海蓬萊山等。二樓閣山應是下文南海岸樓閣城側自在海師所住處等。又勘梵本應名勝峰山。三金剛炎山應是西海邊等。四香聚山應是在北香山王。是以彼山中多有菩薩住故。五清涼山則是代州。五臺山是也。于中現有古清涼寺。以冬夏積雪故以為名。此山及文殊靈應等有傳記三卷。具如彼說。六枝堅固山勘梵本正云制多山。此云歸宗。即塔之類也。應在此國南正海邊。七樹提光明山應是下文觀音住處光明山相連。梵名樹提。此云照曜。八香風山應在香山西畔。有風穴故也。此八皆在山者表山居寂靜長道之處。賢聖所住故也。

第二四大海中有二住處。一枳怛者具云昵枳多。此雲涌出。則海島山之名。曇無竭此云法生。亦云法勇。二窟是海別處。準梵本應名間錯莊嚴窟。第三毗舍離下明諸國中菩薩住處有十三所。初毗舍離是中印度

。亦云吠舍離。此云廣嚴城。即維摩所住也。此城南十四五里有塔。是七百賢聖重結集處。更南八九十里有僧伽藍。其側有過去四佛坐及經行遺蹟之處。具西域記第七說。二巴連弗者具言波吒唎補怛啰。其波吒唎。此是黃花之名。即母之號也。補怛啰此雲子也。兒也。即上代黃花女之子。創於此居故以為名。亦是中天摩竭國也。具如西域記第八說。三摩偷羅者正云秣㝹羅。此云孔雀。或云密。並是古世因事為名。是中印度。此國中有舍利弗等塔及文殊師利塔。于王城東五六里有山寺。是烏波鞠多所造寺。北巖間有石室。是鞠多度人安籌所也。又東有大林。中有過去四佛經行之跡。亦有舍利弗等千二百五十人修定之所。具在西域記第四說。又準梵本。此處是窟名也。四俱陳那者。俱陳是姓也。那是法律也。昔有五通仙人名拘持。此云大盆。謂大池形似大盆此仙在彼修仙。因立斯號。彼仙於此廣說法律。謂護凈經行養性等法。令人修學。相系不絕。眾人同姓拘陳那也。五清凈彼岸國應是南印度。牟真此云解脫。是龍名也。鄰陀此云處。即解脫龍所住處。六風地者有風孔處名無礙。是龍王所造窟也。七甘菩國者。正云劍蒲。是北印度。此國多出美女。故以為名也。最上慈者。大集經中名慈窟也。八真旦者或云震旦。或曰支那

【現代漢語翻譯】 現代漢語譯本：也叫做吠舍離（Vaishali），這裡稱作廣嚴城，就是維摩詰（Vimalakirti）居住的地方。這座城南十四五里處有一座塔，是七百位賢聖重新結集佛經的地方。再往南八九十里有一座僧伽藍（Samgharama），旁邊有過去四佛坐禪和經行的遺蹟。詳細記載在《大唐西域記》第七卷中。第二處巴連弗（Pataliputra），完整地說是波吒唎補怛啰（Pataliputra）。其中，波吒唎（Patali）是黃花的名字，也就是母親的稱號。補怛啰（Putra）這裡的意思是兒子，也就是上代黃花女的兒子。因為最初在這裡居住，所以用這個名字命名。這裡也是中天摩揭陀國（Magadha）。詳細記載在《大唐西域記》第八卷中。第三處摩偷羅（Mathura），正確的說法是秣菟羅（Madhura），這裡的意思是孔雀，或者說是密。這些都是古代因為某些事情而得名的。這裡是中印度。這個國家中有舍利弗（Sariputra）等的塔以及文殊師利（Manjusri）塔。在王城東邊五六里處有一座山寺，是烏波鞠多（Upagupta）建造的寺廟。北邊的巖石間有一個石室，是鞠多（Gupta）度化人們安置籌碼的地方。再往東有一片大森林，其中有過去四佛經行的遺蹟，也有舍利弗等一千二百五十人修習禪定的地方。詳細記載在《大唐西域記》第四卷中。另外，根據梵文原本，這裡是一個石窟的名字。第四處俱陳那（Kusinagara），俱陳（Kusin）是姓氏，那是法律的意思。過去有五通仙人名叫拘持（Kushin），這裡的意思是大盆，說的是大池塘形狀像大盆，這位仙人在那裡修行。因此立了這個稱號。那位仙人在這裡廣泛地宣說法律，也就是護凈、經行、養性等法，讓人修習，相續不斷，眾人同姓俱陳那。第五處清凈彼岸國應該是南印度。牟真（Muchi）這裡的意思是解脫，是龍的名字。鄰陀（Linda）這裡的意思是處所，也就是解脫龍所居住的地方。第六處風地，有風孔的地方叫做無礙，是龍王建造的石窟。第七處甘菩國（Kamboja），正確的說法是劍蒲（Kamboj），是北印度。這個國家盛產美女，因此用這個名字命名。最上慈，在《大集經》中叫做慈窟。第八處真旦，或者叫做震旦，或者叫做支那（China）。 English version: It is also called Vaishali, here referred to as Guangyan City, which is where Vimalakirti resided. About fourteen or fifteen li south of this city, there is a stupa, which is where seven hundred virtuous sages re-compiled the Buddhist scriptures. Further south, eighty or ninety li away, there is a Sangharama, next to which are the relics of the past four Buddhas meditating and walking. Detailed records can be found in the seventh volume of the 'Great Tang Records on the Western Regions'. The second place, Pataliputra, is fully called Pataliputra. Among them, Patali is the name of the yellow flower, which is the title of the mother. Putra here means son, that is, the son of the yellow flower woman of the previous generation. Because they first lived here, it was named after this. This is also the Magadha country in Central India. Detailed records can be found in the eighth volume of the 'Great Tang Records on the Western Regions'. The third place, Mathura, is correctly called Madhura, which here means peacock, or secret. These are all named after certain events in ancient times. This is Central India. In this country, there are stupas of Sariputra and others, as well as the Manjusri stupa. Five or six li east of the royal city, there is a mountain temple built by Upagupta. In the northern rocks, there is a stone chamber where Gupta enlightened people and placed counters. Further east, there is a large forest, in which there are relics of the past four Buddhas walking, and also where Sariputra and other twelve hundred and fifty people practiced meditation. Detailed records can be found in the fourth volume of the 'Great Tang Records on the Western Regions'. In addition, according to the Sanskrit original, this is the name of a cave. The fourth place, Kusinagara, Kusin is the surname, and Nara means law. In the past, there was a five-powered immortal named Kushin, which here means a large basin, referring to a large pond shaped like a large basin, where this immortal practiced. Therefore, this title was established. That immortal widely preached the law here, that is, the methods of protecting purity, walking, and cultivating nature, so that people can practice and continue without interruption, and everyone shares the same surname Kusinagara. The fifth place, the Pure Other Shore Country, should be South India. Muchi here means liberation, which is the name of a dragon. Linda here means place, which is where the liberated dragon lives. The sixth place, the Land of Wind, where there are wind holes is called Unobstructed, which is a cave built by the Dragon King. The seventh place, Kamboja, is correctly called Kamboj, which is North India. This country is rich in beautiful women, so it is named after this. The Most Supreme Compassion is called the Cave of Compassion in the 'Mahasamghata Sutra'. The eighth place, Zhendan, or called China.

【English Translation】 English version: It is also called Vaishali (Vaishali), here referred to as Guangyan City, which is where Vimalakirti (Vimalakirti) resided. About fourteen or fifteen li south of this city, there is a stupa, which is where seven hundred virtuous sages re-compiled the Buddhist scriptures. Further south, eighty or ninety li away, there is a Sangharama (Sangharama), next to which are the relics of the past four Buddhas meditating and walking. Detailed records can be found in the seventh volume of the 'Great Tang Records on the Western Regions'. The second place, Pataliputra (Pataliputra), is fully called Pataliputra (Pataliputra). Among them, Patali (Patali) is the name of the yellow flower, which is the title of the mother. Putra (Putra) here means son, that is, the son of the yellow flower woman of the previous generation. Because they first lived here, it was named after this. This is also the Magadha (Magadha) country in Central India. Detailed records can be found in the eighth volume of the 'Great Tang Records on the Western Regions'. The third place, Mathura (Mathura), is correctly called Madhura (Madhura), which here means peacock, or secret. These are all named after certain events in ancient times. This is Central India. In this country, there are stupas of Sariputra (Sariputra) and others, as well as the Manjusri (Manjusri) stupa. Five or six li east of the royal city, there is a mountain temple built by Upagupta (Upagupta). In the northern rocks, there is a stone chamber where Gupta (Gupta) enlightened people and placed counters. Further east, there is a large forest, in which there are relics of the past four Buddhas walking, and also where Sariputra and other twelve hundred and fifty people practiced meditation. Detailed records can be found in the fourth volume of the 'Great Tang Records on the Western Regions'. In addition, according to the Sanskrit original, this is the name of a cave. The fourth place, Kusinagara (Kusinagara), Kusin (Kusin) is the surname, and Nara means law. In the past, there was a five-powered immortal named Kushin (Kushin), which here means a large basin, referring to a large pond shaped like a large basin, where this immortal practiced. Therefore, this title was established. That immortal widely preached the law here, that is, the methods of protecting purity, walking, and cultivating nature, so that people can practice and continue without interruption, and everyone shares the same surname Kusinagara. The fifth place, the Pure Other Shore Country, should be South India. Muchi (Muchi) here means liberation, which is the name of a dragon. Linda (Linda) here means place, which is where the liberated dragon lives. The sixth place, the Land of Wind, where there are wind holes is called Unobstructed, which is a cave built by the Dragon King. The seventh place, Kamboja (Kamboja), is correctly called Kamboj (Kamboj), which is North India. This country is rich in beautiful women, so it is named after this. The Most Supreme Compassion is called the 'Cave of Compassion' in the 'Mahasamghata Sutra'. The eighth place, Zhendan, or called China (China).

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。是此漢國名也。那羅延山此云堅牢山。則青州界有東牢山。應是也。彼現有古佛聖蹟。九邊夷國者準梵語似當疏勒國。今但潤州江南有牛頭山。彼中現有佛窟寺也則北印度境。傳云有四辟支佛影。時時出現。又此潤州古時亦有蠻居此處。現蠻王陵故。亦名邊夷也。十罽賓者正云迦濕彌羅。此云阿誰入。此國舊是大池。因末田底于佛滅后。降彼池龍乞容膝處。池龍既許與羅漢通力。以廣其身。得多地處。遂得造國及僧伽藍。如佛所記。于中現有佛牙寺及五百羅漢造毗婆娑處。如西域記第三說。郁提尸山此云遠聞山。謂多處遠人皆聞故。即此國四周之山處也。十一難提拔檀那者。難提此云喜跋檀那此云增長。即南印度梯羅浮訶者此云上座。即尊者之名。以居此窟故。因以為目。文殊問經體毗里部。此云上座部。同此名也。十二庵浮梨摩國者正云庵羅。此云無垢。是果名也。以此果能療眾病垢故云無垢。彼國多出此果故。名浮梨摩也。正治耶曲。托此為號。十三乾陀羅國者正云建馱。此云香。陀羅此云遍。謂遍此國處。香草先發故。以為名。寂靜窟。相傳是佛留影之窟。具如西域記及大集經月藏第十卷中說。上來明此閻浮菩薩住處。餘四天下準之。余須彌世界及樹形等世界。並準之無盡無盡也。

佛不思議法品第二

【現代漢語翻譯】 現代漢語譯本：這裡說的漢國，就是指我們現在的漢地。那羅延山（Narayana Mountain），這裡翻譯為堅牢山。那麼青州境內有東牢山，應該就是指的這裡。那裡現在還有古代佛陀的聖蹟。九邊夷國，根據梵語發音，似乎應該是疏勒國。現在只有潤州（今江蘇鎮江）江南有牛頭山。那裡現在還有佛窟寺，應該是北印度境內。傳說那裡有四尊辟支佛的影子，時時顯現。而且潤州古時候也有蠻人居住在這裡，現在還有蠻王陵墓，所以也稱為邊夷。十罽賓（Kashmir），正確的說法是迦濕彌羅，這裡翻譯為阿誰入。這個國家以前是一個大池塘。因為末田底（Madhyantika）在佛陀涅槃后，降伏了池塘里的龍，向龍請求一個可以容身的地方。池龍答應了，羅漢通過神通力，擴大了自己的身體，得到了很多土地，於是得以建造國家和僧伽藍，正如佛陀所預言的那樣。其中現在有佛牙寺和五百羅漢建造《毗婆娑論》的地方，如《大唐西域記》第三卷所說。郁提尸山（Udyana），這裡翻譯為遠聞山，意思是很多地方的遠人都聽聞過這座山。就是這個國家四周的山。十一難提拔檀那（Nandivardhana），難提（Nandi）這裡翻譯為喜，跋檀那（Vardhana）這裡翻譯為增長。就是南印度梯羅浮訶（Sthavira）這裡翻譯為上座，是尊者的名字。因為居住在這個石窟里，所以用這個名字來稱呼他。《文殊師利問經》中的體毗里部（Tamraparniya），這裡翻譯為上座部，和這個名字相同。十二庵浮梨摩國（Amrapali），正確的說法是庵羅（Amra），這裡翻譯為無垢，是水果的名字。因為這種水果能夠治療各種疾病，去除污垢，所以稱為無垢。這個國家盛產這種水果，所以稱為浮梨摩。正治耶曲，借用這個名字作為代號。十三乾陀羅國（Gandhara），正確的說法是建馱（Gandha），這裡翻譯為香，陀羅（dhara）這裡翻譯為遍，意思是香草遍佈這個國家，所以用這個名字。寂靜窟，相傳是佛陀留下影子的石窟。詳細情況見《大唐西域記》和《大集經月藏》第十卷。以上說明了這位閻浮菩薩居住的地方。其餘四大天下可以以此類推。其餘須彌世界和樹形等世界，也都可以以此類推，無窮無盡。

佛不思議法品第二

【English Translation】 English version: This Han country refers to our current Han region. Narayana Mountain is translated here as 'Firm Mountain'. Then, Donglao Mountain in Qingzhou should be referring to this. There are still ancient Buddha's sacred sites there. The 'Nine Border Barbarian Countries', according to the Sanskrit pronunciation, seems to be Shule (Kashgar). Now only Runzhou (present-day Zhenjiang, Jiangsu) south of the Yangtze River has Niutou Mountain (Ox-Head Mountain). There is still a Buddha cave temple there, which should be in northern India. It is said that there are shadows of four Pratyekabuddhas there, appearing from time to time. Moreover, in ancient times, barbarians also lived in Runzhou, and there is now a barbarian king's tomb, so it is also called a border region. Ten, Kipin (Kashmir), the correct term is Kashmira, translated here as 'Who Enters'. This country used to be a large pond. Because Madhyantika, after the Buddha's Nirvana, subdued the dragon in the pond and asked the dragon for a place to stay. The dragon agreed, and the Arhat, through supernatural powers, expanded his body and obtained a lot of land, so he was able to build a country and sangharama, just as the Buddha predicted. Among them, there is now the Buddha Tooth Temple and the place where five hundred Arhats built the Vibhasa. As described in the third volume of the Records of the Western Regions. Udyana Mountain, translated here as 'Mountain of Far Hearing', means that people from many distant places have heard of this mountain. It is the mountain around this country. Eleven, Nandivardhana, Nandi is translated here as 'Joy', and Vardhana is translated here as 'Increase'. That is, Sthavira in southern India is translated here as 'Elder', which is the name of the venerable. Because he lived in this cave, he was called by this name. The Tamraparniya in the Manjushri Questions Sutra is translated here as the Theravada school, which is the same name. Twelve, Amrapali, the correct term is Amra, translated here as 'Immaculate', which is the name of a fruit. Because this fruit can cure all kinds of diseases and remove dirt, it is called Immaculate. This country is rich in this fruit, so it is called Amrapali. Zhengzhi Yequ, borrows this name as a code name. Thirteen, Gandhara, the correct term is Gandha, translated here as 'Fragrance', and dhara is translated here as 'Pervading', meaning that fragrant grass pervades this country, so it is named. The Silent Cave is said to be the cave where the Buddha left his shadow. See the Records of the Western Regions and the tenth volume of the Great Collection Sutra. The above describes the place where this Jambudvipa Bodhisattva lives. The remaining four major continents can be inferred by analogy. The remaining Sumeru worlds and tree-shaped worlds can also be inferred by analogy, endlessly.

Chapter Two on the Inconceivable Dharma of the Buddha

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十八

初釋名者。如來果之法。迥超言慮故以為名。

二來意有三。一遠者。此下三品為通答普光佛無上地等句問故。問若遠答前問。何故此更有請耶。釋以相去遠故。更發起也。若爾前諸品何不爾耶。釋以前諸品同是因位。今辨果法隔位故也。又釋此是念法悕說。非是別請。若爾何為前諸品無此例耶。釋為果法深細。顯法器殷至故。須念。說因法反此故非例也。二次來意者。為前已辨修生因滿。今此正顯酬因果圓故。次三品來也。三近來意者。前住處品是因滿之終。此品是果成之首故次來也。

三宗趣者。此中正明佛果德法。略作四門。一通辨佛德。二別顯義相。三辨定此文。四顯不思議。初中若說一百四十不共法等通小乘及初教等。若辨凈法界及四智為德即通始終漸教。若以一味實德則唯頓教。如光覺等品說。若具一切無盡之德。如此文等是一乘圓教。二別顯義相者。諸佛功德無過二種。謂修生本有。此二相對總有四句。一唯修生。謂信等善根本無今有故。二唯本有。謂真如恒沙性功德故。三本有修生。謂如來藏待彼了因本隱今顯故。四修生本有。謂無分別智等內契真如。冥然一相故。此有四義而無四事。猶如金莊嚴具。若稱取斤兩。本有如金。若嚴具相狀工匠修生。若由成嚴具方顯金德。則

【現代漢語翻譯】 現代漢語譯本 十八

初釋名：如來果位的法，遠遠超越言語和思慮，因此以此為名。

二、闡述此品來意的有三方面：一、從長遠來看，接下來的三品是爲了總括回答普光佛關於『無上地』等句的提問。如果說是遙遠的回答之前的問題，為什麼這裡還要再次請求呢？解釋說，因為相隔遙遠，所以再次發起提問。如果這樣，之前的各品為什麼不是這樣呢？解釋說，因為之前的各品都是因位的修行，現在辨明的是果位的法，所以隔位不同。又解釋說，這是憶念佛法，希望佛陀宣說，而不是特別的請求。如果這樣，為什麼之前的各品沒有這個例子呢？解釋說，因為果位的法深奧細微，顯示求法的器皿非常殷切，所以需要憶念佛法，希望佛陀宣說。因位的法與此相反，所以不能作為例子。二、闡述此品來意的第二個方面，是爲了之前已經辨明了修習而生的因已經圓滿，現在正是顯現酬報因地的果已經圓滿。接下來的三品就是為此而來。三、闡述此品來意的第三個方面，從近處來看，之前的《住處品》是因地圓滿的終結，此品是果地成就的開端，所以緊接著而來。

三、闡述此品的宗旨和旨趣：此品主要闡明佛果的功德和法。大致分為四個方面：一、總的辨明佛的功德；二、分別顯現義理的相狀；三、辨別確定此段經文；四、顯現不可思議。首先，在總的辨明佛的功德方面，如果說一百四十不共法等，則通於小乘和初教等。如果辨明清凈法界和四智作為功德，則通於始終漸教。如果以一味實德，則唯獨頓教，如《光覺品》等所說。如果具足一切無盡的功德，如此段經文等，則是一乘圓教。其次，分別顯現義理的相狀，諸佛的功德沒有超過兩種，即修生功德和本有功德。這兩種功德相對而言，總共有四句：一、唯有修生功德，如信心等善根，本來沒有現在才有；二、唯有本有功德，如真如恒河沙數般的自性功德；三、本有和修生都有，如如來藏，等待了因，本來隱藏現在顯現；四、修生和本有都有，如無分別智等，內在契合真如，冥然一體。這裡有四種意義，但不是四件事物，猶如用金子製作的莊嚴器具。如果稱量斤兩，本有如金子；如果說莊嚴器具的相狀，則是工匠修習而生；如果因為成為莊嚴器具才顯現金子的功德，那麼

【English Translation】 English version Eighteen

First, explaining the name: The Dharma of the Tathagata's (如來) Fruition (果) is far beyond words and thoughts, hence the name.

Second, there are three reasons for this chapter's appearance: 1. From a long-term perspective, the following three chapters are to comprehensively answer the questions of Universal Light Buddha (普光佛) regarding the 'Supreme Ground' (無上地) and other phrases. If it is said to be a distant answer to the previous questions, why is there another request here? The explanation is that because of the distance, the question is raised again. If so, why weren't the previous chapters like this? The explanation is that because the previous chapters were all about the practice of the causal stage (因位), and now what is being explained is the Dharma of the fruition stage (果位), so the stages are different. Another explanation is that this is remembering the Dharma and hoping the Buddha will explain it, not a special request. If so, why didn't the previous chapters have this example? The explanation is that because the Dharma of the fruition stage is profound and subtle, it shows that the vessel for seeking the Dharma is very eager, so it is necessary to remember the Dharma and hope the Buddha will explain it. The Dharma of the causal stage is the opposite of this, so it cannot be used as an example. 2. The second aspect of explaining the reason for this chapter's appearance is that it has already been explained that the cause produced by cultivation has been fulfilled, and now it is precisely showing that the fruit of rewarding the causal ground has been fulfilled. The next three chapters are for this reason. 3. The third aspect of explaining the reason for this chapter's appearance, from a close perspective, the previous 'Abode Chapter' (住處品) is the end of the fulfillment of the causal ground, and this chapter is the beginning of the accomplishment of the fruition ground, so it comes next.

Third, explaining the purpose and aim of this chapter: This chapter mainly explains the merits and Dharma of the Buddha's Fruition. It is roughly divided into four aspects: 1. Generally distinguishing the Buddha's merits; 2. Separately showing the appearances of the meaning and principles; 3. Distinguishing and determining this passage of scripture; 4. Revealing the inconceivable. First, in the general distinction of the Buddha's merits, if one speaks of the one hundred and forty unshared Dharmas (不共法) etc., then it is common to the Hinayana (小乘) and the initial teachings etc. If one distinguishes the Pure Dharma Realm (清凈法界) and the Four Wisdoms (四智) as merits, then it is common to the gradual teachings from beginning to end. If one uses the one flavor of real merit, then it is only the Sudden Teaching (頓教), as stated in the 'Light and Awareness Chapter' (光覺品) etc. If one possesses all endless merits, such as this passage of scripture etc., then it is the One Vehicle Perfect Teaching (一乘圓教). Second, separately showing the appearances of the meaning and principles, the merits of all Buddhas do not exceed two types, namely, merits produced by cultivation and inherent merits. These two types of merits are relative, and there are a total of four sentences: 1. Only merits produced by cultivation, such as faith and other good roots, which originally did not exist but now do; 2. Only inherent merits, such as the True Thusness (真如) and the self-nature merits like the sands of the Ganges River; 3. Both inherent and cultivated merits, such as the Tathagatagarbha (如來藏), waiting for the enabling cause, originally hidden but now revealed; 4. Both cultivated and inherent merits, such as non-discriminating wisdom (無分別智) etc., inwardly in accordance with True Thusness, silently as one. There are four meanings here, but not four things, like ornamental objects made of gold. If one weighs the weight, the inherent is like gold; if one speaks of the appearance of the ornamental objects, then it is produced by the craftsman's cultivation; if the merits of the gold are revealed because it becomes an ornamental object, then

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修生之本有。若嚴具攬金成無別自體。則本有之修生。是知唯金而不礙嚴具故。唯一法身不礙報化也。唯嚴具而不礙金故。單報化亦即具法身也。余並準之。是故得說化身即法身等。全體收盡。余準思之。三辨定此文者。然上四義攝有二門。一約佛自德。圓融無礙不可說也。二就機出現復有二門。一分相門。謂化身為化地前現染土等。報身為地上現於凈土。此約三乘差別機說。二無礙門。謂報化不分。即權恒實。如樹王下現十佛身。丈六遍於十方。八相該於法界。諸根毛孔各無限量。亦不礙限量。是則限無限無礙。此約一乘圓機說。攝有四重。如此品說。一略舉十門。如品初所問。二次辨三十二門。如答中大位。三具顯有三百二十門。如答中別辨。四廣明多門。如類十方一一皆各無盡無盡也。四顯不思議義者。泛論有四。一理妙難測。二事廣難知。三行深超世。四果用超情。今此品文通具前四。別辨第四辨第四中復開為四。一何者不思議。略辨十種。一智超世表。二悲越常情。三無思成事。四同染恒凈。五所作秘密。六業用廣大。七多少即入。八分圓自在。九依正無礙。十理事一味。並如文顯。恐繁不列。二於何不思議亦有四位。一過世間故。二越二乘故。三超因位故。四顯法自體故。三云何不思議亦四種。謂非聞思

【現代漢語翻譯】 現代漢語譯本 修生的根本在於本有之性。如果嚴格地說，『嚴具』（用金做成的裝飾品）攬括了金，就和沒有獨立的自體一樣。那麼，本有的修生，要知道只是金，不妨礙『嚴具』的顯現，所以說『唯一法身』（Dharmakaya，佛的法性身）不妨礙『報身』（Sambhogakaya，佛的報應身）和『化身』（Nirmanakaya，佛的化身）。只有『嚴具』，不妨礙金的存在，所以說單獨的『報身』和『化身』也具備『法身』。其餘情況可以依此類推。因此可以說『化身』就是『法身』等等，全部都包含在內。其餘的可以參照思考。 三、辨定此文：上面的四種意義包含了兩個方面。一是就佛自身的功德而言，圓融無礙，不可言說。二是就應機出現而言，又有兩個方面。一是分相門，即『化身』為化導地前菩薩而顯現在染污的國土等；『報身』為地上菩薩顯現在清凈的國土。這是就三乘（聲聞乘、緣覺乘、菩薩乘）差別根機的眾生而說的。二是無礙門，即『報身』和『化身』不分，就是權巧、常恒和真實。例如在菩提樹下顯現十佛身，丈六金身遍佈十方，八相成道涵蓋法界，諸根毛孔各自沒有，也不妨礙。這就是有限和無限沒有障礙。這是就一乘圓滿根機的眾生而說的。包含有四重意義。如此品所說：一是略舉十門，如品初所問。二是辨別三十二門，如答中大位。三是具體顯現有三百二十門，如答中分別辨別。四是廣泛闡明多門，如類比十方，每一個都各自無盡無盡。 四、顯示不可思議的意義：泛泛而論有四種。一是理妙難測，二是事廣難知，三是行深超世，四是果用超情。現在此品經文全部具備前面四種。特別辨別第四種，在第四種中又分為四種。一是什麼是不可思議？略辨十種：一、智慧超世表，二、慈悲超越常情，三、無需思慮就能成就事情，四、等同染污而恒常清凈，五、所作所為秘密，六、事業功用廣大，七、多少即入，八、分圓自在，九、依正無礙，十、理事一味。都如經文所顯示，恐怕繁瑣，就不一一列舉了。 二、在什麼方面不可思議？也有四個層次：一、超越世間，二、超越二乘（聲聞乘和緣覺乘），三、超越因位，四、彰顯法的自體。 三、如何不可思議？也有四種，即非聞思

【English Translation】 English version The basis of cultivating oneself lies in the inherent nature. If strictly speaking, 'ornaments' (Yan Ju, ornaments made of gold) encompass the gold, then it is like having no independent self-nature. Therefore, the cultivation of the inherent nature, one should know that it is only gold, which does not hinder the manifestation of 'ornaments', so it is said that 'the sole Dharmakaya' (Dharmakaya, the body of the Buddha's Dharma nature) does not hinder the 'Sambhogakaya' (Sambhogakaya, the reward body of the Buddha) and the 'Nirmanakaya' (Nirmanakaya, the transformation body of the Buddha). Only 'ornaments' do not hinder the existence of gold, so it is said that the separate 'Sambhogakaya' and 'Nirmanakaya' also possess the 'Dharmakaya'. The rest can be inferred by analogy. Therefore, it can be said that 'Nirmanakaya' is 'Dharmakaya', etc., all are included. The rest can be thought of by reference. 3. Discriminating this text: The above four meanings contain two aspects. One is in terms of the Buddha's own merits, which are perfectly integrated and unobstructed, and cannot be spoken of. The second is in terms of appearing in response to opportunities, and there are two aspects. One is the aspect of division, that is, the 'Nirmanakaya' appears in the defiled land, etc., to guide the Bodhisattvas before the ground; the 'Sambhogakaya' appears in the pure land for the Bodhisattvas on the ground. This is said in terms of the different roots of the three vehicles (Sravakayana, Pratyekabuddhayana, Bodhisattvayana). The second is the aspect of non-obstruction, that is, the 'Sambhogakaya' and 'Nirmanakaya' are not separated, that is, skillful means, constant and true. For example, the ten Buddha bodies appear under the Bodhi tree, the sixteen-foot golden body is all over the ten directions, and the eight phases of enlightenment cover the Dharma realm. The roots and pores each have no , and do not hinder . This is the unobstructedness of the limited and the infinite. This is said in terms of the perfect roots of the One Vehicle. It contains four levels of meaning. As this chapter says: First, briefly list the ten doors, as asked at the beginning of the chapter. Second, distinguish the thirty-two doors, such as the great position in the answer. Third, specifically show the three hundred and twenty doors, such as the separate distinction in the answer. Fourth, widely explain the many doors, such as the analogy of the ten directions, each of which is endless and endless. 4. Showing the meaning of inconceivable: Generally speaking, there are four types. First, the principle is subtle and difficult to measure, second, the matter is broad and difficult to know, third, the practice is deep and transcends the world, and fourth, the fruit is used beyond emotion. Now this chapter of scriptures fully possesses the previous four types. Specially distinguish the fourth type, which is further divided into four types. First, what is inconceivable? Briefly distinguish ten types: 1. Wisdom transcends the world, 2. Compassion transcends ordinary emotions, 3. Accomplishing things without thinking, 4. Being the same as defilement and constantly pure, 5. The actions are secret, 6. The career is vast, 7. Entering with more or less, 8. Dividing and rounding freely, 9. Reliance and correctness are unobstructed, 10. Principle and matter are of one taste. All are as shown in the scriptures, and I am afraid of being cumbersome, so I will not list them one by one. Second, in what aspects is it inconceivable? There are also four levels: 1. Transcending the world, 2. Transcending the two vehicles (Sravakayana and Pratyekabuddhayana), 3. Transcending the causal position, 4. Highlighting the self-nature of the Dharma. Third, how is it inconceivable? There are also four types, namely non-hearing and thinking

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修及報生智境故。四何用不思議亦四種。謂令信向故。起行求故。隨分證故。圓滿得故。

第四釋文者。此下三品果法亦有諸德。將配三身。謂初法次報后化。文恐不順。以此品中廣顯八相等用。豈唯法身乎。亦有將配佛體相用。后二品可然。初品有妨。以此品中亦有相用。今謂此品總顯佛德體用殊勝。次相海品別顯勝德之相。后小相品別辨勝德益用。

就此初品中分文有四　一請分　二加分　三證分　四說分。

初分中二。先明能請人。眾同念者表法深細故也。二正顯所念十法。此言不思者顯果德法出過言慮。念此不思悕其說也。初一問佛出處。二問出現之因。謂由本願。梵本云過去愿清凈。三問出生處種族家。此釋依梵名非是因中佛種性等。四總明應機現世。次三別顯三輪業用。八問大用之體。九問大用之相。十問大用自在。

第二加分中。先知法器。二與青蓮等者正顯加相。表果不自彰寔由因顯。故加青蓮令其說也。十句中。初五與勝德充身。于中初三句與佛三業。顯同化辨等。神力是身業。智是意業。辯是語業。后二句與佛福智無畏是智。后五與智用充心。一究竟等與佛內知法界無餘智。二與佛作用境界智。三與佛無礙行智。謂無思成事等。四分別等與佛知法器智。五不可數等與佛

【現代漢語翻譯】 現代漢語譯本：修習和證得報生智境的緣故。四種不可思議的功用也有四種，即：爲了使眾生信受歸向；爲了使眾生髮起修行求證；爲了使眾生隨分證得；爲了使眾生圓滿獲得。

第四部分是解釋經文。下面三品所說的果法也具有各種功德，將與佛的三身相配。第一品對應法身，第二品對應報身，第三品對應化身。但如果按照這個順序，文義上可能不太順暢。因為這一品中廣泛地顯示了八相成道等作用，難道僅僅是法身嗎？也有人將它們與佛的體、相、用相配。后兩品可以這樣理解，但第一品卻有妨礙。因為這一品中也有相和用。現在我認為，這一品總括地顯示了佛的功德，體用殊勝。下一品《相海品》分別顯示殊勝功德之相。再下一品《小相品》分別辨別殊勝功德的利益和作用。

就這第一品中，分文為四部分：一、請分；二、加分；三、證分；四、說分。

第一部分「請分」中，又分為兩部分。首先說明能請之人，大眾共同憶念，表明佛法深奧精微。其次正式顯明所憶念的十種佛法。這裡說『不可思』，是顯示果德之法超出言語思慮。憶念這不可思議的境界，是希望佛陀宣說。第一問佛陀的出身之處。第二問佛陀出現的因緣，即由於本願。梵文字說『過去愿清凈』。第三問佛陀的出生處、種族和家族。這裡的解釋依據梵文，並非指因地中的佛種性等。第四總明佛陀應機示現於世。接著三問分別顯示佛陀的三輪事業。第八問佛陀大用之體。第九問佛陀大用之相。第十問佛陀大用的自在。

第二部分「加分」中，首先是了解法器。其次是給予青蓮等物，正式顯示加持之相，表明佛的果德不是自己彰顯，而是由因地顯現。所以給予青蓮，是爲了讓其宣說。十句中，前五句是給予殊勝功德充滿身。其中前三句是給予佛的三業，顯示同化辨別等。神力是身業，智是意業，辯是語業。后兩句是給予佛的福智無畏，無畏是智。后五句是給予智慧作用充滿心。第一句『究竟等』是給予佛內證法界無餘智。第二句是給予佛作用境界智。第三句是給予佛無礙行智，即無需思慮就能成就事業等。第四句『分別等』是給予佛知法器智。第五句『不可數等』是給予佛……

【English Translation】 English version: It is because of cultivating and attaining the wisdom realm of retribution and birth. The four inconceivable functions also have four aspects: to make sentient beings believe and turn towards; to make sentient beings initiate practice and seek attainment; to make sentient beings attain according to their capacity; and to make sentient beings fully obtain.

The fourth part is the explanation of the text. The fruit dharmas mentioned in the following three chapters also possess various merits, which will be matched with the three bodies of the Buddha. The first chapter corresponds to the Dharmakaya (法身, Dharma body), the second chapter corresponds to the Sambhogakaya (報身, Enjoyment body), and the third chapter corresponds to the Nirmanakaya (化身, Emanation body). However, if following this order, the meaning might not be smooth. Because this chapter extensively displays the Eightfold Path (八相成道) and other functions, is it merely the Dharmakaya? Some also match them with the essence, form, and function of the Buddha. The latter two chapters can be understood in this way, but the first chapter has obstacles. Because this chapter also has form and function. Now I believe that this chapter comprehensively displays the Buddha's merits, with the essence and function being particularly outstanding. The next chapter, 'Chapter on the Sea of Marks' (相海品), separately displays the marks of outstanding merits. The chapter after that, 'Chapter on Minor Marks' (小相品), separately distinguishes the benefits and functions of outstanding merits.

In this first chapter, the text is divided into four parts: 1. Request Section; 2. Addition Section; 3. Proof Section; 4. Explanation Section.

In the first part, 'Request Section,' there are two sub-parts. First, it explains the person who can request, with the assembly collectively recollecting, indicating the profound and subtle nature of the Dharma. Second, it formally reveals the ten dharmas that are recollected. Here, 'inconceivable' (不可思) indicates that the fruit dharma is beyond words and thoughts. Recollecting this inconceivable realm is hoping that the Buddha will expound it. The first question asks about the Buddha's place of origin. The second question asks about the cause of the Buddha's appearance, which is due to the original vow. The Sanskrit text says 'past vows are pure' (過去愿清凈). The third question asks about the Buddha's birthplace, race, and family. This explanation is based on the Sanskrit text and does not refer to the Buddha-nature (佛種性) in the causal stage. The fourth summarizes the Buddha's manifestation in the world according to the capacity of beings. The next three questions separately display the Buddha's three wheels of activity (三輪事業). The eighth question asks about the essence of the Buddha's great function. The ninth question asks about the form of the Buddha's great function. The tenth question asks about the freedom of the Buddha's great function.

In the second part, 'Addition Section,' first is understanding the vessel of the Dharma. Second is giving blue lotuses (青蓮) and other things, formally displaying the aspect of blessing, indicating that the Buddha's fruit is not self-manifested but revealed by the causal ground. Therefore, giving blue lotuses is to enable them to expound. In the ten sentences, the first five sentences are giving the body filled with excellent merits. Among them, the first three sentences are giving the Buddha's three karmas (三業), displaying assimilation, discrimination, etc. Supernatural power (神力) is body karma, wisdom (智) is mind karma, and eloquence (辯) is speech karma. The last two sentences are giving the Buddha's blessings, wisdom, and fearlessness (無畏), with fearlessness being wisdom. The last five sentences are giving the mind filled with the function of wisdom. The first sentence, 'ultimate etc.' (究竟等), is giving the Buddha's inner realization of the wisdom of the Dharma realm without remainder. The second sentence is giving the Buddha's wisdom of the realm of function. The third sentence is giving the Buddha's unobstructed wisdom of action, which is accomplishing things without thinking, etc. The fourth sentence, 'discrimination etc.' (分別等), is giving the Buddha's wisdom of knowing the vessel of the Dharma. The fifth sentence, 'innumerable etc.' (不可數等), is giving the Buddha's...

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多門善巧智。令其能說。何故無身語加。以不入定故。何故唯意加。令入法界故。此菩薩豈不證法界耶。釋彼證分限。非甚深故。非無礙故也。

第三證分中。初五自利。一總謂佛果法界無障礙故。佛加令得故云入也。下文云一切諸佛所說皆入甚深法界。餘四別顯。一深行。二廣愿。此二自分。即是普賢法界行愿。今既入此故得成也。三順果。四現果。謂以佛果自嚴故也。后五利他德。一總悲覆眾生要令離垢故。令成凈行故。令得凈信故云清凈也。餘四別顯。一量智。二理智。三總持。四辯說。何故不云入三昧。古釋此則是入定。又古釋果法已深。更入定顯恐退信解故不入定。復為法深故。審入法界。今更釋此得加力。入于勝進佛果法界。令能說故。

第四說分中。告蓮花藏者。顯深奧勝器。又表含攝果法當有開敷故名也。果德無限。略以三百二十門以答前問。于中初十門標宗略答。后三百一十隨義廣顯。前中初句所住凈妙答前剎問。二住無量自在答二凈愿種姓二問。以此俱是佛出所依故云自在。三應機出現名不失時。則答前佛出問。四法輪。五四辯答音聲問。六不思議法答神力無礙住及解脫三問也。七凈音重顯前音聲分齊也。八分別法界答前智慧問。九光明照答身業問也。十亦顯語業所說至深也。又釋

【現代漢語翻譯】 現代漢語譯本：多種善巧的智慧，使得他們能夠演說。為什麼沒有身語的加持呢？因為他們沒有入定。為什麼只有意念的加持呢？爲了讓他們進入法界。這位菩薩難道沒有證入法界嗎？這是解釋他們所證入的法界只是部分，不是甚深，也不是無礙的緣故。

在第三證入部分中，最初五個是自利。第一，總的來說，佛果的法界沒有障礙，因為佛的加持使得他們能夠進入。下文說，一切諸佛所說的都進入甚深法界。其餘四個是分別顯示。第一，甚深之行。第二，廣大之愿。這兩個是自身的部分，也就是普賢的法界行愿。現在既然進入這個，所以能夠成就。第三，順應果。第四，顯現果。這是說用佛果來莊嚴自己。

后五個是利他之德。第一，總的來說，以慈悲覆蓋眾生，一定要讓他們離開垢染，讓他們成就清凈之行，讓他們得到清凈的信心，所以說是清凈。其餘四個是分別顯示。第一，度量之智。第二，理性之智。第三，總持。第四，辯才演說。為什麼不說進入三昧呢？古時的解釋是說這是進入禪定。又有古時的解釋說，果法已經很深了，再進入禪定，恐怕會退失信心和理解，所以不進入禪定。又因為法很深，所以審慎地進入法界。現在進一步解釋說，得到加持的力量，進入殊勝精進的佛果法界，使得他們能夠演說。

在第四演說部分中，告訴蓮花藏（Lian Hua Zang，比喻菩薩的清凈法身）是爲了顯示深奧和殊勝的根器，也表示包含攝受果法，應當有開敷，所以這樣命名。果德是無限的，略微用三百二十門來回答前面的問題。其中最初十門是標明宗旨，簡略地回答。後面三百一十門是隨著意義廣泛地顯示。前面的十門中，第一句『所住凈妙』回答了前面的剎土問題。第二句『住無量自在』回答了兩個清凈的愿和種姓兩個問題。因為這些都是佛出現所依靠的，所以說是自在。第三句『應機出現名不失時』，那麼回答了前面的佛出現的問題。第四，法輪。第五，四辯回答了音聲的問題。第六，不思議法回答了神力無礙住和解脫三個問題。第七，凈音再次顯示了前面的音聲的分際。第八，分別法界回答了前面的智慧問題。第九，光明照回答了身業的問題。第十，也顯示了語業所說的是至深的。又解釋說。

【English Translation】 English version: Manifold skillful wisdom enables them to speak. Why is there no bodily or verbal addition? Because they do not enter samadhi. Why only mental addition? To enable them to enter the Dharmadhatu (Fa Jie, the realm of Dharma). Does this Bodhisattva (Pu Sa, enlightened being) not realize the Dharmadhatu? This explains that their realization is limited, not profound, and not unimpeded.

In the third part of realization, the first five are for self-benefit. First, in general, the Dharmadhatu of the Buddha-fruit (Fo Guo, the ultimate state of enlightenment) is without obstacles, because the Buddha's (Fo, the enlightened one) addition enables them to enter. The following text says that all that the Buddhas speak enters the profound Dharmadhatu. The remaining four are shown separately. First, profound practice. Second, vast vows. These two are their own parts, which are the practices and vows of Samantabhadra's (Pu Xian, a major Bodhisattva) Dharmadhatu. Now that they have entered this, they can achieve it. Third, conforming to the fruit. Fourth, manifesting the fruit. This means adorning oneself with the Buddha-fruit.

The latter five are virtues for the benefit of others. First, in general, compassionately covering sentient beings, it is necessary to make them leave defilements, enable them to achieve pure conduct, and enable them to obtain pure faith, so it is called pure. The remaining four are shown separately. First, the wisdom of measure. Second, the wisdom of reason. Third, total retention. Fourth, eloquent speech. Why not say entering samadhi? The ancient explanation is that this is entering meditation. Another ancient explanation is that the fruit-Dharma is already very profound, and entering meditation again may cause loss of faith and understanding, so they do not enter meditation. Also, because the Dharma is profound, they carefully enter the Dharmadhatu. Now, further explaining, they obtain the power of addition and enter the supremely advancing Buddha-fruit Dharmadhatu, enabling them to speak.

In the fourth part of speaking, telling Lotus Treasury (Lian Hua Zang, metaphor for the pure Dharma body of a Bodhisattva) is to show profound and excellent faculties, and also indicates that it contains and embraces the fruit-Dharma, which should have blossoming, so it is named. The virtues of the fruit are infinite, briefly using three hundred and twenty doors to answer the previous questions. Among them, the first ten doors mark the purpose and briefly answer. The latter three hundred and ten doors widely show according to the meaning. In the previous ten doors, the first sentence 'the pure and wonderful dwelling' answers the previous question about the Buddha-land (Cha Tu, a pure land). The second sentence 'dwelling in immeasurable freedom' answers the two questions about pure vows and lineage. Because these are what the Buddha relies on to appear, it is called freedom. The third sentence 'appearing according to the opportunity is called not losing the time', then answers the previous question about the Buddha's appearance. Fourth, the Dharma wheel. Fifth, the four kinds of eloquence answer the question of sound. Sixth, inconceivable Dharma answers the three questions of supernatural power, unimpeded dwelling, and liberation. Seventh, pure sound again shows the previous boundaries of sound. Eighth, distinguishing the Dharmadhatu answers the previous question of wisdom. Ninth, the light shines answers the question of bodily karma. Tenth, it also shows that what is spoken by verbal karma is profound. Also explaining.

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此十總明如來應機成事。一明顯佛自住真理。二明不滯寂故云自在。三非但內不滯寂。亦外應不差。四應機不失作何等事。謂轉法輪。五以何轉。謂四辯。六說何法。謂不思法。七能轉齊何。謂無所不至。前辨說無窮盡。一切時也。此明音聲遍一切處也。八所轉之法為幾許耶。謂無量法界前不思法顯深也此中無量明廣也。九語用既爾。身用云何。謂光明普照。謂息苦報滅惡業。警群機今入法等。十言教則同理故云入法界。又說法就機令悉證真故云入法界。無有究竟不入深法故。末後結歸也。

第二隨義廣答中三百一十句。大門有三十一位。依古諸德屬答前問。依問次第文極不順。今更超次科配。少有相當。終自難見。良以佛德無限自在非言能次。就中長分為十。

初四門答前第一佛剎問　二從十種出生住持智慧下三門答第二凈愿問　三從十種功德離惡清凈下二門答第三種姓問　四從於一切世界一切時有十種佛事下三門超答第七佛智慧問　五從十種無量說佛法門下三門答第六佛音聲問　六從十種無礙住下三門超答第九佛無礙住問　七從具足十種不思議法已成正覺下六門卻答第四佛出世問　八從十種最勝力下一門答第八佛神力問　九從十種定法下三門卻答第五佛法身問　十從十種一切智住下三門答第十佛解脫

【現代漢語翻譯】 現代漢語譯本： 這十種總明如來應機成事：一、顯明佛安住于真理。二、表明不滯留于寂靜，所以說是自在。三、不僅內在不滯留于寂靜，而且外在的應化也不差錯。四、應機而不失時機地做什麼事呢？就是轉法輪。五、用什麼來轉法輪呢？用四辯（義辯、法辯、辭辯、應辯）。六、說什麼法呢？說不可思議法。七、能轉到什麼程度呢？到無所不至。前面辨說無窮無盡，是一切時。這說明音聲遍及一切處。八、所轉的法有多少呢？是無量法界。前面說不可思議法，是顯深奧，這裡說無量，是明廣大。九、語言的運用既然如此，身體的運用又如何呢？是光明普照，息滅苦報，消除惡業，警醒眾生，令入佛法等。十、言教與真理相同，所以說入法界。又說法是應機施教，使眾生都能證得真如，所以說入法界。沒有究竟而不入深法的。最後是總結歸納。

第二部分是隨義廣答，共三百一十句。大門有三十一位。依照古代諸位大德的說法，是回答前面的提問。但按照提問的次序，文句極不順暢。現在重新調整次序進行科配，稍微有些對應，但最終還是難以看清。這是因為佛的功德無限自在，不是語言能夠依次表達的。其中大致分為十個部分：

一、前四門回答前面第一個關於佛剎（Buddhakṣetra，佛所居住的國土）的提問。二、從『十種出生住持智慧』下三門回答第二個關於凈愿（praṇidhāna，清凈的誓願）的提問。三、從『十種功德離惡清凈』下二門回答第三個關於種姓（gotra，出身）的提問。四、從『於一切世界一切時有十種佛事』下三門跳躍回答第七個關於佛智慧（buddha-jñāna，佛的智慧）的提問。五、從『十種無量說佛法門』下三門回答第六個關於佛音聲（buddha-ghoṣa，佛的聲音）的提問。六、從『十種無礙住』下三門跳躍回答第九個關於佛無礙住（buddhāsaṅga-vihāra，佛的無礙安住）的提問。七、從『具足十種不思議法已成正覺』下六門卻回答第四個關於佛出世（buddhotpāda，佛出現於世）的提問。八、從『十種最勝力』下一門回答第八個關於佛神力（buddha-ṛddhi，佛的神通力）的提問。九、從『十種定法』下三門卻回答第五個關於佛法身（buddha-dharmakāya，佛的法身）的提問。十、從『十種一切智住』下三門回答第十個關於佛解脫（buddha-vimokṣa，佛的解脫）的提問。

【English Translation】 English version: These ten comprehensive illuminations accomplish matters according to the occasion, as the Tathāgata (如來) responds to circumstances: First, it clearly shows that the Buddha abides in the truth. Second, it clarifies that not being attached to stillness is why it is called self-mastery (自在). Third, it is not only internally unattached to stillness but also externally responsive without error. Fourth, what does it do in response to the occasion without losing the opportunity? It is to turn the Dharma wheel (轉法輪). Fifth, with what does it turn the Dharma wheel? With the four kinds of eloquence (四辯). Sixth, what Dharma does it speak? It speaks of inconceivable Dharma (不思議法). Seventh, to what extent can it turn? To the extent of reaching everywhere. The preceding explanation is endless and inexhaustible, which is all the time. This clarifies that the sound pervades all places. Eighth, how much is the Dharma that is turned? It is the immeasurable Dharma realm (無量法界). The preceding inconceivable Dharma reveals depth, while this immeasurable reveals breadth. Ninth, since the use of language is like this, what about the use of the body? It is the universal illumination of light, extinguishing suffering and retribution, eliminating evil karma, and awakening the masses to enter the Dharma, etc. Tenth, the teachings are the same as the truth, so it is said to enter the Dharma realm. Moreover, the Dharma is taught according to the occasion, so that all beings can realize the truth, so it is said to enter the Dharma realm. There is no ultimate non-entry into the profound Dharma. The last is a summary and conclusion.

The second part is a broad answer according to the meaning, with a total of three hundred and ten sentences. There are thirty-one major sections. According to the ancient virtues, it answers the previous questions. However, according to the order of the questions, the sentences are extremely disjointed. Now, the order is rearranged for classification, with some correspondence, but it is still difficult to see clearly in the end. This is because the Buddha's virtues are infinitely free and cannot be expressed sequentially by language. Among them, it is roughly divided into ten parts:

First, the first four sections answer the first question about the Buddha-kṣetra (佛剎, Buddha's land). Second, the three sections from 'Ten kinds of birth, abiding, and upholding wisdom' answer the second question about pure vows (凈愿, praṇidhāna). Third, the two sections from 'Ten kinds of merit, detachment from evil, and purity' answer the third question about lineage (種姓, gotra). Fourth, the three sections from 'In all worlds and all times, there are ten kinds of Buddha-activities' skip to answer the seventh question about Buddha-wisdom (佛智慧, buddha-jñāna). Fifth, the three sections from 'Ten kinds of immeasurable Dharma-teaching doors' answer the sixth question about Buddha-voice (佛音聲, buddha-ghoṣa). Sixth, the three sections from 'Ten kinds of unobstructed abiding' skip to answer the ninth question about Buddha's unobstructed abiding (佛無礙住, buddhāsaṅga-vihāra). Seventh, the six sections from 'Having fully possessed ten kinds of inconceivable Dharmas, one has already attained perfect enlightenment' answer the fourth question about Buddha's appearance in the world (佛出世, buddhotpāda). Eighth, the one section from 'Ten kinds of supreme powers' answers the eighth question about Buddha's supernatural powers (佛神力, buddha-ṛddhi). Ninth, the three sections from 'Ten kinds of fixed Dharmas' answer the fifth question about Buddha's Dharma-body (佛法身, buddha-dharmakāya). Tenth, the three sections from 'Ten kinds of abiding in all-knowing wisdom' answer the tenth question about Buddha's liberation (佛解脫, buddha-vimokṣa).

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問。且粗作此配。通相圓融並準可知。

就初四中。初十辨佛六根依正。明勝德之體。二普于諸剎應機出生。明依處起用。三明用應機化不失時。四業用廣大出過圖度。並於剎現。此舉正顯依。以答初問也。一一門中各有三。謂標門別列及總結。初中色身等名法界者。一多故名法界。二廣故名法界。三妙故名法界。以十八界中法界攝故。四從所依。以證法界成故。五從義相。謂妙軌稱法。分齊各別名界。六約當相。即同真性故名法界。此色身為總。是余入所依故。次六可知。第八無礙解脫是自在業用。如下文。於一塵內現三世佛等。第九嚴土應機。第十因圓果滿。第二齣生無盡智者。前以相從性同名法界。今以用從體同名為智。又亦前則相依性現。今用從智起。無盡有三義。一時無盡謂唸唸等。二處無盡謂一切世界等。三用無盡謂命終出生等。初五可知。第六明所成利益第七嚴身應機謂黑象腳等。第八異異嚴應以機感不同故第九清凈眾生者。謂調伏眾生令離障。上九別辨。第十現三世佛。為種種根等總結多門益物故也。第三未曾失時者。所作合宜。藥病相應。初一機感現成而不差失。二宿願善根現報不差。三根熟與記令增善根。又記當得果。時無改易。四于耶歸依眾生等應示神力。五于唸佛眾生等應現佛身。六

{ "translations": [ "現代漢語譯本：", "問：且粗略地對此進行配釋，使其通達融會貫通，並可依此準則類推得知。", "", "就最初的四項內容中，第一項辨明佛的六根（眼、耳、鼻、舌、身、意）依報和正報（佛的色身和所居住的國土），闡明殊勝功德的本體。第二項普現於各個佛剎，應機示現出生，闡明從所依之處生起妙用。第三項闡明妙用應機施化，不失時機。第四項闡明事業廣大，超出常人思量，並且在佛剎中顯現。以上是舉正報以彰顯依報，以此回答最初的提問。每一門中各有三項內容，即標立宗門、分別列舉以及總結。最初一項中，色身等被稱為法界（Dharmadhatu）的原因是：一、一多相即，故名法界；二、廣大無邊，故名法界；三、微妙難思，故名法界。因為十八界（十八界：眼界、耳界、鼻界、舌界、身界、意界、色界、聲界、香界、味界、觸界、法界、眼識界、耳識界、鼻識界、舌識界、身識界、意識界）中法界統攝一切；四、從所依的角度，因為證得法界而成佛；五、從義理相狀的角度，即妙軌契合法性，分齊各別，故名界；六、就當體而言，即與真性相同，故名法界。此色身是總綱，是其餘諸入（十二入：眼入、耳入、鼻入、舌入、身入、意入、色入、聲入、香入、味入、觸入、法入）所依之處。其次六項內容可以依此類推得知。第八項無礙解脫是自在的業用，如下文所說，於一微塵內顯現三世諸佛等。第九項莊嚴國土，應機示現。第十項因圓果滿。第二項出生無盡智（inexhaustible wisdom）的原因是：前面是從相上與性相同而名為法界，現在是從用上與體相同而名為智。而且前面是相依于性而顯現，現在是用從智而生起。無盡有三種含義：一時無盡，即唸唸相續等；二處無盡，即一切世界等；三用無盡，即命終出生等。最初五項可以依此類推得知。第六項闡明所成就的利益。第七項莊嚴自身，應機示現，如黑象腳等。第八項以不同的莊嚴應合不同的機感，因為眾生的根機感受不同。第九項清凈眾生，即調伏眾生，使之遠離障礙。以上九項是分別辨析。第十項顯現三世諸佛，為種種根機的眾生等總結多種利益眾生的方法。", "第三項未曾失時，即所作所為都恰當合宜，如同藥與病癥相應。第一，機緣感應，立即顯現而不差錯。第二，宿世願力善根，顯現果報而不差錯。第三，根機成熟，給予授記，令其增長善根，又授記其當得之果，時節沒有改變。第四，對於歸依的眾生等，應示現神通之力。第五，對於唸佛的眾生等，應顯現佛身。", "", "", "english_translations": [ "English version:", "Question: Let's roughly explain this matching, so that it is thoroughly understood and can be inferred from this principle.", "", "Regarding the initial four items, the first clarifies the Buddha's six roots (eye, ear, nose, tongue, body, mind) and their dependent and principal rewards (the Buddha's physical body and the land they inhabit), elucidating the essence of supreme virtues. The second universally appears in all Buddha-lands, manifesting birth according to the occasion, clarifying the arising of function from the place of reliance. The third clarifies that the wonderful function responds to the occasion and transforms without missing the opportune time. The fourth clarifies that the activity is vast, exceeding ordinary thought, and manifests in the Buddha-lands. The above is to highlight the principal reward to show the dependent reward, thereby answering the initial question. Each door has three items, namely, establishing the principle, listing separately, and summarizing. In the first item, the reason why the physical body, etc., is called Dharmadhatu (Dharmadhatu: the realm of reality) is: first, one and many are identical, hence the name Dharmadhatu; second, it is vast and boundless, hence the name Dharmadhatu; third, it is subtle and inconceivable, hence the name Dharmadhatu. Because the Dharmadhatu encompasses everything in the eighteen realms (eighteen realms: eye realm, ear realm, nose realm, tongue realm, body realm, mind realm, form realm, sound realm, smell realm, taste realm, touch realm, dharma realm, eye consciousness realm, ear consciousness realm, nose consciousness realm, tongue consciousness realm, body consciousness realm, mind consciousness realm); fourth, from the perspective of what is relied upon, because one attains Buddhahood by realizing the Dharmadhatu; fifth, from the perspective of the meaning and characteristics, that is, the wonderful path conforms to the Dharma nature, with distinct boundaries, hence the name realm; sixth, in terms of the entity itself, it is the same as the true nature, hence the name Dharmadhatu. This physical body is the general principle, the place upon which the remaining entrances (twelve entrances: eye entrance, ear entrance, nose entrance, tongue entrance, body entrance, mind entrance, form entrance, sound entrance, smell entrance, taste entrance, touch entrance, dharma entrance) rely. The next six items can be inferred accordingly. The eighth item, unimpeded liberation, is the activity of freedom, as mentioned in the following text, manifesting Buddhas of the three times within a single dust particle, etc. The ninth item adorns the land, manifesting according to the occasion. The tenth item is the perfection of cause and the fulfillment of effect. The reason for the second item, the birth of inexhaustible wisdom (inexhaustible wisdom), is: previously, it was named Dharmadhatu from the similarity of appearance and nature; now, it is named wisdom from the similarity of function and essence. Moreover, previously, appearance relied on nature to manifest; now, function arises from wisdom. Inexhaustible has three meanings: first, inexhaustible in time, that is, continuous from moment to moment, etc.; second, inexhaustible in place, that is, all worlds, etc.; third, inexhaustible in function, that is, birth after death, etc. The first five items can be inferred accordingly. The sixth item clarifies the benefits achieved. The seventh item adorns oneself, manifesting according to the occasion, such as black elephant feet, etc. The eighth item adorns differently according to different sensitivities, because the faculties and feelings of sentient beings are different. The ninth item purifies sentient beings, that is, taming sentient beings, causing them to be free from obstacles. The above nine items are separate analyses. The tenth item manifests Buddhas of the three times, summarizing various methods of benefiting sentient beings for sentient beings of various faculties.", "The third item, never missing the opportune time, means that what is done is appropriate and suitable, just as medicine corresponds to the illness. First, when the opportunity arises, it manifests immediately without error. Second, past vows and good roots manifest their rewards without error. Third, when the faculties are mature, prophecies are given, causing them to increase their good roots, and prophecies are given about the fruits they will attain, with no change in the timing. Fourth, for sentient beings who take refuge, etc., supernatural powers should be shown. Fifth, for sentient beings who recite the Buddha's name, etc., the Buddha's body should be manifested." ] }

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化成益訖舍而不失。七入城行乞為施食時至。八見佛生喜受化時至。九暫舍難化令生戀仰。十隨機逆順自在難思。亦是總結也。第四世無比況云不可喻。情不能慮名不可思。此顯業用自在超過情況。初四可知。五不離本等者如不起覺樹昇天等。六決定一法等者。以一法即一切而不壞一法故云決定也。七於一念等者如意神力能速普遍。八示現果德。九現三世佛。十教化眾生常在滅定。以用而恒寂故。上來答初問竟。

第二大段出生住持智慧下三門答前第二凈愿問。初十皆依本智出生后智。教化眾生故名出生住持智。又釋理實無差別而智照此反起知差別智。謂住理而持事故云出生住持。亦住事而持理故皆云智。若不爾者住事迷理。是愚非智。初中先舉理實故無趣向。后顯隨事故出生凈愿。此正答前問。標之在首。第三中。無二者無能覺所覺。而生等者。巧出能所不乖無二。下乖無二而出生二。余並準之。第二內法者蘊德。在心名為內法。亦是內心所證之法。一內身無垢。能順入三世。二內具三輪。一身業神通輪。二語業正教輪。三意業記心輪。三內有總持持法智。四內具四辯說法智。五內有無緣大慈悲。六內證理觀機。七內有善根。並是巧便堪調眾生。八內有法界。是所證也。住者是智慧證也。無礙住者能所平等無

【現代漢語翻譯】 現代漢語譯本 化現各種形象，利益眾生，卻不失其本性（化成益訖舍而不失）。 七、入城乞食，示現施食的時機已到（七入城行乞為施食時至）。 八、見到佛陀，心生歡喜，示現接受教化的時機已到（八見佛生喜受化時至）。 九、暫時捨棄難以教化之人，令其心生戀慕和仰慕（九暫舍難化令生戀仰）。 十、隨機應變，或順或逆，其自在之境難以思議（十隨機逆順自在難思）。這也是總結性的說明。 第四，用世間無比的事物來比喻，也無法比擬佛的智慧和境界。用情識無法思慮，用言語無法描述（第四世無比況云不可喻。情不能慮名不可思）。這顯示了佛的業用自在，超越了一切情況。 最初的四點容易理解。第五點，不離根本等，例如不離開菩提樹而升到天界等（五不離本等者如不起覺樹昇天等）。 第六點，決定一法等，因為一法即一切，而不破壞一法，所以說是決定（六決定一法等者。以一法即一切而不壞一法故云決定也）。 第七點，於一念之間等，例如如意神通之力能夠迅速普遍地到達各處（七於一念等者如意神力能速普遍）。 八、示現果德（八示現果德）。 九、顯現過去、現在、未來三世諸佛（九現三世佛）。 十、教化眾生，卻常在寂滅禪定之中。因為在運用智慧的同時，恒常處於寂靜狀態（十教化眾生常在滅定。以用而恒寂故）。 以上是回答第一個問題的全部內容。

第二大段，從『出生住持智慧』開始，以下三門回答前面第二個關於凈愿的問題。最初的十點都是依據根本智出生后得智，從而教化眾生，所以稱為出生住持智。又解釋說，理體上本來沒有差別，而智慧照見時，反而生起知曉差別的智慧。意思是安住于理體而執持事相，所以稱為出生住持。也安住於事相而執持理體，所以都稱為智。如果不是這樣，安住於事相而迷惑于理體，那就是愚癡而不是智慧。 最初的部分，先闡述理體上本來沒有趣向，然後顯示隨著事相而出生清凈的願力。這正是回答前面的問題，並將要點放在最前面。第三部分中，『無二』是指沒有能覺和所覺的分別，而『生』等，巧妙地顯現能覺和所覺，卻不違背無二的理體。下面違背無二而出生二。其餘的都可以參照理解。 第二，『內法』指的是蘊德。蘊德在心中就稱為內法，也是內心所證悟的法。一、內身沒有垢染，能夠順應進入三世。二、內在具備三輪：一身業神通輪，二語業正教輪，三意業記心輪。三、內在具有總持，能夠持法智。四、內在具備四辯，能夠說法智。五、內在具有無緣大慈悲。六、內在證悟理體，觀察眾生的根機。七、內在具有善根，並且具備調伏眾生的巧妙方便。八、內在具有法界，這是所證悟的境界。『住』指的是智慧證悟。『無礙住』指的是能證和所證平等無礙。

【English Translation】 English version Transforming into various forms to benefit beings without losing its fundamental nature (Hua cheng yi qi she er bu shi). Seven, entering the city to beg for food, indicating that the time for giving food has arrived (Qi ru cheng xing qi wei shi shi zhi shi zhi). Eight, seeing the Buddha and rejoicing, indicating that the time to receive teachings has arrived (Ba jian fo sheng xi shou hua shi zhi). Nine, temporarily abandoning those who are difficult to teach, causing them to develop longing and admiration (Jiu zan she nan hua ling sheng lian yang). Ten, adapting to circumstances, sometimes favorably, sometimes unfavorably, its state of freedom is difficult to conceive (Shi sui ji ni shun zi zai nan si). This is also a summary explanation. Fourth, using incomparable things in the world to describe it cannot compare to the Buddha's wisdom and state. Using emotions cannot contemplate, using language cannot describe (Di si shi wu bi kuang yun bu ke yu. Qing bu neng lv ming bu ke si). This shows the Buddha's karmic function is free and transcends all situations. The first four points are easy to understand. Fifth point, not departing from the root, such as not leaving the Bodhi tree and ascending to the heavens (Wu bu li ben deng zhe ru bu qi jue shu sheng tian deng). Sixth point, deciding on one dharma, because one dharma is all dharmas, and does not destroy one dharma, so it is called deciding (Liu jue ding yi fa deng zhe. Yi yi fa ji yi qie er bu huai yi fa gu yun jue ding ye). Seventh point, in one thought, such as the power of the wish-fulfilling spirit can quickly and universally reach everywhere (Qi yu yi nian deng zhe ru yi shen li neng su pu bian). Eight, demonstrating the fruit of virtue (Ba shi xian guo de). Nine, manifesting the Buddhas of the past, present, and future (Jiu xian san shi fo). Ten, teaching sentient beings, yet always in the samadhi of extinction. Because while using wisdom, it is constantly in a state of stillness (Shi jiao hua zhong sheng chang zai mie ding. Yi yong er heng ji gu). The above is the complete answer to the first question.

The second major section, starting from 'birth, abiding, wisdom', the following three sections answer the second question about pure vows. The first ten points are all based on the fundamental wisdom giving rise to subsequent wisdom, thereby teaching sentient beings, so it is called birth and abiding wisdom. It also explains that in principle there is no difference, but when wisdom illuminates, it instead gives rise to wisdom that knows the difference. It means abiding in principle and upholding phenomena, so it is called birth and abiding. Also abiding in phenomena and upholding principle, so they are all called wisdom. If not, abiding in phenomena and being deluded about principle, that is ignorance and not wisdom. The initial part first elaborates that in principle there is no inclination, and then shows that pure vows arise with phenomena. This is precisely answering the previous question, and putting the key points at the beginning. In the third part, 'non-duality' refers to the absence of the distinction between the able-to-perceive and the perceived, while 'birth' etc., skillfully manifests the able-to-perceive and the perceived, but does not violate the principle of non-duality. Below, it violates non-duality and gives rise to duality. The rest can be understood by analogy. Second, 'internal dharma' refers to the aggregates of virtue (yun de). When the aggregates of virtue are in the mind, they are called internal dharma, which is also the dharma realized by the inner mind. One, the inner body is without defilement, and can accord with entering the three times. Two, internally possessing the three wheels: one, the wheel of body karma and supernatural powers; two, the wheel of speech karma and correct teachings; three, the wheel of mind karma and remembering minds. Three, internally possessing dharani (zong chi), capable of upholding the wisdom of dharma. Four, internally possessing the four kinds of eloquence (si bian), capable of speaking the wisdom of dharma. Five, internally possessing unconditioned great compassion. Six, internally realizing principle and observing the faculties of beings. Seven, internally possessing good roots, and possessing skillful means to tame beings. Eight, internally possessing the dharma realm, which is the state to be realized. 'Abiding' refers to the wisdom capable of realization. 'Unobstructed abiding' refers to the equality and unobstructedness of the able-to-realize and the realized.

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障礙故。九內現多佛。十內照多劫本來是一日。非新相即。第三甚深大法者。業用無涯名為大法。無思稱理名曰甚深。又過小云大。超因曰深。初二力用大。次二攝化大。次四三業不空大。次二依正自在大。末後一正覺大。此剩一句。增數十也。上來答凈愿竟。

第三大段離惡清凈下二門答第三種性問。初十過無不盡故云離惡凈。后十德無不圓故云究竟凈。皆是種姓清凈。無可譏嫌故也。初十中。初一宿因凈。二現果凈。謂三世如來家生。正答種姓問。標之在首故也三未來凈。四三世凈。以皆無著故。五一味凈。六多德凈。次二身語凈。九名稱凈。十應念凈。第二究竟凈者亦是畢竟無染。初三願行凈舍離優婆提者。有釋此是優婆夷。離此女想故也。有釋此翻名闇鈍。明佛久舍故云清凈。又翻名戲論。佛已舍故。次四依正家眷凈。后三現智業用凈。亦是法身般若解脫三德凈。上來答種姓問竟。

第四大段於一切世界下有三門。超答第七佛智慧問。于中初十明智用照機。次十明智體宏深。后十明智德無斷。初十者謂時處廣大頓赴成益故云也。又一切世界者遍也。一切時者常也。謂相續無絕。攝論云。如恒受樂。如恒施食等。初二現身說法。次二增行定位。言正法位者初地已上也。次二應機游剎。次二悲化攝物

【現代漢語翻譯】 現代漢語譯本 障礙的緣故。在九識內顯現眾多佛。在十識內照見眾多劫，本來就是一日。並非新產生的相即。第三甚深大法是指，業用無邊無際名為大法。不加思索而契合真理，稱作甚深。又超越小而為大，超越因地而稱深。最初兩個是力用大，其次兩個是攝化大，再次四個是三業不空大，再次兩個是依正自在的大，最後是一個正覺大。這多餘一句，增加了數十種含義。以上是回答凈愿的問題完畢。

第三大段，從『離惡清凈』開始，以下兩門回答第三種姓的問題。最初十種過失沒有不消除的，所以說『離惡凈』。後面十種功德沒有不圓滿的，所以說『究竟凈』。都是種姓清凈，沒有可以指責的地方。最初十種中，第一是宿因凈，第二是現果凈，指三世如來家出生，正是回答種姓的問題，所以標在最前面。第三是未來凈，第四是三世凈，因為都沒有執著。第五是一味凈，第六是多德凈。其次兩個是身語凈，第九是名稱凈，第十是應念凈。第二究竟凈也是畢竟沒有染污。最初三個是願行凈，舍離優婆提（Upādhi，煩惱的根源）的人。有人解釋這是優婆夷（Upāsikā，近事女），因為離開了對女人的想法。有人解釋說，優婆提翻譯為闇鈍，表明佛陀早就捨棄了，所以說清凈。又翻譯為戲論，佛陀已經捨棄了。其次四個是依正家眷凈，最後三個是現智業用凈，也是法身、般若、解脫三德凈。以上是回答種姓的問題完畢。

第四大段，從『於一切世界』開始，以下有三門。超越回答第七佛智慧的問題。其中最初十個說明智慧的作用是照見根機，其次十個說明智慧的本體是宏大深遠，後面十個說明智慧的功德是永不斷絕。最初十個是指時間、處所廣大，立刻前往成就利益，所以這樣說。又『一切世界』是指普遍，『一切時』是指永恒，指相續不斷絕。《攝大乘論》說，『如恒常受樂，如恒常佈施食物』等等。最初兩個是現身說法，其次兩個是增長修行定位。說到正法位，是指初地以上。

【English Translation】 English version Due to obstacles. Many Buddhas appear within the ninth consciousness. Many kalpas (aeons) are illuminated within the tenth consciousness, originally being one day. It is not a newly arisen identity. The third profound great Dharma refers to boundless karmic functions being called great Dharma. Unthinking conformity to truth is called profound. Furthermore, surpassing the small is called great, transcending the causal ground is called profound. The first two are great in power and function, the next two are great in embracing and transforming, the next four are great in the non-emptiness of the three karmas (body, speech, and mind), the next two are great in the self-mastery of the dependent and the proper, and the last one is great in perfect enlightenment. This extra sentence adds dozens of meanings. The above completes the answer to the question of pure vows.

The third major section, starting from 'leaving evil and purity,' the following two sections answer the third question of lineage. The initial ten faults are all eliminated, hence it is said 'leaving evil and purity.' The latter ten virtues are all perfected, hence it is said 'ultimate purity.' All are purity of lineage, with nothing to criticize. Among the initial ten, the first is purity of past causes, the second is purity of present results, referring to birth in the family of the Tathāgata (Thus Come One) in the three worlds, which directly answers the question of lineage, hence it is marked at the beginning. The third is purity of the future, the fourth is purity of the three worlds, because all are without attachment. The fifth is purity of one flavor, the sixth is purity of many virtues. The next two are purity of body and speech, the ninth is purity of name, and the tenth is purity of responding to thought. The second ultimate purity is also ultimately without defilement. The first three are purity of vows and practices, those who abandon Upādhi (the root of afflictions). Some explain this as Upāsikā (a female lay follower), because they have abandoned the thought of women. Some explain that Upādhi translates as darkness and dullness, indicating that the Buddha has long abandoned it, hence it is said to be pure. It also translates as frivolous talk, which the Buddha has already abandoned. The next four are purity of the dependent, the proper, family, and relatives, and the last three are purity of present wisdom and karmic functions, which are also the purity of the three virtues of Dharmakāya (Dharma Body), Prajñā (Wisdom), and liberation. The above completes the answer to the question of lineage.

The fourth major section, starting from 'in all worlds,' the following has three sections. Transcending the answer to the seventh question of the Buddha's wisdom. Among them, the initial ten explain that the function of wisdom is to illuminate the capacity of beings, the next ten explain that the essence of wisdom is vast and profound, and the last ten explain that the merit of wisdom is never ceasing. The initial ten refer to the time and place being vast, immediately going to accomplish benefit, hence it is said. Also, 'all worlds' refers to universality, 'all times' refers to eternity, referring to continuous non-cessation. The Mahāyānasaṃgraha (Compendium of Mahayana) says, 'Like constantly receiving joy, like constantly giving food,' etc. The first two are manifesting bodies to preach the Dharma, the next two are increasing practice and establishing position. Speaking of the position of the right Dharma, it refers to the first Bhumi (stage) and above.

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。后二體用利生。第二無盡智海者。前應用常遍。此即智海宏深故云無盡。一智同理深。二福同智廣。三所見懸遠。四善根難量。五行同法性。六法雨漫流。七贊德無盡。八行愿廣大。九常用無竭。十知心行海。十一福智無盡剩一句也。第三常法者。此之十法是諸如來常所有故。常所行故。初二成行離過。次二大悲大力。次二說法度生。次二應化現身。次二存歿無念。答智慧問竟。

第五大段從十種說佛法門下三門答前第五佛音聲問。于中初十言聲說法。次十餘事說法。后十舉因結果。就初說法門者顯所說之法門。初三說眾生當位法門。一如來藏是界也。二善惡不動是行也。三苦樂等是業所得報也。次二化眾生門。一無量方便度眾生者。謂貪慾多等教不凈觀等。二凈眾生行者授與戒學等。次二化菩薩門。一行。二愿。次二說染凈欣厭門。初說染果成敗令厭。后說凈令欣。末後說三世佛興令往供養門。第二常為眾生作佛事者。以此十法開覺眾生入法成益。名為佛事。作無停息故云常也。初二身語作。次二受不受作佛事。謂受令成檀。不受令放學少欲。次二以四大神力作佛事。次二名號剎土作佛事。后二佛剎海默住而作佛事。乃至一切法悉堪為佛事常作不息。第三堅固士法者。若能行此十堅固法名堅固士法。一愿堅

【現代漢語翻譯】 現代漢語譯本：后二者是體和用以利益眾生。第二，無盡智海，前者是應用周遍，這裡是指智慧如海洋般宏大深邃，所以說是無盡。一，智慧與真理相同，都很深奧。二，福德與智慧一樣廣大。三，所見非常深遠。四，善根難以衡量。五，行為與法性相同。六，佛法如雨般廣泛流佈。七，讚美佛的功德無有窮盡。八，行為和願力廣大。九，經常運用而不會枯竭。十，瞭解眾生的心念和行為如海一般。十一，福德和智慧無有窮盡（多餘一句）。第三，常法，這十種法是諸如來經常具有的，經常修行的。前兩種成就行為，遠離過失。其次兩種是大悲和大力量。其次兩種是說法度化眾生。其次兩種是應化現身。其次兩種是存在和滅亡都沒有念想。回答智慧的提問完畢。

第五大段，從十種說佛法門開始，用三個方面回答前面第五個關於佛音聲的問題。其中，首先是十種言語音聲說法，其次是十種其他事物說法，最後是十種舉出原因和結果來說法。就最初的說法門而言，顯示所說的法門。最初三種是說眾生當下的法門。一，如來藏（Tathagatagarbha，一切眾生皆具的佛性）是界限。二，善惡不動是行為。三，苦樂等是業力所得的果報。其次兩種是教化眾生的法門。一，用無量方便度化眾生，比如對於貪慾多的人，教導不凈觀等。二，清凈眾生的行為，授予戒律等。其次兩種是教化菩薩的法門。一是行為，二是願力。其次兩種是說染污和清凈，欣喜和厭惡的法門。先說染污的果報，成功和失敗，使人厭惡。后說清凈的果報，使人欣喜。最後說三世諸佛出現，使人前往供養的法門。第二，經常為眾生做佛事，用這十種法門開導覺悟眾生，使他們進入佛法，成就利益，這叫做佛事。所作沒有停息，所以說是經常。最初兩種是用身和語來做佛事。其次兩種是用接受和不接受來做佛事，接受是爲了成就佈施，不接受是爲了放縱學習，減少慾望。其次兩種是用四大神力來做佛事。其次兩種是用名號和剎土來做佛事。最後兩種是佛剎如海般寂默安住而做佛事，乃至一切法都能夠作為佛事，經常不斷地進行。第三，堅固士法，如果能夠修行這十種堅固的法，就叫做堅固士法。一，願力堅固。

【English Translation】 English version: The latter two [of the ten dharmas] are substance and function for the benefit of sentient beings. Second, the inexhaustible ocean of wisdom; the former is the constant and pervasive application, this refers to wisdom as vast and profound as an ocean, hence it is called inexhaustible. 1. Wisdom is the same as truth, both are profound. 2. Merit is as vast as wisdom. 3. What is seen is very far-reaching. 4. Good roots are difficult to measure. 5. Behavior is the same as the nature of Dharma. 6. The Dharma rains down extensively. 7. Praising the virtues of the Buddha is endless. 8. Actions and vows are vast. 9. Constant use without exhaustion. 10. Knowing the thoughts and actions of sentient beings as vast as the sea. 11. Merit and wisdom are inexhaustible (one extra sentence). Third, the constant Dharma; these ten dharmas are constantly possessed by all Tathagatas (Thus Come Ones), and constantly practiced. The first two accomplish conduct and avoid faults. The next two are great compassion and great power. The next two are teaching the Dharma to liberate sentient beings. The next two are manifested bodies. The next two are existence and extinction without thought. The answer to the question of wisdom is complete.

The fifth major section, starting from the ten methods of teaching the Dharma, uses three aspects to answer the fifth question about the Buddha's voice. Among them, first are the ten methods of teaching the Dharma with words and sounds, second are the ten methods of teaching the Dharma with other things, and finally are the ten methods of teaching the Dharma by citing causes and results. As for the initial method of teaching the Dharma, it reveals the Dharma being taught. The first three are the methods of speaking about the current state of sentient beings. 1. The Tathagatagarbha (Buddha-nature inherent in all beings) is the boundary. 2. Good and evil are unmoved, which is action. 3. Suffering and happiness are the karmic rewards. The next two are methods of teaching sentient beings. 1. Using immeasurable skillful means to liberate sentient beings, such as teaching the impure contemplation for those with much greed. 2. Purifying the actions of sentient beings, bestowing precepts, etc. The next two are methods of teaching Bodhisattvas. One is action, and the other is vows. The next two are methods of speaking about defilement and purity, joy and aversion. First, speak of the results of defilement, success and failure, to cause aversion. Then, speak of the results of purity to cause joy. Finally, speak of the appearance of the Buddhas of the three times, to encourage people to go and make offerings. Second, constantly doing Buddha-work for sentient beings, using these ten dharmas to enlighten sentient beings, enabling them to enter the Dharma and achieve benefits, this is called Buddha-work. What is done does not stop, so it is said to be constant. The first two are doing Buddha-work with body and speech. The next two are doing Buddha-work with acceptance and non-acceptance, acceptance is to accomplish giving, non-acceptance is to indulge in learning and reduce desires. The next two are doing Buddha-work with the four great supernatural powers. The next two are doing Buddha-work with names and Buddha-lands. The last two are the Buddha-lands being silent and abiding like the sea while doing Buddha-work, and even all dharmas can be used as Buddha-work, constantly and continuously. Third, the Dharma of the steadfast person; if one can practice these ten steadfast dharmas, it is called the Dharma of the steadfast person. 1. Vows are steadfast.

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。二行堅。三教化堅。四大悲堅。五大心堅。六背世向出堅。七背小向大堅。八照法凈心堅。九厭大救生堅。十代苦攝生堅。上來答佛音聲問竟。

第六大段從十種無障礙住下三門超答第九佛無礙住問。于中初十正顯所住無礙。次十明於具德無礙。后十辨彼自在無礙。初中身智所安物莫能礙名無礙住。初五身於世界無障礙住。后五智于所知無礙住。于中初二證理說法住。謂住三世法界。是證絕三際之真性也。次二下化上同住。謂下於眾生知根巧化。上于佛法惠身安住。后二分別染凈住剩一句。第二最勝者已超下位故。無上者上無加過故。莊嚴勝德自嚴故。十中各先釋莊嚴義。后結其名。初三明三業嚴。第二語業中。八音等明聲體具德。演說等明聲用善說。悉令等益物不虛。三意業中。先明意攝眾德。於一念等顯意用無涯。四光明莊嚴中。初光體一一等明因業。普照等示現業。除滅等止業降伏業。現佛等敬業。五笑光中。初顯普照義。悉授記等顯離癡。謂成益不虛故。六出纏法身離染為嚴。七常光嚴中。以諸餘光皆此中出故名為藏。八妙色有六句。初一總。餘五別。皆超絕世表名為妙也。九種姓嚴者此是生家種姓。亦是真如家生也。十大慈等嚴中。言無上受者者。受施田中。佛最無上故名也。第三自在正法者於法

【現代漢語翻譯】 現代漢語譯本 二、行持堅定。三、教化堅定。四、大悲心堅定。五、大願心堅定。六、背離世俗，趨向出世堅定。七、背離小乘，趨向大乘堅定。八、以佛法照亮，凈化內心堅定。九、厭離大苦，救度眾生堅定。十、代眾生受苦，攝受眾生堅定。以上回答佛陀音聲的提問完畢。

第六大段，從十種無障礙住開始，以三種方式超越回答第九個問題，即佛陀的無礙住。其中，首先的十種直接顯示所住的無障礙。其次的十種說明具備功德的無障礙。最後的十種辨別那種自在的無障礙。最初的十種中，身體和智慧所安住的地方，任何事物都不能阻礙，稱為無礙住。前五種是身體在世界中無障礙的安住。后五種是智慧對於所知境無障礙的安住。其中，最初的兩種是證悟真理和說法安住，即安住於三世法界，這是證悟超越過去、現在、未來三際的真性。其次的兩種是向下教化和向上相同安住，即向下對於眾生了解根器，巧妙教化；向上對於佛法，以智慧之身安住。最後兩種是分別染污和清凈安住，剩下一句未解釋。第二種最殊勝者已經超越下位，所以沒有比他更低的。無上者，上面沒有可以增加超過他的。莊嚴殊勝的功德是自身莊嚴的緣故。十種中，各自先解釋莊嚴的含義，然後總結其名稱。最初三種說明身、語、意三業的莊嚴。第二種語業中，八種音聲等說明聲音的本體具備功德。演說等說明聲音的作用是善於解說。悉令等說明利益眾生不虛假。第三種意業中，首先說明意念攝取眾多功德。於一念等顯示意念的作用是無邊無際的。第四種光明莊嚴中，最初光明本體一一等說明因地的行業。普照等顯示示現的行業。除滅等是止息的行業，降伏的行業。現佛等是恭敬的行業。第五種笑光中，最初顯示普遍照耀的含義。悉授記等顯示遠離愚癡，即成就利益不虛假。第六種出纏法身以遠離染污為莊嚴。第七種常光莊嚴中，因為各種其餘的光都從此中產生，所以稱為藏。第八種妙色有六句，最初一句是總說，其餘五句是分別說明，都是超越世間表相，所以稱為妙。第九種種姓莊嚴，這是生身的種姓，也是從真如之家所生。第十種大慈等莊嚴中，所說的無上受者，是接受佈施的福田，佛陀最為無上，所以這樣稱呼。第三種自在正法，對於佛法

【English Translation】 English version 2. Steadfast in practice. 3. Steadfast in teaching. 4. Steadfast in great compassion. 5. Steadfast in great aspiration. 6. Steadfast in turning away from the world and towards renunciation. 7. Steadfast in turning away from the small vehicle and towards the great vehicle. 8. Steadfast in illuminating the mind with the Dharma and purifying it. 9. Steadfast in being weary of great suffering and saving beings. 10. Steadfast in taking on suffering for beings and gathering them in. The above completes the answers to the questions about the Buddha's voice.

The sixth major section, starting with the ten unobstructed abidings, surpasses and answers the ninth question, the Buddha's unobstructed abiding, in three ways. Among them, the first ten directly show the unobstructedness of the abiding. The next ten explain the unobstructedness of possessing virtues. The last ten distinguish that unobstructedness of freedom. In the first ten, the place where the body and wisdom abide, nothing can hinder, is called unobstructed abiding. The first five are the unobstructed abiding of the body in the world. The last five are the unobstructed abiding of wisdom in relation to the knowable. Among them, the first two are the abiding in realizing truth and teaching the Dharma, that is, abiding in the Dharma realm of the three times, which is the realization of the true nature that transcends the three temporal divisions of past, present, and future. The next two are the abiding in teaching downwards and being the same upwards, that is, downwards, understanding the faculties of beings and skillfully teaching them; upwards, abiding in the Buddha's Dharma with the body of wisdom. The last two are the abiding in distinguishing defilement and purity, with one sentence remaining unexplained. The second, the most excellent one, has already surpassed the lower position, so there is no one lower than him. The unsurpassed one, there is nothing above that can be added to surpass him. The adornment of excellent virtues is because of self-adornment. In the ten, each first explains the meaning of adornment, and then summarizes its name. The first three explain the adornment of the three karmas of body, speech, and mind. In the second, the speech karma, the eight kinds of sounds, etc., explain that the essence of the sound possesses virtues. Explaining, etc., explains that the function of the sound is to be good at explaining. Completely causing, etc., explains that benefiting beings is not false. In the third, the mind karma, first explains that the mind gathers many virtues. In one thought, etc., shows that the function of the mind is boundless. In the fourth, the adornment of light, the original light, one by one, etc., explains the actions of the causal ground. Universal illumination, etc., shows the actions of manifestation. Removing and extinguishing, etc., are the actions of cessation, the actions of subduing. Manifesting Buddhas, etc., are the actions of reverence. In the fifth, the laughing light, first shows the meaning of universal illumination. Completely bestowing predictions, etc., shows being free from delusion, that is, accomplishing benefit is not false. The sixth, the Dharma body emerging from entanglement, takes being free from defilement as adornment. In the seventh, the constant light adornment, because all other lights originate from this, it is called a treasury. The eighth, the wonderful color, has six sentences, the first sentence is a general statement, the remaining five sentences are separate explanations, all of which transcend worldly appearances, so it is called wonderful. The ninth, the lineage adornment, this is the lineage of birth, and it is also born from the family of Suchness. In the tenth, the adornment of great compassion, etc., the so-called unsurpassed receiver, is the field of merit for receiving offerings, the Buddha is the most unsurpassed, so it is called that. The third, the free and correct Dharma, in relation to the Dharma

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自在無障礙故。初二于教法自在。先說教后應根。次二於世界自在。先動后嚴。次二時處自在。先時後處。亦是住壽自在。遍至自在。七正覺自在中有二釋。一隨文釋。謂一切佛各為調化自所化故。各各示成正覺故云唸唸。非是一佛。既各示成。非先不覺今乃始覺故云非不先覺等。此是現化身用。二就義釋。一佛即遍一切眾生。周十方微塵。盡三世。唸唸同時。前後俱成正覺。此即實成非化。但以不成即已。成即舊來成故云非不先覺等。以攝三世盡故。無過去不成故云不住學地等。此可準宗思之。八諸根互用自在。若小乘但變化用。漸教大乘即改轉用。圓教一乘亦不變不改。一入舊來作一切用。九毛孔置眾生。依法性融通門思之。此是眾生世間自在。十一念現正覺。此是智正覺器世間自在。于中先於一念現一等法界佛。二于彼念中類顯多佛。三舉一念類顯多念。四舉一花座類顯虛空法界等世界。各現等法界之佛身。思之當知。佛境界不可思議在於此也。上來答無礙住竟。

第七具足十種不思議法已成等正覺下六門卻答第四佛出世問。于中初攬緣現覺。二無中巧現。三所現難量。四果位齊均五智住妙境。六知法無遺。各提門可見。初中十內。初二果相具。謂先外相備。后內德圓。次二因德滿。謂先福後行。次二應

【現代漢語翻譯】 現代漢語譯本 自在無障礙的緣故。最初兩個（自在）是關於教法的自在。先說教，后應合根機。其次兩個（自在）是關於世界的自在。先震動（世界），後莊嚴（世界）。其次兩個（自在）是關於時間和處所的自在。先時間，后處所。這也是住世壽命的自在，普遍到達的自在。七正覺自在中有兩種解釋。一種是隨文解釋，說一切佛各自爲了調伏教化自己所度的眾生，各自示現成正覺，所以說『唸唸』，不是一佛。既然各自示現成佛，不是先前不覺悟現在才開始覺悟，所以說『非不先覺』等等。這是現化身的作用。第二種是就義理來解釋。一佛即遍一切眾生，周遍十方微塵數世界，窮盡過去、現在、未來三世，唸唸同時，前後都成就正覺。這即是真實成就，不是化現。只是以不成即已，成即本來成就，所以說『非不先覺』等等。因為攝盡三世，沒有過去未成就的，所以說『不住學地』等等。這可以依據宗門思想來思考。八諸根互用自在。如果小乘只是變化的作用，漸教大乘即是改變轉化的作用，圓教一乘也是不變不改。一入（一切入定）本來就作一切用。九毛孔安置眾生。依法性融通門來思考。這是眾生世間的自在。十一念現正覺。這是智正覺器世間的自在。其中先在一念中顯現一等法界佛，二在那一念中類似地顯現多佛，三舉一念類似地顯現多念，四舉一花座類似地顯現虛空法界等世界，各自顯現等同法界的佛身。思考這些應當知道，佛的境界不可思議就在於此。上面回答了無礙住的問題。

第七具足十種不可思議法已成等正覺下六門卻答第四佛出世問。于中初攬緣現覺。二無中巧現。三所現難量。四果位齊均五智住妙境。六知法無遺。各提門可見。初中十內。初二果相具。謂先外相備。后內德圓。次二因德滿。謂先福後行。

【English Translation】 English version Because of being free and unobstructed. The first two (freedoms) are freedom regarding the Dharma teachings. First, the teachings are spoken, then they correspond to the roots (of sentient beings). The next two (freedoms) are freedom regarding the world. First, (the world) is shaken, then (the world) is adorned. The next two (freedoms) are freedom regarding time and place. First time, then place. This is also the freedom of dwelling in life-span, the freedom of universally arriving. There are two explanations in the seven freedoms of Right Awakening. One is according to the text, saying that each Buddha, in order to tame and teach the beings they are to convert, each demonstrates the attainment of Right Awakening, therefore it is said 'moment by moment', it is not one Buddha. Since each demonstrates becoming a Buddha, it is not that they were not enlightened before and are only now beginning to awaken, therefore it is said 'not not previously awakened' and so on. This is the function of the manifested body. The second is according to the meaning. One Buddha pervades all sentient beings, encompasses the worlds of the ten directions as numerous as dust motes, exhausts the three periods of time (past, present, and future), moment by moment simultaneously, both before and after, all attain Right Awakening. This is the actual attainment, not a manifestation. It is simply that if it is not accomplished, it is already done; if it is accomplished, it is accomplished from the beginning, therefore it is said 'not not previously awakened' and so on. Because it encompasses the three periods of time, there is no past that is not accomplished, therefore it is said 'not dwelling in the stage of learning' and so on. This can be contemplated according to the thoughts of the school.

The eighth is the freedom of the mutual use of the faculties. If it is the Small Vehicle, it is only the function of transformation; the Gradual Teaching of the Great Vehicle is the function of changing and transforming; the Perfect Teaching of the One Vehicle is neither changing nor transforming. One entering (all-entering samadhi) originally performs all functions. The ninth is placing sentient beings in pores. Contemplate this according to the Dharma-nature interpenetration gate. This is the freedom of the sentient being world. The eleventh is manifesting Right Awakening in a thought. This is the freedom of the wisdom Right Awakening vessel world. Among these, first, in one thought, manifest a Dharma-realm Buddha of equality; second, in that thought, similarly manifest many Buddhas; third, cite one thought to similarly manifest many thoughts; fourth, cite one flower seat to similarly manifest worlds such as the empty space Dharma-realm, each manifesting a Buddha body equal to the Dharma-realm. Thinking about these, one should know that the inconceivable realm of the Buddha lies in this. The above answers the question of unobstructed dwelling.

Seventh, 'having fully possessed the ten inconceivable Dharmas, having already attained Right Awakening', the following six gates answer the fourth question of the Buddha's appearance in the world. Among these, first, grasping conditions to manifest awakening; second, skillfully manifesting from nothing; third, what is manifested is difficult to measure; fourth, the fruit positions are equal; fifth, wisdom dwells in the wonderful realm; sixth, knowing the Dharma without omission. Each gate can be seen by extracting its main point. Within the first, there are ten inner aspects. The first two are the possession of the characteristics of the fruit, meaning first the external characteristics are complete, then the internal virtues are perfected. The next two are the fullness of the virtues of the cause, meaning first merit, then practice.

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機現。謂無壞勝法是降魔功德。次二嚴剎具智。次二相圓德備。后一事畢示終。第二巧妙方便者。謂證理平等能起有中殊勝之行故云巧也。初一知法無究竟者證理也。而究竟說等是巧便也。若處理無乖此事有。或說事有乖彼理無。皆非巧便。若二義岳別。或合一雙失俱非巧便。今並反此。故名巧妙方便。以是釋佛出世之義故。就方便向事說也。二證無能見所見而巧見法界。三無相知相。無性現色。四證泯三際之理。而見三世佛宛然。五三業無造。而演法熾然。六理亡染凈。而不壞世間及佛智用。七以依非時法而融時相入。又恒住非時而應時說法。八以所證非時不離時。具足十辯說無盡法。九證法無名。巧起名句。十無蘊界處而不壞法相。又善達二空巧分三聚等。第三有十種佛事無量等者。謂果現難量皆攝物入道。同名佛事。業用廣大並是微細相容門故非余境也。初兜率天作攝生佛事中。初別舉能攝。總顯所攝。二大慈下總顯能攝。別明所攝利益。並如文顯。二從兜率天降神母胎作佛事中有四。先智德內圓。二于最後等辨其位處。三或以神力等正顯業用有十。如文。于中或從初發心者攝過去故。或涅槃者攝未來故。是故入胎之時無非具於八相。亦攝過去因行。如下法界品摩耶處說。四此第二地下正明具攝八相時方等。而

【現代漢語翻譯】 現代漢語譯本 機現：指的是沒有毀壞殊勝之法，這是降伏魔障的功德。 其次，以莊嚴的剎土具備智慧。 再次，以相好圓滿具備德行。 最後，以示現入滅來完成佛事。 第二，巧妙方便：指的是證悟了理體的平等，能夠發起世俗中殊勝的行持，所以稱為『巧』。 最初，『知法無究竟者』是證悟理體。 而『究竟說』等是巧妙方便。 如果處理事相時違背了理體，或者說事相存在而理體不存在，都不是巧妙方便。 如果兩種意義相互違背，或者合二為一，雙雙失去，都不是巧妙方便。現在全部與此相反，所以稱為巧妙方便。這是解釋佛陀出世的意義，所以就方便向事相方面來說。 二，證悟了沒有能見和所見，而巧妙地見到法界。 三，無相而知相，無性而顯現色相。 四，證悟了泯滅過去、現在、未來三際的理體，而見到三世諸佛宛然存在。 五，身口意三業沒有造作，而演說佛法卻熾盛不衰。 六，理體上沒有染污和清凈，而不毀壞世間和佛的智慧作用。 七，以依靠非時之法而融合時相進入，又恒常安住于非時之中，而應時說法。 八，以所證悟的非時，不離於時，具足十種辯才，宣說無盡的佛法。 九，證悟了法沒有名稱，卻巧妙地發起名稱語句。 十，沒有蘊、界、處，而不毀壞法的相狀。又善於通達二空（人空、法空），巧妙地劃分三聚（正定聚、邪定聚、不定聚）等。 第三，有十種佛事無量等：指的是佛果的顯現難以衡量，都能攝受眾生進入佛道，都稱為佛事。業用廣大，並且是微細相容的法門，所以不是其他境界。 最初，在兜率天（Tushita Heaven）作攝受眾生的佛事中，先分別舉出能攝受的，總的顯示所攝受的。 二，從兜率天降生到母親的胎中，總的顯示能攝受的，分別說明所攝受的利益，都如經文所顯示。 二，從兜率天降神母胎作佛事中有四。先智德內圓。二于最後等辨其位處。三或以神力等正顯業用有十。如文。于中或從初發心者攝過去故。或涅槃者攝未來故。是故入胎之時無非具於八相。亦攝過去因行。如下法界品摩耶處說。四此第二地下正明具攝八相時方等。而 二，從兜率天降生到母親的胎中作佛事有四個方面：首先是智慧功德在內部圓滿。第二，在『于最後』等處辨明其位處。第三，或者以神通力等，正式顯現業用有十種，如經文所說。其中或者從最初發心者攝受過去，或者從涅槃者攝受未來。因此，入胎之時無不具備八相成道。也攝受過去的因行，如下面法界品中摩耶（Maya）處所說。第四，這第二段文字下面，正式說明具足攝受八相成道的時間、地點等。

【English Translation】 English version 『Ji Xian』 means that there is no destruction of the superior Dharma, and this is the merit of subduing demons. Secondly, using adorned Buddha lands to possess wisdom. Thirdly, using perfect features to possess virtue. Finally, using the demonstration of Nirvana to complete the Buddha's work. Secondly, skillful means: refers to realizing the equality of the principle and being able to initiate superior practices in the mundane world, so it is called 'skillful'. Initially, 'knowing that the Dharma has no ultimate' is the realization of the principle. And 'ultimate saying' etc. are skillful means. If dealing with phenomena violates the principle, or if phenomena exist but the principle does not, it is not a skillful means. If the two meanings contradict each other, or if they are combined into one, both are lost, it is not a skillful means. Now all are the opposite of this, so it is called skillful means. This is to explain the meaning of the Buddha's appearance in the world, so it is discussed from the perspective of skillful means towards phenomena. Two, realizing that there is no seer and seen, and skillfully seeing the Dharma realm. Three, without form, knowing form; without nature, manifesting form. Four, realizing the principle of extinguishing the three times (past, present, future), and seeing the Buddhas of the three times clearly present. Five, the three karmas of body, speech, and mind have no creation, but the Dharma is preached vigorously. Six, in principle, there is no defilement and purity, but the world and the Buddha's wisdom function are not destroyed. Seven, relying on the non-temporal Dharma to integrate temporal phases, and constantly abiding in the non-temporal while teaching the Dharma according to the time. Eight, with the non-temporal realized, not departing from the temporal, possessing ten kinds of eloquence, and expounding the endless Dharma. Nine, realizing that the Dharma has no name, but skillfully initiating names and sentences. Ten, without the skandhas (form, feeling, perception, mental formations, consciousness), realms (sense bases), and spheres (sense objects), the characteristics of the Dharma are not destroyed. Also, being good at understanding the two emptinesses (emptiness of self, emptiness of phenomena), and skillfully dividing the three groups (those destined for right destination, those destined for wrong destination, and the uncertain ones) etc. Thirdly, there are ten kinds of Buddha-works that are immeasurable, etc.: refers to the manifestation of the Buddha's fruit being difficult to measure, and all can gather sentient beings into the Buddha's path, all are called Buddha-works. The karmic function is vast, and it is a subtle and compatible Dharma gate, so it is not another realm. Initially, in Tushita Heaven (兜率天) doing the Buddha-work of gathering sentient beings, first separately listing what can gather, and generally showing what is gathered. Two, descending from Tushita Heaven (兜率天) into the mother's womb, generally showing what can gather, and separately explaining the benefits of what is gathered, all as the sutra shows. Two, there are four aspects to the Buddha's work of descending from Tushita Heaven (兜率天) into the mother's womb: First, the inner perfection of wisdom and virtue. Second, clarifying its position in 'at the end' etc. Third, or with supernatural powers etc., formally manifesting ten kinds of karmic functions, as the sutra says. Among them, either from the initial aspiration to gather the past, or from Nirvana to gather the future. Therefore, at the time of entering the womb, there is nothing that does not possess the eight aspects of enlightenment. It also gathers the past causes and practices, as mentioned in the Maya's (摩耶) place in the Dharma Realm chapter below. Fourth, the second paragraph below formally explains the time, place, etc. of fully gathering the eight aspects of enlightenment.

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作事。三在於王宮受欲境時攝化佛事。于中初自行內圓。二大悲下四等善觀。三廣能為說下正顯攝益。四雖處王宮下明攝益深廣。謂一切處為廣。凈三業為深。四出家時攝益中有四。初為引貪愛眾生令得凈行。二示現世間舍離下引愚癡眾生令得智慧。三示現眾生無上下引薄福眾生令具福智。四廣為眾生下授與正法之相。五成道時攝益中有三。初現自正覺。二莊嚴一切下攝內眷屬。三令一切眾生下廣益眾生。謂先令行成德滿。悉分別下令廣大智立。六轉法輪時攝益中有十種法輪。一教堅不退。二輪多遍知。三所說決定。四成益不虛。五輪體廣大。六輪境甚深。七輪用下照。八輪能上現。九輪性平等。十總結無盡。一乘十轉無盡法輪應著此文。七入王城等時攝益中。初入城益物。二一切諸佛色身下明能以色相威儀等益。三彼諸眾生下顯所益之相。四以如是下總結無盡。八或住阿練若下明隨所住等攝益之義。于中四。初所住攝益。二以境界攝益。三以所說攝益。四以所住時攝益。九以無盡功德藏攝益。于中有三。初明化所成益入菩薩位。二或現涅槃下顯能化方便。三或發眾生下化入佛境位。十示涅槃時攝益中三。先示滅戀慕益。二碎身舍利益。三爪牙發起塔。謂令成因得果。念恩嘆德。第四法王無異法者明果位齊均。一記莂

【現代漢語翻譯】 現代漢語譯本 做事。三在於王宮受欲境時攝化佛事。于中初自行內圓。二大悲下四等善觀。三廣能為說下正顯攝益。四雖處王宮下明攝益深廣。謂一切處為廣。凈三業為深。四出家時攝益中有四。初為引貪愛眾生令得凈行。二示現世間舍離下引愚癡眾生令得智慧。三示現眾生無上下引薄福眾生令具福智。四廣為眾生下授與正法之相。五成道時攝益中有三。初現自正覺。二莊嚴一切下攝內眷屬。三令一切眾生下廣益眾生。謂先令行成德滿。悉分別下令廣大智立。六轉法輪時攝益中有十種法輪。一教堅不退。二輪多遍知。三所說決定。四成益不虛。五輪體廣大。六輪境甚深。七輪用下照。八輪能上現。九輪性平等。十總結無盡。一乘十轉無盡法輪應著此文。七入王城等時攝益中。初入城益物。二一切諸佛色身下明能以色相威儀等益。三彼諸眾生下顯所益之相。四以如是下總結無盡。八或住阿練若下明隨所住等攝益之義。于中四。初所住攝益。二以境界攝益。三以所說攝益。四以所住時攝益。九以無盡功德藏攝益。于中有三。初明化所成益入菩薩位。二或現涅槃下顯能化方便。三或發眾生下化入佛境位。十示涅槃時攝益中三。先示滅戀慕益。二碎身舍利益。三爪牙發起塔。謂令成因得果。念恩嘆德。第四法王無異法者明果位齊均。一記莂

【English Translation】 English version Acting. The third is performing Buddha's work while experiencing desires in the royal palace. Among these, the first is perfecting oneself internally. The second is observing the four immeasurable minds with great compassion. The third is extensively speaking to reveal the benefits of guidance. The fourth, even while residing in the royal palace, demonstrates the profound and vast benefits of guidance, being vast in all places and profound in purifying the three karmas. The fourth is the benefit of guidance during renunciation, which includes four aspects. First, it guides beings with greed and attachment to attain pure conduct. Second, it demonstrates detachment from the world to guide ignorant beings to attain wisdom. Third, it demonstrates the absence of high and low among beings to guide those with little merit to acquire both merit and wisdom. Fourth, it extensively bestows the characteristics of the true Dharma upon beings. The fifth is the benefit of guidance at the time of enlightenment, which includes three aspects. First, it manifests self-enlightenment. Second, it adorns everything to gather inner relatives. Third, it extensively benefits beings, first enabling them to cultivate conduct and fulfill virtues, and then enabling them to establish vast wisdom through thorough discernment. The sixth is the benefit of guidance when turning the Dharma wheel, which includes ten kinds of Dharma wheels. First, the teaching is firm and unretreating. Second, the wheel is all-knowing. Third, what is said is definite. Fourth, the accomplishment and benefit are not in vain. Fifth, the body of the wheel is vast. Sixth, the realm of the wheel is profound. Seventh, the function of the wheel illuminates downwards. Eighth, the power of the wheel manifests upwards. Ninth, the nature of the wheel is equal. Tenth, it concludes endlessly. The endless Dharma wheel of the One Vehicle with ten turns should be emphasized in this text. The seventh is the benefit of guidance when entering the royal city, which includes entering the city to benefit beings. Second, all Buddhas' physical bodies demonstrate the ability to benefit with appearance, demeanor, and so on. Third, those beings manifest the aspects of being benefited. Fourth, in this way, it concludes endlessly. The eighth is dwelling in the Aranya (secluded place) to clarify the meaning of benefiting according to where one dwells. Among these, the first is benefiting by dwelling. The second is benefiting by the environment. The third is benefiting by what is said. The fourth is benefiting by the time of dwelling. The ninth is benefiting with the inexhaustible treasury of merit, which includes three aspects. First, it clarifies the benefit of transformation, leading to entering the Bodhisattva position. Second, it manifests Nirvana (extinction) to reveal skillful means of transformation. Third, it inspires beings to enter the realm of Buddhahood. The tenth is the benefit of guidance when demonstrating Nirvana, which includes three aspects. First, it demonstrates extinction to benefit those who are attached. Second, it benefits by relinquishing the body. Third, it initiates stupas with nails and teeth, which means enabling the cause to lead to the result, remembering kindness, and praising virtue. The fourth, the Dharma King has no different Dharma, clarifying that the fruit positions are equal. One prediction.

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無異。二遂願皆同。三法身不殊。四智慧齊等。五所知佛同(有本作法字)六所知剎同。以果無優劣故。七語同法言。八無非化物。九染凈同泯。十善根同如。然余處說四種等故說毗婆尸即是釋迦。此中十種無異。亦是平等意趣可知。第五向十種住法者。謂佛向此十種法上之所住故。初一佛住。二梵住。三依宿願。四住現悲。五無功用。六離妄情。七念無暫失。八心無限礙。九無不在定。十住真實際。第六知十種悉無餘者。大智無限照境無遺。初三即三達圓明。次三知世間眾生。謂多類眾生言音路別名語言道。次二知出世。謂菩薩及佛。后三知法門。初總知緣起。二別知事相。三以理會事。如帝網重重。並如前地論中已釋。上來答佛出世問竟。

第八大段十種最勝力下答第八佛神力問。于中有一百門。謂初列十門。是總標。下十門別釋。一一總門具十別門。及一一別門攝十總門故成百門。何以知者。以標中雲十種最勝力大力無量力乃至佛所住法。為一句標故知。十種之言貫下九力。各有十也。后何等為十之言。通徴前十力各十之義。但以義同故。亦通以十門通釋前十。是故結中各唯結初。以此十種皆是大力那羅延等也。以大力為總。餘九攝在大力中。故有十種大力。初力用過劣名最勝力。二當體廣能名為大力。

【現代漢語翻譯】 現代漢語譯本 無異。二、遂願皆同。三、法身不殊。四、智慧齊等。五、所知佛同（有的版本寫作『法』字）。六、所知剎同。因為果位沒有優劣之分。七、語同法言。八、無非化物。九、染凈同泯。十、善根同如。然而其他地方說四種平等，所以說毗婆尸（Vipashyin，過去七佛之一）就是釋迦（Shakya，釋迦牟尼佛）。這裡說的十種無異，也是平等的意思可以理解。第五，向十種住法者，是指佛向這十種法上所安住的緣故。第一，佛住。第二，梵住。第三，依宿願。第四，住現悲。第五，無功用。第六，離妄情。第七，念無暫失。第八，心無限礙。第九，無不在定。第十，住真實際。第六，知十種悉無餘者，是指大智無限，照境沒有遺漏。最初三種就是三達圓明。其次三種是知世間眾生，指多類眾生的言語音路差別，名為語言道。其次兩種是知出世，指菩薩以及佛。最後三種是知法門。最初是總知緣起。第二是別知事相。第三是以理會事。如帝網重重，並且如前面《地論》中所解釋的。上面是回答佛出世的提問完畢。 第八大段，十種最勝力下，回答第八個問題，佛的神力。其中有一百個門。第一，列出十個門，是總的標示。下面十個門分別解釋。每一個總門都具有十個別門，並且每一個別門都包含十個總門，所以成就一百個門。為什麼知道呢？因為標示中說『十種最勝力、大力、無量力，乃至佛所住法』，作為一句標示，所以知道十種的說法貫穿下面的九力，各有十個。後面『何等為十』的說法，是總的徵詢前面十力各自的意義。但是因為意義相同，也可以用十個門來總的解釋前面的十個。所以結論中各自只總結最初的。因為這十種都是大力那羅延（Narayana，一種大力神）等等。以大力為總綱，其餘九種都包含在大力之中，所以有十種大力。第一，力用超過低劣的，叫做最勝力。第二，當體廣大能夠作為的，叫做大力。

【English Translation】 English version There is no difference. Second, their vows are the same. Third, their Dharmakayas (法身, embodiment of the Dharma) are not different. Fourth, their wisdom is equal. Fifth, their knowledge of Buddhas is the same (some versions write the character '法'). Sixth, their knowledge of Buddha-lands is the same, because there is no superiority or inferiority in the fruition. Seventh, their speech is the same as the Dharma. Eighth, there is nothing that does not transform beings. Ninth, defilement and purity are both extinguished. Tenth, the roots of goodness are the same as suchness. However, other places say there are four kinds of equality, so it is said that Vipashyin (毗婆尸, one of the past seven Buddhas) is Shakya (釋迦, Shakyamuni Buddha). The ten kinds of non-difference mentioned here also have the meaning of equality, which can be understood. Fifth, 'towards the ten kinds of abiding Dharmas' means that the Buddha abides on these ten kinds of Dharmas. First, the Buddha abides. Second, the Brahma-abiding. Third, relying on past vows. Fourth, abiding in present compassion. Fifth, without effort. Sixth, free from deluded emotions. Seventh, mindfulness is never lost. Eighth, the mind has no limitations. Ninth, there is nowhere that is not in Samadhi (定, meditative state). Tenth, abiding in the true reality. Sixth, 'knowing that all ten kinds are without remainder' means that great wisdom is limitless and illuminates all realms without omission. The first three are the three kinds of clear understanding. The next three are knowing the sentient beings of the world, referring to the differences in the speech and paths of many kinds of sentient beings, called the path of language. The next two are knowing the transcendent, referring to Bodhisattvas and Buddhas. The last three are knowing the Dharma-doors. First is the general knowledge of dependent origination. Second is the specific knowledge of phenomena. Third is understanding things through reason, like the overlapping of Indra's net, and as explained in the previous Treatise on the Stages of the Earth. The above is the completion of answering the question of the Buddha's appearance in the world. The eighth major section, 'below the ten kinds of supreme powers,' answers the eighth question, the Buddha's divine powers. Among them, there are one hundred gates. First, listing ten gates is a general indication. The following ten gates are explained separately. Each general gate has ten separate gates, and each separate gate contains ten general gates, thus accomplishing one hundred gates. How do we know this? Because the indication says 'ten kinds of supreme powers, great power, immeasurable power, and even the Dharma in which the Buddha abides,' as a single indication, so we know that the statement of ten kinds runs through the following nine powers, each having ten. The statement 'what are the ten' is a general inquiry into the meaning of each of the preceding ten powers. However, because the meanings are the same, the ten gates can also be used to generally explain the preceding ten. Therefore, in the conclusion, each only concludes the first, because these ten kinds are all great power Narayana (那羅延, a powerful deity) and so on. Taking great power as the general principle, the remaining nine are contained within great power, so there are ten kinds of great power. First, the power that surpasses inferiority is called supreme power. Second, the entity that is vast and capable is called great power.

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三多門業用。四大福勝用。五威德特尊。如外道見佛違自先制不覺起禮等。六所作不屈。七能壞魔軍。八不為他所壞。九業用超世表也。十舉世無能破。言大力那羅延幢等者結歸初總。那羅延者此云堅牢。即帝釋力士之名。舉近為況。佛所住之力下別釋中。初一身命無損力。此釋最勝大力。佛所加持眾生。及佛所使眾生如上。金剛雨等悉不能損。如遣耆婆。入火抱兒。如蓮池等。二毛孔容持力。此釋無量力。如虛空者。能廣容故。無疲倦故。三毛持圍山速步力。此釋大功德力。如來一身毛孔與十方法界一切眾生所有毛孔頭數齊等者。顯毛孔既多。各持如上。金剛圍山明所擎重也。一步等行步大也。唸唸等所行疾也。十方虛空界等所至遠也。盡過去等行時長也。無羸弊等與不行無異也。四定用自在力此釋尊重力。于中初身不起定。化不失時。二指持生界不起遍坐。五普遍常轉法輪力。此釋不退轉力。于中二。初以一佛身周遍法界常轉法輪。二如來一化身下明一切身常轉法輪。前中先一一等是多說也。盡塵數劫等是常說也。轉正法輪等說益也。后中一一毛端處唸唸化等顯佛身多重重普遍無礙常說。問若據此文。佛無不說之時。何故乃至一部奉行。答此是眾生感處說為一部而如來說法曾未暫息。以大機常感無間斷故。問若遍

【現代漢語翻譯】 現代漢語譯本 三多門業用（三種功德之門，用於行業）。四大福勝用（四種福德的殊勝作用）。五威德特尊（五種威德特別尊貴）。例如外道見到佛陀，違背自己先前的規定，不知不覺地起身行禮等等。六所作不屈（所作所為不會屈服）。七能壞魔軍（能夠摧毀魔軍）。八不為他所壞（不會被其他所摧毀）。九業用超世表也（事業功用超越世間）。十舉世無能破（世上沒有人能夠摧毀）。 言大力那羅延幢等者結歸初總（所說大力那羅延幢等，總結歸於最初的總綱）。那羅延者此云堅牢（那羅延，這裡翻譯為堅牢，即帝釋天力士的名稱）。舉近為況（用相近的事物來比況）。佛所住之力下別釋中（佛所具有的力量，下面分別解釋）。 初一身命無損力（第一種是身命不受損害的力量）。此釋最勝大力（這是解釋最殊勝的大力）。佛所加持眾生。及佛所使眾生如上（佛所加持的眾生，以及佛所役使的眾生，如前面所說）。金剛雨等悉不能損（金剛雨等都不能損害他們）。如遣耆婆（例如派遣耆婆）。入火抱兒（進入火中擁抱嬰兒）。如蓮池等（如同蓮花池等）。 二毛孔容持力（第二種是毛孔能夠容納和承載的力量）。此釋無量力（這是解釋無量的力量）。如虛空者（如同虛空一樣）。能廣容故（能夠廣泛容納）。無疲倦故（沒有疲倦）。 三毛持圍山速步力（第三種是毛孔能夠承載圍山，並且快速行走的力量）。此釋大功德力（這是解釋大功德的力量）。如來一身毛孔與十方法界一切眾生所有毛孔頭數齊等者（如來一身的毛孔，與十方法界一切眾生所有毛孔的數量相等）。顯毛孔既多（顯示毛孔非常多）。各持如上（各自承載如前面所說的）。金剛圍山明所擎重也（金剛圍山說明所承載的重量）。一步等行步大也（一步等於行走一大步）。唸唸等所行疾也（唸唸之間等於所行走的快速）。十方虛空界等所至遠也（十方虛空界等於所到達的遙遠之處）。盡過去等行時長也（窮盡過去等於行走的時間長久）。無羸弊等與不行無異也（沒有疲憊等，與沒有行走沒有區別）。 四定用自在力（第四種是禪定作用的自在力量）。此釋尊重力（這是解釋尊重力）。于中初身不起定（其中，首先是身體不起定）。化不失時（化現不會失去時機）。二指持生界不起遍坐（二指承托眾生界，不起身而周遍坐于其中）。 五普遍常轉法輪力（第五種是普遍恒常轉動法輪的力量）。此釋不退轉力（這是解釋不退轉的力量）。于中二（其中分為兩種）。初以一佛身周遍法界常轉法輪（首先是以一佛身周遍法界，恒常轉動法輪）。二如來一化身下明一切身常轉法輪（其次是如來一化身，說明一切身恒常轉動法輪）。前中先一一等是多說也（前面，先說一一等，是多次宣說）。盡塵數劫等是常說也（窮盡塵數劫等，是恒常宣說）。轉正法輪等說益也（轉動正法輪等，是宣說利益）。后中一一毛端處唸唸化等顯佛身多重重普遍無礙常說（後面，每一個毛端處，唸唸化現等，顯示佛身眾多，重重普遍無礙，恒常宣說）。 問若據此文（問：如果根據這段經文）。佛無不說之時（佛陀沒有不說法的時候）。何故乃至一部奉行（為什麼乃至只有一部經奉行）。答此是眾生感處說為一部而如來說法曾未暫息（答：這是眾生所感應之處，說為一部經，而如來說法從來沒有停止過）。以大機常感無間斷故（因為大機緣常常感應，沒有間斷的緣故）。問若遍（問：如果普遍...）

【English Translation】 English version The Three Doors are used for industries (referring to the three doors of merit). The Four Great Blessings are used for victory. The Five Dignities are especially revered. For example, when a non-Buddhist sees the Buddha, they violate their own prior rules and unconsciously rise to pay respects, and so on. The Sixth is that actions are unyielding. The Seventh is the ability to destroy the armies of Mara. The Eighth is not being destroyed by others. The Ninth is that karmic functions transcend the world. The Tenth is that nothing in the world can destroy it. The statement 'Great Powerful Narayana Banner, etc.' concludes by returning to the initial summary. 'Narayana' here means 'firm and strong,' which is the name of the powerful Deva Shakra. This is an analogy using something close to illustrate. The power in which the Buddha dwells is explained separately below. First, the power of the body and life being unharmed. This explains the most supreme great power. The beings blessed by the Buddha, and the beings used by the Buddha, as mentioned above. Vajra rain, etc., cannot harm them at all. For example, sending Jivaka. Entering the fire to embrace a child. Like the lotus pond, etc. Second, the power of the pores to contain and hold. This explains immeasurable power. Like space, it can contain widely. Without fatigue. Third, the power of the pores to hold Mount Sumeru and walk quickly. This explains the power of great merit. The number of pores on the body of the Tathagata is equal to the number of pores of all beings in the ten directions. This shows that there are many pores. Each holds as mentioned above. The Vajra surrounding mountains clarifies the weight being supported. One step is equal to a large step. Each thought is equal to the speed of walking. The ten directions of space are equal to the distance reached. Exhausting the past is equal to the length of time walking. Without weakness is no different from not walking. Fourth, the power of freedom in meditative application. This explains the power of respect. Among these, first is the body not arising from samadhi. Transformation does not lose its timing. Second, the fingers hold the realm of beings without arising to sit everywhere. Fifth, the power of universally and constantly turning the Dharma wheel. This explains the power of non-retrogression. Among these, there are two. First, with one Buddha body, the Dharma wheel is constantly turned throughout the Dharma realm. Second, the Tathagata's one manifested body explains that all bodies constantly turn the Dharma wheel. In the former, saying 'one by one, etc.' is saying it many times. Saying 'exhausting countless kalpas, etc.' is saying it constantly. Saying 'turning the true Dharma wheel, etc.' is saying the benefit. In the latter, 'at each pore, manifesting in each thought, etc.' shows that the Buddha's body is numerous, universally unobstructed, and constantly speaking. Question: If according to this text. The Buddha has no time when he is not speaking. Why is it that even just one scripture is followed? Answer: This is because beings feel that it is one scripture, but the Tathagata's teaching has never stopped. Because the great opportunity is constantly felt without interruption. Question: If universally...

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空界毛端處悉有說法。何故此處現今不聞。答以根無熟故。猶如生盲不見日。非謂無日出世間等。亦聾故不聞。非謂無說。若爾說應不遍眾生界耶。釋以遍故至不聞處能令不聞。至聞處令聞。至有限聞處無限聞處。皆如彼現故名為遍。是故今者不聞亦是佛說法也。六胸德字相降魔力。此釋堅固力。七音聲遍徹力。此釋不可壞力。八證理現事無礙力。此釋一切世間不能思議力。于中初證理玄絕。后隨智慧轉下現事自在。九法身微密力。此釋一切眾生不能壞力。于中初平等法普現無礙。二其身充滿等下應現無方稱性平等。十具菩薩行佛大智力。此釋末後大力。結同之力。于中初具菩薩行順佛果用。二住諸佛住下明勝智圓滿德。三以明凈智下照達無邊境界德。

第九大段十種定法下三門卻答第五法身問。于中初門明身業揩定。次門明見已獲益。後門顯勸觀勝德。初中化身八相諸佛等有故云定法。略無涅槃相。此中正顯身業作用。如文。第二見佛得十果報者明所作不虛。于中初二滅惡生善報。次二善因樂果報。次二除疑不退報。謂入在地前三賢位。次二證位凈根報。從初地至七地。以證地故名出世。有出觀故名世間。后二滅障得辯報。謂八地已上。第三有十種凈法。菩薩應念者。念因仿學。念果增善於中初六念因行。后

【現代漢語翻譯】 現代漢語譯本：空界（虛空的邊界）乃至毛端之處，都有佛在說法。為什麼我們現在在這裡聽不到呢？回答是，因為我們的根器尚未成熟。就像天生的盲人看不見太陽一樣，不能說世間沒有太陽出現。也像聾子聽不見聲音一樣，不能說沒有說法。如果這樣，那麼佛的說法難道不能遍及所有眾生界嗎？解釋說，正因為佛的說法是普遍的，所以對於聽不見的地方，就讓它聽不見；對於能聽見的地方，就讓它聽見；對於有限的聽聞之處和無限的聽聞之處，都像佛顯現一樣，所以稱為普遍。因此，現在聽不見也是佛在說法啊。六、胸臆中的『德』字所具有的降魔之力。這是解釋堅固力。七、音聲遍徹之力。這是解釋不可壞力。八、證悟真理和顯現事物之間沒有障礙之力。這是解釋一切世間都無法思議之力。其中，最初是證悟真理的玄妙絕倫，之後隨著智慧的運轉而向下顯現事物，自在無礙。九、法身微密之力。這是解釋一切眾生都無法破壞之力。其中，最初是平等之法普遍顯現而沒有障礙，其次是其身充滿等等，向下應現沒有方所，稱合自性而平等。十、具足菩薩行和佛的大智慧之力。這是解釋最後的『大力』，是總結歸同的力量。其中，最初是具足菩薩行，順應佛果的妙用；其次是安住于諸佛的安住之處，闡明殊勝智慧的圓滿功德；第三是以明凈的智慧，照亮通達無邊的境界功德。 第九大段，十種定法，以下三門是用來回答第五個問題，即法身的問題。其中，第一門闡明身業的楷定；第二門闡明見到佛已經獲得利益；第三門顯示勸人觀想殊勝功德。第一門中，化身八相的諸佛等都有，所以稱為『定法』。省略了涅槃相。這裡主要顯明身業的作用，如經文所說。第二，見到佛得到十種果報，說明所作所為不是虛假的。其中，最初兩種是滅除惡業、生出善業的果報；其次兩種是善因帶來快樂果報；再次兩種是消除疑惑、不再退轉的果報，指的是進入在地前三賢位；再次兩種是證得果位、清凈根器的果報，從初地到七地。因為證得果位，所以稱為出世；因為有出觀，所以稱為世間。最後兩種是滅除障礙、獲得辯才的果報，指的是八地以上。第三，有十種清凈之法，菩薩應當憶念，憶念因地，效仿學習，憶念果地，增長善法。其中，最初六種是憶念因地的修行，之後

【English Translation】 English version: Everywhere, even at the edge of space (Kongjie 空界) or the tip of a hair, the Buddha is expounding the Dharma. Why can't we hear it here and now? The answer is that our roots are not yet ripe. It's like a person born blind cannot see the sun; it doesn't mean the sun doesn't exist in the world. Similarly, like a deaf person cannot hear sounds, it doesn't mean there is no Dharma being taught. If that's the case, shouldn't the Buddha's teachings pervade all realms of sentient beings? The explanation is that precisely because the Buddha's teachings are universal, it allows those who cannot hear to not hear, and allows those who can hear to hear. To places with limited hearing and places with unlimited hearing, it is like the Buddha manifesting, hence it is called universal. Therefore, not hearing now is also the Buddha expounding the Dharma. Six, the power to subdue demons inherent in the character 'Virtue' (De 德) within the chest. This explains the power of firmness. Seven, the power of sound pervading everywhere. This explains the power of indestructibility. Eight, the power of unobstructedness between realizing the truth and manifesting phenomena. This explains the power that all the world cannot fathom. Among these, the initial one is the profound and unparalleled realization of truth, and afterwards, following the turning of wisdom, it manifests phenomena downwards, freely and without obstruction. Nine, the subtle and secret power of the Dharmakaya (Fashen 法身). This explains the power that all sentient beings cannot destroy. Among these, the initial one is the universal manifestation of the Dharma of equality without obstruction, and the second is that the body is filled, etc., manifesting downwards without location, in accordance with its nature and equality. Ten, the power of possessing the Bodhisattva practice and the great wisdom of the Buddha. This explains the final 'great power', which is the power of concluding and unifying. Among these, the initial one is possessing the Bodhisattva practice, according with the wonderful function of the Buddha fruit; the second is abiding in the abode of all Buddhas, clarifying the perfect virtue of supreme wisdom; the third is using clear and pure wisdom to illuminate and penetrate the virtue of boundless realms. The ninth major section, the ten kinds of fixed Dharmas, the following three doors are used to answer the fifth question, which is the question of the Dharmakaya (Fashen 法身). Among these, the first door clarifies the model of body karma; the second door clarifies that seeing the Buddha has already obtained benefits; the third door shows encouragement to contemplate supreme virtues. In the first door, the transformation body (Huashen 化身) of the eight aspects of the Buddhas, etc., all have, so it is called 'fixed Dharma'. The Nirvana aspect is omitted. Here, the function of body karma is mainly manifested, as the sutra says. Second, seeing the Buddha and obtaining ten kinds of fruit rewards shows that what is done is not false. Among these, the first two are the fruit rewards of eliminating evil karma and generating good karma; the next two are the fruit rewards of good causes bringing happy results; the next two are the fruit rewards of eliminating doubts and not regressing, referring to entering the three worthy positions before being on the ground; the next two are the fruit rewards of attaining the position and purifying the roots, from the first ground to the seventh ground. Because of attaining the position, it is called transcendence; because there is emergence from contemplation, it is called the world. The last two are the fruit rewards of eliminating obstacles and obtaining eloquence, referring to the eighth ground and above. Third, there are ten kinds of pure Dharmas that Bodhisattvas should remember, remembering the cause ground, imitating and learning, remembering the fruit ground, increasing good Dharmas. Among these, the first six are remembering the practice of the cause ground, and afterwards

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四念果德。可知。上來答法身竟。

第十大段從十種一切智住下三門答第十無礙解脫問。于中初門明後智業用。次門顯妙定自在。後門正明解脫無礙。以此解脫依定慧成故。初中智慧迅疾。廣知名為智住。初二知所化器。次二成能化事。次二現佛及神力。次二說法及知趣。后二應念現形。第二有十種無量不思三昧者。在此法定於彼法用。又此定即用。故難思議。于中初二約人法。次二約時處。次二約佛三業。普遍法界而說一切處有現不現等。次二約理事法。九定在離世而恒現世嚴。十定在眾生而恒至佛趣。第三有十種無礙解脫者。礙障既盡名為無礙。作用自在名為解脫。若三乘教中說佛有八解脫等。非此所收。此十門無盡是一乘解脫。應準知之。初二現佛說法。次二調生現土。次一調已授記。次三現三世佛依正神力。后二現於三世能化所化。此等約法。是法性融通力。約智。是如來自在力。良以此智達彼法故。無礙圓融故。能如是。此約果圓滿說。若菩薩分得如維摩不思議解脫。皆此類也。不思議法品竟。

如來相海品第二十九

初釋名。言如來者標人顯德。相海者依人顯相。福報奇狀炳著名相相德廣多奧積如海。勘梵本名如來十身相海品。以深廣之相在十身故。

二來意者。若約遠此與前

【現代漢語翻譯】 四念果德（通過修習四念處獲得的果報和功德）。可知。上面是關於法身（Dharmakaya）的解答。

第十大段，從十種一切智住（Dasasu sarvajñāneṣu sthitaḥ，安住於十種一切智）開始，用三個方面來回答第十個無礙解脫（Asanga-vimoksha）的問題。其中，第一方面闡明后得智（pṛṣṭhalabdha-jñāna）的業用，第二方面彰顯妙定的自在，第三方面正面闡明解脫的無礙。因為這種解脫是依靠定和慧成就的。第一方面中，智慧迅疾，廣博知名為智住。前兩種是瞭解所化之機，后兩種是成就所化之事，再兩種是顯現佛和神力，又兩種是說法和了解眾生根性，最後兩種是應念現形。第二方面有十種無量不思三昧（Apramāṇa-acintya-samādhi）者，在此法中決定於彼法之用，而且此定即是用，所以難以思議。其中，前兩種是約人法，次兩種是約時處，再兩種是約佛的三業，普遍法界而說一切處有現與不現等，又兩種是約理事法，第九定在離世而恒常顯現世間莊嚴，第十定在眾生處而恒常趨向佛的境界。第三方面有十種無礙解脫者，障礙窮盡名為無礙，作用自在名為解脫。如果三乘教法中說佛有八解脫等，不包括在此處所說的範圍內。這十門無盡是一乘解脫，應當依此來理解。前兩種是顯現佛說法，次兩種是調伏眾生、顯現凈土，再一種是調伏后授記，又三種是顯現三世佛的依報、正報和神力，最後兩種是顯現三世的能化和所化。這些是約法而言，是法性融通的力量。約智而言，是如來的自在力。實在是因為這種智慧通達彼法，無礙圓融，所以能夠這樣。這是約果的圓滿來說。如果菩薩分得如維摩詰（Vimalakirti）的不思議解脫，都屬於此類。《不思議法品》結束。

《如來相海品》第二十九

首先解釋名稱。『如來』是標示人並彰顯其德行，『相海』是依據人來顯現其相好。福報奇特，形狀顯著，炳然著名，相好功德廣大眾多，深奧積累如海。勘對梵文字，名為《如來十身相海品》，因為深廣的相好存在於十身之中。

第二說明來此的意圖。如果從長遠來看，這與前面的...

【English Translation】 The Fruit and Virtue of the Four Foundations of Mindfulness (through the practice of the four foundations of mindfulness). It can be known. The above is the answer regarding the Dharmakaya (Body of Essence).

The tenth major section, starting from the Ten Abidings in All-Knowing Wisdom (Dasasu sarvajñāneṣu sthitaḥ, abiding in the ten kinds of all-knowing wisdom), uses three aspects to answer the tenth question of Unobstructed Liberation (Asanga-vimoksha). Among them, the first aspect clarifies the function of subsequent wisdom (pṛṣṭhalabdha-jñāna), the second aspect reveals the freedom of wonderful samadhi, and the third aspect directly clarifies the unobstructedness of liberation. Because this liberation is achieved by relying on samadhi and wisdom. In the first aspect, intelligence is swift and widely known as the Abiding in Wisdom. The first two are to understand the potential of those to be transformed, the next two are to accomplish the affairs of transformation, the next two are to manifest the Buddha and spiritual powers, the next two are to preach the Dharma and understand the nature of beings, and the last two are to manifest forms in response to thoughts. The second aspect has the Ten Immeasurable Inconceivable Samadhis (Apramāṇa-acintya-samādhi), in this Dharma, it is determined by the use of that Dharma, and this samadhi is the use, so it is difficult to conceive. Among them, the first two are about people and Dharma, the next two are about time and place, the next two are about the three karmas of the Buddha, universally speaking of all places in the Dharma realm as having manifestation and non-manifestation, and the next two are about principle and phenomena. The ninth samadhi is constantly manifesting worldly adornments while being apart from the world, and the tenth samadhi is constantly moving towards the Buddha's realm while being in the midst of beings. The third aspect has the Ten Unobstructed Liberations, the exhaustion of obstacles is called unobstructedness, and the freedom of function is called liberation. If the Three Vehicle teachings say that the Buddha has eight liberations, etc., they are not included in what is said here. These ten gates of inexhaustibility are the One Vehicle liberation, and should be understood accordingly. The first two are to manifest the Buddha preaching the Dharma, the next two are to tame beings and manifest pure lands, the next one is to bestow predictions after taming, the next three are to manifest the support, reward, and spiritual powers of the Buddhas of the three times, and the last two are to manifest the transformers and those to be transformed of the three times. These are about the Dharma, and are the power of the interpenetration of Dharma-nature. About wisdom, it is the Tathagata's power of freedom. It is truly because this wisdom penetrates that Dharma, and is unobstructed and perfectly integrated, that it can be like this. This is about the perfection of the fruit. If a Bodhisattva obtains the inconceivable liberation like Vimalakirti (Vimalakirti), they all belong to this category. The chapter on 'Inconceivable Dharmas' ends.

Chapter Twenty-Nine: The Ocean of Marks of the Tathagata

First, explain the name. 'Tathagata' indicates the person and manifests their virtues, 'Ocean of Marks' relies on the person to manifest their auspicious marks. The blessings are unique, the shapes are remarkable, clearly famous, the merits of the marks are vast and numerous, and the profound accumulation is like the ocean. Comparing with the Sanskrit version, it is named 'Chapter on the Ocean of Marks of the Ten Bodies of the Tathagata', because the profound and vast marks exist in the ten bodies.

Second, explain the intention of coming here. If viewed from a long-term perspective, this is related to the previous...

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品同。答普光會中后佛果德問。若約近即前品總明果法。此品別顯相德故來也。

三宗趣者。正辨佛果無邊相海。即以為宗。別釋此義略作八門。一釋名者。智論第五問相義云何答。易知故名相。如水異火。以相故知。解云顯著義明瞭義標別義是相義。二體性者。此三十二相小乘俱以色形為體。若初教大乘依瑜伽於二十二根中四根為體。一眼根。二舌根。三男根。四身根。若依終教依對法論以定慧為體。又攝相歸本唯是凈識為體。又會緣歸實唯是真如為性。若圓教相海以無盡法界為性。三種類者。依觀佛三昧經有三類。一略中略說有三十二相。二略說有八萬四千相。三廣說有無量相。如雜花經中為普賢賢首等說。解云雜花即花嚴異名。此品中十蓮花藏世界塵數相名無量也。此三中初唯小乘。次兼前為三乘。后具前為一乘。又初唯地前見。次唯地上見。后通五位見。又初唯化身相。次唯報身相。后是十身相。四出因者。略明七種。一依智論此三十二相俱以佈施為因。彼論中一一約施別別釋出。二依瑜伽地持俱以持戒為因。三有經中用忍辱為因。四善生經以大悲為因。彼經云是三十二相即是大悲之果報。五楞伽經及如來藏經。並如來藏中恒沙功德具三十二相。則以藏性為因。六依涅槃經以十善為因。七依大集經第七

【現代漢語翻譯】 現代漢語譯本： 品同：此品與前品相同。回答普光會上關於佛果功德的提問。如果從近處來說，前一品總括地闡明了果法。這一品特別彰顯佛果的相好功德，所以緊隨其後。

三宗趣：主要辨析佛果無邊的相好如大海一般。以此作為本品的宗旨。爲了分別解釋這個意義，大致分為八個方面。一、解釋名稱：智度論第五問到，什麼是『相』的意義？回答說：容易識別的就叫做『相』。就像水和火不同，通過『相』就能知道。解釋說，顯著的意義、明白的意義、標示差別的意義，就是『相』的意義。二、體性：這三十二相，小乘都以色和形作為體性。如果是初教大乘，依據瑜伽師地論，在二十二根中，以四根作為體性：一、眼根，二、舌根，三、男根，四、身根。如果依據終教，依據對法論，以定和慧作為體性。又將相歸於本源，唯一是清凈識作為體性。又會合緣起歸於實性，唯一是真如作為自性。如果是圓教，相好如大海一般，以無盡的法界作為自性。三種類：依據觀佛三昧經，有三種類別：一、簡略中的簡略，只說三十二相。二、簡略地說，有八萬四千相。三、廣博地說，有無量相。就像雜花經中為普賢（Samantabhadra）菩薩、賢首（Bhadra）菩薩等所說的那樣。解釋說，雜花就是華嚴經的別名。此品中十蓮花藏世界微塵數一般的相，就叫做無量相。這三種中，第一種唯屬於小乘。第二種兼顧前述，為三乘共有。第三種包含前述，為一乘所獨有。又第一種唯有地前菩薩能見。第二種唯有地上菩薩能見。第三種則五位菩薩都能見。又第一種唯是化身相。第二種唯是報身相。第三種是十身相。四、生起的原因：簡略說明七種。一、依據智度論，這三十二相都以佈施為因。該論中一一對應佈施來分別解釋。二、依據瑜伽師地論、瑜伽地持經，都以持戒為因。三、有的經典中用忍辱作為原因。四、善生經以大悲為因。該經說，這三十二相就是大悲的果報。五、楞伽經以及如來藏經，都說如來藏中恒河沙數一般的功德具足三十二相。那麼就以藏性為因。六、依據涅槃經，以十善為因。七、依據大集經，第七……

【English Translation】 English version: Chapter Identity: This chapter is similar to the previous one. It answers the questions raised in the assembly of Universal Light (普光會, Pǔ Guāng Huì) regarding the merits of the Buddha's fruit. From a closer perspective, the previous chapter generally elucidated the Dharma of the fruit. This chapter specifically highlights the auspicious qualities of the Buddha's fruit, hence its placement here.

Three Tenets: It primarily discerns the Buddha's fruit's boundless auspicious qualities, which are like a vast ocean. This is taken as the chapter's main purpose. To separately explain this meaning, it is roughly divided into eight aspects. 1. Explanation of the Name: The fifth question in the Mahaprajnaparamita Shastra (智度論, Zhì dù lùn) asks, 'What is the meaning of 'characteristic' (相, xiàng)?' The answer is: That which is easily recognized is called a 'characteristic.' Just as water and fire are different, one can know through 'characteristics.' The explanation is that the meaning of being prominent, the meaning of being clear, and the meaning of marking differences are the meanings of 'characteristic.' 2. Essence: These thirty-two characteristics, in the Hinayana, all take form and shape as their essence. If it is the initial teaching of the Mahayana, according to the Yogacarabhumi Shastra (瑜伽師地論, Yújiā shī dì lùn), among the twenty-two faculties, four faculties are taken as the essence: 1. Eye faculty, 2. Tongue faculty, 3. Male faculty, 4. Body faculty. If according to the final teaching, according to the Abhidharma texts (對法論, Duì fǎ lùn), it takes Samadhi (定, dìng) and Wisdom (慧, huì) as its essence. Furthermore, returning the characteristics to their origin, only pure consciousness (凈識, jìng shí) is taken as the essence. Moreover, converging dependent origination to reality, only Suchness (真如, zhēn rú) is taken as its nature. If it is the complete teaching, the auspicious qualities are like a vast ocean, taking the endless Dharma realm as its nature. 3. Three Categories: According to the Sutra on Visualization of the Buddha Samadhi (觀佛三昧經, Guān fó sānmèi jīng), there are three categories: 1. The briefest of the brief, only speaking of the thirty-two characteristics. 2. Briefly speaking, there are eighty-four thousand characteristics. 3. Broadly speaking, there are countless characteristics. Just as in the Miscellaneous Flower Sutra (雜花經, Zá huā jīng), it is spoken for Bodhisattva Samantabhadra (普賢, Pǔxián), Bodhisattva Bhadra (賢首, Xiánshǒu), etc. The explanation is that Miscellaneous Flower is another name for the Avatamsaka Sutra (華嚴經, Huāyán jīng). In this chapter, the number of characteristics like the dust motes in the ten Lotus Treasury Worlds (十蓮花藏世界, Shí liánhuā zàng shìjiè) is called countless. Among these three, the first belongs only to the Hinayana. The second takes into account the preceding, shared by the three vehicles. The third includes the preceding, unique to the One Vehicle. Furthermore, the first is only seen by Bodhisattvas before the ground. The second is only seen by Bodhisattvas on the ground. The third can be seen by Bodhisattvas in all five positions. Also, the first is only the transformation body (化身, huàshēn) characteristic. The second is only the reward body (報身, bàoshēn) characteristic. The third is the ten-body characteristic. 4. Causes of Arising: Briefly explain seven types. 1. According to the Mahaprajnaparamita Shastra, these thirty-two characteristics all take giving (佈施, bùshī) as their cause. In that treatise, each one is explained separately in correspondence to giving. 2. According to the Yogacarabhumi Shastra and the Yogacarabhumiviniscaya Sutra (瑜伽地持經, Yújiā dì chí jīng), they all take upholding precepts (持戒, chíjiè) as their cause. 3. Some sutras use patience (忍辱, rěnrǔ) as the cause. 4. The Sutra of the Auspicious Birth (善生經, Shànshēng jīng) takes great compassion (大悲, dàbēi) as the cause. That sutra says that these thirty-two characteristics are the result of great compassion. 5. The Lankavatara Sutra (楞伽經, Léngqié jīng) and the Tathagatagarbha Sutra (如來藏經, Rúlái zàng jīng) both say that the Tathagatagarbha (如來藏, Rúlái zàng) is replete with thirty-two characteristics like the sands of the Ganges. Then it takes the nature of the womb as the cause. 6. According to the Nirvana Sutra (涅槃經, Nièpán jīng), it takes the ten good deeds (十善, Shí shàn) as the cause. 7. According to the Mahasamnipata Sutra (大集經, Dàjí jīng), the seventh...

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三十二相一一各別出因。余經云云。解云良以佛果萬德圓融故。或一行通感多相。或萬行俱成一相。或性待了因而唯說行。或行證理。成唯約性具。五積成者。智論第五云。一一相皆為百福所成。其百福者或以一轉輪聖王福為一。如是數至百。或以一帝釋福為一。或以一他化天王福為一。或云除補處菩薩。餘一切眾生福為一。或云同感一三千大千世界福為一。或云如大千世界一切眾生皆盲。一人治差。一切人被毒藥。一人治差。一切人應死。一人救脫。一切人破戒破見一人教凈戒正見。如是等為一福數至百等。或云福德不可量不可譬喻等為一。乃至百。解云彼約小乘及初教等說。若準此相海無盡福所成。上文云求空邊際猶可得。佛一毛孔無涯限。是則若大若小皆滿法界。悉無限量。六修時者。三十二相若小乘及初教三僧祇后百劫中修相好別業。若或極遲百劫。或超九劫等。如智論第五說也。若終教已去。從初發心修因滿果。便現或是修生或是修顯。若一乘相海無量劫修。七建立者。智論第五云。問菩薩相何故三十二不多不少。答有言以端正不亂故。若少則不端正。若多身相亂。又觀佛三昧經佛生世間示同人。故說三十二相。為勝諸天故說八十種好。為諸菩薩說八萬四千相。以菩薩修八萬四千諸度行故。上約三乘等說。

【現代漢語翻譯】 現代漢語譯本 三十二相（佛陀的三十二種殊勝體貌特徵）一一各自有其形成的因緣。其他經典也有相關記載。解釋說，這是因為佛果的萬德圓滿融合，所以可能一個行為就能感得多種相，或者萬種行為共同成就一個相。或者因為體性等待了因緣才顯現，所以只說行為。或者因為行為證得了真理，成就只在于體性本具。五積成：智度論第五卷說，每一個相都是由一百種福報所成就。這百福，或者以一個轉輪聖王（統治世界的理想君王）的福報為一，這樣數到一百。或者以一個帝釋（忉利天之主）的福報為一。或者以一個他化自在天王（欲界頂層天之主）的福報為一。或者說，除了補處菩薩（下一尊佛彌勒菩薩）之外，其餘一切眾生的福報為一。或者說，共同感得一個三千大千世界（佛教宇宙觀中的一個大世界）的福報為一。或者說，如果大千世界的一切眾生都是盲人，一人治好了他們的眼睛；一切人都中了毒藥，一人治好了他們；一切人都應該死去，一人救了他們；一切人破戒破見，一人教導他們清凈的戒律和正確的見解。像這樣等情況算作一種福報，數到一百等等。或者說，福德不可衡量，不可比喻等等，算作一種，乃至一百。解釋說，那是從小乘（聲聞乘）和初教（人天乘）等角度來說的。如果按照這種說法，相海（佛相的廣大）是由無盡的福報所成就的。上文說，尋求虛空的邊際尚且可以得到，而佛的一個毛孔卻沒有邊際。那麼，無論是大是小，都充滿了法界（宇宙），完全沒有窮盡。六修時：三十二相，如果是小乘和初教，需要在三個阿僧祇劫（極長的時間單位）后的百劫中修習相好（殊勝的體貌特徵）的別業（特殊的業）。或者極其遲緩地需要百劫，或者超越九劫等等。如智度論第五卷所說。如果是終教（法華涅槃時）以後，從最初發心修因到圓滿結果，便顯現出來，或者是由修習而生，或者是本自顯現。如果是一乘（佛乘），相海需要無量劫來修習。七建立：智度論第五卷說，問：菩薩的相為什麼是三十二種，不多也不少？答：有人說，這是爲了端正不亂。如果少了，就不端正；如果多了，身相就亂了。又，觀佛三昧經說，佛出生在世間，示現與人相同，所以說三十二相。爲了勝過諸天，所以說八十種好（比三十二相更細微的特徵）。爲了諸菩薩，所以說八萬四千相。因為菩薩修習八萬四千種諸度行（菩薩所修的各種行門）。以上是從三乘等角度來說的。

【English Translation】 English version The thirty-two marks (of a Buddha, thirty-two major physical characteristics) each have their individual causes. Other sutras also mention this. The explanation is that because the Buddha's fruit of myriad virtues is perfectly integrated, one action can evoke multiple marks, or myriad actions can jointly create one mark. Alternatively, because the nature awaits conditions to manifest, only actions are mentioned. Or because actions prove the truth, the accomplishment is only attributed to the inherent nature. Five, accumulation: The fifth volume of the Mahaprajnaparamita Shastra says that each mark is formed by a hundred blessings. These hundred blessings may be counted by taking the blessing of a Chakravartin (universal ruler) as one, counting up to one hundred. Or by taking the blessing of an Indra (ruler of the Heaven of Thirty-three) as one. Or by taking the blessing of a Paranirmitavasavartin (ruler of the highest heaven in the Desire Realm) as one. Or it is said that, except for the Bodhisattva destined to become the next Buddha (Maitreya), the blessings of all other sentient beings are taken as one. Or it is said that the blessings of jointly experiencing a tri-chiliocosm (a great world system in Buddhist cosmology) are taken as one. Or it is said that if all beings in the tri-chiliocosm are blind, and one person cures their eyes; if all are poisoned, and one person cures them; if all are about to die, and one person saves them; if all break precepts and wrong views, and one person teaches them pure precepts and right views. Such cases are counted as one blessing, up to one hundred, and so on. Or it is said that immeasurable and incomparable blessings are taken as one, up to one hundred. The explanation is that this is from the perspective of the Hinayana (Vehicle of Hearers) and the initial teachings (Vehicle of Humans and Devas). If according to this, the sea of marks (the vastness of the Buddha's marks) is formed by endless blessings. The text above says that seeking the edge of space is still possible, but one pore of the Buddha has no limit. Then, whether large or small, it fills the Dharma Realm (universe), completely without end. Six, time of cultivation: The thirty-two marks, if it is the Hinayana and the initial teachings, require cultivating the distinct karma (specific actions) of the marks and excellences (auspicious physical characteristics) in the hundred kalpas (eons) after three asamkhya kalpas (immeasurably long periods of time). Or it takes a hundred kalpas very slowly, or exceeds nine kalpas, and so on, as stated in the fifth volume of the Mahaprajnaparamita Shastra. If it is after the concluding teachings (the Lotus and Nirvana Sutras), from the initial aspiration to cultivate the cause to the fulfillment of the result, it manifests, either born from cultivation or inherently manifest. If it is the One Vehicle (Buddha Vehicle), the sea of marks requires countless kalpas to cultivate. Seven, establishment: The fifth volume of the Mahaprajnaparamita Shastra says, Question: Why are the Bodhisattva's marks thirty-two, neither more nor less? Answer: Some say that it is for the sake of being upright and not disordered. If there are fewer, it is not upright; if there are more, the physical appearance is disordered. Also, the Contemplation on Buddha Samadhi Sutra says that when the Buddha was born into the world, he manifested as the same as humans, so he spoke of the thirty-two marks. To surpass the devas, he spoke of the eighty minor marks (more subtle characteristics than the thirty-two marks). For the Bodhisattvas, he spoke of the eighty-four thousand marks. Because the Bodhisattvas cultivate the eighty-four thousand practices of the perfections (various practices cultivated by Bodhisattvas). The above is from the perspective of the Three Vehicles, and so on.

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若一乘此十蓮花藏塵數相。為普賢等說者。以修普賢無盡行海故。八明業用者。一乘業用如小相品說。余乘相用如別說。

四釋文者明佛相海曠周法界故普賢說也。文中三。初誡聽許說。二略說九十四相。三廣結十蓮花藏塵數。就第二略說中。大相有九十四種。明相所依有十九處。然一一相中皆有四義。一列相名。二顯相體莊嚴。三明相光業用。四辨業用成益。亦有不具者。至文應知。最初明頂上相。最後明足相者。依觀佛經有順觀逆觀。從頂漸下。明順觀。從足漸上。明逆觀。今顯順觀故也。

初頂有三十二種相。何故此中略明十九處相。多少不同者。釋此皆無盡。但隨說少多多少無在。問既各無在。何故頂相最多答以最勝故。故善生經云。一切世間所有福德不及如來一毛功德。如來一切毛功德不及一好功德。聚合八十種好功德。不及一相功德。一切相功德不如一白毫相功德。白毫相功德復不及無見頂相功德。頂相中初七正明頂相。后二十五別顯莊嚴。初中名明凈者。勘梵本。名毗盧遮那者。具翻名光明遍照莊嚴也。二三十二寶以為莊嚴者。正顯相體具德。釋名中。凈字即是莊嚴義也。三普放等辨放光業用。此釋明字。則光明義。四遍照等明業用成益之相。則釋遍照義也。此之一門亦總亦別。以標三十

【現代漢語翻譯】 現代漢語譯本：如果用一乘的十蓮花藏世界微塵數那麼多的相，為普賢（Samantabhadra，菩薩名，象徵菩薩的行愿）等菩薩宣說，是因為修習普賢無盡行海的緣故。八明業用，一乘的業用如《小相品》所說，其他乘的相用如其他地方所說。

四釋文，說明佛的相好如大海般廣闊，周遍法界，所以由普賢菩薩宣說。文中分為三部分：首先是告誡聽眾並允許宣說，其次是簡略地宣說九十四種相，最後是廣泛地總結十蓮花藏世界的微塵數。在第二部分簡略宣說中，大相有九十四種，說明相所依止的有十九處。然而，每一個相中都有四種含義：一是列出相的名字，二是顯示相的本體莊嚴，三是說明相的光明業用，四是辨別業用成就的利益。也有不完全具備這四種含義的，到經文時應該知道。最先說明頂上的相，最後說明足部的相，依據《觀佛經》，有順觀和逆觀。從頭頂逐漸向下，是順觀；從足部逐漸向上，是逆觀。現在顯示的是順觀的緣故。

最初，頭頂有三十二種相。為什麼這裡只簡略地說明十九處相，數量不同呢？解釋是這些都是無盡的，只是隨著宣說的多少而定，多少沒有固定。問：既然各自沒有固定，為什麼頭頂的相最多呢？答：因為頭頂的相最殊勝。所以《善生經》說：『一切世間所有的福德，不及如來一毛的功德；如來一切毛的功德，不及一好的功德；聚合八十種好的功德，不及一相的功德；一切相的功德，不如一白毫相的功德；白毫相的功德，又不及無見頂相的功德。』頂相中，最初七種是正面說明頂相，后二十五種是分別顯示莊嚴。最初的名『明凈』，勘對梵文版本，名為『毗盧遮那』（Vairocana，佛名，意為光明遍照），完整翻譯是『光明遍照莊嚴』。二是三十二寶以為莊嚴，正是顯示相的本體具備功德。解釋名字中，『凈』字就是莊嚴的含義。三是普放等辨別放光業用，這裡解釋『明』字，就是光明的含義。四是遍照等說明業用成就的相，就是解釋『遍照』的含義。這一門既是總的，又是別的，以標示三十。

【English Translation】 English version: If one uses the number of phases equal to the dust particles in ten Lotus Treasury Worlds of the One Vehicle to explain to Samantabhadra (a Bodhisattva symbolizing the vows and practices of all Buddhas) and others, it is because of cultivating the inexhaustible ocean of Samantabhadra's practices. The eight 'manifestations of karmic functions': the karmic functions of the One Vehicle are as described in the 'Minor Marks Chapter,' while the phases and functions of other vehicles are as described elsewhere.

The fourth 'explanation of the text' clarifies that the Buddha's physical marks are as vast as the ocean, pervading the entire Dharma Realm, hence explained by Samantabhadra. The text is divided into three parts: first, a warning to the listeners and permission to explain; second, a brief explanation of the ninety-four marks; and third, a broad conclusion regarding the number of dust particles in ten Lotus Treasury Worlds. In the second part, the brief explanation, there are ninety-four major marks, clarifying that there are nineteen places where the marks are based. However, each mark has four meanings: first, listing the name of the mark; second, revealing the adornment of the mark's essence; third, clarifying the karmic function of the mark's light; and fourth, distinguishing the benefits of the karmic function's accomplishment. Some may not fully possess these four meanings, which should be understood when reading the text. The first explanation is about the mark on the crown of the head, and the last is about the mark on the feet, based on the 'Sutra on Visualizing the Buddha,' which has forward and reverse contemplation. From the crown of the head gradually downward is forward contemplation; from the feet gradually upward is reverse contemplation. Now, it is showing the forward contemplation.

Initially, there are thirty-two marks on the crown of the head. Why does this section only briefly explain nineteen places of the marks, with different quantities? The explanation is that these are all inexhaustible, depending on the amount of explanation, with no fixed quantity. Question: Since each is not fixed, why are there the most marks on the crown of the head? Answer: Because the marks on the crown of the head are the most supreme. Therefore, the 'Good Life Sutra' says: 'All the merits in the world are not equal to the merit of a single hair of the Tathagata (another name for Buddha); the merit of all the hairs of the Tathagata is not equal to the merit of a single minor mark; the merit of gathering eighty minor marks is not equal to the merit of a single major mark; the merit of all major marks is not equal to the merit of a single white hair mark; the merit of the white hair mark is not equal to the merit of the invisible crown mark.' Among the marks on the crown of the head, the first seven directly explain the crown mark, and the latter twenty-five separately reveal the adornment. The initial name 'Clear and Pure,' when compared to the Sanskrit version, is named 'Vairocana' (a Buddha whose name means 'light that shines everywhere'), and the complete translation is 'Adornment of Light that Shines Everywhere.' Second, the thirty-two treasures are used as adornment, precisely revealing that the essence of the mark possesses merit. In the explanation of the name, the word 'pure' is the meaning of adornment. Third, 'universally emitting' and others distinguish the karmic function of emitting light, which explains the word 'clear,' which is the meaning of light. Fourth, 'pervading illumination' and others explain the aspect of the karmic function's accomplishment, which explains the meaning of 'pervading illumination.' This approach is both general and specific, to mark the thirty.

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二相故是總。則三十二中是初門故亦別。二中圓滿下明相體具德。三金剛下顯光業用。起此光明于彼世界故云所起。此釋名佛方便海也。四普照法界者顯業用成益。證理法界故。照事法界故。三中初窮事遍理。充果該因故名充滿法界。云者周遍義。潤益義。無本義。無礙義。現相義。降雨義。是云義。下並準此。四中名普照者有二義。一相中現難思佛剎名普照。二照現法界佛光名普照。五中摩尼寶王下明第二相體具德。釋名中琉璃寶也。三普照下辨相光業用。釋名中普照也。嘆佛等略出往因。四悉放下正顯成益。釋名中大自在云義也。六中初名體合舉。二放諸光明下業益齊明。謂以平等普照法界。等以教聲法燈。令菩薩功德在佛離垢智寶幢海。七中伊那下顯相體具德。伊那羅此云主。則天主寶等。並可貴義等具六種義。是故名寶。自在義等。是故稱王。悉是佛果無障礙德。此釋佛光。三普照下明業益。釋廣云義可知。自下有二十五種莊嚴頂相。于中初內琉璃摩尼下明業用及益。釋成圓滿光明之義可知。二中先名體同舉。二無量世界下顯業用。釋光明雲。三出生無量下明成益相。說深大法。釋菩薩行藏。三中放琉璃色等明第三業用。明身光聲智釋普照云也。四中於一切下明業益。有開覺除障。釋覺云義。五中業用內長養

【現代漢語翻譯】 現代漢語譯本 『二相』（兩種相好）因此是總相。那麼，三十二相中，因為是最初的入門，所以也是別相。二中，『圓滿』以下說明相的體性具備功德。『三金剛』以下顯示光明的作用。因為從這裡生起光明照耀到其他世界，所以說是『所起』。這是解釋佛的方便如大海一般。 『四普照法界』是顯示光明的作用成就利益。因為證得了理法界，所以能照耀事法界。三中，首先是窮盡事相而周遍于理體。因為果地功德包含因地功德，所以名為『充滿法界』。『云』的意思是周遍、潤益、無本、無礙、現相、降雨。下面的經文都依此類推。四中，名為『普照』有兩種含義。一是相中顯現難以思議的佛剎，名為『普照』。二是照耀顯現法界佛光，名為『普照』。五中，『摩尼寶王』以下說明第二種相的體性具備功德。在解釋名稱中，相當於『琉璃寶』。三，『普照』以下辨別相的光明作用。在解釋名稱中，相當於『普照』。讚歎佛等等，是簡略地提出往昔的因緣。『四悉』以下正式顯示成就利益。在解釋名稱中，相當於『大自在』的含義。六中，首先是名稱和體性一起舉出。二，『放諸光明』以下，作用和利益一起闡明。意思是，以平等的光明普照法界，以及用教法之聲和法燈，使菩薩的功德在佛的離垢智慧寶幢海中增長。 七中，『伊那』以下顯示相的體性具備功德。『伊那羅』，這裡翻譯為主宰，也就是天主寶等等，都具有可貴等六種含義。因此稱為『寶』。具有自在等含義，因此稱為『王』。這些都是佛果無障礙的功德。這是解釋佛光。三，『普照』以下說明作用和利益。解釋廣大的『云』的含義可以知道。從下面開始有二十五種莊嚴頂相。其中，首先是『內琉璃摩尼』以下說明作用和利益。解釋成就圓滿光明的含義可以知道。二中，先是名稱和體性一起舉出。二，『無量世界』以下顯示作用。解釋光明的『云』。三，『出生無量』以下說明成就利益的相。宣說甚深大法。解釋菩薩的行藏。三中，『放琉璃色』等說明第三種作用。說明身光聲智，解釋『普照』的含義。四中，『於一切』以下說明作用和利益。具有開覺和消除障礙的作用。解釋『覺』的含義。五中，作用在於長養

【English Translation】 English version 『Two Aspects』 (two kinds of auspicious marks) are therefore the general aspect. Then, among the thirty-two marks, because it is the initial entry point, it is also a specific aspect. In the second part, 『perfect』 and below explain that the nature of the aspect possesses merits. 『Three Vajras』 and below reveal the function of light. Because this light arises and shines upon other worlds, it is said to be 『that which arises』. This explains that the Buddha's expedient means are like a vast ocean. 『Four Universally Illuminating Dharma Realms』 reveals that the function of light accomplishes benefits. Because one has realized the Dharma Realm of Principle, it can illuminate the Dharma Realm of Phenomena. In the third part, first, it exhausts phenomena and pervades the principle. Because the merits of the fruition ground include the merits of the causal ground, it is called 『filling the Dharma Realm』. The meaning of 『cloud』 is pervasive, enriching, without origin, unobstructed, manifesting appearances, and raining down. The following texts follow this analogy. In the fourth part, the name 『universally illuminating』 has two meanings. First, the manifestation of inconceivable Buddha lands in the aspect is called 『universally illuminating』. Second, the illumination and manifestation of the Buddha's light in the Dharma Realm is called 『universally illuminating』. In the fifth part, 『Mani Jewel King』 and below explain that the nature of the second aspect possesses merits. In the explanation of the name, it is equivalent to 『Lapis Lazuli Jewel』. Third, 『universally illuminating』 and below distinguish the function of the light of the aspect. In the explanation of the name, it is equivalent to 『universally illuminating』. Praising the Buddha, etc., is a brief mention of past causes and conditions. 『Four Siddhis』 and below formally reveal the accomplishment of benefits. In the explanation of the name, it is equivalent to the meaning of 『Great Self-Mastery』. In the sixth part, first, the name and nature are mentioned together. Second, 『emitting all kinds of light』 and below, function and benefit are explained together. It means that the equal light universally illuminates the Dharma Realm, and with the voice of the teaching and the lamp of the Dharma, the merits of the Bodhisattvas increase in the sea of the Buddha's defilement-free wisdom jewel banner. In the seventh part, 『Ina』 and below reveal that the nature of the aspect possesses merits. 『Ina』 (伊那), here translated as the master, is the Lord of Gods (天主) jewel, etc., all possessing six meanings such as preciousness. Therefore, it is called 『jewel』. Having meanings such as self-mastery, therefore it is called 『king』. These are all the unobstructed merits of the Buddha's fruition. This explains the Buddha's light. Third, 『universally illuminating』 and below explain the function and benefits. The explanation of the vast meaning of 『cloud』 can be known. From below, there are twenty-five kinds of adorned crown marks. Among them, first, 『inner lapis lazuli mani』 and below explain the function and benefits. The explanation of accomplishing the meaning of perfect light can be known. In the second part, first, the name and nature are mentioned together. Second, 『immeasurable worlds』 and below reveal the function. Explain the 『cloud』 of light. Third, 『giving birth to immeasurable』 and below explain the aspect of accomplishing benefits. Proclaim the profound Dharma. Explain the conduct of the Bodhisattvas. In the third part, 『emitting lapis lazuli color』 etc. explain the third function. Explain the light of the body, the sound of the voice, and wisdom, explaining the meaning of 『universally illuminating』. In the fourth part, 『in all』 and below explain the function and benefits. It has the function of awakening and removing obstacles. Explain the meaning of 『awakening』. In the fifth part, the function lies in nurturing

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智身者。釋體中心海王也。長法身者釋如意法寶。令彼滿足如來相海。六中初寶花嚴剎。后四行嚴人。或四攝。或四無量等亦得。初相嚴事法界。後行嚴理法界故名一切莊嚴也。七明佛於三昧唸唸現佛。令機得見。用此為相。八從佛無障礙意業中所出依正一切化用故名化海。九于其座內現諸佛像。名為解脫。光明演法嚴剎稱云。十內業用中正法光云嚴凈一切者。開覺菩薩令因種姓增修正行故名嚴凈。則釋覺佛種姓。余亦同此。十一過去福智如輪顯現故以為名。十二頂寶花中盡窮法界。諸佛依正皆于中現故名普照自在云。十三中普照一切等名入一切也。十四名明凈者。若具亦名遍照莊嚴。體用中具釋此名可知。十五以法輪光明開覺一切故以為名。十六能現菩薩道場成佛名一切莊嚴。十七現眾生業報名法界因。但現因必帶果故亦有報。十八以法輪普被一切世界名普照。莊嚴令深解法界故云凈法輪云也。十九中標釋可知。二十巧入眾生等位照現法界名凈燈云。二十一智照無量諸三寶海名分別法界。令一切眾生等明分別所為可知。二十二相光凝住遍空法界。普現諸佛菩薩功德。令觀無厭足。二十三中於眉間出寶光等者。古人將此下三相屬眉間相收令以次後二相併是頂相。末後一種復是眉相。此之一相或是交錯。或亦用此莊嚴頂

【現代漢語翻譯】 現代漢語譯本 智身者，是釋迦牟尼佛體內的中心海王（指佛的智慧和身體的中心）。長法身者，是釋迦牟尼佛如意法寶（指佛的法身），令他們滿足如來相海（指佛的莊嚴相貌）。六中初寶花嚴剎（指華嚴世界），后四行嚴人（指通過四攝法或四無量心等來莊嚴自身）。或者說，初相嚴事法界（指通過佛的相好來莊嚴事法界），後行嚴理法界（指通過修行來莊嚴理法界），所以名為一切莊嚴。七，說明佛在三昧（指禪定）中唸唸現佛，令眾生得以見到，用此作為相。八，從佛無障礙的意業中所出，包括依報和正報的一切化用，所以名為化海。九，在座內顯現諸佛像，名為解脫（*此處原文有誤，應為『解脫』之意）。說明演法嚴剎，稱之為云。十，內業用中，正法光云嚴凈一切，開覺菩薩，令因種姓增修正行，所以名為嚴凈。這是解釋覺佛種姓。其餘的也與此相同。十一，過去的福智如輪般顯現，所以以此為名。十二，頂寶花中，窮盡法界，諸佛的依報和正報都在其中顯現，所以名為普照自在云。十三，中普照一切等，名為入一切。十四，名為明凈者，如果完整地說，也叫遍照莊嚴。在體用中詳細解釋了這個名稱，可以理解。十五，以法輪光明開覺一切，所以以此為名。十六，能顯現菩薩道場成佛，名為一切莊嚴。十七，顯現眾生業報，名為法界因。但顯現因必然帶有果，所以也有報。十八，以法輪普遍覆蓋一切世界，名為普照。莊嚴，令眾生深刻理解法界，所以說凈法輪云。十九，標示和解釋可以理解。二十，巧妙地進入眾生等位，照現法界，名為凈燈云。二十一，以智慧照耀無量諸三寶海，名為分別法界。令一切眾生等明白分別所為，可以理解。二十二，相光凝住，遍佈空法界，普遍顯現諸佛菩薩的功德，令觀者沒有厭足。二十三，于眉間出寶光等，古人將此下三相歸屬眉間相，認為依次後兩個相都是頂相。最後一種又是眉相。這一個相或許是交錯的，或許也用此來莊嚴頂相。

【English Translation】 English version 'Wise Body' refers to the Sea King at the center of Śākyamuni Buddha's body (referring to the center of the Buddha's wisdom and body). 'Long Dharma Body' refers to Śākyamuni Buddha's wish-fulfilling Dharma Jewel (referring to the Buddha's Dharma Body), enabling them to fulfill the Sea of Marks of the Tathāgata (referring to the Buddha's majestic appearance). The first of the six, 'Treasure Flower Adorned Realm' (refers to the Avataṃsaka world), the latter four adorn people through the Four Embracing Dharmas or the Four Immeasurables, etc. Alternatively, the initial 'Mark Adorns the Phenomenal Realm' (refers to adorning the phenomenal realm through the Buddha's marks and characteristics), and the latter 'Practice Adorns the Noumenal Realm' (refers to adorning the noumenal realm through practice), hence the name 'All Adornments'. Seven, it explains that the Buddha manifests Buddhas in every thought within Samādhi (referring to meditation), allowing sentient beings to see them, using this as a mark. Eight, what emanates from the unobstructed intentional karma of the Buddha, including all transformations of the environment and the being, is called the 'Sea of Transformations'. Nine, manifesting images of Buddhas within the seat is called Liberation (the original text has an error here, it should mean 'Liberation'). Explaining the Dharma-preaching adorned realm is called a cloud. Ten, within the inner workings, the Right Dharma Light Cloud adorns and purifies everything, awakening Bodhisattvas, enabling the increase and cultivation of the cause lineage, hence the name 'Adornment and Purification'. This explains the Buddha's awakening lineage. The rest are similar to this. Eleven, past blessings and wisdom manifest like a wheel, hence this name. Twelve, within the Treasure Flower on the crown, exhausting the Dharma Realm, the environment and the being of all Buddhas manifest within it, hence the name 'Universally Illuminating Self-Mastery Cloud'. Thirteen, 'Universally Illuminating Everything', etc., is called 'Entering Everything'. Fourteen, the one named 'Clear and Pure', if fully stated, is also called 'Universally Illuminating Adornment'. The detailed explanation of this name in substance and function can be understood. Fifteen, using the light of the Dharma Wheel to awaken everything, hence this name. Sixteen, being able to manifest the Bodhisattva's Bodhimaṇḍa and attain Buddhahood is called 'All Adornments'. Seventeen, manifesting the karmic retribution of sentient beings is called the cause of the Dharma Realm. However, manifesting the cause inevitably carries the effect, so there is also retribution. Eighteen, using the Dharma Wheel to universally cover all worlds is called 'Universally Illuminating'. Adorning, enabling sentient beings to deeply understand the Dharma Realm, hence the saying 'Pure Dharma Wheel Cloud'. Nineteen, the indication and explanation can be understood. Twenty, skillfully entering the positions of sentient beings, illuminating and manifesting the Dharma Realm is called 'Pure Lamp Cloud'. Twenty-one, using wisdom to illuminate the immeasurable seas of the Three Jewels is called 'Distinguishing the Dharma Realm'. Enabling all sentient beings to understand the distinctions of what is done can be understood. Twenty-two, the light of the marks congeals and abides, pervading the empty Dharma Realm, universally manifesting the merits and virtues of all Buddhas and Bodhisattvas, leaving viewers without satiety. Twenty-three, from between the eyebrows emanates a treasure light, etc. The ancients attributed these three marks below to the mark between the eyebrows, considering the two marks after that to be marks of the crown. The last one is again a mark of the eyebrows. This one mark may be intertwined, or it may also be used to adorn the crown.

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相屬頂收。以光明普照成勝益故名寶光炎云也。二十四頂上次第起諸莊嚴。謂嚴現佛身嚴現佛剎嚴現菩薩故名一切法界莊嚴云。二十五如來頂相悉能等。總結中先粗結前三十二種寶相莊嚴。后細結莊嚴一切法界。智論第五頂有骨髻如卷等在其頭上。觀佛三昧經如合卷相也。上來三十二門明頂相竟。

第二大段明眉相中有一相。釋中二。先釋普照法界。后出生下釋遍光明雲。智論白毛眉間生不高不下。白凈右旋舒長五尺。

第三眼相亦一釋中。初所見無礙故名自在。后眼光現佛亦名自在云。智論真眼相如好青蓮花。又如牛王眼睫長好不亂。

第四鼻一相可知。

第五舌有四相。初明廣長相中。先舉名體及因。次普照等顯其業用。后出生等明其益相。二中釋舌掌相。謂于舌掌內以眾寶為嚴故云安住。此明勝德備也。安住一切法者。明一切所說法門。並在舌掌之內安住。此明大智具也。是故舌掌名法界地也。三明舌端相。于中出生無量下明用益。謂光照佛海名順法界。又妙音遍至亦名順法。又令眾生樂聞。順入法界。故立此名。四亦舌端相中。出生下明用益中。一妙音等贊。二妙德等覆。三妙智等入。四妙剎等現故名平等法門。智論舌相覆面至髮際入口亦不滿。

第六龂相德體中。一勝德外

【現代漢語翻譯】 現代漢語譯本： 相屬頂收。以光明普照成就殊勝利益的緣故，名為寶光炎云。二十四頂上依次生起各種莊嚴，即莊嚴顯現佛身，莊嚴顯現佛剎（buddhakṣetra，佛土），莊嚴顯現菩薩（bodhisattva），所以名為一切法界莊嚴云。二十五如來頂相悉能等。總結中先概括總結前三十二種寶相莊嚴，后詳細總結莊嚴一切法界。《智度論》第五說，頂上有骨髻，像卷髮一樣在頭上。《觀佛三昧經》說，像合起來的卷冊一樣。以上三十二門說明頂相完畢。

第二大段說明眉相，只有一相。解釋中分為二，先解釋普照法界，后從『出生』以下解釋遍光明雲。《智度論》說，白毫在眉間生出，不高不低，潔白光凈，右旋舒展，長五尺。

第三眼相也只有一相，解釋中，最初因為所見無礙，所以名為自在。後來眼光顯現佛，也名為自在云。《智度論》說，真眼相好像美好的青蓮花，又像牛王的眼睛，睫毛長而美好不雜亂。

第四鼻相只有一相，可以理解。

第五舌相有四相。最初說明廣長相中，先舉出名稱本體以及原因，其次普照等顯現其作用，后出生等說明其利益之相。二中解釋舌掌相，即在舌掌內用各種寶物作為莊嚴，所以說安住。這說明殊勝的功德完備。安住一切法，說明一切所說的法門，都在舌掌之內安住，這說明廣大的智慧具備。因此舌掌名為法界地。三說明舌端相，其中從『出生無量』以下說明作用利益，即光明照耀佛海，名為順法界。又美妙的聲音普遍到達，也名為順法。又使眾生樂於聽聞，順入法界，所以立此名。四也是舌端相中，從『出生』以下說明作用利益中，一美妙的聲音等讚歎，二美妙的德行等覆蓋，三美妙的智慧等進入，四美妙的佛剎等顯現，所以名為平等法門。《智度論》說，舌相覆蓋面部直到髮際，進入口中也不滿。

第六龂（yín）相德體中，一殊勝的德行外 English version: Belonging to the collection of the crown of the head. Because its light universally illuminates and accomplishes supreme benefits, it is called the Jeweled Light Flame Cloud. On the twenty-four crowns, various adornments arise in sequence, namely, adorning and manifesting the Buddha's body, adorning and manifesting the Buddha-kṣetra (Buddha-field), and adorning and manifesting Bodhisattvas (beings on the path to Buddhahood); therefore, it is called the Cloud of Adornments of All Dharma Realms. The twenty-five marks of the Tathāgata's (Buddha) crown are all equal. The summary first roughly summarizes the preceding thirty-two kinds of jeweled adornments, and then elaborately summarizes the adornment of all Dharma realms. The fifth chapter of the Mahāprajñāpāramitāśāstra (Great Wisdom Treatise) says that on the crown of the head, there is a bony protuberance like a coiled bun. The Sūtra on the Samādhi of Visualizing the Buddha says that it is like a closed scroll. The above thirty-two sections explain the marks of the crown of the head.

The second major section explains the mark of the eyebrows, which is only one. In the explanation, there are two parts: first, explaining the universal illumination of the Dharma realm; and second, from 'arising' below, explaining the cloud of pervasive light. The Mahāprajñāpāramitāśāstra says that the white hair (ūrṇā) arises between the eyebrows, neither high nor low, pure white and clean, spiraling to the right, extending and long, five feet in length.

The third mark, the mark of the eyes, is also only one. In the explanation, initially, because what is seen is unobstructed, it is called 'free and at ease'. Later, the light of the eyes manifesting the Buddha is also called the 'cloud of freedom and ease'. The Mahāprajñāpāramitāśāstra says that the true mark of the eyes is like a beautiful blue lotus flower, and also like the eyes of a bull king, with long and beautiful eyelashes that are not disordered.

The fourth mark, the mark of the nose, is only one and can be understood.

The fifth mark, the mark of the tongue, has four aspects. Initially, in explaining the broad and long aspect, first, the name, essence, and cause are mentioned; second, 'universal illumination' and so on manifest its function; and third, 'arising' and so on explain its beneficial aspect. In the second part, the mark of the palm of the tongue is explained, namely, within the palm of the tongue, various jewels are used as adornments, so it is said to 'abide'. This indicates that supreme virtues are complete. 'Abiding in all dharmas' indicates that all the Dharma teachings that are spoken abide within the palm of the tongue. This indicates that great wisdom is possessed. Therefore, the palm of the tongue is called the 'ground of the Dharma realm'. Third, the mark of the tip of the tongue is explained. Among them, from 'arising immeasurable' below, the benefit of its function is explained, namely, the light illuminates the ocean of Buddhas, which is called 'conforming to the Dharma realm'. Also, the wonderful sound reaches everywhere, which is also called 'conforming to the Dharma'. Also, it causes sentient beings to delight in hearing, and to enter the Dharma realm in accordance, therefore this name is established. Fourth, also in the mark of the tip of the tongue, from 'arising' below, in explaining the benefit of its function, one, the wonderful sound and so on praise; two, the wonderful virtues and so on cover; three, the wonderful wisdom and so on enter; four, the wonderful Buddha-kṣetras and so on manifest, therefore it is called the 'equal Dharma gate'. The Mahāprajñāpāramitāśāstra says that the mark of the tongue covers the face up to the hairline, and even entering the mouth, it is not full.

Sixth, in the virtuous essence of the gums (gingiva), one, the supreme virtue outwardly

【English Translation】 Belonging to the collection of the crown of the head. Because its light universally illuminates and accomplishes supreme benefits, it is called the Jeweled Light Flame Cloud. On the twenty-four crowns, various adornments arise in sequence, namely, adorning and manifesting the Buddha's body, adorning and manifesting the Buddha-kṣetra (Buddha-field), and adorning and manifesting Bodhisattvas (beings on the path to Buddhahood); therefore, it is called the Cloud of Adornments of All Dharma Realms. The twenty-five marks of the Tathāgata's (Buddha) crown are all equal. The summary first roughly summarizes the preceding thirty-two kinds of jeweled adornments, and then elaborately summarizes the adornment of all Dharma realms. The fifth chapter of the Mahāprajñāpāramitāśāstra (Great Wisdom Treatise) says that on the crown of the head, there is a bony protuberance like a coiled bun. The Sūtra on the Samādhi of Visualizing the Buddha says that it is like a closed scroll. The above thirty-two sections explain the marks of the crown of the head. The second major section explains the mark of the eyebrows, which is only one. In the explanation, there are two parts: first, explaining the universal illumination of the Dharma realm; and second, from 'arising' below, explaining the cloud of pervasive light. The Mahāprajñāpāramitāśāstra says that the white hair (ūrṇā) arises between the eyebrows, neither high nor low, pure white and clean, spiraling to the right, extending and long, five feet in length. The third mark, the mark of the eyes, is also only one. In the explanation, initially, because what is seen is unobstructed, it is called 'free and at ease'. Later, the light of the eyes manifesting the Buddha is also called the 'cloud of freedom and ease'. The Mahāprajñāpāramitāśāstra says that the true mark of the eyes is like a beautiful blue lotus flower, and also like the eyes of a bull king, with long and beautiful eyelashes that are not disordered. The fourth mark, the mark of the nose, is only one and can be understood. The fifth mark, the mark of the tongue, has four aspects. Initially, in explaining the broad and long aspect, first, the name, essence, and cause are mentioned; second, 'universal illumination' and so on manifest its function; and third, 'arising' and so on explain its beneficial aspect. In the second part, the mark of the palm of the tongue is explained, namely, within the palm of the tongue, various jewels are used as adornments, so it is said to 'abide'. This indicates that supreme virtues are complete. 'Abiding in all dharmas' indicates that all the Dharma teachings that are spoken abide within the palm of the tongue. This indicates that great wisdom is possessed. Therefore, the palm of the tongue is called the 'ground of the Dharma realm'. Third, the mark of the tip of the tongue is explained. Among them, from 'arising immeasurable' below, the benefit of its function is explained, namely, the light illuminates the ocean of Buddhas, which is called 'conforming to the Dharma realm'. Also, the wonderful sound reaches everywhere, which is also called 'conforming to the Dharma'. Also, it causes sentient beings to delight in hearing, and to enter the Dharma realm in accordance, therefore this name is established. Fourth, also in the mark of the tip of the tongue, from 'arising' below, in explaining the benefit of its function, one, the wonderful sound and so on praise; two, the wonderful virtues and so on cover; three, the wonderful wisdom and so on enter; four, the wonderful Buddha-kṣetras and so on manifest, therefore it is called the 'equal Dharma gate'. The Mahāprajñāpāramitāśāstra says that the mark of the tongue covers the face up to the hairline, and even entering the mouth, it is not full. Sixth, in the virtuous essence of the gums (gingiva), one, the supreme virtue outwardly

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嚴。伊陀尼羅此云帝青寶也。二法界內充。三大眾悉滿以佛龂腭中既諸法界地悉在其內。是故諸菩薩云亦悉充滿在其龂內。出生下明其用益。于中所照十方還在龂內。以諸法界非唯現故。是故但此龂中則攝法界盡。頭背手足亦在其中。十方世界及諸眾生菩薩諸佛悉唯在此中。余門如虛空無所有。然龂相不大。法界不小。全在其內。外相宛然。空界無邊不出龂外。是謂如來勝相。非是心識思量境界。此一既爾余並例然。

第七大牙相有四。謂四大牙。初右邊下牙。眾寶莊嚴者明體具德也。放大光等明業用廣大也。普放光等顯利益之相。此是所照佛身。復放光益。二右邊上牙用中一一光內現佛依正故名為藏。三左邊下牙用中。照現一切佛及眷屬故名燈云。四左邊上牙于中出生下明業用。謂因此大牙出大妙音現佛因果法等。智論牙白勝雪山王。

第八齒有一相。梵言金慕耆婆一齒間不容一毫者。此云頸旋螺文。則佛齒形狀也。放大光下明業用利益。智論齒有四十。不多不少。齊密無粗。細人不知者。

第九肩相有五。初右肩相名為一切寶地者。從體德為名。光炎普照等明用益可知。二右肩平滿相普照明業用。三左肩相中普放等明業用內現盡法界諸佛神力。四左肩遍照相用中。放光現法界佛依正等報。五右

【現代漢語翻譯】 現代漢語譯本 嚴。伊陀尼羅（Indranila，帝青寶）此云帝青寶也。二法界內充。三大眾悉滿以佛龂腭中既諸法界地悉在其內。是故諸菩薩云亦悉充滿在其龂內。出生下明其用益。于中所照十方還在龂內。以諸法界非唯現故。是故但此龂中則攝法界盡。頭背手足亦在其中。十方世界及諸眾生菩薩諸佛悉唯在此中。余門如虛空無所有。然龂相不大。法界不小。全在其內。外相宛然。空界無邊不出龂外。是謂如來勝相。非是心識思量境界。此一既爾余並例然。 第七大牙相有四。謂四大牙。初右邊下牙。眾寶莊嚴者明體具德也。放大光等明業用廣大也。普放光等顯利益之相。此是所照佛身。復放光益。二右邊上牙用中一一光內現佛依正故名為藏。三左邊下牙用中。照現一切佛及眷屬故名燈云。四左邊上牙于中出生下明業用。謂因此大牙出大妙音現佛因果法等。智論牙白勝雪山王。 第八齒有一相。梵言金慕耆婆（Kinmukha）一齒間不容一毫者。此云頸旋螺文。則佛齒形狀也。放大光下明業用利益。智論齒有四十。不多不少。齊密無粗。細人不知者。 第九肩相有五。初右肩相名為一切寶地者。從體德為名。光炎普照等明用益可知。二右肩平滿相普照明業用。三左肩相中普放等明業用內現盡法界諸佛神力。四左肩遍照相用中。放光現法界佛依正等報。五右

【English Translation】 English version 'Yan'. Indranila (Indranila, meaning sapphire) is also called sapphire. The two Dharmadhatus are filled within. The three great assemblies are completely filled because the jaws and palate of the Buddha contain all the realms of Dharma. Therefore, the clouds of all Bodhisattvas are also completely filled within the jaws. 'Birth' below clarifies its benefits. The ten directions illuminated within are still within the jaws. Because the Dharmadhatus are not merely manifested, therefore, only this jaw contains all the Dharmadhatus. The head, back, hands, and feet are also within it. The ten directions of the world, all sentient beings, Bodhisattvas, and all Buddhas are only within this. Other paths are like empty space, without anything. However, the appearance of the jaw is not large, and the Dharmadhatu is not small; it is entirely within it. The external appearance is clear. The boundless space does not go beyond the jaw. This is called the excellent characteristic of the Tathagata. It is not a realm that can be conceived by the mind. Since this one is like this, the rest are similar. The seventh characteristic, the great teeth, has four aspects, namely the four great teeth. First, the lower tooth on the right side, adorned with various treasures, indicates the virtue inherent in its essence. The great emission of light and so on indicates the vastness of its karmic function. The universal emission of light and so on reveals the aspect of benefit. This is the illuminated body of the Buddha, which emits light and benefits again. Second, the upper tooth on the right side, within each light, manifests the Buddha's adornments and retinue, hence it is called 'Treasury'. Third, the lower tooth on the left side, within its function, illuminates and manifests all Buddhas and their retinues, hence it is called 'Lamp Cloud'. Fourth, the upper tooth on the left side, from which 'birth' occurs, clarifies its karmic function. It means that from this great tooth comes forth great and wonderful sounds, manifesting the Buddha's causes, effects, and Dharma. The Treatise on Wisdom states that the teeth are white, surpassing the Snow Mountain King. The eighth characteristic is one tooth. The Sanskrit term is Kinmukha (Kinmukha), where not even a hair can fit between the teeth. This is called 'neck spiral pattern', which is the shape of the Buddha's teeth. The great emission of light below clarifies its karmic function and benefits. The Treatise on Wisdom states that the teeth are forty in number, neither more nor less, even, close, without roughness, which ordinary people do not know. The ninth characteristic, the shoulders, has five aspects. First, the right shoulder is called 'All Treasure Land', named from its inherent virtue. The universal illumination of light and flames and so on clarifies its benefits. Second, the right shoulder is level and full, universally illuminating its karmic function. Third, the left shoulder, within its function, universally emits light and so on, manifesting the divine power of all Buddhas in the entire Dharmadhatu. Fourth, the left shoulder universally illuminates, within its function, emitting light and manifesting the Buddha's adornments and retinue in the Dharmadhatu. Fifth, the right

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肩無動相中。出生下明業用照理事人法因果法界。智論肩圓好相一切治肩無如是者也。

第十胸相有一。言胸有勝妙相海者此是德字之相。能破怨敵周遍下明業用利益。

第十一脅相有一。于中出生下明用益也。此是兩脅同辨。智論云。兩腋下平滿相不高不深。

第十二腹藏相有七。初相中菩薩功德下明體具德。普現下明業用利益。釋成普現如來云義。二中一標名。二如來下釋花義。三放香炎下釋開敷義。三中妙樂充心名可悅等。此是世人五藏中心藏。何故不說余肺等藏。以佛金剛身無餘藏故。何故唯有心藏。以最勝故。令他有觀見故。放摩尼等明用益。四勝德深廣圓滿故名勝海釋相可知。五光照法界名為電光。下第二勝功德平等地相者。或是五藏中當第二等。或身份中句下第二等。既無別指的。是故難定。下文第三等準此。六照現無量菩薩法界故以為名。七照現最凈法界及極果依正三世間相故名照最高雲。

第十三明下部相有二。初是妙音轉法輪相。離垢清凈者不同餘人之穢故。正法道者非是穢路故。香炎等。明業用照現佛內心及所證法界故。二宣暢佛因智嚴剎故名莊嚴。

第十四手相有十二種。初手掌相中。放大光等明用益。轉法輪照佛海。嚴法界也。二寶手相中。體具眾德名海

【現代漢語翻譯】 現代漢語譯本： 肩無動相中（指佛陀肩膀沒有顫動搖擺的相）。出生下明業用照理事人法因果法界（從這裡出生，下面闡明其作用，照亮事、理、人、法、因果、法界）。《智論》說，肩圓好相，一切治肩無如是者也（智慧之論說，佛陀肩膀圓滿美好，一切治理肩膀的人沒有像這樣的）。

第十胸相有一（第十種胸部的相，有一種）。言胸有勝妙相海者此是德字之相（說胸部有殊勝微妙的相海，這是德字的相）。能破怨敵周遍下明業用利益（能夠破除怨敵，周遍，下面闡明其作用和利益）。

第十一脅相有一（第十一種脅部的相，有一種）。于中出生下明用益也（從這裡出生，下面闡明其作用和利益）。此是兩脅同辨（這是兩脅相同的辨識）。《智論》云，兩腋下平滿相不高不深（智慧之論說，兩腋下平滿，不高也不深）。

第十二腹藏相有七（第十二種腹藏的相，有七種）。初相中菩薩功德下明體具德（第一種相中，菩薩的功德，下面闡明其體性具備功德）。普現下明業用利益（普遍顯現，下面闡明其作用和利益）。釋成普現如來云義（解釋成就普遍顯現如來的意義）。二中一標名（第二種相中，第一是標明名稱）。二如來下釋花義（第二，如來下面解釋花的意義）。三放香炎下釋開敷義（第三，放出香炎，下面解釋開放的意義）。三中妙樂充心名可悅等（第三種相中，美妙的快樂充滿內心，名為可悅等等）。此是世人五藏中心藏（這是世人五臟中的心藏）。何故不說余肺等藏（為什麼不說其餘的肺等藏）。以佛金剛身無餘藏故（因為佛陀的金剛身沒有其餘的藏）。何故唯有心藏（為什麼只有心藏）。以最勝故（因為最殊勝的緣故）。令他有觀見故（爲了讓他人能夠觀見的緣故）。放摩尼等明用益（放出摩尼等，闡明作用和利益）。四勝德深廣圓滿故名勝海釋相可知（第四種相，殊勝的功德深廣圓滿，所以名為勝海，解釋相貌可以知道）。五光照法界名為電光（第五種相，光明照耀法界，名為電光）。下第二勝功德平等地相者（下面第二種殊勝功德平等地相）。或是五藏中當第二等（或者是在五臟中作為第二等等）。或身份中句下第二等（或者在身份中的句子下面作為第二等等）。既無別指的（既然沒有特別的指明）。是故難定（所以難以確定）。下文第三等準此（下文第三等等，參照這個）。六照現無量菩薩法界故以為名（第六種相，照耀顯現無量菩薩的法界，所以以此為名）。七照現最凈法界及極果依正三世間相故名照最高雲（第七種相，照耀顯現最清凈的法界以及極果的依正三世間相，所以名為照最高雲）。

第十三明下部相有二（第十三種下部的相，有兩種）。初是妙音轉法輪相（第一種是妙音轉法輪相）。離垢清凈者不同餘人之穢故（遠離污垢清凈，不同於其他人的污穢）。正法道者非是穢路故（正法的道路，不是污穢的道路）。香炎等（香炎等等）。明業用照現佛內心及所證法界故（闡明作用，照耀顯現佛陀的內心以及所證的法界）。二宣暢佛因智嚴剎故名莊嚴（第二種相，宣揚佛陀的因地智慧莊嚴剎土，所以名為莊嚴）。

第十四手相有十二種（第十四種手的相，有十二種）。初手掌相中（第一種手掌的相中）。放大光等明用益（放出大光明等等，闡明作用和利益）。轉法輪照佛海（轉法輪，照耀佛陀的智慧之海）。嚴法界也（莊嚴法界）。二寶手相中（第二種寶手的相中）。體具眾德名海（體性具備各種功德，名為海）。

【English Translation】 English version: Shoulder without movement aspect. From this arises the manifestation of function, illuminating affairs, principles, people, Dharma, causality, and the Dharmadhatu (the realm of reality). The Mahaprajnaparamita-sastra (智論) says, 'The shoulder is round and auspicious; no one who governs shoulders is like this.'

The tenth aspect is one chest aspect. To say that the chest has a sea of excellent and wondrous aspects, this is the aspect of the character 'virtue' (德). It can destroy enemies and pervade everywhere, below clarifying its function and benefits.

The eleventh aspect is one rib aspect. From this arises, below clarifying its function and benefits. This is the same discernment for both ribs. The Mahaprajnaparamita-sastra says, 'The two armpits are flat and full, neither high nor deep.'

The twelfth aspect is seven abdominal aspects. In the first aspect, the Bodhisattva's merits, below clarifying the substance possessing virtue. Universal manifestation, below clarifying the function and benefits. Explaining and accomplishing the meaning of 'Universally Manifesting Thus Come One' (普現如來). In the second, first labeling the name. Second, 'Thus Come One' (如來), below explaining the meaning of 'flower'. Third, emitting fragrant flames, below explaining the meaning of 'opening and blooming'. In the third, wondrous joy filling the heart is called 'delightful', etc. This is the heart of the five organs of worldly people. Why not speak of the remaining lungs, etc.? Because the Buddha's Vajra body has no remaining organs. Why only the heart organ? Because it is the most supreme. To allow others to have observation and seeing. Emitting mani jewels, etc., clarifying the function and benefits. Fourth, supreme virtue is profound, vast, and complete, therefore it is called 'Supreme Sea' (勝海), the explanation of the aspect can be known. Fifth, light illuminates the Dharmadhatu, called 'Electric Light' (電光). The second 'Supreme Virtue Equal Ground Aspect' (勝功德平等地相) below, perhaps it is the second among the five organs, etc. Or the second below the phrase 'among the body parts', etc. Since there is no separate specific indication, it is therefore difficult to determine. The third, etc., below, follow this standard. Sixth, illuminating and manifesting the immeasurable Bodhisattva Dharmadhatu, therefore it is named as such. Seventh, illuminating and manifesting the most pure Dharmadhatu and the aspect of the three realms of the ultimate fruit's dependent and proper conditions, therefore it is called 'Illuminating the Highest Cloud' (照最高雲).

The thirteenth clarifies two lower body aspects. The first is the 'Wondrous Sound Turning the Dharma Wheel Aspect' (妙音轉法輪相). 'Free from defilement and pure' (離垢清凈) means it is not like the filth of other people. 'The path of the Correct Dharma' (正法道) means it is not a filthy road. Fragrant flames, etc. Clarifying the function, illuminating and manifesting the Buddha's inner mind and the Dharmadhatu that is realized. Second, proclaiming and expounding the Buddha's causal wisdom adorning the land, therefore it is called 'Adornment' (莊嚴).

The fourteenth has twelve hand aspects. In the first hand palm aspect. Emitting great light, etc., clarifying the function and benefits. Turning the Dharma wheel, illuminating the Buddha's sea of wisdom. Adorning the Dharmadhatu. In the second 'Treasure Hand Aspect' (寶手相). The substance possesses all virtues, named 'Sea' (海).

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。用光矚物名照。三妙手相中。以常青琉璃寶用嚴其手名普莊嚴。亦名微妙之手。普照一切下明業用利益。四離垢燈照手相。亦是網縵手相用中導引菩薩令到彼岸。五現寶手相。謂寶蓮花光照法界故以為名。六照明手相用中。寶光照法界香光嚴剎海。七琉璃燈手相中。體具琉璃之德。光用燈照之云。八智燈手相中。金光普照則為智燈也。九蓮花手相中。體具寶花名曰蓮花光。覆世界故安住。十滿法界手相用中。初光照現如來及充法界。后如來妙手下明手具德及用滿剎海。智論正立手摩膝。十一右手指相用中。寶花妙音嚴現剎海故名成就等。十二指端出寶相。以能照佛寶藏法界故名安住一切寶。從德為名。放大光等明用益。初照現三寶海。后出生下明出聲遍覺增長願行。

第十五馬藏相有三種。初隱密相用中。照法界者證理深也。照虛空界者照事廣也。寶嚴法界者行嚴真性出生妙果也。二一相現一切相海用中釋顯此名。復照現餘一切佛神力。三法界海相中。體能照現十方諸佛及法輪海。用能示現自塵數相。此上是十身相。若化身相者智論馬陰藏相。佛令弟子見陰藏相者為決疑故。又有言化作馬寶象寶示諸弟子。我陰藏相亦如是。

第十六髀相有二。初右髀相名普照示現云者。眾寶現嚴故。妙法光現故。出聲

【現代漢語翻譯】 現代漢語譯本：用光照耀萬物的名稱來照亮。第三個是妙手相中的常青琉璃寶，用來莊嚴其手，名為普莊嚴，也叫微妙之手，普遍照耀一切，彰顯其事業功用和利益。第四個是離垢燈照手相，也是網縵手相，用於引導菩薩到達彼岸。第五個是現寶手相，因為寶蓮花的光芒照耀法界而得名。第六個是照明手相，其功用是寶光照耀法界，香光莊嚴剎土之海。第七個是琉璃燈手相，其本體具有琉璃的德行，光芒如燈照耀。第八個是智燈手相，金光普遍照耀，即為智慧之燈。第九個是蓮花手相，其本體具有寶花，名為蓮花光，覆蓋世界，因此安住。第十個是滿法界手相，其功用是最初光芒照耀顯現如來，並充滿法界；之後如來的妙手彰顯其所具之德，其功用充滿剎土之海。智論中正確地闡述了佛以手摩膝的姿勢。第十一個是右手指相，其功用是寶花和妙音莊嚴顯現剎土之海，因此名為成就等。第十二個是指端出寶相，因為能夠照耀佛的寶藏法界，所以名為安住一切寶，這是從德行來命名的。放大光明等，彰顯其功用和利益。最初照耀顯現三寶之海，之後出生，彰顯其出聲遍覺，增長願行。 第十五個是馬藏相，有三種。第一種是隱密相，其功用是照耀法界，證明其理深奧；照耀虛空界，照耀其事廣闊；寶嚴法界，以修行來莊嚴真性，出生妙果。第二種是一相現一切相海，用以解釋顯明此名，又照耀顯現其餘一切佛的神力。第三種是法界海相，其本體能夠照耀顯現十方諸佛以及法輪之海，其功用能夠示現自身塵沙數量的相。以上是十身相。如果是化身相，智論中記載了馬陰藏相。佛讓弟子們看到陰藏相，是爲了解除他們的疑惑。還有人說，佛變化成馬寶、象寶來向弟子們展示，我的陰藏相也是如此。 第十六個是髀相，有兩種。第一種是右髀相，名為普照示現，是因為眾寶顯現莊嚴，妙法光明顯現，發出聲音。

【English Translation】 English version: The name 'illuminating objects with light' is used to illuminate. The third is the ever-green lapis lazuli treasure in the 'Wonderful Hand' characteristic, used to adorn the hand, named 'Universal Adornment', also called 'Subtle Hand', universally illuminating everything, demonstrating its functions and benefits. The fourth is the 'Light of Freedom from Defilement' hand characteristic, also the 'Net-like Hand', used to guide Bodhisattvas to the other shore. The fifth is the 'Manifesting Treasure' hand characteristic, named because the light of the precious lotus flower illuminates the Dharma Realm (Dharmadhatu). The sixth is the 'Illuminating' hand characteristic, its function being that the precious light illuminates the Dharma Realm, and the fragrant light adorns the ocean of Buddha-fields (Ksetra). The seventh is the 'Lapis Lazuli Lamp' hand characteristic, its essence possessing the virtues of lapis lazuli, its light functioning like a lamp illuminating. The eighth is the 'Wisdom Lamp' hand characteristic, the golden light universally illuminating, thus being the lamp of wisdom. The ninth is the 'Lotus Flower' hand characteristic, its essence possessing the precious flower, named 'Lotus Light', covering the world, therefore abiding. The tenth is the 'Filling the Dharma Realm' hand characteristic, its function being that initially the light illuminates and manifests the Tathagata (Thus Come One), and fills the Dharma Realm; afterwards, the Tathagata's wonderful hand demonstrates its virtues, and its function fills the ocean of Buddha-fields. The Shastra on the Great Perfection of Wisdom (Mahaprajnaparamita-sastra) correctly explains the posture of the Buddha touching his knee with his hand. The eleventh is the right finger characteristic, its function being that the precious flowers and wonderful sounds adorn and manifest the ocean of Buddha-fields, therefore named 'Accomplishment' etc. The twelfth is the 'Treasure Emanating from Fingertips' characteristic, because it can illuminate the Buddha's treasure Dharma Realm, therefore named 'Abiding in All Treasures', named from its virtue. Emitting great light etc., demonstrating its functions and benefits. Initially illuminating and manifesting the ocean of the Three Jewels (Triratna), afterwards giving birth, demonstrating its uttering sound pervading awareness, increasing vows and practices. The fifteenth is the 'Hidden Horse' characteristic, having three aspects. The first is the 'Hidden' aspect, its function being that illuminating the Dharma Realm proves its profound principle; illuminating the Realm of Empty Space illuminates its vast affairs; adorning the Dharma Realm with treasures, using practice to adorn the true nature, giving birth to wonderful fruits. The second is 'One Characteristic Manifesting All Characteristics Ocean', used to explain and clarify this name, and also illuminating and manifesting the divine power of all other Buddhas. The third is the 'Dharma Realm Ocean' characteristic, its essence being able to illuminate and manifest the Buddhas of the ten directions and the ocean of the Dharma Wheel (Dharmacakra), its function being able to demonstrate its own number of characteristics like dust particles. The above are the ten body characteristics. If it is the transformation body characteristic, the Shastra on the Great Perfection of Wisdom records the hidden horse characteristic. The Buddha allowed his disciples to see the hidden sexual organ characteristic in order to resolve their doubts. There are also those who say that the Buddha transformed into a horse treasure and an elephant treasure to show his disciples, 'My hidden sexual organ characteristic is also like this'. The sixteenth is the thigh characteristic, having two aspects. The first is the right thigh characteristic, named 'Universally Illuminating and Manifesting', because the multitude of treasures appear adorned, the wonderful Dharma light appears, emitting sound.

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寶嚴故。唸唸示心海故。二左髀相名普照一切迴向海云者。用中放光。普照一切眾生。令趣向佛海故以為名。

第十七𨄔相有二。初右𨄔相。伊尼延者此是鹿名。以𨄔似佛故以為喻。智論第五云。如伊尼延鹿王𨄔相。隨次𦟛纖也。用益中初光照震動。次佛音普聞。次化身充滿。次身光凈剎。后化滿法界。文並可見。二左𨄔相用中。光遍無量開化法海。

第十八毛端相有一。初毛內現剎。是標名也。於一毛孔悉放等顯德也。一毛孔示現等明勝用也。智論中一一孔一毛出相毛不亂。青琉璃色毛右靡向上。

第十九足相有十三相。初金剛足下相名菩薩海莊嚴者。用中釋顯。謂光照開菩薩法故。出化菩薩故。光住菩薩海故。以為名。智論足下安平相。足下一切著地。間無所受。不容一針也。二足趺上相名明凈云者。眾寶莊嚴者體攝眾德。智論足趺上真金色于上毛青琉璃色其足嚴好如雜寶履種種莊嚴也。放妙下明用益。釋名可知。三足指間相名覺云者。用中初示覺相。次照所覺法。次現覺法。次現覺處。后照覺用時。未來未有。若為照。以依九世。如彼現故。智論足指網縵。纖長端直。次第𦟛好。指節參差。指爪如凈赤銅。四千輻輪相名照法界海者。用中初嚴照剎海。次嚴照佛海。后照凈法界海故以為名。智

【現代漢語翻譯】 現代漢語譯本：寶嚴的緣故。唸唸示現心海的緣故。第二個左腿上的𨄔相名為普照一切迴向海云，是因為用中間放光，普照一切眾生，令他們趣向佛海，所以以此為名。

第十七𨄔相有兩個。首先是右腿上的𨄔相。伊尼延（Iniyena）是鹿的名字，因為𨄔相類似佛的𨄔相，所以用鹿來比喻。《智度論》第五卷說：『如伊尼延鹿王的𨄔相，隨順次第纖細。』用益中，首先是光照震動，其次是佛音普遍傳聞，再次是化身充滿，再次是身光清凈剎土，最後是化身充滿法界。這些文字都可以看到。第二個是左腿上的𨄔相，用中間的光遍照無量，開化法海。

第十八毛端相有一個。首先是毛內現剎，這是標明名稱。在一毛孔中全部放出等同的顯赫功德。一毛孔示現等同的明亮殊勝作用。《智度論》中說，每一個孔都出一根毛，毛不雜亂，是青琉璃色，毛向右邊傾斜向上。

第十九足相有十三種相。首先是金剛足下相，名為菩薩海莊嚴，用中間來解釋顯現，意思是光照開啟菩薩法，出生化身菩薩，光住在菩薩海中，所以以此為名。《智度論》中說，足下安穩平正，足下全部著地，中間沒有空隙，容不下一根針。第二個是足背上的相，名為明凈云，眾寶莊嚴，是說本體包含眾多的功德。《智度論》中說，足背上是真金色，上面有青琉璃色的毛，足的莊嚴美好如同穿著雜寶鞋，有種種的莊嚴。放出微妙的光芒，用益可以明白。解釋名稱就可以知道。第三個是足趾間的相，名為覺云，用中間首先示現覺悟的相，其次照耀所覺悟的法，其次顯現覺悟的法，其次顯現覺悟的處所，最後照耀覺悟的作用。時間是未來還沒有發生，如果是爲了照耀，就依靠九世，如同在那裡顯現的緣故。《智度論》中說，足趾有網狀的縵，纖細修長端正，次第排列美好，指節參差，指甲如同清凈的赤銅。第四個是千輻輪相，名為照法界海，用中間首先莊嚴照耀剎土海，其次莊嚴照耀佛海，最後照耀清凈法界海，所以以此為名。

【English Translation】 English version: Because of Precious Adornment. Because of constantly showing the ocean of mind. The second mark on the left thigh, named 'Universally Illuminating Returning-Towards-the-Ocean Cloud,' is so named because it emits light from its center, universally illuminating all sentient beings, causing them to move towards the ocean of Buddhas.

The seventeenth mark, the 𨄔相 (mark of auspiciousness), has two aspects. First, the right thigh mark. 'Iniyena' (伊尼延) is the name of a deer. Because the mark resembles that of a Buddha, it is used as a metaphor. The fifth chapter of the Mahaprajnaparamita Shastra says: 'Like the mark of the deer king Iniyena, following the order of fineness.' In its application, first, the light illuminates and shakes; second, the Buddha's voice is universally heard; third, the manifested bodies are filled; fourth, the body's light purifies the Buddha-fields; and finally, the manifestations fill the Dharma Realm. These texts are all visible. Second, the left thigh mark, in its application, the light pervades the immeasurable, opening and transforming the ocean of Dharma.

The eighteenth mark, the hair-tip mark, has one aspect. First, the Buddha-fields appear within the hair, which is the designation. In one pore of hair, all the equal and manifest virtues are emitted. One pore of hair shows equal and bright excellent functions. The Mahaprajnaparamita Shastra says that from each pore comes one hair, the hairs are not disordered, they are the color of blue lapis lazuli, and the hairs turn to the right and upwards.

The nineteenth mark, the foot mark, has thirteen aspects. First, the vajra (diamond) sole mark, named 'Ocean of Bodhisattva Adornments,' is explained and manifested in its application, meaning that the light illuminates and opens the Bodhisattva Dharma, gives birth to manifested Bodhisattvas, and the light dwells in the ocean of Bodhisattvas, hence the name. The Mahaprajnaparamita Shastra says that the sole is stable and level, the entire sole touches the ground, there is no space in between, not even a needle can fit. Second, the mark on the instep, named 'Clear and Pure Cloud,' adorned with many treasures, means that the essence contains many virtues. The Mahaprajnaparamita Shastra says that the instep is true gold in color, with blue lapis lazuli hairs on top, the foot is beautifully adorned like wearing shoes of mixed treasures, with various adornments. Emitting subtle light, the application is clear. Understanding the explanation of the name is sufficient. Third, the mark between the toes, named 'Cloud of Awakening,' in its application, first shows the mark of awakening, then illuminates the Dharma that is awakened to, then manifests the awakened Dharma, then manifests the place of awakening, and finally illuminates the function of awakening. The time is in the future and has not yet occurred. If it is for illumination, it relies on the nine worlds, as it appears there. The Mahaprajnaparamita Shastra says that the toes have webbed membranes, slender, long, straight, and arranged beautifully in order, the joints are varied, and the toenails are like pure red copper. Fourth, the thousand-spoked wheel mark, named 'Illuminating the Ocean of the Dharma Realm,' in its application, first adorns and illuminates the Buddha-field ocean, then adorns and illuminates the Buddha ocean, and finally illuminates the pure Dharma Realm ocean, hence the name.

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論千輻輞轂三事具足。自然成就不待人工。諸天工師雖毗首羯摩天不能化作。五足相名示現一切諸佛云者。用中初發行雲聲教云花嚴云。示現世界故以為名。六足相名自在光明雲者。示現佛光明故云自在常放等。顯業用可知。七足下後分者是足跟相也。普照下明用中。初照法界現化身普覆。后一一身出音聲海。充滿法界故以為名。智論跟廣平相。八足底相名深寶原底者。體具寶嚴。用窮深底。如文可知。九中初一切寶等名體合舉。後於唸唸下益用俱陳可知。十名普云藏者。體具普云光明照藏。十一名平等光云者。出生下明業用中。音聲稱法界故云平等。次一一相下光稱法界故云平等光也。十二名示現莊嚴云。初體具德嚴。次用嚴佛剎。次佛云滿剎。次嚴因法海。后照因果法。同嚴法界故以為名。十三名諸佛自在普示現云者。放不思下明業用中。先現佛光自在。后顯佛聲自在云可知。上來總十九處略明九十四種大相竟。

佛子下大段第三廣結大相者。以別說難盡。是故總結。非略能盡。故須顯廣。然一個蓮花藏界已遍法界。況復說十。復顯無盡。是則無盡無盡非普眼而不睹也。相海品竟。

花嚴經探玄記卷第十五

乙巳歲分司大藏都監開板 大正藏第 35 冊 No. 1733 華嚴

【現代漢語翻譯】 現代漢語譯本 關於千輻輪輞轂三事具足的相。自然成就，不依賴人工。即使是諸天工匠之首毗首羯摩天（Vishvakarman，印度教的工匠神）也無法化作。五足相，名為『示現一切諸佛』，意思是通過輪足相示現一切諸佛的功德，用輪中間部分初次發出的聲音來宣揚佛的教義，如同《華嚴經》（Avatamsaka Sutra）所說，以此示現世界，所以得名。 六足相，名為『自在光明』，意思是示現佛的光明，所以稱為『自在』，並且常放光明等，其所顯現的業用可以理解。七足下後部分指的是足跟的相。『普照』以下闡明其作用，首先普照法界，示現化身普覆一切。之後，每一個化身都發出音聲海，充滿法界，因此得名。根據《智論》，足跟寬廣平正。 八足底相，名為『深寶原底』，意思是其本體具備寶的莊嚴，其作用窮盡深底，如經文所說可以理解。九中，『一切寶』等，是本體和作用合併舉出。之後，『于唸唸下』，是利益和作用一同陳述，可以理解。十名『普云藏』，意思是本體具備普云光明照耀的寶藏。十一名『平等光云』，『出生下』闡明其業用，聲音與法界相稱，所以稱為『平等』。其次，『一一相下』，光明與法界相稱，所以稱為『平等光』。 十二名『示現莊嚴云』。首先，本體具備功德莊嚴。其次，用莊嚴佛剎。再次，佛的功德充滿佛剎。再次，莊嚴因地的法海。最後，照耀因果之法，共同莊嚴法界，因此得名。十三名『諸佛自在普示現』，『放不思下』闡明其業用，首先示現佛光自在，之後顯示佛聲自在，可以理解。以上總共十九處，簡略地闡明了九十四種大人相。 佛子，下面大段第三部分廣泛地總結大人相，因為分別解說難以窮盡，所以進行總結。不是簡略就能完全表達的，所以需要顯廣地說明。然而，一個蓮花藏世界已經遍佈法界，更何況是說十個蓮花藏世界呢？這又顯示了無盡的功德。這樣無盡的功德，如果不是普眼（Samantabhadra，普賢菩薩的別名）就無法看見。相海品結束。 《花嚴經探玄記》卷第十五 乙巳歲分司大藏都監開板 大正藏第 35 冊 No. 1733 華嚴

【English Translation】 English version On the characteristic of having a thousand-spoked wheel, a rim, and a hub, all three complete. It is naturally accomplished and does not depend on human effort. Even Vishvakarman (Vishvakarman, the Hindu god of craftsmanship), the chief of the heavenly artisans, cannot transform and create it. The five-footed characteristic, named 'Manifesting All Buddhas,' means manifesting the merits of all Buddhas through the wheel-foot characteristic. Using the sound initially emitted from the middle part of the wheel to proclaim the Buddha's teachings, as stated in the Avatamsaka Sutra (Avatamsaka Sutra), it manifests the world, hence the name. The six-footed characteristic, named 'Self-Existent Light,' means manifesting the light of the Buddha, hence it is called 'Self-Existent,' and it constantly emits light, etc. Its manifested functions can be understood. The lower posterior part of the seven-footed characteristic refers to the characteristic of the heel. 'Universally Illuminating' below explains its function, first universally illuminating the Dharma Realm, manifesting transformation bodies that universally cover everything. Afterward, each transformation body emits an ocean of sound, filling the Dharma Realm, hence the name. According to the Treatise on Wisdom (Mahaprajnaparamita Shastra), the heel is wide and even. The eight-footed sole characteristic, named 'Deep Treasure Original Base,' means that its essence possesses the adornment of treasures, and its function exhausts the deep base, as can be understood from the text. In the ninth, 'All Treasures,' etc., the essence and function are mentioned together. Afterward, 'Below, in every thought,' the benefits and functions are presented together, which can be understood. The tenth is named 'Universal Cloud Treasury,' meaning that its essence possesses the treasury of universal cloud light illuminating. The eleventh is named 'Equal Light Cloud,' 'Below, arising' explains its function, the sound is in accordance with the Dharma Realm, hence it is called 'Equal.' Next, 'Below, each characteristic,' the light is in accordance with the Dharma Realm, hence it is called 'Equal Light.' The twelfth is named 'Manifesting Adornment Cloud.' First, the essence possesses the adornment of merit. Second, it adorns the Buddha-land with its function. Third, the Buddha's merits fill the Buddha-land. Fourth, it adorns the Dharma ocean of the causal ground. Finally, it illuminates the Dharma of cause and effect, jointly adorning the Dharma Realm, hence the name. The thirteenth is named 'All Buddhas Self-Existent Universally Manifesting,' 'Below, emitting inconceivable' explains its function, first manifesting the self-existent light of the Buddha, then revealing the self-existent sound of the Buddha, which can be understood. The above totals nineteen places, briefly explaining the ninety-four major characteristics. Disciples of the Buddha, the third part of the great section below extensively summarizes the major characteristics, because explaining them separately is difficult to exhaust, so a summary is made. It cannot be fully expressed by brevity, so it needs to be explained extensively. However, one Lotus Treasury World has already pervaded the Dharma Realm, let alone speaking of ten Lotus Treasury Worlds? This further reveals endless merits. Such endless merits cannot be seen without the Universal Eye (Samantabhadra, another name for Samantabhadra Bodhisattva). The Chapter on the Ocean of Characteristics ends. Avatamsaka Sutra Profound Meaning Notes, Volume 15 Engraved by the Great Treasury Supervisor of the Branch Office in the Year of Yisi Taisho Tripitaka, Volume 35, No. 1733, Avatamsaka

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經探玄記

花嚴經探玄記卷第十六(此儘性起品)

魏國西寺沙門法藏述

佛小相光明功德品第三十

初釋名佛者。標人表德。小相者形大辨體。光明者依體起用。功德者用所成益。此則依人顯德。體用為名。

二來意者。前品大相各有光明。皆照法界而未顯所照利益之相故。今此品正明益事。為大相難明故辨小相。小相復多。但論一相。一相有多時之益。且說一時。此一時益復難明故佛自說也。以此而論。前大相業用無邊無邊。極難知耳。又依前大相流出形好故次來也。

三宗趣者。宗明如來相德利用。略作二門。一定分齊者。既三十二相有八十隨好以嚴。則知十蓮花藏微塵數相一一各有塵數等好。又此大相既一一深廣與三十二中諸相不同。則知隨好亦甚深廣大不可量也。二辨業用者。如八十隨好但嚴形佛生凈信。今此明小相。佛為菩薩時相輪隨好最下位處用。謂放一光照十世界塵數剎。地獄眾生皆得生天。成就十地十眼耳等。即此天子毛孔香普熏眾生。亦得十地白凈輪王。又此輪王放光復令無量眾生復得十地十眼等。如是展轉盡于未來傍無邊際。皆不可說。菩薩小相既爾。如來大相之海。利用自在不可說不可說也。

四釋文中二。先略。后廣。前中亦二。先明果用

【現代漢語翻譯】 現代漢語譯本：

《華嚴經探玄記》卷第十六（此儘性起品）

魏國西寺沙門法藏 述

佛小相光明功德品第三十

一、釋名：『佛』（Buddha）者，標示人，表彰德行。『小相』者，形貌廣大，辨別本體。『光明』者，依本體而起作用。『功德』者，由作用所成就的利益。這便是依據佛的身份來彰顯德行，以本體和作用作為名稱。

二、來意：前一品（指《如來隨好光明功德品》）中，佛的大相（Mahālakṣaṇa）各有光明，都照耀法界，但尚未顯明所照耀的利益之相。因此，這一品正是爲了闡明利益之事。因為大相難以明白，所以辨別小相（Anuvyañjana）。小相又有很多，但只論述一相。一相有很多時候的利益，且只說一時。這一時的利益又難以明白，所以佛自己來說明。由此而論，前一品大相的業用無邊無際，極其難以知曉。又因為依前一品的大相流出形貌美好，所以這一品緊隨其後。

三、宗趣：本品的宗旨是闡明如來（Tathāgata）相好功德的利用。略作兩方面說明：一、定分齊：既然三十二相（Dvātriṃśadvaralakṣaṇa）有八十隨好（Aśītyanuvyañjana）來莊嚴，那麼就知道十蓮花藏微塵數相，每一相都各有微塵數等的好處。又因為這大相既然一一深廣，與三十二相中的諸相不同，那麼就知道隨好也甚深廣大，不可衡量。二、辨業用：如八十隨好只是莊嚴形佛，使眾生生起凈信。現在這裡闡明小相，佛在作為菩薩（Bodhisattva）時，相輪隨好在最下位處的作用，是放一光照耀十世界微塵數剎，使地獄眾生都能得以往生天界，成就十地（Daśa-bhūmi）、十眼（Daśa cakṣu）耳等。即此天子毛孔的香氣普遍薰染眾生，也能使眾生得到十地白凈輪王（Śvetacakravartin）。又此輪王放光，又使無量眾生再次得到十地、十眼等。如此輾轉，直到未來，橫無邊際，都是不可說的。菩薩的小相尚且如此，如來的大相之海，利用自在，不可說不可說。

四、釋文中分為二部分：先略說，后廣說。前面的略說中也分為兩部分：先說明果報的利用。

【English Translation】 English version:

The Profound Meaning of the Avataṃsaka Sūtra, Volume 16 (This is the Chapter on the Exhaustive Arising of Nature)

Commentary by the Śramaṇa Fazang of the Western Temple of the Wei Kingdom

Chapter 30: The Merits of the Buddha's Minor Marks and Light

1. Explanation of the Name: 'Buddha' (佛) indicates the person and manifests virtue. 'Minor Marks' (小相) describes the vast form and distinguishes the essence. 'Light' (光明) arises from the essence and initiates function. 'Merit' (功德) is the benefit accomplished by the function. This relies on the person to reveal virtue, using essence and function as the name.

2. Intention: In the previous chapter (referring to the 'Merits of the Light of the Subsidiary Marks of the Tathāgata' chapter), the major marks (Mahālakṣaṇa) each had light, all illuminating the Dharma Realm, but the aspects of the benefits of what was illuminated were not yet revealed. Therefore, this chapter precisely clarifies the matter of benefits. Because the major marks are difficult to understand, the minor marks (Anuvyañjana) are distinguished. There are many minor marks, but only one mark is discussed. One mark has benefits at many times, and only one time is discussed. This benefit at one time is also difficult to understand, so the Buddha (佛) himself explains it. From this, it can be said that the karmic function of the major marks in the previous chapter is boundless and extremely difficult to know. Moreover, because beautiful forms flow out from the major marks of the previous chapter, this chapter follows.

3. Purpose: The purpose of this chapter is to clarify the utilization of the Tathāgata's (如來) marks and virtues. Briefly, there are two aspects: First, defining the scope: Since the thirty-two marks (Dvātriṃśadvaralakṣaṇa) are adorned with eighty subsidiary marks (Aśītyanuvyañjana), it is known that each of the countless marks in the ten lotus-store dust-mote realms has countless benefits. Moreover, since each of these major marks is profound and vast, different from the various marks among the thirty-two, it is known that the subsidiary marks are also extremely profound, vast, and immeasurable. Second, distinguishing karmic function: The eighty subsidiary marks merely adorn the form of the Buddha, causing sentient beings to generate pure faith. Now, this clarifies the minor marks. When the Buddha was a Bodhisattva (菩薩), the function of the wheel-mark subsidiary mark at the lowest position was to emit one light illuminating countless lands in ten worlds, enabling beings in hell to be reborn in the heavens, accomplishing the ten grounds (Daśa-bhūmi), ten eyes (Daśa cakṣu), ears, etc. That is, the fragrance from the pores of this deva universally perfumes sentient beings, also enabling them to attain the ten-grounded white-wheel-turning king (Śvetacakravartin). Moreover, this wheel-turning king emits light, again enabling countless sentient beings to attain the ten grounds, ten eyes, etc. Thus, revolving until the future, horizontally without limit, all are inexpressible. If the minor marks of a Bodhisattva are like this, then the ocean of the major marks of the Tathāgata is free in its utilization, inexpressible, inexpressible.

4. The explanation of the text is divided into two parts: first a brief explanation, then a detailed explanation. The preceding brief explanation is also divided into two parts: first, clarifying the utilization of the fruit of retribution.

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攝益。后又菩薩下明因用攝益。前中何故佛自說者。古人釋云。前僧祇品明因究竟。此品明果究竟。故但佛說。又釋明相極至小。用極廣大。此事難明故佛自說。告寶手者能採取故。海王隨形好者是足下相輪處。大相邊。隨好之小相也。以余大相業用難明故說最下相輪之用。又以相輪大相猶難明故說隨好。隨好猶多故說海王一好。此是果用猶亦難明故。說在兜率為菩薩時之攝益。就此因用二。初令離苦生天成安樂行。二生天上已以下令不著天樂成饒益行。亦是前身光益。后是空聲益。前中令凈十眼等者。以彼眾生宿有見聞普賢法種。復遇舍那法界光觸故得十眼普賢之益。二天上益中初示聲名不可樂者不令著樂故。下正說法有四因緣得生天上。初不放逸者厭惡對治。二宿植勝善。三曾遇善友。四今佛加持由此生天。示此因果不應放逸。

第二廣辨中亦二。先廣前光救惡道。后廣前聲益天處。

前中亦二。先明放光。后明照益。前中普照王光是相輪大相中光。于彼者于彼大相處有此海王隨好小相。一名清凈者簡去多光。今但說一。普照下明照益中。隨眾生境界者所住差別亦是所觀不同。隨善根者隨其宿種何乘善根。隨意者意樂差別。亦是欲愿不同。皆稱根成益。越于余益故云乃至阿毗等。以此下文但說彼照地

【現代漢語翻譯】 現代漢語譯本： 攝益。後來又說菩薩在明因用方面進行攝益。之前僧祇品中，為何佛陀親自宣說呢？古人解釋說，之前的《僧祇品》闡明了因的究竟，此品闡明了果的究竟，所以只由佛陀宣說。又解釋說，相極小而用極廣大，這件事難以說明，所以佛陀親自宣說。告訴寶手菩薩是因為他能夠採取。海王隨形好（指佛的三十二相好之一，位於足下相輪處）是大相的邊緣，是隨好中的小相。因為其他大相的業用難以說明，所以說最下面的相輪的用處。又因為相輪大相仍然難以說明，所以說隨好。隨好仍然很多，所以說海王這一好。這是果的用處，仍然難以說明，所以在兜率天為菩薩時進行攝益。就此因用分為兩方面。首先是使眾生脫離痛苦，升到天上，成就安樂行。其次是升到天上以後，使他們不執著于天上的快樂，成就饒益行。前者是前身光明的利益，後者是空聲的利益。前者使眾生清凈十眼等，因為那些眾生過去有見聞普賢法種的善根，又遇到舍那佛（指盧舍那佛，報身佛）法界的光明照觸，所以得到十眼普賢的利益。後者天上利益中，首先是顯示聲名不可貪戀，不讓他們執著于快樂。下面正式說法，有四種因緣可以升到天上：第一是不放逸（指精進修行，不懈怠），厭惡對治；第二是過去種下殊勝的善根；第三是曾經遇到善友；第四是現在佛陀的加持。因為這些原因才能升到天上。顯示這些因果，不應該放逸。

第二部分廣泛辨析，也分為兩部分。首先是廣泛闡述光明救度惡道眾生，然後是廣泛闡述聲音利益天上眾生。

前一部分也分為兩部分。首先是闡明放光，然後是闡明照耀的利益。前一部分中，普照王光是相輪大相中的光明。在那個地方（指大相處）有這個海王隨好小相。一個名叫清凈的光，是簡去眾多光芒，現在只說一種。普照下面闡明照耀的利益。隨著眾生的境界（指所住的差別，也是所觀的不同），隨著善根（指隨其過去所種的何種乘的善根），隨著意（指意樂的差別，也是欲愿的不同），都能夠稱合根基而成就利益。超過其他的利益，所以說乃至阿毗等。以下經文只說照耀大地。

【English Translation】 English version: Benefits. Later, it also speaks of the Bodhisattva benefiting through the cause and function of enlightenment. Why did the Buddha himself speak in the previous Samghata chapter? Ancient explanations say that the previous 'Samghata Chapter' clarifies the ultimate cause, while this chapter clarifies the ultimate result, so it is only spoken by the Buddha. Another explanation is that the appearance is extremely small, but the function is extremely vast. This matter is difficult to explain, so the Buddha himself speaks. Telling Treasure Hand Bodhisattva is because he is able to adopt it. The Sea King's secondary marks (one of the thirty-two minor marks of excellence of a Buddha, located at the wheel mark on the soles of the feet) are at the edge of the major marks, and are minor marks among the secondary marks. Because the functions of other major marks are difficult to explain, the function of the lowest wheel mark is spoken of. Furthermore, because the major marks of the wheel are still difficult to explain, the secondary marks are spoken of. Because there are still many secondary marks, the one mark of the Sea King is spoken of. This is the function of the result, which is still difficult to explain, so the benefits are spoken of when he was a Bodhisattva in the Tushita Heaven. Regarding this cause and function, there are two aspects. First, it is to liberate beings from suffering, raise them to the heavens, and accomplish peaceful conduct. Second, after rising to the heavens, it is to prevent them from being attached to heavenly pleasures and accomplish beneficial conduct. The former is the benefit of the light of the previous body, and the latter is the benefit of the empty sound. The former enables beings to purify the ten eyes, etc., because those beings in the past had the seeds of good roots of seeing and hearing the Samantabhadra Dharma, and also encountered the light touch of the Vairocana Buddha's (Dharmakaya Buddha) Dharma realm, so they obtained the benefits of the ten eyes of Samantabhadra. In the latter benefit in the heavens, first, it shows that fame and name are not to be craved, so as not to let them be attached to pleasure. Below, it formally speaks of the Dharma, there are four causes and conditions to be born in the heavens: first, non-negligence (referring to diligent practice, not懈怠), aversion to counteracting; second, planting superior good roots in the past; third, having encountered good friends; fourth, the current blessing of the Buddha. Because of these reasons, one can be born in the heavens. Showing these causes and effects, one should not be negligent.

Secondly, the extensive analysis is also divided into two parts. First, it extensively elaborates on the light saving beings in evil paths, and then it extensively elaborates on the sound benefiting beings in the heavens.

The former part is also divided into two parts. First, it clarifies the emitting of light, and then it clarifies the benefits of illumination. In the former part, the universally illuminating king's light is the light in the major mark of the wheel. In that place (referring to the place of the major mark) there is this minor mark of the Sea King. A light named purity is to simplify the numerous lights, and now only one is spoken of. Below the universal illumination, it clarifies the benefits of illumination. According to the realm of beings (referring to the difference in dwelling, which is also the difference in what is observed), according to the good roots (referring to what kind of vehicle's good roots were planted in the past), according to the intention (referring to the difference in intention and happiness, which is also the difference in desires and wishes), all can match the roots and accomplish benefits. Exceeding other benefits, so it is said even up to Avici etc. The following scriptures only speak of illuminating the earth.

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獄生兜率天一益故越余也。第二廣天上饒益中有六。初因勸釋疑。二汝等應當下正勸報恩。三時諸天子聞是音聲下依勸興供。四是故諸天子下教發心悔過。五說是法時下聞教獲益。六爾時諸天子於一一毛孔下明得益傳通成無盡行。

初中三。先勸次疑后釋。初中善哉者嘆其所得明有重恩。次顯舍那所住。勸不忘恩故令敬念。二爾時諸天子下正生疑怪。何由者由何也。謂從何因由出此音聲。三爾時音聲下釋疑顯法。于中亦三。初總次別後結。總釋云此聲是善根功德所成。亦無來處。二諸天子如我下別釋中有六門。一空聲無我喻。喻佛離二我。復疑雲若實無我誰來成佛。二釋天聲無從來喻。喻佛勝果無來處。復疑雲佛果證理可無來。凡愚苦報應有體。三猶如汝等下苦報無本喻。喻善起天聲亦無方處。復疑雲勝報劣報可俱無體。佛果大用豈不有耶。四如普照王下明果用無作喻。喻天聲是定慧所起無作成益。復疑雲若爾何故現有所益天報。五譬如須彌下明天樂無來喻。喻天聲應無方面。復疑雲少益可無來。多用應有倦。六諸天子譬如下明天聲廣益無疲喻。以此天聲則稱性故。常無所有故。所益眾生亦如是故。是故無疲。于不可化眾生不生厭惡。于難受化眾生不生疲倦。于易心化眾生不生放逸。于已化竟眾生不生憍慢。此

【現代漢語翻譯】 現代漢語譯本： 獄生兜率天一益故越余也。第二廣天上饒益中有六。初因勸釋疑。二汝等應當下正勸報恩。三時諸天子聞是音聲下依勸興供。四是故諸天子下教發心悔過。五說是法時下聞教獲益。六爾時諸天子於一一毛孔下明得益傳通成無盡行。

初中三。先勸次疑后釋。初中善哉者嘆其所得明有重恩。次顯舍那（釋迦牟尼佛的別稱）所住。勸不忘恩故令敬念。二爾時諸天子下正生疑怪。何由者由何也。謂從何因由出此音聲。三爾時音聲下釋疑顯法。于中亦三。初總次別後結。總釋云此聲是善根功德所成。亦無來處。二諸天子如我下別釋中有六門。一空聲無我喻。喻佛離二我。復疑雲若實無我誰來成佛。二釋天聲無從來喻。喻佛勝果無來處。復疑雲佛果證理可無來。凡愚苦報應有體。三猶如汝等下苦報無本喻。喻善起天聲亦無方處。復疑雲勝報劣報可俱無體。佛果大用豈不有耶。四如普照王下明果用無作喻。喻天聲是定慧所起無作成益。復疑雲若爾何故現有所益天報。五譬如須彌（佛教中的山名）下明天樂無來喻。喻天聲應無方面。復疑雲少益可無來。多用應有倦。六諸天子譬如下明天聲廣益無疲喻。以此天聲則稱性故。常無所有故。所益眾生亦如是故。是故無疲。于不可化眾生不生厭惡。于難受化眾生不生疲倦。于易心化眾生不生放逸。于已化竟眾生不生憍慢。此

【English Translation】 English version: Remaining in the Tushita Heaven (one of the six heavens in the desire realm) is one benefit, therefore it surpasses the rest. The second, extensively benefiting beings in the heavens, contains six parts. First, the cause is to encourage and resolve doubts. Second, 'You should,' is the direct encouragement to repay kindness. Third, 'At that time, the devas (heavenly beings) heard this voice,' describes how they relied on the encouragement to make offerings. Fourth, 'Therefore, the devas,' teaches them to generate the mind of repentance. Fifth, 'When this Dharma (Buddhist teachings) was spoken,' describes the benefits gained from hearing the teachings. Sixth, 'At that time, from each pore of the devas,' clarifies that the benefits obtained are transmitted and become an inexhaustible practice.

The first part contains three sections: first encouragement, then doubt, and finally resolution. In the first section, 'Excellent!' praises their attainment, clarifying the profound kindness. Next, it reveals where Shana (another name for Shakyamuni Buddha) dwells, encouraging them not to forget his kindness, thus urging them to respectfully remember him. Second, 'At that time, the devas,' directly express their doubts and wonder. 'How?' means 'by what means?' It refers to from what cause does this voice emerge. Third, 'At that time, the voice,' resolves the doubts and reveals the Dharma. This also contains three sections: first, a general statement; then, specific explanations; and finally, a conclusion. The general explanation states that this voice is formed by the merit of good roots and has no origin. Second, 'Devas, like me,' contains six aspects in the specific explanations. First, the analogy of the empty voice and no-self, illustrating that the Buddha is free from the two selves. They further doubt, 'If there is truly no self, who comes to achieve Buddhahood?' Second, the analogy of the heavenly voice having no origin, illustrating that the Buddha's supreme fruit has no origin. They further doubt, 'The Buddha's fruit, the realization of truth, may have no origin, but the suffering retribution of ordinary beings should have a substance.' Third, 'Like you,' the analogy of suffering retribution having no root, illustrating that the heavenly voice arising from goodness also has no fixed location. They further doubt, 'Supreme and inferior retributions may both have no substance, but shouldn't the great function of the Buddha's fruit exist?' Fourth, 'Like King Universal Illumination,' clarifies that the function of the fruit is without action, illustrating that the heavenly voice arises from Samadhi (meditative absorption) and wisdom, without creation or benefit. They further doubt, 'If so, why does the heavenly reward that is currently benefiting exist?' Fifth, 'Like Mount Sumeru (the central mountain in Buddhist cosmology),' the analogy of heavenly bliss having no origin, illustrating that the heavenly voice should have no direction. They further doubt, 'Small benefits may have no origin, but extensive functions should have fatigue.' Sixth, 'Devas, like,' the analogy of the heavenly voice's extensive benefits without fatigue. Because this heavenly voice accords with the nature, is always without possession, and benefits beings in this way, it is therefore without fatigue. It does not generate aversion towards beings who cannot be transformed, does not become weary of beings who are difficult to transform, does not become lax towards beings who are easily transformed, and does not become arrogant towards beings who have already been transformed. This

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上六種是喻況。亦即是法說。末後結辨。舍那者以是初門總勸故。離垢三昧有二位。一約因終。如第十法雲地菩薩所得。離自二障微細垢故。二約果初。如此文是。將現成佛在此天上。住此三昧能利眾生令離垢故。二乘不能知者結用深廣故也。

第二大段從汝等應當下明依前正勸。于中分四。初明報恩大益。勸其修行。于中有法喻合結四文可知。二諸天子其有眾生下明背有損。勸其舍離。三諸天子汝昔下明昔受重恩。今應長善。四譬如下示以正法勸令修學。亦是示天樂空令究竟不著。于中初舉無我有用喻。喻天報依正似有實無義。五欲具等依報五蘊等明正報。以緣起無作即有常空故不生滅也。若如是下結成破執之定。

第三大段時諸天子聞是音聲下明依勸興供中二。先隨相事供養亦二。初興供天宮不見菩薩。遂生無見。后觀見閻浮將欲往供。復生有見。二時天妙音下示平等慧。于中有四。謂法喻合結。不命終者令離無見。不生彼間者令離有見。以體實普遍。非眼所見而能起用。化不失時。舍離等結離執也。

第四大段是故諸天子下正教發心悔過法。于中二。初舉法總教。二問答別示。初中先教發心者。以是眾行本故。佛正因故。正法器故。次教住三業凈戒。威儀是身語戒。意凈是意業戒。次教懺四

【現代漢語翻譯】 現代漢語譯本：以上六種是比喻的情況，也就是法說。最後總結辨析，『舍那』（R舍那：通常指盧舍那佛，意為光明遍照）是因為這是最初的入門，總的勸導的緣故。『離垢三昧』（離垢三昧：一種清凈無染的三昧）有兩種位次：一是約因終，如第十法雲地菩薩所得，遠離自身和外在兩種障礙的微細污垢的緣故；二是約果初，如此文所說，將要顯現成佛在此天上，住於此三昧，能夠利益眾生，令其遠離污垢的緣故。二乘（二乘：聲聞乘和緣覺乘的合稱）不能知曉，是因為其作用深廣的緣故。 第二大段從『汝等應當』以下，說明依照前面的勸導。其中分為四部分：首先說明報恩的巨大益處，勸導他們修行，其中有法、喻、合、結四種文體可以瞭解。其次，『諸天子其有眾生』以下，說明背離的壞處，勸導他們舍離。第三，『諸天子汝昔』以下，說明過去受到重大的恩惠，現在應當增長善根。第四，『譬如』以下，用正法來勸導他們修學，也是顯示天樂的空性，讓他們究竟不執著。其中首先舉出『無我』（無我：佛教基本教義，指沒有恒常不變的自我）的有用比喻，比喻天上的依報和正報，看似有，實則無的意義。五欲（五欲：色、聲、香、味、觸五種慾望）等依報，五蘊（五蘊：色、受、想、行、識五種構成要素）等說明正報，因為緣起（緣起：佛教基本教義，指一切事物都是由因緣和合而生）無作，即有常空，所以不生滅。如果這樣，以下總結成為破除執著的定論。 第三大段『時諸天子聞是音聲』以下，說明依照勸導而興起供養，分為兩部分：首先是隨順相的事相供養，也分為兩部分：首先是興起供養，但天宮不見菩薩，於是產生無見的想法；後來觀見閻浮（閻浮：指閻浮提，是佛教宇宙觀中的一個大陸，通常指我們所居住的世界）將要前往供養，又產生有見的想法。其次，『時天妙音』以下，顯示平等慧（平等慧：一種智慧，能平等看待一切事物）。其中有四部分，即法、喻、合、結。不命終的人，令其遠離無見；不生於彼間的人，令其遠離有見。因為本體真實普遍，不是眼睛所能看見，但能起作用，教化不失時機，舍離等總結，是遠離執著。 第四大段『是故諸天子』以下，正式教導發起菩提心（菩提心：追求覺悟的心）和懺悔罪過的方法。其中分為兩部分：首先是舉出總的法則來教導，其次是用問答的方式分別指示。首先教導發起菩提心，因為這是眾行之本，是佛的正因，是正法的器皿。其次教導安住於三業（三業：身、語、意三種行為）的清凈戒律，威儀是身語戒，意凈是意業戒。其次教導懺悔四種罪過。

【English Translation】 English version: The above six are metaphorical situations, which is also Dharma teaching. Finally, it concludes and distinguishes. '舍那' (R舍那: usually refers to Rocana Buddha, meaning light pervades everywhere) is because it is the initial entry point, a general exhortation. '離垢三昧' (L離垢三昧: Samadhi of detachment from defilements, a pure and undefiled samadhi) has two positions: one is about the end of the cause, such as that obtained by the Bodhisattva of the tenth Dharma Cloud Ground, because it is far away from the subtle defilements of self and external two obstacles; the second is about the beginning of the fruit, as this text says, about to manifest Buddhahood in this heaven, dwelling in this samadhi, able to benefit sentient beings, causing them to be far away from defilements. The Two Vehicles (Two Vehicles: the combined term for Sravaka Vehicle and Pratyekabuddha Vehicle) cannot know this because its function is profound and broad. The second major section, from '汝等應當' (You should) below, explains following the previous exhortation. It is divided into four parts: first, it explains the great benefit of repaying kindness, exhorting them to practice, in which there are four literary forms of Dharma, metaphor, combination, and conclusion that can be understood. Second, '諸天子其有眾生' (All devas, those sentient beings) below, explains the harm of turning away, exhorting them to abandon it. Third, '諸天子汝昔' (All devas, you once) below, explains that in the past they received great kindness, and now they should increase goodness. Fourth, '譬如' (For example) below, uses the right Dharma to exhort them to study, and also shows the emptiness of heavenly bliss, so that they ultimately do not cling to it. Among them, first, the useful metaphor of '無我' (no-self: a fundamental Buddhist doctrine, referring to the absence of a permanent and unchanging self) is cited, which is a metaphor for the meaning of the heavenly dependent and principal retributions, which seem to exist but are actually non-existent. The five desires (five desires: the five desires of form, sound, smell, taste, and touch) and other dependent retributions, the five aggregates (five aggregates: the five constituent elements of form, sensation, perception, volition, and consciousness) and other principal retributions are explained, because dependent origination (dependent origination: a fundamental Buddhist doctrine, referring to the fact that all things arise from the combination of causes and conditions) is inaction, that is, there is constant emptiness, so there is no birth and death. If so, the following concludes as a conclusion to break through attachments. The third major section, '時諸天子聞是音聲' (Then the devas heard this voice) below, explains that according to the exhortation, offerings arise, divided into two parts: first, the offering of phenomena according to the appearance, also divided into two parts: first, offerings arise, but the Bodhisattva is not seen in the heavenly palace, so the idea of non-seeing arises; later, seeing that Jambudvipa (Jambudvipa: refers to Jambudvipa, a continent in the Buddhist cosmology, usually referring to the world we live in) is about to go to make offerings, the idea of seeing arises again. Second, '時天妙音' (Then the wonderful heavenly sound) below, shows equal wisdom (equal wisdom: a kind of wisdom that can treat all things equally). There are four parts, namely Dharma, metaphor, combination, and conclusion. Those who do not die, cause them to be far away from non-seeing; those who are not born in that realm, cause them to be far away from seeing. Because the essence is real and universal, it cannot be seen by the eyes, but it can function, and the teaching does not miss the opportunity, and the conclusion of abandonment is to be far away from attachment. The fourth major section, '是故諸天子' (Therefore, all devas) below, formally teaches the method of arousing Bodhicitta (Bodhicitta: the mind of seeking enlightenment) and repenting of transgressions. It is divided into two parts: first, it cites the general Dharma to teach, and second, it uses questions and answers to indicate separately. First, teach to arouse Bodhicitta, because it is the root of all practices, the right cause of the Buddha, and the vessel of the right Dharma. Second, teach to abide in the pure precepts of the three karmas (three karmas: the three actions of body, speech, and mind), demeanor is the precepts of body and speech, and purity of mind is the precepts of mind karma. Second, teach to repent of the four kinds of transgressions.

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障。業報約因果分二。煩惱及見約利鈍分二。以增上耶見能斷善根故別分出也。后以法界等教懺悔方便。此是普賢廣大懺悔甚深懺悔故稱法界也。二時諸天子下問答別示中。先問后答。問意云。既以如是三業為憶念四障對佛懺耶為若為耶。答意但觀罪空非直障滅。亦乃即此成於大行故。以此門教令懺也。答中先顯答起所由。謂外緣內因二力。次正答中有十。初推障無體但由倒起。經云一切業障海皆從妄想生。此之謂也。二天聲隨說無我喻。喻業所作雖有因果而求不得。經云若欲求除滅端坐觀實相。此之謂也。前中總說因果名隨業報行。別隨三學故云隨戒等。喜是慧也。三少福不聞受化者。聞喻喻業不作不受作已定受。四聲非生滅喻。喻業感報故不滅緣成故不生。又釋業性即不生滅而不失業報。五天聲無盡喻。喻業若不懺滅受報無盡。又釋業即空無可盡也。六天聲不墮邊見喻。喻業性離斷常。七天聲隨應喻。喻業作善惡即有苦樂報應。八鏡舍萬像喻。喻業影現本識而實無來去。九幻師眩目喻。喻業體本性空似有誑凡夫。十若如是知下結成真懺悔。

第五大段說是法時下明聞法獲益。于中有四。一余兜率天子得忍益。或當初地或是八地。二六慾天子發心益。三天女益。此二地前益。四爾時下益當機天子。以是普賢五

【現代漢語翻譯】 障。業報約因果分二（兩種障礙，業報從因果關係上分為兩種）。煩惱及見約利鈍分二（煩惱和知見從根性的敏銳和遲鈍上分為兩種）。以增上耶見能斷善根故別分出也（因為強烈的邪見能夠斷絕善根，所以特別區分出來）。后以法界等教懺悔方便（之後用如法界等教義來作為懺悔的方便）。此是普賢廣大懺悔甚深懺悔故稱法界也（這是普賢菩薩廣大而深刻的懺悔，所以稱為法界）。 二時諸天子下問答別示中（第二部分，諸位天子提問，佛陀回答，分別開示其中道理）。先問后答（先提問，后回答）。問意云（提問的意思是）。既以如是三業為憶念四障對佛懺耶為若為耶（既然用這樣的身、口、意三業來憶念四種障礙，是向佛懺悔呢，還是怎麼樣呢）？答意但觀罪空非直障滅（回答的意思是，只是觀照罪業本性是空，並非直接消滅障礙）。亦乃即此成於大行故（而且能夠因此成就廣大的修行）。以此門教令懺也（用這個法門教導眾生懺悔）。 答中先顯答起所由（回答中，先說明回答的緣起）。謂外緣內因二力（即外在的因緣和內在的因）。次正答中有十（接下來正式回答，有十個方面）。初推障無體但由倒起（第一，說明障礙沒有實體，只是由於顛倒妄想而產生）。經云一切業障海皆從妄想生（經中說，一切的業障如大海般，都是從妄想中產生的）。此之謂也（說的就是這個道理）。二天聲隨說無我喻（第二，天上的聲音隨著說法，用『無我』來比喻）。喻業所作雖有因果而求不得（比喻業力所造成的果報，雖然有因果關係，但是追究其本性卻不可得）。經云若欲求除滅端坐觀實相（經中說，如果想要消除業障，就應當端坐觀照實相）。此之謂也（說的就是這個道理）。 前中總說因果名隨業報行（前面總的來說，因果關係叫做隨業報行）。別隨三學故云隨戒等（分別來說，隨著戒、定、慧三學而行，所以說隨戒等）。喜是慧也（喜就是智慧）。三少福不聞受化者（第三，福報淺薄的人聽不到佛法，不能接受教化）。聞喻喻業不作不受作已定受（聽到佛法，比喻業力，沒有造作的業就不會承受果報，已經造作的業就一定會承受果報）。四聲非生滅喻（第四，聲音不是生滅的，用這個來比喻）。喻業感報故不滅緣成故不生（比喻業力感果報，所以不會滅，因緣具足就會產生）。又釋業性即不生滅而不失業報（又解釋說，業的本性是不生不滅的，但是不會失去業報）。 五天聲無盡喻（第五，天上的聲音沒有窮盡，用這個來比喻）。喻業若不懺滅受報無盡（比喻業力如果不懺悔消除，承受果報就沒有窮盡）。又釋業即空無可盡也（又解釋說，業的本性是空，所以沒有窮盡）。六天聲不墮邊見喻（第六，天上的聲音不落入邊見，用這個來比喻）。喻業性離斷常（比喻業的本性遠離斷滅和常恒）。七天聲隨應喻（第七，天上的聲音隨順相應，用這個來比喻）。喻業作善惡即有苦樂報應（比喻造作善業或惡業，就會有苦樂的果報）。八鏡舍萬像喻（第八，鏡子映現萬象，用這個來比喻）。喻業影現本識而實無來去（比喻業力的影像顯現在本識中，但實際上沒有來去）。九幻師眩目喻（第九，幻術師使人眼花繚亂，用這個來比喻）。喻業體本性空似有誑凡夫（比喻業的本體本性是空，但看起來好像存在，以此來欺騙凡夫）。十若如是知下結成真懺悔（第十，如果像這樣瞭解，就能成就真正的懺悔）。 第五大段說是法時下明聞法獲益（第五大段，講述說法時聽聞佛法所獲得的利益）。于中有四（其中有四個方面）。一余兜率天子得忍益（第一，其餘的兜率天上的天子獲得了忍的利益）。或當初地或是八地（或許是初地菩薩，或許是八地菩薩）。二六慾天子發心益（第二，六慾天的天子發菩提心，獲得利益）。三天女益（第三，天女獲得利益）。此二地前益（這兩種都是二地菩薩之前的利益）。四爾時下益當機天子（第四，當時在場的諸位天子獲得利益）。以是普賢五（這是普賢菩薩的第五個方面）。

【English Translation】 Obstacles. Karma and retribution are divided into two based on cause and effect. Afflictions and views are divided into two based on sharpness and dullness of faculties. They are separately distinguished because intensified wrong views can sever roots of goodness. Later, the methods of repentance are taught using doctrines such as the Dharmadhatu (法界, the realm of Dharma). This is the vast and profound repentance of Samantabhadra (普賢, Universal Worthy Bodhisattva), hence it is called the Dharmadhatu. In the second part, the question and answer session with the devas (天子, heavenly beings) separately reveals the meaning. First the question, then the answer. The question means: Since you use such three karmas (三業, body, speech, and mind) to recollect the four obstacles (四障, the four kinds of obstacles) and repent to the Buddha, is it like this, or how is it? The answer means: Only contemplate the emptiness of sins, not just the elimination of obstacles. Moreover, this itself becomes a great practice. Therefore, this teaching is used to instruct repentance. In the answer, first it is shown how the answer arises, namely, the power of external conditions and internal causes. Next, the correct answer has ten aspects. First, it is asserted that obstacles have no substance but arise from delusion. The sutra says, 'All seas of karmic obstacles arise from delusion.' This is what it means. Second, the heavenly voice uses the analogy of 'no self' (無我) to explain. It is like the karma created, although there is cause and effect, it cannot be found. The sutra says, 'If you want to seek elimination, sit upright and contemplate reality.' This is what it means. The previous part generally speaks of cause and effect, called 'following karmic retribution.' Specifically, it follows the three learnings (三學, morality, concentration, and wisdom), hence it is said 'following precepts' (隨戒) etc. Joy is wisdom. Third, those with little merit do not hear and receive transformation. Hearing is an analogy for karma: if it is not done, it is not received; if it is done, it is definitely received. Fourth, the analogy of sound not being born or dying. It is like karma causing retribution, so it does not perish; conditions are complete, so it is not born. Also, it explains that the nature of karma is neither born nor dying, but karmic retribution is not lost. Fifth, the analogy of the heavenly voice being endless. It is like if karma is not repented and eliminated, the retribution will be endless. Also, it explains that karma is emptiness, so there is nothing to end. Sixth, the analogy of the heavenly voice not falling into extreme views. It is like the nature of karma being apart from annihilation and permanence. Seventh, the analogy of the heavenly voice being responsive. It is like doing good or evil karma will have the retribution of suffering or happiness. Eighth, the analogy of a mirror reflecting all images. It is like karmic shadows appearing in the fundamental consciousness, but in reality there is no coming or going. Ninth, the analogy of a magician dazzling the eyes. It is like the substance of karma being empty in nature, but appearing to deceive ordinary people. Tenth, if you know this, it concludes with true repentance. The fifth major section, 'When the Dharma was spoken,' explains the benefits of hearing the Dharma. There are four aspects. First, the remaining devas of Tushita (兜率, a heavenly realm) attain the benefit of forbearance. Perhaps it is the initial ground (初地, the first stage of Bodhisattva) or the eighth ground (八地, the eighth stage of Bodhisattva). Second, the devas of the six desire realms (六慾天, the six heavens of desire) generate the mind of enlightenment and benefit. Third, the goddesses benefit. These two are benefits before the second ground. Fourth, at that time, the devas who were the intended audience benefited. This is the fifth aspect of Samantabhadra.

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位相攝大善巧法。是故創得出地獄已聞此普法。即得十地。明與三乘漸次教不同也。于中初得位益。二成行益。三勝報益。四滅障益。五見佛益。六結益分齊。謂雖得十地因滿。簡不同果故云猶未能見等也。

第六大段爾時諸天子於一一毛孔下明展轉通成無盡行。于中有二。先於毛孔出法界供具供養于佛。二顯供具所成利益。于中有三。先花益廣見諸佛故。二香益廣滅惑障故。三蓋益廣成大行故。就香益中。一法二喻三合四結。又釋此四中。初二聞香得樂。次一滅障。后一成善。前中身心快樂者定香薰故也。滅障中於五塵內外各五百煩惱者。四分律中雖有五百結總數。亦無別列名。既不見經論。古來諸德皆作解釋。有一師釋云。眾生煩惱根本有十使然。一惑力復各有十。即為一百。計應分為九品。但上品重故開為三品。中下輕故各為一品。合為五品。即為五百。于內外境起合為一千。此是根本使然。以自五塵為內。以他五塵為外。一一各千即為五千。別迷四諦即成二萬。並本一千即有二萬一千。依三毒等分故有八萬四千。又有釋云。以十惡為本。展轉相成。一一各十故成一百。迷自五塵為五百。迷他五塵為五百。合為一千。正迷十諦法門。謂四諦三諦二諦一實諦。或迷說誠諦等十諦。或迷十善故成一萬。然迷十

【現代漢語翻譯】 現代漢語譯本： 位相攝大善巧法。因此，最初從地獄出來的人，一旦聽聞此普遍之法，立即就能證得十地（菩薩修行所經歷的十個階段）。這明顯與聲聞、緣覺、菩薩三乘漸次教法不同。其中，第一是獲得果位的利益，第二是成就修行的利益，第三是殊勝果報的利益，第四是滅除業障的利益，第五是見到佛的利益，第六是總結利益的界限。意思是說，雖然獲得了十地的因緣圓滿，但爲了區分與佛果的不同，所以說『仍然未能見到』等等。

第六大段講述的是，當時諸天子從每一個毛孔下顯現出輾轉相通、成就無盡的修行。其中分為兩部分：首先是從毛孔中涌現出法界的供養之具，供養于佛；其次是顯示供養之具所成就的利益。這部分又分為三個方面：首先是花所帶來的利益，能夠廣泛地見到諸佛；其次是香所帶來的利益，能夠廣泛地滅除迷惑業障；第三是寶蓋所帶來的利益，能夠廣泛地成就廣大的修行。就香的利益來說，分為法、比喻、結合、總結四個部分。又解釋這四個部分，最初是聞到香而得到快樂，其次是滅除業障，然後是成就善業，最後是總結。前面所說的身心快樂，是因為禪定之香的薰染。滅除業障中，對於五塵（色、聲、香、味、觸）內外各有五百種煩惱，四分律中雖然有五百種結的總數，但沒有分別列出名稱。因為沒有在經論中見到，所以歷代諸位大德都作了解釋。有一位法師解釋說，眾生的煩惱根本有十使（十種根本煩惱），每一種煩惱的力量又各有十種，這樣就成為一百種。計算時應該分為九品，但上品煩惱重，所以分為三品，中品和下品煩惱輕，所以各為一品，合起來為五品，這樣就成為五百種。對於內外之境生起煩惱，合起來為一千種。這是根本的煩惱。以自己的五塵為內，以他人的五塵為外，每一種各有千種，這樣就成為五千種。分別迷惑於四諦（苦、集、滅、道），就成為兩萬種。加上原本的一千種，就有兩萬一千種。根據貪嗔癡等來分，就有八萬四千種。還有一種解釋說，以十惡（殺生、偷盜、邪淫、妄語、兩舌、惡口、綺語、貪慾、嗔恚、邪見）為根本，輾轉相成，每一種各有十種，所以成為一百種。迷惑于自己的五塵為五百種，迷惑於他人的五塵為五百種，合起來為一千種。真正迷惑於十諦法門，即四諦、三諦、二諦、一實諦，或者迷惑于說誠諦等十諦，或者迷惑於十善，所以成為一萬種。然而迷惑於十

【English Translation】 English version: The Great Skillful Dharma of Mutual Inclusion of Positions. Therefore, those who initially emerge from hell, upon hearing this universal Dharma, immediately attain the Ten Bhumis (the ten stages of a Bodhisattva's practice). This is clearly different from the gradual teachings of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna). Among them, the first is the benefit of attaining the position, the second is the benefit of accomplishing practice, the third is the benefit of superior retribution, the fourth is the benefit of eliminating obstacles, the fifth is the benefit of seeing the Buddha, and the sixth is the summary of the limits of the benefits. It means that although the causes and conditions for attaining the Ten Bhumis are fulfilled, in order to distinguish it from the fruit of Buddhahood, it is said that 'still unable to see' and so on.

The sixth major section describes how the devas (heavenly beings) at that time manifested interconnected and infinitely progressing practices from each pore. It is divided into two parts: first, the offerings of the Dharma realm emerge from the pores to be offered to the Buddha; second, the benefits achieved by the offerings are revealed. This part is further divided into three aspects: first, the benefit of flowers, which enables one to widely see all Buddhas; second, the benefit of incense, which enables one to widely eliminate delusion and obstacles; third, the benefit of canopies, which enables one to widely accomplish great practices. Regarding the benefit of incense, it is divided into four parts: Dharma, metaphor, combination, and conclusion. Furthermore, explaining these four parts, the first is obtaining joy from smelling the incense, the second is eliminating obstacles, then accomplishing good deeds, and finally concluding. The aforementioned joy of body and mind is due to the薰染 (xūn rǎn, influence) of the incense of meditation. In the elimination of obstacles, there are five hundred afflictions each within and without the five dusts (form, sound, smell, taste, touch). Although there is a total number of five hundred bonds in the Four-Part Vinaya, the names are not listed separately. Because it is not found in the sutras and treatises, the virtuous ones of the past have all made explanations. One Dharma master explained that the root of sentient beings' afflictions is the ten fetters (ten fundamental afflictions), and each affliction has ten powers, thus becoming one hundred. When calculating, it should be divided into nine grades, but the upper grade is heavy, so it is divided into three grades, while the middle and lower grades are light, so each is one grade, adding up to five grades, thus becoming five hundred. Afflictions arise regarding the internal and external realms, adding up to one thousand. These are the fundamental afflictions. Taking one's own five dusts as internal and others' five dusts as external, each has a thousand, thus becoming five thousand. Separately being deluded about the Four Noble Truths (duḥkha, samudaya, nirodha, marga), it becomes twenty thousand. Adding the original one thousand, there are twenty-one thousand. According to greed, hatred, and ignorance, there are eighty-four thousand. Another explanation says that taking the ten evils (killing, stealing, sexual misconduct, lying, divisive speech, harsh speech, idle chatter, greed, hatred, wrong view) as the root, they mutually arise, each having ten, thus becoming one hundred. Being deluded about one's own five dusts is five hundred, being deluded about others' five dusts is five hundred, adding up to one thousand. Truly being deluded about the ten truths Dharma gate, namely the Four Truths, Three Truths, Two Truths, One Real Truth, or being deluded about the ten truths such as speaking truthfully, or being deluded about the ten good deeds, thus becoming ten thousand. However, being deluded about the ten

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諦空有不同。分成二萬。或迷十善二諦亦是二萬。並本一千總二萬一千。依三毒等分故。有八萬四千諸塵勞門也。若依賢劫經別有八萬四千。如上九地釋。此諸煩惱皆悉除滅者。現種使習一切皆盡。以普滅非別故。何位滅者通五位故。云何滅者如虛空故。本來盡故。三見蓋利益中三。初明見此法門之蓋故。得一恒沙輪王善根。皆如白凈寶網等。此是世界性中萬子已去輪王。如愛見善慧王等。非是金輪千子王四洲等。謂一恒沙個白凈寶網輪王善根。暫見此蓋。頓得成就。二菩薩摩訶薩下明得此王位所化利益。于中初所化廣多有法喻合。二放曼陀羅下明所益殊勝。亦有法喻合。遇光得十地者此中有三重益。初明佛光普照。諸天子令得十地。二此天子毛孔所出香花蓋等。復益眾生令得輪王。亦是十地。三輪王放光照餘眾生。亦令得十地。此之三位皆悉齊等同時頓成。各塵數多類。以此卻推。總是如來一小相中一光明力。一光既爾。餘光亦然。一小相既爾。余小相亦然。小相既爾。其餘大相海等即不可說不可說也。文意如此。思之。言此等眾生悉先修善者。明宿有見聞一乘修普賢善根。故喻中如在欲界已得初禪。身雖未轉得彼天樂。如是眾生遇此光明頓得十地。身猶未轉。令本身肉眼而得普見。是法力故也。是即三祇可以念屆

【現代漢語翻譯】 現代漢語譯本 諦（真諦，俗諦）和空（勝義諦）的理解不同，可以分成二萬種。或者對十善和二諦的迷惑，也會產生二萬種差別。加上原本的一千種，總共有二萬一千種。這是根據貪、嗔、癡三毒等煩惱的區分而產生的。因此，有八萬四千種塵勞之門（煩惱的途徑）。如果按照《賢劫經》的說法，另有八萬四千種。如同前面九地的解釋。『此諸煩惱皆悉除滅者』，指的是現行、種子、習氣一切都完全斷盡。因為是普遍的滅除，而不是個別的滅除。『何位滅者』，指的是通於五位（資糧位、加行位、見道位、修道位、究竟位）都能滅除。『云何滅者』，指的是如同虛空一樣，本來就是空盡的。『三見蓋利益中三』，首先說明見到此法門之功德。因此，得到一恒河沙數的輪王善根，都如同白凈寶網等。這裡指的是世界性的，從萬子開始的輪王，如同愛見善慧王等，而不是金輪千子王統治四大部洲等。指的是一恒河沙個白凈寶網輪王的善根，暫時見到此寶蓋，立刻就能成就。『二菩薩摩訶薩下明得此王位所化利益』，其中首先說明所教化的人非常多，有法喻的結合。『二放曼陀羅下明所益殊勝』，說明所獲得的利益非常殊勝，也有法喻的結合。『遇光得十地者』，這裡面有三重利益。首先說明佛光普遍照耀，使諸天子得到十地。其次，這些天子毛孔所發出的香花寶蓋等，又利益眾生，使他們得到輪王果位，也是十地。第三，輪王放出光明照耀其他眾生，也使他們得到十地。這三個層次都是齊頭並進，同時頓然成就，各有如塵沙般多的種類。由此反推，總歸是如來一小相中的一光明之力。一光如此，其餘的光也是如此。一小相如此，其餘的小相也是如此。小相如此，其餘的大相海等，就不可說不可說了。文意就是這樣，仔細思考。『言此等眾生悉先修善者』，說明他們過去曾經見聞一乘佛法，修習普賢菩薩的善根。所以比喻中說，如同在欲界已經得到初禪，身體雖然沒有轉變，卻能得到彼天的快樂。這些眾生遇到此光明，立刻得到十地，身體仍然沒有轉變，使他們本身的肉眼能夠普遍見到一切。這是佛法的力量。也就是說，三大阿僧祇劫是可以念頭到達的。

【English Translation】 English version The understanding of Satya (conventional truth) and Sunyata (ultimate truth) differs, and can be divided into twenty thousand kinds. Or, confusion about the ten virtues and the two truths can also produce twenty thousand differences. Adding the original one thousand, there are a total of twenty-one thousand kinds. This is based on the distinctions of the three poisons (greed, hatred, and delusion). Therefore, there are eighty-four thousand gates of defilement (paths of affliction). According to the Sutra of the Worthy Kalpa, there are another eighty-four thousand kinds, as explained in the previous discussion of the nine grounds. 'Those who eradicate all these afflictions' refers to the complete exhaustion of present actions, seeds, and habits. Because it is a universal eradication, not an individual one. 'In what stage are they eradicated?' refers to eradication being possible in all five stages (stage of accumulation, stage of preparation, stage of seeing, stage of cultivation, and stage of ultimate attainment). 'How are they eradicated?' refers to being like the empty space, originally empty and exhausted. 'Among the benefits of the three seeing-covers, there are three aspects.' First, it explains the merit of seeing this Dharma gate. Therefore, one obtains the roots of goodness of a wheel-turning king of one Ganges sand number, all like pure white jeweled nets, etc. This refers to the worldly wheel-turning king starting from ten thousand sons, like King Love-Seeing Good Wisdom, etc., not the golden wheel king with a thousand sons ruling the four continents, etc. It refers to the roots of goodness of a pure white jeweled net wheel-turning king of one Ganges sand number. Temporarily seeing this cover, one can immediately achieve it. 'Secondly, Bodhisattva Mahasattva explains the benefits of transforming beings by obtaining this kingly position.' Among them, the first explains that the beings transformed are vast and numerous, with a combination of Dharma and analogy. 'Secondly, releasing Mandalas explains the extraordinary benefits,' explaining that the benefits obtained are extraordinary, also with a combination of Dharma and analogy. 'Those who encounter the light and attain the ten grounds' have three levels of benefits. First, it explains that the Buddha's light universally shines, enabling the devas to attain the ten grounds. Secondly, the fragrant flowers and jeweled covers emitted from the pores of these devas benefit sentient beings, enabling them to attain the position of a wheel-turning king, which is also the ten grounds. Thirdly, the wheel-turning king emits light to illuminate other sentient beings, also enabling them to attain the ten grounds. These three levels are all advancing simultaneously, instantly achieving, each with as many kinds as dust particles. From this, it can be inferred that it is all the power of one light in one small mark of the Tathagata. If one light is like this, the remaining lights are also like this. If one small mark is like this, the remaining small marks are also like this. If small marks are like this, then the remaining great marks, oceans, etc., are inexpressible and inexpressible. The meaning of the text is like this, think about it carefully. 'It is said that these sentient beings have all cultivated goodness in the past,' explaining that they have seen and heard the One Vehicle Dharma in the past, cultivating the good roots of Samantabhadra Bodhisattva. Therefore, the analogy says that it is like already attaining the first dhyana in the desire realm, and although the body has not transformed, one can obtain the happiness of that heaven. These sentient beings encounter this light and immediately attain the ten grounds, and their bodies still have not transformed, enabling their own physical eyes to universally see everything. This is the power of the Dharma. That is to say, the three great asamkhya kalpas can be reached by thought.

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者明一攝一切也。塵劫不窮一位者明一切攝一也。如是遲速無礙自在。是此圓教非余宗也。三如是成就清凈下釋顯所得利益之相。既言即此身上得十眼等。未知分齊故。今於十眼中肉眼最粗。釋其分齊。余眼深妙。可以類知。于中二。先明見世界廣大。后亦于唸唸下見佛廣多。前中四。初明一重廣大。于中並取下塵點盡處已來剎並本塵。總合為一廣大之剎。二問答辨難。三佛告寶手下重積數顯。謂以如上一廣大剎複數至此千億等。復末為塵。此一一塵各與一切佛剎之塵數等。菩薩取此諸塵經八十反。種一一生得一切佛剎微塵等果。四菩薩下結肉眼見。謂如此數量。如此廣大。是此肉眼所知所見分齊境界。明知此眼深廣無邊。智論云。五眼中肉眼但見三千大千世界內事。若見大千界外即何用天眼為。解云彼約三乘漸次教說故不同也。二亦于唸唸下明見佛身。如錠光珠照矚廣大復明凈故。下辨珠分齊。亦非餘位所見故。結屬輪王。如是廣大肉眼是第三重益者。通釋向上輪及天子皆有十眼等。準釋可知。小相光明品竟。

普賢菩薩行品第三十一

初釋名者。先辨義名。就第二修因契果生解分中有二。上來明修生因果竟。自下二品明修顯因果。亦是上明差別因果。下顯平等因果。若就五週因果中。此是第三明自體

【現代漢語翻譯】 現代漢語譯本：『者明一攝一切也』，意思是明白了一個道理，就涵蓋了一切道理。『塵劫不窮一位者明一切攝一也』，意思是即使經歷無數劫，一個微塵也包含了一切。像這樣迅速且毫無障礙的自在境界，是圓教（圓滿的教法）的特點，而不是其他宗派所能達到的。『三如是成就清凈下釋顯所得利益之相』，接下來解釋所獲得的利益。既然說在此身就能獲得十眼等能力，但不知道這些能力的界限，所以現在先從十眼中最粗淺的肉眼來解釋它的界限。其餘的眼更加深奧微妙，可以由此類推得知。其中分為兩部分：首先說明所見世界的廣大，然後說明所見佛的眾多。在前一部分中，首先說明一重世界的廣大，將最下方的塵點直到盡頭處的剎土，與原本的塵土合併，總合為一個廣大的剎土。其次是問答辨難。然後是佛告訴寶手菩薩，重複累積計算來顯示其廣大，意思是像上面所說的一個廣大剎土，重複計算到千億等數量。再將這些剎土磨成微塵，每一個微塵都與一切佛剎的微塵數量相等。菩薩取這些微塵，經歷八十次反覆，每一次都產生一切佛剎微塵數量的果報。最後是菩薩總結肉眼所見，意思是如此數量，如此廣大，是這肉眼所知所見的界限。這表明肉眼的深廣無邊。智論中說，五眼中肉眼只能看到三千大千世界內的事物，如果能看到大千世界之外的事物，那還需要天眼做什麼呢？解釋說，那是針對三乘漸次教法而言，所以不同。第二部分，『亦于唸唸下明見佛身』，說明所見佛身。就像錠光珠照耀廣大，又明亮又幹凈。下面辨別錠光珠的界限，也不是其他地位所能見到的，所以歸屬於轉輪聖王。像這樣廣大的肉眼是第三重利益。總的來說，向上面的轉輪聖王和天子都有十眼等能力，可以參照解釋來理解。小相光明品結束。 普賢菩薩行品第三十一 首先解釋名稱，先辨別義名。在第二修因契果生解分中，分為兩部分。上面說明了修生因果，從下面的兩品開始說明修顯因果，也是上面說明差別因果，下面顯示平等因果。如果從五週因果中來看，這是第三個說明自體因果。

【English Translation】 English version: 'Zhe ming yi she yi qie ye' means understanding one principle encompasses all principles. 'Chen jie bu qiong yi wei zhe ming yi qie she yi ye' means even after countless kalpas, a single dust particle contains everything. Such swift and unobstructed freedom is characteristic of the Round Teaching (perfect teaching), unattainable by other sects. 'San ru shi cheng jiu qing jing xia shi xian suo de li yi zhi xiang' explains the benefits obtained. Since it's said one can attain ten eyes etc. in this very body, but the limits of these abilities are unknown, we'll start by explaining the limits of the flesh eye, the most rudimentary of the ten. The remaining eyes are more profound and subtle, and can be understood by analogy. It's divided into two parts: first, describing the vastness of the world seen; then, describing the multitude of Buddhas seen. In the first part, first describe the vastness of a single world, combining the dust particles at the very bottom up to the end of the lands, merging them into one vast land. Second is question and answer to resolve difficulties. Then, the Buddha tells Bodhisattva Treasure Hand, repeating cumulative calculations to show its vastness, meaning like the one vast land mentioned above, repeating the calculation to a quantity of a thousand billion etc. Then grind these lands into dust, each dust particle being equal to the number of dust particles in all Buddha lands. The Bodhisattva takes these dust particles, going through eighty repetitions, each time producing the result equal to the number of dust particles in all Buddha lands. Finally, the Bodhisattva concludes about what the flesh eye sees, meaning such quantity, such vastness, is the limit of what this flesh eye knows and sees. This shows the immeasurable depth and breadth of the flesh eye. The Treatise on Wisdom says that the flesh eye among the five eyes can only see things within the three thousand great thousand worlds. If it can see things beyond the great thousand worlds, then what's the use of the heavenly eye? The explanation is that it's different because it's addressed to the gradual teachings of the Three Vehicles. The second part, 'Yi yu nian nian xia ming jian fo shen', explains the Buddha body seen. It's like a Dingguang pearl illuminating vastness, both bright and clean. Below, distinguish the limits of the Dingguang pearl, which cannot be seen by other positions, so it belongs to the Chakravartin King. Such a vast flesh eye is the third benefit. Generally speaking, the Chakravartin King and the sons of heaven above all have ten eyes etc., which can be understood by referring to the explanation. The chapter on the Light of Minor Marks ends. Chapter Thirty-One on the Practices of Samantabhadra Bodhisattva First, explain the name, first distinguishing the meaning of the name. In the second part of cultivating the cause and realizing the effect, there are two parts. The above explained the cause and effect of cultivation, and from the following two chapters, explain the cause and effect of manifesting cultivation, which is also the above explaining the differentiated cause and effect, and the below showing the equal cause and effect. If viewed from the five periods of cause and effect, this is the third, explaining the cause and effect of the self-nature.

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因果。二品名者德周法界曰普。用順成善稱賢。攝德表人名為菩薩。對緣造修目之為行。普賢之行。普賢則行可知。

二來意亦二。先分來。謂會前差別因果令歸平等。即會前從第二會至菩薩住處品來差別因。歸此普賢圓因故。性起品會不思議品來三品差別果歸平等性故。是故來也。又釋上來差別明三乘因果。此下明一乘因果。明與上三乘為所依故也。又推前差別至此本位故來也。又前明修生此明修顯故也。二品來者。前品明前位修果。此品辨后位了因。義次第故是故來也。

三宗趣者有二。先宗后趣。宗明普賢行略有十種。一達時劫。二知世界。三識根器。四了因果。五洞理性。六鑒事相。七常在定。八恒起悲。九現神通。十常寂滅。此上十種各有十門。如時劫中。一陀羅尼門。一念中有多劫等。二相即門。三世即一念等。三微細門。多在一中現等。四帝網門。重重顯現等。五不思解脫門。隨智自在現修短等。六一身普遍門。身遍即入三世劫等。七一身普攝門。三世劫海在一毛孔等。八現因門。遍前後際常行菩薩大行愿等。九現果門。普於三世現成正覺等。十現法門。普于劫海雲雨說法等。前五意業自在。后五身語自在。如約時劫有此十門。餘九亦各十。準之即略辨百門普賢行。余義具如文顯。第二趣

【現代漢語翻譯】 現代漢語譯本 因果。第二品名稱中，『德』周遍法界稱為『普』（普遍）；運用順應成就善行稱為『賢』（賢善）。總攝德行，表彰其人為『菩薩』（覺有情）。針對因緣造作修行，稱之為『行』（修行）。普賢之行，即普賢菩薩的修行，由此可知。

第二，解釋本品來此的用意，分為兩點。首先是分述來意：爲了使法會前種種差別的因果，歸於平等。也就是將之前從第二會到菩薩住處品所說的種種差別之因，歸於此品所說的普賢圓滿之因。如同性起品、會不思議品所說的三種差別之果，歸於平等之性。因此，本品來到這裡。其次，解釋之前所說的差別，是爲了闡明三乘的因果；而此品以下，則闡明一乘的因果，是爲了表明此品是以上述三乘為所依。此外，也是爲了將之前所說的種種差別，推演到此品所說的本位。再者，之前闡明的是修生之果，而此品闡明的是修顯之果。因為義理上是次第相承的，所以本品來到這裡。

第三，說明本品的宗趣，分為兩點：先說宗，后說趣。宗，闡明普賢之行，略有十種：一、通達時劫；二、了知世界；三、識別根器；四、明瞭因果；五、洞察理性；六、明鑑事相；七、常在禪定；八、恒常生起慈悲；九、顯現神通；十、常住寂滅。以上十種，每一種各有十門。例如，在『時劫』中，有一、陀羅尼門（一念之中包含多個劫等）；二、相即門（三世即一念等）；三、微細門（多個劫在一念中顯現等）；四、帝網門（重重顯現等）；五、不思議解脫門（隨智慧自在顯現修行的長短等）；六、一身普遍門（身遍及進入三世劫等）；七、一身普攝門（三世劫海在一毛孔中等）；八、現因門（普遍於前後際常行菩薩大行愿等）；九、現果門（普遍於三世顯現成就正覺等）；十、現法門（普遍於劫海中如雲降雨般說法等）。前五種是意業自在，后五種是身語自在。如同就『時劫』而言有這十門，其餘九種也各有十門，依此類推，就略略地闡明了百門普賢之行。其餘的義理都已在經文中顯現。第二，趣（目標）

【English Translation】 English version Causation. The second chapter's name signifies 'Pu' (universal) because virtue pervades the Dharma Realm. Using compliance to achieve goodness is called 'Xian' (virtuous). Comprehending virtue and representing a person is named 'Bodhisattva' (enlightening being). Engaging in cultivation based on conditions is termed 'practice' ('Xing'). The practice of Samantabhadra (Puxian), that is, the practice of Bodhisattva Samantabhadra, can be understood from this.

Secondly, the intention behind this chapter's arrival is explained in two points. First, the separate intentions: to bring the differentiated causes and effects before the assembly to equality. That is, to bring the differentiated causes from the second assembly to the 'Bodhisattva's Abode' chapter to this chapter's complete cause of Samantabhadra. Just as the three differentiated effects from the 'Nature Arising' chapter and the 'Inconceivable' chapter are brought to equal nature. Therefore, this chapter comes here. Secondly, the previous explanation of differences was to clarify the causes and effects of the Three Vehicles; while this chapter and those following clarify the causes and effects of the One Vehicle, indicating that this chapter relies on the aforementioned Three Vehicles. Furthermore, it is to extend the previously mentioned differences to this chapter's original position. Moreover, the previous chapters clarified the effects of cultivation-born, while this chapter clarifies the effects of cultivation-manifested. Because the meanings are sequentially connected, this chapter comes here.

Thirdly, the purpose and aim of this chapter are explained in two points: first the purpose, then the aim. The purpose is to clarify the practices of Samantabhadra, which are roughly ten types: 1. Understanding time and kalpas (epochs); 2. Knowing the worlds; 3. Recognizing the capacities of beings; 4. Comprehending causes and effects; 5. Penetrating the principle of reality; 6. Discriminating phenomena; 7. Constantly abiding in samadhi (meditative absorption); 8. Perpetually arising compassion; 9. Manifesting supernatural powers; 10. Constantly abiding in stillness and extinction. Each of the above ten has ten doors. For example, in 'time and kalpas,' there are: 1. Dharani (mantra) door (multiple kalpas within a single thought, etc.); 2. Mutual identity door (the three times are identical to a single thought, etc.); 3. Subtle door (multiple kalpas manifesting within a single thought, etc.); 4. Indra's net door (manifesting layer upon layer, etc.); 5. Inconceivable liberation door (manifesting the length of cultivation freely according to wisdom, etc.); 6. One body universally pervading door (the body pervades and enters the three times and kalpas, etc.); 7. One body universally embracing door (the ocean of three times and kalpas is within a single pore, etc.); 8. Manifesting cause door (universally practicing the great vows of a Bodhisattva throughout the past and future, etc.); 9. Manifesting effect door (universally manifesting the attainment of perfect enlightenment in the three times, etc.); 10. Manifesting Dharma door (universally raining Dharma like clouds in the ocean of kalpas, etc.). The first five are the freedom of mental karma, and the last five are the freedom of body and speech. Just as there are these ten doors in relation to 'time and kalpas,' the remaining nine also each have ten doors. By analogy, this briefly clarifies the hundred doors of Samantabhadra's practices. The remaining meanings are clearly revealed in the text. Secondly, the aim.

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者。明此普行意在對顯性起果用。問此與性起何別。答有三別。一此約因彼就果。二此是能發彼為所發。三此通修生彼唯性起。余如性起品說。

四釋文者。就后二品中。先此品明普賢圓因。后品顯性起滿果。就此品中分二。謂長行與頌。就長行中亦二。謂正說及瑞證。就正說中亦二。初序說所因。后正顯所說。又釋亦可為三。初舉略顯廣。釋成普義。二從菩薩起一瞋下舉惡顯善。亦是舉剛顯柔。釋成賢義。三從佛子是故下辨六十行門。釋成行義。是故名普賢行也。就初中二。先總標小說。二何以下釋小所因。前中如向說等者釋有二義。一約近如前小相品所說。令諸天子成普賢行。是微小說。以隨所化愚癡眾生惑業障重墮惡道者。顯小相用故爾也。若約障輕智慧眾生。辨大相業用即廣大不可說不可說也。二約遠即五週因果中如前第二週。是微小說。以前五位漸次因三德差別果。雖諸門內亦有普賢圓融之義不同三乘。然其門相階降同彼三乘。逐機就病不盡法源名微小說。此下二品明普賢因果。逐於法性。不就染機以分階降。名廣大說。文意如此。就釋中先徴后釋。釋中先總釋。一切如來者。謂如此隨病就機小說。三世諸佛皆悉同爾故也。二別釋中。所隨眾生惑染雖多略顯十種。一無明。二諸纏。三計我所。四著我

見。五四倒。六耶見。七橫計。八欲縛。上備苦因。九具足苦果。十遠離出道。三為如是下結。既為如此具縛眾生。如來出世說法。豈能具盡法性。第二明普賢行中先明所治廣大有百千障。后顯能治廣大有六十行。前中三。謂標釋結。標中雖諸煩惱皆悉遍障一切聖道。然瞋一種親障菩薩大悲攝物。是故偏舉于瞋以例余惑。又釋以瞋障最重故偏說之。決定毗尼經中菩薩寧起百千貪心不起一瞋以違害大悲莫過此故。菩薩善戒經亦同此說。釋中言百千等是總舉。何等下別辨百門。于中寄位分五。初障十信行。二不樂佛法下明障十住行。三菩薩清凈諸根下障十行。四誹謗佛法下障十回向大願行。五不樂菩薩共住下障十地真證行。菩薩萬行不過五位。起一瞋心一切頓障。又以所障法界如帝網重重令能障同所亦皆無盡故。起一瞋成百千障。理實無盡。結中有結有釋可知。第二辨釋普賢能治行中。先正顯后結勸。初中有六位。皆依前起后。初中佛子是故者。是前一瞋成於百千邪法障故。勸令修習十種正法。用以翻之。然此十法非直翻前耶瞋。亦乃疾得菩提故也。正辨中十句攝為五對。初二約人。一不捨下。二不慢上。次二約法。一不謗教。二不迷事。次二約心行。一樂行。二堅心。次二約因果。一果智。二因辯。后二約悲願。一悲。

【現代漢語翻譯】 現代漢語譯本 見（錯誤的見解）。五四倒（五種顛倒見）。六耶見（六十二種錯誤的見解）。七橫計（執著于錯誤的理論）。八欲縛（對慾望的束縛）。以上是導致痛苦的原因。九具足苦果（完全承受痛苦的結果）。十遠離出道（遠離了解脫的道路）。以上三種是導致眾生被束縛的原因。既然眾生如此被束縛，如來（佛陀）出世說法，難道能完全說盡法性（宇宙真理）嗎？ 第二部分闡明普賢菩薩的修行，首先說明所要對治的廣大障礙，有成百上千種。然後闡明能夠對治這些障礙的廣大修行，有六十種。前一部分分為三個部分：標示、解釋和總結。在標示部分，雖然各種煩惱都會普遍地障礙一切聖道，但嗔恨這種煩惱特別直接地障礙菩薩的大悲心，從而阻礙菩薩攝受眾生。因此，特別舉出嗔恨來作為其他煩惱的例子。解釋部分說明嗔恨是最嚴重的障礙，所以特別說明它。《決定毗尼經》中說，菩薩寧願生起成百上千的貪心，也不願生起一絲嗔恨，因為沒有比嗔恨更違背大悲心的了。《菩薩善戒經》也同樣這樣說。解釋部分說『百千』等是總體的概括。『何等』以下分別辨別一百種障礙。其中根據所障礙的修行階段分為五個部分：第一部分障礙十信行；第二部分『不樂佛法』以下說明障礙十住行；第三部分『菩薩清凈諸根』以下障礙十行；第四部分『誹謗佛法』以下障礙十回向大願行；第五部分『不樂菩薩共住』以下障礙十地真證行。菩薩的萬行不出這五個階段，生起一絲嗔心，一切修行都會立刻被障礙。而且，由於所障礙的法界（宇宙萬法）像帝釋天的網一樣重重疊疊，所以能障礙的嗔恨也和所障礙的法一樣無盡無邊。因此，生起一絲嗔恨，就會形成成百上千的障礙，實際上是無窮無盡的。總結部分有總結和解釋，可以理解。 第二部分辨別和解釋普賢菩薩能夠對治的修行，首先正面闡明，然後總結勸勉。正面闡明部分分為六個階段，都是依據前面的內容而引發後面的內容。第一階段中，『佛子是故者』，是因為前面生起一絲嗔恨，就會形成成百上千的邪法障礙，所以勸勉修行十種正法，用來翻轉這些障礙。然而，這十種正法不僅僅是爲了翻轉前面的嗔恨，也是爲了迅速獲得菩提（覺悟）。正面辨別部分用十句話概括為五對：前兩句是關於人的，一『不捨下』，二『不慢上』；其次兩句是關於法的，一『不謗教』，二『不迷事』；再次兩句是關於心行，一『樂行』，二『堅心』；再次兩句是關於因果，一『果智』，二『因辯』；后兩句是關於悲願，一『悲』。

【English Translation】 English version 'Jian' (wrong views). 'Wu Si Dao' (five inverted views). 'Liu Ye Jian' (sixty-two kinds of wrong views). 'Qi Heng Ji' (attachment to wrong theories). 'Ba Yu Fu' (the bondage of desires). The above are the causes of suffering. 'Jiu Ju Zu Ku Guo' (fully enduring the results of suffering). 'Shi Yuan Li Chu Dao' (being far away from the path of liberation). The above three are the reasons why sentient beings are bound. Since sentient beings are so bound, when the Tathagata (Buddha) appears in the world to teach the Dharma, can he fully explain the Dharma-nature (the truth of the universe)? The second part elucidates the practice of Samantabhadra Bodhisattva, first explaining the vast obstacles to be overcome, which are hundreds of thousands. Then it elucidates the vast practices that can overcome these obstacles, which are sixty. The first part is divided into three sections: indication, explanation, and conclusion. In the indication section, although all kinds of afflictions universally obstruct all holy paths, anger specifically and directly obstructs the Bodhisattva's great compassion, thereby hindering the Bodhisattva's ability to gather sentient beings. Therefore, anger is specifically mentioned as an example of other afflictions. The explanation section states that anger is the most serious obstacle, so it is specifically explained. The 'Vinaya-viniścaya-sūtra' states that a Bodhisattva would rather generate hundreds of thousands of greedy thoughts than generate a single thought of anger, because nothing is more contrary to great compassion than anger. The 'Bodhisattva Good Precepts Sutra' also says the same. The explanation section says 'hundreds of thousands' etc. is a general summary. 'What' etc. below distinguishes a hundred kinds of obstacles. Among them, it is divided into five parts according to the stages of practice being obstructed: the first part obstructs the ten faiths; the second part 'not delighting in the Buddha-dharma' below explains obstructing the ten abodes; the third part 'Bodhisattva's pure roots' below obstructs the ten practices; the fourth part 'slandering the Buddha-dharma' below obstructs the ten dedications of great vows; the fifth part 'not delighting in living with Bodhisattvas' below obstructs the ten grounds of true realization. The Bodhisattva's myriad practices do not go beyond these five stages. Generating a single thought of anger will immediately obstruct all practices. Moreover, because the Dharma-realm (the universe of all phenomena) being obstructed is like Indra's net, layer upon layer, the anger that can obstruct is also as endless and boundless as the Dharma being obstructed. Therefore, generating a single thought of anger will form hundreds of thousands of obstacles, which are actually infinite. The conclusion section has a conclusion and an explanation, which can be understood. The second part distinguishes and explains the practices that Samantabhadra Bodhisattva can use to overcome obstacles, first positively elucidating, and then concluding with exhortation. The positive elucidation part is divided into six stages, all of which are based on the previous content and lead to the subsequent content. In the first stage, 'Buddhist is therefore' is because generating a single thought of anger in the front will form hundreds of thousands of evil Dharma obstacles, so it is exhorted to practice ten kinds of righteous Dharma to reverse these obstacles. However, these ten kinds of righteous Dharma are not only for reversing the anger in the front, but also for quickly attaining Bodhi (enlightenment). The positive distinction part summarizes ten sentences into five pairs: the first two sentences are about people, one 'not abandoning the lower', two 'not being arrogant to the higher'; the next two sentences are about Dharma, one 'not slandering the teachings', two 'not being confused about things'; the next two sentences are about mental conduct, one 'delighting in practice', two 'firm mind'; the next two sentences are about cause and effect, one 'wisdom of result', two 'eloquence of cause'; the last two sentences are about compassion and vows, one 'compassion'.

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二愿。第二清凈中。初依前正法明行成離染故云清凈。十中亦為五對。初三于教法凈。一信二求三護。次二于理法凈。一廣二甚深。次二于化法凈。一了器二增善。次二於時劫凈。一不著二觀察。后一結成性。第三正智者由離染障令智明凈故云正智此十亦為五對。初二了所化智。次二知化法智。次二知持辯智。次二具身語智。后二照依正智。第四巧隨順入者。以得正智慧迴轉所知互相順入故也。此十亦為五對。初二身土無礙。次二時法無礙。次三根境無礙。諸入是境也。又釋智入所知也。非根是真理。又亦是境。次二言相無礙。后一三世無礙。第五直心者以迴轉自在令正趣真實故云直心。此十亦為五對。初二念機設教次。二住深廣法。次二住教義法。次二住行法。后二住果法。並正心趣向故名直心。起信論云。直心者正念真如法故。第六巧方便者依前正直起此巧便。初三依證起說。一照深理。二出勝智亦是顯理性。三巧設言。次二證真達俗分別別相。是俗諦法也。后五入法自在。于中前四入法。謂一入理法。二入果法。三入行法。謂行巧便能一入一切。四入教法。謂多門善巧故也。后一于上所入自在不轉故。第二佛子是故下結勸。初勸聽受。何以下釋顯要勝。以普賢行必一攝一切故。是故以少功力疾得菩提。此方便者

【現代漢語翻譯】 現代漢語譯本 二愿。（第二清凈中）首先，依據之前的正法，明白修行成就，遠離染污，所以稱為『清凈』。這十個愿也分為五對。前三個是關於教法的清凈：一是信，二是求，三是護。接著兩個是關於理法的清凈：一是廣，二是甚深。再接著兩個是關於化法的清凈：一是瞭解根器，二是增長善根。再接著兩個是關於時劫的清凈：一是不執著，二是觀察。最後一個是總結其性質。 第三，『正智』是指由於遠離染污的障礙，使智慧明亮清凈，所以稱為『正智』。這十個愿也分為五對。前兩個是瞭解所化之人的智慧。接著兩個是知道化導之法的智慧。再接著兩個是知道持戒和辯才的智慧。再接著兩個是具備身語的智慧。最後兩個是照亮依報和正報的智慧。 第四，『巧隨順入』是指因為獲得正智，能夠迴轉所知，互相順應進入。這十個愿也分為五對。前兩個是身土無礙。接著兩個是時法無礙。再接著三個是根境無礙。（諸入是境的意思。）另一種解釋是智慧進入所知。（非根是真理。）又，也指是境。再接著兩個是言相無礙。最後一個是三世無礙。 第五，『直心』是指以迴轉自在，使心正直趨向真實，所以稱為『直心』。這十個愿也分為五對。前兩個是憶念根機，設施教法。接著兩個是安住于深廣之法。再接著兩個是安住于教義之法。再接著兩個是安住於行法。最後兩個是安住于果法。並以正心趣向，所以名為直心。《起信論》說：『直心者，正念真如法故。』 第六，『巧方便』是指依據之前的正直之心，生起巧妙的方便。最初三個是依據證悟而起說法：一是照見甚深的道理，二是發出殊勝的智慧（也是顯現理性），三是巧妙地設立言辭。接著兩個是證悟真諦，通達俗諦，分別各種不同的相，這是俗諦之法。最後五個是入法自在。其中前四個是入法，即一是入理法，二是入果法，三是入行法（即修行的巧妙方便能夠一入一切），四是入教法（即多門善巧）。最後一個是對以上所入的法自在而不動搖。 第二，佛子，因此下面是總結勸勉。首先是勸勉聽受。『何以』以下是解釋顯明其重要殊勝之處，因為普賢行必能一攝一切。因此以少的功力，迅速獲得菩提。這個方便是……

【English Translation】 English version Second Vow. (In the second purity). Firstly, based on the previous Right Dharma, understanding and practicing leads to accomplishment, and being away from defilement is called 'purity'. These ten vows are also divided into five pairs. The first three are about the purity of the teaching: first, faith; second, seeking; third, protection. The next two are about the purity of the principle: first, vastness; second, profoundness. The next two are about the purity of transformation: first, understanding the capacity; second, increasing goodness. The next two are about the purity of time and kalpas: first, non-attachment; second, observation. The last one is a summary of its nature. Third, 'Right Wisdom' refers to the wisdom being bright and pure due to being away from the obstacles of defilement, so it is called 'Right Wisdom'. These ten vows are also divided into five pairs. The first two are the wisdom of understanding those to be transformed. The next two are the wisdom of knowing the Dharma of transformation. The next two are the wisdom of knowing the upholding of precepts and eloquence. The next two are the wisdom of possessing body and speech. The last two are the wisdom of illuminating the dependent and the principal rewards. Fourth, 'Skillful Adaptation and Entry' refers to being able to turn what is known and mutually adapt and enter because of obtaining Right Wisdom. These ten vows are also divided into five pairs. The first two are unobstructed body and land. The next two are unobstructed time and Dharma. The next three are unobstructed roots and realms. (The meaning of all entries is realm.) Another explanation is that wisdom enters what is known. (Non-root is the truth.) Also, it refers to the realm. The next two are unobstructed speech and appearance. The last one is unobstructed three times. Fifth, 'Straight Mind' refers to making the mind upright and tending towards reality with turning freely, so it is called 'Straight Mind'. These ten vows are also divided into five pairs. The first two are remembering the capacity and establishing teachings. The next two are abiding in the profound and vast Dharma. The next two are abiding in the Dharma of teaching and meaning. The next two are abiding in the Dharma of practice. The last two are abiding in the Dharma of fruition. And with the right mind tending towards, so it is called Straight Mind. The Awakening of Faith says: 'Straight mind is the right mindfulness of Suchness Dharma.' Sixth, 'Skillful Means' refers to generating skillful means based on the previous straight mind. The first three are based on realization to arise speaking: first, illuminating the profound principle; second, emitting superior wisdom (also manifesting rationality); third, skillfully establishing words. The next two are realizing the truth and understanding the mundane truth, distinguishing various different appearances, this is the Dharma of mundane truth. The last five are entering the Dharma freely. Among them, the first four are entering the Dharma, namely, first, entering the principle Dharma; second, entering the fruition Dharma; third, entering the practice Dharma (that is, the skillful means of practice can enter all with one entry); fourth, entering the teaching Dharma (that is, skillful in many ways). The last one is being free and unmoving in the above-entered Dharma. Second, Buddhist disciples, therefore, the following is a summary of exhortation. First is exhorting to listen and receive. 'Why' below is explaining and clarifying its important and superior points, because the practice of Samantabhadra will surely encompass all with one. Therefore, with little effort, quickly attain Bodhi. This means is...

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是功用也。正說竟。

第二感證中二。先感瑞。后證成。此二各二。謂此土結通。初感中三。初所因謂佛力法力。二動地。三雨供。問此會在他化天說。何因結通乃云如此四天下佛坐道場耶。答以菩提樹下本故結歸彼也。又雖昇天以不離覺樹故。若爾何故前十地等皆不同此。答前約同教。通結天宮及彼覺樹。本末合說。此就別教。會末歸本。唯據道場意存於此。下性起品等皆同此釋。二證成中亦三。初所由。二力同前。二來人數量。三作如是言下贊述證成及結通等。並可知。

第二偈頌中二。先序意。后正頌。前中二。初示相。謂自他二力是所因也。觀十方是設教分齊也。觀法界是顯義理深廣也。二欲明下述意。謂為欲述此十種意故說此偈頌。一明因行。二顯果德。三說大愿。四行起時處。五機熟現佛。六稱根授法。七所說利益。八修因得果。九果現凈身。十語業開覺。此十種義。下偈頌中並具顯之。正頌中有一百二十一頌分二。初二十二頌顯說之分齊。餘九十九頌正辨普賢行相。此等並不是重頌前文但與前綺共顯普賢行用。謂前略此廣。前體此用故。亦有諸德。將配前長行。文無相當故。知意異。不可抑度。就前中四初二頌誡聽許說。二一切諸劫下八頌明此菩薩於過去佛弘誓願行。三於一賢劫下十一頌

明於現未佛修三輪行。于中初七舉現未佛。后四于成三輪凈行。四行者下一頌結說分齊。自下第二正顯普賢行相中亦二。初有六十九頌明自德大智行。二度無量眾生下三十頌明外化大悲行。前中明普賢十種大智行。一初七頌明善入帝網大智行。二深入微細下十七頌明深入時處微細智行(云云)。三世界及如來下五頌明瞭三世佛心秘要行。謂世界名及佛名。此等最粗猶于多劫說不能盡。況佛心中所知境界。謂真妙法界等。然此菩薩亦能了知成普賢大智行。四如是未來世下四頌了未來攝化業行。五現在十方下四頌通達現在佛境界行。六菩薩具出下五頌明六根化用行。七深入智境下十頌明器世間自在行。八菩薩知諸法下六頌明智正覺世間自在行。九清凈法身下五頌明非身不身法身行。十譬如工幻下六頌明非量不量凈心行。上來自德智行竟。就第二外化大悲行中亦十行。初六頌化物令發菩提行。二如來凈身下二頌讚嘆現佛攝生行。三有一頌分佈過佛舍利行。四有一頌能知未來佛德行。五如是三世下四頌明法輪深入行。六無量無邊心下五頌了物心器染凈行。七一切眾生下三頌了物業報緣起行。八如是諸根下五頌了達根境無礙行。九有一頌了知五種說法行。十末後二頌明三世相是自在行。

寶王如來性起品第三十二

【現代漢語翻譯】 現代漢語譯本： 明白現在、未來佛所修的三輪行。其中前七頌舉現在、未來佛，后四頌在於成就三輪清凈行。四行者，下一頌總結說明分際。從下面開始是第二部分，正式顯現普賢菩薩的行相，也分為兩部分。首先有六十九頌說明自身功德大智行，其次『度無量眾生』下三十頌說明向外教化的大悲行。前面部分說明普賢菩薩的十種大智行： 一、最初七頌說明善於進入帝網的大智行。 二、『深入微細』下十七頌說明深入時處微細智行（云云）。 三、『世界及如來』下五頌說明了知三世佛心秘密要行。所謂世界名和佛名，這些最粗淺的，即使經過多個劫數也說不完，更何況佛心中所知的境界，比如真妙法界等。然而這位菩薩也能了知，成就普賢大智行。 四、『如是未來世』下四頌了知未來攝化事業行。 五、『現在十方』下四頌通達現在佛境界行。 六、『菩薩具出』下五頌說明六根化用行。 七、『深入智境』下十頌說明器世間自在行。 八、『菩薩知諸法』下六頌說明智正覺世間自在行。 九、『清凈法身』下五頌說明非身不身法身行。 十、『譬如工幻』下六頌說明非量不量凈心行。 以上是自身功德智行結束。就第二部分向外教化的大悲行中也有十行： 一、最初六頌教化眾生令發起菩提心行。 二、『如來凈身』下二頌讚嘆顯現佛身攝受眾生行。 三、有一頌分佈過去佛舍利行。 四、有一頌能夠了知未來佛功德行。 五、『如是三世』下四頌說明法輪深入行。 六、『無量無邊心』下五頌了知眾生心和器世間的染凈行。 七、『一切眾生』下三頌了知業、業報、緣起行。 八、『如是諸根』下五頌了達根、境無礙行。 九、有一頌了知五種說法行。 十、最後二頌說明三世的相是自在行。

《寶王如來性起品》第三十二

【English Translation】 English version: Understanding the three wheels of practice cultivated by Buddhas of the present and future. Among them, the first seven verses address Buddhas of the present and future, while the latter four verses are dedicated to accomplishing the pure practice of the three wheels. The 'four practices' are summarized and delineated in the following verse. From here begins the second part, which formally reveals the aspects of Samantabhadra's (普賢) [Universal Worthy] practice, also divided into two parts. First, there are sixty-nine verses explaining the great wisdom practice of self-virtue, and then the thirty verses from 'Liberating immeasurable beings' (度無量眾生) onwards explain the great compassionate practice of external transformation. The former part explains Samantabhadra's ten kinds of great wisdom practices: 1. The first seven verses explain the great wisdom practice of skillfully entering Indra's net (帝網). 2. The seventeen verses from 'Deeply entering subtle' (深入微細) onwards explain the practice of deeply entering subtle wisdom of time and place (etc.). 3. The five verses from 'Worlds and Tathagatas' (世界及如來) onwards explain the essential practice of understanding the secret of the minds of Buddhas of the three times. The names of worlds and the names of Buddhas, these most superficial things, cannot be completely described even after many kalpas (劫) [eons], let alone the realms known in the minds of Buddhas, such as the true and wonderful Dharma realm (法界). However, this Bodhisattva (菩薩) [enlightenment being] can also understand, accomplishing the great wisdom practice of Samantabhadra. 4. The four verses from 'Thus, future ages' (如是未來世) onwards understand the future practice of embracing and transforming beings. 5. The four verses from 'Present ten directions' (現在十方) onwards penetrate the realms of present Buddhas. 6. The five verses from 'Bodhisattvas fully manifest' (菩薩具出) onwards explain the practice of transforming beings through the six senses. 7. The ten verses from 'Deeply entering the realm of wisdom' (深入智境) onwards explain the unhindered practice of the container world (器世間). 8. The six verses from 'Bodhisattvas know all dharmas' (菩薩知諸法) onwards explain the unhindered practice of the world of wisdom, right awareness. 9. The five verses from 'Pure Dharma body' (清凈法身) onwards explain the practice of the Dharma body that is neither body nor not-body. 10. The six verses from 'Like a skilled illusionist' (譬如工幻) onwards explain the practice of pure mind that is neither measurable nor unmeasurable. The above concludes the wisdom practice of self-virtue. Within the second part, the great compassionate practice of external transformation, there are also ten practices: 1. The first six verses teach beings to arouse the mind of Bodhi (菩提) [enlightenment]. 2. The two verses from 'Tathagata's pure body' (如來凈身) onwards praise the manifestation of the Buddha's body to embrace beings. 3. There is one verse on distributing the relics of past Buddhas. 4. There is one verse on being able to know the merits of future Buddhas. 5. The four verses from 'Thus, the three times' (如是三世) onwards explain the deep entry of the Dharma wheel (法輪). 6. The five verses from 'Immeasurable, boundless mind' (無量無邊心) onwards understand the defilement and purity of beings' minds and the container world. 7. The three verses from 'All sentient beings' (一切眾生) onwards understand karma (業), karmic retribution, and dependent origination (緣起). 8. The five verses from 'Thus, all roots' (如是諸根) onwards understand the unobstructedness of roots and objects. 9. There is one verse on understanding the five kinds of Dharma teaching. 10. The final two verses explain that the characteristics of the three times are unhindered.

Chapter Thirty-Two: The Nature Arising of the Jewel King Tathagata (寶王如來)

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初釋名者。寶王是摩尼寶珠。最可珍貴故名寶也。以能出寶自在故。寶中最勝故。眾寶所依故。故名王也。喻性起法亦具三義。謂出智義。最勝義。所依義。佛性論如來藏品云。從自性住來至來至得果故名如來。不改名性。顯用稱起。即如來之性起。又真理名如名性。顯用名起名來。即如來為性起。此等從人法及法用題品目。又別翻一本名如來秘密藏經。又一本名如來興顯經。又此下文具有十名。並可知。

二來意者。前品明能發之因。今辨所顯之果故次來也。

三宗趣者。明性起法門。即以為宗。分別此義略作十門。一分相門。二依持門。三融攝門。四性德門。五定義門。六染凈。七因果。八通局。九分齊。十建立。

初分相者。性有三種。謂理行果。起亦有三謂理性得了因顯現名起。二行性由待聞熏資發生果名起。三果性起者。謂此果性更無別體。即彼理行兼具修生至果位時。合為果性。應機化用名之為起。是故三位各性各起故云性起。今此文中正辨后一兼辨前二也。

二依持門者。一行證理成。即以理為性。行成為起。此約菩薩位。以凡位有性而無起故。二證圓成果。即理行為性。果成為起。此約佛自德。三理行圓成之果為性。赴感應機之用為起。是即理行徹至果用故起。唯性起也。

【現代漢語翻譯】 現代漢語譯本： 一、初釋名：寶王（Bao Wang）是摩尼寶珠（Mani jewel），最值得珍視，所以稱為『寶』。因為它能自在地產生寶物，在寶物中最殊勝，是眾寶所依賴之處，所以稱為『王』。比喻性起法（xing qi fa）也具備這三種含義，即產生智慧的意義，最殊勝的意義，以及作為所依賴之處的意義。《佛性論》（Fo Xing Lun）如來藏品（Rulai Zang Pin）中說：『從自性住（zi xing zhu）而來，直至獲得果位，所以稱為如來（Rulai）。』不改變的稱為『性』，彰顯作用的稱為『起』，這就是如來的性起。又，真理稱為『如』，本性稱為『性』，彰顯作用稱為『起』，顯現稱為『來』，這就是如來為性起。這些都是從人、法以及法的功用上來命名品目的。另外，還有一個不同的譯本名為《如來秘密藏經》（Rulai Mi Mi Zang Jing），還有一個譯本名為《如來興顯經》（Rulai Xing Xian Jing）。此外，下文還有十個名稱，都可以從中理解。

二、來意：前一品闡明了能引發的原因，這一品辨析所顯現的果，所以緊隨其後。

三、宗趣：闡明性起法門，就以此為宗旨。爲了分別說明這個意義，略微分為十個方面：一、分相門；二、依持門；三、融攝門；四、性德門；五、定義門；六、染凈；七、因果；八、通局；九、分齊；十、建立。

四、初分相：性有三種，即理、行、果。起也有三種，即理性得了因顯現名為起；二、行性由等待聽聞熏習資助發生果名為起；三、果性起，是指這種果性沒有其他的本體，就是理和行兼具修生直至果位時，合成為果性，應機施教化用名為起。因此，三個階段各有其性和起，所以稱為性起。現在這篇文章中主要辨析后一種，兼辨析前兩種。

五、二依持門：一行證理成就，就是以理為性，行為起。這是針對菩薩（Pusa）的果位而言的，因為凡夫的果位有性而無起。二、證圓滿成果，就是理和行為性，果成為起。這是針對佛（Fo）的自身功德而言的。三、理行圓滿成就的果為性，應合感應機緣的功用為起。這就是理和行徹底達到果的功用，所以是起，唯有性起。

【English Translation】 English version: 1. Initial Explanation of the Name: 'Bao Wang' (寶王, Treasure King) refers to the Mani jewel (摩尼寶珠, Mani Bao Zhu), which is the most precious and therefore called 'Bao' (寶, Treasure). It is called 'Wang' (王, King) because it can freely produce treasures, is the most supreme among treasures, and is the basis upon which all treasures rely. The principle of 'xing qi fa' (性起法, nature origination) also embodies these three meanings, namely, the meaning of producing wisdom, the meaning of being the most supreme, and the meaning of being the basis of reliance. The 'Fo Xing Lun' (佛性論, Treatise on Buddha-nature) in the 'Rulai Zang Pin' (如來藏品, Tathagatagarbha Chapter) states: 'Coming from 'zi xing zhu' (自性住, self-nature abiding) until attaining the fruit, it is therefore called 'Rulai' (如來, Tathagata). That which does not change is called 'xing' (性, nature), and that which manifests function is called 'qi' (起, origination). This is the 'xing qi' (性起, nature origination) of the Tathagata. Furthermore, truth is called 'ru' (如, thusness), inherent quality is called 'xing' (性, nature), manifesting function is called 'qi' (起, origination), and manifestation is called 'lai' (來, coming). This is the Tathagata as 'xing qi' (性起, nature origination). These are all titles of chapters named from the perspective of person, dharma, and the function of dharma. In addition, there is another translation called 'Rulai Mi Mi Zang Jing' (如來秘密藏經, Tathagata Secret Treasury Sutra), and another translation called 'Rulai Xing Xian Jing' (如來興顯經, Tathagata Flourishing Manifestation Sutra). Furthermore, there are ten names mentioned below, from which one can understand.

1. Purpose of Coming: The previous chapter elucidated the cause that can initiate, while this chapter discerns the fruit that is manifested, hence it follows next.

2. Tenet and Aim: To elucidate the 'xing qi fa men' (性起法門, Dharma-gate of Nature Origination), taking this as the aim. To separately explain this meaning, it is briefly divided into ten aspects: 1. Division of Aspects; 2. Basis of Support; 3. Mutual Inclusion; 4. Nature Virtue; 5. Definition; 6. Defilement and Purity; 7. Cause and Effect; 8. Universality and Particularity; 9. Boundaries; 10. Establishment.

3. Initial Division of Aspects: There are three types of 'xing' (性, nature), namely, principle, practice, and fruit. There are also three types of 'qi' (起, origination), namely, the principle-nature that attains the cause of manifestation is called origination; second, the practice-nature that relies on hearing and cultivation to generate the fruit is called origination; third, the fruit-nature origination refers to the fact that this fruit-nature has no other entity, it is the combination of principle and practice, cultivated and generated until the fruit position, combined into the fruit-nature, and the skillful application of teaching according to the occasion is called origination. Therefore, each of the three stages has its own nature and origination, hence it is called 'xing qi' (性起, nature origination). This article mainly discerns the latter one, while also discerning the former two.

4. Second, Basis of Support: When practice proves principle, it is considered that principle is the nature and practice is the origination. This is in reference to the position of a 'Pusa' (菩薩, Bodhisattva), because the position of ordinary beings has nature but no origination. Second, proving the perfect fruit, it is considered that principle and practice are the nature, and the fruit becomes the origination. This is in reference to the self-virtue of the 'Fo' (佛, Buddha). Third, the fruit of the perfect accomplishment of principle and practice is the nature, and the function of responding to stimuli is the origination. This is because principle and practice thoroughly reach the function of the fruit, so it is origination, only nature origination.

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三融攝門者。既行依理起。即行虛性實。虛盡實現。起唯性起。乃至果用唯是真性之用。如金作镮等。镮虛金實。唯是金起思之可見。

四性德門者。以理性即行性。是故起唯理性起。此與前門何別者。前約以理奪行說。今約理本具行說。問理是無為。行是有為。理顯為法身。行滿為報身。法報不同為無為異。云何理性即行耶。答以如來藏中具足恒沙性功德故。起信論中。不空真如有大智慧光明義遍照法界義等。涅槃云。佛性者名第一義空。第一義空名為智慧。解云此即無為性中具有有為功德法故。如來藏經模中像等。及寶性論真如為種性等皆是此義。是故藉修引至成位名為果性。果性赴感名為性起。

五定義門者。問。下文云非少因緣成等正覺。此乃是緣起。何故唯言性起耶。釋云有四義。一以果海自體當不可說不可說性。機感具緣。約緣明起。起已違緣而順自性。是故廢緣但名性起。二性體不可說。若說即名起。今就緣說起。起無餘起。還以性為起。故名性起不名緣起。三起雖攬緣緣必無性。無性之理顯于緣處。是故就顯但名性起。如從無住本立一切法等。四若此所起似彼緣相。即屬緣起。今明所起唯據凈用。順證真性故屬性起。

六染凈門者。問一切諸法皆依性立。何故下文性起之

【現代漢語翻譯】 現代漢語譯本 三、三融攝門：既然修行是依據真理而生起，那麼修行就是虛幻的體性，真實的作用。虛幻消盡，真實顯現。生起唯有從體性生起。乃至果地的作用，也唯是真性的作用。如同黃金製作成戒指等飾品，戒指是虛幻的，黃金是真實的。所見所思，唯是黃金的生起。

四、四性德門：因為理性就是行性，所以生起唯有從理性生起。這與前面的門有什麼區別呢？前面是就以理來奪除行來說，現在是就理本身就具備行來說。問：理是無為，行是有為。理顯現為法身（Dharmakaya），行圓滿為報身（Sambhogakaya）。法身和報身不同，無為和有為相異，為什麼說理性就是行呢？答：因為如來藏（Tathagatagarbha）中具足恒河沙數般的體性功德。如《起信論》中說，不空真如（Tathata）有大智慧光明義、遍照法界義等。《涅槃經》說，佛性（Buddha-dhatu）就是第一義空（Paramartha-sunyata），第一義空名為智慧。解釋說，這就是無為的體性中具有有為的功德法。如《如來藏經》中模範中的像等，以及《寶性論》中真如為種性等，都是這個意思。所以憑藉修行引導至成就的地位，名為果性。果性應和感應，名為性起。

五、五定義門：問：下文說『非少因緣成等正覺』，這明明是緣起（Pratityasamutpada），為什麼只說是性起呢？解釋說，有四種意義：一、以果海的自體作為不可說不可說的體性，機感具足因緣，就因緣來說明生起。生起之後，違背因緣而順應自性，所以廢除因緣，只名為性起。二、體性不可說，如果說，就名為起。現在就因緣來說明起，起沒有其餘的起，還是以體性作為起，所以名為性起，不名為緣起。三、起雖然包含因緣，但因緣必定沒有自性。無自性的道理顯現在因緣之處，所以就顯現來說，只名為性起。如從無住的根本建立一切法等。四、如果這個生起類似於那個因緣的相，就屬於緣起。現在說明生起，只是依據清凈的作用，順應證悟真性，所以屬於性起。

六、六染凈門：問：一切諸法都依據體性而建立，為什麼下文性起的

【English Translation】 English version 3. The Gate of Threefold Interfusion: Since practice arises based on principle, practice is the illusory nature and the real function. When illusion is exhausted, reality manifests. Arising is solely from the nature. Even the function of the fruition is solely the function of the true nature. It is like gold being made into bracelets, etc. The bracelets are illusory, and the gold is real. What is seen and thought is solely the arising of the gold.

1. The Gate of the Nature of Virtue: Because principle is the nature of practice, arising is solely from principle. What is the difference between this gate and the previous one? The previous one speaks of eliminating practice with principle, while this one speaks of principle inherently possessing practice. Question: Principle is non-conditioned (Asamskrta), and practice is conditioned (Samskrta). Principle manifests as the Dharmakaya (法身), and practice fulfills as the Sambhogakaya (報身). The Dharmakaya and Sambhogakaya are different, and the non-conditioned and conditioned are distinct. How can principle be practice? Answer: Because the Tathagatagarbha (如來藏) is replete with countless virtues of nature. In the Awakening of Faith, the non-empty Thusness (Tathata, 真如) has the meaning of great wisdom and light, the meaning of universally illuminating the Dharma Realm, etc. The Nirvana Sutra says, 'Buddha-dhatu (佛性) is called the ultimate emptiness (Paramartha-sunyata, 第一義空). Ultimate emptiness is called wisdom.' The explanation is that the non-conditioned nature inherently possesses conditioned meritorious dharmas. Like the images in the molds in the Tathagatagarbha Sutra, and the Thusness as the lineage in the Ratnagotravibhaga (寶性論), all have this meaning. Therefore, relying on cultivation to lead to the state of accomplishment is called the fruition nature. The fruition nature responding to stimuli is called the arising of nature.

2. The Gate of Definition: Question: The text below says, 'Not by few causes and conditions is perfect enlightenment attained.' This is clearly dependent origination (Pratityasamutpada, 緣起). Why is it only called the arising of nature? Explanation: There are four meanings: 1. Taking the self-nature of the ocean of fruition as the inexpressible and unspeakable nature, when the potential and conditions are complete, arising is explained in terms of conditions. After arising, it goes against the conditions and accords with its own nature. Therefore, the conditions are discarded, and it is only called the arising of nature. 2. The nature is inexpressible. If it is spoken of, it is called arising. Now, arising is explained in terms of conditions. There is no other arising. The nature is still taken as the arising. Therefore, it is called the arising of nature and not the arising of conditions. 3. Although arising encompasses conditions, the conditions must be without self-nature. The principle of no self-nature is manifested in the place of conditions. Therefore, in terms of manifestation, it is only called the arising of nature. Like establishing all dharmas from the root of non-abiding, etc. 4. If this arising resembles the appearance of those conditions, it belongs to dependent origination. Now, the arising is explained solely in terms of pure function, according with the realization of the true nature. Therefore, it belongs to the arising of nature.

3. The Gate of Purity and Defilement: Question: All dharmas are established based on nature. Why does the text below regarding the arising of nature

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法。唯約凈法不取染耶。答染凈等法雖同依真。但違順異故。染屬無明。凈歸性起。問染非性起。應離於真。答以違真故不得離真。以違真故不屬真用。如人顛倒帶靴為帽。倒即是靴故不離靴。首帶為帽。非靴所用。當知此中道理亦爾。以染不離真體故說眾生即如等也。以不順真用故非此性起攝。若約留惑有凈用。亦入性起收。問眾生及煩惱皆是性起不。答皆是。何以故。是所救故。所斷故。所知故。是故一切無非性起。

七因果門者。問菩薩善根亦順性而起。何故下文唯辨佛果。答以未圓故不辨耳。若約為性起因義及眷屬義皆性起攝。如下文藥樹王生牙時一切樹同生等。若從此義。初發菩提心已去皆性起攝。唯除凡小。以二處不生牙故。若據為緣令彼生善。亦性起攝。如日照生盲等。

八通局門者。問此性起唯據佛果。何故下文菩薩自知身中有性起菩提。一切眾生心中亦爾。答若三乘教眾生心中但有因性無果用相。此圓教中盧舍那果法該眾生界。是故眾生身中亦有果相。若不爾者則但是性而無起義。非此品說。文意不爾。以明性起唯果法故。但以果中具三世間。是故眾生亦此所攝。問既局佛果。何故下文通一切法。答若三乘教真如之性通情非情。開覺佛性唯局有情故。涅槃云非佛性者謂草木等。若圓教

【現代漢語翻譯】 現代漢語譯本 法。如果只從清凈法方面來說，不取染污法嗎？回答是：染污法和清凈法雖然都依于真如，但違背和順從的性質不同。染污屬於無明，清凈歸於自性生起。問：染污不是自性生起，應該離開真如。答：因為違背真如，所以不能離開真如；因為違背真如，所以不屬於真如的作用。就像人顛倒地用靴子當帽子戴。顛倒就是靴子，所以不離開靴子。用頭戴靴子當帽子，不是靴子的作用。應當知道這裡面的道理也是這樣。因為染污不離開真如本體，所以說眾生即如來等。因為不順從真如的作用，所以不屬於自性生起的範疇。如果從保留迷惑而有清凈作用來說，也歸於自性生起。問：眾生和煩惱都是自性生起嗎？答：都是。為什麼呢？因為是所救度的對象，是所斷除的對象，是所認識的對象。所以，一切沒有不是自性生起的。

七、因果門。問：菩薩的善根也順著自性而生起，為什麼下文只辨別佛果？答：因為菩薩的善根還沒有圓滿，所以不辨別。如果從自性生起的因義和眷屬義來說，都屬於自性生起。如下文藥樹王生出牙時，一切樹都同時生出牙等。如果從此義來說，初發菩提心以後都屬於自性生起，唯獨凡夫和小乘除外，因為這兩個地方不生牙。如果根據作為因緣使他們生出善根來說，也屬於自性生起，如太陽照耀盲人等。

八、通局門。問：這個自性生起只侷限於佛果嗎？為什麼下文菩薩自己知道身中有自性生起的菩提，一切眾生心中也是這樣？答：如果三乘教義認為眾生心中只有因性，沒有果用之相，那麼這個圓教中盧舍那佛（Vairocana Buddha）的果法涵蓋眾生界，所以眾生身中也有果相。如果不是這樣，那就只是自性而沒有生起之義，不是這一品所說的。文中的意思不是這樣，因為說明自性生起唯有果法。只是因為果中具足三世間，所以眾生也屬於這裡面所攝。問：既然侷限於佛果，為什麼下文又通於一切法？答：如果三乘教義認為真如之性通於有情和非情，開覺佛性只侷限於有情。所以，《涅槃經》（Nirvana Sutra）說沒有佛性的是指草木等。如果是圓教，

【English Translation】 English version Dharma. If we only consider pure Dharma, do we not include defiled Dharma? The answer is: Although defiled and pure Dharmas both rely on Suchness (真如), their natures of being contrary or compliant differ. Defilement belongs to ignorance (無明), while purity returns to the arising from inherent nature (性起). Question: Defilement is not arising from inherent nature; it should be separate from Suchness. Answer: Because it contradicts Suchness, it cannot be separated from Suchness; because it contradicts Suchness, it does not belong to the function of Suchness. It is like a person wearing boots upside down as a hat. The upside-down state is still boots, so it does not leave the boots. Wearing boots on the head as a hat is not the function of boots. You should know that the principle here is also like this. Because defilement does not leave the essence of Suchness, it is said that sentient beings are the same as Tathagata (如來), etc. Because it does not comply with the function of Suchness, it is not included in the category of arising from inherent nature. If we consider retaining delusion but having pure function, it is also included in arising from inherent nature. Question: Are sentient beings and afflictions all arising from inherent nature? Answer: They all are. Why? Because they are what is to be saved, what is to be eliminated, and what is to be known. Therefore, everything is nothing other than arising from inherent nature.

Seven, the Gate of Cause and Effect. Question: The Bodhisattva's (菩薩) good roots also arise in accordance with inherent nature. Why does the following text only distinguish the Buddha-fruit (佛果)? Answer: Because the Bodhisattva's good roots are not yet complete, they are not distinguished. If we consider the meaning of the cause of arising from inherent nature and the meaning of its retinue, they are all included in arising from inherent nature. As in the following text, when the Medicine Tree King (藥樹王) sprouts, all trees sprout at the same time, etc. If we consider it from this meaning, everything after the initial arising of Bodhicitta (菩提心) is included in arising from inherent nature, except for ordinary people and the Small Vehicle (小乘), because sprouts do not grow in these two places. If we consider it as a condition that causes them to generate good roots, it is also included in arising from inherent nature, like the sun shining on a blind person, etc.

Eight, the Gate of Universality and Particularity. Question: Is this arising from inherent nature only limited to the Buddha-fruit? Why does the following text say that the Bodhisattva knows that there is arising from inherent nature Bodhi (菩提) in his own body, and it is the same in the minds of all sentient beings? Answer: If the teachings of the Three Vehicles (三乘) consider that there is only the nature of cause and no appearance of the function of fruit in the minds of sentient beings, then in this perfect teaching, the Dharma of the Vairocana Buddha (盧舍那佛) encompasses the realm of sentient beings, so there is also the appearance of fruit in the bodies of sentient beings. If it were not so, then it would only be nature without the meaning of arising, which is not what this chapter is talking about. The meaning of the text is not like this, because it explains that arising from inherent nature is only the Dharma of the fruit. It is only because the fruit fully possesses the three realms that sentient beings are also included here. Question: Since it is limited to the Buddha-fruit, why does the following text extend to all Dharmas? Answer: If the teachings of the Three Vehicles consider that the nature of Suchness extends to sentient and non-sentient beings, and the awakening of Buddha-nature is only limited to sentient beings. Therefore, the Nirvana Sutra (涅槃經) says that what does not have Buddha-nature refers to plants and trees, etc. If it is the perfect teaching,

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中佛性及性起皆通依正。如下文辨。是故成佛具三世間。國土身等皆是佛身。是故局唯佛果。通遍非情。

九分齊門者。既此真性融遍一切故。彼所起亦具一切。分圓無際。是故分處皆悉圓滿。無不皆具無盡法界。是故遍一切時一切處一切法等。如因陀羅網無不具足。

十建立門者。問法門無涯。何故下文唯辨十種。答顯無盡故。何等為十。一總辨多緣以成正覺。二正覺身。三語業。四智。五境。六行。七菩提。八轉法輪。九入涅槃。十見聞恭敬供養得益。此十略收佛果業用故不增減。此十義通前九位。皆具準之。余義下文當現。

四釋文者。此品長分為七。一加分。二本分。三請分。四說分。五顯名受持分。六表瑞證成分。七偈頌總攝分。就初分中有二。先毫光加請主。二口光加說主。前中亦二。初光加。後加益。前中有十。初明出處。眉間者表證道離二邊故。白毫者表性起。是諸教之本故。二顯光名。明如來法者欲表說佛性起法故。三因業。四舒業。五敬業。六覺業。七止業。八降伏業。九示現業。十卷業。入妙德頂者正明加相。何故加此菩薩者如名錶說性起法故。入頂是加持之相故。二爾時下辨加益。于中二。先大眾益。初心喜等成法器益。二念法益。二妙德益中。以光入頂三業改儀。以成

【現代漢語翻譯】 現代漢語譯本： 關於中道佛性和性起，都貫通依報和正報。如下文辨析。因此，成就佛果具備三世間（指眾生世間、國土世間、智正覺世間）。國土、身等都是佛身。因此，侷限於佛果，也普遍存在於非情（指無情之物，如山河大地）之中。

九分齊門是指：既然這真性融通遍及一切，那麼由它所生起的一切也具備一切。分處圓融而無邊際。因此，分處的每一處都圓滿具足，沒有不具備無盡法界的。因此，遍及一切時、一切處、一切法等等，如同因陀羅網一樣，沒有不具足的。

十建立門是指：問：法門無邊無際，為什麼下文只辨析十種？答：爲了顯示無盡的含義。哪十種呢？一、總括多種因緣以成就正覺。二、正覺之身。三、語業。四、智。五、境。六、行。七、菩提。八、轉法輪。九、入涅槃。十、見聞恭敬供養所得利益。這十種概括了佛果的業用，所以不多不少。這十種義理貫通前面的九位，都可以參照理解。其餘的義理下文將會顯現。

四、解釋經文：此品（指《佛性品》）大致分為七部分。一、加分。二、本分。三、請分。四、說分。五、顯名受持分。六、表瑞證成分。七、偈頌總攝分。就第一部分加分中，有兩部分。先是眉間毫光加持請法主（指妙德菩薩），二是口中放光加持說法主（指佛陀）。前一部分中也有兩部分。先是放光加持，后是加持帶來的利益。前一部分中又有十部分。一、說明毫光發出的處所。眉間表示證悟真道，遠離二邊。白毫表示性起，是各種教法的根本。二、顯示毫光的名字。名為『明如來法』，是爲了表明將要宣說佛性性起之法。三、因業。四、舒業。五、敬業。六、覺業。七、止業。八、降伏業。九、示現業。十、卷業。毫光進入妙德菩薩的頭頂，正是表明加持的相狀。為什麼加持這位菩薩呢？正如他的名字所表示的，是爲了宣說性起之法。毫光入頂是加持的相狀。二、『爾時』以下辨析加持帶來的利益。其中有兩部分。先是大眾得到的利益，初心生起歡喜等，成就了法器之益。二是憶念正法之益。二、妙德菩薩得到的利益中，以毫光入頂，三業（身口意）改變儀態，以成就說法。

【English Translation】 English version: Both the Middle Way Buddha-nature and the arising of nature encompass both dependent and retributive realms. This will be clarified in the following text. Therefore, the attainment of Buddhahood possesses the three realms (sentient beings, lands, and wisdom-enlightenment). Lands, bodies, and so on, are all Buddha-bodies. Therefore, it is limited to the fruit of Buddhahood, and also universally present in non-sentient things (such as mountains and rivers).

The Nine Divisions refer to: Since this true nature pervades everything, what arises from it also possesses everything. The divisions are all-encompassing and boundless. Therefore, each division is complete and perfect, lacking nothing of the inexhaustible Dharma-realm. Therefore, it pervades all times, all places, all dharmas, etc., just like Indra's net, lacking nothing.

The Ten Establishments refer to: Question: The Dharma-doors are boundless, why does the following text only analyze ten types? Answer: To reveal the meaning of inexhaustibility. What are the ten? First, a general discussion of multiple causes and conditions to achieve perfect enlightenment. Second, the body of perfect enlightenment. Third, verbal karma. Fourth, wisdom. Fifth, realm. Sixth, practice. Seventh, Bodhi. Eighth, turning the Dharma wheel. Ninth, entering Nirvana. Tenth, the benefits of seeing, hearing, revering, and making offerings. These ten summarize the functions of the Buddha-fruit, so there is neither increase nor decrease. These ten meanings are interconnected with the previous nine positions, and can be understood accordingly. The remaining meanings will be revealed in the following text.

Four, Explaining the Text: This chapter (referring to the 'Buddha-nature Chapter') is roughly divided into seven parts. First, the addition section. Second, the main section. Third, the request section. Fourth, the explanation section. Fifth, the revealing the name and upholding section. Sixth, the manifesting auspicious signs and proof section. Seventh, the verses summarizing section. In the first part, the addition section, there are two parts. First, the white hair between the eyebrows light blesses the requester of the Dharma (referring to Bodhisattva Wondrous Virtue), and second, the light emitted from the mouth blesses the speaker of the Dharma (referring to the Buddha). The former part also has two parts. First, the light is emitted for blessing, and second, the benefits brought by the blessing. The former part has ten parts. First, explaining the place where the light is emitted. The space between the eyebrows indicates the realization of the true path, away from the two extremes. The white hair indicates the arising of nature, which is the root of all teachings. Second, revealing the name of the light. It is named 'Manifesting the Dharma of the Tathagata', in order to indicate that the Dharma of Buddha-nature arising will be expounded. Third, causal karma. Fourth, extending karma. Fifth, respectful karma. Sixth, awakening karma. Seventh, stopping karma. Eighth, subduing karma. Ninth, manifesting karma. Tenth, retracting karma. The light entering the crown of Bodhisattva Wondrous Virtue's head precisely indicates the appearance of blessing. Why bless this Bodhisattva? Just as his name indicates, it is to expound the Dharma of the arising of nature. The light entering the crown is the appearance of blessing. Second, 'At that time' below analyzes the benefits brought by the blessing. There are two parts. First, the benefits received by the assembly, the initial mind arising joy, etc., achieving the benefit of becoming a vessel of Dharma. Second, the benefit of remembering the Dharma. Second, in the benefits received by Bodhisattva Wondrous Virtue, with the light entering the crown, the three karmas (body, speech, and mind) change their demeanor, in order to accomplish the Dharma.

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請相初身儀袒跪。二意無異念。三語偈贊請。贊請中十偈分六。初一嘆佛申禮。二有五頌嘆佛放光。三有一頌嘆前光益。四有一。頌嘆眾有堪聞之德。五有一頌嘆佛有開示之德。六末後一頌請佛示說主。何故不請佛乃求余說主。以光入身時已令知覺非佛自說。又同上多例。知非佛說故別求說主也。二口光加說主中。前既請示故。今示之亦二。先加后益。加中亦十。初明出處。口放光者表教道傳通也。二光名無礙者表辯才無礙故。言教自在故。無畏者不懼理深故。處眾無畏故。余義同前。入普賢口者令說如佛說故。又是口傳故。又若出口入耳為令聞也。今出口入口為令說也。何故唯加普賢。表此所說是普法故等是加相。何不入頂。以兼教故。又涅槃經中。佛自口放光還入自口。表收滅故。彼經云如來光明出已還入。非無因緣。必於十方所作已辦。將是最後涅槃之相與此別也。二爾時下明加益中。過百倍超過同類以表法勝。恐濫同佛故對簡之。加分竟。

第二本分中二。先問。二爾時普賢下答中三。先引古事。二類今答。三聞名益。初動地者。明本分提名錶此大法將興之感。出論難光者。明此妙德聞名發生請問之覺故能請問十門性起。若不爾者知何所請。

第三請分中亦二。謂長行與頌。長行中三。先舉法請

【現代漢語翻譯】 現代漢語譯本 請（修行者）以最初的身姿，儀容端正，雙膝跪地。（此時）心中沒有其他雜念，一心一意。（然後）用言語和偈頌讚嘆祈請。讚歎祈請的內容分為十個偈頌，又可分為六個部分。第一，用一個偈頌讚嘆佛陀，表達敬禮之意。第二，用五個頌讚嘆佛陀所放的光芒。第三，用一個頌讚嘆前述光芒所帶來的利益。第四，用一個頌讚嘆大眾具備堪能聽聞佛法的德行。第五，用一個頌讚嘆佛陀具備開示佛法的德行。第六，最後一個頌祈請佛陀開示說法的主講者。為什麼不直接祈請佛陀說法，而要尋求其他的說法主講者呢？因為光芒進入身體時，已經讓人覺知，並非佛陀親自宣說。又如同之前的許多例子，知道不是佛陀親自宣說，所以才另外尋求說法的主講者。第二部分是（佛陀）口中放光加持說法主講者。之前已經祈請開示，現在（佛陀）就開示，也分為兩個部分：先是加持，后是利益。加持也分為十個方面。第一，說明光芒的來源。口中放光，象徵教法的傳佈和流通。第二，光芒的名字是『無礙』，表示辯才無礙，言教自在。『無畏』表示不懼怕義理深奧，在眾人面前無所畏懼。其餘的含義與之前相同。光芒進入普賢（菩薩）的口中，是爲了讓他所說的法如同佛陀所說。而且這是口口相傳。又如果光芒從口出，進入耳朵，是爲了讓人聽聞。現在光芒從口出，進入口中，是爲了讓他宣說。為什麼只加持普賢（菩薩）呢？表示這裡所說的是普法等等，這是加持的相狀。為什麼不進入頭頂呢？因為兼顧教法。又《涅槃經》中，佛陀自己口中放光，又回到自己的口中，表示收攝。該經中說，如來的光明放出后又返回，並非沒有原因，必定是在十方所作的事情已經辦完，將是最後涅槃的徵兆，與此不同。第二，『爾時』之後，說明加持的利益，超過同類百倍，以表示佛法的殊勝。恐怕與佛陀混淆，所以加以對比區分。加持部分結束。 第二本分分為兩個部分。首先是提問。第二，『爾時普賢』之後是回答，又分為三個部分。首先引用古代的事例。第二，類比現在的情況進行回答。第三，聽聞名號的利益。最初的動地，表明本品（經文）的名稱，預示著這部大法將要興起的感應。提出論難光芒，表明這種微妙的德行，因為聽聞名號而生起請問的覺悟，所以能夠請問十種性起的法門。如果不是這樣，又怎麼知道要請問什麼呢？ 第三請問部分也分為兩個部分，即長行和偈頌。長行分為三個部分。首先，提出佛法進行請問。

【English Translation】 English version Please (the practitioner) assume the initial posture, with proper demeanor, kneeling on both knees. (At this time) there should be no other distracting thoughts in the mind, but rather single-mindedness. (Then) use words and verses to praise and request. The content of the praise and request is divided into ten verses, which can be further divided into six parts. First, use one verse to praise the Buddha, expressing reverence. Second, use five verses to praise the light emitted by the Buddha. Third, use one verse to praise the benefits brought by the aforementioned light. Fourth, use one verse to praise the assembly for possessing the virtue of being able to hear the Dharma. Fifth, use one verse to praise the Buddha for possessing the virtue of expounding the Dharma. Sixth, the last verse requests the Buddha to indicate the speaker of the Dharma. Why not directly request the Buddha to speak, but seek another speaker? Because when the light entered the body, it already made people aware that it was not the Buddha speaking personally. And like many previous examples, knowing that it was not the Buddha speaking personally, they sought another speaker. The second part is the Buddha emitting light from his mouth to bless the speaker. Having previously requested instruction, now (the Buddha) gives instruction, also divided into two parts: first, blessing, then benefit. The blessing is also divided into ten aspects. First, explain the source of the light. Emitting light from the mouth symbolizes the propagation and circulation of the Dharma. Second, the name of the light is 'Unimpeded,' indicating unimpeded eloquence and freedom in teaching. 'Fearless' indicates not being afraid of profound meanings and being fearless in front of the assembly. The remaining meanings are the same as before. The light entering the mouth of Samantabhadra (Bodhisattva) is to make his words like those of the Buddha. Moreover, this is oral transmission. Furthermore, if the light comes out of the mouth and enters the ears, it is for people to hear. Now the light comes out of the mouth and enters the mouth, it is for him to speak. Why only bless Samantabhadra (Bodhisattva)? It indicates that what is being said here is the universal Dharma, etc. This is the appearance of blessing. Why not enter the crown of the head? Because it encompasses the teachings. Also, in the Nirvana Sutra, the Buddha himself emits light from his mouth and returns to his own mouth, indicating absorption. The sutra says that when the light of the Tathagata is emitted and then returns, it is not without reason, but certainly because the things to be done in the ten directions have been completed, and it will be a sign of final Nirvana, which is different from this. Second, after 'At that time,' explain the benefits of the blessing, exceeding the same kind by a hundredfold, to indicate the superiority of the Dharma. Fearing confusion with the Buddha, a comparison and distinction are made. The blessing part ends. The second chapter is divided into two parts. First is the question. Second, after 'At that time, Samantabhadra' is the answer, which is further divided into three parts. First, cite ancient examples. Second, answer by analogy to the present situation. Third, the benefit of hearing the name. The initial earth-shaking indicates the name of this chapter (scripture), foreshadowing the response that this great Dharma is about to arise. Raising the debate about the light indicates this subtle virtue, because hearing the name gives rise to the awakening of asking questions, so it is possible to ask about the ten gates of nature arising. If not, how would one know what to ask? The third part of asking questions is also divided into two parts, namely prose and verses. The prose is divided into three parts. First, present the Dharma to ask questions.

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。二嘆眾請。三嘆說請。就嘆眾中三。初標眾大。二善學下嘆德具。三成就如是下結眾集。就嘆德中略嘆十德。一凈戒業。二念慧成。三滿二嚴。四住佛儀。五具佛行。六正念下大定德。七大悲德。八決定下大智德。九勝通德。十住果德。三結可知。三仁者下嘆說者有堪說德。亦顯十德。一殖多善。二成妙行。三定自在。四證深密。五善除疑。六達教法。七善知根。八隨器說。九順佛智。十結無盡。善哉下結請。善哉有三種。一法要妙。二眾堪聞。三仁堪說故云愿說也。二偈請中有十九頌分三。初一頌半標嘆說聽。二正請十門性起。三清凈真下嘆德勸說。就正請中。初二句請。初總門。二次句別請身業。三次句語業。四次句意業。五次句所知境。六次句所行行。七次句示所得果。有本此中更有二句。謂修習等。八次二句所轉法輪。九次二句所入涅槃。十佛子下四頌半請第十見聞敬養益。並如下答中廣釋。三清凈下嘆德勸說中有六。初一請普賢說深廣境。二次一嘆眾樂聞德。三次二勸以巧言因喻說。四次二重舉三業以請說。五次二嘆眾會希有以勸說。六次二結請顯眾樂。

第四說分中答前十問即為十段。一一各二。長行與頌。十中。

初答性起正法者是總相故。身業等九種是別相故。皆是性起。同異成壞皆

【現代漢語翻譯】 二、讚歎大眾的懇請。三、讚歎說法者的懇請。在讚歎大眾中，又分為三部分。首先，標明大眾的殊勝。其次，從『善學下』開始讚歎他們具備的德行。再次，從『成就如是下』總結大眾的聚集。在讚歎德行中，簡略地讚歎十種德行。一、清凈的戒律。二、念力與智慧的成就。三、圓滿的福德與智慧兩種莊嚴。四、安住于佛的威儀。五、具足佛的行持。六、從『正念下』開始讚歎大定的功德。七、大悲的功德。八、從『決定下』開始讚歎大智慧的功德。九、殊勝神通的功德。十、安住于果位的功德。第三部分總結，內容顯而易見。三、從『仁者下』開始讚歎說法者具備堪能說法的德行，也彰顯了十種德行。一、廣植善根。二、成就微妙的修行。三、于禪定中得自在。四、證悟甚深秘密。五、善於消除疑惑。六、通達教法。七、善於瞭解眾生的根器。八、隨應眾生的根器而說法。九、順應佛的智慧。十、總結為無有窮盡。從『善哉下』開始總結懇請。『善哉』有三種含義：一、佛法精妙。二、大眾堪能聽聞。三、仁者堪能說法，所以說『愿說』。 二、以偈頌形式懇請，共有十九頌，分為三部分。首先，用一頌半來標明讚歎說法者和聽眾。其次，正式懇請十種從自性生起的法門。再次，從『清凈真下』開始讚歎功德，勸請說法。在正式懇請中，首先兩句是總的懇請。其次兩句是分別懇請身業。再次兩句是語業。再次兩句是意業。再次兩句是所知的境界。再次兩句是所修行的行為。再次兩句是所證得的果位。有的版本在此處還有兩句，即修習等等。再次兩句是所轉的法輪。再次兩句是所入的涅槃。從『佛子下』開始，用四頌半來懇請第十種見聞敬養的利益，並在下面的回答中廣泛解釋。三、從『清凈下』開始，讚歎功德並勸請說法，共有六部分。首先，懇請普賢(Samantabhadra)菩薩宣說深廣的境界。其次，用一頌讚嘆大眾樂於聽聞的功德。再次，用兩頌勸請以巧妙的言辭和譬喻來說法。再次，用兩頌再次舉出三業來懇請說法。再次，用兩頌讚嘆大眾集會的稀有來勸請說法。再次，用兩頌總結懇請，彰顯大眾的喜樂。 第四部分是說法部分，回答前面的十個問題，即分為十段，每一段都包括長行和偈頌。這十段分別是： 首先回答自性生起的正法，因為這是總相。身業等九種是別相。都是自性生起的，它們的同異成壞都...

【English Translation】 Second, praising the assembly's request. Third, praising the speaker's request. Within praising the assembly, there are three parts. First, highlighting the greatness of the assembly. Second, starting from '善學下' (Shan Xue Xia, those who are good at learning), praising their virtues. Third, concluding the gathering of the assembly from '成就如是下' (Cheng Jiu Ru Shi Xia, those who have achieved thus). Within praising the virtues, briefly praising ten virtues. First, pure precepts. Second, accomplishment of mindfulness and wisdom. Third, fulfilling the two adornments (福德與智慧, blessings and wisdom). Fourth, abiding in the Buddha's demeanor. Fifth, possessing the Buddha's conduct. Sixth, starting from '正念下' (Zheng Nian Xia, right mindfulness), praising the virtue of great concentration. Seventh, the virtue of great compassion. Eighth, starting from '決定下' (Jue Ding Xia, determination), praising the virtue of great wisdom. Ninth, the virtue of superior supernatural powers. Tenth, abiding in the virtue of the fruition. The third part's conclusion is self-evident. Third, starting from '仁者下' (Ren Zhe Xia, virtuous ones), praising the speaker's virtues of being capable of speaking, also revealing ten virtues. First, planting many good roots. Second, accomplishing wonderful practices. Third, being at ease in samadhi. Fourth, realizing profound secrets. Fifth, being good at removing doubts. Sixth, understanding the teachings. Seventh, being good at knowing the faculties of beings. Eighth, speaking according to the capacities of beings. Ninth, according with the Buddha's wisdom. Tenth, concluding as endless. Starting from '善哉下' (Shan Zai Xia, excellent), concluding the request. '善哉' has three meanings: first, the Dharma is wonderful; second, the assembly is capable of hearing; third, the virtuous ones are capable of speaking, therefore it is said '愿說' (Yuan Shuo, may you speak). Second, requesting with verses, there are nineteen verses divided into three parts. First, using one and a half verses to praise the speaker and the listeners. Second, formally requesting the ten Dharma doors that arise from inherent nature. Third, starting from '清凈真下' (Qing Jing Zhen Xia, pure truth), praising the virtues and urging to speak. In the formal request, the first two sentences are a general request. The next two sentences are a separate request for bodily karma. The next two sentences are verbal karma. The next two sentences are mental karma. The next two sentences are the objects of knowledge. The next two sentences are the actions to be practiced. The next two sentences are the fruits to be demonstrated. Some versions have two more sentences here, namely cultivation, etc. The next two sentences are the Dharma wheel to be turned. The next two sentences are the Nirvana to be entered. Starting from '佛子下' (Fo Zi Xia, Buddha's disciples), using four and a half verses to request the tenth benefit of seeing, hearing, respecting, and supporting, and explaining it extensively in the answer below. Third, starting from '清凈下' (Qing Jing Xia, purity), praising the virtues and urging to speak, there are six parts. First, requesting Samantabhadra (普賢) Bodhisattva to expound the profound and vast realm. Second, using one verse to praise the virtue of the assembly's joy in hearing. Third, using two verses to urge speaking with skillful words and metaphors. Fourth, using two verses to reiterate the three karmas to request speaking. Fifth, using two verses to praise the rarity of the assembly to urge speaking. Sixth, using two verses to conclude the request, revealing the assembly's joy. The fourth part is the speaking section, answering the previous ten questions, which are divided into ten sections, each with prose and verses. These ten sections are: First, answering the inherent arising of the right Dharma, because this is the general aspect. The nine kinds of bodily karma, etc., are separate aspects. All are inherently arising, their similarities, differences, formation, and destruction are all...

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準可知。又釋此初是所依之法。餘九是能依之德。依法成德同名性起。又此十門皆約緣顯性。性從緣現故名性起。亦有諸德。將此十中初一為因。后九為果。文相非順。

就初長行中三。先約法略說。二就喻廣陳。三據法通結。此三各有十門。于中初之十門有將配十地一一別釋。恐不順文。有將此十于下廣說一一別配。文亦不順。今釋此略一一皆通十廣釋中。下十結文亦一一通結十廣釋。是故此中因緣數總有四種。一云十種者據初略也。二云百者約初略十入廣十中。一一具十故有百門。三云千者就后十結一一結百故有千門。四無量阿僧祇等者。彼廣等中一一各有多門。如四智風輪十光明等。又亦通攝身等九中諸因緣故無量等也。釋文中二。初告眾。二顯釋顯釋中二。初總嘆甚廣故云不思。二所以下釋成。初總釋有二義。一以因緣廣多無量名為不思。故下云非少因緣等。二甚深微妙名為不思。故下云無有作者亦無成者等。此二並非下位測量故云不思也。二以十種下正顯。于中有標釋結。釋中初一是行本。由此大心長劫熏習不捨眾生。是故於今現成正覺。二久修眾善。正直深心引此善根現成正覺。三以慈悲救生無限盡故現成正覺。四積行廣多大愿無竭。盡于未來現成正覺。五雖積德成滿。而度生增善情無厭足故現正

【現代漢語翻譯】 現代漢語譯本 準可知。又解釋說，這最初是所依之法，其餘九個是能依之德。依法成德，都可稱為性起。又這十門都是依緣顯性，性從緣而顯現，所以名為性起。也有一些說法，將這十門中的第一個作為因，后九個作為果，但從文義上看並不順暢。

就最初的長行文中有三部分。首先是依據法略說，其次是借用比喻廣泛陳述，最後是根據法進行總結。這三部分各有十門。其中最初的十門，有人將它們與十地一一對應解釋，恐怕不符合原文。也有人將這十門放在後面的廣說中一一對應，文義也不順暢。現在解釋這略說中的每一門，都貫通於十個廣說之中。後面的十個總結，也一一貫通於十個廣說。因此，這裡因緣的數量總共有四種。一種說法是十種，這是根據最初的略說。一種說法是百種，這是將最初的略說十門納入廣說十門中，每一門都具備十種，所以有一百門。一種說法是千種，這是就後面的十個總結，每一個總結都總結了一百種，所以有一千門。第四種是無量阿僧祇等，這是因為在廣說等中，每一門都有多種含義，如四智風輪、十光明等。又可以貫通包含身等九門中的各種因緣，所以是無量等。解釋文中有兩部分。首先是告訴大眾，其次是顯現解釋。顯現解釋中有兩部分。首先是總嘆，因為甚深廣大，所以說『不思』。其次是『所以』以下，解釋成就。最初的總釋有兩個含義。一是因緣廣大眾多，無量無邊，所以下面說『非少因緣』等。二是甚深微妙，所以說『無有作者亦無成者』等。這兩種都不是下位者所能測量的，所以說『不思』。其次是『以十種』以下，正式顯現。其中有標示、解釋、總結。解釋中，第一個是行本，由此大心長劫熏習，不捨眾生，所以如今現成正覺。二是長久修習各種善行，以正直深心引導這些善根，現成正覺。三是以慈悲救度眾生，沒有窮盡，所以現成正覺。四是積累的修行廣大眾多，大愿沒有止境，直至未來，現成正覺。五是雖然積累功德圓滿，但度化眾生、增進善行的心意沒有厭足，所以現正覺。

【English Translation】 English version It can be accurately known. Furthermore, it is explained that this initial one is the Dharma (law, principle) upon which one relies, and the remaining nine are the virtues upon which one can rely. Accomplishing virtue through reliance on the Dharma is both called 'origination from nature' (性起, xìng qǐ). Moreover, these ten doors all reveal the nature through conditions (緣, yuán); nature manifests from conditions, hence the name 'origination from nature'. There are also some views that take the first of these ten doors as the cause (因, yīn) and the latter nine as the effect (果, guǒ), but the textual meaning is not consistent with this.

Within the initial long passage, there are three parts. First, a brief explanation based on the Dharma; second, an extensive presentation using metaphors; and third, a general conclusion based on the Dharma. Each of these three parts has ten doors. Among them, some interpret the initial ten doors by individually matching them with the ten grounds (十地, Shí dì) , which may not be in accordance with the text. Others place these ten in the extensive explanation below, matching them one by one, but the textual meaning is also inconsistent. Now, the explanation of each of these brief explanations is connected to the ten extensive explanations. The ten conclusions at the end also connect to each of the ten extensive explanations. Therefore, the total number of causes and conditions here is fourfold. One says there are ten types, based on the initial brief explanation. One says there are a hundred, by incorporating the initial ten brief explanations into the ten extensive explanations, where each contains ten, hence there are a hundred doors. One says there are a thousand, based on the latter ten conclusions, where each conclusion summarizes a hundred, hence there are a thousand doors. The fourth is immeasurable asamkhyas (阿僧祇, āsēngqí) and so on, because in the extensive explanations and so on, each has multiple meanings, such as the four wisdom winds (四智風輪, sì zhì fēng lún), the ten lights (十光明, shí guāngmíng), and so on. Furthermore, it can comprehensively include the various causes and conditions in the nine, such as body, etc., hence it is immeasurable, etc. There are two parts to the explanatory text. First, informing the assembly; second, revealing the explanation. There are two parts to the revealing explanation. First, a general praise, because it is extremely vast, hence it is called 'inconceivable' (不思, bù sī). Second, from 'therefore' (所以, suǒ yǐ) below, explaining the accomplishment. The initial general explanation has two meanings. One is that the causes and conditions are vast and numerous, immeasurable and boundless, hence the following says 'not few causes and conditions' (非少因緣, fēi shǎo yīn yuán), etc. Two is that it is extremely profound and subtle, hence the following says 'there is no creator nor is there an accomplisher' (無有作者亦無成者, wú yǒu zuò zhě yì wú chéng zhě), etc. These two are not measurable by those of lower positions, hence it is called 'inconceivable'. Second, from 'with ten kinds' (以十種, yǐ shí zhǒng) below, the formal manifestation. Among them, there is indication, explanation, and conclusion. In the explanation, the first is the root of practice, from this great mind, long kalpas (劫, jié) of cultivation, not abandoning sentient beings, hence now manifesting as perfect enlightenment. Second, long cultivating various good deeds, using upright and profound mind to guide these good roots, manifesting as perfect enlightenment. Third, using compassion to save sentient beings, without end, hence manifesting as perfect enlightenment. Fourth, accumulated practice is vast and numerous, great vows have no limit, until the future, manifesting as perfect enlightenment. Fifth, although accumulated merit is complete, the intention to liberate sentient beings and increase good deeds has no satiety, hence manifesting perfect enlightenment.

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覺。如與盲比丘貫針等。六二利德圓是以成佛。七巧智多端。應機出現故成正覺。八福藏圓。九智嚴具。是故出現正覺不可窮盡。十若不成佛。無由宣說無盡法義故現正覺。此十皆是果成之處說彼因緣。但是為生現佛之因不取自德。又亦即以為生現佛為其自德。更無別自。是故攝因無不皆盡。如是因緣既無自性。無自性理為本起用故名性起。結文可知。

第二就喻說中亦十。一一中皆三。先喻次合後結。前請中言因緣及譬喻為我分別說。前十辨因緣。此下明譬喻。亦有因緣義。初是大千興造喻。喻佛眾緣共起性起德。于中喻內。初總舉多緣。二別辨雲雨。三因雨起風。一名能持者。眾生業力于空劫處。世界將成。于上空中先起雲雨。若無風持。雨水無停。壞余世界。是故業力起初風輪。水若不減。無由得起諸天宮殿。是故業力起次風輪。雖能消水處起無由。是故業力起第三風。減一節水起一天宮。如是漸下至成須彌山及大地等。雖起總處。不能辦彼別類莊嚴故。彼業力起第四風。令此世界方得圓滿。此器世間先成。眾生世間后成。廣如俱舍論辨耳。四結業因中。言菩薩善根者同受用故。地前菩薩生穢土故。五結多緣。此四為首。理實無量故云如是等無量也。六法如是故下明緣起法爾水無自性。無有作者。明能作

【現代漢語翻譯】 現代漢語譯本 覺悟（Bodhi）。好比盲人比丘穿針等事。六、二利之德圓滿，因此成就佛陀。七、巧妙智慧多種多樣，應機出現，所以成就正覺。八、福德寶藏圓滿。九、智慧莊嚴具足。因此，正覺的顯現是不可窮盡的。十、如果不能成佛，就沒有辦法宣說無盡的佛法真義，所以顯現正覺。這十點都是果報成就之處，所說的是它們的因緣。但只是爲了示現成佛之因而沒有取自身的功德。又或者也可以認為是爲了示現成佛而作為自身的功德，沒有其他的自身。因此，所攝取的因緣沒有不完全包含的。這樣的因緣既然沒有自性，以無自性的道理為根本而起作用，所以名為性起。總結全文可知。

第二部分，就比喻來說明，也分為十點。每一點中都包含三個部分：先是比喻，然後是合喻，最後是總結。前面在請法中說，『因緣和譬喻請為我分別解說』。前面十點辨明因緣，下面說明譬喻，也包含因緣的意義。首先是大千世界興造的比喻，比喻佛陀的眾多因緣共同生起性起之德。其中是比喻內在的。首先總括多種因緣。其次分別辨明雲和雨。第三，因為雨而生起風，名為能持者。眾生的業力在空劫之處，世界將要形成的時候，在上面的空中先產生雲和雨。如果沒有風的支撐，雨水就無法停留，會破壞其他的世界。因此，業力生起最初的風輪。如果水沒有減少，就沒有辦法生起諸天宮殿。因此，業力生起第二次的風輪。即使能夠消減水，也沒有辦法生起處所。因此，業力生起第三次的風。減少一節的水，就生起一天的宮殿。像這樣逐漸向下，直到形成須彌山和大地等。即使生起總體的處所，也不能完成那些不同類別的莊嚴，因此，那些業力生起第四次風輪，使這個世界才得以圓滿。這個器世間先形成，眾生世間后形成，詳細情況如《俱舍論》所辨析。四、總結業因，說到菩薩的善根，是因為共同受用。地前菩薩生於穢土的緣故。五、總結多種因緣，這四種是主要的。實際上是無量的，所以說『像這樣等無量』。六、法就是這樣，所以下面說明緣起法爾，水沒有自性，沒有作者，說明能作。

【English Translation】 English version Enlightenment (Bodhi). Like a blind Bhiksu threading a needle, etc. Sixth, the virtue of benefiting oneself and others is complete, therefore achieving Buddhahood. Seventh, skillful wisdom is diverse, appearing according to the occasion, thus achieving perfect enlightenment. Eighth, the treasure of blessings is complete. Ninth, wisdom and adornments are fully equipped. Therefore, the manifestation of perfect enlightenment is inexhaustible. Tenth, if one cannot become a Buddha, there is no way to proclaim the endless meaning of the Dharma, so perfect enlightenment is manifested. These ten points are all places where fruition is achieved, and what is said are their causes and conditions. But it is only to show the cause of becoming a Buddha without taking one's own merits. Or it can also be considered as taking the manifestation of becoming a Buddha as one's own merit, without any other self. Therefore, the causes and conditions taken in are completely included. Since such causes and conditions have no self-nature, using the principle of no self-nature as the foundation for arising and functioning is called 'nature origination'. The conclusion of the text makes this clear.

The second part, explaining through metaphors, also has ten points. Each point contains three parts: first the metaphor, then the combination of metaphors, and finally the conclusion. Earlier in the request for Dharma, it was said, 'Please explain the causes and conditions and metaphors separately for me.' The previous ten points clarified the causes and conditions, and the following explains the metaphors, which also contain the meaning of causes and conditions. First is the metaphor of the creation of the great chiliocosm, which is a metaphor for the Buddha's numerous causes and conditions jointly arising the virtue of nature origination. Among them is the metaphor of the internal. First, summarize the multiple causes and conditions. Second, separately clarify clouds and rain. Third, because of rain, wind arises, called the 'sustainer'. The karma of sentient beings is at the place of the empty kalpa, when the world is about to form, clouds and rain first arise in the sky above. If there is no wind to support it, the rainwater cannot stay and will destroy other worlds. Therefore, karma arises the initial wind wheel. If the water does not decrease, there is no way to create the palaces of the heavens. Therefore, karma arises the second wind wheel. Even if it can reduce water, there is no way to create a place. Therefore, karma arises the third wind. Reducing a section of water creates a palace of one heaven. Like this, gradually downwards, until Mount Sumeru and the earth, etc., are formed. Even if the overall place is created, it cannot complete those different kinds of adornments, therefore, those karmic forces arise the fourth wind wheel, so that this world can be completed. This container world is formed first, and the sentient being world is formed later, as explained in detail in the Abhidharmakośa. Fourth, summarizing the karmic cause, when mentioning the Bodhisattva's good roots, it is because of common enjoyment. Because Bodhisattvas before the Bhumi are born in impure lands. Fifth, summarizing the multiple causes and conditions, these four are the main ones. In reality, they are immeasurable, so it is said 'like this, etc., immeasurable'. Sixth, the Dharma is like this, so the following explains the origination of Dharma, water has no self-nature, there is no creator, explaining the ability to create.

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體空。亦無成者。明所作性空。二法閤中。于上六句略無第五。餘次第合。此中四智有人將配聞思修證。文相不順。今釋四中一總持細法智。次二依法起行智。一滅惑。二成德。后一依因得果智。前三既因。何故皆言如來智耶。釋以在果位說彼往因故云曾於過去等也。果中但取攝化之果故云令眾生等也。四如來無漏下結。余並可知。第二洪澍大千喻。此即是前風所持雨以喻佛深廣難知德。謂得無盡陀羅尼力名成就諸力。若約一乘。十信已去菩薩是也。若三乘八地已上能受此法。問此門但顯法之難知。何成因緣。答以彼大水是眾生業感令成世界。彼大菩薩機所感故。如來興世說此法雨故。是因緣。第三大雨無從喻。此亦是前所說大雨眾生業力。從云所澍本無停佇。后消滅時亦無去處。況性起賴緣無來去德。謂于佛無從。入機無去。由此佛興故。是因緣。第四大雨難知喻。亦名摩醯知滴喻。此亦是前劫初大雨況佛性起大機堪受德。謂已具修十地行力。是故器大方堪受此。古人釋云以性起有四。一教廣。二行大。三因深。四果遠。是故二乘不能知也。第五大雨成敗喻。況佛滅惑成智德。各有五種。初能滅炎熾。二能起處所。三能壞大水。四能成海中一切諸寶。五能莊嚴分別大千界處。法中初二滅障成福。次二滅障成智。后一

以法照機可知。第六一雨隨別喻況佛一味隨器德可知。第七有二喻。初先成色界喻。況佛勝緣先濟德。下一喻釋疑。謂二先成由業力。二法異由機別故也。第八喻中三。初蓮花表佛喻。二風輪起處喻。三是為結。初中依五卷大悲經第三云。何故名賢劫。阿難此三千大千世界劫欲成時。盡為一水時。凈居天以天眼觀見此世界。唯一大水。見有千枝諸妙蓮花一一蓮花各有千葉。金色之光大明普照香氣芬熏甚可愛樂。彼凈居天因見此事心生歡喜。乃至贊言。奇哉希有。如此劫中。當千佛出世故號此為賢劫也。解云此中花名如來起者。為表佛出世。又此中應云生千蓮花。故下云知如花數諸佛出世。同大悲經也。又一節水減。一風輪起。成一處所。十風次第成處滿足。法合況佛成辦大事德。初佛出世合上大水。先授菩薩記。合上花生表佛。又能善知下合上知如花數佛出。二復有光名離垢下合十風。亦有諸德。將配十地次第別釋。文似少順恐非其意。但知各是一義皆表佛德。應感不同。如來大悲下合上結文。佛子如來性起下釋疑。初辨正理。二眾生念言下舉疑情。三此非如來下釋疑。四外疑雲既非佛造。佛復何用。釋云佛但為善友。因緣所成無作無性。是故還同性起本法。第九四輪相依喻。況佛體用依持德。然水輪所依之風有四義

。一持水名安住。二性無移改名為不動。三相續一期名為常住。四體性密徹名為堅固。依俱舍論厚十六洛叉等。法閤中初合四風。后合四輪。前中一攝取。二授法。三守護。四照實亦有配四攝合四風。並可知。合四輪中。饒益眾生合前地輪。慈悲合水。方便智合風。如來合空。依持可知。第十大千饒益喻。況佛興世利生德。令得三學益。慧中一內得真實。二外用照明。余並可知。

第三結勸知中十句。一一皆通結前十門。謂一皆多故。二皆廣故。三皆深故。四皆妙故。五皆大故。六皆常故。七皆遍故。八皆續故。九皆等故。十皆益故。上來略辨。總顯千門性起因緣竟。

第二偈頌中有六十五頌分二。初二十八頌嘆深許說。頌上總答。二譬如大千下三十七頌頌上十喻。前中二。初二十四頌嘆法難量甚深。后是故下四頌明許說分齊。前中亦二。先二十二頌嘆所知甚深。后如來甚深下二頌顯能知器凈。前中亦二。初二總顯佛德深廣難量。后一切諸如來下二十頌別顯佛德十門難量。各二頌顯佛一德。初二顯佛難思德。先總舉。后別辨可知。下約喻中各先喻后法。二末塵喻喻佛無限德。三量空喻喻佛廣大德。四數心喻喻佛無量德。五法界喻喻佛甚深德。六如如喻喻佛離相德。七無際喻喻佛無礙德。八性空喻喻佛性凈

【現代漢語翻譯】 現代漢語譯本：一、持水，名為安住（Anzhu，意為穩定）。二、自性沒有改變，名為不動（Budong，意為不變）。三、相續一個時期，名為常住（Changzhu，意為恒常）。四、體性秘密通徹，名為堅固（Jingu，意為牢固）。依據《俱舍論》，厚度為十六洛叉（Luochā，古印度長度單位）等等。法閤中，最初的結合是，之後的結合是四輪。前者中，一是攝取，二是授予佛法，三是守護，四是如實照見，也有配合四攝法（Sishi Fa，四種菩薩行）的結合，這些都可以理解。在四輪的結合中，饒益眾生與前面的地輪結合，慈悲與水結合，方便智慧與風結合，如來與空結合。依據所持有的東西可以理解。第十大千世界饒益的比喻，比況佛陀興盛於世間利益眾生的功德，使眾生獲得三學（Sanxue，戒、定、慧）的利益。在智慧中，一是內在獲得真實，二是外在運用照明。其餘的都可以理解。 第三，在總結勸導認知中，有十句話，每一句都貫通總結前面的十個門。即一是一切，一切是一；二是普遍廣大；三是深奧；四是精妙；五是宏大；六是永恒；七是周遍；八是持續；九是平等；十是有益。以上是簡略的辨析，總的顯示了千門性起因緣的終結。 第二，偈頌中有六十五頌，分為兩部分。最初的二十八頌讚嘆深奧並允許宣說，頌揚了上面的總回答。第二部分，從『譬如大千』開始的三十七頌，頌揚了上面的十個比喻。在第一部分中，又分為兩部分。最初的二十四頌讚嘆佛法難以衡量，極其深奧。後面從『是故』開始的四頌，說明允許宣說的範圍。在第一部分中，又分為兩部分。最初的二十二頌讚嘆所知極其深奧。後面從『如來甚深』開始的兩頌，顯示能知者的根器清凈。在第一部分中，又分為兩部分。最初的兩頌總的顯示佛陀的功德深廣難以衡量。後面從『一切諸如來』開始的二十頌，分別顯示佛陀功德的十個門難以衡量。每一德用兩頌來顯示。最初的兩頌顯示佛陀難以思議的功德。先總的舉出，後分別辨析，這些都可以理解。下面關於比喻中，都是先比喻后佛法。二、末塵的比喻，比喻佛陀無限的功德。三、量虛空的比喻，比喻佛陀廣大的功德。四、數心念的比喻，比喻佛陀無量的功德。五、法界的比喻，比喻佛陀甚深的功德。六、如如的比喻，比喻佛陀離相的功德。七、無際的比喻，比喻佛陀無礙的功德。八、性空的比喻，比喻佛陀自性清凈。

【English Translation】 English version: 1. Holding water is called Anzhu (安住, meaning stability). 2. The unchanging nature is called Budong (不動, meaning immovability). 3. Continuing for a period is called Changzhu (常住, meaning permanence). 4. The secret and thorough essence is called Jingu (堅固, meaning firmness). According to the Abhidharmakośabhāṣya, the thickness is sixteen Lokshas (洛叉, ancient Indian unit of length), etc. In the Dharma combination, the initial combination is . The subsequent combination is the four wheels. In the former, one is taking in, two is bestowing the Dharma, three is guarding, and four is illuminating reality. There are also combinations matching the four Saṃgrahavastus (四攝法, four Bodhisattva practices), which can be understood. In the combination of the four wheels, benefiting sentient beings combines with the preceding earth wheel, compassion combines with water, expedient wisdom combines with wind, and the Tathagata combines with space. It can be understood based on what is held. The analogy of benefiting the great chiliocosm (大千世界) illustrates the merit of the Buddha's appearance in the world to benefit sentient beings, enabling them to obtain the benefits of the three learnings (三學, Śīla, Samādhi, Prajñā). In wisdom, one is internally obtaining truth, and two is externally using illumination. The rest can be understood. Third, in the conclusion and exhortation to know, there are ten sentences, each of which connects and summarizes the preceding ten gates. That is, one is all, and all is one; two is universally vast; three is profound; four is exquisite; five is grand; six is eternal; seven is pervasive; eight is continuous; nine is equal; and ten is beneficial. The above is a brief analysis, generally revealing the conclusion of the arising of the nature of the thousand gates. Second, there are sixty-five verses in the Gatha, divided into two parts. The first twenty-eight verses praise the profound and permit the explanation, praising the above general answer. The second part, the thirty-seven verses starting from 'Like the great chiliocosm,' praise the above ten analogies. In the first part, it is further divided into two parts. The first twenty-four verses praise the Dharma as immeasurable and extremely profound. The four verses starting from 'Therefore' explain the scope of what is permitted to be explained. In the first part, it is further divided into two parts. The first twenty-two verses praise what is known as extremely profound. The two verses starting from 'The Tathagata is profound' reveal the purity of the capacity of the knower. In the first part, it is further divided into two parts. The first two verses generally show that the Buddha's merits are profound and immeasurable. The twenty verses starting from 'All the Tathagatas' separately show that the ten gates of the Buddha's merits are immeasurable. Each merit is shown with two verses. The first two verses show the Buddha's inconceivable merits. First, it is generally mentioned, and then it is analyzed separately, which can be understood. Below, regarding the analogies, it is always first the analogy and then the Dharma. 2. The analogy of the finest dust illustrates the Buddha's infinite merits. 3. The analogy of measuring space illustrates the Buddha's vast merits. 4. The analogy of counting thoughts illustrates the Buddha's immeasurable merits. 5. The analogy of the Dharmadhatu illustrates the Buddha's profound merits. 6. The analogy of Suchness illustrates the Buddha's merits of being free from characteristics. 7. The analogy of boundlessness illustrates the Buddha's unobstructed merits. 8. The analogy of emptiness of nature illustrates the Buddha's purity of nature.

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德。九離言喻喻佛無比德。十鳥跡喻喻佛體用德。又釋此十即是頌前結文十句。于中唯第九門卻頌前第七句。余並依次配釋可知。次二顯能知凈中。初頌總勸凈意。后一別辨。上半令離想。見顛倒下結凈意樂。下四許說中。初二誡聽總許。后二別舉下九門以明許說。于中如來深境界一句中攝如來行及菩提。余門依文皆具。自下別頌十喻中。初有九頌頌初喻。于中初五頌總后四頌別。二有四頌頌第二喻。三有三頌頌第三喻。四有三頌頌第四喻。五有三頌頌第五喻。于中但頌法合略不頌喻。六有二頌頌第六喻。七有四頌頌第七喻。八有二頌頌第八喻。九有二頌頌第九喻。十有三頌頌第十喻。末後二頌嘆益結說。上來答總門性起正法竟。

第二別答性起九門中。先明身業。以是所依本故。就長行中二。先總告標門。二此菩薩下釋顯義相。此中有五百門分別。初約法總顯有五門。二就喻別辨有十身。即為五十。三通結能知亦十門。即為五百也。準例亦應有千。但以總中略故也。初中二。先總標德廣。二何以下釋成。先反釋后順釋。各有五。謂法是行所依。行是能依身。是行所成。剎是身所依。眾生是所化。各盡法界。皆言無量。二就喻別辨中。略辨如來性起十身。一無邊周普身。二週遍無著身。三大用成益身。四平等應

【現代漢語翻譯】 現代漢語譯本：德。九、離言喻（Liyan Yu，遠離言語的譬喻）喻佛無比德（Wu Bi De，無與倫比的功德）。十、鳥跡喻（Niao Ji Yu，鳥的足跡的譬喻）喻佛體用德（Ti Yong De，本體和作用的功德）。又解釋這十個譬喻就是讚頌前面總結的十句話。其中只有第九個譬喻是讚頌前面的第七句，其餘的都依次對應解釋，可以理解。接下來是二、顯能知凈（Xian Neng Zhi Jing，彰顯能知清凈）中。首先用一首偈頌總勸清凈意念，然後分別辨析。上半部分使人遠離妄想，見到顛倒，下半部分總結清凈的意樂。下面的四句是允許宣說，前兩句是告誡聽眾並總的允許，后兩句分別舉出下面的九個法門來表明允許宣說。其中『如來深境界』一句中包含了如來的行為和菩提（Pu Ti，覺悟）。其餘的法門都依據經文具備。從下面開始分別用偈頌讚頌十個譬喻，第一個有九首偈頌讚頌第一個譬喻，其中前五首偈頌是總的，后四首偈頌是分別的。第二個有四首偈頌讚頌第二個譬喻。第三個有三首偈頌讚頌第三個譬喻。第四個有三首偈頌讚頌第四個譬喻。第五個有三首偈頌讚頌第五個譬喻，其中只讚頌了法，省略了譬喻的結合。第六個有兩首偈頌讚頌第六個譬喻。第七個有四首偈頌讚頌第七個譬喻。第八個有兩首偈頌讚頌第八個譬喻。第九個有兩首偈頌讚頌第九個譬喻。第十個有三首偈頌讚頌第十個譬喻。最後兩首偈頌讚嘆利益，總結宣說。上面是回答總的法門，性起正法完畢。 第二，分別回答性起九個法門中。首先闡明身業（Shen Ye，身體的行為），因為這是所依賴的根本。就長行文中有兩部分，首先是總的告知並標明法門，第二是『此菩薩』以下解釋彰顯意義和相狀。這裡面有五百個法門來分別。首先，從法的角度總的彰顯，有五個法門。第二，就譬喻分別辨析，有十個身，也就是五十個。第三，總的總結能知，也有十個法門，也就是五百個。按照例子也應該有一千個，但是因為總的裡面省略了。最初的五個法門中，分為兩部分，首先是總的標明功德廣大，第二是『何以』以下解釋成就。先反過來解釋，后順著解釋，各有五個。所謂法是行為所依賴的，行為是能依賴的身，身是行為所成就的，剎（Cha，佛土）是身所依賴的，眾生是所教化的。各自窮盡法界，都說是無量的。第二，就譬喻分別辨析中，簡略的辨析如來性起的十個身。一、無邊周普身（Wu Bian Zhou Pu Shen，無邊無際普遍存在的身）。二、周遍無著身（Zhou Bian Wu Zhu Shen，周遍一切沒有執著的身）。三、大用成益身（Da Yong Cheng Yi Shen，具有偉大作用成就利益的身）。四、平等應

【English Translation】 English version: Virtue. Nine, the Liyan Yu (離言喻, Metaphor of being beyond words) illustrates the Buddha's incomparable virtue (Wu Bi De, 無比德). Ten, the Niao Ji Yu (鳥跡喻, Metaphor of bird tracks) illustrates the Buddha's virtue of essence and function (Ti Yong De, 體用德). Furthermore, these ten metaphors are explained as praising the ten sentences that conclude the previous text. Among them, only the ninth metaphor praises the seventh sentence, while the rest are explained in order and can be understood. Next is the second, Xian Neng Zhi Jing (顯能知凈, Manifesting the purity of knowing). First, a verse is used to generally encourage pure intention, and then it is analyzed separately. The first half causes people to be free from delusion and see the inversion, and the second half concludes with pure intention and joy. The following four sentences are permission to speak, the first two sentences are a general warning to the audience and permission, and the last two sentences separately cite the following nine Dharmas to indicate permission to speak. Among them, the sentence 'Tathagata's profound realm' includes the Tathagata's actions and Bodhi (菩提, enlightenment). The remaining Dharmas are all based on the scriptures. From below, the ten metaphors are praised separately with verses. The first has nine verses praising the first metaphor, of which the first five verses are general and the last four verses are separate. The second has four verses praising the second metaphor. The third has three verses praising the third metaphor. The fourth has three verses praising the fourth metaphor. The fifth has three verses praising the fifth metaphor, in which only the Dharma is praised, and the combination of metaphors is omitted. The sixth has two verses praising the sixth metaphor. The seventh has four verses praising the seventh metaphor. The eighth has two verses praising the eighth metaphor. The ninth has two verses praising the ninth metaphor. The tenth has three verses praising the tenth metaphor. The last two verses praise the benefits and conclude the speech. The above is the answer to the general Dharma, the nature-originated righteous Dharma is completed. Second, separately answer the nine Dharmas of nature-origination. First, clarify the body karma (Shen Ye, 身業, actions of the body), because this is the fundamental on which it depends. In the long text, there are two parts. The first is a general announcement and marking of the Dharma, and the second is 'This Bodhisattva' below, explaining and manifesting the meaning and appearance. There are five hundred Dharmas to distinguish here. First, from the perspective of Dharma, the general manifestation has five Dharmas. Second, based on the metaphor, there are ten bodies, which are fifty. Third, the general summary of knowing also has ten Dharmas, which are five hundred. According to the example, there should also be one thousand, but it is omitted in the general summary. In the initial five Dharmas, there are two parts. The first is the general marking of the vastness of merit, and the second is 'Why' below to explain the achievement. First, explain it in reverse, and then explain it in order, each with five. The so-called Dharma is what the action depends on, the action is the body that can depend on, the body is what the action achieves, the kshatra (剎, Buddha land) is what the body depends on, and sentient beings are what is taught. Each exhausts the Dharma realm, and all are said to be immeasurable. Second, in the separate analysis of metaphors, briefly analyze the ten bodies of Tathagata's nature-origination. One, the boundless and universal body (Wu Bian Zhou Pu Shen, 無邊周普身). Two, the pervasive and unattached body (Zhou Bian Wu Zhu Shen, 周遍無著身). Three, the body of great function and benefit (Da Yong Cheng Yi Shen, 大用成益身). Four, equal response

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機身。五潛光密用身。六圓回自在身。七一多無礙身。八無思成事身。九體用益生身。十隨念滿愿身。況此十身亦舉十喻。一一中各三。謂喻合結。就初中明虛空周遍喻。以虛空無形狀故。非能行至諸處故云非至。然此無礙一切處遍故云非不至。況佛無邊周普身。言隨應現身者釋疑也。第二虛空離染喻喻周遍無著身。各有標釋可知。第三日光饒益喻喻大用成益身。各有總別釋成合。中別內十益。一滅惡生善益。二發解除惑益。三與樂拔苦益。四授法長道益。五信成遣障益。六見理順事益。七照境無遺益。八無緣慈善益。九開發心花益。十行成究竟益。下釋成可知。第四中有二喻。初日光等照喻喻佛平等應機身。閤中有六位機感。謂三乘及三聚無念而照益。后喻釋疑。謂若但機感有異法不異。何故現見聖教不同。釋隨彼悕望教亦不同故也。第五日照生盲喻喻佛潛光密用身。喻中初無見后密益。閤中有二。先略合。后佛子下廣顯。就略中初生盲不信。生盲有四。一耶見。二犯重。三愚癡。四耶命。各無信眼故是生盲。后佛子下慧日潛益。初息苦益。后斷集益。二廣顯中二。初辨能益光明。后顯所益眾生。前中先列十光。初一發戒。次二成定學。次二成聞慧。次一成思修。次二成證智。后二成后得智。下結廣有千。古人云。

【現代漢語翻譯】 機身（佛的化身）。五潛光密用身（以隱藏的光芒秘密利益眾生的化身）。六圓回自在身（圓滿自在的化身）。七一多無礙身（一體和多體之間沒有障礙的化身）。八無思成事身（無需思慮就能成就一切事業的化身）。九體用益生身（本體和作用都能利益眾生的化身）。十隨念滿愿身（隨眾生的念頭而滿足其願望的化身）。 以上這十身，也分別用十個比喻來說明，每一個比喻又分為三個部分：比喻、解釋和總結。首先，用虛空周遍的比喻來說明。因為虛空沒有形狀，所以不能說它能到達各個地方，故說『非至』。然而，虛空無礙，遍及一切處，所以說『非不至』。更何況佛的無邊周遍身呢？ 說到『隨應現身』，是爲了解釋疑惑。第二個比喻是虛空離染的比喻，比喻周遍而無執著的身。各有標示和解釋，可以理解。 第三個比喻是日光饒益的比喻，比喻大用成就利益眾生的身。各有總體的和分別的解釋，並加以總結。其中分別說明了十種利益：一、滅惡生善的利益；二、啓發解脫迷惑的利益；三、給予快樂拔除痛苦的利益；四、傳授佛法增長菩提道的利益；五、成就信心遣除障礙的利益；六、見解真理順應事物的利益；七、照亮一切境界沒有遺漏的利益；八、無緣大慈的利益；九、開發心花的利益；十、修行成就究竟的利益。下面的解釋和總結可以理解。 第四個比喻中有兩個小比喻。首先是日光平等照耀的比喻，比喻佛平等地應機施教。總結中有六種根機感應，即三乘（聲聞乘、緣覺乘、菩薩乘）和三聚（正定聚、邪定聚、不定聚），佛無需思慮就能照耀和利益他們。後面的比喻是爲了解釋疑惑，如果只是根機感應不同，佛法沒有不同，為什麼現在看到的聖教會有不同呢？解釋說，因為眾生的希望不同，所以教法也不同。 第五個比喻是太陽照耀盲人的比喻，比喻佛以隱藏的光芒秘密利益眾生的身。比喻中，一開始盲人看不見，後來卻得到了秘密的利益。總結中有兩個部分：先是簡略的總結，然後是『佛子』以下的詳細闡述。在簡略的總結中，首先是盲人不相信。盲人有四種：一、邪見；二、犯重罪；三、愚癡；四、邪命。他們各自沒有信心的眼睛，所以是盲人。後來，『佛子』以下的經文闡述了智慧之日潛移默化地利益眾生。首先是止息痛苦的利益，然後是斷除煩惱集聚的利益。 詳細闡述分為兩個部分：首先是辨別能利益眾生的光明，然後是闡明所利益的眾生。前面先列出十種光明：第一種是發起戒律的光明；其次兩種是成就定學的光明；再次兩種是成就聞慧的光明；再次一種是成就思慧的光明；再次兩種是成就證智的光明；最後兩種是成就后得智的光明。下面的總結非常廣泛，古人說……

【English Translation】 English version: The Body of Manifestation (the body of the Buddha). Fifth, the Body of Subtle Light and Secret Function (a body that secretly benefits sentient beings with hidden light). Sixth, the Body of Perfect and Free Return (a body of perfect freedom). Seventh, the Body of Unobstructed Unity and Multiplicity (a body without obstacles between oneness and multiplicity). Eighth, the Body of Accomplishment Without Thought (a body that accomplishes all things without deliberation). Ninth, the Body of Essence and Function Benefiting Sentient Beings (a body whose essence and function both benefit sentient beings). Tenth, the Body of Fulfilling Wishes According to Thoughts (a body that fulfills the wishes of sentient beings according to their thoughts). These ten bodies are also illustrated with ten metaphors, each with three parts: metaphor, explanation, and conclusion. First, the metaphor of pervasive emptiness is used to explain. Because emptiness has no shape, it cannot be said to reach all places, hence 'non-reaching'. However, emptiness is unobstructed and pervades all places, hence 'not non-reaching'. How much more so is the Buddha's boundless and pervasive body? The phrase 'Body of Manifestation According to Response' is to explain doubts. The second metaphor is the metaphor of emptiness being free from defilement, which is a metaphor for the body that is pervasive and unattached. Each has labels and explanations that can be understood. The third metaphor is the metaphor of the sun's enriching light, which is a metaphor for the body that accomplishes great functions to benefit sentient beings. Each has general and specific explanations, and a conclusion. Among them, ten benefits are specifically explained: 1. The benefit of eliminating evil and generating good; 2. The benefit of inspiring liberation from delusion; 3. The benefit of giving happiness and removing suffering; 4. The benefit of transmitting the Dharma and increasing the path to enlightenment; 5. The benefit of establishing faith and removing obstacles; 6. The benefit of seeing truth and conforming to things; 7. The benefit of illuminating all realms without omission; 8. The benefit of unconditional compassion; 9. The benefit of developing the flower of the mind; 10. The benefit of accomplishing ultimate cultivation. The explanations and conclusions below can be understood. The fourth metaphor has two sub-metaphors. The first is the metaphor of the sun shining equally, which is a metaphor for the Buddha teaching according to the capacity of sentient beings. The conclusion has six types of receptive capacities, namely the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) and the Three Groups (those destined for right determination, those destined for wrong determination, and those not yet determined), and the Buddha illuminates and benefits them without deliberation. The latter metaphor is to explain doubts. If it is only that the receptive capacities are different and the Dharma is not different, why are the teachings we see now different? The explanation is that because the hopes of sentient beings are different, the teachings are also different. The fifth metaphor is the metaphor of the sun shining on the blind, which is a metaphor for the body of the Buddha secretly benefiting sentient beings with hidden light. In the metaphor, the blind cannot see at first, but later receive secret benefits. The conclusion has two parts: first a brief conclusion, then a detailed explanation from 'Buddha-son' onwards. In the brief conclusion, first the blind do not believe. There are four types of blind people: 1. Those with wrong views; 2. Those who have committed serious offenses; 3. Those who are ignorant; 4. Those who have wrong livelihoods. They each lack the eyes of faith, so they are blind. Later, the text from 'Buddha-son' onwards elaborates on how the sun of wisdom subtly benefits sentient beings. First is the benefit of stopping suffering, then the benefit of cutting off the accumulation of afflictions. The detailed explanation is divided into two parts: first, distinguishing the light that can benefit sentient beings, and then explaining the sentient beings who are benefited. The first lists ten lights: the first is the light of initiating precepts; the next two are the lights of accomplishing the study of concentration; the next two are the lights of accomplishing the wisdom of hearing; the next one is the light of accomplishing the wisdom of thinking; the next two are the lights of accomplishing the wisdom of realization; and the last two are the lights of accomplishing the wisdom of subsequent attainment. The conclusion below is very broad, and the ancients said...

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五百照下者是五位自分行。五百照上者五位勝進行。二所益中有四。初利益菩薩。先令得普賢位十十之德。后因得彼法。成就種智。于中諸入者是前十眼耳等也。二利益二乘。以不求種智不能利生故但滅自惑。三利益生盲凡夫。一令身樂。二心調。三成行。謂四念處也。四利益惡道眾生。于中二。先身光救惡道。二慈音破耶見。又釋有七。一拔苦得樂。二因起耶見。謂初迷佛力。后執梵作。三爾時下慈音示正。四彼諸下救成正見。五歡喜已下起報恩行。六佛與授記。七結光利益。第六日光奇特喻喻佛圓回自在身。閤中明佛此身有四奇特。一無相現超過。二常身即延促。三住體恒現影。四一身普對現。菩提器者。古人云。以心海澄清離諸妄念故佛影現。今更釋。謂是成菩提之器故也。又隨所聞法者是地前機隨解脫地者是證地器也。第七梵身普應喻喻佛一多無礙身。亦無起念等可知。第八醫王巧術喻喻佛無思成事身。喻中二。先顯醫王現德。二彼大醫下明殞后持身如本救物。閤中亦二。初合醫王現德。二無量億下閤中咒藥持身合殞后持身。于中三。初到彼岸者正合命終。以生死永盡故云到岸也。二善學等者合藥涂咒持令隨有起化住持不絕。三如來以少方便等合雖無思念具四威儀療治眾病。第九摩尼利益喻喻佛體用成益身。

【現代漢語翻譯】 五百照下者是五位自分行。意思是說，佛光向下照耀，對應的是五位菩薩在各自的修行階段（自分行）。 五百照上者五位勝進行。意思是說，佛光向上照耀，對應的是五位菩薩在殊勝的修行階段（勝進行）。 二所益中有四。這兩種照耀所帶來的利益有四種。 初利益菩薩。首先是利益菩薩。先令得普賢位十十之德。首先使他們獲得普賢菩薩的果位，具備十個方面的十種功德。 后因得彼法。成就種智。然後因為獲得這種法，成就一切種智（Sarvajna）。 于中諸入者是前十眼耳等也。其中，『諸入』指的是前面的十種感官，如眼、耳等。 二利益二乘。其次是利益聲聞乘（Sravakayana）和緣覺乘（Pratyekabuddhayana）。以不求種智不能利生故但滅自惑。因為他們不追求一切種智，不能利益眾生，所以只能滅除自身的迷惑。 三利益生盲凡夫。再次是利益天生的盲人和凡夫俗子。一令身樂。首先使他們身體快樂。二心調。其次使他們內心調柔。三成行。再次使他們成就修行，謂四念處也。也就是四念處（Catusmrti-pratisthana）的修行。 四利益惡道眾生。最後是利益惡道中的眾生。于中二。其中有兩種方式。先身光救惡道。首先是用佛光救度惡道眾生。二慈音破耶見。其次是用慈悲的聲音破除他們的邪見。 又釋有七。另外，還有七種解釋。 一拔苦得樂。第一是拔除痛苦，獲得快樂。 二因起耶見。第二是因為某種原因而產生邪見。謂初迷佛力。意思是最初迷惑于佛的力量。后執梵作。後來執著于梵天（Brahma）的創造。 三爾時下慈音示正。第三是這時用慈悲的聲音來顯示正道。 四彼諸下救成正見。第四是救度他們成就正見。 五歡喜已下起報恩行。第五是歡喜之後，發起報恩的行動。 六佛與授記。第六是佛給予授記（Vyakarana）。 七結光利益。第七是總結佛光所帶來的利益。 第六日光奇特喻喻佛圓回自在身。第六個比喻是日光奇特，比喻佛圓滿自在的身。 閤中明佛此身有四奇特。這個比喻說明佛的身有四種奇特的性質。一無相現超過。第一是無相之身顯現，並且超越一切。二常身即延促。第二是常身可以延長或縮短。三住體恒現影。第三是常住的本體可以恒常顯現影像。四一身普對現。第四是一個身體可以普遍地顯現。 菩提器者。菩提器指的是能夠成就菩提的根器。古人云。古人說，以心海澄清離諸妄念故佛影現。因為心海澄清，遠離各種妄念，所以佛的影像能夠顯現。 今更釋。現在進一步解釋。謂是成菩提之器故也。意思是說，這是因為他們是能夠成就菩提的根器。 又隨所聞法者是地前機隨解脫地者是證地器也。另外，隨所聽聞的佛法而修行的人，是地上菩薩之前的根器；隨解脫地而修行的人，是已經證得果位的根器。 第七梵身普應喻喻佛一多無礙身。第七個比喻是梵天之身普遍應現，比喻佛的一和多之間沒有障礙的身。 亦無起念等可知。也沒有起心動念等可知。 第八醫王巧術喻喻佛無思成事身。第八個比喻是醫王的巧妙醫術，比喻佛無需思慮就能成就一切的身。 喻中二。這個比喻包含兩個方面。先顯醫王現德。首先是顯示醫王所展現的功德。二彼大醫下明殞后持身如本救物。其次是說明那位偉大的醫王在去世后，仍然保持著身體的原樣，像原來一樣救助眾生。 閤中亦二。這個比喻的結合也有兩個方面。初合醫王現德。首先是結合醫王所展現的功德。二無量億下閤中咒藥持身合殞后持身。其次是結合咒語和藥物來保持身體，就像醫王去世后仍然保持身體一樣。 于中三。其中有三個方面。初到彼岸者正合命終。首先，『到達彼岸』正對應著醫王的命終。以生死永盡故云到岸也。因為生死已經永遠終結，所以稱為『到達彼岸』。 二善學等者合藥涂咒持令隨有起化住持不絕。其次，『善於學習』等對應著用藥物塗抹和持咒，使身體能夠隨著因緣而變化，住持不絕。 三如來以少方便等合雖無思念具四威儀療治眾病。再次，『如來以少許方便』等對應著佛雖然沒有思慮，卻具備四種威儀，能夠治療各種疾病。 第九摩尼利益喻喻佛體用成益身。第九個比喻是摩尼寶珠的利益，比喻佛的體和用成就利益的身。

【English Translation】 『Five hundred shining downwards』 refers to the five stages of self-cultivation (Sva-bhumi-carita). It means that the Buddha's light shining downwards corresponds to the five Bodhisattvas in their respective stages of practice. 『Five hundred shining upwards』 refers to the five stages of superior progress (Adhimukti-carita). It means that the Buddha's light shining upwards corresponds to the five Bodhisattvas in the stages of superior practice. 『There are four benefits in the two illuminations.』 These two kinds of illumination bring four kinds of benefits. 『The first benefits Bodhisattvas.』 First, it benefits Bodhisattvas. 『First, it enables them to attain the virtues of the ten tens of the Samantabhadra position.』 First, it enables them to attain the position of Samantabhadra Bodhisattva and possess ten aspects of ten kinds of merits. 『Later, because of obtaining that Dharma, they achieve Sarvajna.』 Then, because of obtaining this Dharma, they achieve all-knowing wisdom (Sarvajna). 『Among them, the entrants are the previous ten eyes, ears, etc.』 Among them, 『the entrants』 refer to the previous ten senses, such as eyes, ears, etc. 『The second benefits the Two Vehicles.』 Secondly, it benefits the Sravakayana and Pratyekabuddhayana. 『Because they do not seek Sarvajna, they cannot benefit sentient beings, so they only extinguish their own delusions.』 Because they do not pursue all-knowing wisdom and cannot benefit sentient beings, they can only eliminate their own delusions. 『The third benefits the congenitally blind ordinary people.』 Thirdly, it benefits the congenitally blind and ordinary people. 『First, it brings physical pleasure.』 First, it makes their bodies happy. 『Second, it harmonizes the mind.』 Secondly, it makes their minds gentle. 『Third, it accomplishes practice.』 Thirdly, it enables them to accomplish practice, 『namely, the Four Foundations of Mindfulness.』 That is, the practice of the Four Foundations of Mindfulness (Catusmrti-pratisthana). 『The fourth benefits sentient beings in evil realms.』 Finally, it benefits sentient beings in evil realms. 『Among them, there are two.』 Among them, there are two ways. 『First, the light of the body saves evil realms.』 First, the Buddha's light saves sentient beings in evil realms. 『Second, the compassionate sound breaks wrong views.』 Secondly, the compassionate sound breaks their wrong views. 『There are also seven explanations.』 In addition, there are seven explanations. 『First, removing suffering and attaining happiness.』 First, removing suffering and attaining happiness. 『Second, wrong views arise because of a reason.』 Secondly, wrong views arise because of a reason. 『It means that at first, they are confused by the power of the Buddha.』 It means that at first, they are confused by the power of the Buddha. 『Later, they cling to Brahma as the creator.』 Later, they cling to Brahma as the creator. 『Third, then the compassionate sound shows the right path.』 Thirdly, at this time, the compassionate sound shows the right path. 『Fourth, those save and accomplish right view.』 Fourthly, save them and accomplish right view. 『Fifth, after joy, they initiate actions of gratitude.』 Fifthly, after joy, they initiate actions of gratitude. 『Sixth, the Buddha gives prediction.』 Sixthly, the Buddha gives prediction (Vyakarana). 『Seventh, concluding the benefits of light.』 Seventhly, summarize the benefits brought by the Buddha's light. 『The sixth analogy of the extraordinary sunlight is an analogy for the Buddha's perfect and free body.』 The sixth analogy is the extraordinary sunlight, which is an analogy for the Buddha's perfect and free body. 『The combination explains that the Buddha's body has four extraordinary qualities.』 This analogy explains that the Buddha's body has four extraordinary qualities. 『First, the formless body appears and surpasses everything.』 First, the formless body appears and surpasses everything. 『Second, the eternal body can be extended or shortened.』 Secondly, the eternal body can be extended or shortened. 『Third, the abiding body constantly manifests shadows.』 Thirdly, the abiding body can constantly manifest images. 『Fourth, one body universally appears.』 Fourthly, one body can universally appear. 『The vessel of Bodhi.』 The vessel of Bodhi refers to the capacity to achieve Bodhi. 『The ancients said.』 The ancients said, 『Because the sea of mind is clear and free from all delusions, the Buddha's image appears.』 Because the sea of mind is clear and free from all delusions, the Buddha's image can appear. 『Now further explain.』 Now further explain. 『It means that it is because they are vessels for achieving Bodhi.』 It means that it is because they are vessels for achieving Bodhi. 『Also, those who follow what they hear are the machines before the ground, and those who follow the liberation ground are the vessels of proof.』 In addition, those who practice according to the Dharma they hear are the capacities before the ground of Bodhisattvas; those who practice according to the ground of liberation are the capacities who have already attained the fruit. 『The seventh analogy of the universal response of the Brahma body is an analogy for the Buddha's unobstructed body of one and many.』 The seventh analogy is the universal manifestation of the Brahma body, which is an analogy for the Buddha's unobstructed body of one and many. 『Also, there is no arising of thoughts, etc., that can be known.』 Also, there is no arising of thoughts, etc., that can be known. 『The eighth analogy of the skillful art of the medical king is an analogy for the Buddha's body that accomplishes things without thinking.』 The eighth analogy is the skillful medical art of the medical king, which is an analogy for the Buddha's body that can accomplish everything without thinking. 『There are two in the analogy.』 This analogy contains two aspects. 『First, show the virtues of the medical king.』 First, show the virtues displayed by the medical king. 『Second, the great doctor below explains that after death, he maintains his body as before to save things.』 Secondly, it explains that the great medical king still maintains his body as before after his death, saving sentient beings as before. 『There are also two in the combination.』 There are also two aspects in the combination of this analogy. 『First, combine the virtues of the medical king.』 First, combine the virtues displayed by the medical king. 『Second, countless billions below combine the mantra medicine to maintain the body and combine the maintenance of the body after death.』 Secondly, combine the mantra and medicine to maintain the body, just like the medical king still maintains his body after his death. 『Among them, there are three aspects.』 Among them, there are three aspects. 『First, reaching the other shore corresponds to death.』 First, 『reaching the other shore』 corresponds to the medical king's death. 『Because birth and death are forever exhausted, it is called reaching the shore.』 Because birth and death are forever exhausted, it is called 『reaching the shore.』 『Second, those who are good at learning, etc., combine the medicine to apply the mantra to maintain the body so that it can change with conditions and maintain it without interruption.』 Secondly, 『those who are good at learning,』 etc., correspond to applying medicine and chanting mantras to enable the body to change with conditions and maintain it without interruption. 『Third, the Tathagata uses a little convenience, etc., to combine the four dignities to cure all diseases even without thinking.』 Thirdly, 『the Tathagata uses a little convenience,』 etc., corresponds to the Buddha having four dignities and being able to cure all diseases even without thinking. 『The ninth analogy of the benefits of Mani is an analogy for the Buddha's body that embodies benefits.』 The ninth analogy is the benefits of the Mani jewel, which is an analogy for the Buddha's body that embodies benefits.

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閤中二。先體後用。大福智藏者福智是體以能出生故云藏也。合摩尼藏能出衆寶。二光用中初令諸外道舍耶同正色。二成凈因。三得樂果。合前雨寶也。目佉者此云面。即寶名也。第十寶王稱念喻喻佛如意滿愿身。除佛神力下釋疑可知。第三結勸知中亦十。一信心多。二入深等證法廣。三住真等住理玄。四無生等結體常。五三世等圓三際。六悉能等舍妄情。七入未等達彼岸。八正法等化用遍。九一切法界者化體周。正法充滿之言貫下二句。十一切佛等果德圓。以此十種知前十身故成五百門也。

頌中四十二偈頌前十身。于中第四第八各有五頌。余門各四頌應知。答身業竟。

第三性起語業。謂前明身。次明語。前色。次聲。義次第故。釋中長行內三。初總略說十。二別廣辨十。各具前通故成百門。三后以十門通結前百故亦有千門。分別音聲細取各各無量。如下結中皆言無量也。就初總說中二。先辨所知音聲有十種。一體廣。二德妙。三悅機。四演法。五開悟。六應時。七增戒。八增定。九增慧。十稱性故云如響無主也。下顯能知益相。以此能知如所知故。是故同彼。極無邊也。略論五種各有列名釋義。知見出生者列名也。此有二義。一此知見即是出生長善根者釋出生也。二知見佛聲能出生長養眾生善根故

【現代漢語翻譯】 現代漢語譯本 閤中二：先體後用。大福智藏（指福德和智慧的儲藏，是本體，因為能夠產生一切功德）者，福智是體，以能出生故云藏也。合摩尼藏（如意寶珠的儲藏）能出衆寶。二光用中，初令諸外道舍耶同正色。二成凈因。三得樂果。合前雨寶也。目佉（指佛的面容）者，此云面，即寶名也。第十寶王稱念喻，喻佛如意滿愿身。除佛神力下釋疑可知。第三結勸知中亦十。一信心多。二入深等證法廣。三住真等住理玄。四無生等結體常。五三世等圓三際。六悉能等舍妄情。七入未等達彼岸。八正法等化用遍。九一切法界者，化體周。正法充滿之言貫下二句。十一切佛等果德圓。以此十種知前十身故成五百門也。 頌中四十二偈頌前十身。于中第四第八各有五頌。余門各四頌應知。答身業竟。 第三性起語業。謂前明身，次明語。前色，次聲。義次第故。釋中長行內三。初總略說十。二別廣辨十。各具前通故成百門。三后以十門通結前百故亦有千門。分別音聲細取各各無量。如下結中皆言無量也。就初總說中二。先辨所知音聲有十種。一體廣。二德妙。三悅機。四演法。五開悟。六應時。七增戒。八增定。九增慧。十稱性故云如響無主也。下顯能知益相。以此能知如所知故。是故同彼。極無邊也。略論五種各有列名釋義。知見出生者列名也。此有二義。一此知見即是出生長善根者釋出生也。二知見佛聲能出生長養眾生善根故

【English Translation】 English version The second combination is about 'substance' and 'function', prioritizing 'substance' before 'function'. 'Great Treasure of Blessings and Wisdom' (referring to the storehouse of merit and wisdom, which is the essence, as it can generate all virtues), where blessings and wisdom are the substance, and it is called a treasure because it can produce everything. Combining with the 'Mani Treasure' (the storehouse of wish-fulfilling jewels) can produce various treasures. In the function of the two lights, first, it causes all heretics to abandon their doubts and align with the correct view. Second, it establishes the pure cause. Third, it obtains the joyful result, corresponding to the previous rain of treasures. 'Mukha' (referring to the face of the Buddha) means 'face' in this context, which is the name of a treasure. The tenth is the 'King of Treasures' recitation analogy, which symbolizes the Buddha's wish-fulfilling body. The explanation below 'except for the Buddha's divine power' clarifies doubts and can be understood. The third conclusion and exhortation also contains ten aspects: 1. Abundant faith. 2. Entering deeply, etc., proving the vastness of the Dharma. 3. Abiding in truth, etc., dwelling in the mystery of the principle. 4. Non-arising, etc., concluding the permanence of the essence. 5. Three times, etc., encompassing the three periods of time. 6. Being able to do everything, etc., abandoning deluded emotions. 7. Entering the future, etc., reaching the other shore. 8. The true Dharma, etc., the transformative function pervades. 9. The realm of all Dharmas, the body of transformation is complete. The phrase 'the true Dharma is full' connects the following two sentences. 10. All Buddhas, etc., the fruition of virtues is complete. Knowing the previous ten bodies through these ten aspects results in five hundred gates. The forty-two verses in the gatha praise the previous ten bodies. Among them, the fourth and eighth each have five verses. It should be understood that the remaining gates each have four verses. The answer to the body karma is complete. Thirdly, the speech karma arises from nature. It means that the previous one clarifies the body, and the next one clarifies the speech. The former is form, and the latter is sound. The meaning follows this order. In the explanation, there are three sections in the prose. First, there is a general and brief explanation of ten aspects. Second, there is a detailed and extensive explanation of ten aspects. Each has the previous commonalities, thus forming a hundred gates. Third, the latter uses ten gates to connect the previous hundred, thus also having a thousand gates. Distinguishing the sounds in detail and taking each one individually is immeasurable. As the conclusion below says, they are all immeasurable. In the initial general explanation, there are two aspects. First, it distinguishes the ten types of sounds that can be known: 1. The breadth of the substance. 2. The subtlety of the virtues. 3. Pleasing the capacity. 4. Expounding the Dharma. 5. Awakening. 6. Being timely. 7. Increasing precepts. 8. Increasing concentration. 9. Increasing wisdom. 10. Being in accordance with the nature, hence it is said to be like an echo without a master. The following reveals the beneficial aspects of what can be known. Because this knowing is like what is known, it is therefore the same as it. It is extremely boundless. Briefly discussing the five types, each has a listed name and explanation. 'Birth of knowledge and vision' is the listed name. This has two meanings: 1. This knowledge and vision is the one who gives birth to and grows good roots, which explains 'birth'. 2. Knowing and seeing the Buddha's voice can give birth to and nurture the good roots of sentient beings.

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。餘四各二釋。一約能知。一約所知可知。又此五中。一約多。二深。三廣。四常。五實。並可知。

二廣辨中顯如來十種音聲亦以十喻。第一劫盡唱聲喻喻佛平等說法聲。謂無主平等說法無廢。于中三。初法說中。量約分齊。主約體性。智約業用。非量等者。一云以普遍故不可量。成詮表故非無量。二量亦不可得。無量亦不可得故云也。非主等皆同二釋。二喻中。先徴。次辨。后結。依俱舍論生無色界有二因。一因力。謂近習及數習。二業力。謂上界后報業果報欲至故。若生色界有三因。謂加法爾力。但器壞時法爾有聲。又不得越次生二禪等。仍待火至初禪始生二禪。乃風至三禪始生第四。閤中明佛欲壞生死世間亦出四聲說四乘法。聲體平等無主無作。余並可知。第二響聲隨應喻喻佛無方應現聲。第三空聲開覺喻喻佛教誡放逸聲。閤中五。先總。二別說二乘法。三出生無量下別說大乘法。四眾生聞下正答所益。五如來妙音下明聲絕相離言。而有聞機說法故也。大乘莊嚴論云。若諸佛六十種音聲是有法非無法者。諸佛不能以音聲遍至十方無量阿僧祇國土。以音聲無法非法故。諸佛能以音聲遍至等。乃至廣說。第四寶女妙聲喻喻佛法䗍圓音聲。謂一音出多音。一一說多法。各隨異類解故也。第五梵聲各聞喻喻佛根

【現代漢語翻譯】 現代漢語譯本 其餘四種各有兩個解釋。第一種是關於能知，第二種是關於所知和可知。此外，這五種中，第一種是關於多，第二種是關於深，第三種是關於廣，第四種是關於常，第五種是關於實，並且都是可知的。

在廣泛辨析中，闡明如來的十種音聲，也用十種比喻。第一種是劫盡時的唱聲之喻，比喻佛平等說法的聲音。意思是說，沒有主宰的平等說法，沒有廢棄。其中有三點。首先，在法說中，衡量是關於分際，主宰是關於體性，智慧是關於業用。『非量等』的意思是：第一，因為普遍所以不可衡量，因為成就詮釋和表述所以不是無量。第二，衡量也不可得，無量也不可得，所以這樣說。『非主等』都與這兩種解釋相同。第二，在比喻中，先是提問，然後是辨析，最後是總結。依據《俱舍論》，眾生死後產生有兩種原因：一是因力，即近習和數習；二是業力，即上界后報的業果報應將要到來。如果眾生死後產生有三種原因，即加上法爾力。只是器物損壞時，法爾會有聲音。又不能越過次第而生二禪等，仍然等待火到達初禪才開始產生二禪，乃至於風到達三禪才開始產生第四禪。合起來說明佛想要摧毀生死世間，也發出四種聲音，說四乘法。聲音的本體平等，沒有主宰，沒有造作。其餘的都可以知道。第二種是響聲隨應之喻，比喻佛無方應現的聲音。第三種是空聲開覺之喻，比喻佛教誡放逸的聲音。合起來有五點。首先是總說，其次是分別說二乘法，第三是『出生無量』以下分別說大乘法，第四是『眾生聞』以下正面回答所獲得的利益，第五是『如來妙音』以下說明聲音絕相離言，而有聞機的說法。大乘莊嚴論說，如果諸佛的六十種音聲是有法而不是無法，那麼諸佛就不能以音聲遍至十方無量阿僧祇國土。因為音聲無法也非法，所以諸佛能以音聲遍至等等，乃至廣泛地說。第四種是寶女妙聲之喻，比喻佛法螺圓滿的聲音。意思是說，一種聲音發出多種聲音，每一種聲音都說多種法，各自隨著不同的種類理解。第五種是梵聲各聞之喻，比喻佛的根

【English Translation】 English version The remaining four each have two explanations. The first is about the knower, and the second is about the knowable and what can be known. Furthermore, among these five, the first is about multiplicity, the second is about depth, the third is about breadth, the fourth is about constancy, and the fifth is about reality, and all are knowable.

In the extensive analysis, the ten kinds of sounds of the Tathagata (如來, Thus Come One) are elucidated, also using ten metaphors. The first is the metaphor of the sound of chanting at the end of a kalpa (劫, cosmic cycle), which is a metaphor for the Buddha's (佛) sound of teaching the Dharma (法, the teachings) equally. It means that there is no master in the equal teaching of the Dharma, and there is no abandonment. There are three points in this. First, in the Dharma teaching, measurement is about distinction, mastery is about essence, and wisdom is about function. 'Non-measurement, etc.' means: first, because it is universal, it cannot be measured; because it achieves interpretation and expression, it is not immeasurable. Second, measurement is also unattainable, and immeasurability is also unattainable, so it is said. 'Non-master, etc.' are all the same as these two explanations. Second, in the metaphor, first is the question, then the analysis, and finally the conclusion. According to the Abhidharmakośabhāṣya (俱舍論), there are two causes for beings to be born after death: one is the power of cause, which is proximity and frequent practice; the other is the power of karma (業, action), which is the karmic retribution of the upper realms that is about to arrive. If there are three causes for beings to be born after death, it is adding the power of Dharma nature. It is just that when the vessel is damaged, there will naturally be sound. Also, one cannot skip the order and be born in the second Dhyana (禪, meditative state), etc., still waiting for the fire to reach the first Dhyana before the second Dhyana begins to arise, and then the wind reaches the third Dhyana before the fourth arises. Combining this, it explains that the Buddha also emits four sounds to destroy the world of birth and death, speaking the four vehicles of Dharma. The essence of the sound is equal, without a master, and without creation. The rest can be known. The second is the metaphor of the echoing sound, which is a metaphor for the Buddha's sound of appearing in all directions. The third is the metaphor of the empty sound of awakening, which is a metaphor for the Buddha's teaching of non-negligence. Combining this, there are five points. First is the general statement, second is the separate statement of the Dharma of the Two Vehicles, third is the separate statement of the Mahayana (大乘, Great Vehicle) Dharma from 'giving birth to immeasurable,' fourth is the positive answer to the benefits obtained from 'sentient beings hear,' and fifth is the explanation from 'the Buddha's wonderful sound' that the sound is beyond form and separate from words, but there is a teaching of hearing. The Mahayana-sutralamkara (大乘莊嚴論) says that if the sixty kinds of sounds of the Buddhas are existent Dharma and not non-existent Dharma, then the Buddhas cannot use sound to reach the immeasurable Asamkhya (阿僧祇, countless) lands in the ten directions. Because sound is neither Dharma nor non-Dharma, the Buddhas can use sound to reach, etc., and so on extensively. The fourth is the metaphor of the wonderful sound of the jewel maiden, which is a metaphor for the Buddha's Dharma conch's perfect sound. It means that one sound emits multiple sounds, and each sound speaks multiple Dharmas, each understanding according to different kinds. The fifth is the metaphor of the Brahma (梵, pure) sound heard by each, which is a metaphor for the Buddha's root

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熟獨聞聲。不出眾外者以根未熟故。第六水隨器別喻喻佛一異無礙聲。第七龍王降雨喻喻佛長養善根聲。不從外來者離佛無聲故。不內出者離機無聲故。第八龍王漸降雨喻喻佛漸次說法聲。亦是審根授法聲。閤中二。一先現身云七日思惟不即說者待根熟也。后漸說法又亦不煩說深法故也。第九龍王連注喻喻佛種種差別聲。謂聲異說異。並從凈法界流故。無異之異也。第十龍王遍降喻喻佛普雨法界聲。喻中有六。一云。二電。三雷。四風。五雨。六結合中亦六。先合十身云。初總九別。別中初四約外相。次四約內德。后一稱性。二合依身云放十電光。三合雷震中言三昧者明依定起說。從所依為名。十種可知。四合風。謂將說法時。先從慈悲起后智。警覺加被令身心柔軟以成法器。然後說法。五合十法雨。初坐道場菩薩者是現坐道樹臨將成佛。雨不壞法者有三。一是金剛三昧微障莫沮故云不壞。二出纏真如故云不壞。三降諸魔軍不令得壞。二後身菩薩者是已處胎出生。未坐道場。雨密教者是佛秘密之教即入密智也。娛樂自在者是大神通法也。上二是等覺位。三一生菩薩者是未處胎。前同彌勒等智位普照大法雲雨也。四得記者是第八地雨大莊嚴法者是九地上大法也。五得忍者是初地至七地。雨功德等者。福貴如寶。智敷猶花

【現代漢語翻譯】 現代漢語譯本 『熟獨聞聲』。『不出眾外者以根未熟故』：這是因為聽者根機尚未成熟的緣故。 『第六水隨器別喻喻佛一異無礙聲』：這比喻佛陀的聲音，雖然應不同根器而有別，但其本質是一致且無礙的。 『第七龍王降雨喻喻佛長養善根聲。不從外來者離佛無聲故。不內出者離機無聲故』：這比喻佛陀的聲音滋養眾生的善根。這聲音不是從佛陀之外而來，因為離開佛陀就沒有聲音；也不是從聽者自身產生，因為離開聽者的根機，也無法領會佛陀的聲音。 『第八龍王漸降雨喻喻佛漸次說法聲。亦是審根授法聲』：這比喻佛陀逐漸地說法，也意味著佛陀會審視眾生的根器，然後傳授相應的法門。 『閤中二。一先現身云七日思惟不即說者待根熟也。后漸說法又亦不煩說深法故也』：這裡包含兩層含義。一是佛陀最初示現法身，卻在七日內思惟而不立即說法，這是爲了等待眾生的根機成熟。二是之後逐漸說法，也是爲了避免對根基尚淺的眾生講授過於深奧的法門。 『第九龍王連注喻喻佛種種差別聲。謂聲異說異。並從凈法界流故。無異之異也』：這比喻佛陀發出種種差別的聲音，即聲音不同，說法也不同。但這些聲音都源自清凈法界，所以是從無差別中顯現差別。 『第十龍王遍降喻喻佛普雨法界聲。喻中有六。一云。二電。三雷。四風。五雨。六結合中亦六。先合十身云。初總九別。別中初四約外相。次四約內德。后一稱性。二合依身云放十電光。三合雷震中言三昧者明依定起說。從所依為名。十種可知。四合風。謂將說法時。先從慈悲起后智。警覺加被令身心柔軟以成法器。然後說法。五合十法雨。初坐道場菩薩者是現坐道樹臨將成佛。雨不壞法者有三。一是金剛三昧微障莫沮故云不壞。二出纏真如故云不壞。三降諸魔軍不令得壞。二後身菩薩者是已處胎出生。未坐道場。雨密教者是佛秘密之教即入密智也。娛樂自在者是大神通法也。上二是等覺位。三一生菩薩者是未處胎。前同彌勒等智位普照大法雲雨也。四得記者是第八地雨大莊嚴法者是九地上大法也。五得忍者是初地至七地。雨功德等者。福貴如寶。智敷猶花』：這比喻佛陀的聲音普降法界。這個比喻包含六個方面：云、電、雷、風、雨以及它們的結合。結合也包含六個方面：首先是結合十身云，先總說，再分別說明九種。在分別說明中，前四種是關於外在形象，接著四種是關於內在功德，最後一種是稱合自性。其次是結合依身云，放出十種電光。第三是結合雷震，其中提到『三昧』，表明說法是依禪定而起，從所依的禪定而得名，這十種情況可以理解。第四是結合風，意味著在說法時，先從慈悲心出發，然後運用智慧，警醒並加持眾生，使他們的身心柔軟，成為可以接受佛法的器皿，然後才開始說法。第五是結合十種法雨。最初是坐在道場的菩薩，也就是示現坐在菩提樹下，即將成佛。降下『不壞法』，有三重含義：一是憑藉金剛三昧，任何微小的障礙都無法阻撓，所以說『不壞』；二是顯現脫離纏縛的真如本性，所以說『不壞』；三是降伏一切魔軍，不讓他們破壞。第二種是已經入胎出生的菩薩，但尚未坐在道場。降下『密教』，指的是佛陀秘密的教法，即進入秘密智慧。『娛樂自在』指的是大神通法。以上兩種情況是等覺菩薩的果位。第三種是尚未入胎的菩薩，與彌勒菩薩等同，以智慧之光普照大法，如同降雨。第四種是得到授記的菩薩，也就是第八地菩薩，降下『大莊嚴法』，指的是第九地菩薩的大法。第五種是得到安忍的菩薩，也就是從初地到七地的菩薩，降下『功德等』，福德和尊貴如同珍寶，智慧的散佈如同鮮花。

【English Translation】 English version 'Skillfully and uniquely hearing the sound. 'Those who do not come from the outside are because their roots are not yet mature': This is because the listener's roots are not yet mature. 'The sixth, water varying with the vessel, is a metaphor for the Buddha's sound, which is both one and different, without obstruction': This is a metaphor for the Buddha's voice, which, although varying according to different capacities, is consistent and unobstructed in its essence. 'The seventh, the Dragon King sending down rain, is a metaphor for the Buddha's sound nourishing good roots. That which does not come from the outside is because there is no sound apart from the Buddha. That which does not come from within is because there is no sound apart from the listener's capacity': This is a metaphor for the Buddha's voice nourishing the good roots of sentient beings. This sound does not come from outside the Buddha, because there is no sound apart from the Buddha; nor does it arise from the listener himself, because without the listener's capacity, the Buddha's voice cannot be understood. 'The eighth, the Dragon King gradually sending down rain, is a metaphor for the Buddha's gradual teaching of the Dharma. It is also the sound of teaching the Dharma according to the roots': This is a metaphor for the Buddha gradually teaching the Dharma, which also means that the Buddha will examine the capacities of sentient beings and then transmit the corresponding Dharma. 'In the combination, there are two. First, the manifestation of the body and the seven days of contemplation without immediately speaking is to wait for the roots to mature. Later, the gradual teaching of the Dharma is also to avoid speaking profound Dharma to those whose roots are shallow': This contains two layers of meaning. First, the Buddha initially manifested the Dharma body but contemplated for seven days without immediately speaking, in order to wait for the roots of sentient beings to mature. Second, the gradual teaching of the Dharma is also to avoid teaching overly profound Dharma to those whose foundations are shallow. 'The ninth, the Dragon King continuously pouring down rain, is a metaphor for the Buddha's various differentiated sounds. That is, the sounds are different, and the teachings are different. All flow from the pure Dharma realm, so it is difference without difference': This is a metaphor for the Buddha emitting various differentiated sounds, that is, the sounds are different, and the teachings are different. But these sounds all originate from the pure Dharma realm, so they manifest difference from non-difference. 'The tenth, the Dragon King universally sending down rain, is a metaphor for the Buddha's voice universally raining down on the Dharma realm. There are six aspects in the metaphor: cloud, lightning, thunder, wind, rain, and their combination. The combination also contains six aspects: First, combining the ten bodies with the clouds, first generally and then separately explaining the nine types. In the separate explanations, the first four are about external appearances, the next four are about internal virtues, and the last one is in accordance with the nature. Second, combining the dependent body with the clouds, emitting ten kinds of lightning. Third, combining the thunder, mentioning 'Samadhi' (三昧), indicating that the teaching arises from meditative concentration, named after the Samadhi on which it depends; these ten situations can be understood. Fourth, combining with the wind, meaning that when teaching the Dharma, it first arises from compassion and then uses wisdom, awakening and blessing sentient beings, making their bodies and minds soft, becoming vessels that can receive the Dharma, and then beginning to teach the Dharma. Fifth, combining with the ten kinds of Dharma rain. The first is the Bodhisattva sitting in the Bodhimanda (道場), that is, manifesting sitting under the Bodhi tree, about to become a Buddha. Sending down 'unbreakable Dharma' has three meanings: first, relying on the Vajra Samadhi (金剛三昧), any slight obstacle cannot hinder it, so it is called 'unbreakable'; second, manifesting the true nature of Suchness (真如) that is free from entanglement, so it is called 'unbreakable'; third, subduing all the demon armies, not allowing them to destroy it. The second is the Bodhisattva who has already entered the womb and been born, but has not yet sat in the Bodhimanda. Sending down 'secret teachings' refers to the Buddha's secret teachings, that is, entering secret wisdom. 'Enjoying freedom' refers to great supernatural powers. The above two situations are the fruit of Equal Enlightenment (等覺). The third is the Bodhisattva who has not yet entered the womb, equal to Maitreya Bodhisattva (彌勒菩薩), illuminating the great Dharma with the light of wisdom, like rain. The fourth is the Bodhisattva who has received prediction, that is, the eighth-ground Bodhisattva, sending down 'great adornment Dharma', referring to the great Dharma of the ninth-ground Bodhisattva. The fifth is the Bodhisattva who has attained forbearance, that is, the Bodhisattvas from the first to the seventh grounds, sending down 'merits and virtues', with blessings and honor like treasures, and the spreading of wisdom like flowers.'

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。二行相續名為不斷。以七地已還有間斷故。雨此不斷行法也。六向行者是地前三賢位。以趣向正證故云向也。雨不退等者。以得位故。利他不疲。名入化門。自行不厭。名入甚深。七初發心者是十住位。初發心住雨。如來定等令修止行。大慈等令修觀行。止觀雙。修二利俱起。八為緣覺雨深等者。知無明行感識等果名離斷見。果起因流故離常見。又順觀離斷見。逆觀離常見。雖離斷常而亦不壞。得解脫果。九令得四諦智藏降四住惑怨。十為三聚眾生。初正定。二耶定。三不定。各順已根令得法益故歡喜。六結中正覺心等合龍王心平等也。但以下合衆生根不同感說有異。第三通結十聲。先總。次別。后結。別中十種無量一一各通結前十聲。于中各先列無量名。后釋無量義。義皆可見。上來相乘總以一千門分別音聲竟。頌中有四十頌頌前十段。一一各四頌如次應知。答音聲竟。

第四性起意業。先身語。次明意。故從粗漸細明次第也。于中標門釋義。釋義中先約法總辨。二就喻別顯。三總結所知。初中言心意識非即如來者此辨定法體。謂此文中欲明佛心。然佛心等並轉依成智。是故就智嘆佛意業故云但知智無量等也。此文意明佛無心意但是智故。攝論第八云。謂無分別智所依非心非思義故。亦非非心為所依止。心

【現代漢語翻譯】 現代漢語譯本 二行相續，名為不斷。因為七地菩薩之後還有間斷的緣故，所以說雨此不斷行法。六向行者，指的是十地之前的三個賢位（十住、十行、十回向）。因為趣向于正確的證悟，所以稱為『向』。雨不退等，因為已經得到果位，所以利益他人而不疲倦，稱為入化門；自己修行而不厭倦，稱為入甚深。七初發心者，指的是十住位。初發心住的菩薩，雨如來定等，令其修習止行；雨大慈等，令其修習觀行；止觀雙修，二利（自利、利他）同時興起。八為緣覺雨深等，知曉無明行感識等果，名為離斷見。果起因流，所以離常見。又順觀離斷見，逆觀離常見。雖然遠離斷常二見，但也不會因此而壞滅，從而得到解脫果。九令得四諦智藏，降伏四住惑怨。十為三聚眾生（正定聚、邪定聚、不定聚），各自順應其根性，令其得到法益，所以歡喜。六結中，正覺心等同於龍王心，是平等的。但因為下合衆生的根性不同，所以感受和說法有所差異。第三通結十聲，先總說，次別說，后總結。別說中，十種無量，每一種都通結前面的十聲。其中，先列出無量的名稱，后解釋無量的意義。這些意義都是可以理解的。上面相乘，總共用一千門來分別音聲。頌中有四十頌，頌前面的十段，每一段各四頌，依次對應。回答音聲完畢。 第四性起意業。先說身語，再說明意。所以是從粗到細的次第。其中，標明門徑，解釋意義。解釋意義中，先從法理上總的辨析，二就譬喻來分別顯明，三總結所知。初中說心意識並非就是如來，這是辨定法體。意思是說，本文中想要說明佛心。然而佛心等都是轉依成智。所以就智慧來讚歎佛的意業，所以說但知智無量等。本文的意思是說佛沒有心意，但都是智慧的緣故。《攝論》第八說：『謂無分別智所依非心非思義故。亦非非心為所依止，心』

【English Translation】 English version The continuous succession of two practices is called 'uninterrupted'. Because there are still interruptions after the seventh Bhumi (stage of a Bodhisattva), it is said to rain this uninterrupted practice Dharma. The 'six-towards practitioners' refer to the three virtuous positions before the ten Bhumis (stages of a Bodhisattva): the ten abodes, ten practices, and ten dedications. Because they are moving towards correct enlightenment, they are called 'towards'. 'Raining non-retrogression, etc.' means that because they have attained a position, they are not tired of benefiting others, which is called entering the gate of transformation; they are not tired of their own practice, which is called entering the profound. The 'seven initial aspiration' refers to the ten abodes. The Bodhisattva in the initial aspiration abode rains the Samadhi of the Tathagata (Thus Come One) etc., causing them to cultivate the practice of cessation (Samatha); rains great compassion etc., causing them to cultivate the practice of contemplation (Vipassana); cessation and contemplation are cultivated together, and both benefits (self-benefit and benefiting others) arise simultaneously. The 'eight for Pratyekabuddhas (Solitary Buddhas) raining profound etc.' means knowing the fruits of ignorance, action, consciousness, etc., which is called being free from the view of annihilation. The arising of the fruit flows from the cause, so it is free from the view of permanence. Furthermore, observing in accordance with the flow is free from the view of annihilation, and observing against the flow is free from the view of permanence. Although it is free from the two views of annihilation and permanence, it will not be destroyed because of this, thereby obtaining the fruit of liberation. The 'nine causes them to obtain the treasury of wisdom of the Four Noble Truths', subduing the four dwelling afflictions. The 'ten for the three groups of beings' (those who are definitely right, definitely wrong, and indefinite), each in accordance with their roots, causing them to obtain the benefit of the Dharma, so they rejoice. In the 'six conclusions', the mind of perfect enlightenment is the same as the mind of the Dragon King, which is equal. However, because the roots of the beings below are different, the feelings and teachings are different. The 'third general conclusion of the ten sounds', first generally, then separately, and then concludes. In the separate explanation, each of the ten kinds of immeasurable connects to the previous ten sounds. Among them, first list the names of the immeasurable, and then explain the meaning of the immeasurable. These meanings are all understandable. Multiplying the above, a total of one thousand gates are used to distinguish the sounds. There are forty verses in the verses, praising the previous ten sections, each with four verses in order. The answer to the sound is completed. The fourth is the intention karma arising from nature. First, the body and speech are discussed, and then the intention is explained. Therefore, it is the order from coarse to fine. Among them, the gateway is marked, and the meaning is explained. In explaining the meaning, first, a general analysis is made from the perspective of Dharma, second, it is clearly shown by analogy, and third, what is known is summarized. In the first, it is said that the mind, consciousness, etc. are not the same as the Tathagata (Thus Come One), which is to distinguish the fixed Dharma body. The meaning is that this article wants to explain the Buddha's mind. However, the Buddha's mind, etc., are all transformed into wisdom. Therefore, the intention karma of the Buddha is praised by wisdom, so it is said that only the immeasurable wisdom is known, etc. The meaning of this article is that the Buddha has no intention, but it is all because of wisdom. The eighth volume of the Samgraha Sutra says: 'That which is relied upon by non-discriminating wisdom is neither mind nor thought. It is also not non-mind as a support, mind.'

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種類故。以心為因。數習勢力引得此位名心種類。解云非謂此位而有心也。若爾豈此智數無所依王。釋有多義。一云理實佛地有凈八識。但云智者就強勝說。論云如來無垢識圓鏡智相應故也。言智無量故心亦無量者約數例王。舉能依顯所依。佛地論等具明此義。當知此約初教辨。一云理實佛地唯是大智。不說八識及余心法。經云佛無心意識等。論云唯如如及如如智獨存。餘一切皆絕等。並此經文及攝論等同顯此義。當知此約終教而說。一云佛地大智內同真性。以照即寂故。十藏品中如來大智不生不滅等者是此義。當知此約頓教說。一云佛地大智即理即智即王即數。或開或合以前三說不相離故。無障無礙具十智故。當知此就圓教說耳。二就喻別顯中略舉十種大喻。喻如來十種大智。一虛空無依喻喻佛平等無依智。謂能與他作增上緣故。能為他依。自不依他故無所依也。又釋以位滿故更無所依也。又釋因智依果果智無依。又釋世間智是加行。離世間智是后得。同依根本。本智無依。何故不言依真如耶。釋依是悕求義。證真圓滿更無趣求故名無依。又釋智性自離故。更無所依。若爾余智豈不爾耶。釋此智證理極故。第二法界無改喻喻佛性無增減智。如三乘能證自有淺深所證法界無有增減。合能依后得隨世虧盈。所依真智性無

【現代漢語翻譯】 種類是何故產生的呢？因為心是根本原因（以心為因）。通過不斷地熏習（數習）所產生的力量，才能夠達到這種狀態，所以稱之為『心種類』（名心種類）。需要解釋的是，這並不是說這種狀態本身就存在心（非謂此位而有心也）。 如果這樣說，那麼這種智慧（智數）難道沒有所依賴的主體（王）嗎？對此有多種解釋。一種解釋是，實際上在佛的境界（佛地）存在清凈的第八識（凈八識）。但之所以說『智』，是因為智在作用上更為強大和殊勝（就強勝說）。正如《瑜伽師地論》（論）所說，如來的無垢識與圓鏡智相應（如來無垢識圓鏡智相應故也）。 之所以說智慧是無量的，所以心也是無量的（言智無量故心亦無量者），這是從數量上類比主體（王）和客體（數）的關係。這是用能依賴者（能依）來顯示所依賴者（所依）。《佛地論》等經典詳細闡述了這個道理（佛地論等具明此義）。應當知道，這是從初始的教義（初教）來辨析的。 另一種解釋是，實際上在佛的境界只有廣大的智慧（大智），並不存在第八識以及其他心法（不說八識及余心法）。正如經典所說，佛沒有心、意、識等（經云佛無心意識等）。《攝大乘論》（論）也說，只有真如以及真如智獨自存在，其他一切都斷絕了（唯如如及如如智獨存。餘一切皆絕等）。這與此經文以及《攝大乘論》等經典所表達的含義相同。應當知道，這是從終極的教義（終教）來說的。 還有一種解釋是，佛的境界的廣大智慧，其內在與真性相同（內同真性），因為照了就是寂靜（以照即寂故）。《十地經》（十藏品）中說，如來的廣大智慧不生不滅（如來大智不生不滅等者），就是這個意思。應當知道，這是從頓悟的教義（頓教）來說的。 還有一種解釋是，佛的境界的廣大智慧，就是理，就是智，就是主體，就是客體（即理即智即王即數）。可以分開來說，也可以合起來來說，因為以上三種說法並不互相矛盾（以前三說不相離故）。因為沒有障礙，沒有阻礙，具備十種智慧（具十智故）。應當知道，這是從圓融的教義（圓教）來說的。 第二，從比喻的角度來分別顯示，這裡簡要地列舉了十種大的比喻，來比喻如來的十種大的智慧（喻如來十種大智）。 第一，虛空沒有所依賴，比喻佛的平等無所依智（虛空無依喻喻佛平等無依智）。意思是說，這種智慧能夠為其他事物提供增上緣（能與他作增上緣故），能夠成為其他事物的依靠（能為他依），但自身不依賴於其他事物（自不依他故），所以是無所依賴的（故無所依也）。另一種解釋是，因為已經達到了圓滿的境界（位滿故），所以不再需要依賴任何事物（更無所依也）。還有一種解釋是，因位的智慧依賴於果位，而果位的智慧則沒有所依賴（因智依果果智無依）。還有一種解釋是，世間的智慧是加行位，出世間的智慧是后得智，它們都依賴於根本智。而根本智是無所依賴的（本智無依）。 為什麼不說依賴於真如呢（何故不言依真如耶）？解釋是，『依賴』（依）意味著希求。而證得真如圓滿之後，就不再需要追求任何事物了（證真圓滿更無趣求），所以稱之為『無依』。還有一種解釋是，智慧的自性本來就是遠離依賴的（智性自離故），所以不需要依賴任何事物（更無所依）。如果這樣說，那麼其他的智慧難道不是這樣嗎（若爾余智豈不爾耶）？解釋是，這種智慧證悟的真理是最高的（此智證理極故）。 第二，法界沒有改變，比喻佛的自性無增減智（第二法界無改喻喻佛性無增減智）。就像三乘的修行者所證悟的程度有深淺，但他們所證悟的法界本身並沒有增減（如三乘能證自有淺深所證法界無有增減）。總而言之，能依賴的后得智會隨著世俗的變化而有所損益（合能依后得隨世虧盈），但所依賴的真智的自性是不會改變的（所依真智性無）。

【English Translation】 What is the reason for the arising of 'species' (種類)? It is because the mind is the fundamental cause (以心為因). Only through the power generated by constant practice (數習), can this state be attained, hence it is called 'species of mind' (名心種類). It needs to be explained that this does not mean that the mind exists in this state itself (非謂此位而有心也). If that is the case, then does this wisdom (智數) not have a dependent subject (王)? There are several explanations for this. One explanation is that, in reality, in the realm of the Buddha (佛地), there exists the pure eighth consciousness (凈八識). But the reason for saying 'wisdom' (智) is because wisdom is more powerful and superior in its function (就強勝說). As the Yogācārabhūmi-śāstra (論) says, the untainted consciousness of the Tathagata corresponds to the Mirror-like Wisdom (如來無垢識圓鏡智相應故也). The reason for saying that wisdom is immeasurable, and therefore the mind is also immeasurable (言智無量故心亦無量者), is to compare the relationship between the subject (王) and the object (數) in terms of quantity. This is using the dependent (能依) to reveal the depended upon (所依). The Buddhabhūmi Sūtra (佛地論) and other scriptures elaborate on this principle in detail (佛地論等具明此義). It should be known that this is analyzed from the initial teachings (初教). Another explanation is that, in reality, in the realm of the Buddha, there is only vast wisdom (大智), and there is no eighth consciousness or other mental dharmas (不說八識及余心法). As the scripture says, the Buddha has no mind, intention, or consciousness, etc. (經云佛無心意識等). The Mahāyānasaṃgraha (論) also says that only Suchness and the Wisdom of Suchness exist alone, and everything else is cut off (唯如如及如如智獨存。餘一切皆絕等). This is the same meaning expressed in this scripture and the Mahāyānasaṃgraha and other scriptures. It should be known that this is spoken from the ultimate teachings (終教). Another explanation is that the vast wisdom of the Buddha's realm is internally the same as true nature (內同真性), because illumination is stillness (以照即寂故). The Ten Stages Sutra (十地經) (十藏品) says that the vast wisdom of the Tathagata neither arises nor ceases (如來大智不生不滅等者), which is what this means. It should be known that this is spoken from the sudden enlightenment teachings (頓教). Another explanation is that the vast wisdom of the Buddha's realm is principle, is wisdom, is subject, is object (即理即智即王即數). It can be spoken of separately, or it can be spoken of together, because the above three statements do not contradict each other (以前三說不相離故). Because there is no obstruction, no hindrance, and it possesses ten wisdoms (具十智故). It should be known that this is spoken from the perfect and harmonious teachings (圓教). Secondly, from the perspective of metaphors to separately reveal, here are briefly listed ten great metaphors to metaphorize the ten great wisdoms of the Tathagata (喻如來十種大智). First, emptiness has no dependence, which is a metaphor for the Buddha's wisdom of equality without dependence (虛空無依喻喻佛平等無依智). It means that this wisdom can provide the conditions for other things to increase (能與他作增上緣故), can become the reliance of other things (能為他依), but does not rely on other things itself (自不依他故), so it is without dependence (故無所依也). Another explanation is that because it has reached the state of perfection (位滿故), it no longer needs to rely on anything (更無所依也). Another explanation is that the wisdom of the causal stage depends on the resultant stage, while the wisdom of the resultant stage has no dependence (因智依果果智無依). Another explanation is that worldly wisdom is the stage of application, and transcendental wisdom is the wisdom attained after, and they both depend on the fundamental wisdom. But the fundamental wisdom is without dependence (本智無依). Why not say that it depends on Suchness (何故不言依真如耶)? The explanation is that 'dependence' (依) means seeking. But after attaining the perfection of Suchness, there is no longer any need to pursue anything (證真圓滿更無趣求), so it is called 'without dependence'. Another explanation is that the nature of wisdom is inherently free from dependence (智性自離故), so it does not need to rely on anything (更無所依). If that is the case, then aren't other wisdoms like this (若爾余智豈不爾耶)? The explanation is that the truth realized by this wisdom is the highest (此智證理極故). Second, the Dharma realm does not change, which is a metaphor for the Buddha's wisdom of self-nature without increase or decrease (第二法界無改喻喻佛性無增減智). Just as the degree of realization of the practitioners of the Three Vehicles has depth and shallowness, but the Dharma realm itself that they realize does not increase or decrease (如三乘能證自有淺深所證法界無有增減). In short, the dependent wisdom attained after will have gains and losses with the changes of the world (合能依后得隨世虧盈), but the nature of the true wisdom that is depended upon will not change (所依真智性無).

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增減。第三大海潤益喻喻佛益生無念智。謂加持眾生資其念力故云潤澤心也。第四大寶出生喻喻佛用興體密智。閤中一合佛海有智珠。二合出寶之用。三列四名。辯法師云。此即能生四乘智慧。一能生聲聞乘。二能生緣覺乘。三能生菩薩乘。四能生人天乘。衍英等云。初證道智斷惑障。二名助道智斷于智障。三不住道智舍于報障。上三自利。四利益眾生智即利他行。今釋一無住著智。謂無染不著有。方便不住無。二分別法相智。謂剖折有為無為差別。三稱法開演智。謂說異不礙同故云不壞法界也。上三約法。四化不失時智。此約機四。合深勝有標釋可知。同法花中王髻明珠唯有功勛臣方得見等五合方正可知。第五寶珠消海喻喻佛滅惑成德智。喻閤中各有三義。一總舉。二列名。三顯功能。若俗書中大海有沃燋石消大水。又云注于尾廬令海不增。又小乘中以阿毗地獄在大海下。火氣上吞以消海水。今此文中為究竟說故不同前。閤中四智。有古德將配四三昧智。初是大乘光明三昧智。二是集福德王三昧智。是賢護三昧智。四是首楞嚴三昧智。又英云。初是禪定智除不善障。二是方便智除著禪障。三如理智除煩惱障。四如量智除所知障。今更釋初能除流散染業障。二能除昧定著凈障。三能除根本無明障。四障盡成果智。此四

【現代漢語翻譯】 現代漢語譯本 增減。第三大海潤益喻（Runyi Yu）：比喻佛陀增長眾生無念的智慧。意思是佛陀加持眾生，資助他們的念力，所以說是潤澤他們的心田。第四大寶出生喻（Dabao Chusheng Yu）：比喻佛陀運用興體的秘密智慧。總合起來，佛海中有一顆智慧的寶珠，結合起來就有了產生寶藏的作用。列出四種名稱。辯法師說，這就能產生四乘的智慧：一能產生聲聞乘的智慧，二能產生緣覺乘的智慧，三能產生菩薩乘的智慧，四能產生人天乘的智慧。衍英等人說，最初是證道智，斷除迷惑的障礙；第二是助道智，斷除智慧的障礙；第三是不住道智，捨棄報應的障礙。以上三種是自利。第四是利益眾生智，也就是利他的行為。現在解釋：一、無住著智，就是沒有染污，不執著于有，用方便法門不住于無。二、分別法相智，就是剖析有為法和無為法的差別。三、稱法開演智，就是說不同卻不妨礙相同，所以說不破壞法界。以上三種是關於法的。四、化不失時智，這是關於根機的。總合起來，深奧殊勝，有標示和解釋，可以理解。如同《法華經》中，王髻明珠只有有功勛的大臣才能見到。五、總合起來，方正端嚴，可以理解。第五寶珠消海喻（Baozhu Xiaohai Yu）：比喻佛陀滅除迷惑，成就功德的智慧。比喻總合起來各有三種含義：一是總的舉出，二是列出名稱，三是顯示功能。如果世俗的書籍中說，大海中有沃燋石，能消除大量的水。又說注入尾廬，使海水不再增加。又小乘佛教中認為，阿毗地獄在大海之下，火氣向上吞噬，用來消除海水。現在這篇文章中是爲了究竟的說法，所以和前面不同。總合起來是四種智慧。有古德將它們配對四種三昧智：第一是大乘光明三昧智，第二是集福德王三昧智，第三是賢護三昧智，第四是首楞嚴三昧智。又有衍英說，第一是禪定智，去除不善的障礙；第二是方便智，去除執著禪定的障礙；第三是如理智，去除煩惱的障礙；第四是如量智，去除所知的障礙。現在進一步解釋：第一能去除流散的染業障礙，第二能去除昧於禪定，執著清凈的障礙，第三能去除根本的無明障礙，四種障礙都消除，成就功德的智慧。這四種

【English Translation】 English version Addition and Subtraction. The Third Great Sea Nourishing Analogy (Runyi Yu): It is a metaphor for the Buddha increasing the wisdom of non-attachment in sentient beings. It means that the Buddha blesses sentient beings and supports their power of mindfulness, so it is said to nourish their minds. The Fourth Great Treasure Birth Analogy (Dabao Chusheng Yu): It is a metaphor for the Buddha using the secret wisdom of the arising body. Taken together, there is a jewel of wisdom in the Buddha's sea, and combining them has the effect of producing treasures. List the four names. Dharma Master Bian said that this can produce the wisdom of the Four Vehicles: first, it can produce the wisdom of the Sravaka Vehicle; second, it can produce the wisdom of the Pratyekabuddha Vehicle; third, it can produce the wisdom of the Bodhisattva Vehicle; and fourth, it can produce the wisdom of the Human and Deva Vehicle. Yan Ying and others said that the first is the Wisdom of Enlightenment, which cuts off the obstacles of delusion; the second is the Wisdom of Aiding the Path, which cuts off the obstacles of wisdom; and the third is the Wisdom of Non-Abiding in the Path, which abandons the obstacles of retribution. The above three are for self-benefit. The fourth is the Wisdom of Benefiting Sentient Beings, which is the practice of benefiting others. Now explain: 1. Wisdom of Non-Attachment, which is without defilement, not attached to existence, and uses expedient methods to not abide in non-existence. 2. Wisdom of Discriminating Dharmas, which is to analyze the differences between conditioned and unconditioned dharmas. 3. Wisdom of Expounding the Dharma in Accordance with the Truth, which is to say that differences do not hinder sameness, so it is said not to destroy the Dharma Realm. The above three are about the Dharma. 4. Wisdom of Transforming Without Losing the Time, which is about the capacity of beings. Taken together, it is profound and excellent, with labels and explanations, which can be understood. Like in the Lotus Sutra, the jewel in the king's topknot can only be seen by ministers with merit. 5. Taken together, it is square and upright, which can be understood. The Fifth Treasure Jewel Extinguishing the Sea Analogy (Baozhu Xiaohai Yu): It is a metaphor for the Buddha extinguishing delusion and accomplishing the wisdom of merit. The metaphors taken together each have three meanings: first, a general statement; second, a list of names; and third, a display of functions. If secular books say that there is a barren stone in the sea that can eliminate a large amount of water. It is also said that injecting it into Weilü will prevent the sea from increasing. Also, in Theravada Buddhism, it is believed that Avici Hell is under the sea, and the fire rises up to swallow and eliminate the sea water. Now this article is for the ultimate explanation, so it is different from the previous one. Taken together, it is the Four Wisdoms. Some ancient worthies have paired them with the Four Samadhi Wisdoms: the first is the Great Vehicle Light Samadhi Wisdom, the second is the Accumulation of Merit King Samadhi Wisdom, the third is the Worthy Protector Samadhi Wisdom, and the fourth is the Surangama Samadhi Wisdom. Also, Yan Ying said that the first is the Wisdom of Dhyana, which removes the obstacles of unwholesomeness; the second is the Wisdom of Expedient Means, which removes the obstacles of attachment to dhyana; the third is the Wisdom of Reasoning, which removes the obstacles of afflictions; and the fourth is the Wisdom of Measurement, which removes the obstacles of knowledge. Now further explain: the first can remove the obstacles of scattered defiled karma, the second can remove the obstacles of being ignorant of dhyana and being attached to purity, the third can remove the obstacles of fundamental ignorance, and when all four obstacles are removed, the wisdom of merit is accomplished. These four

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皆從粗漸向細。佛子下結要勝可知。第六虛空含受喻。喻佛依持無礙智。釋中雲如來智無所不至者。謂以佛智遍於一切眾生心中。是故眾生從自心內種性生智即是從佛智生。還依佛智住。而於佛智無有迫迮。第七藥王生長喻喻佛種姓深廣智。喻中有六。初明樹處及名。二明從生因深。三樹功廣大以此樹能生一切諸樹故云也。四釋顯樹名。五簡非生處。六不失生性。閤中亦六。初舉法同喻故云亦如是。二從一切下合從生因深。謂初是本性住性。於過去等是習所成性。三世無量下明所生果滿。于中有四句。初內德圓。二皆悉下外化廣。三除滅下益不虛。四巧方便下辨果相有六事。末後云持無增減者。謂果德生已盡于來際。用歇無減。新起無增也。三佛子下合名及釋名。謂得果不捨因故名不斷菩薩行。四彼如來下合功用廣大。亦六事成利他行。謂由佛因地慈悲為根。今根堅不斷故生菩薩慈悲行也。二以巧便為本名為莖。此能策成菩薩勤行。三凈法界界是分齊義。義名枝流也。流出菩薩十度之行。四禪解脫成蔭之葉生他戒等葉行。五七覺內敷之花成他善嚴之相。六無上果力令得記果。亦由佛智為本能生菩薩行位。是故佛智為性。能成菩薩行等名起。五合二處不生者以彼二處無起義故。問準上文。依佛智生三乘善根。皆是性起。

【現代漢語翻譯】 現代漢語譯本： 一切都從粗略逐漸走向精細。佛子以下總結要點，很容易理解。第六個用虛空包含和容受來比喻，是比喻佛所依持的無礙智慧。解釋中說，如來的智慧無所不至，是指佛的智慧遍及一切眾生的心中。因此，眾生從自身心內的種性生出智慧，就是從佛的智慧中產生，並且仍然依靠佛的智慧而住，而對於佛的智慧沒有任何逼迫狹隘。第七個用藥王樹的生長來比喻，是比喻佛的種姓深廣智慧。這個比喻中有六個方面。首先說明樹的處所和名稱；第二說明從生長的原因深遠；第三說明樹的功用廣大，因為這棵樹能生出一切諸樹；第四解釋顯明樹的名稱；第五簡別不是從其他地方生出；第六不失去生長的本性。合起來也有六個方面。首先舉出法與比喻相同，所以說『亦如是』。第二從『一切下』結合從生長的原因深遠。所謂最初是本性住性，對於過去等是習所成性。『三世無量下』說明所生的果實圓滿。其中有四句。最初是內德圓滿；第二是『皆悉下』外化廣博；第三是『除滅下』利益不虛；第四是『巧方便下』辨別果相有六件事。最後說『持無增減者』，是指果德產生后，窮盡未來，用盡歇息沒有減少，新起沒有增加。第三『佛子下』結合名稱和解釋名稱。所謂得到果實不捨棄因，所以名為不斷菩薩行。第四『彼如來下』結合功用廣大。也有六件事成就利他之行。所謂由於佛在因地的慈悲為根本，現在根本堅固不斷，所以產生菩薩的慈悲行。第二以巧妙方便為根本，名為莖，這能促成菩薩的勤奮修行。第三凈法界，界是分齊的意義，義名為枝流，流出菩薩十度之行。第四禪解脫成為廕庇的葉子，生出持戒等葉行。第五七覺內敷的花，成就他人善美的莊嚴之相。第六無上果力，使人得到授記的果實。也是由佛的智慧為根本，能生出菩薩的行位。因此，佛的智慧為自性，能成就菩薩的行等，名為起。第五結合兩個處所不生，因為那兩個處所沒有生起的意義。問：按照上面的文，依靠佛的智慧生出三乘善根，都是性起。

【English Translation】 English version: Everything progresses from the coarse to the refined. The following summary by the Buddha's disciples is easily understood. The sixth analogy, using the emptiness of space to contain and receive, illustrates the unimpeded wisdom that the Buddha relies upon. The explanation states that the Tathagata's (如來) (Thus Come One) wisdom is all-pervasive, meaning it extends into the hearts of all sentient beings. Therefore, when sentient beings generate wisdom from their own inherent nature, it originates from the Buddha's wisdom, and they continue to abide in and rely on the Buddha's wisdom without any sense of constraint or narrowness. The seventh analogy, using the growth of the Medicine King Tree (藥王) (Medicine King), illustrates the profound and vast wisdom of the Buddha's lineage. This analogy has six aspects. First, it describes the location and name of the tree; second, it explains the depth of the cause of its growth; third, it highlights the great function of the tree, as it can generate all other trees; fourth, it explains and clarifies the name of the tree; fifth, it distinguishes that it does not originate from other places; sixth, it does not lose its inherent nature of growth. Combining these, there are also six aspects. First, it cites that the Dharma (法) (law, teaching) is the same as the analogy, hence the phrase 'it is also like this.' Second, from 'everything below,' it combines the depth of the cause of growth. What is meant is that initially, it is the inherent nature of abiding, and for the past, etc., it is the nature accomplished through practice. 'The immeasurable three times below' explains the perfection of the fruits produced. Within this, there are four sentences. First, the inner virtues are complete; second, 'all below' means the external transformation is vast; third, 'eliminating below' means the benefits are not in vain; fourth, 'skillful means below' distinguishes that the characteristics of the fruit have six aspects. Finally, saying 'holding without increase or decrease' means that once the virtues of the fruit are produced, they exhaust the future, and when used up, there is no decrease, and when newly arising, there is no increase. Third, 'Buddha's disciples below' combines the name and explanation of the name. What is meant is that obtaining the fruit does not abandon the cause, hence the name 'uninterrupted Bodhisattva (菩薩) (enlightenment being) practice.' Fourth, 'that Tathagata below' combines the great function. There are also six things that accomplish the practice of benefiting others. What is meant is that due to the Buddha's compassion as the root in the causal ground, now the root is firm and unbroken, so the Bodhisattva's compassionate practice arises. Second, skillful means are taken as the root, named the stem, which can promote the Bodhisattva's diligent practice. Third, the pure Dharma realm (法界) (Dharma-realm), 'realm' is the meaning of division, and 'meaning' is named the branches, flowing out the Bodhisattva's practice of the ten perfections (十度) (ten paramitas). Fourth, meditative absorption (禪) (dhyana) and liberation become the leaves of shade, producing the practice of upholding precepts (戒) (sila) and other leaves. Fifth, the flowers that bloom within the seven factors of enlightenment (七覺) (sapta bojjhangas) accomplish the adornment of others' goodness. Sixth, the power of the unsurpassed fruit enables one to obtain the fruit of prediction. It is also because the Buddha's wisdom is the root that it can generate the Bodhisattva's stages of practice. Therefore, the Buddha's wisdom is the nature that can accomplish the Bodhisattva's practice, etc., named arising. Fifth, combining the two places where it does not arise, because those two places have no meaning of arising. Question: According to the above text, relying on the Buddha's wisdom to generate the roots of goodness of the three vehicles (三乘) (triyana), are all inherently arising?

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何故此中簡去二乘。答前據性起所益非是性起自體。以彼但是能依故。若爾菩薩亦是能依。何故取耶。釋以彼二乘無大菩提心。不順性故不名為起。菩薩不爾故不同也。此中二乘涅槃合地獄深坑。以火燒灰斷故。犯戒等合水輪處。有四過失。一犯戒約不懺悔者。二耶見約為斷善之因。三貪著據不可轉改者。四非器就無出世道器。戒此亦是通結上三。若直看此文。似初約定性二乘后約無性凡夫。是故二處不可生也。若據後文合不捨生性。即知非畢竟無。以此二位約現在說。若約當來皆悉能生也。以於二處不生不名為減余處能生不名為增。故知定有也。第八劫火燒盡喻喻佛知無不盡智。閤中略舉四境無不知盡。釋中言不可破壞者能知之力無竭故也。第九劫風持壞喻喻佛巧便留惑智。謂授與菩薩令留隨眠或滿菩薩行至於佛果。第十塵含經卷喻喻佛性通平等智。于中三。法喻合。初中二。先標謂佛果智與眾生中因性本覺無差別故。是故即在纏之因具出纏果法。以圓教中因果無二。余聖教中未見斯義。二何以故下釋因具果。既言無眾生身如來智不具足者。即知若有不具者彼非眾生數。何得更有無性有情。若俱有者何故不知。釋以顛倒故。若顛倒不知者何以知有。釋若先無者離倒之時何處得有。既云離倒智起。明知不無。一切智者

【現代漢語翻譯】 現代漢語譯本 為何此處省略了二乘（聲聞乘和緣覺乘，小乘佛教的兩種修行者）？回答是，前面所說是根據自性生起所帶來的利益，而不是自性生起的自體。因為二乘只是能依（所依賴的事物）。如果這樣，菩薩也是能依，為何要取菩薩呢？解釋是因為二乘沒有廣大的菩提心（覺悟之心），不順應自性，所以不稱為生起。菩薩則不然，所以與二乘不同。 此處的二乘涅槃（寂滅）相當於地獄深坑，因為像用火燒成灰燼一樣斷滅。犯戒等同於水輪之處。有四種過失：一是犯戒指不懺悔的人；二是邪見指斷滅善根的原因；三是貪著指不可轉變改變的人；四是非器指沒有出世道的根器。戒，這裡也是總結以上三種情況。如果只看這段文字，似乎最初是約定性二乘，後來是約定無性凡夫。所以這兩個地方都不能生起。如果根據後面的文字，結合不捨生性，就知道並非畢竟沒有。因為這兩個位置是就現在來說的。如果就將來來說，都能生起。因為在兩個地方不生起，不稱為減少，在其他地方能生起，不稱為增加。所以知道一定是有的。 第八，劫火燒盡的比喻，比喻佛知道沒有不盡知的智慧。結合中略舉四境，沒有不知道盡的。解釋中說不可破壞，是因為能知的力量沒有窮盡。 第九，劫風持續破壞的比喻，比喻佛巧妙地保留迷惑的智慧。是指授予菩薩，讓其保留隨眠（煩惱的種子），或者圓滿菩薩行，直至佛果。 第十，塵土包含經卷的比喻，比喻佛性共通的平等智慧。其中分為三部分：法、比喻、結合。第一部分分為兩點：先標明佛果智與眾生中的因性本覺沒有差別。所以說，即使是在纏之因，也具備出纏果法。因為在圓教中，因果沒有二致。其他聖教中沒有見到這種說法。第二點，『何以故下』解釋因具備果。既然說沒有眾生身，如來智就不具足，就知道如果有人不具足，那他就不是眾生之數。怎麼會有無性有情呢？如果都有，為何不知道？解釋是因為顛倒的緣故。如果因為顛倒而不知道，那怎麼知道有呢？解釋說，如果先前沒有，那麼離開顛倒的時候，從哪裡得到呢？既然說離開顛倒，智慧生起，就明確知道不是沒有。一切智者（佛）

【English Translation】 English version Why are the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna, the two types of practitioners in Hinayana Buddhism) omitted here? The answer is that what was mentioned earlier refers to the benefits arising from the nature itself, not the nature's own entity. Because the Two Vehicles are merely the dependent (that which is relied upon). If that's the case, Bodhisattvas are also dependent, so why are Bodhisattvas included? The explanation is that the Two Vehicles lack the great Bodhicitta (the mind of enlightenment), and do not accord with the nature, so they are not called arising. Bodhisattvas are not like this, so they are different from the Two Vehicles. Here, the Nirvana (extinction) of the Two Vehicles is equivalent to a deep pit in hell, because it is extinguished like burning to ashes. Breaking precepts is equivalent to the place of the water wheel. There are four faults: first, breaking precepts refers to those who do not repent; second, wrong views refer to the cause of severing good roots; third, attachment refers to those who cannot be transformed; fourth, non-vessels refer to those who have no capacity for the path of transcending the world. 'Precepts' here also summarizes the above three situations. If you only look at this passage, it seems that initially it refers to the Two Vehicles with fixed nature, and later it refers to ordinary people without nature. Therefore, neither of these two places can arise. If according to the later text, combined with not abandoning the nature of life, then we know that it is not completely non-existent. Because these two positions are spoken of in the present. If speaking of the future, they can all arise. Because not arising in two places is not called decreasing, and being able to arise in other places is not called increasing. Therefore, we know that it certainly exists. Eighth, the analogy of the kalpa fire burning everything to ashes, is an analogy for the Buddha knowing the wisdom of knowing everything without exception. Combining this, it briefly mentions the four realms, in which there is nothing that is not known completely. The explanation says that it cannot be destroyed because the power of knowing is inexhaustible. Ninth, the analogy of the kalpa wind continuously destroying, is an analogy for the Buddha skillfully retaining the wisdom of delusion. This refers to bestowing it upon Bodhisattvas, allowing them to retain the anusaya (seeds of affliction), or perfecting the Bodhisattva path, until the fruition of Buddhahood. Tenth, the analogy of the dust containing the sutra scrolls, is an analogy for the common and equal wisdom of Buddha-nature. Among them, it is divided into three parts: Dharma, analogy, and combination. The first part is divided into two points: first, it indicates that there is no difference between the wisdom of the Buddha-fruit and the inherent enlightenment of the causal nature in sentient beings. Therefore, it is said that even the cause that is entangled possesses the Dharma of the fruit of disentanglement. Because in the Perfect Teaching, cause and effect are not different. This statement has not been seen in other sacred teachings. The second point, 'Why is it that...' explains that the cause possesses the fruit. Since it is said that without the body of sentient beings, the wisdom of the Tathagata is not complete, then we know that if someone is not complete, then they are not counted among sentient beings. How can there be sentient beings without nature? If they all have it, why don't they know? The explanation is because of inversion. If they don't know because of inversion, then how do they know that it exists? The explanation says that if it didn't exist before, then where would it come from when leaving inversion? Since it is said that when leaving inversion, wisdom arises, it is clear that it is not non-existent. The All-Knowing One (Buddha).

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是始覺智。無師智者是本覺智。無礙智者是始本無二智。喻中亦五。初塵藏經卷。二天眼見經。三傷無饒益。四作念破塵。五出經饒益。閤中六句。初智在眾生中合塵內有經。一切塵者是一切眾生也。以妄念無體細末如塵。性德圓滿如太經卷。迷妄覆真如塵藏經。二以倒故不能比知。不能證見。復不信此教。三佛眼觀見。四傷無饒益。五我當下教除妄染合作念破塵。六如來即時下如念而作合出經饒益。第三大段總結可知。頌中三十七頌。初一頌前總說。余頌十喻于中初二各三頌。三四各四頌。五六亦各三。第七有五頌。第八亦有三。餘二各四頌。是故三十六如次頌十喻。答意業竟。

第五明性起境界。前既有能知大智。今明所知境也。于中先徴問后顯釋。顯釋亦三。先舉能知。二顯所知。三總結彼知。初中若不得此無量無邊智。無由得說廣大境也。下辨所知中二。初當相明廣。二約智辨廣。初中亦二。先辨列十境。二顯其廣大。前中有五義。一約二諦境。初五約俗量智境。后五約真理智境。言非境界境界者非是識所變境故云也。二約三性境初五依他性。次四圓成實。后一遍計所執。三約五海境。初一眾生海。次二及第九世界海。次二是根欲性海。次三是法界海。后一是佛海。謂佛智是非境故。四約前明難品佛境

【現代漢語翻譯】 現代漢語譯本：是始覺智（通過修行而獲得的智慧）。無師智者是本覺智（本自具有的智慧）。無礙智者是始本無二智（始覺智和本覺智沒有分別的智慧）。比喻中也有五種情況。第一種是塵土覆蓋經卷。第二種是天眼看見經卷。第三種是傷害而無益處。第四種是作念破除塵土。第五種是取出經卷帶來益處。結合起來有六句話。第一句是智慧在眾生之中，如同塵土內有經卷。一切塵土就是一切眾生。因為妄念沒有實體，細微如塵土。自性功德圓滿，如太經卷。迷惑妄想覆蓋真如，如同塵土覆蓋經卷。第二句是因為顛倒，所以不能比較瞭解，不能證悟看見，又不相信這種教導。第三句是佛眼觀見。第四句是傷害而無益處。第五句是我現在要教導去除妄想染污，如同作念破除塵土。第六句是如來立刻按照念頭去做，如同取出經卷帶來益處。第三大段總結可知。頌中有三十七頌。最初一頌是前面的總說。其餘的頌是十個比喻，其中最初兩個比喻各有三頌，第三個和第四個比喻各有四頌，第五個和第六個比喻也各有三頌，第七個比喻有五頌，第八個比喻也有三頌，其餘兩個比喻各有四頌。所以三十六頌依次頌揚十個比喻。回答意業完畢。 第五，闡明性起境界。前面已經有了能知的大智慧，現在闡明所知的境界。其中先提問，然後顯明解釋。顯明解釋也分為三個部分。首先舉出能知，第二顯明所知，第三總結那個知。最初的部分中，如果不能得到這無量無邊的智慧，就沒有辦法述說廣大的境界。下面辨別所知中分為兩個部分。首先是當相闡明廣大，第二是依據智慧辨別廣大。最初的部分也分為兩個部分。首先是辨別列出十種境界，第二是顯明它們的廣大。前面的部分有五種意義。第一是依據二諦（世俗諦和勝義諦）境界。最初的五種是依據世俗量智境界，後面的五種是依據真理智境界。說『非境界境界』，是因為不是識所變現的境界，所以這樣說。第二是依據三性（遍計所執性、依他起性、圓成實性）境界，最初的五種是依他起性，接著的四種是圓成實性，最後一種是遍計所執性。第三是依據五海（眾生海、世界海、根欲性海、法界海、佛海）境界。第一個是眾生海，接著的兩個和第九個是世界海，接著的兩個是根欲性海，接著的三個是法界海，最後一個是佛海。所說的佛智不是境界的緣故。第四是依據前面明難品（《維摩詰經》中的一品）的佛境。

【English Translation】 English version: This is the Initial Awakening Wisdom (wisdom attained through practice). The Wisdom Without a Teacher is the Original Awakening Wisdom (wisdom that is inherently present). The Unobstructed Wisdom is the Non-Dual Wisdom of Initial and Original Awakening (wisdom where the Initial and Original Awakening Wisdom are not separate). There are also five aspects in the analogy. First, the sutra scroll is hidden by dust. Second, the heavenly eye sees the sutra. Third, harm is done without benefit. Fourth, the thought arises to remove the dust. Fifth, the sutra is revealed, bringing benefit. Combining these, there are six phrases. The first phrase is that wisdom is within sentient beings, like a sutra within dust. All dust is all sentient beings. Because deluded thoughts have no substance, they are as fine as dust. The perfection of inherent virtue is like a great sutra scroll. Delusion and false thoughts cover the true nature, like dust covering a sutra. The second phrase is that due to inversion, one cannot compare and understand, cannot realize and see, and does not believe this teaching. The third phrase is that the Buddha's eye sees. The fourth phrase is that harm is done without benefit. The fifth phrase is that I will now teach to remove deluded defilements, like the thought arising to remove dust. The sixth phrase is that the Tathagata immediately acts according to the thought, like revealing the sutra and bringing benefit. The third major section concludes that there are thirty-seven verses in the gatha. The first verse is a general introduction. The remaining verses are ten analogies, of which the first two each have three verses, the third and fourth each have four verses, the fifth and sixth also each have three verses, the seventh has five verses, the eighth also has three verses, and the remaining two each have four verses. Therefore, the thirty-six verses successively praise the ten analogies. The answer regarding mental karma is complete. Fifth, elucidating the realm of the arising of nature. Having already discussed the great wisdom that can know, now we elucidate the realm that is known. Within this, first there is a question, then a clear explanation. The clear explanation is also divided into three parts. First, it raises the knower; second, it elucidates the known; third, it summarizes that knowing. In the initial part, if one cannot attain this immeasurable and boundless wisdom, there is no way to describe the vast realm. Below, in distinguishing the known, it is divided into two parts. First, it elucidates vastness in terms of characteristics; second, it distinguishes vastness based on wisdom. The initial part is also divided into two parts. First, it distinguishes and lists ten realms; second, it elucidates their vastness. The preceding part has five meanings. First, it is based on the realms of the two truths (conventional truth and ultimate truth). The first five are based on the realm of conventional measuring wisdom, and the latter five are based on the realm of the wisdom of ultimate truth. Saying 'non-realm realm' is because it is not a realm transformed by consciousness, hence the saying. Second, it is based on the realms of the three natures (imputed nature, dependent nature, and perfected nature). The first five are the dependent nature, the next four are the perfected nature, and the last one is the imputed nature. Third, it is based on the realms of the five oceans (ocean of sentient beings, ocean of worlds, ocean of roots and desires, ocean of the Dharma realm, and ocean of Buddhas). The first is the ocean of sentient beings, the next two and the ninth are the ocean of worlds, the next two are the ocean of roots and desires, the next three are the ocean of the Dharma realm, and the last one is the ocean of Buddhas. What is said about Buddha wisdom is not a realm. Fourth, it is based on the Buddha realm of the preceding 'Difficulty to Understand' chapter (a chapter in the Vimalakirti Sutra).

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十種相攝可知。五釋文中。初一是所化。二是化所依時。三世劫等。三所化處。四化所用法。五化所成行。六法界體不壞。七法界用無礙。八體用俱實。又釋此三初真如體大。次相大具恒沙功德名法界。迭不相妨名無礙。后體相無二名實際。又釋此三如次即三無性真如。九虛空是事無為境。十境智不二名非境界。以不異智之境名為非境。即以此非境為如來境。二佛子下顯境廣大可知。第二約智顯廣中三。先法次喻后合。初中以當相難明故。約智海以顯境深廣。然智必依心故云心境界也。恐迷此事故。釋云隨心無量生智亦爾也此同前門初心意非即如來等準之。又釋如來所智之境並是如來智海中事。是故下文廣說智海。即是釋境界也。又釋境界有二義。上來十種約所緣明境。此下約分齊明境。即以如來智慧大海為分齊境。喻中有三。初龍王心雨喻喻佛依心無本智。二海從龍愿喻喻佛心願所起智。三海水宏深喻喻佛深廣無涯智。此喻中先明海水深廣。一四洲河水多。二龍王雨水多。三龍王池水多。后結四種無量。三佛子如是下法閤中亦二。先合海深廣。謂顯法過喻非此所比即為合也。后合大海中有四種無量。初發心等合海中水無量。二道品等合海中末尼等寶無量。三無量眾生等合海中眾生無量。四大地等合海中有大地無量也

【現代漢語翻譯】 現代漢語譯本 十種相攝可以知曉。五種解釋文中，第一種是所教化對像（所化），第二種是教化所依賴的時間（化所依時），如三世劫等，第三種是所教化的處所（所化處），第四種是教化所使用的方法（化所用法），第五種是教化所成就的修行（化所成行）。第六，法界的本體不會毀壞（法界體不壞）。第七，法界的作用沒有阻礙（法界用無礙）。第八，本體和作用都真實存在（體用俱實）。 又解釋這三種，首先是真如的本體廣大（真如體大），其次是相的廣大，具備恒河沙數般的功德，名為法界，彼此不互相妨礙，名為無礙。最後是本體和相沒有分別，名為實際。 又解釋這三種，依次對應於三無性真如。第九，虛空是事物無為的境界（虛空是事無為境）。第十，境界和智慧沒有分別，名為非境界（境智不二名非境界），因為不異於智慧的境界，所以稱為非境。即以此非境作為如來的境界。 第二，『佛子』以下，顯示境界的廣大，可以理解。第二，從智慧的角度顯示廣大，分為三部分：先是法，然後是比喻，最後是總結。最初的部分，因為當下的相難以明白，所以用智慧之海來顯示境界的深廣。然而智慧必定依賴於心，所以說是心的境界。恐怕迷惑于這件事，解釋說隨著心無量，產生的智慧也是這樣。這與前面的『初心意非即如來』等類似，可以參照。又解釋說如來所知的境界，都是如來智慧之海中的事情。所以下文廣泛地講述智慧之海，就是解釋境界。 又解釋境界有兩種含義。上面十種是從所緣的角度說明境界，下面是從分齊的角度說明境界，即以如來的智慧大海作為分齊的境界。比喻中有三個部分：首先，龍王的心雨比喻佛陀依心而生無本智。第二，海從龍的願望產生，比喻佛陀的心願所產生的智慧。第三，海水宏大深遠，比喻佛陀深廣無涯的智慧。這個比喻中，先說明海水深廣，一是四大洲的河水眾多，二是龍王降下的雨水眾多，三是龍王的池水眾多，最後總結為四種無量。 第三，『佛子如是』以下，法閤中也分為兩部分：先是合海的深廣，意思是顯示法超過比喻，不是這裡所能比擬的，這就是合。然後是合大海中有四種無量：最初，發心等合海中的水無量。第二，道品等合海中的末尼（mani，寶珠）等寶物無量。第三，無量眾生等合海中的眾生無量。第四，大地等合海中有大地無量。

【English Translation】 English version The ten kinds of mutual inclusion can be understood. In the five explanatory texts, the first is the object to be transformed (Sohua), the second is the time on which the transformation depends (Hua Suo Yi Shi), such as the three periods of time, the kalpas, etc., the third is the place where the transformation takes place (Sohua Chu), the fourth is the method used for transformation (Hua Suo Yong Fa), and the fifth is the practice achieved through transformation (Hua Suo Cheng Xing). Sixth, the essence of the Dharmadhatu (Fa Jie) will not be destroyed (Fa Jie Ti Bu Huai). Seventh, the function of the Dharmadhatu is unobstructed (Fa Jie Yong Wu Ai). Eighth, both the essence and the function are real (Ti Yong Ju Shi). Also explaining these three, first is the greatness of the essence of Suchness (Zhenru Ti Da), second is the greatness of the aspect, possessing merits like the sands of the Ganges River, called Dharmadhatu, not obstructing each other, called unobstructed. Finally, the essence and aspect are not different, called Reality. Also explaining these three, they correspond in order to the three non-self-natures of Suchness. Ninth, emptiness is the realm of non-action of things (Xukong Shi Shi Wu Wei Jing). Tenth, the realm and wisdom are not different, called non-realm (Jing Zhi Bu Er Ming Fei Jingjie), because it is not different from the realm of wisdom, so it is called non-realm. That is, this non-realm is taken as the realm of the Tathagata. Second, from 'Buddha-son' onwards, the vastness of the realm is revealed, which can be understood. Second, showing vastness from the perspective of wisdom is divided into three parts: first is the Dharma, then the metaphor, and finally the summary. In the initial part, because the present aspect is difficult to understand, the sea of wisdom is used to show the depth and breadth of the realm. However, wisdom must depend on the mind, so it is said to be the realm of the mind. Fearing confusion about this matter, it is explained that as the mind is immeasurable, the wisdom that arises is also like this. This is similar to the previous 'initial intention is not the Tathagata', etc., which can be referred to. It is also explained that the realm known by the Tathagata is all within the sea of wisdom of the Tathagata. Therefore, the following text extensively discusses the sea of wisdom, which is the explanation of the realm. Also explaining that the realm has two meanings. The above ten kinds explain the realm from the perspective of what is cognized, and the following explains the realm from the perspective of division, that is, taking the Tathagata's sea of wisdom as the realm of division. There are three parts in the metaphor: first, the rain of the Dragon King's mind is a metaphor for the Buddha relying on the mind to generate non-original wisdom. Second, the sea arises from the Dragon's wish, which is a metaphor for the wisdom generated by the Buddha's wishes. Third, the vast and deep sea water is a metaphor for the Buddha's deep and boundless wisdom. In this metaphor, it is first explained that the sea water is deep and vast, one is that the river water of the four continents is numerous, two is that the rain water poured down by the Dragon King is numerous, and three is that the Dragon King's pond water is numerous, and finally it is summarized as four immeasurables. Third, from 'Buddha-son, thus' onwards, the Dharma combination is also divided into two parts: first is the combination of the depth and breadth of the sea, meaning that the Dharma is shown to exceed the metaphor, which cannot be compared here, this is the combination. Then it is combined that there are four kinds of immeasurables in the sea: initially, the generation of the aspiration for enlightenment, etc., combines the immeasurable water in the sea. Second, the factors of enlightenment, etc., combine the immeasurable treasures such as mani (mani, jewel) in the sea. Third, immeasurable sentient beings, etc., combine the immeasurable sentient beings in the sea. Fourth, the great earth, etc., combines the immeasurable great earth in the sea.

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。三佛子是為下總結所知。頌中十偈。初二頌法說。次四頌初二喻。后四頌第三喻。可知。答境界竟。

第六性起行者。前明智所依境。今辨依境所成之行故次明也。就辨釋中。長行內三。謂標釋結。初中標二行。古人釋無礙行者明俗諦行。二如如行者明真諦行。今更釋初是會事同理。理不礙事。是無礙行。二事盡理現名如如行。又釋初是量智于外事用無礙。二是理智內證如如也。二如如過去下釋中有五喻。一真無遷變喻喻佛至絕三際行。即釋如如行也。下四釋無礙行。二此法界無形喻喻佛體無限礙行。三飛鳥翔空喻喻佛圓無分齊行。四金翅搏海喻喻佛勝用濟生行。五日月行空喻喻佛無功成事行。皆以後釋前可知。三結文可知。頌中十偈頌五喻。各二頌頌一喻。可知。答行竟。

第七明性起菩提。前既對緣造作。必有示現菩提故次明也。于中略作五門。一釋名。菩提此云覺。謂大智開悟故以為名。舊云道者非也。二體性。攝論云二智二斷為菩提體。若依此經通一切法。如文知之。三種類有五。一菩提有二。謂性凈菩提及修成菩提。出大品經。二有三菩提。一聲聞菩提。二緣覺菩提。三諸佛菩提。出十地論。三有五菩提。一發心菩提。二伏心菩提。三明心菩提。四出到菩提。五無上菩提。亦出大品經。解云

【現代漢語翻譯】 三佛子是爲了總結所知而設立的。頌文中有十個偈頌。最初兩個偈頌是法說，接著四個偈頌是最初兩個比喻，最後四個偈頌是第三個比喻。這些都是可以理解的。關於境界的解答完畢。

第六是性起行者。前面闡明了智慧所依賴的境界，現在辨別依賴境界所成就的修行，因此接下來闡明它。在辨釋中，長行文內有三部分，即標示、解釋和總結。最初的標示有兩行。古人解釋『無礙行』是闡明俗諦的修行，『如如行』是闡明真諦的修行。現在重新解釋，最初的是會理事同，理不妨礙事，是無礙行。第二是事盡理現，名為如如行。又解釋，最初是量智對外事的作用沒有阻礙，第二是理智內在證悟如如。第二，『如如過去』下有五個比喻。第一個是真無遷變喻，比喻佛達到斷絕三際的修行，即解釋如如行。下面四個是解釋無礙行。第二個是『此法界無形』喻，比喻佛的本體無限的無礙行。第三個是『飛鳥翔空』喻，比喻佛的圓滿沒有分界限的修行。第四個是『金翅搏海』喻，比喻佛殊勝的作用救濟眾生的修行。第五個是『日月行空』喻，比喻佛沒有功用而成就事情的修行。都是以後面的解釋前面的，可以理解。第三，總結文是可以理解的。頌文中有十個偈頌，頌揚五個比喻，每個比喻用兩個偈頌頌揚。這些都是可以理解的。關於修行的解答完畢。

第七是闡明性起菩提。前面既然是對緣造作，必定有示現菩提，因此接下來闡明它。其中略作五個方面。一是解釋名稱。菩提，這裡翻譯為『覺』（覺悟），指大智慧開啟覺悟，因此作為名稱。舊的翻譯為『道』是不對的。二是體性。《攝大乘論》（She Dasheng Lun）說，二智二斷為菩提的體性。如果依據這部經，則貫通一切法，如經文所說。三是種類有五種。一是菩提有二種，即性凈菩提及修成菩提，出自《大品般若經》（Da Pin Banruo Jing）。二是有三種菩提，即聲聞菩提、緣覺菩提、諸佛菩提，出自《十地經論》（Shi Di Jing Lun）。三是有五種菩提，即發心菩提、伏心菩提、明心菩提、出到菩提、無上菩提，也出自《大品般若經》。解釋說

【English Translation】 The three Buddhas are established to summarize what is known. There are ten verses in the gatha. The first two verses are Dharma teachings, followed by four verses for the first two metaphors, and the last four verses for the third metaphor. These are all understandable. The answer regarding realms is complete.

Sixth is the practitioner of the arising of nature. The previous section clarified the realm upon which wisdom relies; now, it distinguishes the practice accomplished by relying on that realm, hence the subsequent clarification. Within the explanation, the long passage has three parts: indication, explanation, and conclusion. The initial indication has two lines. Ancient people explained 'unobstructed practice' as clarifying the practice of conventional truth, and 'suchness practice' as clarifying the practice of ultimate truth. Now, re-explaining, the first is the meeting of affairs and principles, where principle does not hinder affairs, which is unobstructed practice. The second is when affairs are exhausted and principle manifests, which is called suchness practice. It is also explained that the first is the unimpeded function of measuring wisdom in external affairs, and the second is the internal realization of suchness by rational wisdom. Second, below 'suchness past' are five metaphors. The first is the metaphor of true non-change, which is a metaphor for the Buddha reaching the practice of severing the three times, which explains suchness practice. The following four explain unobstructed practice. The second is the metaphor of 'this Dharma realm is formless,' which is a metaphor for the Buddha's body being infinitely unobstructed. The third is the metaphor of 'birds soaring in the sky,' which is a metaphor for the Buddha's perfection without boundaries. The fourth is the metaphor of 'Garuda (Jin Chi) striking the sea,' which is a metaphor for the Buddha's supreme function of saving sentient beings. The fifth is the metaphor of 'the sun and moon traveling in the sky,' which is a metaphor for the Buddha accomplishing things without effort. All are explained by the latter explaining the former, which is understandable. Third, the concluding text is understandable. There are ten verses in the gatha, praising the five metaphors, with each metaphor praised by two verses. These are all understandable. The answer regarding practice is complete.

Seventh is clarifying the arising of nature Bodhi (enlightenment). Since the previous section was about creating based on conditions, there must be a manifestation of Bodhi, hence the subsequent clarification. Within this, there are briefly five aspects. First is explaining the name. Bodhi, here translated as 'awakening,' refers to the opening of great wisdom and enlightenment, hence it is used as the name. The old translation as 'the Way' is incorrect. Second is the essence. The She Dasheng Lun (Compendium on the Mahayana) says that the two wisdoms and two severances are the essence of Bodhi. If based on this sutra, it penetrates all dharmas, as the text says. Third, there are five types. First, there are two types of Bodhi: naturally pure Bodhi and Bodhi achieved through cultivation, from the Da Pin Banruo Jing (Perfection of Wisdom Sutra). Second, there are three types of Bodhi: Sravaka (sound-hearer) Bodhi, Pratyekabuddha (solitary Buddha) Bodhi, and Buddha Bodhi, from the Shi Di Jing Lun (Treatise on the Ten Stages Sutra). Third, there are five types of Bodhi: aspiring Bodhi, subduing-the-mind Bodhi, clarifying-the-mind Bodhi, emerging-and-arriving Bodhi, and unsurpassed Bodhi, also from the Da Pin Banruo Jing. It is explained that

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五中初一是十住初位。二是三賢位。三是初地見道。四修道滿。五是佛果究竟道。四有十菩提如離世間品說。五通一切法。經云一切法即菩提等。解云三菩提約初教。二五約終教。一切法就頓教。十種據圓教。通即可知。第四業用者。謂緣二諦斷二障。證二空起二智。印群機現萬像。具十身遍十方。周于毛端微塵等處。通因及果業用無邊。如此文中具足。五釋文者。就長行內辨釋中。釋菩提義略有十門。一明體性。二顯業用。三辨甚深。四顯廣大。五現因果。六離虧盈。七無增減。八依定起。九周法界。十遍心中。初亦以十門明菩提體性。一覺解為性。言一切義者真俗境義也。二斷障為性。滅除疑或者斷二障也。三證理為性。謂證離能所故云不二等。四別舉離所取相故云無相。五離能取見故云無行。六令此相見永不再起故云無退。又釋四當體離相。五性不遷流。六隨流不變。七具多功德故云無量。八盡于未來故云無邊。九性凈為性。謂在纏無縛出障無脫。十中道為性故云離二邊。上來亦是內證平等。第二知處非處下明業用門。謂隨緣外照故成業用。于中三。謂法喻合。初法中亦十門。一知處非處即十力中初也。二知字。三語。四他心。五根。六煩惱習。七性。八宿命知過去。九天眼見未來。十漏盡知現在。此三世同一

【現代漢語翻譯】 現代漢語譯本 五中初一是十住（Shi Zhu，菩薩修行十個階位中的第一個）初位。二是三賢位（San Xian Wei，菩薩修行三個賢位的總稱）。三是初地見道（Chu Di Jian Dao，菩薩修行初地所證悟的道理）。四修道滿。五是佛果究竟道。四有十菩提（Shi Puti，十種菩提心）如離世間品說。五通一切法。經云一切法即菩提等。解云三菩提約初教。二五約終教。一切法就頓教。十種據圓教。通即可知。第四業用者。謂緣二諦（Er Di，真諦和俗諦）斷二障（Er Zhang，煩惱障和所知障）。證二空（Er Kong，人空和法空）起二智（Er Zhi，根本智和后得智）。印群機現萬像。具十身（Shi Shen，佛的十種身）遍十方。周于毛端微塵等處。通因及果業用無邊。如此文中具足。五釋文者。就長行內辨釋中。釋菩提義略有十門。一明體性。二顯業用。三辨甚深。四顯廣大。五現因果。六離虧盈。七無增減。八依定起。九周法界。十遍心中。初亦以十門明菩提體性。一覺解為性。言一切義者真俗境義也。二斷障為性。滅除疑或者斷二障也。三證理為性。謂證離能所故云不二等。四別舉離所取相故云無相。五離能取見故云無行。六令此相見永不再起故云無退。又釋四當體離相。五性不遷流。六隨流不變。七具多功德故云無量。八盡于未來故云無邊。九性凈為性。謂在纏無縛出障無脫。十中道為性故云離二邊。上來亦是內證平等。第二知處非處下明業用門。謂隨緣外照故成業用。于中三。謂法喻合。初法中亦十門。一知處非處即十力（Shi Li，如來的十種力量）中初也。二知字。三語。四他心。五根。六煩惱習。七性。八宿命知過去。九天眼見未來。十漏盡知現在。此三世同一

【English Translation】 English version The first of the five stages is the initial position of the Ten Dwellings (Shi Zhu, the first ten stages of a Bodhisattva's practice). The second is the position of the Three Sages (San Xian Wei, a collective term for the three virtuous stages of a Bodhisattva's practice). The third is the first ground of seeing the path (Chu Di Jian Dao, the principle realized by a Bodhisattva in the first ground of practice). The fourth is the completion of cultivation. The fifth is the ultimate path of Buddhahood. The fourth includes the Ten Bodhisattvas (Shi Puti, ten kinds of Bodhi mind), as described in the 'Leaving the World' chapter. The fifth penetrates all dharmas. The sutra says, 'All dharmas are Bodhi,' and so on. It is explained that the Three Bodhisattvas refer to the initial teachings, the two and five refer to the final teachings, all dharmas refer to the sudden teachings, and the ten kinds refer to the perfect teachings. Understanding this is sufficient. The fourth, the function of karma, refers to relying on the Two Truths (Er Di, the conventional truth and the ultimate truth) to sever the Two Obstructions (Er Zhang, the afflictive obscurations and the cognitive obscurations). It refers to realizing the Two Emptinesses (Er Kong, the emptiness of self and the emptiness of phenomena), arising the Two Wisdoms (Er Zhi, fundamental wisdom and subsequent wisdom), responding to the potential of all beings, manifesting myriad forms, possessing the Ten Bodies (Shi Shen, the ten bodies of the Buddha), and pervading the ten directions. It encompasses even the tip of a hair and a mote of dust. The function of karma, encompassing cause and effect, is boundless. This is fully contained in this text. The fifth, explaining the text, within the lengthy prose, in the explanation, there are roughly ten aspects to explaining the meaning of Bodhi. First, clarifying the essence. Second, revealing the function of karma. Third, distinguishing the profound. Fourth, revealing the vastness. Fifth, presenting cause and effect. Sixth, transcending deficiency and fullness. Seventh, without increase or decrease. Eighth, arising based on samadhi. Ninth, pervading the Dharma Realm. Tenth, pervading the mind. Initially, the essence of Bodhi is also clarified through ten aspects. First, awakening and understanding are its essence, meaning the truth and conventional aspects of all things. Second, severing obstructions is its essence, eliminating doubts or severing the Two Obstructions. Third, realizing the principle is its essence, meaning realizing the non-duality because of transcending the subject and object. Fourth, specifically pointing out the transcendence of the object, hence it is called 'without form'. Fifth, transcending the view of the subject, hence it is called 'without action'. Sixth, ensuring that this form and view never arise again, hence it is called 'without regression'. Furthermore, it explains that the four are inherently free from form. Fifth, the nature does not change. Sixth, it remains unchanged while following the flow. Seventh, possessing many merits, hence it is called 'immeasurable'. Eighth, it extends to the future, hence it is called 'boundless'. Ninth, purity is its essence, meaning there is no bondage when entangled and no liberation when freed from obstructions. Tenth, the Middle Way is its essence, hence it is called 'transcending the two extremes'. The above is also the internal realization of equality. Second, 'knowing what is appropriate and inappropriate' below clarifies the aspect of the function of karma, meaning that it becomes the function of karma by illuminating externally according to conditions. Within this, there are three aspects: explanation, analogy, and synthesis. Initially, within the explanation, there are also ten aspects. First, 'knowing what is appropriate and inappropriate' is the first of the Ten Powers (Shi Li, the ten powers of the Tathagata). Second, knowing words. Third, speech. Fourth, the minds of others. Fifth, faculties. Sixth, the habits of afflictions. Seventh, nature. Eighth, knowing past lives. Ninth, the heavenly eye seeing the future. Tenth, the exhaustion of outflows knowing the present. These three times are the same.

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念知也。此十所知境現菩提智中故說知也。非謂有能所等。二喻中明大海印現喻。喻此菩提現機洞照德。三閤中心念諸根等略舉前十境也。而無所現者。與能現不殊故即自體顯照故名為覺。起信論云。諸佛如來離於見想無所不遍。心真實故即是諸法之性。自體顯照一切妄法。有大智用乃至名一切種智。解云此即無思顯照同體之境名菩提業用。不同餘位有能所取也。第三佛子一切下明甚深門有四義。一離名故深。二絕言故深。三無譬故深。四不滯寂故深。故云但隨等也。又釋此是釋疑。謂既非言譬所及。何故上下皆以言喻說耶。釋顯如文。即無說之說。非喻為喻可知。第四佛子如來下明廣大門。于中有三。初舉身廣大。二類顯語意。三總結多門。初中言成菩提時住佛方便者明此菩提由方便對機說有成也。此增數十身故有十三種耳。初一是眾生世間身。謂得能同一切眾生身之身也。等猶同也又釋等猶遍也。即遍以一切眾生而作自身故云也。下皆二釋準之。二同一切染凈之身亦即可知。三同器世間國土身也。亦即以國土為身。四同於一切九世十方諸劫之身。亦即以彼為身。五同一切佛證道之身。六等一切佛智覺之身。亦前如道平等。此是覺道平等。上二智正覺世間身。七以彼能詮言教為身。即如論中名言說法身。八以所詮法

【現代漢語翻譯】 現代漢語譯本 念知也（指念頭和知覺）。這十種所知之境顯現在菩提智慧中，所以說是知。並非說有能知和所知等對立。二喻中用大海印現來比喻。比喻此菩提現機洞照的功德。三閤中心念諸根等，是概括地提到了前面的十境。而無所現，是因為與能現的本體沒有差別，所以就是自體顯照，因此名為覺。起信論說：『諸佛如來遠離見想，無所不遍。心真實故，即是諸法之性。自體顯照一切妄法，有大智用，乃至名一切種智。』解釋說，這就是無思顯照同體之境，名為菩提的業用。不同於其他位次有能取和所取。第三，佛子一切下，說明甚深門有四種含義。一是遠離名相所以深。二是斷絕言語所以深。三是沒有比喻所以深。四是不停滯于寂滅所以深。所以說但隨等。又解釋說，這是爲了消除疑惑。既然不是言語和比喻所能達到的，為什麼上下都用言語和比喻來說明呢？解釋如文所示。就是無說之說，非比喻為比喻，可以理解。第四，佛子如來下，說明廣大門。其中有三點。首先是舉出身的廣大。二是類比顯示語和意的廣大。三是總結多種門。首先，說到成菩提時住佛方便，說明此菩提由於方便對機說法而有成就。這裡增加了數十種身，所以有十三種。第一種是眾生世間身。是指得到能夠等同一切眾生之身的身。等，就是等同的意思。又解釋說，等，就是普遍的意思。就是普遍地以一切眾生作為自身，所以這樣說。下面都按照這兩種解釋來理解。第二種是等同一切染凈之身，也可以這樣理解。第三種是等同器世間國土身。也就是以國土為身。第四種是等同於一切九世十方諸劫之身。也就是以那些劫為身。第五種是等同一切佛證道之身。第六種是等同一切佛智覺之身。也像前面說道平等一樣。這是覺道平等。上面兩種是智正覺世間身。第七種是以能詮釋的言教為身。也就是如論中所說的名言說法身。第八種是以所詮釋的法

【English Translation】 English version 'Nian Zhi' (thought and perception). These ten objects of knowledge manifest in Bodhi wisdom, hence the term 'knowledge.' It doesn't imply a duality of knower and known. The analogy of the ocean seal manifestation illustrates this, symbolizing the virtue of Bodhi's insightful illumination. 'Three combinations, the mind, the senses, etc.,' briefly encompass the preceding ten realms. The absence of manifestation arises from the non-difference between the manifesting and the manifested, thus it's the self-illumination of the essence, hence called 'awakening.' The Awakening of Faith states: 'The Tathagatas are free from views and thoughts, all-pervading. Because the mind is real, it is the nature of all dharmas. The self-illumination manifests all illusory dharmas, possessing great wisdom and function, even called the All-Knowing Wisdom.' The explanation is that this is the non-conceptual illumination of the same essence, called the function of Bodhi. It differs from other stages where there is a grasping of subject and object. Thirdly, 'Buddha-son, all below' explains that the profound gate has four meanings: First, it is profound because it is beyond names. Second, it is profound because it is beyond words. Third, it is profound because it has no analogy. Fourth, it is profound because it does not dwell in stillness. Therefore, it says 'but according to etc.' Another explanation is that this is to resolve doubts. Since it cannot be reached by words and analogies, why are words and analogies used above and below? The explanation is as the text shows. It is the 'speechless speech,' the 'non-analogy as analogy' that can be understood. Fourthly, 'Buddha-son, the Tathagata below' explains the vast gate. There are three points: First, it cites the vastness of the body. Second, it analogously shows the vastness of speech and intention. Third, it summarizes the multiple gates. First, it says 'when attaining Bodhi, abiding in the Buddha's expedient means,' clarifying that this Bodhi is achieved through expedient means of teaching according to the capacity of the audience. Here, tens of bodies are added, so there are thirteen types. The first is the sentient being world body, which means obtaining the body that can be the same as all sentient beings' bodies. 'Etc.' means the same. Another explanation is that 'etc.' means pervasive. That is, pervasively taking all sentient beings as one's own body, hence the saying. The following should be understood according to these two explanations. The second is being equal to all defiled and pure bodies, which can also be understood in this way. The third is being equal to the vessel world, the land body. That is, taking the land as the body. The fourth is being equal to all bodies of the nine worlds and ten directions in all kalpas. That is, taking those kalpas as the body. The fifth is being equal to all Buddha's bodies of enlightenment. The sixth is being equal to all Buddha's wisdom and awakening bodies. It is also like the equality of the path mentioned earlier. This is the equality of awakening and path. The above two are the wisdom, right awakening, and world body. The seventh is taking the expressive teachings as the body. That is, the name and speech Dharma body mentioned in the treatise. The eighth is taking the expressed Dharma as the body.

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界為身。九同大虛無為之身。十同因陀羅網法界之身。互相涉入故云無礙。十一用無不起身故云出生也。十二德無不備身故云一切行。十三體無不寂身故涅槃也。又此十三攝為六對。初二人法一對。次二時處一對。次二境智一對。次二教義一對。次二理事一對。虛空為事也。次二因果一對。行是因也。后一總結平等。二類顯中依身辨語意。語意亦十三。同身可知。三總結中。身等一一各等法界故皆云無量也。第五佛子如來身中下明現因果門。于中三。謂標釋結。標中以菩提身等眾生故。是故眾生悉于中現。以彼所現同能現故。是故眾生無不成佛。此文是大節。幸不輕之。問此中所現眾產生佛為是約事。為是約理。若是約事何故下釋皆悉一性以無性故等。若是約理何故標中乃云有發心修行等。答此是別教中義。若不約諸宗分別無由得解。何者然諸眾生若於人天位看具足人法二我實物。若小乘教中看此眾生唯是一聚五蘊實法本來無人若大乘初教唯識所現如幻似有。當相即空無人無法。若約終教並是如來藏緣起。舉體即如。具恒沙德。乃是眾生故。不增不減經云。眾生即法身法身即眾生。眾生法身義一名異。解云此宗約理眾生即是佛。若約頓教眾生相本來盡。理性本來顯。挺然自露。更無所待故。不可說即佛不即等也。如凈

【現代漢語翻譯】 現代漢語譯本 以界限作為身體（界為身）。九、等同於廣大空虛無為的身體（九同大虛無為之身）。十、等同於因陀羅網（因陀羅網，佛教術語，比喻宇宙萬物互相聯繫、重重無盡）般的法界之身（十同因陀羅網法界之身），互相涉入所以說沒有障礙。十一、運用無所不生，所以說是出生（十一用無不起身故云出生也）。十二、具備一切功德，所以說是一切行（十二德無不備身故云一切行）。十三、本體寂靜無為，所以說是涅槃（十三體無不寂身故涅槃也）。 又將這十三種歸納為六對。最初是人與法一對。其次是時間與處所一對。再次是境界與智慧一對。再次是教法與義理一對。再次是事相與理體一對，虛空是事相。再次是因與果一對，行為是因。最後總結為平等。二類顯中，依據身體來辨別語言和意念，語言和意念也同樣有十三種，與身體相同可以類推得知。三總結中，身體等一一都等同於法界，所以都說是無量。 第五，佛子，在如來身中，以下闡明現因果門。其中分為三部分，即標示、解釋、總結。標示中，因為菩提身等同於眾生，所以說眾生都顯現在其中。因為他們所顯現的與能顯現的相同，所以說眾生沒有不能成佛的。這段文字非常重要，希望不要輕視它。問：這裡所說的顯現眾產生佛，是就事相而言，還是就理體而言？如果是就事相而言，為什麼下面的解釋都說『皆悉一性以無性故』等等？如果是就理體而言，為什麼標示中又說有發心修行等等？ 答：這是別教（別教，佛教術語，指藏教、通教之外的菩薩教）中的義理。如果不依據各宗派來分別，就無法理解。為什麼呢？因為眾生如果在人天位來看，就具備人法二我（人法二我，佛教術語，指眾生執著于自身和外在事物為實有）的實物。如果從小乘教（小乘教，佛教術語，指聲聞乘和緣覺乘）來看，這些眾生只是一堆五蘊（五蘊，佛教術語，指色、受、想、行、識五種構成要素）的實法，本來沒有人。如果從大乘初教（大乘初教，佛教術語，指唯識宗）來看，都是唯識所現，如幻似有，當體即空，無人無法。如果從終教（終教，佛教術語，指天臺宗）來看，都是如來藏（如來藏，佛教術語，指一切眾生皆具有的佛性）緣起，全體即如，具備恒河沙數般的功德，才是眾生，所以不增不減。《不增不減經》說：『眾生即法身，法身即眾生。』眾生與法身，意義相同，名稱不同。解釋說，這個宗派從理體上說，眾生就是佛。如果從頓教（頓教，佛教術語，指禪宗）來看，眾生相本來就空盡，理性本來就顯現，自然顯露，更沒有什麼可以期待的，所以不可說即佛不即佛等等。如同清凈的...

【English Translation】 English version The boundary is taken as the body (界為身). Nine, being identical to the vast, empty, and unconditioned body (九同大虛無為之身). Ten, being identical to the body of the Dharmadhatu (法界, the realm of Dharma, the totality of all things and phenomena) like the net of Indra (因陀羅網, Indra's net, a metaphor for the interconnectedness of all things in the universe), where they interpenetrate each other, hence the saying 'without obstruction' (十同因陀羅網法界之身。互相涉入故云無礙). Eleven, because its function gives rise to everything, it is called 'birth' (十一用無不起身故云出生也). Twelve, because it possesses all virtues, it is called 'all practices' (十二德無不備身故云一切行). Thirteen, because its essence is perfectly still, it is called Nirvana (涅槃, liberation from suffering) (十三體無不寂身故涅槃也). Furthermore, these thirteen are summarized into six pairs. The first is the pair of person and Dharma. The second is the pair of time and place. The third is the pair of realm and wisdom. The fourth is the pair of teaching and meaning. The fifth is the pair of phenomena and principle, with emptiness as phenomena. The sixth is the pair of cause and effect, with practice as the cause. Finally, it concludes with equality. In the second category, language and thought are distinguished based on the body, and language and thought also have thirteen aspects, which can be understood by analogy with the body. In the third summary, each body is equal to the Dharmadhatu, so they are all said to be immeasurable. Fifth, 'Buddha-son, within the body of the Tathagata (如來, Thus Come One, an epithet of the Buddha),' below explains the gate of manifesting cause and effect. It is divided into three parts: indication, explanation, and conclusion. In the indication, because the Bodhi-body (菩提身, the body of enlightenment) is equal to sentient beings, it is said that all sentient beings appear within it. Because what they manifest is the same as what can manifest, it is said that no sentient being cannot become a Buddha. This passage is very important, so please do not take it lightly. Question: Does the manifestation of sentient beings becoming Buddhas here refer to phenomena or principle? If it refers to phenomena, why do the explanations below all say 'all are of one nature because of no nature,' etc.? If it refers to principle, why does the indication say that there is the arising of aspiration, practice, etc.? Answer: This is the meaning within the Distinct Teaching (別教, a specific teaching in Buddhism). If you do not distinguish according to the various schools, you will not be able to understand. Why? Because if sentient beings are viewed from the position of humans and gods, they fully possess the reality of the two selves (人法二我, the self of person and the self of Dharma). If viewed from the Hinayana (小乘教, the Lesser Vehicle) teachings, these sentient beings are merely an aggregate of the five skandhas (五蘊, the five aggregates of form, feeling, perception, volition, and consciousness), which are real dharmas, and there is originally no person. If viewed from the initial teachings of the Mahayana (大乘初教, the Greater Vehicle), they are all manifestations of consciousness-only, like illusions that seem to exist, but are empty in their very nature, with no person and no Dharma. If viewed from the Perfect Teaching (終教, the ultimate teaching), they are all arising from the Tathagatagarbha (如來藏, the womb of the Tathagata, the Buddha-nature inherent in all beings), the entirety is Suchness (如, Thusness, the true nature of reality), possessing virtues as numerous as the sands of the Ganges, and that is what sentient beings are, so there is no increase or decrease. The Anunatva Apurnatva Sutra says: 'Sentient beings are the Dharmakaya (法身, the Dharma body, the body of ultimate reality), and the Dharmakaya is sentient beings.' Sentient beings and the Dharmakaya have the same meaning but different names. The explanation says that this school, from the perspective of principle, considers sentient beings to be Buddhas. If viewed from the Sudden Teaching (頓教, the Sudden Teaching, referring to Zen Buddhism), the appearance of sentient beings is originally exhausted, and the nature of reality is originally manifest, naturally revealed, with nothing more to expect, so it cannot be said that they are Buddhas or not Buddhas, etc. Like pure...

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名杜默之意等。若圓教即一切眾生。並悉舊來發心亦竟。修行亦竟。成佛亦竟。更無新成。具足理事。如此經文。問若爾何故現有眾生不即佛耶。答汝今就初人天位中觀彼眾生。當相即空猶亦不得。況復得見圓教中事。是故汝見現有眾生。我不約彼說此成佛。但令情見若破。法界圓現一切眾生無不成佛。問若爾何故諸佛更化眾生。答教化眾生亦有淺深。今即此菩提身中現眾產生佛者。名究竟教化。不同余宗故。下結中名如來無極大悲度脫眾生也。問既總成佛。何故亦有發心等耶。答若成佛門中總成。若修行門總修行。若發心門總髮心。若離此等總即。空無所有。準大緣起門思之。言乃至涅槃者。於八相中舉乃至末故也。二皆悉下釋成中。云何現。同一真性故。如是現。何以眾生同菩提性。略以十因釋成此義。一以眾生依于菩提無自性故。是故同於菩提成正覺等。二無自染相故。三無所盡故。四本來不生故。五亦無新滅故。上四同爲一句。六我性自空故。七眾緣之生非是生故。八設起覺智無所覺故。九所依法界亦無性故。十本性空界無體性故。三如是等下總結中。無盡智者照用無限故。自然智者不待功用故。無極大悲者同體攝化故。問準此釋結。似約理性說眾產生佛。何故標中有發心等五位因成佛等八相果。答此是以法

性融通門釋。謂事隨理以融通故。得相即相入故也。又余教中觀無生唯照理性。此圓教中具足一切佛菩薩法。依宗準之。第六佛子譬如下體離虧盈門。于中二。謂喻合。初虛空常性喻喻菩提性無增減德。以體常滿成無不成。性無二故。第七佛子設有下明用無增減門。于中三。謂喻合結。初化現無形喻喻菩提成不平等德。喻中初化多心者喻各各修多因也。心化如來者喻成多果也。以此因果俱無色相。是故化與不化等無有異。合結可知。第八佛子如來應供下明依定起用門。于中三。初舉一定門。謂順理警機名為善覺。依此定門出衆生數等菩提之身。二類顯。如一定既爾餘一一定各出爾所身。如多三昧既各如是。餘一一法門。謂大悲大智大總持等一切法門。各如是出。即知菩提之身無盡無盡不可稱說也。三結可知。第九複次佛子下明周遍法界門。于中三。先標中亦三。初一毛道者謂于空中容一毛處名為毛道。即於此處見前門中眾生數等菩提之身無不圓滿。二類顯一切毛道一一皆爾。三類顯一切法界處悉重重普遍。二何以下釋成周遍義。三如來下結法屬人。謂此盧舍那佛于菩提樹下成菩提時。究竟具足如是等類。周遍法界。重重菩提。是故佛身不思議不思議也。此即遍於非情一切處也。第十複次佛子下明遍心中門。于中二。先

【現代漢語翻譯】 現代漢語譯本 性融通門釋。指的是事相隨著理性而融會貫通，因此能夠相互即入。另外，其他教派中觀無生只照見理性，而此圓教中具足一切佛菩薩法。依據宗義衡量，第六佛子譬如**離虧盈門。其中分為二部分：比喻和合釋。首先，虛空常性比喻菩提自性沒有增減的功德，因為本體恒常圓滿，成就一切，沒有不能成就的。自性沒有二元對立的緣故。第七佛子設有下文說明用無增減門。其中分為三部分：比喻、合釋和總結。首先，化現無形比喻菩提成就了不平等的功德。比喻中，最初化現多心的人，比喻各自修習多種因。心化現如來，比喻成就多種果。因為這些因果都沒有色相，所以化現與不化現，平等沒有差異。合釋和總結可以理解。第八佛子如來應供下文說明依定起用門。其中分為三部分：首先，舉出一個定門，指的是順應理性，警覺根機，稱為善覺。依靠這個定門，出現眾生數量等等的菩提之身。二類顯現，如果一個定門如此，其餘每一個定門各自出現如此多的身。如果多種三昧各自如此，其餘每一個法門，例如大悲、大智、大總持等一切法門，各自如此出現。就知道菩提之身無盡無盡，不可稱說。三總結可以理解。第九複次佛子下文說明周遍法界門。其中分為三部分：先標示，其中也分為三部分。首先，一毛道指的是在空中容納一根毛髮的地方，稱為毛道。就在這個地方，見到前面所說的眾生數量等等的菩提之身，沒有不圓滿的。二類顯現，一切毛道一一都是如此。三類顯現，一切法界處所都重重普遍。二何以下文解釋成就周遍的意義。三如來下文總結法屬於人。指的是此盧舍那佛在菩提樹下成就菩提時，究竟具足如此等等的種類，周遍法界，重重菩提。所以佛身不可思議不可思議。這指的是周遍于非情的一切處所。第十複次佛子下文說明遍心中門。其中分為二部分：先

【English Translation】 English version Explanation of the 'Nature Interpenetration Gate'. It refers to how phenomena interpenetrate because they accord with principle. Thus, they attain mutual identity and inter-inclusion. Furthermore, in other schools, contemplating non-origination only illuminates principle. However, this perfect teaching fully encompasses all the Dharmas of Buddhas and Bodhisattvas. According to the tenets of this school, the sixth Buddha-son is like the 'Departure from Deficit and Surplus Gate'. This is divided into two parts: metaphor and synthesis. First, the constant nature of space is a metaphor for the unchanging virtues of Bodhi-nature, because its essence is eternally complete, accomplishing everything without exception. This is because the nature is without duality. The seventh Buddha-son has the following text explaining the 'Gate of Use Without Increase or Decrease'. This is divided into three parts: metaphor, synthesis, and conclusion. First, the formless manifestation is a metaphor for Bodhi achieving unequal virtues. In the metaphor, the initial transformation into many minds symbolizes the diverse causes cultivated by each individual. The mind transforming into Tathagatas symbolizes the attainment of diverse results. Because these causes and results are without form, transformation and non-transformation are equally without difference. The synthesis and conclusion are self-explanatory. The eighth Buddha-son, 'Tathagata, Worthy of Offerings', explains the 'Gate of Arising Use Based on Samadhi'. This is divided into three parts: First, it cites one Samadhi gate, which refers to aligning with principle and awakening faculties, known as 'Good Awareness'. Based on this Samadhi gate, Bodhi-bodies emerge, equal to the number of sentient beings, and so on. The second category manifests that if one Samadhi is like this, then each of the remaining Samadhis produces that many bodies. If multiple Samadhis are each like this, then each of the remaining Dharma gates, such as great compassion, great wisdom, great total retention, and all other Dharma gates, each produce in this way. Thus, it is known that the Bodhi-body is endless, boundless, and inexpressible. The third conclusion is self-explanatory. The ninth, 'Furthermore, Buddha-son', explains the 'Gate of Pervading the Dharma Realm'. This is divided into three parts: First, the indication, which is also divided into three parts. First, 'one pore path' refers to a space in the air that can accommodate one pore, called a 'pore path'. In this very place, one sees the Bodhi-bodies, equal to the number of sentient beings mentioned earlier, completely and perfectly. The second category manifests that each and every pore path is like this. The third category manifests that all locations in the Dharma Realm are universally layered. The second, 'What follows', explains and establishes the meaning of pervasiveness. The third, 'Tathagata', concludes that the Dharma belongs to the person. It refers to when this Vairocana Buddha attained Bodhi under the Bodhi tree, he ultimately and completely possessed such categories, pervading the Dharma Realm, layered Bodhi. Therefore, the Buddha-body is inconceivable, inconceivable. This refers to pervading all non-sentient places. The tenth, 'Furthermore, Buddha-son', explains the 'Gate of Pervading the Mind'. This is divided into two parts: First,

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舉自。二例他。初自中先標。此明佛地果德。菩提遍在菩薩及諸眾生身心之中。非是菩薩有菩提因性佛文中正辨佛菩提故。二何以下釋成。以菩薩心既無自性無自性法即佛菩提故云不離。若爾無自性理即性凈菩提何必要是佛果位法。釋以佛果大智內契真原融同一性。是故如理普遍眾生。眾生心中菩提之性既與果法無有差別。則眾生身中有果德菩提。非唯因性。此亦諸教不同。若小乘宗總不辨佛性。若三乘宗一切眾生位中但有因性。如涅槃云。佛性是因而非果。若一乘宗亦具果法。如此經文。問此菩薩心不離如來菩提者。似是發菩提心緣菩提為境故云不離。何必即是心之自體。答若爾眾生既未發心。不緣菩提為境。不應例觀彼亦有菩提故。不約所緣也。二例他中。先例。二無量下結德。無處不有者明普遍也。不可壞者雖遍在染不為惑業所壞。亦不為治道所破。不可思議者同染而非壞。是不思也。同因而是果。亦不可思也。三結中方便門者結前十門。知見菩提並是善巧之義也。

頌中十二偈。初二頌初體性門。次二頌第二業用門。次二頌第六體離虧盈門。次二頌第七用無增減門。次二頌第八依定起用門。后二頌第五顯現因果門。及頌初門業用中法說也。余門略無頌。答菩提門竟。

第八明性起轉法輪。謂前得

【現代漢語翻譯】 現代漢語譯本 舉例說明。二例：其他例子。首先從中間開始標示。這說明佛地的果德。菩提（Bodhi，覺悟）普遍存在於菩薩以及所有眾生的身心之中。並非只是菩薩才有菩提的因性，佛經文中正是爲了辨明佛的菩提。二、為什麼下面要解釋說明？因為菩薩的心既然沒有自性，沒有自性的法就是佛的菩提，所以說『不離』。如果這樣，沒有自性的道理就是性凈菩提，為什麼一定要是佛果位的法？解釋說，佛果的大智慧內在契合真源，融通為同一體性。因此，如實地普遍存在於眾生之中。眾生心中的菩提之性既然與果法沒有差別，那麼眾生的身中就有果德菩提，不僅僅是因性。這也是各教派的不同之處。小乘宗完全不辨別佛性。三乘宗認為一切眾生位中只有因性，如《涅槃經》所說：『佛性是因而非果。』一乘宗也具備果法，如此經文所說。問：這個菩薩心不離如來菩提，似乎是發起菩提心，以菩提為境界，所以說『不離』。為什麼一定是心之自體？答：如果這樣，眾生既然沒有發起菩提心，不以菩提為境界，不應該類比觀察他們也有菩提。所以不是從所緣的角度來說的。二、其他例子中，先舉例。二、『無量』以下總結功德。『無處不有』說明普遍性。『不可壞』，雖然普遍存在於染污之中，卻不被迷惑和業力所破壞，也不被修行的道路所破除。『不可思議』，與染污相同卻不被破壞，這是不可思議之處。與因相同卻是果，也是不可思議之處。三、總結中，『方便門』總結了前面的十門。知見菩提都是善巧的含義。 頌文共有十二偈。最初兩頌是關於體性門。接著兩頌是關於業用門。再接著兩頌是關於體離虧盈門。再接著兩頌是關於用無增減門。再接著兩頌是關於依定起用門。最後兩頌是關於顯現因果門，以及頌文最初的業用門中的法說。其餘各門略去沒有頌文。關於菩提的問答到此結束。 第八部分闡明性起轉法輪。也就是前面所得到的

【English Translation】 English version Examples are given. Two examples: other examples. First, mark from the middle. This explains the fruit virtue of the Buddha-land. Bodhi (Enlightenment) is universally present in the body and mind of Bodhisattvas and all sentient beings. It is not that only Bodhisattvas have the causal nature of Bodhi; the Buddhist scriptures are precisely to distinguish the Bodhi of the Buddha. Second, why explain below? Because the mind of the Bodhisattva has no self-nature, and the Dharma without self-nature is the Bodhi of the Buddha, so it is said 'inseparable'. If so, the principle of no self-nature is inherently pure Bodhi, why must it be the Dharma of the Buddha's fruition position? The explanation is that the great wisdom of the Buddha's fruition inwardly corresponds to the true origin, and merges into the same nature. Therefore, it is truly universally present in sentient beings. Since the nature of Bodhi in the minds of sentient beings is no different from the Dharma of fruition, then there is fruition virtue Bodhi in the bodies of sentient beings, not just causal nature. This is also the difference between various schools. The Hinayana school does not distinguish Buddha-nature at all. The Three Vehicle school believes that there is only causal nature in the position of all sentient beings, as the Nirvana Sutra says: 'Buddha-nature is the cause and not the fruit.' The One Vehicle school also possesses the Dharma of fruition, as this scripture says. Question: This Bodhisattva's mind is inseparable from the Tathagata's Bodhi, which seems to be arousing the Bodhi mind, taking Bodhi as the object, so it is said 'inseparable'. Why must it be the self-nature of the mind? Answer: If so, since sentient beings have not aroused the Bodhi mind and do not take Bodhi as the object, they should not be observed by analogy that they also have Bodhi. So it is not from the perspective of what is taken as the object. Second, in other examples, give an example first. Second, 'immeasurable' below summarizes the merits. 'Nowhere is not' indicates universality. 'Indestructible', although universally present in defilement, is not destroyed by delusion and karma, nor is it broken by the path of practice. 'Inconceivable', the same as defilement but not destroyed, this is the inconceivable aspect. The same as the cause but is the fruit, which is also inconceivable. Third, in the summary, 'skillful means' summarizes the previous ten doors. Knowledge and vision Bodhi are all meanings of skillful means. There are twelve verses in the verses. The first two verses are about the nature door. The next two verses are about the karma door. The next two verses are about the body leaving the deficiency and surplus door. The next two verses are about the use without increase or decrease door. The next two verses are about the use arising from concentration door. The last two verses are about the manifestation of cause and effect door, as well as the Dharma talk in the karma door of the first verse. The other doors are omitted without verses. The questions and answers about Bodhi end here. The eighth part elucidates the Dharma wheel turning arising from nature. That is, what was obtained earlier

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菩提次轉法輪。以為次第。長行中三。標門辨釋結知。釋中有七門分別轉法輪義。一體相。二深廣。三無盡。四無住。五分齊。六出生。七知益。初中略以十義明其體相。一一切愿者是法輪所依。二一切法者是所轉之法。三轉無所轉者會相明體。四本無所起者稱性辨體。五三轉圓滿者德相圓滿。謂示相勸知引證為三也。六皆悉清凈者是梵輪故。性凈故。經云三轉法輪于大千。其輪本來常清凈。此之謂也。七悉能等者離障故。破見故。業用故。八離欲等者離無所離故。九一切諸法等者離言故。十一切法等者離相故。此第十中故字。通上九義一一皆有準之。第二菩薩摩訶薩下明深廣門。于中有四義。各有標釋。初一廣。次一深。后二亦深亦廣。初中先標廣大。如來下出因釋成佛如來音聲於一切世間文字語言無不至故。皆轉法輪也。二中先標甚深實性故者釋成深義。三中先標深廣。佛轉法輪無主故者釋成。以各從緣成無自體故。同爲一性。悉是法輪。四中先標。無流故深也。無盡故廣也。內外無所有者釋成也。第三佛子譬如文字下明無盡門。于中先文字無盡喻。后合法輪無盡可知。第四如來法輪悉入下明無住門。于中有法喻合三也。字母無住喻喻入緣無住德。于中一切處是總也。別舉五處可知。第五一切眾生諸語下明分齊門

【現代漢語翻譯】 現代漢語譯本 菩提（bodhi，覺悟）再次轉動法輪（dharma wheel，佛法之輪），這是有次第的。長行中有三部分：標立綱要、辨明解釋、總結認知。解釋中有七個方面分別闡述轉法輪的意義：一體相、二深廣、三無盡、四無住、五分齊、六出生、七知益。 首先，在『一體相』中，略以十個方面闡明其本體和現象：一、一切願望者是法輪所依；二、一切法（dharma，宇宙的規律和真理）是所轉之法；三、『轉無所轉』，通過會合現象來闡明本體；四、『本無所起』，依據自性來辨明本體；五、『三轉圓滿』，德行和現象圓滿，即示相、勸知、引證這三個方面；六、『皆悉清凈』，因為是梵輪（brahma-cakra，清凈之輪），自性清凈，經中說『三轉法輪于大千，其輪本來常清凈』，就是這個意思；七、『悉能等』，因為遠離障礙，破除見解，發揮作用；八、『離欲等』，因為遠離無所離；九、『一切諸法等』，因為遠離言語；十、『一切法等』，因為遠離現象。這第十點中的『故』字，貫通以上九個方面，每一個方面都有依據。 第二，『菩薩摩訶薩』（bodhisattva-mahāsattva，偉大的菩薩）以下闡明『深廣』方面。其中有四個方面，各有標立和解釋。首先是『廣』，其次是『深』，后兩個方面既『深』又『廣』。首先在『廣』中，先標立廣大，『如來』（tathāgata，佛的稱號之一）以下闡述原因，解釋成就佛的如來音聲，對於一切世間的文字語言沒有不達到的，所以都是轉法輪。在『深』中，先標立甚深，『實性故』解釋成就深義。在第三個方面，先標立『深廣』，『佛轉法輪無主故』解釋成就，因為各自從因緣而成，沒有自體，所以同爲一性，都是法輪。在第四個方面，先標立『無流故深也，無盡故廣也』，『內外無所有者』解釋成就。 第三，『佛子譬如文字』以下闡明『無盡』方面。其中先用文字無盡來比喻，后合法輪無盡可以得知。 第四，『如來法輪悉入』以下闡明『無住』方面。其中有法、比喻、合三部分。字母無住的比喻，比喻進入因緣無住的德行。其中『一切處』是總說，分別列舉五個方面可以得知。 第五，『一切眾生諸語』以下闡明『分齊』方面。

【English Translation】 English version The Bodhi (bodhi, enlightenment) turns the Dharma wheel (dharma-cakra, the wheel of Dharma) again, in a sequential manner. There are three parts in the prose: establishing the outline, clarifying the explanation, and concluding the understanding. In the explanation, there are seven aspects that separately elaborate on the meaning of turning the Dharma wheel: one, the essence and appearance; two, depth and breadth; three, inexhaustibility; four, non-abiding; five, boundaries; six, origination; seven, the benefit of knowledge. First, in 'Essence and Appearance,' it briefly elucidates its essence and phenomena with ten aspects: one, all who aspire are what the Dharma wheel relies on; two, all Dharmas (dharma, the laws and truths of the universe) are the Dharma being turned; three, 'turning without turning,' clarifies the essence by converging phenomena; four, 'originally without arising,' distinguishes the essence based on self-nature; five, 'three turnings complete,' virtues and phenomena are complete, namely, showing appearance, advising knowledge, and leading evidence; six, 'all are completely pure,' because it is the Brahma-cakra (brahma-cakra, the wheel of purity), self-nature is pure, as the sutra says, 'The three turnings of the Dharma wheel in the great thousand worlds, its wheel is originally always pure,' this is what it means; seven, 'all are equal,' because it is far from obstacles, breaks views, and exerts function; eight, 'free from desire, etc.,' because it is far from what is not far from; nine, 'all Dharmas are equal,' because it is far from words; ten, 'all Dharmas are equal,' because it is far from phenomena. The word 'therefore' in this tenth point connects the above nine aspects, and each aspect has a basis. Second, 'Bodhisattva-Mahāsattva' (bodhisattva-mahāsattva, great Bodhisattva) below elucidates the 'Depth and Breadth' aspect. Among them, there are four aspects, each with its establishment and explanation. First is 'Breadth,' second is 'Depth,' and the latter two aspects are both 'Deep' and 'Broad.' First, in 'Breadth,' it first establishes breadth, 'Tathāgata' (tathāgata, one of the titles of the Buddha) below elaborates on the reason, explaining the Tathāgata's voice of achieving Buddhahood, which reaches all the world's written languages, so they are all turning the Dharma wheel. In 'Depth,' it first establishes profoundness, 'because of true nature' explains the achievement of profound meaning. In the third aspect, it first establishes 'Depth and Breadth,' 'because the Buddha turns the Dharma wheel without a master' explains the achievement, because each arises from conditions and has no self-nature, so they are the same as one nature, and they are all Dharma wheels. In the fourth aspect, it first establishes 'without flow, therefore deep, without end, therefore broad,' 'those who have nothing inside and outside' explain the achievement. Third, 'Buddha's disciples, like words' below elucidates the 'Inexhaustible' aspect. Among them, it first uses the metaphor of the inexhaustibility of words, and then the Dharma wheel's inexhaustibility can be known. Fourth, 'The Tathāgata's Dharma wheel enters' below elucidates the 'Non-Abiding' aspect. Among them, there are three parts: Dharma, metaphor, and combination. The metaphor of the non-abiding of letters is a metaphor for entering the virtue of the non-abiding of conditions. Among them, 'all places' is a general statement, and it can be known by separately listing five aspects. Fifth, 'All beings' languages' below elucidates the 'Boundaries' aspect.

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。于中二。先標后釋。若小乘一說五音是法輪聲。余問阿難天雨等皆非法輪攝。若三乘中佛一切音聲等皆是法輪。余即皆非。若一乘一切眾生言音等亦入法輪。約用皆得成法輪故。第六複次佛子下明出生門。于中四。一標門。二何等下徴起。三如來下總舉。四何以故下別釋。別釋中先通辨。謂欲轉法輪入此三昧者是所依門故也。無礙者是辯才也。無畏者言無怯懼。二如來入此下正顯出生多音。釋成總中眾生念心等音也。悉令眾生等者稱根授法故令喜也。第七佛子若如是下顯知法益。明如上而知順大菩提。不爾即非。三結文可知。

頌中十偈。初一頌初體相門。次一頌第三無盡門。次二頌半頌第四無住門。次三頌半頌第六齣生門。末後二頌卻頌第二深廣門。第五第七略無頌。答轉法輪竟。

第九明性起涅槃。謂轉法輪既訖。次辨涅槃以為次第。涅槃之義略作五門。一釋名。二體性。三種類。四業用。五釋文。前四如別說。釋文中。長行內釋中。長分有八門。釋大涅槃。一體實真常。二簡異灰斷。三不礙出沒。四隨器虧盈。五起盡隨緣。六存亡常湛。七用窮來際。八總結所知。就初門中三。先舉法勸知。當云何知。謂如如般涅槃等當如是知。二如如下正辨所知。先標一如門以會涅槃。謂即此雙林北首涅槃。即

【現代漢語翻譯】 現代漢語譯本： 關於這其中有兩點。首先是標示，然後是解釋。如果小乘說五音是法輪的聲音，我問阿難，天雨等都不屬於法輪所包含的嗎？如果三乘中佛的一切音聲等都是法輪，那麼其他的就都不是法輪了嗎？如果一乘中一切眾生的言語聲音等也進入法輪，從作用上來說都可以成為法輪。第六，『佛子』以下說明出生門。其中有四點：一是標示門，二是『何等』以下是提問，三是『如來』以下是總的舉例，四是『何以故』以下是分別解釋。分別解釋中先是普遍辨析，意思是想要轉法輪進入此三昧的人，這是所依靠的門。『無礙』是辯才。『無畏』是指沒有怯懼。二是『如來入此』以下正式顯示出生多種聲音。解釋總的舉例中的眾生念心等聲音。『悉令眾生等』是指根據眾生的根器傳授佛法，使他們喜悅。第七，『佛子若如是』以下顯示知法的益處。說明像上面那樣知道就能順應大菩提，否則就不是。第三是總結，文義可以理解。

頌中有十個偈子。第一個偈子是初體相門。第二個偈子是第三無盡門。第三個和第四個偈子是第四無住門。第五個、第六個和第七個偈子是第六齣生門。最後兩個偈子是第二深廣門。第五和第七略去了頌。回答轉法輪完畢。

第九是說明性起涅槃。意思是轉法輪既然完畢，接下來辨析涅槃作為次第。涅槃的意義大致分為五個方面：一是解釋名稱，二是體性，三是種類，四是作用，五是解釋文句。前四個方面如其他地方所說。解釋文句中，長行內的解釋中，長文有八個方面來解釋大涅槃：一是體實真常，二是簡別于灰斷，三是不妨礙出沒，四是隨容器而有盈虧，五是生起和滅盡隨因緣，六是存在和滅亡都常寂，七是作用窮盡未來，八是總結所知。就第一個方面來說，有三點：首先是舉出佛法勸人知曉。應當如何知曉？意思是如如般涅槃等應當這樣知曉。二是『如如』以下正式辨析所知。先標示一如門來會合涅槃，意思是就在這雙林北首涅槃，就是...

【English Translation】 English version: Regarding this, there are two aspects. First, there is the indication, and then the explanation. If the Hinayana says that the five sounds are the voice of the Dharma wheel (法輪, fǎlún - Dharma wheel), I ask Ananda (阿難, Ānán), aren't the rain and other things not included in the Dharma wheel? If all the sounds of the Buddha (佛, Fó - Buddha) in the Three Vehicles (三乘, Sānchéng - Three Vehicles) are the Dharma wheel, then aren't the others not the Dharma wheel? If in the One Vehicle (一乘, Yīchéng - One Vehicle), the speech and sounds of all sentient beings (眾生, zhòngshēng - sentient beings) also enter the Dharma wheel, then in terms of function, they can all become the Dharma wheel. Sixth, 'Buddha-son' below explains the birth gate. There are four aspects: first, the indication gate; second, 'What' below is the question; third, 'Tathagata (如來, Rúlái - Thus Come One)' below is the general example; and fourth, 'Why' below is the separate explanation. In the separate explanation, first is the general analysis, meaning that those who want to turn the Dharma wheel and enter this Samadhi (三昧, sānmèi - Samadhi) , this is the gate to rely on. 'Unobstructed' is eloquence. 'Fearless' means without fear. Second, 'Tathagata enters this' below formally shows the birth of many sounds. Explaining the sounds of sentient beings' thoughts in the general example. 'Making all sentient beings, etc.' refers to teaching the Dharma according to the capacity of sentient beings, making them joyful. Seventh, 'Buddha-son, if it is like this' below shows the benefit of knowing the Dharma. It explains that knowing like the above can accord with Great Bodhi (菩提, Pútí - Bodhi), otherwise it is not. The third is the conclusion, the meaning of the text can be understood.

There are ten verses in the Gatha (頌, sòng - Gatha). The first verse is the initial body and form gate. The second verse is the third inexhaustible gate. The third and fourth verses are the fourth non-abiding gate. The fifth, sixth, and seventh verses are the sixth birth gate. The last two verses are the second deep and broad gate. The fifth and seventh omit the verses. The answer to turning the Dharma wheel is complete.

Ninth is explaining the nature arising Nirvana (涅槃, Nièpán - Nirvana). It means that since turning the Dharma wheel is complete, next analyzing Nirvana as the sequence. The meaning of Nirvana is roughly divided into five aspects: first, explaining the name; second, the essence; third, the types; fourth, the function; fifth, explaining the sentences. The first four aspects are as said elsewhere. In the explanation of the sentences, in the explanation within the long passage, the long text has eight aspects to explain Great Nirvana: first, the essence is real and constant; second, distinguishing it from annihilation; third, it does not hinder emergence and disappearance; fourth, it has fullness and deficiency according to the container; fifth, arising and ceasing follow conditions; sixth, existence and extinction are always tranquil; seventh, the function exhausts the future; eighth, summarizing what is known. Regarding the first aspect, there are three points: first, raising the Dharma to encourage people to know. How should one know? It means that suchness Nirvana, etc., should be known in this way. Second, 'suchness' below formally analyzes what is known. First, indicate the suchness gate to unite Nirvana, meaning that it is in this Shuanglin (雙林, Shuānglín - twin sal tree forest) north head Nirvana, which is...

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同真如平等一味不生不滅故。云猶如真如涅槃亦爾也。下九例然。並是如之異名。意顯涅槃同彼真性令明凈。故約此多門說也。三何以故下釋法同喻。亦是釋事同理。何故不約彼性凈門說此真如即是涅槃。乃言猶如耶。釋云若約真如實際即涅槃者。此即但是性無有起義。若但取彼化現涅槃。即但是起無有性義。今顯起同不起。明是性起。即是約會事同理說性起。涅槃下喻說中此義彌顯。第二簡異灰斷門。于中有標有釋標中不為菩薩說究竟永滅者是約人顯實。謂於二乘亦說如來永斷滅故。今就大機實教盡理故不說也。下釋中有二。初欲令菩薩稱實見彼三世諸佛總無涅槃。前門同理性而常住。今辨實德亦無滅度。何故不云總無涅槃。乃云不說究竟涅槃。釋云爲諸菩薩亦說方便示現涅槃。但非究竟。十住斷結經第六卷云。佛告最勝。三世諸佛世尊有名號已來。吾未見泥洹者。此經下文善財知識長者。開栴檀佛塔見三世諸佛無涅槃者。二出生妙色應機不絕。然無分別用常寂故。不令菩薩見有起用入滅之二。亦不令著此無二處。標釋可知。第三佛子但如來下明不礙出沒門。于中先標。謂應機有出沒。不礙實不遷。二何以故下釋顯無礙可知。第四佛子設有日出下明隨器虧盈門。于中先喻后合。謂舉日影隨器現不現喻。喻佛隨器有虧

【現代漢語翻譯】 現代漢語譯本 與真如（Tathata，事物的真實本性）平等，同一體性，不生不滅。說『猶如真如，涅槃（Nirvana，解脫）也如此』。下面的九個例子也是這樣。這些都是『如』的不同名稱。意思是顯示涅槃與真如的本性相同，使其明凈。所以從多個方面來說明。『三何以故』以下解釋法與比喻相同，也是解釋事與理相同。為什麼不從本性清凈的角度來說這個真如就是涅槃，而說『猶如』呢？解釋說，如果從真如實際就是涅槃的角度來說，這只是本性沒有生起的意思。如果只取化現的涅槃，那就只是生起而沒有本性的意思。現在顯示生起與不生起相同，表明是本性生起。這就是結合事與理來說明本性生起。『涅槃』以下的譬喻說明中，這個意義更加明顯。第二，簡別于灰斷門（認為涅槃是徹底斷滅的觀點）。其中有標示和解釋，標示中『不為菩薩說究竟永滅』，這是從人的角度來顯示真實。意思是對於二乘（聲聞乘和緣覺乘）也說如來永遠斷滅，現在就大乘根器的眾生，宣說真實的教義，窮盡真理，所以不說究竟永滅。下面的解釋中有兩點。首先，要讓菩薩如實地見到三世諸佛總沒有涅槃。前面的門說與理性相同而常住，現在辨明真實的功德，也沒有滅度。為什麼不說總沒有涅槃，而說不說究竟涅槃？解釋說，爲了諸菩薩也說方便示現涅槃，但不是究竟的。十住斷結經第六卷說：『佛告訴最勝，三世諸佛世尊有名號以來，我未見有入泥洹（Nirvana）者。』此經下文，善財知識長者，打開栴檀佛塔，見到三世諸佛沒有涅槃者。二，出生妙色，應機不絕。然而沒有分別作用，常寂滅的緣故，不讓菩薩見到有生起作用和入滅的兩種情況，也不讓執著于這個無二之處。標示和解釋可以明白。第三，佛子，但如來下，說明不妨礙出沒門。其中先標示。意思是應機有出沒，不妨礙真實的不變遷。二，何以故下，解釋顯示沒有妨礙，可以明白。第四，佛子，設有日出下，說明隨器盈虧門。其中先比喻后合。意思是舉太陽的影子隨著器皿顯現或不顯現來比喻，比喻佛隨著器皿有盈虧。

【English Translation】 English version It is equal to and of one taste with Tathata (suchness, the true nature of things), neither arising nor ceasing. It is said, 'Just as Tathata, so is Nirvana (liberation).' The following nine examples are similar. These are all different names for 'suchness'. The intention is to show that Nirvana is the same as that true nature, making it clear and pure. Therefore, it is explained from multiple perspectives. '3. Why is it so?' below explains that the Dharma is the same as the metaphor, and also explains that the matter is the same as the principle. Why not say that this Tathata is Nirvana from the perspective of the purity of nature, but say 'just as'? The explanation says that if it is said from the perspective that Tathata is actually Nirvana, then this is only the meaning of nature without arising. If only the manifested Nirvana is taken, then it is only the meaning of arising without nature. Now it is shown that arising is the same as non-arising, indicating that it is the arising of nature. This is to explain the arising of nature by combining matter and principle. In the metaphor below 'Nirvana', this meaning is even more obvious. Second, distinguish from the gate of annihilation (the view that Nirvana is complete annihilation). There is indication and explanation in it. In the indication, 'not speaking of ultimate and eternal annihilation to Bodhisattvas' is to show the truth from the perspective of people. It means that for the Two Vehicles (Sravaka Vehicle and Pratyekabuddha Vehicle), it is also said that the Tathagata is eternally annihilated. Now, for beings of the Mahayana root, the true teachings are proclaimed, and the truth is exhausted, so ultimate and eternal annihilation is not spoken of. There are two points in the explanation below. First, to let Bodhisattvas truly see that all Buddhas of the three times do not have Nirvana. The previous gate said that it is the same as reason and always abides. Now, clarifying the true merits, there is also no extinction. Why not say that there is no Nirvana at all, but say that ultimate Nirvana is not spoken of? The explanation says that for the Bodhisattvas, it is also said that Nirvana is conveniently shown, but it is not ultimate. The sixth volume of the Sutra on Cutting Off the Bonds of the Ten Abodes says: 'The Buddha told the Most Excellent One, since the Buddhas of the three times have had names, I have not seen anyone enter Nirvana.' In the following text of this sutra, the wise elder Sudhana opened the sandalwood pagoda and saw that the Buddhas of the three times did not have Nirvana. Second, the birth of wonderful forms is continuous in response to opportunities. However, because there is no discriminating function and it is always quiescent, Bodhisattvas are not allowed to see the two situations of arising function and entering extinction, nor are they allowed to be attached to this non-dual place. The indication and explanation can be understood. Third, 'Buddha-son, but the Tathagata' below explains the gate of not hindering appearance and disappearance. The indication comes first. It means that there is appearance and disappearance in response to opportunities, which does not hinder the unchanging of reality. Second, 'Why is it so?' below, the explanation shows that there is no hindrance, which can be understood. Fourth, 'Buddha-son, if the sun rises' below explains the gate of fullness and emptiness according to the vessel. First, there is a metaphor and then a combination. It means that the shadow of the sun appears or does not appear according to the vessel as a metaphor, which is a metaphor for the Buddha having fullness and emptiness according to the vessel.

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有盈故。無性攝論第十云。問若如來是常住者於一切時何故不現。答眾生界罪不現。如月于破器。以破器中水不得住月影不現。此非月過。是器之失。眾生身中無奢摩他清潤定水。佛影不現。非如來過。是眾生失。解云梁論中器喻持戒也。又攝論明顯現甚深有現不現。由於機非如來咎。此經明滅度甚深有滅不滅。由器全不全亦非佛過。又此中涅槃亦是器感故云應見等也。第五譬如大火下明起盡隨緣門。于中有三。喻合結。初舉火隨薪有無燒不燒喻。喻佛隨彼化緣有起盡故。攝論第十云。或涅槃如火者。如世間火有處燒燃有處息滅。諸佛亦爾。于諸善根未成熟者。現等正覺。令其成熟速得解脫。于諸善根已得成熟已解脫者。現般涅槃無所為故。解云此上二喻攝論並依此經而作。第六複次佛子如大幻下明存亡常湛門。于中亦三。謂喻合結。先舉幻師隨舍不捨喻。喻佛隨機此滅彼存本智常湛。言如來幻身常住如法界者明佛修生之身亦同法界為常故也。第七複次佛子如來示現下明用窮來際門。于中有十。初定力現身。二光現花座。三依座現佛。四數齊所化。五具德滿愿。六應機化益。七化窮來際。八體離有無。九明常住所由。十正結知見。此等並是如來雙林北首入涅槃之時有此事也。第八複次佛子此菩薩下總結能知相。于中十

【現代漢語翻譯】 現代漢語譯本 有盈故。《無性攝論》第十云：『問：若如來是常住者，於一切時何故不現？』答：『眾生界罪不現，如月于破器。以破器中水不得住，月影不現。此非月過，是器之失。眾生身中無奢摩他（止觀，佛教禪定修法）清潤定水，佛影不現，非如來過，是眾生失。』解云：梁論中器喻持戒也。又《攝論》明顯現甚深有現不現，由於機非如來咎。此經明滅度甚深有滅不滅，由器全不全亦非佛過。又此中涅槃（佛教術語，指解脫）亦是器感，故云應見等也。 第五，譬如大火下明起盡隨緣門。于中有三：喻、合、結。初舉火隨薪有無燒不燒喻，喻佛隨彼化緣有起盡故。《攝論》第十云：『或涅槃如火者，如世間火有處燒燃有處息滅。諸佛亦爾，于諸善根未成熟者，現等正覺，令其成熟速得解脫；于諸善根已得成熟已解脫者，現般涅槃（佛教術語，指入滅）無所為故。』解云：此上二喻《攝論》並依此經而作。 第六，複次，佛子，如大幻下明存亡常湛門。于中亦三：謂喻、合、結。先舉幻師隨舍不捨喻，喻佛隨機此滅彼存本智常湛。言如來幻身常住如法界者，明佛修生之身亦同法界為常故也。 第七，複次，佛子，如來示現下明用窮來際門。于中有十：初定力現身，二光現花座，三依座現佛，四數齊所化，五具德滿愿，六應機化益，七化窮來際，八體離有無，九明常住所由，十正結知見。此等並是如來雙林北首入涅槃（佛教術語，指入滅）之時有此事也。 第八，複次，佛子，此菩薩下總結能知相。于中十。

【English Translation】 English version Because there is fullness. The tenth chapter of the Wuxing Shelun (Treatise on the Absence of Nature) says: 'Question: If the Tathagata (the 'Thus-Come One', an epithet of the Buddha) is permanent, why does he not appear at all times?' Answer: 'The sins of sentient beings prevent his appearance, like the moon in a broken vessel. Because water cannot be held in a broken vessel, the moon's reflection does not appear. This is not the fault of the moon, but the fault of the vessel. In the bodies of sentient beings, there is no shamatha (tranquility meditation) clear and moist samadhi (state of meditative consciousness) water, so the Buddha's reflection does not appear. This is not the fault of the Tathagata, but the fault of sentient beings.' Explanation: In Liang's commentary, the vessel is a metaphor for upholding the precepts. Furthermore, the Shelun clearly shows that the appearance or non-appearance of profound things depends on the capacity of the recipient, not the fault of the Tathagata. This sutra clarifies that the profound extinction has extinction and non-extinction, depending on whether the vessel is complete or incomplete, which is also not the Buddha's fault. Moreover, Nirvana (liberation from suffering) here is also a response to the vessel, hence the saying 'should be seen' and so on. Fifth, it is like a great fire, illuminating the gate of arising and ceasing according to conditions. There are three aspects: metaphor, combination, and conclusion. First, the metaphor of fire burning or not burning depending on the presence or absence of fuel is used to illustrate that the Buddha's arising and ceasing depend on the conditions for conversion. The tenth chapter of the Shelun says: 'Or Nirvana is like fire, which burns in some places and extinguishes in others. The Buddhas are also like this. To those whose roots of goodness have not yet matured, they manifest perfect enlightenment, causing them to mature quickly and attain liberation. To those whose roots of goodness have already matured and who have already attained liberation, they manifest Parinirvana (the final departure from the world) because there is nothing more to be done.' Explanation: The above two metaphors in the Shelun are both based on this sutra. Sixth, furthermore, Buddha-child, like a great illusion, illuminating the gate of existence and non-existence, constant stillness. There are also three aspects: metaphor, combination, and conclusion. First, the metaphor of an illusionist abandoning or not abandoning is used to illustrate that the Buddha's extinction here and existence there depend on the occasion, while the fundamental wisdom is always still. The statement that the Tathagata's illusory body is always abiding like the Dharmadhatu (the realm of reality) clarifies that the Buddha's body of cultivation is also the same as the Dharmadhatu, thus being permanent. Seventh, furthermore, Buddha-child, the Tathagata's manifestation illuminates the gate of using up the future. There are ten aspects: first, manifesting the body through the power of samadhi (state of meditative consciousness); second, manifesting a flower seat with light; third, manifesting the Buddha based on the seat; fourth, the number is equal to those to be converted; fifth, possessing virtues and fulfilling wishes; sixth, benefiting and transforming according to the occasion; seventh, transforming to the end of the future; eighth, the essence is apart from existence and non-existence; ninth, clarifying the reason for the permanent abode; tenth, correctly concluding knowledge and views. These all happened when the Tathagata entered Nirvana (the final departure from the world) with his head facing north in the twin Sala trees. Eighth, furthermore, Buddha-child, this Bodhisattva summarizes the characteristics of being able to know. There are ten aspects within.

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句。一無量無邊者。結上簡異灰斷門明大涅槃功德無邊。二究竟法界者。為萬德所依結存亡常湛門。故上云如來幻身常住如法界也。三無障礙者。結起盡隨緣門。明滅與不滅無有障礙。四不生滅者。結隨器虧盈門。故上云其實如來不生不滅也。五凈如虛空者。結不礙出沒門。故上云其實如來無有出世亦無涅槃是故同虛空也。六安住實際者。結前最初體實真常門。謂上文實際等十義可知。七隨其所應示現者。通結諸門內應機現用文也。八本願所持不捨眾生。九不捨剎。十不捨法。此三結末後用窮來際門。謂願力持故盡窮來際等可知。

頌中初二頌第四。次二頌第五。次二頌第六。次四頌第七。后二頌初門。餘三略不頌。答涅槃竟。

第十明性起見聞敬養善根。前既示涅槃。今明供養。余跡成益不虛故次明也。長行內釋中三。先就法。二約喻。三簡喻異法。初中先總辨。所謂于佛。若見佛及像。若聞名及稱念。若三業恭敬。若四事供養。於此四位所種善根。廣多無限不可稱說故云功德無盡。下別顯中略舉三種果。一斷滅惑障果。二於一切下德窮來際果。三起諸佛下成大菩提果。又初唯斷果令得涅槃。后唯智果令得菩提。中間通二。謂棄有為隨順無為故也。第二喻中亦三。初吞少金剛喻。喻前第二德窮來際果。

【現代漢語翻譯】 現代漢語譯本： 句。一、無量無邊者（指涅槃的功德廣大，無法測量）：總結上文，是爲了區別于灰身泯智的斷滅法門，表明大涅槃的功德是無邊無際的。 二、究竟法界者（指涅槃的境界是究竟圓滿的）：因為萬德都依存於此，總結了常存不亡、恒常湛寂的法門。所以上文說，如來的幻化之身常住於法界。 三、無障礙者（指涅槃的境界沒有任何阻礙）：總結了生起和消盡都隨因緣變化的法門，表明生滅與不生滅之間沒有任何障礙。 四、不生滅者（指涅槃的本性是不生不滅的）：總結了隨容器而有盈虧的法門。所以上文說，實際上如來是不生不滅的。 五、凈如虛空者（指涅槃的清凈如同虛空）：總結了不妨礙出世和隱沒的法門。所以上文說，實際上如來沒有出世，也沒有涅槃，因此如同虛空一樣。 六、安住實際者（指涅槃安住于真實的境界）：總結了前面最初的體性真實恒常的法門。即上文所說的實際等十種含義可以理解。 七、隨其所應示現者（指如來隨眾生的根器而示現）：總括總結了各個法門中，內在應機示現作用的文句。 八、本願所持不捨眾生（指如來以本願力加持，不捨棄眾生）。九、不捨剎（不捨棄國土）。十、不捨法（不捨棄佛法）。這三條總結了最後窮盡未來際的法門。即願力加持，所以窮盡未來際等含義可以理解。

頌文中的前兩頌對應第四個法門，接著兩頌對應第五個法門，再接著兩頌對應第六個法門，再接著四頌對應第七個法門，最後兩頌對應第一個法門，其餘三個法門略而不頌。回答關於涅槃的問題完畢。

第十，闡明由自性生起的見聞、恭敬供養等善根。前面已經闡述了涅槃，現在闡明供養，因為供養等遺蹟能夠成就利益，不是虛假的，所以接著闡明。 長行內的解釋分為三部分。首先就法理進行解釋，其次用比喻進行解釋，最後簡要說明比喻與法理的不同。首先，在總的辨析中，所謂對於佛，如果見到佛以及佛像，如果聽到佛的名號以及稱念佛的名號，如果以身口意三業恭敬，如果以四事供養，對於這四種情況所種下的善根，廣大眾多，無法限量，不可稱說，所以說功德無盡。下面分別顯示，略舉三種果報。一是斷滅惑障的果報。二是在一切（善）德方面窮盡未來際的果報。三是生起諸佛（的功德），成就大菩提的果報。而且最初只有斷滅（煩惱）的果報，從而證得涅槃。後來只有智慧的果報，從而成就菩提。中間貫通二者，即捨棄有為法，隨順無為法。 第二，在比喻中也分為三部分。首先，吞下少量金剛的比喻，比喻前面第二種德窮未來際的果報。

【English Translation】 English version: Sentence. 1. Immeasurable and boundless (referring to the vastness of Nirvana's merits): Summarizes the above to distinguish it from the annihilationist path of extinguishing body and mind, clarifying that the merits of Great Nirvana are immeasurable and boundless. 2. Ultimate Dharmadhatu (referring to the perfect and complete state of Nirvana): Because all virtues rely on it, it summarizes the Dharma gate of constant existence without perishing, eternally tranquil. Therefore, the above text says that the illusory body of the Tathagata constantly abides in the Dharmadhatu. 3. Unobstructed (referring to the state of Nirvana being free from any obstacles): Summarizes the Dharma gate of arising and ceasing according to conditions, clarifying that there are no obstacles between arising and ceasing and non-arising and non-ceasing. 4. Non-arising and non-ceasing (referring to the nature of Nirvana being non-arising and non-ceasing): Summarizes the Dharma gate of fullness and emptiness depending on the vessel. Therefore, the above text says that in reality, the Tathagata is non-arising and non-ceasing. 5. Pure like space (referring to the purity of Nirvana being like space): Summarizes the Dharma gate of not hindering appearance and disappearance. Therefore, the above text says that in reality, the Tathagata has no appearance in the world, nor Nirvana, therefore it is the same as space. 6. Abiding in reality (referring to Nirvana abiding in the true state): Summarizes the preceding Dharma gate of the original nature being true and constant. That is, the ten meanings of 'reality' mentioned above can be understood. 7. Manifesting according to what is appropriate (referring to the Tathagata manifesting according to the capacity of sentient beings): Generally summarizes the sentences in each Dharma gate that internally respond to opportunities and manifest their function. 8. Sustained by original vows, not abandoning sentient beings. 9. Not abandoning lands. 10. Not abandoning the Dharma. These three summarize the final Dharma gate of exhausting the future. That is, sustained by the power of vows, therefore exhausting the future, and so on, can be understood.

The first two verses in the gatha correspond to the fourth Dharma gate, the next two verses correspond to the fifth Dharma gate, the next two verses correspond to the sixth Dharma gate, the next four verses correspond to the seventh Dharma gate, and the last two verses correspond to the first Dharma gate. The remaining three Dharma gates are omitted. The answer regarding Nirvana is complete.

Tenth, elucidating the roots of goodness arising from the nature of seeing, hearing, reverence, and offering. Having already elucidated Nirvana, now elucidating offerings, because the traces of offerings and so on can accomplish benefits and are not false, therefore elucidating them next. The explanation within the prose is divided into three parts. First, explaining based on the Dharma principle, second, explaining using metaphors, and third, briefly explaining the difference between metaphors and the Dharma principle. First, in the general analysis, regarding the Buddha, if one sees the Buddha and the Buddha's image, if one hears the Buddha's name and recites the Buddha's name, if one reveres with the three karmas of body, speech, and mind, if one makes offerings with the four requisites, the roots of goodness planted in these four situations are vast and numerous, immeasurable and inexpressible, therefore it is said that the merits are inexhaustible. Below, they are shown separately, briefly listing three kinds of fruits. First, the fruit of cutting off and extinguishing delusions and obstacles. Second, the fruit of exhausting the future in all (good) virtues. Third, the fruit of arising all Buddhas (merits) and accomplishing Great Bodhi. Moreover, initially there is only the fruit of cutting off (afflictions), thereby attaining Nirvana. Later, there is only the fruit of wisdom, thereby accomplishing Bodhi. In between, it connects the two, that is, abandoning conditioned dharmas and following unconditioned dharmas. Second, in the metaphor, it is also divided into three parts. First, the metaphor of swallowing a small amount of diamond, which is a metaphor for the second fruit of exhausting the future in virtue mentioned earlier.

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謂微少善根性不可盡也。二小火能燒喻。喻第一斷滅惑障果。謂少善根效能滅惑。又釋前滅所知障。后滅煩惱障。三藥王多益喻。喻第三成大菩提果。閤中二。初以佛合藥樹。見聞等明佛在世作六根境。故寶性論云。諸佛如來身如虛空無相。為諸勝智者作六根境界。示現微妙色。出於妙音聲。令嗅佛戒香。與佛妙法味。使覺三昧觸。令知深妙法。大同此經也。二若有得經卷下合地土等明佛滅后益。上來明廣饒益。二佛子乃至不信下明深饒益。如來秘密藏經罵藥服之得力等。罵沈燒已還香等。罵佛猶勝敬外道等。五卷大悲經但出家人袈裟著身。假令左手攜男右手攜女。從一酒家至一酒家。佛言我記此人。不出賢劫當般涅槃。如是等文同明如來法不思議也。第三簡喻異法。有標有釋。以非世喻所能類故云過思議也。但隨下明方便說喻。非是比類。是為下結可知。偈頌在下。顯其鉤鎖故也。上來說分竟。

第五大段顯名受持分。于中二。先興二問。后還兩答。何故此中辨名持者。顯義實故。以性起是法體故。要妙故。答中先答名。依光統等總作十名。一名諸佛秘密藏經。以是諸佛內證法故。二名世間不能思議經。以凡小莫測故。三名如來所印經。以此深廣是如來所印之法故。四名大智光明經。佛智垂光令得明故。五明

【現代漢語翻譯】 現代漢語譯本 謂微少的善根本性是不可窮盡的。二、小火能燒的比喻。比喻第一種斷滅惑障的果報。意思是說，微小的善根本性也能滅除迷惑。又解釋前面所說的滅除所知障，後面滅除煩惱障。三、藥王能帶來多種利益的比喻。比喻第三種成就大菩提的果報。總合起來有兩點。首先，以佛來比喻藥樹。見聞等說明佛在世時，六根所對的境界。所以《寶性論》說：『諸佛如來身如虛空，沒有形象，為那些殊勝的智者作為六根的境界，示現微妙的色相，發出美妙的聲音，使人嗅到佛的戒香，給予佛的妙法滋味，使人覺悟三昧的觸感，使人知曉深妙的佛法。』這與此經的意義非常相同。其次，如果有人得到經卷，下至地土等，說明佛滅度后的利益。上面說明了廣大的饒益。二、佛子乃至不信，下面說明深刻的饒益。如《如來秘密藏經》中，罵藥而服用反而得力等，罵沉香燒了反而更香等，罵佛也勝過尊敬外道等。《五卷大悲經》中說，即使出家人袈裟披在身上，假使左手攜男，右手攜女，從一家酒店到另一家酒店，佛說我記著這個人，不出賢劫當般涅槃。』像這樣的經文，共同說明如來佛法不可思議。第三，簡別比喻與異法。有標示，有解釋。因為不是世間的比喻所能相比的，所以說是超過思議的。『但隨』下面說明方便說比喻，不是相比擬。『是為』下面總結可知。偈頌在下面，顯示其鉤鎖關係。上面是說分品完畢。

第五大段，顯示名號受持分。其中分為兩部分。先提出兩個問題，然後回答這兩個問題。為什麼在這裡辨別名號受持者？因為要顯示義理的真實性。因為自性生起是法體的緣故。因為重要而微妙的緣故。回答中先回答名號。依據光統等總共列出十個名號。一名為《諸佛秘密藏經》，因為這是諸佛內證的佛法。二名為《世間不能思議經》，因為凡夫和小乘無法測度。三名為《如來所印經》，因為這種深廣的法是如來所印證的。四名為《大智光明經》，佛的智慧放出光明，使人得到光明。五明

【English Translation】 English version It is said that the nature of minute good roots is inexhaustible. Second, the analogy of a small fire that can burn. This is an analogy for the first result of eradicating delusion and obstacles. It means that even a small amount of good root nature can extinguish delusion. It also explains the previously mentioned eradication of the obstacle of knowledge, and later the eradication of the obstacle of affliction. Third, the analogy of the medicine king bringing many benefits. This is an analogy for the third result of attaining great Bodhi. Combining these, there are two points. First, the Buddha is compared to a medicinal tree. Seeing and hearing, etc., explain the realms of the six senses when the Buddha was in the world. Therefore, the Ratnagotravibhāga states: 'The bodies of all Buddhas and Tathagatas are like space, without form, serving as the realms of the six senses for those with superior wisdom, manifesting subtle forms, emitting wonderful sounds, allowing people to smell the fragrance of the Buddha's precepts, giving the taste of the Buddha's wonderful Dharma, enabling people to perceive the touch of Samadhi, and enabling them to know the profound Dharma.' This is very similar to the meaning of this sutra. Second, if someone obtains a scripture, even down to the earth, it explains the benefits after the Buddha's Parinirvana. The above explains the vast benefits. Second, 'Buddha-son, even disbelief,' below explains the profound benefits. As in the Tathāgataguhyasūtra, scolding medicine and then taking it brings strength, scolding agarwood and burning it makes it even more fragrant, scolding the Buddha is even better than respecting heretics, etc. The Five-Fascicle Mahākaruṇādhāraṇī Sūtra says, 'Even if a monastic wears a kasaya, and carries a boy in his left hand and a girl in his right hand, going from one tavern to another, the Buddha said, 'I remember this person, and they will attain Parinirvana within this Bhadrakalpa.' Such texts together explain the inconceivable nature of the Tathagata's Dharma. Third, distinguishing between analogies and different Dharmas. There is indication and explanation. Because it cannot be compared to worldly analogies, it is said to be beyond comprehension. 'But following' below explains the expedient use of analogies, not comparison. 'This is' below concludes that it is knowable. The verses are below, showing their interlocking relationship. The above is the completion of the explanation of the division.

The fifth major section reveals the section on upholding the name. It is divided into two parts. First, two questions are raised, and then these two questions are answered. Why are those who uphold the name distinguished here? Because it reveals the truth of the meaning. Because self-arising is the essence of the Dharma. Because it is important and subtle. In the answer, the name is answered first. According to Guangtong and others, a total of ten names are listed. The first name is The Secret Treasury Sutra of All Buddhas because this is the Dharma of the inner realization of all Buddhas. The second name is The Sutra Inconceivable to the World because ordinary people and Hinayana cannot fathom it. The third name is The Sutra Sealed by the Tathagata because this profound and vast Dharma is sealed by the Tathagata. The fourth name is The Sutra of Great Wisdom and Light because the Buddha's wisdom emits light, enabling people to obtain light. Five Ming

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開發示現如來種性經。性起品名從此而立。又釋令佛種性起用現前名開示也。六名長養菩薩功德經。前依種性發心起行。今令此行隨修漸長。七名世間不能破壞經。明彼行體常在世間。非八法所壞。又釋非四相所遷故也。八名隨順如來境界經。以彼行因能順果故。九名令眾生皆清凈經。令于佛果生凈信故。又利他令離雜染障故。十名分別說佛究竟經。上約義。此句約教。以所說佛果性起是究竟法故。又義上十名皆以後釋前可知。二佛子如是經典下答奉持。于中有四。初辨定法器。二舉益勸信受。三信順成益。四明勸修成益。初中三。謂法喻合。初法中二。先總標器非器。二何以下釋成。前中先標器乘不思議乘。乘者運載義。但運載有二種。一次第運載。謂從微至著。階位漸次。以至究竟名可思議乘。二一運載即一切運載。謂十信滿心即攝諸位。圓融無礙名不思議乘。一向專求者非直所乘之法相攝無礙。能乘之行亦不雜余念。如下法界品云一切菩薩無量劫修善財一生皆得。皆由直心精進力故。二不為餘人者簡非器。但余有三種。一凡夫。二二乘。三權教中初住菩薩。謂乘可思議菩薩。如此下文億那由他劫行六波羅蜜不聞不信等。二何以下釋中一乘深廣普該群品。何故不為餘人說耶。釋只為深廣普該。非狹機所受故也。不

【現代漢語翻譯】 現代漢語譯本 《開發示現如來種性經》（Kaifashixian Rulaizhongxing Jing）：因『種性』（zhongxing，Buddha-nature）顯現而得名。又解釋為使佛的種性起作用並顯現於眼前，故名『開示』。 《長養菩薩功德經》：之前依據種性發心修行，現在使這種修行隨著修習逐漸增長。 《世間不能破壞經》：闡明這種修行的本體常在世間，不會被世間的『八法』（bafa，八種世俗的考量，如得與失、名譽與誹謗等）所破壞。又解釋為不會被『四相』（sixiang，生、老、病、死）所遷移。 《隨順如來境界經》：因為這種修行的因能夠順應佛果。 《令眾生皆清凈經》：使眾生對佛果生起清凈的信心。又利益他人，使他們遠離雜染的障礙。 《分別說佛究竟經》：以上是從義理方面說的，這句是從教義方面說的。因為所說的佛果種性顯現是究竟的法。而且，以上十個名稱都是以後面的解釋前面的，可以理解。 『佛子，像這樣的經典』以下是回答奉持。其中有四個方面：一是辨別確定的法器，二是舉出利益勸人信受，三是信順成就利益，四是闡明勸修成就利益。首先，在辨別法器中分為三個方面：法、比喻、合。首先，在『法』中分為兩個方面：先總標明法器和非器，二是『何以』以下解釋說明。在前面總標明中，先標明法器是『不可思議乘』（busiyi cheng，inconceivable vehicle）。『乘』（cheng，vehicle）是運載的意思。但運載有兩種：一種是次第運載，即從微小到顯著，階位逐漸提升，最終達到究竟，這叫做『可思議乘』（kesiyi cheng，conceivable vehicle）。另一種是一次運載即一切運載，即十信圓滿之心就攝持了所有階位，圓融無礙，這叫做『不可思議乘』。一向專心求法的人，不僅所乘之法互相攝受沒有障礙，能乘之行也毫不雜染其他念頭。如下面的《法界品》所說：『一切菩薩無量劫修行的善財童子，一生就能得到，都是因為直心精進的力量。』 『不為餘人』是簡別非器。但『餘人』有三種：一是凡夫，二是二乘（er cheng，聲聞乘和緣覺乘），三是權教中的初住菩薩，即乘坐可思議乘的菩薩。比如下面的經文說：『億那由他劫行六波羅蜜，不聞不信』等等。 『何以』以下的解釋中，說明一乘深廣，普遍涵蓋各種根器的眾生，為什麼不為其他人說呢？解釋說只因爲一乘深廣普該，不是狹隘的根器所能接受的緣故。

【English Translation】 English version 《The Development and Manifestation of the Tathāgata's Lineage Sutra》(Kaifashixian Rulaizhongxing Jing): The name arises from the manifestation of 'lineage' (zhongxing, Buddha-nature). It is also explained as causing the Buddha's lineage to function and manifest before one's eyes, hence the name 'Development and Manifestation'. 《The Sutra on Nourishing the Merits of Bodhisattvas》: Previously, based on the lineage, the aspiration for enlightenment was aroused and practice began. Now, this practice is gradually increased through cultivation. 《The Sutra That Cannot Be Destroyed by the World》: It clarifies that the essence of this practice is always in the world and will not be destroyed by the 'Eight Worldly Dharmas' (bafa, eight worldly considerations, such as gain and loss, fame and defamation, etc.). It is also explained as not being moved by the 'Four Characteristics' (sixiang, birth, aging, sickness, and death). 《The Sutra That Accordance with the Realm of the Tathāgata》: Because the cause of this practice can accord with the fruit of Buddhahood. 《The Sutra That Causes All Sentient Beings to Be Pure》: It causes sentient beings to generate pure faith in the fruit of Buddhahood. It also benefits others, enabling them to be free from the obstacles of defilement. 《The Sutra That Separately Explains the Ultimate of the Buddha》: The above is from the perspective of meaning; this sentence is from the perspective of doctrine. Because the manifestation of the Buddha-nature that is spoken of is the ultimate Dharma. Moreover, the above ten names can all be understood by using the latter to explain the former. 『O Buddha-child, such a sutra』 below is the answer to upholding. There are four aspects to it: first, distinguishing the definite vessel of the Dharma; second, citing the benefits to encourage faith and acceptance; third, faith and compliance accomplish benefits; and fourth, clarifying that encouraging cultivation accomplishes benefits. First, in distinguishing the vessel of the Dharma, it is divided into three aspects: Dharma, metaphor, and combination. First, in the 'Dharma', it is divided into two aspects: first, generally indicating the vessel and non-vessel; second, explaining and clarifying from 'Why'. In the preceding general indication, first indicate that the vessel is the 'Inconceivable Vehicle' (busiyi cheng). 'Vehicle' (cheng) means carrying. But there are two kinds of carrying: one is sequential carrying, that is, from small to significant, with gradual progression of stages, ultimately reaching the ultimate, which is called the 'Conceivable Vehicle' (kesiyi cheng). The other is one carrying is all carrying, that is, the mind that is complete with the ten faiths encompasses all stages, perfectly harmonized and unobstructed, which is called the 'Inconceivable Vehicle'. Those who single-mindedly seek the Dharma, not only are the Dharmas they ride on mutually inclusive and unobstructed, but the practice they ride on is also not mixed with other thoughts. As the following 《Dharmadhatu Chapter》 says: 『All Bodhisattvas, the Sudhana who practiced for countless kalpas, can attain it in one lifetime, all because of the power of straightforward mind and diligence.』 『Not for others』 is to distinguish non-vessels. But there are three kinds of 'others': first, ordinary people; second, the Two Vehicles (er cheng, Śrāvakayāna and Pratyekabuddhayāna); and third, the Bodhisattvas of the initial dwelling in the provisional teachings, that is, the Bodhisattvas who ride the Conceivable Vehicle. For example, the following sutra says: 『Practicing the Six Perfections for billions of nayutas of kalpas, not hearing or believing』 and so on. In the explanation below 'Why', it explains that the One Vehicle is profound and vast, universally encompassing all kinds of beings with different capacities. Why is it not spoken for others? The explanation says that it is only because the One Vehicle is profound, vast, and universally encompassing, and is not acceptable to those with narrow capacities.

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入眾生手者。手有七義。一約位。謂修學此經。必定超出眾生境故名不入手。以此非是世法攝故。二約心。謂若不發起大菩提心非此經器。云不入手。是故若不發心終日執卷未曾入手。三約行。謂此經是行菩薩道者之所要。若起惑造業。名眾生行。經非彼要故不入手。是即若為名聞利養講讀此經。篇數縱多。未嘗入手。四約智。謂諸世間執見之智名眾生智。經超彼見名不入手。是即若受持此經。執見不破。無與此經曾不相見。是故要須違眾生見順此法者方名入手。十地云。若聞即迷悶者。論釋聞作聞解。不得不聞等。五約信。謂雖未能破見正入。於此情外難思議事能決定信。亦名入手。若不信者名不入手。故法集經云。是經雖行閻浮提。于諸佛所護眾生中行。于能信深法者常住。如是眾生心手中行。解云。信能採納。同手義故。賢首嘆信云。為清凈手受眾行斯之謂也。六約二乘人亦不入其手。七約權教菩薩亦不入手。以雖聞不信故。唯除菩薩者。既言不入一切眾生手。此言有濫故。今簡除翻前七種簡取法器。則是乘不思議乘菩薩。喻中五句。閤中亦五。一此經合七寶也。二不入手合無堪持也。三唯除真子從種姓中生者合第一夫人所生太子。四種如來相等者合具聖王相。五若無此等者合若無太子七寶散滅。以無修行教法

【現代漢語翻譯】 現代漢語譯本 『入眾生手者』（能夠進入眾生之手的）。『手』有七種含義：第一，從地位上說，修學此經，必定超出眾生的境界，所以說『不入手』（不在眾生之手）。因為此經不是世俗之法所能涵蓋的。第二，從心念上說，如果不能發起大菩提心，就不是此經的法器，所以說『不入手』。因此，如果不發菩提心，即使終日拿著經卷，也未曾真正『入手』。第三，從行為上說，此經是行菩薩道的人所必需的。如果生起迷惑，造作惡業，就是眾生的行為，此經不是他們所需要的，所以說『不入手』。也就是說，如果爲了名聞利養而講讀此經，即使篇數再多，也未曾真正『入手』。第四，從智慧上說，世間人執著于偏見的智慧，稱為眾生之智。此經超越了這些偏見，所以說『不入手』。也就是說，如果受持此經，卻不能破除執見，就與此經從未相見。因此，必須違背眾生的見解，順應此經的教法，才算真正『入手』。《十地經》說：『如果聽聞就感到迷悶。』論典解釋『聽聞』為『聽聞理解』，不得不聽聞等等。第五，從信心上說，即使未能破除執見，真正入門，但對於此經情理之外、難以思議之事，能夠堅定地相信，也算『入手』。如果不相信，就不能算『入手』。所以《法集經》說：『此經雖然在閻浮提流行，但在諸佛所護佑的眾生中流行，在能夠深信此法的人心中常住。』解釋說：『信能夠採納，與手的含義相同。』賢首讚歎信心說：『以清凈之手接受眾行，說的就是這個意思。』第六，從二乘人（聲聞乘和緣覺乘）來說，此經也不入其手。第七，從權教菩薩（權巧方便教化的菩薩）來說，此經也不入其手，因為他們雖然聽聞，卻不相信。『唯除菩薩者』（只有菩薩才能真正理解）。既然說不入一切眾生之手，這種說法就有些籠統。現在加以簡別，排除前面七種情況，選取堪為法器者，就是乘坐不可思議之乘的菩薩。比喻中有五句，合起來也有五點：第一，此經相當於七寶。第二，『不入手』相當於『無堪持』（沒有人能夠拿得動）。第三，『唯除真子從種姓中生者』（只有真正的王子從王族血統中出生）相當於第一夫人所生的太子。第四，『種如來相等者』（具有如來相好者）相當於具有聖王之相。第五，『若無此等者』（如果沒有這樣的人）相當於如果沒有太子，七寶就會散滅，因為沒有修行教法。

【English Translation】 English version 『Those who enter the hands of sentient beings.』 『Hand』 has seven meanings: First, in terms of position, studying and practicing this sutra will surely transcend the realm of sentient beings, hence the name 『not entering the hand』 (not in the hands of sentient beings). This is because this sutra is not encompassed by worldly dharmas. Second, in terms of mind, if one does not arouse the great Bodhi mind, one is not a vessel for this sutra, hence the name 『not entering the hand.』 Therefore, if one does not arouse the Bodhi mind, even if one holds the scroll all day long, one has never truly 『entered the hand.』 Third, in terms of practice, this sutra is essential for those who practice the Bodhisattva path. If one generates delusion and creates karma, it is the conduct of sentient beings, and this sutra is not essential for them, hence the name 『not entering the hand.』 That is to say, if one lectures and recites this sutra for fame and profit, even if the number of chapters is large, one has never truly 『entered the hand.』 Fourth, in terms of wisdom, the wisdom of worldly attachments and views is called the wisdom of sentient beings. This sutra transcends these views, hence the name 『not entering the hand.』 That is to say, if one upholds this sutra but cannot break through attachments and views, one has never truly met this sutra. Therefore, one must go against the views of sentient beings and follow the teachings of this sutra to be considered truly 『entering the hand.』 The Ten Bhumi Sutra says: 『If one feels confused upon hearing.』 The commentary explains 『hearing』 as 『hearing and understanding,』 one must hear, etc. Fifth, in terms of faith, even if one has not yet broken through attachments and views and truly entered, but one can firmly believe in the inconceivable matters beyond reason in this sutra, it is also considered 『entering the hand.』 If one does not believe, it is not considered 『entering the hand.』 Therefore, the Dharma Samuccaya Sutra says: 『Although this sutra circulates in Jambudvipa (world), it circulates among the sentient beings protected by all Buddhas, and it constantly dwells in the hearts of those who can deeply believe in this Dharma.』 The explanation says: 『Faith can accept and adopt, which has the same meaning as hand.』 The Venerable Master Xian Shou praised faith, saying: 『Receiving all practices with a pure hand, that is what it means.』 Sixth, in terms of the Shravakas (Hearers) and Pratyekabuddhas (Solitary Realizers), this sutra does not enter their hands either. Seventh, in terms of the provisional teaching Bodhisattvas (Bodhisattvas who teach with expedient means), this sutra does not enter their hands either, because although they hear, they do not believe. 『Except for Bodhisattvas』 (only Bodhisattvas can truly understand). Since it is said that it does not enter the hands of all sentient beings, this statement is somewhat general. Now, let us make a distinction, excluding the previous seven situations, and selecting those who are worthy vessels for the Dharma, that is, Bodhisattvas who ride the inconceivable vehicle. There are five sentences in the analogy, and there are also five points in the combination: First, this sutra is equivalent to the seven treasures. Second, 『not entering the hand』 is equivalent to 『no one can hold it.』 Third, 『except for the true son born from the lineage』 (only the true prince born from the royal lineage) is equivalent to the crown prince born to the first queen. Fourth, 『those who possess the marks of the Tathagata』 (those who possess the marks and characteristics of the Tathagata) are equivalent to those who possess the marks of a holy king. Fifth, 『if there are none such』 (if there are no such people) is equivalent to if there is no crown prince, the seven treasures will be scattered, because there is no practice of the teachings.

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不行故名經滅。般若論云。法欲滅時者修行滅故。何以故。下釋無真子經滅所由可知。第二舉益勸信中二。先明聞信之益。有標有釋。少作方便者以依普門互相攝故。一得一切得故。如善財一生龍女速疾等。二明聞信難得。謂若菩薩依於三乘漸次教中。縱經爾所劫修習六度道品等行。以根未熟故不聞不信此一乘經。若不爾者。瓔珞經等十千劫中修信成滿。豈可無量億那由他劫修行六度。猶不信此經。既非二乘。更是何等菩薩也。此同法花中若不信此法。當於如來余深法中示教利喜。亦同上文求大乘者猶為易。能信是法為甚難。問所許劫行猶未能信。今諸凡愚云何得信。答宿有種性。聞便信受。若不爾者多劫難入。今時有人。多不信者不足怪也。問此等不信。是何位菩薩。答文無正斷。準其劫數。十千已過僧祇未滿。應是三賢位人。問更至何位則能信此。答極至此位。必定信入此一乘法。終無證地而不信此。問何故二乘縱得羅漢亦未信入。三乘菩薩不至地上而能信耶。答以三乘勝故。是近方便故。不同二乘也。是故若入此法。則於十信滿心具一切位。同時而得也。言假名菩薩者但依權教。修行未得一乘實行也。不從種性生者。方便非是佛正因故。未順三世佛本性故。第三佛子若菩薩下明信受利益。于中十句。一成真子。

【現代漢語翻譯】 現代漢語譯本 『不行故名經滅』，意思是經典因為沒有被修行而逐漸消失。《般若論》中說，『法欲滅時』，是因為修行滅絕的緣故。為什麼這樣說呢？下面解釋了《無真子經》滅亡的原因，從中可以得知。 第二部分，舉出利益以勸人信奉，分為兩點。首先說明聽聞和信奉的益處，有標示也有解釋。『少作方便者』，是因為依靠普門互相攝持的緣故。一旦獲得，就全部獲得，就像善財童子一生和龍女迅速成佛的例子。 其次說明聽聞和信奉的難得。如果菩薩依賴於三乘漸次教法，即使經過漫長的劫數修習六度、道品等修行，因為根基尚未成熟，也不會聽聞和信奉這一乘經典。如果不是這樣，那麼像《瓔珞經》等所說的，在十千劫中修習信才能圓滿成就，難道要經過無量億那由他劫修行六度，仍然不信奉這部經典嗎？既然不是二乘，那又是什麼樣的菩薩呢？這和《法華經》中所說的『若不信此法，當於如來余深法中示教利喜』類似，也和上文所說的『求大乘者猶為易，能信是法為甚難』相符。 問：既然所說的劫數修行都未能信奉，那麼現在的凡夫愚人怎麼能夠信奉呢？答：因為宿世具有種性，聽聞后就能信受。如果不是這樣，那麼即使經過多劫也難以進入。現在很多人不信奉，這並不奇怪。問：這些不信奉的人，是什麼位階的菩薩呢？答：經文中沒有明確的判斷，根據其劫數，十千劫已過，僧祇劫未滿，應該是三賢位的菩薩。問：要到什麼位階才能信奉這部經典呢？答：最多到這個位階，必定會信入這一乘法，最終沒有證得菩薩果位而不信奉這部經典的。問：為什麼二乘即使證得阿羅漢果位也未能信入，而三乘菩薩不到地上菩薩的果位就能信奉呢？答：因為三乘殊勝的緣故，是接近方便之道的緣故，和二乘不同。因此，如果進入此法，那麼在十信位圓滿時，就能同時獲得一切位階。所說的『假名菩薩』，只是依靠權巧方便的教法修行，尚未獲得一乘的真實修行。『不從種性生者』，是因為方便並非是佛的正因，沒有順應三世諸佛的本性。 第三部分，『佛子若菩薩下』，說明信受的利益，其中有十句。一是成就真佛之子。

【English Translation】 English version 'Not practicing, hence the scripture perishes.' The Prajna Sutra says, 'When the Dharma is about to perish,' it is because practice has ceased. Why is this so? The following explains the reasons for the extinction of the Wu Zhen Zi Jing (Scripture of No True Self), from which it can be understood. The second part, citing benefits to encourage faith, is divided into two points. First, it explains the benefits of hearing and believing, with both indication and explanation. 'Those who make little effort' do so because they rely on the universal gate of mutual support. Once one is obtained, all are obtained, like the examples of Sudhana (Shancai Tongzi) in one lifetime and the Naga maiden (Longnu) quickly attaining Buddhahood. Secondly, it explains the difficulty of hearing and believing. If a Bodhisattva relies on the gradual teachings of the Three Vehicles, even after practicing the Six Perfections (paramitas), the Bodhipaksa dharmas (道品) and other practices for countless kalpas (劫), they will not hear or believe this One Vehicle scripture because their roots are not yet mature. If this were not the case, then as the Yingluo Sutra (瓔珞經) and others say, cultivating faith for ten thousand kalpas is required for complete accomplishment. How could it be that after practicing the Six Perfections for countless nayutas (那由他) of kalpas, one still does not believe this scripture? Since it is not the Two Vehicles, then what kind of Bodhisattva is it? This is similar to what the Lotus Sutra says, 'If one does not believe this Dharma, then the Tathagata (如來) will show, teach, benefit, and delight them in other profound Dharmas,' and it also corresponds to the previous statement, 'Seeking the Great Vehicle is still easy, but believing this Dharma is extremely difficult.' Question: Since the mentioned kalpas of practice have not led to belief, how can ordinary, foolish people now believe? Answer: Because they have the seed of gotra (種性) from past lives, they can believe upon hearing. If not, it would be difficult to enter even after many kalpas. It is not surprising that many people do not believe now. Question: What level of Bodhisattva are these non-believers? Answer: The scripture does not make a clear judgment, but based on the number of kalpas, more than ten thousand kalpas have passed, and a asamkhya kalpa (僧祇劫) is not yet complete, so they should be Bodhisattvas in the Three Worthies position. Question: At what level will they be able to believe this scripture? Answer: At most, at this level, they will definitely believe and enter this One Vehicle Dharma. Ultimately, there is no one who attains the Bodhisattva ground and does not believe this scripture. Question: Why is it that even if those of the Two Vehicles attain the Arhat (羅漢) fruit, they still cannot believe and enter, while Bodhisattvas of the Three Vehicles can believe even before reaching the Bodhisattva ground? Answer: Because the Three Vehicles are superior, and it is a path closer to skillful means, unlike the Two Vehicles. Therefore, if one enters this Dharma, then upon the completion of the Ten Faiths, one can simultaneously obtain all levels. The so-called 'nominal Bodhisattvas' only rely on expedient teachings for practice and have not yet obtained the true practice of the One Vehicle. 'Those not born from gotra' are because expedient means are not the direct cause of Buddhahood, and they do not accord with the nature of the Buddhas of the three times. The third part, 'Buddha-son, if a Bodhisattva,' explains the benefits of believing and accepting, with ten phrases. The first is becoming a true son of the Buddha.

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二順佛境。三具因法。四住上境。五背下位。六長佛行。七因位滿。謂十地終極為菩薩彼岸。八入果法。謂于佛秘密自在神通難測量處能善達也。九得果位。謂唯佛無師也。十窮果際。故云深入也。於此十中初三成三賢益。次四成十地益。后三成佛果益。信受此法成此等益應知。第四佛子菩薩聞此下明修行益。于中亦十句。一悲智心。謂平等是智無量是悲也。二遠離下背向心。謂直心向理也。三面對下念慧行。謂唸對面現慧照平等。四分別下達因行。五具足下成果智。六遠離一切下離染行。七發清凈下廣大行。八深入下其深行。九平等觀下觀果行。十深入此等下證玄行佛子下結益相可知。頌中但頌前第十見聞等益。不頌名持等。八偈分四。初二頌法說。餘六頌三喻。各二可知。

第六表瑞證成分中二。先表瑞亦二。先此土。謂動地雨供表法真實。后如此下結通十方。即顯一說一切說也。此亦通結前所說法。皆順根成益故。令菩薩皆大歡喜。二證成中亦二。先果。后因各有一證一切證。就佛果證中亦二。初現身證有三。初現身。二贊說。三引證。二說此經時下舉益證。于中五。初菩薩位滿益。一切明是智也。二眾生髮心益同號勝境者。以緣性起勝法為境。發心因立此名。三是故下明佛護持意。四如此下結通普遍。

【現代漢語翻譯】 現代漢語譯本 二、順佛境（順應成佛的境界）。三、具因法（具備成佛之因的方法）。四、住上境（安住于高上的境界）。五、背下位（背離低下的位置）。六、長佛行（增長成佛的修行）。七、因位滿（因位的修習圓滿），指的是十地菩薩修行的終極，到達菩薩的彼岸。八、入果法（進入果位的法），指的是對於佛的秘密自在神通，能夠善於通達，難以衡量之處。九、得果位（獲得果位），指的是唯有佛才是無師自通的。十、窮果際（窮盡果位的邊際），所以說深入。在這十個階段中，前三個成就三賢位的利益，中間四個成就十地的利益，後面三個成就佛果的利益。應當知道，信受此法就能成就這些利益。 第四，佛子菩薩聽聞此法，下面闡明修行的利益。其中也有十句：一、悲智心（悲智之心），指的是平等是智，無量是悲。二、遠離下背向心（遠離背離之心），指的是以直心向往真理。三、面對下念慧行（面對真理，以念和慧修行），指的是以念面對真理，以慧照見平等。四、分別下達因行（分別並通達因地的修行）。五、具足下成果智（具足併成就果地的智慧）。六、遠離一切下離染行（遠離一切，進行離染的修行）。七、發清凈下廣大行（發起清凈心，進行廣大的修行）。八、深入下其深行（深入其中，進行甚深的修行）。九、平等觀下觀果行（以平等心觀察，進行觀果的修行）。十、深入此等下證玄行（深入這些，證得玄妙的修行）。佛子下面總結利益的相狀，可以知曉。頌文中只頌揚了前面第十種見聞等利益，沒有頌揚名持等利益。八個偈頌分為四個部分，前兩個頌揚法說，其餘六個頌揚三個比喻，各自兩個，可以知曉。 第六，表瑞證成分為二。首先是表瑞，也分為二。首先是此土（此方世界），指的是大地震動，天雨妙供，表示佛法真實。然後是如此下結通十方（如此這般，總結並貫通十方世界），即顯示一說一切說。這也貫通總結了前面所說的法，都順應根機，成就利益，所以令菩薩都大歡喜。二、證成中也分為二。先是果，后是因，各自有一個證成一切證成。就佛果的證成中也分為二。首先是現身證，有三個方面：一是現身，二是贊說，三是引證。二、說此經時下舉益證（說此經的時候，舉出利益作為證明）。其中有五個方面：一是菩薩位滿的利益，一切明是智（一切明瞭都是智慧）。二是眾生髮心的利益，同號勝境者（同樣稱呼殊勝境界的人），以緣性起勝法為境界，發心因緣而立此名。三是是故下明佛護持意（因此下面闡明佛護持的意願）。四、如此下結通普遍（如此這般，總結並貫通普遍）。

【English Translation】 English version Two, conforming to the Buddha realm (Shun Fo Jing) (conforming to the state of becoming a Buddha). Three, possessing the Dharma of causes (Ju Yin Fa) (possessing the methods of the causes of becoming a Buddha). Four, dwelling in the superior realm (Zhu Shang Jing) (abiding in a high realm). Five, turning away from the lower position (Bei Xia Wei) (turning away from a low position). Six, increasing the practice of Buddhahood (Zhang Fo Xing) (increasing the practice of becoming a Buddha). Seven, the cause position is complete (Yin Wei Man), referring to the ultimate practice of the Ten Bhumi Bodhisattvas, reaching the other shore of the Bodhisattvas. Eight, entering the Dharma of fruition (Ru Guo Fa), referring to the ability to skillfully understand the secret, free, and immeasurable supernatural powers of the Buddha. Nine, attaining the fruit position (De Guo Wei), referring to the fact that only the Buddha is self-enlightened without a teacher. Ten, exhausting the boundaries of the fruit (Qiong Guo Ji), hence the saying 'deeply entering'. Among these ten stages, the first three accomplish the benefits of the Three Worthies, the middle four accomplish the benefits of the Ten Bhumis, and the last three accomplish the benefits of the Buddha fruit. It should be known that believing and accepting this Dharma can accomplish these benefits. Fourth, when the Buddha's disciples and Bodhisattvas hear this Dharma, the following explains the benefits of practice. There are also ten sentences in it: One, the mind of compassion and wisdom (Bei Zhi Xin), referring to equality being wisdom and immeasurability being compassion. Two, turning away from the lower, turning away from the mind (Yuan Li Xia Bei Xiang Xin), referring to aspiring to the truth with a direct mind. Three, facing the lower, mindfulness and wisdom practice (Mian Dui Xia Nian Hui Xing), referring to facing the truth with mindfulness and illuminating equality with wisdom. Four, distinguishing and reaching the cause practice (Fen Bie Xia Da Yin Xing). Five, possessing and accomplishing the wisdom of the fruit (Ju Zu Xia Cheng Guo Zhi). Six, turning away from all the lower, leaving the defilement practice (Yuan Li Yi Qie Xia Li Ran Xing). Seven, initiating purity, the lower, vast practice (Fa Qing Jing Xia Guang Da Xing). Eight, deeply entering the lower, its deep practice (Shen Ru Xia Qi Shen Xing). Nine, equally observing the lower, observing the fruit practice (Ping Deng Guan Xia Guan Guo Xing). Ten, deeply entering these lower, proving the profound practice (Shen Ru Ci Deng Xia Zheng Xuan Xing). The Buddha's disciples below summarize the aspects of the benefits, which can be known. The verses only praise the tenth benefit of seeing and hearing, etc., and do not praise the benefits of holding the name, etc. The eight verses are divided into four parts, the first two praise the Dharma teaching, and the remaining six praise the three metaphors, each with two, which can be known. Sixth, the component of manifesting auspicious signs and proving the truth is divided into two. First is the manifestation of auspicious signs, which is also divided into two. First is this land (Ci Tu) (this world), referring to the earth shaking and the rain of wonderful offerings, indicating that the Dharma is true. Then, 'like this' below concludes and connects the ten directions (Ru Ci Xia Jie Tong Shi Fang), which shows that one saying is all sayings. This also connects and summarizes the Dharma spoken earlier, which all conforms to the roots and accomplishes benefits, so that all Bodhisattvas are greatly delighted. Two, the proof of accomplishment is also divided into two. First is the fruit, then the cause, each with one proof accomplishing all proofs. The proof of the Buddha fruit is also divided into two. First is the manifestation of the body, with three aspects: one is the manifestation of the body, two is praise and saying, and three is citing proof. Two, 'when speaking this sutra' below cites the benefits as proof (Shuo Ci Jing Shi Xia Ju Yi Zheng). There are five aspects in it: one is the benefit of the Bodhisattva position being complete, 'all clarity is wisdom' (Yi Qie Ming Shi Zhi). Two is the benefit of sentient beings generating the mind, 'those who are equally called the supreme realm' (Tong Hao Sheng Jing Zhe), taking the arising of the supreme Dharma from conditioned nature as the realm, and establishing this name because of the cause of generating the mind. Three, 'therefore' below clarifies the Buddha's intention to protect and uphold (Shi Gu Xia Ming Fo Hu Chi Yi). Four, 'like this' below concludes and connects universally (Ru Ci Xia Jie Tong Pu Bian).

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謂乃至法界虛空等世界一一各有所許菩薩所許眾生。各得斯益。五出遍所因略出八因。是減數十也。初二能說所說為一對。次二能感所感為一對。謂善力是能感也。次二能化所化為一對。謂緣根熟。化不失。即時緣會故也。后二能成所成為一對。謂普賢行是能成因也。第二菩薩證成中。何故此品有因果二證者。顯性起玄妙故。為因果本故。佛果所得故。菩薩所學故。此經上下證有四句。或唯佛證。如發心品。以初心成佛事恐難信故。二或唯菩薩證。如前諸會。以諸位所行菩薩得故。若爾何須證耶。釋以一一行位攝於一切。事越常規。是故須證。三或俱。如此品。所由如前。四或俱非。如第一會等。以彼文未盡故。就此文中二。先一證。后一切證。初中有五。一菩薩來此充滿法界。二示現下十門辨其德用。三時彼下嘆此所說。四佛子下述已顯同。謂名同處同主同行同說同句同字同義同理同。五顯已來意為作證故。佛力法力。略出二因也。下結通一切證可知。

第七重頌分中二。先序意。后正頌。序中先觀眾。后顯意。顯意中有十一句。欲重顯前十門性起。初性起正法是前初門。二無量功德明身業。三正法不壞明音聲善說。四智慧同。五具佛法超辨如來行。六群生心是境界。上云心境界是如來境界。七化不失時。是

應時示得大菩提也。八分別一切等。是轉法輪也。九變化是示現涅槃。十身無異是法身常住。上二顯涅槃。十一出生一切等。是見聞敬養。廣生勝善。下正頌中七偈。初二頌前說分。次三頌前顯名受持分。后二嘆勝勸持。就初中。所成就威儀者。明佛動止所作非言能說非譬能況。此顯佛果性起當相難明故也。若爾何故上文十門性起。並是如來所成威儀。廣以言喻而辨說耶。釋為益眾生令得解故。方便影響以少分喻說。巧顯真實令其懸會。非謂彼法即如此喻。故云以非喻等。此約緣方便以顯性起。次三頌頌顯名受持分。中初一明現在具德方堪得聞。謂精進頌前一向專求等。智慧頌前乘不思議乘等。微密及如來藏頌前經名。次一頌明具宿因力。聞便生喜頌前種如來善根等。次一明天佛贊護顯聞益相。后二嘆勝勸持中。初一約人嘆法。上二句顯此經是佛勝人之內藏。次句顯佛以此內藏被大菩薩令其歡喜故。上結通云令諸菩薩皆大歡喜。此之謂也。后偈中上二句約用嘆勝。明諸菩薩緣此勝法出生普賢無流聖道。下二句結勸奉持。釋性起品竟。總第六會了。

花嚴經探玄記卷第十六

乙巳歲分司大藏都監開板 大正藏第 35 冊 No. 1733 華嚴經探玄記

華嚴經探玄記卷第十七(盡

【現代漢語翻譯】 現代漢語譯本： 應時示現證得大菩提（Mahabodhi，偉大的覺悟）。『八分別一切等』，是轉法輪（Dharmacakra，佛法之輪）。『九變化』是示現涅槃（Nirvana，寂滅）。『十身無異』是法身（Dharmakaya，法性之身）常住。以上兩點顯示涅槃。『十一出生一切等』，是見聞敬養，廣生殊勝的善。以下是正頌中的七個偈頌。最初兩個偈頌是頌揚前面所說的分。接著三個偈頌是頌揚前面所說的顯名受持分。最後兩個是讚歎殊勝並勸人受持。就最初的偈頌中，所成就的威儀方面來說，說明佛的動止所作，不是言語能夠描述，也不是譬喻能夠比擬的。這顯示佛果的性起當相難以明白的緣故。如果這樣，為什麼上面的經文十門性起，都是如來所成就的威儀，廣泛地用言語譬喻來辨別解說呢？解釋是爲了利益眾生，讓他們能夠理解的緣故。用方便的影響，用少部分來譬喻解說，巧妙地顯示真實，讓他們能夠遙想領會，不是說那個法就和這個譬喻一樣。所以說『以非喻等』。這是用緣方便來顯示性起。接著三個偈頌是頌揚顯名受持分。其中第一個偈頌說明現在具備德行才能夠聽聞。所謂精進，是頌揚前面的一向專求等。智慧，是頌揚前面乘不思議乘等。微密以及如來藏（Tathagatagarbha，如來藏）是頌揚前面的經名。接著一個偈頌說明具備宿世的因力，聽聞便會產生歡喜，是頌揚前面種如來善根等。接著一個偈頌說明天佛贊護，顯示聽聞的利益之相。最後兩個讚歎殊勝並勸人受持的偈頌中，第一個是從人的角度來讚歎法。上面兩句顯示此經是佛殊勝之人的內藏。接著一句顯示佛用這個內藏來加被大菩薩，讓他們歡喜的緣故。上面總結說，讓諸菩薩都大歡喜，說的就是這個意思。後面的偈頌中，上面兩句是從作用的角度來讚歎殊勝，說明諸菩薩憑藉這個殊勝的法，出生普賢（Samantabhadra，普賢菩薩）無流聖道。下面兩句總結勸人奉持。性起品解釋完畢。總共第六會結束。 《華嚴經探玄記》卷第十六 乙巳年分司大藏都監開板 大正藏第35冊No.1733《華嚴經探玄記》 《華嚴經探玄記》卷第十七（完）

【English Translation】 English version: At the appropriate time, it demonstrates the attainment of Great Bodhi (Mahabodhi, Great Enlightenment). 'Eight distinctions of all things, etc.,' is the turning of the Dharma wheel (Dharmacakra, Wheel of Dharma). 'Nine transformations' is the manifestation of Nirvana (Nirvana, extinction). 'Ten bodies without difference' is the Dharmakaya (Dharmakaya, Dharma body) constantly abiding. The above two points reveal Nirvana. 'Eleven births of all things, etc.,' is seeing, hearing, revering, and nurturing, broadly generating supreme goodness. The following are the seven verses in the main gatha. The first two verses praise the previously mentioned divisions. The next three verses praise the previously mentioned revealing the name and upholding division. The last two praise the supreme and encourage upholding. Regarding the first verse, in terms of the accomplished demeanor, it explains that the Buddha's movements and actions cannot be described by words or compared by metaphors. This shows that the nature arising of the Buddha's fruit is difficult to understand. If so, why are the ten doors of nature arising in the above text, all the accomplished demeanor of the Tathagata, extensively explained with words and metaphors? The explanation is for the benefit of sentient beings, so that they can understand. Using the influence of skillful means, using a small part to explain with metaphors, skillfully revealing the truth, so that they can remotely comprehend, not saying that that Dharma is the same as this metaphor. Therefore, it says 'with non-metaphors, etc.' This is using the conditions of skillful means to reveal nature arising. The next three verses praise the revealing the name and upholding division. The first verse explains that only those who possess virtue now are qualified to hear. So-called diligence is praising the previously mentioned single-mindedly seeking, etc. Wisdom is praising the previously mentioned inconceivable vehicle, etc. The subtle and secret and the Tathagatagarbha (Tathagatagarbha, Womb of the Tathagata) is praising the previously mentioned name of the sutra. The next verse explains that those who possess the power of past causes will rejoice upon hearing, praising the previously mentioned planting the roots of the Tathagata's goodness, etc. The next verse explains that the heavenly Buddhas praise and protect, revealing the benefits of hearing. In the last two verses praising the supreme and encouraging upholding, the first is praising the Dharma from the perspective of people. The above two lines show that this sutra is the inner treasury of the Buddha, the supreme person. The next line shows that the Buddha uses this inner treasury to bless the great Bodhisattvas, causing them to rejoice. The above concludes by saying, 'causing all Bodhisattvas to greatly rejoice,' which is what it means. In the following verse, the above two lines praise the supreme from the perspective of function, explaining that the Bodhisattvas, relying on this supreme Dharma, give birth to the Samantabhadra (Samantabhadra, Universal Worthy Bodhisattva) non-outflow holy path. The following two lines conclude by encouraging upholding. The explanation of the Nature Arising Chapter is completed. The sixth assembly in total is finished. The Avatamsaka Sutra Probing the Mysteries Record, Volume 16 Opened and printed by the Great Treasury Supervisor of the Branch Office in the Year of Yisi Taisho Tripitaka Volume 35 No. 1733 The Avatamsaka Sutra Probing the Mysteries Record The Avatamsaka Sutra Probing the Mysteries Record, Volume 17 (End)

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此第□會)

魏國西寺沙門法藏述

離世間品第三十三

將釋此文四門同前。

初釋名有三。一者分名。謂此明第三名托法進修分。即依託行法修成正行故立斯名。二會名者。約處名普光重會。今何故於此而重會者。以前普光是生解之初。今明依解起行故重會之。若爾何不三四等處亦重會邪。釋前是生解之法。可寄多處。今但依前法成行故不多會。三品名者有四。一下文有十義。至彼當辨。二別翻一本名度世經。三更有一本名普賢菩薩答難二千經。四此品名離世間亦有四義。一約妄執為世間。即空為離故。上文云一切諸世間皆從妄想生。是諸妄想法其性未曾有。二約緣起為世間。無自性故名為離也。上文云三世五陰法說名為世間。斯由虛妄有。無則出世間。三約行。謂常在世而非世攝故云離也。四約位。人天是世。二乘為離。二乘為世。菩薩為離。菩薩分段變易俱為世間。佛果究竟方以為離。今此所辨。六位行故。因果二位俱即世而非世故云離也。品內明此故以為名。

二來意者亦三。初分來者。上明修因契果生解分。則於法起解。今明托法進修行德分。則依解起行。義次第故。是故須來。二會來者。前第六會明修因契果生解周圓。次顯正行處世無染故次來也。三品來者。前性起品明

【現代漢語翻譯】 現代漢語譯本 此第□會)

魏國西寺沙門法藏 述

離世間品第三十三

將釋此文四門同前。

初釋名有三。一者分名。謂此明第三名托法進修分。即依託行法修成正行故立斯名。二會名者。約處名普光重會。今何故於此而重會者。以前普光是生解之初。今明依解起行故重會之。若爾何不三四等處亦重會邪。釋前是生解之法。可寄多處。今但依前法成行故不多會。三品名者有四。一下文有十義。至彼當辨。二別翻一本名度世經。三更有一本名普賢菩薩（Samantabhadra Bodhisattva）答難二千經。四此品名離世間亦有四義。一約妄執為世間。即空為離故。上文云一切諸世間皆從妄想生。是諸妄想法其性未曾有。二約緣起為世間。無自性故名為離也。上文云三世五陰法說名為世間。斯由虛妄有。無則出世間。三約行。謂常在世而非世攝故云離也。四約位。人天是世。二乘為離。二乘為世。菩薩（Bodhisattva）為離。菩薩（Bodhisattva）分段變易俱為世間。佛果究竟方以為離。今此所辨。六位行故。因果二位俱即世而非世故云離也。品內明此故以為名。

二來意者亦三。初分來者。上明修因契果生解分。則於法起解。今明托法進修行德分。則依解起行。義次第故。是故須來。二會來者。前第六會明修因契果生解周圓。次顯正行處世無染故次來也。三品來者。前性起品明

【English Translation】 English version This is the □th assembly)

Narrated by the Shramana Fazang of the Western Temple in the Wei Kingdom

Chapter Thirty-Three: Leaving the World

The explanation of this text will follow the four approaches as before.

Firstly, the explanation of the name has three aspects. 1. Dividing the name: This explains that the third name is 'Relying on Dharma to Advance in Cultivation,' meaning establishing this name because it relies on practicing the Dharma to cultivate and achieve correct conduct. 2. The name of the assembly: Based on the location, it's named 'Universal Light Re-assembly.' Why re-assemble here? Because the previous 'Universal Light' was the beginning of generating understanding. Now, it clarifies that practice arises based on understanding, hence the re-assembly. If so, why not re-assemble in the third or fourth places as well? The explanation is that the previous was the Dharma for generating understanding, which can be based in multiple places. Now, it only relies on the previous Dharma to achieve practice, so it doesn't assemble in many places. 3. The name of the chapter has four aspects. 1. The following text has ten meanings, which will be discussed there. 2. Another separate translation is named 'The Sutra of Crossing the World.' 3. Yet another version is named 'The Two Thousand Questions and Answers of Samantabhadra Bodhisattva (普賢菩薩).' 4. This chapter's name, 'Leaving the World,' also has four meanings. 1. Regarding attachment as the world, emptiness is leaving it. The previous text says, 'All worlds arise from delusion. These deluded dharmas have never had an inherent nature.' 2. Regarding dependent origination as the world, it's called leaving because it has no self-nature. The previous text says, 'The dharmas of the three times and the five skandhas are called the world. This is due to illusion; without it, one leaves the world.' 3. Regarding practice, it means constantly being in the world but not being bound by it, hence 'leaving.' 4. Regarding the stages, humans and devas are the world. The two vehicles (聲聞乘 and 緣覺乘) are leaving. The two vehicles are the world. Bodhisattvas (菩薩) are leaving. The Bodhisattva's (菩薩) segmented and transformational changes are both the world. Only the ultimate fruit of Buddhahood is considered leaving. What is being discussed now is the practice of the six positions. Both the cause and effect positions are simultaneously the world and not the world, hence 'leaving.' This is clarified within the chapter, hence the name.

Secondly, the intention of coming is also threefold. 1. Dividing the coming: The previous explained the cause of cultivation corresponding to the fruit of generating understanding, which arises understanding of the Dharma. Now, it clarifies the part of relying on the Dharma to advance in cultivating virtuous qualities, which is based on understanding to arise practice. The meaning is sequential, therefore it is necessary to come. 2. The assembly's coming: The previous sixth assembly clarified the cause of cultivation corresponding to the fruit of generating complete and perfect understanding. Next, it reveals that correct practice is in the world without being tainted, hence the next coming. 3. The chapter's coming: The previous chapter on the arising of nature clarifies

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顯性果殊勝。今明依彼所起行用故次來也。

第三宗趣者二。先約類。二約義。前中亦二。先約人。后約法。人有化主助化。化主以內證行海為體。助化以入定動地為相。余並同前準之。二法中教事內。以略標二百問為本。廣答二千為相。贊成益物為用義。理中平等性海為體。塵算行德為相。與教相應為用。余相即等並準之。二約義者有四。一法。二行。三俱。四泯。初中二。先明世間。后明離。前中有三類。一約事相世間有二。一器世間。二五蘊世間。此就依正分之。如餘論說。二約粗細亦有二。一有為世間。二無為世間。此據分段變易為二。以變易非是三有攝故名為無為。勝鬘云。有為生死無為生死者是此義也。三約染凈有三種。一器世間。二眾生世間。三智正覺世間。初是所依。次是所化。后是能化。如地論說。二明離者有二。初明世間即是離。二明世間之離。前中有三種。一不同故名離。如智正覺名為世間。而不同世故名為離。二相望離。如無為世間望于分段。亦名為離。三性自離。如諸世間皆無自性。本來無生故亦名離。論云世間與涅槃無有少分別。是故世間即為離也。二超出世間名為離。中亦三。初不同離及相望離。皆超出他世名為離。性離之理亦非世攝。是故俱名超出世間方為離也。二約行中亦

【現代漢語翻譯】 現代漢語譯本 顯性果殊勝（顯現的果報非常殊勝）。現在說明依此顯性果所產生的修行作用，所以接著敘述。

第三宗趣包含兩方面。首先是按類別劃分，其次是按意義劃分。前者又分為兩部分：先是按人劃分，后是按法劃分。按人劃分又分為化主和助化。化主以內證行海（內在證悟的修行大海）為本體，助化以入定動地（進入禪定能震動大地）為表相。其餘的都與前面相同，可以類推。按法劃分，在教法方面，以簡略標示的二百問為根本，以廣泛解答的二千問為表相，以讚揚成就、利益眾生為作用意義。在理法方面，以平等性海（平等本性的海洋）為本體，以如塵沙般眾多的修行功德為表相，以與教法相應為作用。其餘的相即等關係都可以類推。

按意義劃分有四種：一是法，二是行，三是法與行俱備，四是泯滅。首先說法，又分為兩部分：先說明世間，后說明離世間。在說明世間中，有三種分類：一是按事相劃分世間，分為器世間（物質世界）和五蘊世間（由色、受、想、行、識五種要素構成的世界）。這是從所依和能依的角度來劃分的，如其他論述所說。二是按粗細劃分，也分為兩種：有為世間（由因緣和合而成的世間）和無為世間（不依賴因緣而存在的世間）。這是根據分段生死和變易生死來劃分的。因為變易生死不屬於三有（欲有、色有、無色有）所攝，所以稱為無為。《勝鬘經》說：『有為生死，無為生死』，就是這個意思。三是按染凈劃分，分為三種：器世間、眾生世間和智正覺世間（具有智慧和正確覺悟的世間）。最初的是所依，其次是被教化的對象，最後是能教化者，如《地論》所說。

其次說明離世間，分為兩部分：首先說明世間即是離世間，其次說明超出世間的離。在前一部分中，有三種情況：一是不同故名為離，如智正覺被稱為世間，但與一般世間不同，所以稱為離。二是相望離，如無為世間相對於分段生死，也稱為離。三是性自離，如諸世間都沒有自性，本來沒有生滅，所以也稱為離。《論》中說：『世間與涅槃沒有絲毫差別』，所以世間就是離世間。

其次是超出世間名為離世間，也分為三種情況：最初的不同離和相望離，都是超出其他世間而稱為離。性離的道理也不屬於世間所攝，所以都稱為超出世間，才算是真正的離。二是關於修行方面，也...

【English Translation】 English version The manifest result is supremely excellent. Now, to explain the functions arising from that manifest result, hence the following discourse.

The third principle and purpose has two aspects: first, classification by category; second, classification by meaning. The former also has two parts: first, classification by person; second, classification by Dharma. Classification by person includes the transforming master and the assisting transformer. The transforming master takes the inner realization of the ocean of practice as its essence. The assisting transformer takes the earth-shaking event in entering Samadhi as its characteristic. The rest can be inferred by analogy with the previous descriptions. In the classification by Dharma, regarding teaching, it takes the briefly outlined two hundred questions as its basis, the extensively answered two thousand questions as its characteristic, and praising accomplishment and benefiting beings as its function and meaning. Regarding principle, it takes the ocean of equal nature as its essence, the merits of practice like dust motes as its characteristic, and being in accordance with the teaching as its function. The remaining aspects, such as interpenetration, can be inferred by analogy.

Classification by meaning has four aspects: first, Dharma; second, practice; third, both Dharma and practice; fourth, annihilation. First, regarding Dharma, it is divided into two parts: first, explaining the mundane world; second, explaining detachment from the mundane world. In explaining the mundane world, there are three categories: first, classification by phenomena, the mundane world has two aspects: the container world (the physical universe) and the world of the five aggregates (skandhas). This is divided according to the dependent and the depended-upon, as explained in other treatises. Second, classification by coarse and subtle, there are also two aspects: the conditioned world (samsara) and the unconditioned world (nirvana). This is divided according to the mortality of segments and the mortality of transformation. Because the mortality of transformation is not included in the three realms (desire realm, form realm, formless realm), it is called unconditioned. The Śrīmālādevī Siṃhanāda Sūtra says: 『Conditioned birth and death, unconditioned birth and death,』 this is the meaning. Third, classification by defilement and purity, there are three types: the container world, the sentient being world, and the world of wisdom and perfect enlightenment. The first is the basis of dependence, the second is the object of transformation, and the last is the transformer, as explained in the Daśabhūmika Sūtra.

Second, explaining detachment from the mundane world, it is divided into two parts: first, explaining that the mundane world is itself detachment; second, explaining detachment that transcends the mundane world. In the first part, there are three situations: first, it is called detachment because it is different, such as wisdom and perfect enlightenment being called the mundane world, but being different from the general mundane world, it is called detachment. Second, detachment by comparison, such as the unconditioned world in relation to the mortality of segments, is also called detachment. Third, detachment by nature, such as all mundane worlds having no self-nature, originally having no birth, is also called detachment. The Treatise says: 『The mundane world and Nirvana have no slight difference,』 therefore the mundane world is detachment.

Second, transcending the mundane world is called detachment, also divided into three situations: the initial detachment by difference and detachment by comparison both transcend other mundane worlds and are called detachment. The principle of detachment by nature is also not included in the mundane world, so both are called transcending the mundane world, only then is it true detachment. Two, regarding the aspect of practice, also...

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三。一行從緣起名為世間。自性無生即名為離。二行能滅惑令背於世故名為離。三行成妙果永超二死故名為離。此三如次同前三離。又同三種佛性等思之。三約俱辨中。以世間為境。悲智為行。以悲故常行世間。以智故恒離世間。又以世間與性離無二為境。悲智無二為行。境行通融亦有三句。一智無不悲故世無不離。是故常在世間未曾不出。二悲無不智故離無不世。是故恒超世表無不游世。三雙融故動靜無二。唯是一念。謂無念也。是故菩薩無念不智念。常行世間。常出世間無障無礙。四俱非中亦三。一約境世間與離形奪兩亡。二悲智俱融。二念雙泯。三境行相由形奪齊遣。絕待離言不可說也。思之可知。下文二千行相是此等義。思以準之。

第四釋文者。此會之中長分為八　一序分　二三昧分　三起分　四請分　五說分　六結勸分　七表證分　八偈頌分。

就序分中有三。初明器世間圓滿。二顯智正覺世間圓滿。三眾生世間圓滿。初義如前釋。第二中成等正覺等者。此是受用身二十一種功德。如攝論第五及佛地論第二並廣此文。今依彼二論略示少分。初一句是總。餘二十句是別。初中具后二十殊勝德故名為正覺。即稱正理而開覺。又離邪障之覺故名也。又正覺約理智。等覺約量智。可知。論名不二現行

【現代漢語翻譯】 現代漢語譯本：三。第一行，從緣起（pratītyasamutpāda，指事物相互依存的生起）的角度來說，稱為世間（loka，指有情眾生所居住的世界）。自性（svabhāva，指事物自身存在的性質）無生，就稱為離（vivikta，指遠離煩惱和束縛的狀態）。第二行，能夠滅除迷惑，使人背離世間，所以稱為離。第三行，成就妙果（adbhuta-phala，指殊勝的果報），永遠超越二死（dvidha-marana，指分段生死和變易生死），所以稱為離。這三種『離』依次與前面的三種『離』相同。又與三種佛性（trayo buddhagotra，指正性離生性、方便道習種性、一切智智果性）等同，可以仔細思考。三種並列辨析中，以世間為境界（visaya，指認識的對象）。以悲（karuna，指慈悲心）和智（jnana，指智慧）為修行。因為有悲心，所以常在世間行菩薩道。因為有智慧，所以恒常遠離世間煩惱。又以世間與自性離無二無別為境界，悲和智無二無別為修行。境界和修行相互融合，也有三種說法。一，智慧沒有不包含悲心，所以世間沒有不包含離。因此常在世間，未曾離開。二，悲心沒有不包含智慧，所以離沒有不包含世間。因此恒常超越世間表象，無處不在世間游化。三，雙重融合，所以動和靜沒有分別，唯一是一念（eka-citta，指一個念頭）。所說的無念（amanasikara，指沒有念頭）也是如此。所以菩薩沒有不是智慧的念頭，常在世間行菩薩道，常出離世間，沒有障礙。四種情況都不是，也有三種說法。一，從境界上說，世間和離的形相都被消除。二，悲和智完全融合，兩種念頭都消失。三，境界和修行相互依存的形相都被去除，超越對待，無法用語言表達。仔細思考就可以明白。下文二千行相就是這些意義，思考並以此為準則。第四，解釋經文。這次法會的內容大致分為八個部分：一、序分（nidana，指序言部分）；二、三昧分（samadhi，指禪定部分）；三、起分（utthana，指從禪定中起立的部分）；四、請分（pracchana，指請法的部分）；五、說分（desana，指說法的部分）；六、結勸分（upanayana，指總結勸導的部分）；七、表證分（pramana，指證明的部分）；八、偈頌分（gatha，指用偈頌表達的部分）。在序分中，有三個方面：首先說明器世間（bhajana-loka，指眾生所居住的物質世界）的圓滿。其次顯示智正覺世間（jnana-bodhi-loka，指智慧和覺悟的世界）的圓滿。第三是眾生世間（sattva-loka，指有情眾生的世界）的圓滿。第一個方面的含義如前所述。第二個方面，成就等正覺（samyak-sambuddha，指圓滿的覺悟）等，這是受用身（sambhogakaya，指報身）的二十一種功德。如《攝大乘論》第五和《佛地論》第二都有詳細闡述。現在依據這兩部論典，簡要地說明少部分。第一句是總說，其餘二十句是別說。第一句包含了後面二十種殊勝的功德，所以稱為正覺。也就是符合正理而開悟，又遠離邪惡障礙的覺悟，所以也稱為正覺。又正覺是就理智（dharma-jnana，指對真理的智慧）而言，等覺是就量智（pramana-jnana，指衡量事物的智慧）而言，可以理解。《論》的名字不是二種現行。

【English Translation】 English version: Three. The first line, from the perspective of dependent origination (pratītyasamutpāda, referring to the interdependent arising of things), is called the world (loka, referring to the world inhabited by sentient beings). Self-nature (svabhāva, referring to the inherent nature of things) being unborn is called detachment (vivikta, referring to the state of being free from afflictions and bondage). The second line, being able to extinguish delusion and cause people to turn away from the world, is called detachment. The third line, accomplishing wonderful fruit (adbhuta-phala, referring to auspicious retributions), forever transcending the two deaths (dvidha-marana, referring to the death of segments and the death of transformation), is called detachment. These three 'detachments' are successively the same as the previous three 'detachments'. They are also the same as the three Buddha-natures (trayo buddhagotra, referring to the nature of correct separation from birth, the nature of the path of skillful means, and the nature of the fruit of all-knowing wisdom), which can be carefully contemplated. In the three aspects of simultaneous analysis, the world is taken as the object (visaya, referring to the object of cognition). Compassion (karuna, referring to the heart of compassion) and wisdom (jnana, referring to wisdom) are taken as practice. Because of compassion, one constantly practices the Bodhisattva path in the world. Because of wisdom, one constantly stays away from worldly afflictions. Furthermore, taking the non-duality of the world and self-nature detachment as the object, and the non-duality of compassion and wisdom as the practice. The mutual integration of object and practice also has three statements. First, wisdom does not lack compassion, so the world does not lack detachment. Therefore, one is constantly in the world, never leaving. Second, compassion does not lack wisdom, so detachment does not lack the world. Therefore, one constantly transcends worldly appearances, and is everywhere transforming in the world. Third, dual integration, so movement and stillness are not separate, only one thought (eka-citta, referring to a single thought). What is said to be no-thought (amanasikara, referring to the absence of thought) is also like this. Therefore, a Bodhisattva has no thought that is not wisdom, constantly practicing the Bodhisattva path in the world, constantly transcending the world, without obstruction. The four situations are not, there are also three statements. First, from the perspective of the object, the forms of the world and detachment are both eliminated. Second, compassion and wisdom are completely integrated, and both thoughts disappear. Third, the mutually dependent forms of object and practice are removed, transcending relativity, and cannot be expressed in words. Careful contemplation will make it clear. The two thousand aspects below are these meanings, contemplate and use this as the standard. Fourth, explaining the text. The content of this assembly is roughly divided into eight parts: First, the introduction (nidana, referring to the introductory part); second, the samadhi (samadhi, referring to the meditation part); third, the rising (utthana, referring to the part of rising from meditation); fourth, the requesting (pracchana, referring to the part of requesting the Dharma); fifth, the speaking (desana, referring to the part of speaking the Dharma); sixth, the concluding exhortation (upanayana, referring to the part of concluding and exhorting); seventh, the demonstration (pramana, referring to the part of proving); eighth, the verses (gatha, referring to the part of expressing in verses). In the introduction, there are three aspects: First, explaining the perfection of the vessel world (bhajana-loka, referring to the material world inhabited by sentient beings). Second, showing the perfection of the wisdom-enlightenment world (jnana-bodhi-loka, referring to the world of wisdom and enlightenment). Third is the perfection of the sentient beings world (sattva-loka, referring to the world of sentient beings). The meaning of the first aspect is as described above. The second aspect, accomplishing complete enlightenment (samyak-sambuddha, referring to perfect enlightenment) and so on, these are the twenty-one merits of the enjoyment body (sambhogakaya, referring to the reward body). As the fifth chapter of the 'Compendium of the Great Vehicle' and the second chapter of the 'Treatise on the Stages of the Buddha Land' both elaborate in detail. Now, based on these two treatises, briefly explain a small part. The first sentence is a general statement, and the remaining twenty sentences are specific statements. The first sentence contains the twenty kinds of superior merits that follow, so it is called correct enlightenment. That is, awakening in accordance with correct principles, and also awakening away from evil obstacles, so it is also called correct enlightenment. Also, correct enlightenment refers to the wisdom of principle (dharma-jnana, referring to the wisdom of truth), and equal enlightenment refers to the wisdom of measurement (pramana-jnana, referring to the wisdom of measuring things), which can be understood. The name of the 'Treatise' is not two kinds of present activity.

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。別中二不二念者是一向無障殊勝功德。以離二障故。異凡小。住二處故。又釋于遠時方等境無知不知二念故。即由此故名等正覺。三無相念者。彼論名趣無相。是調化方便功德。令他趣證無相涅槃故。又釋名能入無二功德。謂自能入離有無相清凈真如。亦令他入故。四住佛住者。是觀所調化功德。謂住大悲常觀世間故。又是任運佛事不休息功德。恒住聖天及梵住故。五等一切佛者。是得一切佛相似事業功德。又於法身中所依意樂作業無別功德。謂所依智同。益生意同。報化業同故云等也。六到無礙趣者。是永斷所治功德。謂證得二障習滅。及修彼治道成就現前故。七得不還法者是伏外道功德。謂證教法彼不能轉。伏彼顯已正道法故。八無礙境者。是伏魔怨德。謂違順中境不能礙心。及世八法不能拘礙。九住不思議者。是安立法教功德。謂諸勝教出過尋思非余能測故。十離三世者。論名游於三世平等法性是記別三世功德。謂記別去來皆如現在。分明無倒故名平等。此中離者離於三世。記不明瞭故也。十一於一切世界普現身者。是同時普於一切世界。示現受用化身功德。十二知一切法者。論名於一切法智無疑滯。是斷一切疑功德。謂于諸法自斷疑。得決定智。令他亦得。十三具足成就一切妙行者。論名於一切行成就大覺

。是入種種行功德。謂隨所化有情所宜。現同類身。令彼入故。十四永滅疑或者。是達當來法生智功德。謂過二乘境微細善種。如瓦石中細金種子。如是等境無倒遍知故。十五離虛妄身者。論名不可分別。是自身無染德。謂非惑業苦雜染分別所起故。又隨其勝解。如應現身如末尼珠。雖無分別。增上力故現金色身等。十六能與菩薩無量智慧者。論名一切菩薩正所求智。是成就佛種不斷方便功德。謂諸菩薩依諸有情調伏方便。皆由如來增上力故。得聞法思修。次第獲得妙智。異類菩薩攝受付屬展轉相續無間而轉。十七住佛無二彼岸者。論名得佛無二住勝彼岸。是諸身諸度極成滿德故。謂法身無二。度行滿故。十八具足乃至法門者。論名不相間雜。如來解脫妙智究竟是受用身及土。隨機應現互不雜等。此不可沮壞是彼不間雜也。十九究竟無量無邊者。論名證無中邊佛地平等。是三身方處無有分限功德。又是證真如離有為無為中邊相故。遠離方處中邊相故。此佛地在後句中。又釋世界無中邊故。佛現亦無中邊。無中邊故。即總無邊也。二十法界等者。論名極於法界。是證得果相功德。謂窮清凈法界故。又是窮生死際。常現起作一切有情利樂功德。謂依凈界流起經法益生故。二十一虛空等者。論名盡虛空性。窮未來際。雖經劫

【現代漢語翻譯】 現代漢語譯本 十五、入種種行功德，是指隨所化有情所適宜，示現同類身，令他們進入佛道。 十六、永滅疑惑者，是指通達未來法生智的功德，即對於超過二乘境界的微細善種，如同瓦石中的細小金子種子等境界，能夠毫無顛倒地普遍知曉。 十七、遠離虛妄身者，論中名為『不可分別』，是指自身沒有染污的功德，即不是由迷惑、業力、痛苦等雜染分別所產生的。並且，隨著眾生的殊勝理解，如應示現身形，如同摩尼寶珠，雖然沒有分別，但由於增上力的緣故，能夠示現金色身等。 十八、能夠給予菩薩無量智慧者，論中名為『一切菩薩正所求智』，是指成就佛種不斷絕的方便功德。也就是說，諸位菩薩依靠各種調伏有情的方法，都是由於如來的增上力，才能聽聞佛法、思維修習，次第獲得微妙智慧，不同型別的菩薩相互攝受、付屬，展轉相續，沒有間斷地運轉。 十九、安住于佛的無二彼岸者，論中名為『得佛無二住勝彼岸』，是指諸身諸度達到極致圓滿的功德。也就是說，法身是無二的，度化眾生的行為是圓滿的。 二十、具足乃至法門者，論中名為『不相間雜』，如來的解脫妙智究竟是受用身及受用土，隨機應現，互不雜亂等。這種不可沮壞的境界就是彼不間雜。 二十一、究竟無量無邊者，論中名為『證無中邊佛地平等』，是指三身在方所和時間上沒有分界限的功德。又是證悟真如，遠離有為和無為的中邊之相。遠離方所的中邊之相。此佛地在後面的句子中，又解釋世界沒有中邊，所以佛的示現也沒有中邊。沒有中邊，就是總體的無邊。 二十二、法界等同者，論中名為『極於法界』，是指證得果相的功德，即窮盡清凈法界。又是窮盡生死邊際，常時示現利益一切有情眾生的功德，即依靠清凈的境界流出經法利益眾生。 二十三、虛空等同者，論中名為『盡虛空性』，窮盡未來際，即使經過劫數

【English Translation】 English version Fifteen, 'Entering into various practices and merits' refers to, according to what is suitable for the sentient beings to be transformed, manifesting a body of the same kind to lead them into the Buddhist path. Sixteen, 'Eternally eliminating doubts' refers to the merit of understanding the wisdom of the arising of future dharmas, that is, being able to universally know without any inversion the subtle seeds of goodness that surpass the realm of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), such as the tiny gold seeds in tiles and stones. Seventeen, 'Being free from a false body,' in the treatise, is called 'Indistinguishable,' referring to the merit of the self being free from defilement, that is, not arising from the mixed defilements of delusion, karma, and suffering. Moreover, according to the superior understanding of sentient beings, manifesting bodies as appropriate, like a Mani jewel (Cintamani), although there is no distinction, due to the power of enhancement, it can manifest a golden body, etc. Eighteen, 'Being able to give limitless wisdom to Bodhisattvas,' in the treatise, is called 'The wisdom that all Bodhisattvas rightly seek,' referring to the merit of accomplishing the uninterrupted continuation of the Buddha-seed. That is to say, all Bodhisattvas rely on various methods of taming sentient beings, all due to the enhancing power of the Tathagata (如來), to hear the Dharma, contemplate and practice, and gradually obtain wonderful wisdom. Different types of Bodhisattvas mutually embrace and entrust, continuously succeeding each other without interruption. Nineteen, 'Abiding on the non-dual shore of the Buddha,' in the treatise, is called 'Attaining the superior other shore of the Buddha's non-dual abode,' referring to the merit of the complete fulfillment of all bodies and all perfections. That is to say, the Dharmakaya (法身) is non-dual, and the actions of benefiting sentient beings are complete. Twenty, 'Being complete with even the Dharma-gates,' in the treatise, is called 'Non-intermingling.' The ultimate liberation and wonderful wisdom of the Tathagata are the enjoyment body (Sambhogakaya) and the enjoyment land (Sambhogakaya), manifesting according to circumstances, without intermingling. This indestructible state is the non-intermingling. Twenty-one, 'Ultimately limitless and boundless,' in the treatise, is called 'Realizing the equality of the Buddha-ground without center or edge,' referring to the merit of the three bodies (Trikaya) being without boundaries in space and time. It is also the realization of Suchness (Tathata), being free from the characteristics of center and edge of conditioned (有為) and unconditioned (無為). Being free from the characteristics of center and edge of space. This Buddha-ground is explained in the following sentences, and the world is explained as having no center or edge, so the manifestation of the Buddha also has no center or edge. Having no center or edge is the overall boundlessness. Twenty-two, 'Being equal to the Dharma-realm,' in the treatise, is called 'Extending to the Dharma-realm,' referring to the merit of attaining the fruit-aspect, that is, exhausting the pure Dharma-realm. It is also exhausting the boundary of birth and death, constantly manifesting the merit of benefiting all sentient beings, that is, relying on the pure realm to emanate scriptures and benefit sentient beings. Twenty-three, 'Being equal to space,' in the treatise, is called 'Exhausting the nature of space,' exhausting the future, even after kalpas (劫)

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成壞。而空常無盡。此同自實德也。未來際無盡。期利他勝用。常無休也。第二會初唯有初十句。準此釋知之。問佛地經及解深密經辨十八圓滿受用土中。嘆受用身有此二十一種功德。今此佛身在摩竭國。即是變化。何因亦得具此功德。設此化身約地上見具此德者。何故見佛而不見土。又此見化即為報者。豈地上菩薩不得兼見變化身耶。答是知此中約十佛功德。見通五位。處該染凈。以二千法中亦有地前四十位故。地前地上同所見故。摩竭花藏融無二故。余如前說。

第三眾生世間圓滿中有二。初舉數嘆德。二列名嘆德。亦是前舉數總嘆。后是列名別嘆。前中二。初舉數簡定。二具足下嘆顯勝德。前中一舉數。二簡大異小。三簡終異始。四簡客異主。二嘆中二。先別嘆。后總結。前中亦二。初十句嘆因位自分德。二於一念下嘆果位勝進德。前中亦二。初五句嘆巧惠德。后五句嘆攝生德。前中初句總標。謂此中夫一菩薩即已具成一切菩薩所有方便智慧故也。下四別顯中二。初釋前二義。后雙顯功德。前中二。初釋成方便。謂具此調生入法之巧故云方便也。不令眾生墮二乘地故。縱入者亦令起故。要當令住菩薩法中故。名善巧勝方便也。二釋上智慧中二。先量智知世界染凈差別。二理智觀達解脫真境。又釋前句知世

【現代漢語翻譯】 現代漢語譯本：成壞。而空常無盡。此同自實德也。未來際無盡。期利他勝用。常無休也。第二會初唯有初十句。準此釋知之。問：佛地經及解深密經辨十八圓滿受用土中，嘆受用身有此二十一種功德。今此佛身在摩竭國（Magadha，古印度王國），即是變化。何因亦得具此功德？設此化身約地上見具此德者。何故見佛而不見土？又此見化即為報者。豈地上菩薩不得兼見變化身耶？答：是知此中約十佛功德。見通五位。處該染凈。以二千法中亦有地前四十位故。地前地上同所見故。摩竭花藏融無二故。余如前說。 第三眾生世間圓滿中有二。初舉數嘆德。二列名嘆德。亦是前舉數總嘆。后是列名別嘆。前中二。初舉數簡定。二具足下嘆顯勝德。前中一舉數。二簡大異小。三簡終異始。四簡客異主。二嘆中二。先別嘆。后總結。前中亦二。初十句嘆因位自分德。二於一念下嘆果位勝進德。前中亦二。初五句嘆巧惠德。后五句嘆攝生德。前中初句總標。謂此中夫一菩薩即已具成一切菩薩所有方便智慧故也。下四別顯中二。初釋前二義。后雙顯功德。前中二。初釋成方便。謂具此調生入法之巧故云方便也。不令眾生墮二乘地故。縱入者亦令起故。要當令住菩薩法中故。名善巧勝方便也。二釋上智慧中二。先量智知世界染凈差別。二理智觀達解脫真境。又釋前句知世

【English Translation】 English version: Formation and destruction. But emptiness is constant and endless. This is the same as the virtue of self-reality. The future is endless, aiming for the superior function of benefiting others, constantly without ceasing. In the beginning of the second assembly, there were only the first ten sentences. Understand this accordingly. Question: The Buddhabhumi Sutra and the Samdhinirmocana Sutra describe the eighteen perfect enjoyment lands, praising the enjoyment body for having these twenty-one kinds of merits. Now, this Buddha body is in Magadha (Magadha, an ancient Indian kingdom), which is a transformation. Why can it also possess these merits? If this transformation body is seen by those on the ground as possessing these merits, why do they see the Buddha but not the land? Also, if seeing this transformation is the same as seeing the reward body, wouldn't bodhisattvas on the ground also be able to see the transformation body? Answer: It is known that this refers to the merits of the ten Buddhas. Seeing is common to the five positions, and the place encompasses both defilement and purity. Because among the two thousand dharmas, there are also forty positions before the ground. Those before and on the ground see the same thing. Magadha and the Flower Treasury are fused without duality. The rest is as said before. Third, the perfection of the sentient beings' world has two aspects. First, praising the virtues by mentioning numbers. Second, praising the virtues by listing names. The former is a general praise by mentioning numbers, and the latter is a separate praise by listing names. The former has two aspects. First, defining by mentioning numbers. Second, praising and revealing superior virtues below 'complete'. The former has one aspect of mentioning numbers, second of distinguishing the great from the small, third of distinguishing the end from the beginning, and fourth of distinguishing the guest from the host. The second praise has two aspects. First, separate praise. Second, summary. The former also has two aspects. First, the ten sentences praise the self-virtue of the causal position. Second, below 'in one thought' praises the superior advancing virtue of the fruition position. The former also has two aspects. First, the five sentences praise skillful wisdom. Second, the five sentences praise the virtue of gathering sentient beings. The first sentence of the former is a general statement, saying that a bodhisattva here already possesses all the skillful means and wisdom of all bodhisattvas. The following four separate explanations have two aspects. First, explaining the previous two meanings. Second, simultaneously revealing merits. The former has two aspects. First, explaining the accomplishment of skillful means, saying that possessing the skill of taming beings to enter the Dharma is called skillful means. Not letting sentient beings fall into the two vehicles. Even if they enter, they are made to rise. It is necessary to make them abide in the bodhisattva Dharma. This is called skillful and superior skillful means. Second, explaining the above wisdom has two aspects. First, measuring wisdom to know the differences between the defilement and purity of the world. Second, rational wisdom contemplates and attains the true realm of liberation. Also, explaining the previous sentence, knowing the world

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界相不同。后句知相入相即為解脫境。如十解脫等。二顯功能中二句。一滅障德。二成行德。謂由前巧惠故。障無不盡。行無不具可知。二攝生行中亦五。初一句總標。謂善攝等者巧識根器也。深入無量等者深解法藥也。下四別釋亦二。初二釋上二義。后二顯化歸體。前中二。先釋識器中。一了眾生報類差別。二知心之所念。三知彼煩惱使有輕重。四知根機有生熟軟中上等。五知其所緣境界差別。六知彼入法方便所宜。又亦知是起行方便。二三世下釋上深解法藥。謂三世佛說顯法勝也。善聞者巧聽故。受者領納故。持者不忘故。廣說者授群機故。下二釋化歸體。一雖能游入無邊世間教化眾生而常超出世間之表。二何以處世而恒出耶。釋以解有為即是無二法界故也。第二勝進中十一句。初一總。謂速成佛果。依新譯花嚴不思議佛境界分中。普賢文殊等。並是他方諸佛為欲與毗盧遮那佛為眾會故現菩薩身。故知此等並實是諸佛。故云得一切佛智。下別顯果用。一自現佛身。謂唸唸無間盡未來際。當現成佛。自為法主。常作菩薩。為他助化。二能令他成佛。謂以殊勝巧便之力迴轉眾生。要合當得大菩提時。必當得故。三得自在智。謂一切眾生心所行境無量無邊。直爾遍知。已為希有。況今入一而知一切。明其智德極自在也。

【現代漢語翻譯】 現代漢語譯本 界相不同。后句知相入相即為解脫境，例如十解脫等。 二、顯功能中兩句：第一句是滅除障礙的功德，第二句是成就修行的功德。意思是由於前面的巧妙智慧，障礙沒有不消除的，修行沒有不完備的，這是可以理解的。 三、攝生行中也有五點：第一句總括標明，所謂『善攝』等，是指巧妙地識別眾生的根器。『深入無量』等，是指深刻地理解佛法的妙藥。下面四句分別解釋，也分為兩部分：前兩句解釋上面的兩種含義，后兩句顯示教化歸於本體。 前一部分又分為兩點：首先解釋識別根器：一、瞭解眾生果報種類的差別；二、知道眾生心中所想；三、知道他們煩惱的輕重；四、知道根機有生澀、成熟、遲鈍、中等、優良等差別；五、知道他們所攀緣的境界差別；六、知道他們進入佛法所適合的方便。這也知道是發起修行的方便。 『二三世下』解釋上面深刻理解佛法妙藥。意思是三世諸佛所說的法殊勝。『善聞者』因為巧妙地聽聞，『受者』因為領納，『持者』因為不忘，『廣說者』因為教導各種根器的眾生。 下面兩句解釋教化歸於本體：一、雖然能夠游入無邊世界教化眾生，但常常超出世間的表象。二、為什麼身處世間而恒常超出呢？解釋為理解有為法就是無二法界。 第二、勝進中有十一句：第一句總括，意思是迅速成就佛果。依據新譯《華嚴經·不思議佛境界分》中，普賢（Samantabhadra）文殊（Manjusri）等，以及他方諸佛，爲了與毗盧遮那佛（Vairocana）聚會，顯現菩薩身。因此知道這些人實際上都是諸佛，所以說『得一切佛智』。 下面分別顯示果報的作用：一、自身顯現佛身，意思是念念無間，直到未來，應當顯現成佛，自己成為法主，常常作為菩薩，為他人輔助教化。二、能夠令他人成佛，意思是憑藉殊勝巧妙的方便之力迴轉眾生，一定要在應當得到大菩提（Mahabodhi）時，必定能夠得到。三、得到自在智，意思是一切眾生心中所行的境界無量無邊，直接普遍知曉，已經是很稀有的事情，更何況現在進入一個境界而知曉一切，說明他的智慧功德極其自在。

【English Translation】 English version The realms and appearances are different. The latter phrase 'knowing the mutual entry of appearances' signifies the realm of liberation, such as the Ten Liberations. Secondly, regarding the two phrases in 'Manifesting Functions': the first phrase is the merit of eliminating obstacles, and the second phrase is the merit of accomplishing practices. It means that due to the preceding skillful wisdom, no obstacle remains uneliminated, and no practice remains incomplete, which is understandable. Thirdly, there are also five points in 'Embracing Sentient Beings': the first phrase is a general statement, meaning 'skillfully embracing,' etc., refers to skillfully discerning the faculties of sentient beings. 'Deeply entering the immeasurable,' etc., refers to deeply understanding the wonderful medicine of the Dharma. The following four phrases are explained separately, also divided into two parts: the first two phrases explain the above two meanings, and the latter two phrases reveal that teaching returns to the essence. The first part is further divided into two points: first, explaining the discernment of faculties: 1. Understanding the differences in the karmic retributions of sentient beings; 2. Knowing what sentient beings are thinking in their minds; 3. Knowing the severity of their afflictions; 4. Knowing that faculties have differences such as raw, mature, dull, medium, and superior; 5. Knowing the differences in the realms they cling to; 6. Knowing the appropriate means for them to enter the Dharma. This also knows the means to initiate practice. 'The second, 'Three Worlds below,' explains the above 'deeply understanding the wonderful medicine of the Dharma.' It means that the Dharma spoken by the Buddhas of the three worlds is supreme. 'Those who hear well' because they listen skillfully, 'those who receive' because they accept, 'those who uphold' because they do not forget, 'those who widely speak' because they teach sentient beings of various faculties. The following two phrases explain that teaching returns to the essence: 1. Although able to roam into boundless worlds to teach sentient beings, they always transcend the appearance of the world. 2. Why are they constantly transcending while being in the world? It is explained that understanding conditioned phenomena is the non-dual Dharma realm. Secondly, there are eleven phrases in 'Superior Progress': the first phrase is a general statement, meaning quickly attaining Buddhahood. According to the newly translated Avatamsaka Sutra, in the section 'Inconceivable Buddha Realm,' Samantabhadra (普賢), Manjusri (文殊), etc., and the Buddhas of other realms, appear as Bodhisattvas in order to gather with Vairocana Buddha (毗盧遮那佛). Therefore, it is known that these individuals are actually Buddhas, so it is said 'attaining all Buddha wisdom'. The following separately reveals the function of the fruition: 1. Manifesting the Buddha body oneself, meaning that in every moment without interruption, until the future, one should manifest and become a Buddha, becoming the Dharma Lord oneself, constantly acting as a Bodhisattva, assisting others in teaching. 2. Being able to enable others to become Buddhas, meaning using the power of supreme and skillful means to turn sentient beings around, and when they should attain great Bodhi (Mahabodhi), they will certainly be able to attain it. 3. Attaining unobstructed wisdom, meaning that the realms of action in the minds of all sentient beings are immeasurable and boundless, directly and universally knowing them is already rare, let alone now entering one realm and knowing all, illustrating that their wisdom and merit are extremely unobstructed.

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四得自在身。謂不離果位現因身故。五得自在位。謂雖現因身而不轉果智。以因果無二故。六得自在行。謂不捨隨事行而入于無行。以約境理事無礙故。約智寂用無二故。七得自在悲。謂雖已成佛。為眾生故。更于無量劫常修菩薩行。未曾休息。八顯自在德。謂此自在希有之寶難值遇故。九攝化自在。謂轉法輪明化法體。調伏者顯法勝用。令逮得等者顯所成益。見理深徹故云明凈。又令離所知障故云明也。令離煩惱障故云凈也。智照法界名為法眼。十結同諸佛。謂同三世諸佛所有清凈功德及所住位地。所成行相所起大愿。此諸菩薩皆悉成就。與彼無二故。二具足下結德無盡可知。第二列名嘆德中三。初列名中。行相遍周。備滿法界。同名普也。二結數可知。三嘆德十句。初一總。謂具得普賢無邊之行及普賢無障礙愿。此嘆普賢德也。別中一攝法上首行。二受持正法。上二嘆普正法德行也。三化諸眾生令佛種不斷。此普化德也。又釋次後更有佛興故云佛種不斷。四了知諸佛與諸菩薩次第受記之法。又釋知諸佛滅后次第受記諸佛興世。此普惠德也。五隨諸下成佛說法行。此普眼德也。六隨處現佛行。此普光德也。七令離惑染行。此普觀普照德也。八能除業行。此普幢德。高出業障也。九令證法界行。此普覺德也。此上九種

【現代漢語翻譯】 現代漢語譯本 四得自在身：指不離果位而顯現因地之身。 五得自在位：指雖顯現因地之身，但不捨棄果地之智慧，因為因與果沒有分別。 六得自在行：指不捨棄隨順世事的行為，而進入無為之境，因為從境上來說，事與理沒有障礙；從智慧上來說，寂靜與作用沒有分別。 七得自在悲：指雖然已經成佛，爲了眾生的緣故，更在無量劫中常修菩薩行，未曾停歇。 八顯自在德：指這種自在是稀有之寶，難以值遇。 九攝化自在：指轉法輪闡明教化之法的本體，調伏眾生彰顯法的殊勝作用，使眾生獲得利益。因為徹見真理，所以說是『明凈』。又使眾生遠離所知障，所以說是『明』；使眾生遠離煩惱障，所以說是『凈』。以智慧照耀法界，名為法眼。 十結同諸佛：指與過去、現在、未來諸佛所有清凈功德以及所住的位地、所成就的行相、所發起的大愿相同。這些菩薩都完全成就，與諸佛沒有差別。 『二具足下結德無盡可知』，第二部分列名讚歎功德，分為三部分。第一部分列名中，行相周遍，完備充滿法界，都名為『普』。 第二部分總結數量，可以得知。 第三部分讚歎功德，共有十句。第一句是總說，指具足普賢菩薩無邊的行持以及普賢菩薩無障礙的願力。這是讚歎普賢菩薩的功德。 別說中，第一是攝持佛法之上首的行持，第二是受持正法。以上兩點是讚歎普賢菩薩的正法功德行持。 第三是教化諸眾生，使佛種不斷絕。這是普化的功德。又解釋說，因為之後還有佛出世，所以說佛種不斷絕。 第四是了知諸佛與諸菩薩次第接受授記之法。又解釋說，知道諸佛滅度后，次第接受授記的諸佛將要興盛於世。這是普惠的功德。 第五是『隨諸下成佛說法行』，這是普眼的功德。 第六是隨處顯現佛的行持，這是普光的功德。 第七是使眾生遠離迷惑染污的行持，這是普觀、普照的功德。 第八是能夠消除業障的行持，這是普幢的功德，高出于業障之上。 第九是使眾生證悟法界的行持，這是普覺的功德。 以上九種功德。

【English Translation】 English version Four Attainments of自在身 (Zizai Shen, body of self-mastery): This refers to manifesting the body of the causal stage without departing from the fruition stage. Five Attainments of自在位 (Zizai Wei, position of self-mastery): This refers to not abandoning the wisdom of the fruition stage even while manifesting the body of the causal stage, because there is no difference between cause and effect. Six Attainments of自在行 (Zizai Xing, conduct of self-mastery): This refers to entering the realm of non-action without abandoning actions that accord with worldly affairs, because from the perspective of the realm, there is no obstruction between phenomena and principle; from the perspective of wisdom, there is no difference between stillness and function. Seven Attainments of自在悲 (Zizai Bei, compassion of self-mastery): This refers to constantly cultivating the practice of a Bodhisattva for the sake of sentient beings, even after having become a Buddha, without ever resting for countless kalpas. Eight Manifestations of自在德 (Zizai De, virtue of self-mastery): This refers to this self-mastery being a rare treasure, difficult to encounter. Nine自在攝化 (Zizai Shehua, self-mastery in gathering and transforming): This refers to turning the Dharma wheel to elucidate the essence of the teaching method, subduing sentient beings to manifest the supreme function of the Dharma, and enabling sentient beings to attain benefits. Because of thoroughly seeing the truth, it is said to be 'bright and pure'. Furthermore, it enables sentient beings to be free from the obstacle of what is knowable, so it is said to be 'bright'; it enables sentient beings to be free from the obstacle of afflictions, so it is said to be 'pure'. Illuminating the Dharma realm with wisdom is called the Dharma eye. Ten Concluding Similarity with All Buddhas: This refers to being the same as all Buddhas of the past, present, and future in all pure merits, as well as the positions they dwell in, the aspects of their accomplishments, and the great vows they have made. These Bodhisattvas have all completely accomplished these, and there is no difference between them and the Buddhas. 'The following part, '二具足下結德無盡可知 (Er Juzu Xia Jie De Wujin Kezhi, the endless virtues can be known from the two perfections below)', concludes that the virtues are inexhaustible.' The second part, listing names and praising virtues, is divided into three parts. In the first part, among the listed names, the aspects of practice are pervasive, complete, and fill the Dharma realm, all named '普 (Pu, universal)'. The second part summarizes the numbers, which can be known. The third part praises the virtues, with a total of ten sentences. The first sentence is a general statement, referring to possessing the boundless practices of Samantabhadra Bodhisattva and the unobstructed vows of Samantabhadra Bodhisattva. This is praising the virtues of Samantabhadra Bodhisattva. In the separate explanations, the first is the practice of being the foremost leader in upholding the Dharma, and the second is upholding the Proper Dharma. The above two points are praising the virtues and practices of upholding the Proper Dharma of Samantabhadra Bodhisattva. The third is teaching and transforming all sentient beings, so that the Buddha-seed is not cut off. This is the virtue of universal transformation. It is also explained that because there will be Buddhas appearing in the future, it is said that the Buddha-seed is not cut off. The fourth is understanding the method of Buddhas and Bodhisattvas receiving predictions in sequence. It is also explained that knowing that after the Buddhas pass away, the Buddhas who will receive predictions in sequence will flourish in the world. This is the virtue of universal bestowal. The fifth is '隨諸下成佛說法行 (Sui Zhu Xia Cheng Fo Shuofa Xing, following all to become Buddhas and expound the Dharma)', this is the virtue of universal eye. The sixth is manifesting the practice of the Buddha everywhere, this is the virtue of universal light. The seventh is the practice of enabling sentient beings to be free from delusion and defilement, this is the virtue of universal observation and universal illumination. The eighth is the practice of being able to eliminate karmic obstacles, this is the virtue of universal banner, towering above karmic obstacles. The ninth is the practice of enabling sentient beings to realize the Dharma realm, this is the virtue of universal awakening. The above nine kinds of virtues.

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。若望宿誓今成即是普賢愿攝。如十大愿等。準配知之。若望現緣所作即是普賢行攝。是故此文亦愿亦行。序分竟。

第二爾時普賢正受下明三昧分。于中有二。先入定。后辨益。前中普賢入者。以是會主故。表此行法普周遍故。從此出彼無邊行故。花嚴定略作四門。一釋名者。以因行花嚴感果相令顯著故。二體性者。法界行門心海為體。以等持廣大無限量故。三明業用者有二。一依此顯說花嚴法故。無量壽經嘆菩薩德中。言得佛花嚴三昧宣說諸佛經典。二依此顯示花嚴行故。上云施戒忍辱精進禪方便智慧諸功德一切自在難思議花嚴三昧勢力故。解云以諸行法深廣多端。不能別說故云一切自在等。即下文二千行法也。四明位地者有四句。一若攝始歸終。在第十地方得。如法雲地說。二若攝終歸始。在信位滿心得。如前賢首品說。三若始終無礙。遍一切位。如前二說不相離故。以彼始終括中間故。四若超絕始終總不依位。如此文。但約行法以辨其相故。二益相中二。先動地以驚悟機緣故。后出聲令聞法音故。即此亦是三昧業用。何故此中無加分者。以所顯行法依前解起無別法故。若爾何故更須入定。謂攝解成行故。次入定。法不異前故。不須加。三昧分竟。

第三起分以三昧事訖故。說時至故。定無言說故

【現代漢語翻譯】 現代漢語譯本：如果期望實現過去的誓言，那就等同於被普賢菩薩的願力所攝持，例如十大愿等，可以參照來理解。如果期望實現當下的因緣所為，那就等同於被普賢菩薩的行持所攝持。因此，這段文字既包含愿，也包含行。序分結束。 第二，『爾時普賢正受下』闡明三昧分。其中包含兩部分：先是入定，后是辨明利益。前一部分關於普賢菩薩入定，因為他是法會的首領，所以表明這種行法普遍周遍。從這裡生髮出無邊的行持。華嚴定略述為四門：一是解釋名稱，因為以因地的修行使華嚴的果相顯著；二是體性，以法界行門的心海為體，因為等持廣大而沒有障礙；三是闡明業用，有兩點：一是依據此定顯說華嚴法，如《無量壽經》讚歎菩薩功德時說，『得佛華嚴三昧宣說諸佛經典』；二是依據此定顯示華嚴行，如上文所說『施戒忍辱精進禪方便智慧諸功德一切自在難思議華嚴三昧勢力故』。解釋說，因為各種行法深廣繁多，不能分別敘述，所以說『一切自在等』，即下文的二千行法。四是闡明位地，有四句：一是如果攝始歸終，在第十地才能得到，如法雲地所說；二是如果攝終歸始，在信位圓滿時才能得到，如前《賢首品》所說；三是如果始終無礙，遍及一切位，如前兩種說法不相離，因為它們始終包含中間；四是如果超絕始終，總不依賴於位，就像本文一樣，只是根據行法來辨別其相。二，利益相中包含兩點：先是震動大地以驚醒啓發機緣，后是發出聲音使人聽聞佛法之音。這也就是三昧的業用。為什麼這裡沒有加行分呢？因為所顯現的行法依據之前的理解而生起，沒有其他的法。如果這樣，為什麼還需要入定呢？是爲了攝取理解而成就行持。其次是入定，法與之前沒有不同，所以不需要加行。三昧分結束。 第三，起分是因為三昧之事已經完畢，說法的時間到了，而禪定中沒有言說。

【English Translation】 English version: If the aspiration to fulfill past vows is present, it is equivalent to being embraced by the vows of Samantabhadra (Universal Worthy Bodhisattva), such as the Ten Great Vows, which can be referred to for understanding. If the aspiration to realize present karmic actions is present, it is equivalent to being embraced by the practices of Samantabhadra. Therefore, this passage encompasses both vows and practices. The introductory section concludes. Secondly, 『Then, Samantabhadra, being in proper samadhi below』 elucidates the Samadhi section, which contains two parts: first, entering samadhi; second, discerning the benefits. The former part concerns Samantabhadra entering samadhi because he is the leader of the assembly, thus indicating that this practice is universally pervasive. From this arises boundless practice. The Avatamsaka (Flower Garland) Samadhi is briefly described in four aspects: first, explaining the name, because the practice in the causal stage makes the resultant characteristics of the Avatamsaka manifest; second, the essence, taking the mind-sea of the Dharmadhatu (realm of phenomena) practice as its essence, because the equanimity is vast and without obstruction; third, elucidating the function, with two points: first, based on this samadhi, the Avatamsaka Dharma is expounded, as the Larger Sutra of Immeasurable Life praises the virtues of Bodhisattvas, saying, 『Attaining the Buddha's Avatamsaka Samadhi, they expound the sutras of all Buddhas』; second, based on this samadhi, the Avatamsaka practice is revealed, as mentioned above, 『Because of the power of the Avatamsaka Samadhi, which encompasses all virtues such as generosity, morality, patience, diligence, meditation, skillful means, and wisdom, all are free and inconceivable.』 It is explained that because the various practices are profound and numerous, they cannot be described separately, hence the phrase 『all are free, etc.,』 referring to the two thousand practices mentioned below. Fourth, elucidating the stages, with four statements: first, if integrating the beginning and returning to the end, it can only be attained at the tenth Bhumi (stage), as described in the Dharma Cloud Bhumi; second, if integrating the end and returning to the beginning, it can only be attained when the stage of faith is complete, as mentioned in the previous Chief of Sages chapter; third, if the beginning and end are unobstructed, pervading all stages, as the previous two statements are not separate, because they always include the middle; fourth, if transcending the beginning and end, not relying on any stage, as in this text, which only distinguishes the characteristics based on the practice. Second, the aspect of benefits contains two points: first, shaking the earth to awaken and inspire opportunities; second, emitting sound to allow people to hear the Dharma sound. This is also the function of samadhi. Why is there no additional practice section here? Because the revealed practice arises based on the previous understanding, without any other Dharma. If so, why is it still necessary to enter samadhi? It is to integrate understanding and accomplish practice. Next is entering samadhi; the Dharma is no different from before, so no additional practice is needed. The Samadhi section concludes. Third, the arising section is because the matter of samadhi is completed, the time for speaking has arrived, and there is no speech in meditation.

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。是起也。安祥者審諦之狀。謂從定起已。念不亂故云安祥也。

第四爾時普惠下明請分。于中有三。初總舉問意。二正辨問辭。三結請願說。何故前諸會入定前問。此不爾者。以前諸會從相入實以成正解。此中依體發起以成正行故不同也。又未入定前。眾則不知誰為說法。故先入此定。令眾知主而起問故。何故普惠問者。表滿法界之惠堪發起故。何故一人問者。表此行法各獨成。故知諸菩薩雲集者。知問時至。故知顯法之緣已具故。此明問所依也。問普賢者以無盡行法從遍𠮳法界而流出故。二明所問法中有二百句。其別行度世經。彼中別作六翻問。還作六翻答。古來相傳皆依彼文。用科此經。即為六段。初二十句問十信行。二從何等發普賢心下二十句問十住行。三從何等為持下三十句問十行位。四從何等為寶住下二十九句問十回向行。五從何等身業下五十句問十地證行。六何等為觀察下五十一句問因圓果滿究竟位中行。此經上下總有三遍。說六位中。此當第二約行說六位。以普賢行該六位故。是故度世經云。唯為解說諸菩薩行。從始至終。令無疑也。彼經六段雖不配于信等六位。既云從始至終。次於末後明成佛果為終。故知最初信行為始。此不待言。故知決定約六位耳。

第五大段爾時普賢下明說分中

【現代漢語翻譯】 是『起』也。(『是起也』：就是開始的意思。) 『安祥』是審諦之狀。(『安祥者審諦之狀』：指從禪定中生起的狀態，因為心念不散亂，所以稱為安祥。)

第四部分，『爾時普惠下明請分』，闡述了請法的環節。其中包含三個方面：首先，總括地提出疑問的意旨；其次，正面辨析提問的措辭；最後，總結陳述。為什麼之前的法會都是在入定前提問，而這次不是呢？因為之前的法會是從現象進入本質，從而成就正確的理解。而這次是從本體出發，發起行動，從而成就正確的修行，所以不同。而且，未入定前，大眾不知道誰來說法，所以先入定，讓大眾知道說法的主體，然後才開始提問。為什麼是普惠菩薩提問呢？表明圓滿法界的智慧足以發起提問。為什麼是一個人提問呢？表明這種修行方法是各自獨立成就的。知道諸位菩薩雲集，就知道提問的時機到了，也知道闡明佛法的因緣已經具備了。這裡闡明了提問所依據的。 提問普賢菩薩，是因為無盡的修行方法從遍佈法界而流出。第二點闡明所提問的法包含二百句。其它的《別行度世經》中，將這二百句分為六段提問，也分為六段回答。古來相傳都依據那部經文來劃分這部經，分為六段。最初二十句提問十信行；第二段從『何等發普賢心下』二十句提問十住行；第三段從『何等為持下』三十句提問十行位；第四段從『何等為寶住下』二十九句提問十回向行；第五段從『何等身業下』五十句提問十地證行；第六段『何等為觀察下』五十一句提問因圓果滿究竟位中的修行。這部經文上下共有三遍，講述六個位次中的修行。這裡是第二次，大約是根據修行來講述六個位次，因為普賢行包含了六個位次。所以《度世經》說，只是爲了解說諸位菩薩的修行，從開始到結束，使人沒有疑惑。那部經文的六段雖然沒有對應于信等六個位次，但既然說是從開始到結束，那麼在最後闡明成佛的果位就是結束。因此知道最初的信行是開始。這裡沒有明說，因此知道是確定地對應於六個位次。

第五大段，『爾時普賢下明說分中』，闡述了說法的環節。

【English Translation】 『是起也』 means 『arising』 (是『起』也: This means the beginning). 『安祥』 is the state of careful consideration (『安祥者審諦之狀』: Refers to the state arising from Samadhi, because the mind is not distracted, it is called peaceful and auspicious).

The fourth section, 『爾時普惠下明請分』, elucidates the request for Dharma. It contains three aspects: First, it generally raises the intent of the question; second, it positively analyzes the wording of the question; and third, it summarizes the statement. Why did the previous assemblies ask questions before entering Samadhi, but this one does not? Because the previous assemblies entered reality from phenomena, thereby achieving correct understanding. This one initiates action based on the essence, thereby achieving correct practice, so it is different. Moreover, before entering Samadhi, the assembly does not know who will expound the Dharma, so they first enter Samadhi to let the assembly know the subject of the Dharma, and then begin to ask questions. Why is it Bodhisattva Puhui (普惠, Universal Kindness) who asks the question? It indicates that the wisdom of the complete Dharma realm is sufficient to initiate the question. Why does one person ask the question? It indicates that this method of practice is independently achieved by each individual. Knowing that the Bodhisattvas have gathered, one knows that the time to ask questions has arrived, and one also knows that the conditions for elucidating the Dharma are complete. This clarifies what the question is based on. Asking about Samantabhadra (普賢, Universal Worthy) is because the endless methods of practice flow out from pervading the Dharma realm. The second point clarifies that the Dharma being asked about contains two hundred sentences. In the other Separate Conduct for Crossing the World Sutra (《別行度世經》), these two hundred sentences are divided into six sections of questions and six sections of answers. Traditionally, people have relied on that sutra to divide this sutra into six sections. The first twenty sentences ask about the Ten Faiths practice; the second section, from 『何等發普賢心下』, twenty sentences ask about the Ten Dwellings practice; the third section, from 『何等為持下』, thirty sentences ask about the Ten Practices positions; the fourth section, from 『何等為寶住下』, twenty-nine sentences ask about the Ten Dedications practice; the fifth section, from 『何等身業下』, fifty sentences ask about the Ten Grounds of realization practice; the sixth section, 『何等為觀察下』, fifty-one sentences ask about the practice in the ultimate position of perfect cause and complete fruition. This sutra has three repetitions, speaking of the practice in the six positions. This is the second time, roughly speaking of the six positions according to practice, because Samantabhadra's practice encompasses the six positions. Therefore, the Crossing the World Sutra says that it is only to explain the practice of the Bodhisattvas, from beginning to end, so that people have no doubts. Although the six sections of that sutra do not correspond to the six positions such as faith, since it says from beginning to end, then clarifying the fruition of becoming a Buddha at the end is the end. Therefore, it is known that the initial practice of faith is the beginning. This is not explicitly stated here, so it is known that it definitely corresponds to the six positions.

The fifth major section, 『爾時普賢下明說分中』, elucidates the Dharma exposition section.

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。初總告。二正答。於前二百門。一一皆以十門答故有二千行法。釋此二千普賢行法略作五門　一約因果　二分行位　三顯普別　四明互攝　五辨行相。

就初中有四句。一約大位以分前五位等。總為因行。后成佛等總為果行。二細克而辨二百門行。一一皆悉徹于佛果。是故諸文之末悉皆結云即得佛等也。是則皆通因果二位。三或總屬因位。以普賢位中亦現成佛攝生等故。四或總屬果。以下文多雲雖得成佛而不斷菩薩所行。是故此行皆是果行。

二分行位者。謂二千是行。實稱位。位攬行成。位虛行實。亦有四義。一束行成位。束此二千分成六位。二總屬位收。以行並是位中行故。三總屬行攝。以普賢行體不依位故。唯有自分勝進即為究竟。四一行遍六位。一位該二千。如是無礙而不壞前後故。是普賢行也。

三顯普別者。謂一行相必遍一切。然恒不雜。不雜故別義元分。必遍故。普義該收。猶如錦文朱紫窠別故得成文。朱紫綖通織而非繡。當知此中行相亦爾。即普是別。即別為普。皆無障礙。思之可見。若爾此則普別具足。何獨名為普賢行耶。釋非謂守普而不能別。亦非作別而失於普。實謂能別而不壞普者是普賢也。

四互收攝者有四重。一以位收位。六位之內一一各收一切位故。是故一

【現代漢語翻譯】 現代漢語譯本： 初總判決，二是正式回答。在之前的兩百個法門中，每一個都用十個法門來回答，所以有兩千行法。解釋這二千普賢行法，大致分為五個方面：一是從因果關係來分析；二是劃分修行階段；三是彰顯普遍性和特殊性；四是闡明互相包含；五是辨別修行狀態。

關於第一個方面，有四句話。一是根據大的階段來劃分，例如之前的五位等等，總的來說是因行。之後成佛等等，總的來說是果行。二是仔細地辨別兩百個法門的修行，每一個都完全通達佛果。因此，各種經文的結尾都總結說可以立即成佛等等。這就是說，都貫通因果兩個階段。三是或者全部屬於因位，因為在普賢位中也顯現成佛度化眾生等等。四是或者全部屬於果位，因為下文多次說到，即使已經成佛，也不會停止菩薩所修行的。因此，這些修行都是果行。

二是劃分修行階段，意思是說兩千行是修行，實際上對應于果位。果位包含修行的成就，果位是虛的，修行是實的。也有四種含義。一是聚集修行以成就果位，將這兩千行分為六個階段。二是全部歸屬於果位，因為修行都是果位中的修行。三是全部屬於修行所包含，因為普賢行的本體不依賴於果位。只有自己本分的殊勝進步才是究竟。四是一行遍及六個果位，一個果位包含兩千行。這樣沒有障礙，也不會破壞前後順序。這就是普賢行。

三是彰顯普遍性和特殊性，意思是說一個修行的狀態必然遍及一切，但始終不混雜。不混雜，所以特殊性的意義原本就區分開來。必然遍及，所以普遍性的意義包含一切。就像錦緞上的花紋，紅色和紫色的花紋各自不同，所以能夠形成花紋。紅色和紫色的絲線貫穿交織，而不是刺繡。應當知道，這裡修行的狀態也是這樣。即普遍就是特殊，即特殊就是普遍，都沒有障礙。思考一下就可以明白。如果這樣，那麼這裡普遍性和特殊性都具備了，為什麼單獨稱為普賢行呢？解釋說，不是指只守著普遍性而不能區分特殊性，也不是指只做特殊性而失去普遍性。實際上是指能夠區分特殊性而不破壞普遍性，這就是普賢行。

四是互相包含，有四重含義。一是以果位包含果位，六個果位之內，每一個都各自包含一切果位。因此，一

【English Translation】 English version: First, a general judgment; second, a formal answer. In the previous two hundred Dharmas, each is answered with ten Dharmas, hence there are two thousand practices of Samantabhadra (Universal Worthy Bodhisattva). To explain these two thousand practices of Samantabhadra, we briefly make five divisions: 1. Discussing cause and effect; 2. Dividing the stages of practice; 3. Revealing universality and particularity; 4. Clarifying mutual inclusion; 5. Distinguishing the characteristics of practice.

Regarding the first division, there are four sentences. 1. Dividing according to the great stages, such as the previous five stages, etc., generally considered as causal practices. Later, becoming a Buddha, etc., generally considered as resultant practices. 2. Carefully distinguishing the two hundred Dharmas of practice, each completely penetrates the fruit of Buddhahood. Therefore, the end of various texts all conclude that one can immediately attain Buddhahood, etc. This means that they all connect the two stages of cause and effect. 3. Or, all belong to the causal stage, because in the Samantabhadra stage, the manifestation of becoming a Buddha and saving sentient beings, etc., also appears. 4. Or, all belong to the resultant stage, because the following text often says that even after attaining Buddhahood, one does not cease the practices of a Bodhisattva. Therefore, these practices are all resultant practices.

Second, dividing the stages of practice means that the two thousand practices are practices that actually correspond to the stages. The stages encompass the accomplishment of practice; the stages are empty, and the practices are real. There are also four meanings. 1. Gathering practices to accomplish the stages, dividing these two thousand practices into six stages. 2. All belong to the stages, because the practices are all practices within the stages. 3. All belong to the practices, because the essence of Samantabhadra's practice does not rely on the stages. Only one's own superior progress is ultimate. 4. One practice pervades the six stages, and one stage encompasses the two thousand practices. In this way, there is no obstruction, and the order is not broken. This is the practice of Samantabhadra.

Third, revealing universality and particularity means that the characteristic of one practice must pervade everything, but it is always unmixed. Because it is unmixed, the meaning of particularity is originally distinguished. Because it must pervade, the meaning of universality encompasses everything. It is like the patterns on brocade, where the red and purple patterns are distinct, so they can form a pattern. The red and purple threads are interwoven, not embroidered. It should be known that the characteristics of practice here are also like this. That is, universality is particularity, and particularity is universality, and there are no obstacles. Thinking about it will make it clear. If so, then both universality and particularity are present here, so why is it only called Samantabhadra's practice? The explanation is that it does not mean only guarding universality and not being able to distinguish particularity, nor does it mean only making particularity and losing universality. It actually means being able to distinguish particularity without breaking universality, and this is Samantabhadra's practice.

Fourth, mutual inclusion has four levels. 1. Using stages to include stages, within the six stages, each includes all stages. Therefore, one

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位即具二千為萬二千也。上云在於一地普攝一切諸地功德。此之謂也。二以門收門。即二百門中一一各收一切門故。即成二百個二百為八萬行也。三以行收行。即二千行內一一各攝一切行故。即成二千個二千也。過億兆名等也。四以略攝廣。如此所說二千行等。下頌結云如大地一塵之說也。以此一塵之略說不離十方之廣地。是故攝廣亦無不盡。此乃等無極之法界超無際之虛空。下云虛空可度量。菩薩德無盡。斯之謂也。

五辨行相者。隨文解釋應知。就此二千行中。依前六位即分為六。如前應知。

初二百句答前二十信問。明信位行中。于中分三。初九十句明自分行滿。二從十種入下八十句明勝進行圓。三從十種不可壞智。下三十句明二行究竟。就初中。何故最初明依果者。以是行起所依寂居首故。文中有四。一舉數總標。二列名釋義。三結說分齊。四嘆勝勸學。下諸文中多皆具此亦有不具。至文當知。言依果者簡非從因所生之果。亦非世界依報之果。但是諸行。或依前起后。或互相依。各得增長故以為名。即相依之果名為依果。又釋如世界依果是眾生所依。依果若增即失所依正報不立。今菩薩亦爾。以此十法為所住依果。此若斷絕則失所依非為菩薩。如忘失菩提心即非菩薩。是故文中取不忘失以釋成也

【現代漢語翻譯】 現代漢語譯本 位即具二千為萬二千也：意思是說，每一位都具備兩千種功德，總共就有一萬兩千種功德。上文說『在於一地普攝一切諸地功德』，說的就是這個意思。 二以門收門：意思是說，在二百種法門中，每一個法門都包含一切法門，因此就形成了兩百個兩百，總共八萬種修行。 三以行收行：意思是說，在兩千種修行中，每一種修行都包含一切修行，因此就形成了兩千個兩千。超過億兆等數量級。 四以略攝廣：就像這裡所說的兩千種修行等等，下面的偈頌總結說『如大地一塵』。用這一粒微塵的略說，不離十方廣闊的大地，所以說包含廣大也沒有不窮盡的。這乃是等同於無極的法界，超越無際的虛空。下面說『虛空可度量，菩薩德無盡』，說的就是這個意思。

五辨行相者：隨著經文解釋應該知道。就這兩千種修行中，依照前面的六個位次，可以分為六類，如同前面所說應該知道的。

初二百句答前二十信問：這是爲了闡明信位的修行。其中分為三部分。首先九十句闡明自身修行圓滿。其次，從『十種入』開始的八十句闡明殊勝的修行圓滿。再次，從『十種不可壞智』開始的三十句闡明兩種修行究竟。在第一部分中，為什麼最初闡明依果呢？因為這是修行的起始所依賴的寂靜之處。經文中有四個方面：一是舉出數量總的標明，二是列出名稱解釋含義，三是總結說明分際，四是讚歎殊勝勸勉學習。下面的經文中大多具備這些方面，也有不具備的，讀到經文時應當知曉。所說的『依果』，是簡別不是從因所生的果，也不是世界依報的果，只是指各種修行，或者依據前面的而生起後面的，或者互相依據，各自得到增長，因此稱為『依果』。也就是說，相互依存的果稱為依果。又解釋說，如同世界依果是眾生所依賴的，依果如果增長，就會失去所依賴的，正報就不能成立。現在菩薩也是這樣，用這十種法作為所住的依果，如果這十種法斷絕，就會失去所依賴的，就不能成為菩薩。如同忘失菩提心就不是菩薩一樣。因此經文中選取『不忘失』來解釋成就。

【English Translation】 English version 'Wei ji ju er qian wei wan er qian ye' (位即具二千為萬二千也): This means that each position possesses two thousand merits, totaling twelve thousand merits. The previous text said, 'Being in one land, universally encompassing the merits of all lands,' which is what this means. 'Er yi men shou men' (二以門收門): This means that within the two hundred Dharma gates, each gate contains all gates, thus forming two hundred times two hundred, totaling eighty thousand practices. 'San yi xing shou xing' (三以行收行): This means that within the two thousand practices, each practice contains all practices, thus forming two thousand times two thousand. Exceeding hundreds of millions and other numerical magnitudes. 'Si yi lüe she guang' (四以略攝廣): Just like the two thousand practices mentioned here, the following verse concludes, 'Like a dust particle of the great earth.' Using this brief description of a dust particle, it does not depart from the vast earth of the ten directions, so it is said that encompassing the vast is also without exhaustion. This is equivalent to the limitless Dharma realm, surpassing the boundless void. The following says, 'The void can be measured, but the merits of a Bodhisattva are inexhaustible,' which is what this means.

'Wu bian xing xiang zhe' (五辨行相者): One should understand the characteristics of practice according to the explanation of the text. Within these two thousand practices, according to the previous six positions, they can be divided into six categories, as mentioned earlier, one should know.

'Chu er bai ju da qian er shi xin wen' (初二百句答前二十信問): This is to clarify the practice of the stage of faith. It is divided into three parts. First, the ninety sentences clarify the completion of one's own practice. Second, the eighty sentences starting from 'ten kinds of entering' clarify the perfection of the excellent practice. Third, the thirty sentences starting from 'ten kinds of indestructible wisdom' clarify the ultimate of the two practices. In the first part, why is 'yi guo' (依果, dependent fruit) clarified first? Because it is the tranquil place upon which the beginning of practice relies. There are four aspects in the text: first, listing the numbers to generally indicate; second, listing the names to explain the meaning; third, summarizing and explaining the distinctions; fourth, praising the excellence and encouraging learning. Most of the following texts have these aspects, and some do not. When reading the text, one should know. The so-called 'yi guo' (依果, dependent fruit) distinguishes it from the fruit produced from causes, and it is not the fruit of the dependent retribution of the world, but refers to various practices, either arising from the previous ones or relying on each other, each gaining growth, hence it is called 'yi guo' (依果, dependent fruit). That is to say, the mutually dependent fruit is called 'yi guo' (依果, dependent fruit). It is also explained that, just as the dependent fruit of the world is what sentient beings rely on, if the dependent fruit increases, it will lose what it relies on, and the proper retribution cannot be established. Now, Bodhisattvas are also like this, using these ten dharmas as the dependent fruit of dwelling. If these ten dharmas are cut off, they will lose what they rely on and cannot become Bodhisattvas. Just as forgetting the Bodhi mind is not a Bodhisattva. Therefore, the text selects 'not forgetting' to explain the accomplishment.

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。十中皆先標名后義。初句是總以菩提心是萬行之本。是故二千之首。唯此建初。謂依此不忘菩提之心方令余行悉得生長。二雖內有勝心。若外無善友行亦無成。若不順同善友無功。即非依果。是故要以隨順和合釋成依果也。三雖遇善友。若宿無善根不能順修。又亦病等余障礙故。是故要依宿善更增新行。四雖有宿善。若不得所行諸度之法無所造修。五雖得行法。若不達于理法虛通。即觸途皆礙。是故依一切法皆得出也。六雖得理法。若無大愿即便滯寂不增菩提。七雖有自分之行。若不勝進廣修無由究竟。八雖內具二行。要須外依勝侶。以一生菩薩于余菩薩為兄為長。方堪為依。此據極說。九雖依菩薩。理宜興供于佛以成堅信。十要唯如來是究竟所依。以于菩薩能正教授令離倒故。又能正教授故。離倒教授故。第四嘆勝勸學中。佛以無上果智為所依果。菩薩住此十法。當亦得彼故云也。又釋菩薩未曾不依菩提之心。以恒不忘故。二菩薩未曾不依善友。以常隨順與和合故。三菩薩未曾不依善根。以常長養故。余亦如是準之。第二十奇特想者。前依因緣以成諸行。今依勝想以攝善根。十中初以隨喜他善根作己善根故云奇特。二凡小等善皆堪成佛故云種子。三下至闡提皆菩提器。以悉有佛性故。四以一切菩薩愿同己愿故。五

【現代漢語翻譯】 現代漢語譯本： 以上十點都先標明名稱，后解釋意義。第一句是總括，說明菩提心是萬行之根本。因此在二千頌之首，唯有此作為開端。意思是說，依靠這不忘菩提之心，才能使其他修行得以生長。第二點，即使內心有殊勝之心，如果外在沒有善友，修行也無法成就。如果不順從善友，就沒有功德，就不是依果。因此，要用隨順和合來解釋成就依果。第三點，即使遇到善友，如果宿世沒有善根，也不能順利修行，又或者因為疾病等其他障礙。因此，要依靠宿世善根，更增加新的修行。第四點，即使有宿世善根，如果不得所修的諸度之法，也無從修造。第五點，即使得到修行之法，如果不通達理法，就會虛而不實，處處受阻。因此，要依靠一切法才能得出。第六點，即使得到理法，如果沒有大愿，就會停滯于寂滅，不能增長菩提。第七點，即使有自身之修行，如果不勝進廣修，也無法究竟。第八點，即使內在具備兩種修行，也要在外依靠殊勝的同伴。以一生補處菩薩對於其他菩薩來說，如同兄長一般，才堪為依靠。這是極端的說法。第九點，即使依靠菩薩，也應該供養佛，以成就堅固的信心。第十點，要唯有如來才是究竟的依靠，因為對於菩薩，如來能正確教授，使之遠離顛倒。又因為能正確教授，所以能遠離顛倒的教授。第四，在讚歎殊勝勸勉學習中，佛以無上果智作為所依之果。菩薩安住于這十法，也應當得到那樣的果，所以這樣說。又解釋菩薩未曾不依菩提之心，因為恒常不忘的緣故。二，菩薩未曾不依善友，因為常常隨順和合的緣故。三，菩薩未曾不依善根，因為常常增長的緣故。其餘的也像這樣類推。第二十，奇特想，前面依靠因緣來成就諸行，現在依靠殊勝的想法來攝取善根。十點中，第一點是以隨喜他人善根作為自己的善根，所以說是奇特。第二點是凡夫、小乘等善都堪能成佛，所以說是種子。第三點是下至斷善根者都是菩提之器，因為都具有佛性的緣故。第四點是以一切菩薩的願望都與自己的願望相同，所以這樣說。第五點

【English Translation】 English version: These ten points all first state the name and then explain the meaning. The first sentence is a summary, stating that the Bodhi mind is the root of all practices. Therefore, at the beginning of the two thousand verses, only this is established as the beginning. It means that relying on this unforgetting Bodhi mind allows other practices to grow. Second, even if there is a superior mind within, if there are no good friends externally, practice cannot be accomplished. If one does not follow good friends, there is no merit, and it is not relying on the fruit. Therefore, it is necessary to explain the accomplishment of relying on the fruit through compliance and harmony. Third, even if one encounters good friends, if one does not have good roots from past lives, one cannot practice smoothly, or because of illness or other obstacles. Therefore, it is necessary to rely on good roots from past lives and further increase new practices. Fourth, even if one has good roots from past lives, if one does not obtain the methods of the perfections to be practiced, there is no way to cultivate. Fifth, even if one obtains the methods of practice, if one does not understand the principles, it will be empty and unreal, and one will be obstructed everywhere. Therefore, one must rely on all dharmas to be able to obtain. Sixth, even if one obtains the principles, if one does not have great vows, one will stagnate in stillness and not increase Bodhi. Seventh, even if one has one's own practice, if one does not advance and cultivate extensively, one will not be able to reach the ultimate. Eighth, even if one possesses two practices internally, one must rely on superior companions externally. A Bodhisattva who will be reborn only once more is like an elder brother to other Bodhisattvas and is worthy of reliance. This is an extreme statement. Ninth, even if one relies on Bodhisattvas, one should make offerings to the Buddha to achieve firm faith. Tenth, only the Tathagata is the ultimate reliance, because for Bodhisattvas, the Tathagata can correctly teach them, enabling them to be free from delusion. Also, because he can correctly teach, he can teach them to be free from delusion. Fourth, in praising the superior and encouraging learning, the Buddha uses the supreme fruit wisdom as the fruit to be relied upon. Bodhisattvas abide in these ten dharmas and should also obtain that fruit, so it is said. It also explains that Bodhisattvas never fail to rely on the Bodhi mind because they constantly do not forget it. Two, Bodhisattvas never fail to rely on good friends because they always comply and harmonize. Three, Bodhisattvas never fail to rely on good roots because they constantly nourish them. The rest can be inferred in the same way. Twentieth, the extraordinary thought, previously relying on causes and conditions to accomplish all practices, now relying on extraordinary thoughts to gather good roots. Among the ten points, the first point is to take joy in the good roots of others as one's own good roots, so it is said to be extraordinary. The second point is that ordinary people, Hinayana, and other good deeds are capable of becoming Buddhas, so it is said to be a seed. The third point is that even those who have severed their good roots are vessels of Bodhi because they all possess Buddha-nature. The fourth point is that the wishes of all Bodhisattvas are the same as one's own wishes, so it is said. Fifth

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以一切法性凈非生死故。六他同己體。他行即己行。又他所行是己行法故生自想。七一切法即是真如故。又一切法悉堪成覺故云佛法。八一切語言皆堪作法輪故云道也。九知菩薩善根皆是諸佛慈悲體分故云慈父也。十知一切如來悉同一體故云無二。此十皆超意外之想故云奇特。若得此想即得能轉一切法之想。以一切法皆隨想轉此是佛德也。第三十種行者。以依勝想之解起此大行故次明之。十中初四戒行。于中初二攝眾生戒。次一律儀。后一攝善。次一三昧行。次二智慧行。一加行。二正證。次一嚴佛土行。后二報恩行。第四十善知識者。以行起必示依善友故次明也。初一令發堅心。二令習修善。三令滿度行。四令得智行。五令成悲行。六具辯才行。七無染著行。八無厭倦行。九成普行。十入佛智。第五有十精進者。雖遇善友。若不策勤無由進行故次明也。此中意為何義故修此精進。為欲作此十種所作。于中入一切法者智證入也。令眾生滅惡者滅其苦因也。余如文顯。第六有十正悕望者。由前精進。悕欲自他。令行究竟故次明也。于中初一約行本。次二約離過。次二約成行。一行因。二行果。次三約證入。一證位。二證法。三證道。謂由證法故離謗也。后二約勝進佛果。一佛愿滿。二佛智圓。言無上平等大智悕望者。是

【現代漢語翻譯】 現代漢語譯本 以一切法的自性是清凈的，所以沒有生死。六、他人與自己是同一體性的。他人的行為就是自己的行為。並且他人所行的也是自己所行的法，因此產生自我的想法。七、一切法就是真如的體現。並且一切法都能夠成就覺悟，所以稱為佛法。八、一切語言都能夠作為法輪來使用，所以稱為道。九、知道菩薩的善根都是諸佛慈悲的體現，所以稱為慈父。十、知道一切如來都是同一體性，所以稱為無二。這十點都超越了意外的想法，所以稱為奇特。如果能夠得到這種想法，就能夠得到轉變一切法的想法。因為一切法都隨著想法而轉變，這就是佛的功德。第三十種修行者，因為依靠殊勝想法的理解而發起這種大修行，所以接下來闡明它。這十種修行中，前四種是戒行，其中前兩種是攝眾生戒，接下來一種是律儀，最後一種是攝善。接下來一種是三昧行（Samadhi practice），接下來兩種是智慧行，一種是加行（preparatory practice），一種是正證（actual realization）。接下來一種是嚴佛土行（purifying Buddha-fields），最後兩種是報恩行。第四十種是善知識（Kalyanamitra），因為修行的發起必定要依靠善友的引導，所以接下來闡明它。最初一種是令人發起堅定的心，第二種是令人學習修行善法，第三種是令人圓滿度化眾生的行為，第四種是令人獲得智慧，第五種是令人成就慈悲，第六種是具備辯才，第七種是沒有染著，第八種是沒有厭倦，第九種是成就普遍的行為，第十種是進入佛的智慧。第五有十種精進（ten kinds of diligence），即使遇到善友，如果不努力勤奮，也沒有辦法進行修行，所以接下來闡明它。這裡的意思是爲了什麼緣故要修這種精進呢？爲了想要做這十種所作的事情。其中進入一切法是指智慧的證悟。令眾生滅除惡業是指滅除他們痛苦的原因。其餘的就像文中所顯示的。第六有十種正確的希望（ten correct aspirations），由於前面的精進，希望自己和他人，令修行達到究竟，所以接下來闡明它。其中第一種是關於修行的根本，接下來兩種是關於遠離過失，接下來兩種是關於成就修行，一種是行因，一種是行果。接下來三種是關於證入，一種是證位，一種是證法，一種是證道。所謂由於證得法，所以遠離誹謗。最後兩種是關於殊勝的進入佛果，一種是佛的願望圓滿，一種是佛的智慧圓滿。說到無上平等大智慧的希望，就是...

【English Translation】 English version Because the nature of all dharmas is pure, there is no birth and death. Six, others and oneself are of the same essence. The actions of others are one's own actions. Moreover, what others do is also the dharma that oneself practices, hence the arising of the thought of self. Seven, all dharmas are the manifestation of Suchness (Tathata). And all dharmas are capable of achieving enlightenment, hence it is called Buddha-dharma. Eight, all languages can be used as the Dharma wheel, hence it is called the Way (Dao). Nine, knowing that the roots of goodness of Bodhisattvas are the embodiment of the compassion of all Buddhas, hence it is called the compassionate father. Ten, knowing that all Tathagatas are of the same essence, hence it is called non-duality. These ten points transcend unexpected thoughts, hence they are called extraordinary. If one can attain this thought, one can attain the thought of transforming all dharmas. Because all dharmas change according to thought, this is the merit of the Buddha. The thirtieth type of practitioner, because they initiate this great practice based on the understanding of superior thoughts, so it is explained next. Among these ten practices, the first four are precepts, of which the first two are precepts of gathering beings, the next is discipline (Vinaya), and the last is gathering goodness. The next is Samadhi practice, the next two are wisdom practices, one is preparatory practice (Adhicitta-sikkha), and one is actual realization (Adhipanna-sikkha). The next is purifying Buddha-fields, and the last two are practices of repaying kindness. The fortieth is a virtuous friend (Kalyanamitra), because the initiation of practice must rely on the guidance of a virtuous friend, so it is explained next. The first is to make people develop a firm heart, the second is to make people learn to practice good dharmas, the third is to make people complete the actions of liberating beings, the fourth is to make people obtain wisdom, the fifth is to make people achieve compassion, the sixth is to have eloquence, the seventh is to be without attachment, the eighth is to be without weariness, the ninth is to achieve universal actions, and the tenth is to enter the wisdom of the Buddha. Fifth, there are ten kinds of diligence, even if one encounters a virtuous friend, if one does not work hard and diligently, there is no way to practice, so it is explained next. What is the reason for cultivating this diligence? It is to want to do these ten kinds of things. Among them, entering all dharmas refers to the realization of wisdom. Causing beings to eliminate evil karma refers to eliminating the causes of their suffering. The rest is as shown in the text. Sixth, there are ten correct aspirations, due to the previous diligence, hoping for oneself and others, to make the practice reach the ultimate, so it is explained next. Among them, the first is about the root of practice, the next two are about being away from faults, the next two are about achieving practice, one is the cause of practice, and one is the result of practice. The next three are about entering into realization, one is the position of realization, one is the dharma of realization, and one is the path of realization. The so-called because of realizing the dharma, one is away from slander. The last two are about the superior entry into the Buddha-fruit, one is the fulfillment of the Buddha's vows, and one is the perfection of the Buddha's wisdom. Speaking of the aspiration for supreme, equal, and great wisdom, it is...

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佛地無功用故云平等。攝生無盡亦云悕望。第七有十法成就眾生者此有二義。一以此十法通用成就一切眾生。二各別成就一類眾生。別中一成慳貪貧窮眾生。二憍慢眾生。三愚癡眾生。四佷悷眾生。五貪愛眾生。六樂二乘眾生。七不厭世間眾生。八不欣佛果眾生。九耶歸依眾生十耶智狡滑眾生。以此十法。如次教化。令其入道故云成就。第八有十戒者。依前十法成就眾生故。惡無不離。善無不積故次明也。此十中初者。若失壞菩提心即是破菩薩戒。乃至第十若取著如來身。即是犯戒。余亦如是準之。此十隨其所應三聚所攝。第九有十種自知受記者。依前離過德成自驗己行。必當得果決定無疑故云自知受記。一自驗菩提心一向不回故。二自驗所修菩薩苦行無厭足故。三設多劫修謂若須臾故。四自驗不違佛教法故。五自知于佛所說深法決定信故。六自知所修善根悉具足故。七自知能令眾生住菩提心故。八自知于善友不違其教同善根故。如善財等。九自知于善友起佛想成故。十守大菩提愿常不忘故。於此十行自驗有一即知定當得佛受記。又瑜伽菩薩地中菩薩由六相佛受記。一安住種姓未發心位。二已發心位。三現前住。四不現前住。五有定時限。謂爾所時證菩提。六無定時限。謂不說時限與授記。又善戒經云。非但種姓人得

受記。非種姓亦得受記。解云如不輕菩薩敬四眾與受記者。約非種姓人。遠亦當得故亦受記。如十信中記是種姓人。以約種姓決定故。如發心已去決定不退故。是三賢位。如梁論第六。十行菩薩名受記者是也。初地已上證理成就故受記。如地論。如第八地中受記是無功用行成故。如燃燈佛邊得記等。此中十種約圓教。通諸位。據始。在十信中。余義如別說。上來九十句明自分行竟。下第二從十種入下即八十句辨勝進行。于中初十入者。既自分行成。次明勝進入諸所入之處。入猶證也得也。初二入大願行。三入八萬四千法聚等。四入十度等。五入行位圓滿故云具足。六入差別大愿。七證入真性。八入嚴剎。九隨心現神力。十入於一切世界示現出生。第二十種深入如來者。前明入因境。今明轉勝入果境也。初一示成菩提。次八以三輪攝化。后一示入涅槃。前八中初四語業。一總舉法輪。二所轉巧便法。三能轉之妙音。四正調眾生。次二身業。一依身現通。二現多異身。后二意業。一定。二慧。又以三世諸佛悉亦同作如是作用故云亦共入也。此中信內亦得此法者。是圓教中普賢行相故也。第三有十種入眾生心行者。前即上入佛境。此辨下入眾生故也。初三總明入三世眾生心行。次二別入善不善眾生。六明入欲樂心行。七入根

【現代漢語翻譯】 現代漢語譯本 授記。非種姓（指不屬於特定社會階層的人）亦得授記。解釋說，如常不輕菩薩（Sadāparibhūta）敬四眾（比丘、比丘尼、優婆塞、優婆夷）與授記者，就非種姓之人而言，從長遠來看也應當能夠獲得授記。如十信位（菩薩修行階位）中授記是針對種姓之人，因為是就種姓決定而言。如同發心之後決定不退轉，這是三賢位（菩薩修行階位）。如《攝大乘論》第六卷所說，十行菩薩（菩薩修行階位）被稱為授記者就是這個意思。初地（菩薩修行階位）以上證悟真理成就，所以得到授記，如《地持論》所說。如第八地（菩薩修行階位）中授記是無功用行成就的緣故，如燃燈佛（Dīpaṃkara）處得到授記等。此中十種是就圓教（佛教宗派）而言，貫通各個階位。就最初而言，在十信位中。其餘意義如另外的解說。以上九十句說明自分行完畢。 下面第二部分從『十種入』開始，共八十句，辨別勝進行。其中最初的『十入』，既然自分行已經成就，接下來闡明勝進行進入各個所入之處。『入』如同證得。最初兩個是入大願行。第三個是入八萬四千法聚等。第四個是入十度（佈施、持戒、忍辱、精進、禪定、智慧、方便、愿、力、智）等。第五個是入行位圓滿，所以說『具足』。第六個是入差別大愿。第七個是證入真性。第八個是入嚴凈佛剎。第九個是隨心顯現神通力。第十個是入於一切世界示現出生。第二部分『十種深入如來』，前面闡明入因境，現在闡明轉勝進入果境。最初一個是示現成就菩提（bodhi）。接下來的八個是以三輪（佈施、持戒、忍辱）攝化。最後一個是示現入涅槃（nirvāṇa）。前面的八個中，最初四個是語業。第一個是總舉法輪（dharma-cakra）。第二個是所轉的巧妙方便法。第三個是能轉的微妙音聲。第四個是端正調伏眾生。接下來的兩個是身業。第一個是依身顯現神通。第二個是顯現多種不同的身形。最後的兩個是意業。第一個是定。第二個是慧。又因為三世諸佛（Buddha）都同樣作出這樣的作用，所以說『亦共入』。此中在信位內也能得到此法，是因為這是圓教中普賢（Samantabhadra）行相的緣故。 第三部分有『十種入眾生心行』，前面是進入佛境，這裡辨別下入眾生，所以這樣說。最初三個是總的說明進入三世眾生心行。接下來的兩個是分別進入善與不善眾生。第六個是闡明進入欲樂心行。第七個是入根性。

【English Translation】 English version Prediction. Those not of noble birth (referring to people not belonging to a specific social class) can also receive prediction. It is explained that, like the Bodhisattva Sadāparibhūta (Never Disparaging) who revered the four assemblies (bhikṣus, bhikṣuṇīs, upāsakas, upāsikās) and gave predictions, in the case of those not of noble birth, they should also be able to receive prediction in the long run. For example, the prediction in the Ten Faiths (stages of Bodhisattva practice) is for those of noble birth, because it is determined by birth. Just as after generating the aspiration for enlightenment, one is determined not to regress, this is the stage of the Three Worthies (stages of Bodhisattva practice). As stated in the sixth volume of the Mahāyānasaṃgraha, the Bodhisattvas of the Ten Practices (stages of Bodhisattva practice) being called those who receive prediction means this. Those above the first bhūmi (stage of Bodhisattva practice) realize the truth and achieve accomplishment, so they receive prediction, as stated in the Bodhisattvabhūmi. For example, the prediction in the eighth bhūmi (stage of Bodhisattva practice) is because of the accomplishment of effortless practice, such as receiving prediction from Dīpaṃkara Buddha. These ten types refer to the Perfect Teaching (a Buddhist school), which penetrates all stages. Initially, it is in the Ten Faiths. The remaining meanings are as explained separately. The above ninety sentences explain the completion of self-benefit practice. The second part, starting from the 'Ten Entrances,' consists of eighty sentences, distinguishing the superior practice. Among the initial 'Ten Entrances,' since self-benefit practice has been accomplished, it next elucidates the superior practice entering various places of entrance. 'Entrance' is like attainment. The first two are entering the Great Vow Practice. The third is entering the eighty-four thousand dharma aggregates, etc. The fourth is entering the ten perfections (dāna, śīla, kṣānti, vīrya, dhyāna, prajñā, upāya, praṇidhāna, bala, jñāna), etc. The fifth is entering the perfection of the practice stage, so it is said to be 'complete.' The sixth is entering the differentiated Great Vows. The seventh is realizing and entering true nature. The eighth is entering the pure Buddha-fields. The ninth is manifesting supernatural powers at will. The tenth is entering all worlds, manifesting birth. The second part, 'Ten Profound Entrances into the Tathāgata,' the previous elucidated entering the causal realm, now elucidates transforming and entering the resultant realm. The first is demonstrating the attainment of bodhi (enlightenment). The following eight are transforming beings through the three wheels (giving, morality, patience). The last is demonstrating entering nirvāṇa (liberation). Among the previous eight, the first four are verbal actions. The first is generally upholding the dharma-cakra (wheel of dharma). The second is the skillful and expedient methods that are turned. The third is the wonderful sound that can turn. The fourth is correctly taming beings. The following two are bodily actions. The first is manifesting supernatural powers based on the body. The second is manifesting many different forms. The last two are mental actions. The first is samādhi (concentration). The second is prajñā (wisdom). Moreover, because the Buddhas of the three times all perform such actions, it is said to be 'entering together.' Within the stage of faith, one can also attain this dharma, because this is the aspect of Samantabhadra's practice in the Perfect Teaching. The third part has 'Ten Entrances into the Minds and Actions of Sentient Beings.' The previous was entering the realm of the Buddhas, this distinguishes entering sentient beings, so it is said. The first three are generally explaining entering the minds and actions of sentient beings of the three times. The following two are separately entering good and non-good sentient beings. The sixth is elucidating entering the minds and actions of desire and pleasure. The seventh is entering the faculties.

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利鈍。八入其種姓差別。九煩惱輕重。十起治不同。謂根未熟者待時故。已熟者不待時。又釋時者待其熟時調伏故。非時者方便開覺不待時故。又因此十入。則普入一切同佛果也。第四有十種入世界者。前知眾生正報。今知其依報故也。于中初二約染凈。次四約粗細。次二約形狀。謂伏者向下。仰者向上。后二約佛有無。又普入一切者以不離此十故。第五有十種入劫者。前明入處。今辨入時故也。于中前五入別劫。后五入相攝劫。前中初三別入三際劫。次二別入多少劫。后五相攝中。一以少攝多故云可數不可數。二以多攝少。三以會事入理劫入非劫。四從理起事非劫入劫。五二事相即。謂前可數等約緣起相由門。非劫等約法性融通門。此一切劫即一念者。通約二門無礙自在故。又由皆是數識所現故得自在也。第六有十種說三世者。前約劫。此約世故明也。于中前九別說。后一總顯。別中未來說未來。既是無盡。過去說過去何不亦同耶。釋以未來續起故云無盡。過去不起故不云也。又現在說現在。即與現不殊故云平等。過未說過未。何不亦同耶。釋以過未之過未是無故。現在是有故不同也。余義如十世章辨。第七有十種入三世間者。前既達時劫無礙。今明入時中之法故次明也。于中初一總明所入。餘九別明所入。此中一

【現代漢語翻譯】 現代漢語譯本 利鈍（根器敏銳或遲鈍）。八、入其種姓差別（進入眾生的種族和姓氏的差別）。九、煩惱輕重（進入煩惱的輕重程度）。十、起治不同（生起和對治的方法不同）。意思是說，根器尚未成熟的，要等待時機；已經成熟的，則不必等待時機。又解釋『時』，是指等待其成熟的時機來調伏；『非時』，是指用方便法門開啟覺悟，不必等待時機。又因為這十種『入』，就能普遍進入一切，與佛的果位相同。第四，有十種『入世界』，前面是瞭解眾生的正報（身心），現在是瞭解他們的依報（所居住的環境）。其中，前兩種是關於染污和清凈，其次四種是關於粗糙和精細，其次兩種是關於形狀，即伏者向下，仰者向上，后兩種是關於佛的有無。又普遍進入一切，是因為不離開這十種。第五，有十種『入劫』，前面說明進入的處所，現在辨別進入的時間。其中，前五種是分別進入不同的劫，后五種是相互攝入的劫。前五種中，前三種是分別進入過去、現在、未來三際的劫，其次兩種是分別進入長短劫。后五種相互攝入中，一是少數攝入多數，所以說可數和不可數；二是多數攝入少數；三是以會事入理劫入非劫（從現象進入本質，將劫視為非劫）；四是從理起事非劫入劫（從本質顯現現象，將非劫視為劫）；五是二事相即。前面可數等是就緣起相由門來說，非劫等是就法性融通門來說。這一切劫即是一念，是通約二門，無礙自在的緣故。又因為都是數識所顯現，所以能夠自在。第六，有十種『說三世』，前面是就劫來說，這裡是就世來說明。其中，前九種是分別說明，后一種是總括顯示。分別說明中，未來是說未來，既然是無盡的，過去說過去為什麼不同樣是無盡的呢？解釋說，因為未來是連續生起的，所以說是無盡的，過去已經不再生起，所以不說。又現在是說現在，與現在沒有差別，所以說是平等。過去和未來是說過去和未來，為什麼不同樣呢？解釋說，因為過去和未來的過去和未來是沒有的，現在是有，所以不同。其餘的意義如十世章所辨。第七，有十種『入三世間』，前面已經通達時間和劫是無礙的，現在說明進入時間中的法，所以接著說明。其中，第一種是總括說明所進入的，其餘九種是分別說明所進入的。這其中一

【English Translation】 English version Sharpness and dullness (of faculties). Eight, entering into the differences of their castes (gotra) and lineages (kula). Nine, the lightness or heaviness of afflictions (klesha). Ten, the differences in arising and treatment. This means that those whose faculties are not yet mature need to wait for the right time; those who are already mature do not need to wait. Furthermore, 'time' is explained as waiting for the time of maturity to tame them; 'non-time' is explained as using expedient means to awaken them, without waiting for the right time. Moreover, because of these ten 'entries,' one can universally enter into everything, becoming the same as the fruit of Buddhahood. Fourth, there are ten kinds of 'entering the world (loka),' the previous one was understanding the sentient beings' direct retribution (positive reward), now it is understanding their circumstantial retribution (environment). Among them, the first two are about defilement and purity, the next four are about coarseness and fineness, the next two are about shape, that is, those who are subdued face downwards, those who are uplifted face upwards, and the last two are about the presence or absence of Buddhas. Moreover, universally entering into everything is because one does not depart from these ten. Fifth, there are ten kinds of 'entering kalpas (aeon),' the previous one explained the place of entry, now it distinguishes the time of entry. Among them, the first five are separately entering different kalpas, and the last five are mutually inclusive kalpas. Among the first five, the first three are separately entering the three temporal extents of past, present, and future kalpas, and the next two are separately entering long and short kalpas. Among the last five mutually inclusive ones, one is that the few include the many, so it is said to be countable and uncountable; two is that the many include the few; three is entering the principle from the event, entering non-kalpa from kalpa; four is arising the event from the principle, entering kalpa from non-kalpa; five is that the two events are identical. The previous countable etc. are spoken from the perspective of the causal arising and mutual dependence, and the non-kalpa etc. are spoken from the perspective of the interpenetration of the Dharma-nature. That all these kalpas are one thought is because they are universally about the two perspectives, being unobstructed and free. Moreover, because they are all manifested by number consciousness, one can be free. Sixth, there are ten kinds of 'speaking of the three times (trikala),' the previous one was speaking about kalpas, here it is speaking about times. Among them, the first nine are separately explaining, and the last one is generally revealing. Among the separate explanations, the future is speaking of the future, since it is endless, why isn't the past speaking of the past also the same? It is explained that because the future is continuously arising, it is said to be endless, and the past is no longer arising, so it is not said. Moreover, the present is speaking of the present, which is not different from the present, so it is said to be equal. The past and future are speaking of the past and future, why isn't it the same? It is explained that because the past and future of the past and future are non-existent, and the present is existent, so it is different. The remaining meanings are as distinguished in the chapter on the ten times. Seventh, there are ten kinds of 'entering the three realms (triloka),' the previous one has already penetrated that time and kalpas are unobstructed, now it explains the Dharma within the time of entry, so it is explained next. Among them, the first one is generally explaining what is entered, and the remaining nine are separately explaining what is entered. Among these, one

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以語言為道。顯所詮義故。二性者文字性。類即字界等。三施設者言教假施設故。四想者依想立名等。即名等異名如論云阿毗達摩想為標幟等。五名字者正顯名句字身體等。六語言者明音聲語業。與前何別者。前成能詮。此中通舉。如惡阿等聲。七無盡者明上諸門。並是虛假施設無有盡故。八離欲者體不可得故。九寂滅者性清凈故。明此十法皆通過未等三世之中故云入三世間也。又釋前語言道是所詮法。以是語言所游路故。二性是理性亦是所詮。此義理世間。次四是言說世間。后三是實相世間。又釋十中初一器世間。次六眾生世間。后三智正覺世間。雖有三釋初釋順文。第八有十種舍離憂惱等者。前既達解時法。起行攝心故離憂等。謂行成遂志。舍離憂惱。時無空過。心無厭悔。于中初四供佛近友。求法聞法。此四自利行。次三攝生。一說法。二調令離過。三令住佛道。次一重明自行廣。次一重辨化他廣。后一明二行滿足出生佛果。上來八十句明信中勝進行竟。

自下第三從十種不可壞智下有三十句。明前二行究竟。于中初十種不可壞智者。謂稱法而知更無改易故云不可壞。于中知眾生等約染法。知三寶等約凈法。知世界等約亦染亦凈。知法界約非染非凈。並可知。第二有十種陀羅尼者。前既知法不壞。此明持

【現代漢語翻譯】 現代漢語譯本：以語言作為通達真理的途徑，因為它能顯明所要表達的意義。『二性』指的是文字的性質，例如字的界限等等。『三施設』指的是言語教法的假立施設。『四想』指的是依據想像而建立名稱等等。也就是說，名稱等等的不同名稱，正如論中所說，『阿毗達摩』（Abhidharma，論藏）的想是作為標幟等等。『五名字』指的是明確顯示名稱、語句、字型的本身等等。『六語言』指的是闡明音聲語言的行為，這與前面的有什麼區別呢？前面是成就能夠詮釋的，這裡是普遍舉出，例如惡聲、阿聲等等。『七無盡』指的是說明以上各種門徑，都是虛假的施設，沒有窮盡的時候。『八離欲』指的是本體不可得。『九寂滅』指的是自性清凈。說明這十種法都貫通過過去、現在、未來等三世之中，所以說是進入三世間。又解釋前面的語言之道是所詮釋的法，因為這是語言所遊歷的道路。『二性』是理性，也是所詮釋的。這指的是義理世間。其次的四種是言說世間。最後的三個是實相世間。又解釋十種之中，第一個是器世間。其次的六個是眾生世間。最後的三個是智正覺世間。雖然有三種解釋，但最初的解釋順應文義。第八個有十種舍離憂惱等等，前面既然通達瞭解時法，發起行動來攝持內心，所以能捨離憂愁等等。指的是行為成就，遂行志愿，舍離憂愁煩惱，時間沒有空過，內心沒有厭倦後悔。其中最初的四個是供養佛、親近善友、尋求佛法、聽聞佛法。這四個是自利的行為。其次的三個是攝受眾生，一是說法，二是調伏令其遠離過失，三是令其安住于佛道。其次一個是再次闡明自行之廣。其次一個是再次辨明化他之廣。最後一個是說明兩種行為都圓滿，出生佛果。上面八十句說明信心中殊勝的進行完畢。 從下面的第三個部分，從十種不可壞智開始，有三十句，說明前面兩種行為的究竟。其中最初的十種不可壞智，指的是稱合於法而知曉，不再更改變易，所以說是不可壞。其中知曉眾生等等，是關於染污的法。知曉三寶等等，是關於清凈的法。知曉世界等等，是關於亦染亦凈的法。知曉法界，是關於非染非凈的法。都可以知曉。第二，有十種陀羅尼（Dharani，總持），前面既然知曉法不可壞，這裡說明持守。

【English Translation】 English version: Language is taken as the path to truth because it reveals the meaning to be expressed. 'Two natures' refers to the nature of writing, such as the boundaries of characters, etc. 'Three establishments' refers to the provisional establishment of verbal teachings. 'Four thoughts' refers to establishing names based on imagination, etc. That is, different names for names, etc., as stated in the treatise, 'Abhidharma' (Abhidharma, Collection of Treatises) thought is taken as a symbol, etc. 'Five names' refers to clearly showing the names, sentences, the body of the characters themselves, etc. 'Six languages' refers to clarifying the actions of sound language. What is the difference between this and the previous one? The previous one accomplishes what can be expressed, while this one is a general enumeration, such as bad sounds, 'a' sounds, etc. 'Seven endless' refers to explaining that all the above paths are false establishments and have no end. 'Eight detachment' refers to the essence being unattainable. 'Nine extinction' refers to the nature being pure. It explains that these ten dharmas all penetrate the three times of past, present, and future, so it is said to enter the three realms. Furthermore, it explains that the previous path of language is the dharma to be expressed because it is the path that language travels. 'Two natures' is rationality and also what is to be expressed. This refers to the realm of meaning and principle. The next four are the realm of speech. The last three are the realm of true reality. Furthermore, it explains that among the ten, the first is the realm of vessels. The next six are the realm of sentient beings. The last three are the realm of wisdom and perfect enlightenment. Although there are three explanations, the first explanation follows the meaning of the text. The eighth has ten kinds of abandoning worries, etc. Since one has understood the dharma of time, one initiates actions to gather the mind, so one can abandon worries, etc. It refers to the accomplishment of actions, fulfilling aspirations, abandoning worries and afflictions, time is not wasted, and the mind has no weariness or regret. Among them, the first four are offering to the Buddha, befriending good friends, seeking the Dharma, and listening to the Dharma. These four are actions of self-benefit. The next three are gathering sentient beings, one is teaching the Dharma, two is taming them to be free from faults, and three is causing them to abide in the Buddha's path. The next one is again clarifying the breadth of self-practice. The next one is again distinguishing the breadth of transforming others. The last one is explaining that both actions are fulfilled, giving birth to the fruit of Buddhahood. The above eighty sentences explain the completion of the excellent progress in faith. From the third part below, starting from the ten indestructible wisdoms, there are thirty sentences explaining the completion of the previous two actions. Among them, the first ten indestructible wisdoms refer to knowing in accordance with the Dharma and not changing or altering it, so it is said to be indestructible. Among them, knowing sentient beings, etc., is about defiled dharmas. Knowing the Three Jewels, etc., is about pure dharmas. Knowing the world, etc., is about dharmas that are both defiled and pure. Knowing the Dharmadhatu is about dharmas that are neither defiled nor pure. All can be known. Second, there are ten kinds of Dharani (Dharani, Total Retention). Since one knows that the Dharma is indestructible, this explains upholding.

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法不失故也。智論以定慧為體。佛地瑜伽增上念慧為性。以慧照法。念憶持故。智論中正翻云持。能持種種善法令不散失。如完器盛水等。或云遮。能遮諸不善心等不令生故。瑜伽等有四。謂法義咒忍與此十種不可相攝。以類別故。此中初二持教法。一持修多羅法。二持阿毗達摩法。三持理法。四持慧法。五持定法。六持異方語法。七持三世異義。八持辯才法。九持無礙耳根法。十持果法。安住者與相應故。第三分別說十佛者。前明持法。今辨解佛故也。又此信滿明得佛果故明也。若爾後解位滿亦得佛果。何不明耶。釋以信初故。解準此故。此十佛義具如別章。今略釋名。一自然開悟名為正覺。正覺即佛。二自體無礙大愿成滿。愿即是佛。三萬行因感故云業報。四萬德積成任持不失。五應機化現。六稱理普周。七唯心所現。八常恒在定。九真性不變。十無功大用名如意佛。如末尼珠等。又釋同下十種見佛處。以彼釋此應知。上來二百句答前二十句問。明十信十行相純熟竟。

自下大門第二從十種發普賢心下有二百句。答前二十句問十住中行法。于中粗分為四。初六十句別明十解中。初位發心住義。二從十種波羅蜜下六十句明餘九住中所成內德行。三從十種說法下三十句明諸住位中外化攝生行。四從十種勝法下五

【現代漢語翻譯】 現代漢語譯本：『法不失故也』。智度論認為定和慧是其本體。佛地經和瑜伽經認為增上念和慧是其自性。用智慧來照亮佛法，用憶念來保持它。智度論中正確地翻譯為『持』，能夠保持各種善法不散失，就像完整的容器盛水一樣。或者翻譯為『遮』，能夠遮蔽各種不善的心念等，使它們不產生。瑜伽經等有四種『持』，即法、義、咒、忍，與這十種『持』不能相互包含，因為類別不同。這裡，前兩種是『持教法』，一是『持修多羅法』（Sutra，經），二是『持阿毗達摩法』（Abhidharma，論）。三是『持理法』，四是『持慧法』，五是『持定法』，六是『持異方語法』，七是『持三世異義』，八是『持辯才法』，九是『持無礙耳根法』，十是『持果法』。『安住』是因為與這些法相應。第三部分分別解說十佛，是因為前面說明了『持法』，現在辨明理解佛的含義。而且，這是因為信滿才能明白得到佛果。如果這樣，那麼後面解位圓滿也能得到佛果，為什麼不說明呢？解釋說因為這是信的開始，後面的理解可以依此類推。這十佛的含義具體如其他章節所述，現在簡略地解釋名稱。一是自然開悟名為『正覺』（Samyak-saṃbuddha），正覺即是佛。二是自體無礙，大愿成就圓滿，愿即是佛。三是萬行因感，所以稱為『業報』。四是萬德積累成就，任持不失。五是應機化現。六是稱理普周。七是唯心所現。八是常恒在定。九是真性不變。十是無功大用，名為『如意佛』，如末尼珠（Mani）等。又解釋說，這與下面十種見佛之處相同，應該知道是用那些來解釋這些。上面二百句回答了前面二十句的提問，說明了十信十行相純熟完畢。 從下面開始，大門的第二部分，從十種發普賢心開始，有二百句，回答前面二十句的提問，說明十住中的行法。其中粗略地分為四個部分。最初六十句分別說明十解中的初位發心住的含義。二是從十種波羅蜜開始，六十句說明其餘九住中所成就的內在德行。三是從十種說法開始，三十句說明各個住位中向外教化攝受眾生的行為。四是從十種勝法開始，有五

【English Translation】 English version: 'Because the Dharma is not lost.' The Śāstra on the Great Perfection of Wisdom considers samādhi (concentration) and prajñā (wisdom) as its essence. The Buddhabhūmi-sūtra and Yoga consider enhanced mindfulness and wisdom as its nature. Use wisdom to illuminate the Dharma, and use mindfulness to maintain it. The Śāstra on the Great Perfection of Wisdom correctly translates it as 'to hold,' capable of holding various good Dharmas so they are not scattered and lost, like a complete vessel holding water. Or it is translated as 'to shield,' capable of shielding various unwholesome thoughts, etc., preventing them from arising. The Yoga and others have four types of 'holding,' namely Dharma, meaning, mantra, and forbearance, which cannot be mutually inclusive with these ten types of 'holding' because they are of different categories. Here, the first two are 'holding the teaching Dharma,' one is 'holding the Sūtra (scripture) Dharma,' and the second is 'holding the Abhidharma (commentary) Dharma.' The third is 'holding the Dharma of principle,' the fourth is 'holding the Dharma of wisdom,' the fifth is 'holding the Dharma of concentration,' the sixth is 'holding the grammar of different regions,' the seventh is 'holding the different meanings of the three times,' the eighth is 'holding the Dharma of eloquence,' the ninth is 'holding the Dharma of unobstructed ear-faculty,' and the tenth is 'holding the Dharma of fruition.' 'Dwelling' is because of being in accordance with these Dharmas. The third part separately explains the ten Buddhas because the previous part explained 'holding the Dharma,' and now it clarifies the meaning of understanding the Buddha. Moreover, this is because one can understand and attain the fruit of Buddhahood when faith is complete. If so, then the completion of the stage of understanding also leads to the attainment of Buddhahood, why is it not explained? The explanation is that because this is the beginning of faith, the subsequent understanding can be inferred from this. The meanings of these ten Buddhas are detailed in other chapters, and now the names are briefly explained. First, natural enlightenment is called Samyak-saṃbuddha (Perfect Enlightenment), Perfect Enlightenment is the Buddha. Second, the self is unobstructed, and the great vow is accomplished and fulfilled, the vow is the Buddha. Third, the cause is felt by myriad practices, so it is called 'karmic retribution.' Fourth, myriad virtues are accumulated and accomplished, maintaining and not losing them. Fifth, manifesting in response to the occasion. Sixth, universally encompassing according to principle. Seventh, manifested solely by the mind. Eighth, constantly abiding in samādhi. Ninth, the true nature is unchanging. Tenth, great function without effort is called 'As-You-Wish Buddha,' like a Mani jewel, etc. It is also explained that this is the same as the ten places to see the Buddha below, and it should be known that those are used to explain these. The above two hundred sentences answer the previous twenty questions, explaining that the ten faiths and ten practices are completely mature. From below, the second part of the great gate, starting from the ten kinds of generating the Samantabhadra mind, there are two hundred sentences, answering the previous twenty questions, explaining the practice Dharma in the ten abodes. Among them, it is roughly divided into four parts. The first sixty sentences separately explain the meaning of the initial stage of the mind of awakening in the ten understandings. Second, starting from the ten kinds of Pāramitās, sixty sentences explain the inner virtuous practices accomplished in the remaining nine abodes. Third, starting from the ten kinds of Dharma talks, thirty sentences explain the actions of outwardly teaching and gathering sentient beings in each abode. Fourth, starting from the ten kinds of superior Dharmas, there are five

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十句明無礙殊勝行。就初中。創得住位以大心為本。是故最初明發普賢心。于中初三下救護眾生心。次三上求佛果心。后四厭離有為心。具此三心乃名大菩提心。又釋初六護小乘心初三護狹心。后三護小心餘四護煩惱心。是故異於凡小名菩提心也。又此十心各是一行。亦不相收。以顯無盡。各先標后釋可知。二有十種普賢願行法者。謂依前大心起廣願行故次明也。于中前九因行廣。后一成果廣。以普賢通因果故也。前中初二自行廣。次一益生廣。余通二行廣。皆廣立大無限之誓願故同云普賢愿。依愿成行名願行法。三有十種大悲者。依前普賢行法中別辨大悲。以深要故次明也。是故論云。菩薩以大悲本故別顯也。用此悲心緣念眾生無曾暫廢故云常觀。于中一苦逼無歸。二設欲求依乃倒求耶道。三設欲向正乃貧無宿善。四設有小善樂著生死不能開覺。五設欲求覺唯倒行不善。六設有修善不能離欲。七設求離欲還復輪迴。八無始無明久遠所病。九不欲佛因。十失佛果法。又釋此十初二顛倒眾生。一無真。二逐偽。次四欲求眾生。一乏出因。二無出果。三具縛因。四處縛果。次二有求眾生。一深。二遠后。二梵行求眾生。一異道求。二求異脫。菩薩緣此起大悲心。要當救拔。四有十種發心因緣者。悲願行起必賴所因故次明也

【現代漢語翻譯】 現代漢語譯本： 十句明無礙殊勝行。就最初的修行階段來說，獲得住位（指菩薩所證的果位）以發廣大菩提心為根本。因此，最初闡明發起普賢心（指傚法普賢菩薩的廣大心願）。其中，最初的三句是向下救護眾生的心，接下來的三句是向上追求佛果的心，最後的四句是厭離有為法（指因緣和合而生的事物，具有生滅變化的特性）的心。具備這三種心，才可稱為大菩提心。 又解釋說，最初的六句是守護小乘（佛教的一個流派，注重自我解脫）的心，其中前三句是守護狹隘的心，后三句是守護微小的心，剩餘的四句是守護煩惱的心。因此，這種心不同於凡夫和小乘的心，所以稱為菩提心。 此外，這十種心每一種都是一種修行，彼此之間互不包含，以此來顯示菩提心的無盡性。每一種心都是先標明主題，後進行解釋，可以理解。 二、有十種普賢願行法，這是因為依仗前面的大菩提心而發起廣大的誓願和修行，所以接著闡明。其中，前面的九種是因行廣大，最後一種是成果廣大，因為普賢菩薩的願行貫通因果。 在前面的九種中，最初的兩種是自身修行廣大，接下來的一種是利益眾生廣大，其餘的都是貫通兩種修行廣大。都是廣泛地樹立廣大的、無限的誓願，所以都稱為普賢愿。依據誓願而成就修行，稱為願行法。 三、有十種大悲，這是因為在前面的普賢行法中特別辨別出大悲心，因為大悲心非常重要，所以接著闡明。因此，《大智度論》中說，菩薩以大悲心為根本，所以特別顯示出來。用這種悲心緣念眾生，沒有一刻停止過，所以稱為常觀。 其中，第一種是眾生被痛苦逼迫而無處可歸，第二種是即使想要尋求依靠，卻反而錯誤地尋求邪道，第三種是即使想要走向正道，卻因為貧窮而沒有往昔積累的善根，第四種是即使有一些小的善根，卻貪戀生死輪迴而不能開悟覺醒，第五種是即使想要尋求覺悟，卻只是顛倒行事，做不善的事情，第六種是即使想要修行善法，卻不能脫離慾望，第七種是即使想要脫離慾望，最終還是會再次輪迴，第八種是無始以來的無明（指對事物真相的迷惑和不瞭解）是長久以來的疾病，第九種是不想要佛的因，第十種是失去佛的果法。 又解釋說，這十種大悲心針對的是最初兩種顛倒的眾生，第一種是沒有真實的智慧，第二種是追逐虛假的幻象。接下來四種是想要尋求的眾生，第一種是缺乏出離輪迴的因，第二種是沒有出離輪迴的果，第三種是具備被束縛的因，第四種是處於被束縛的果。再接下來兩種是有所尋求的眾生，第一種是尋求的道路深遠，第二種是尋求的結果遙遠。最後兩種是梵行（指清凈的修行）的眾生，第一種是在其他道中尋求，第二種是尋求其他的解脫方法。菩薩緣念這些眾生而生起大悲心，一定要救拔他們。 四、有十種發心因緣，這是因為悲心、願心和行心的生起必定依賴於所憑藉的因緣，所以接著闡明。

【English Translation】 English version: Ten sentences clarifying the unobstructed and supreme practice. In the initial stage, attaining the 'abiding position' (referring to the stage attained by a Bodhisattva) is based on the great Bodhicitta. Therefore, the initial clarification is about arousing the Samantabhadra mind (referring to the vast aspirations of emulating Samantabhadra Bodhisattva). Among them, the first three sentences are about the mind of saving sentient beings downwards, the next three are about the mind of seeking Buddhahood upwards, and the last four are about the mind of renouncing conditioned dharmas (referring to things arising from causes and conditions, characterized by birth and death). Possessing these three minds is called the Great Bodhicitta. It is also explained that the first six sentences are about protecting the Hinayana mind (a school of Buddhism focusing on self-liberation), where the first three protect the narrow mind, the next three protect the small mind, and the remaining four protect the afflictions. Therefore, this mind is different from the minds of ordinary people and Hinayana practitioners, hence it is called Bodhicitta. Furthermore, each of these ten minds is a practice in itself, not encompassing each other, to reveal the inexhaustible nature of Bodhicitta. Each mind first states the theme and then explains it, which can be understood. Second, there are ten kinds of Samantabhadra's vows and practices, which are clarified next because they arise from the great Bodhicitta and initiate vast vows and practices. Among them, the first nine are vast in causal practices, and the last one is vast in fruition, because Samantabhadra's vows and practices pervade cause and effect. In the first nine, the first two are vast in self-cultivation, the next one is vast in benefiting sentient beings, and the rest are vast in both practices. All extensively establish vast and infinite vows, hence they are all called Samantabhadra's vows. Accomplishing practice based on vows is called the Dharma of Vows and Practices. Third, there are ten kinds of great compassion, which are specifically distinguished from the preceding Samantabhadra's practices because great compassion is very important, hence it is clarified next. Therefore, the Mahaprajnaparamita-sastra says that Bodhisattvas take great compassion as the root, hence it is specially revealed. Using this compassionate mind to contemplate sentient beings without ever ceasing is called constant contemplation. Among them, the first is that sentient beings are oppressed by suffering and have nowhere to turn, the second is that even if they want to seek refuge, they mistakenly seek heretical paths, the third is that even if they want to go to the right path, they lack accumulated good roots due to poverty, the fourth is that even if they have some small good roots, they are attached to the cycle of birth and death and cannot awaken, the fifth is that even if they want to seek enlightenment, they only act perversely and do unwholesome deeds, the sixth is that even if they want to practice good deeds, they cannot detach from desires, the seventh is that even if they want to detach from desires, they will eventually reincarnate again, the eighth is that beginningless ignorance (referring to the delusion and lack of understanding of the true nature of things) is a long-standing disease, the ninth is that they do not want the cause of Buddhahood, and the tenth is that they lose the Dharma of the fruit of Buddhahood. It is also explained that these ten great compassions are directed towards the first two kinds of inverted sentient beings, the first being without true wisdom, and the second being chasing false illusions. The next four are sentient beings who want to seek, the first lacking the cause of liberation from reincarnation, the second lacking the fruit of liberation from reincarnation, the third possessing the cause of being bound, and the fourth being in the state of being bound. The next two are sentient beings who are seeking, the first seeking a distant path, and the second seeking a distant result. The last two are Brahmacharya (referring to pure practice) sentient beings, the first seeking in other paths, and the second seeking other methods of liberation. Bodhisattvas contemplate these sentient beings and arouse great compassion, and must save them. Fourth, there are ten kinds of causes and conditions for arousing the mind, which are clarified next because the arising of the mind of compassion, the mind of vows, and the mind of practice must rely on the causes and conditions on which they depend.

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。又前明所發心體。今辨發心所因故也。或四緣發心如瑜伽地持等。或七緣如智印經起信論等。並如前說。今顯十緣以明無盡。于中前五下以眾生為緣。后五上以佛果為緣。論云菩薩以菩提薩埵為所緣境此之謂也。前五中初一總。后四別。別中初二除苦與樂。后二除愚與智。后五中亦初一總。后四別。別中初二順教見相。后二順義顯德。余義可知。五有十種親近善知識者。既發心已。理宜近善知識。具菩提心。而得增長。故次明也。又釋此上五十門行悉並同時說有前後。以依善友方能發心等故。于中有五。一標意。二徴責。三總釋。四別辨。五結數。別中十內。一身業走使。二語順教命。三意不乖隔。四身心俱悅。亦慶見善友。五情無異求。六唯期出道。七同其勝行。八同彼要期。九敬師如佛。十同果圓成。又前六事友。后四同修。六有十種清凈者。依前發心得此凈報故也。此是發心家近果。于中初六三業凈。謂前三體凈。后三用凈。次眷屬下二明伴主凈。后二明願行凈。並可知。上來別明初住位竟。

下第二從十種波羅蜜下有六十句通明余住中所成內德行。于中初十正明諸住所行之行。于中十度並約深勝以釋。是故檀中不云舍財等。乃云舍一切有凈佛戒具佛忍等應知。第六般若約正體智故以如如為境。后四多

【現代漢語翻譯】 現代漢語譯本：此外，前面所說的『發心體』，現在辨析發心的因緣。或者有四種因緣發心，如《瑜伽師地論》、《菩薩地持經》等所說；或者有七種因緣，如《智印經》、《起信論》等所說，都如前面所說。現在闡明十種因緣，以表明其無盡性。其中，前五種以下面的眾生為因緣，后五種以上面的佛果為因緣。《論》中說，菩薩以菩提薩埵（菩薩）為所緣境，就是這個意思。前五種中，第一種是總說，后四種是別說。別說中，前兩種是去除痛苦和給予快樂，后兩種是去除愚癡和增長智慧。后五種中，第一種也是總說，后四種是別說。別說中，前兩種是順從教導，見到佛的相好，后兩種是順從義理，彰顯功德。其餘的含義可以自己理解。 五、有十種親近善知識的方法：既然已經發了菩提心，理應親近善知識，使菩提心得以增長，所以接下來闡明這一點。另外，解釋這上面的五十種門行，都是同時說有前後，因為依靠善友才能發心等等。其中有五點：一是標明意義，二是提出疑問，三是總的解釋，四是分別辨析，五是總結數量。分別辨析中有十個方面：一是身業上服侍，二是言語上順從教命，三是意念上不違背疏遠，四是身心都喜悅，也慶幸見到善友，五是情感上沒有其他的追求，六是隻期望出離輪迴，七是傚法善友的殊勝行為，八是與善友有共同的約定，九是尊敬老師如同佛陀，十是共同成就圓滿的佛果。另外，前六件事是事友，后四件事是同修。 六、有十種清凈：依靠前面的發心，才能得到這種清凈的果報。這是發心的人接近果位的表現。其中，前六種是三業清凈，即前三種是本體清凈，后三種是作用清凈。接下來，眷屬等兩種是說明伴侶和主人的清凈，后兩種是說明愿和行的清凈。這些都可以自己理解。以上分別闡明了初住位的修行。 下面第二部分，從十種波羅蜜（十度）開始，共有六十句，總的說明其餘各住位中所成就的內在功德和修行。其中，前十句是正式說明各個住位所修行的法門。其中，十度（佈施、持戒、忍辱、精進、禪定、般若、方便、愿、力、智）都是用深奧殊勝的含義來解釋。因此，佈施中不說捨棄財物等，而是說捨棄一切所有，清凈佛戒，具足佛忍等等，應該明白。第六般若（智慧）是依據正體智，所以以如如為境界。后四種多是...

【English Translation】 English version: Furthermore, the previously mentioned 'essence of the aspiration' is now analyzed in terms of the causes and conditions for generating this aspiration. There are four causes for generating the aspiration, as described in texts such as the Yogacarabhumi-sastra (瑜伽師地論) and the Bodhisattvabhumi-sastra (菩薩地持經); or seven causes, as described in texts such as the Jnanamudra-sutra (智印經) and the Awakening of Faith (起信論), all as previously mentioned. Now, ten causes are elucidated to demonstrate its inexhaustible nature. Among these, the first five take sentient beings as their condition, while the latter five take the fruit of Buddhahood as their condition. The Treatise states that Bodhisattvas take Bodhisattva (菩提薩埵) as the object of their contemplation, which is the meaning of this. Among the first five, the first is a general statement, and the latter four are specific. Among the specific ones, the first two are about removing suffering and giving happiness, while the latter two are about removing ignorance and increasing wisdom. Among the latter five, the first is also a general statement, and the latter four are specific. Among the specific ones, the first two are about following the teachings and seeing the Buddha's excellent qualities, while the latter two are about following the principles and manifesting virtues. The remaining meanings can be understood on your own. 5. There are ten ways to be close to good spiritual friends: Since the Bodhicitta (菩提心) has already been generated, it is reasonable to be close to good spiritual friends so that the Bodhicitta can be increased. Therefore, this is explained next. In addition, the explanation of the fifty practices mentioned above is said to be simultaneous with a sequence, because one can only generate the aspiration by relying on good friends, and so on. There are five points in this: first, stating the meaning; second, raising questions; third, general explanation; fourth, separate analysis; and fifth, summarizing the number. There are ten aspects in the separate analysis: first, serving in physical actions; second, obeying instructions in speech; third, not disagreeing or alienating in thought; fourth, both body and mind are joyful, and also rejoice in seeing good friends; fifth, there are no other pursuits in emotion; sixth, only hoping to be liberated from Samsara; seventh, emulating the excellent behavior of good friends; eighth, having common agreements with good friends; ninth, respecting the teacher as the Buddha; and tenth, jointly accomplishing the perfect fruit of Buddhahood. In addition, the first six matters are about being friends in deeds, and the latter four matters are about practicing together. 6. There are ten kinds of purity: Relying on the previous generation of aspiration, one can obtain this pure reward. This is the manifestation of those who have generated the aspiration approaching the fruit. Among them, the first six are the purity of the three karmas, that is, the first three are the purity of the essence, and the latter three are the purity of the function. Next, the two of family and so on are to explain the purity of companions and masters, and the latter two are to explain the purity of vows and practices. These can all be understood on your own. The above separately explains the practice of the initial Abode. The second part below, starting from the ten Paramitas (波羅蜜), has a total of sixty sentences, generally explaining the inner merits and practices accomplished in the remaining Abodes. Among them, the first ten sentences formally explain the Dharma practiced in each Abode. Among them, the ten Paramitas (佈施, 持戒, 忍辱, 精進, 禪定, 般若, 方便, 愿, 力, 智) (giving, morality, patience, diligence, meditation, wisdom, skillful means, vows, power, and knowledge) are all explained with profound and excellent meanings. Therefore, in giving, it does not say giving up wealth, etc., but says giving up everything, purifying the Buddha's precepts, possessing the Buddha's patience, and so on, which should be understood. The sixth Prajna (般若) (wisdom) is based on the correct essence of wisdom, so it takes Suchness as the realm. The latter four are mostly...

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並是后得智。第七應名方便。以能深入佛力故立智名。第十應名智。以能領攝諸佛法故從境為名。余並如前十行處說。二有十隨順覺知者。由前行成。能于所知無倒了達故云隨順覺知。于中一知依報染凈差別多門。二知眾生正報異類難思。三知緣起之法一異無住。四知真如法界平等離相。五知虛空無為無際。六七八知三際世界。又亦知一切俱是過去俱是現未。九知諸佛具萬行在一念中。十知諸佛同一行以遍三際。三有十決定智者。由前隨順無倒覺知故能得此決定智成。于中初二知法分明。一知在於一念者顯能知迅速也。二以無礙智知者顯能知自在也。以無所知障故云無礙耳。次五知眾生。一知心樂欲。二知根同真性。亦同是菩提根。三知煩惱細習。四知正使之行。五知所化善惡。后三知菩薩及佛可知(欠一門檢餘本)。四有十種力者。由智既決定多有堪能故明力也。于中初一總。餘九別。別中初二解依他性如幻化。三解圓成性。四解所執性即空故無染也。五求行法。六敬養善友力者。以法從彼。得求力無壞故也。七由迴向力能令善根至佛果故。八由信解力能于甚深佛法免誹謗也。九于求大果心堅強不退。又釋前五解力。后五行力。五有十種平等者既有智力堪能故。能于諸事作平等真觀故次明也。于中一情絕怨親。二真

【現代漢語翻譯】 現代漢語譯本 並是后得智（指在根本智之後獲得的智慧）。第七應名方便，因為它能深入佛力，所以立名為智。第十應名智，因為它能領攝諸佛的法，所以從所觀境界來命名。其餘的都和前面十行處所說的一樣。 二、有十隨順覺知者，由前面的修行成就，能對所知的事物沒有顛倒地了達，所以稱為隨順覺知。其中： 一、知依報（指眾生所依賴的物質環境）的染污和清凈的差別，以及多種門徑。 二、知眾生正報（指眾生的身心）的種類不同，難以思議。 三、知緣起之法（指事物相互依存的法則）的一異（統一性和差異性）和無住（沒有恒常不變的自性）。 四、知真如法界（指事物本來的真實狀態）的平等和離相（超越一切表象）。 五、知虛空（指沒有障礙的空間）的無為（指不造作）、無際（指沒有邊際）。 六、七、八、知三際世界（指過去、現在、未來三個時期的世界）。又知道一切都是過去、現在、未來。 九、知諸佛具足萬行（指各種修行方法），在一念之中。 十、知諸佛同一行（指相同的修行目標），以遍及三際（過去、現在、未來）。 三、有十決定智者，由前面的隨順無倒覺知，所以能得到這種決定智的成就。其中： 初二知法分明： 一、知在於一念者，顯示能知（指認識能力）的迅速。 二、以無礙智知者，顯示能知的自在。因為沒有所知障（指對知識的障礙），所以稱為無礙。 次五知眾生： 一、知心樂欲（指眾生的心意和喜好）。 二、知根同真性，也同是菩提根（指覺悟的根本）。 三、知煩惱細習（指煩惱的細微習氣）。 四、知正使之行（指根本煩惱的行為）。 五、知所化善惡（指被教化者的善惡）。 后三知菩薩及佛可知（缺少一門，需要檢查其他版本）。 四、有十種力者，因為智慧已經決定，多有堪能，所以說明力。其中： 初一總（指總括性的力量），其餘九別（指分別的力量）。 別中初二解依他性（指事物相互依存的性質），如幻化（指如夢如幻）。 三解圓成性（指事物圓滿成就的性質）。 四解所執性（指被執著的性質），即空（指沒有自性），所以沒有染污。 五求行法（指尋求修行的方法）。 六敬養善友力者，因為法從他們那裡得到，尋求力量沒有破壞。 七由迴向力（指將功德迴向給眾生的力量），能令善根到達佛果。 八由信解力（指信心和理解的力量），能于甚深佛法免除誹謗。 九于求大果（指追求偉大的果報）心堅強不退。 又解釋前五解力（指理解的力量），后五行力（指行動的力量）。 五、有十種平等者，既然有智力堪能，所以能對諸事作平等真觀，所以接著說明。其中： 一情絕怨親（指情感上超越怨恨和親情）。 二真（指真實的平等）。

【English Translation】 English version Furthermore, it is the wisdom acquired after the initial wisdom. The seventh should be named 'Expedient Means' (Upaya), because it can deeply penetrate the power of the Buddhas, hence establishing the name 'Wisdom'. The tenth should be named 'Wisdom', because it can encompass all the Dharmas of the Buddhas, hence named from the object of cognition. The rest are as described in the previous ten stages. 2. There are ten 'Following-Along Knowledges' (Anuloma-jnana), which are accomplished through the previous practices. They enable one to understand what is known without distortion, hence called 'Following-Along Knowledges'. Among them: 1. Knowing the differences in purity and impurity of the dependent environment (Adhara-loka), and the many paths. 2. Knowing the different kinds of sentient beings' bodies (Sattva-kaya), which are difficult to comprehend. 3. Knowing that the Dharma of Dependent Origination (Pratitya-samutpada) is both one and different, and without abiding (Anitya). 4. Knowing that the Dharmadhatu of Suchness (Tathata-dharmadhatu) is equal and devoid of characteristics (Nirlaksana). 5. Knowing that space (Akasha) is unconditioned (Asamskrita) and without limit (Ananta). 6, 7, 8. Knowing the worlds of the three times (past, present, and future). Also knowing that everything is past, present, and future. 9. Knowing that all Buddhas possess myriad practices (Ananta-carya) in a single thought. 10. Knowing that all Buddhas have the same practice, pervading the three times. 3. There are ten 'Definite Wisdoms' (Niscita-jnana), which are attained through the previous 'Following-Along Knowledges' without distortion. Among them: The first two know the Dharma clearly: 1. Knowing in a single thought shows the speed of knowing. 2. Knowing with unobstructed wisdom (Apratihata-jnana) shows the freedom of knowing. It is called unobstructed because there is no obstruction of what is known. The next five know sentient beings: 1. Knowing the inclinations and desires (Adhimukti) of the mind. 2. Knowing that the roots (Indriya) are the same as the true nature (Tathata), and also the same as the root of Bodhi (Bodhi-mula). 3. Knowing the subtle habits of afflictions (Klesha-vasana). 4. Knowing the actions of the fundamental afflictions (Mula-klesha). 5. Knowing the good and evil of those to be transformed (Vineya). The last three know Bodhisattvas and Buddhas (one aspect is missing, check other versions). 4. There are ten kinds of powers (Bala), because wisdom is already definite and has much capacity, hence explaining power. Among them: The first is general, the remaining nine are specific. Among the specific, the first two explain the dependent nature (Paratantra-svabhava) as illusory (Maya). The third explains the perfected nature (Parinispanna-svabhava). The fourth explains the imputed nature (Parikalpita-svabhava), which is empty (Sunyata), hence without defilement. The fifth seeks the Dharma of practice. The sixth is the power of respecting and supporting good friends (Kalyana-mitra), because the Dharma is obtained from them, and the seeking of power is without destruction. The seventh, through the power of dedication (Parinama), can cause good roots to reach Buddhahood. The eighth, through the power of faith and understanding (Shraddha-adhimukti), can avoid slander of the profound Buddhadharma. The ninth has a strong and unretreating mind in seeking the great fruit (Mahat-phala). Also explaining the first five as the power of understanding, and the last five as the power of practice. 5. There are ten kinds of equality (Samata), since there is the capacity of wisdom and power, one can make equal and true observations on all things, hence the following explanation. Among them: 1. Emotionally transcending enemies and relatives. 2. True (equality).

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俗一味。三染凈理均。四一道無二。五同會一性。六果法豈殊。七因無異愿。八十度齊備。九行契理原。十法身等無二。又釋前五行等。一等悲。二等智。三等凈。四等行。五等修。后五德等。一果德等。二願行等。三六度等。四因行等。五法身等。六有十種方便佛法句者。前既平等正證理。宜起於後得巧便設教故次明也。于中初知一切法。但有言說。此約遍計性。二似有如幻。三速滅猶電。四無性從緣。五緣作本凈。六言有但名此上約依他性。七無生真。八無相真。九無性性真。上約空如來藏。十具德法界是不空如來藏。由以佛法句顯此十義故同立此名。上來內德成訖。

下第三十種說法下有三十句明外化攝生行。于中初十于教能說。次十於法能持。后十于言能辨。初十中初二說理法。一深一妙。次四說行法。一具德法。二佛智法。三順度法。四生果法。后四說因果法。初一說三世染法因果。后三說凈法因果可知。二有十種受持者。前既宣之於口。今此蘊之於心故次明也。于中初七記因法。后三記果法。前中一記持行法。二記持教法。三記順法之喻法。四巧令生解法。五令生總持法。謂少文攝多義等。六答難斷疑法。七菩薩行位法。后三中一佛定法。二佛慧法。三佛通法。三有十種辯者。前明記持在心。今明

【現代漢語翻譯】 現代漢語譯本 俗一味（世俗的唯一真味）。三染凈理均（三種染污和清凈的道理相同）。四一道無二（唯一的道路沒有差別）。五同會一性（共同匯歸於同一本性）。六果法豈殊（果地的法難道有區別嗎）。七因無異愿（因地的愿沒有不同）。八十度齊備（十度都具備）。九行契理原（修行與真理的本源相契合）。十法身等無二（法身平等沒有差別）。 又解釋前五行等。一等悲（平等的悲心）。二等智（平等的智慧）。三等凈（平等的清凈）。四等行（平等的修行）。五等修（平等的修習）。 后五德等。一果德等（果地的功德平等）。二願行等（愿和行平等）。三六度等（六度平等）。四因行等（因地的修行平等）。五法身等（法身平等）。 六有十種方便佛法句者（有十種方便的佛法語句）。前既平等正證理（前面已經平等地證得了真理），宜起於後得巧便設教故次明也（所以應該發起后得智，巧妙方便地設立教法，因此接下來闡明）。于中初知一切法（其中首先要知道一切法），但有言說（都只是言語表達）。此約遍計性（這是就遍計所執性而言）。二似有如幻（看似存在，如同幻象）。三速滅猶電（迅速消滅，如同閃電）。四無性從緣（沒有自性，依緣而起）。五緣作本凈（因緣所作，本性清凈）。六言有但名此上約依他性（說有，但只是假名，以上是就依他起性而言）。七無生真（無生是真諦）。八無相真（無相是真諦）。九無性性真（無自性之性是真諦）。上約空如來藏（以上是就空如來藏而言）。十具德法界是不空如來藏（具足功德的法界是不空如來藏）。由以佛法句顯此十義故同立此名（因為用佛法語句來顯明這十種意義，所以共同建立這個名稱）。上來內德成訖（以上內在的功德已經成就完畢）。 下第三十種說法下有三十句明外化攝生行（下面第三十種說法，有三十句闡明對外教化攝受眾生的行為）。于中初十于教能說（其中前十句是關於在教法上能夠宣說）。次十於法能持（接下來十句是關於在法上能夠受持）。后十于言能辨（最後十句是關於在言語上能夠辯才無礙）。 初十中初二說理法（最初的十句中，前兩句是說理法）。一深一妙（一是深奧，一是微妙）。次四說行法（接下來四句是說行法）。一具德法（一是具足功德的法）。二佛智法（二是佛的智慧法）。三順度法（三是順應波羅蜜的法）。四生果法（四是產生果報的法）。后四說因果法（後面四句是說因果法）。初一說三世染法因果（第一句是說三世染污法的因果）。后三說凈法因果可知（後面三句是說清凈法的因果，可以類推得知）。 二有十種受持者（有十種受持的人）。前既宣之於口（前面已經在口中宣說了），今此蘊之於心故次明也（現在將它蘊藏在心中，所以接下來闡明）。于中初七記因法（其中前七句是關於記憶因地的法）。后三記果法（後面三句是關於記憶果地的法）。前中一記持行法（前面七句中，第一句是關於記憶受持修行的方法）。二記持教法（第二句是關於記憶受持教法）。三記順法之喻法（第三句是關於記憶順應佛法的譬喻法）。四巧令生解法（第四句是巧妙地使人生起理解的方法）。五令生總持法（第五句是使人生起總持的方法），謂少文攝多義等（即用少的文字包含多的意義等等）。六答難斷疑法（第六句是回答難題，斷除疑惑的方法）。七菩薩行位法（第七句是菩薩的修行位次法）。后三中一佛定法（後面三句中，第一句是佛的禪定法）。二佛慧法（第二句是佛的智慧法）。三佛通法（第三句是佛的神通法）。 三有十種辯者（有十種善於辯論的人）。前明記持在心（前面闡明了記憶受持在心中），今明（現在闡明）

【English Translation】 English version The one taste of the mundane (the sole true taste of the mundane). The three aspects of defilement and purity are equal (the three principles of defilement and purity are the same). The one path is without difference (the single path has no distinctions). The same meeting, one nature (common convergence to the same essence). How can the fruition-dharmas be different? (How can the dharmas of the fruition stage be different?). The cause has no different vows (the vows of the causal stage are not different). The ten perfections are all complete (the ten perfections are all equipped). Practice accords with the origin of principle (practice is in harmony with the origin of truth). The Dharmakaya is equal and without difference (the Dharmakaya is equal and without distinction). Also explaining the preceding five lines, etc. One, equal compassion. Two, equal wisdom. Three, equal purity. Four, equal practice. Five, equal cultivation. The latter five virtues, etc. One, equal fruition-virtue. Two, equal vows and practice. Three, equal six perfections. Four, equal causal practice. Five, equal Dharmakaya. Six, there are ten kinds of expedient Buddha-dharma phrases. Since the principle has already been equally and correctly realized, it is appropriate to arise from the subsequent attainment of skillful means to establish teachings, hence the next explanation. Among them, first, knowing all dharmas, there are only verbal expressions. This refers to the parikalpita-svabhava (the nature of conceptual imputation). Two, seemingly existent like illusions. Three, quickly vanishing like lightning. Four, without self-nature, arising from conditions. Five, conditions create original purity. Six, saying 'existent' but only in name; the above refers to the paratantra-svabhava (the nature of dependence on others). Seven, no-birth is true. Eight, no-form is true. Nine, no-self-nature is true. The above refers to the empty Tathagatagarbha (the empty Tathagata-womb). Ten, the Dharmadhatu possessing virtues is the non-empty Tathagatagarbha. Because these ten meanings are revealed by the Buddha-dharma phrases, the same name is established. The above internal virtues are accomplished. Below, the thirtieth kind of teaching has thirty phrases explaining the external transformation and reception of sentient beings. Among them, the first ten are about being able to speak about the teachings. The next ten are about being able to uphold the Dharma. The last ten are about being able to discern words. In the first ten, the first two speak of the Dharma of principle. One is profound, one is subtle. The next four speak of the Dharma of practice. One is the Dharma possessing virtues. Two is the Dharma of Buddha's wisdom. Three is the Dharma that accords with the perfections. Four is the Dharma that produces fruition. The last four speak of the Dharma of cause and effect. The first one speaks of the cause and effect of the defiled dharmas of the three times. The last three speak of the cause and effect of the pure dharmas, which can be known. Two, there are ten kinds of upholders. Since it has already been proclaimed by the mouth, now it is stored in the heart, hence the next explanation. Among them, the first seven record the Dharma of cause. The last three record the Dharma of fruition. In the first seven, one records the method of upholding practice. Two records the method of upholding the teachings. Three records the metaphorical Dharma that accords with the Dharma. Four is the method of skillfully causing understanding to arise. Five is the method of causing the arising of dharani (total retention), which means using few words to encompass many meanings, etc. Six is the method of answering difficulties and cutting off doubts. Seven is the Dharma of the stages of Bodhisattva practice. In the last three, one is the Buddha's samadhi-dharma. Two is the Buddha's wisdom-dharma. Three is the Buddha's power-dharma. Three, there are ten kinds of debaters. The previous explanation was about remembering and upholding in the heart, now explaining

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巧宣于口故也。于中一不取情謂故名為辯。是知若在性執。縱巧言百端未足為辯。二順法無行。三顯無著法。四此辯亦空方為辯也。五體無無明。六辯同佛持。七辯法令他自悟。八于無名相法。巧以名言說令他于言不作言解。九說眾生義門辯。上應機令喜辯。又前五是無作凈辯。后五有作凈辯。上來外化攝生行竟。

下第四說十種勝法下有五十句。明無礙殊勝行。亦是當位成滿行。于中初十勝法者。前以辯才無滯遂顯德相挺過凡小故云勝法。于中一悲勝。二智勝。三修勝。四行勝。五戒勝。六回向勝。七策勤勝。八降魔勝。九因行勝。十成果勝。二有十無著者。前行德超升故。今于境無執故云無著也。又前即行高殊勝。今即下離染著。此十皆是自心顯現意言所作。是故智慧于中不著。初于化處不著。二于所化不著。三于化法不著。四正作化業不著。五化所成善不著。六應機受生不著。七于自本願不著。八于所行行不著。九于因不著。十于果不著。由自安住此無著智。即能速轉異念眾想。得佛無上智無著。三有十平等心者以成無著智故。于眾法中心無分別故云平等心也。此與前十平等何別者。前約法辨平等。此約心辨故云平等心也。于中初八約因等。后二約果等。前中一于所長養。二于所發言。三于所化生。四于

所化因果。五于所知法。六于染凈土。七於好醜人。八于所行行。后二中一功德智。二正證智。於此十中皆不生異念故云平等心也。四有十種出生智慧者。從前平等體寂出生后得勝智故云也。于中初入眾生性者證入眾生真性也。出生智者入已出生后得智也。余文入出皆準知。二剎無一異者約體俱絕故。又攝相從體故明無異。以體從相故明無一。又多則一故無異。一即多故無一也。三知世界如帝網。四知土形相。五巧入法體無一無異。三釋同剎應知。六知異類之身報。七知倒惑身之因。八知究竟一乘通同別也。九知法界自在德。十知佛種不斷德。五有十種變化者。前依正證起后得。今依后得起自在用故次明也。謂轉變本無。化現令有故云變化。于中初一變他眾生身。如文殊變鹙子等。二變自身作異類等。三變染剎為凈等。四變現香花等。五化現言聲等。六化現願行。七化現調生如滿足王等。八化現成佛。九化現轉法輪。十化現舍利等。又釋此十亦是以實用化顯其平等。上來四段二百句文總是釋十住位竟。

自下大門第三從十種持下有三百句。答三十句問十行位中行法。于中分三。初六十句明大志曠遠行。二從十種不思議下九十句明定慧業用行。三從十種園林下有一百五十句。明德備成滿行。就初中有二。先有二十

【現代漢語翻譯】 所化因果（所教化之人的因與果）。五、對於所知法（所認知的法）。六、對於染凈土（染污與清凈的國土）。七、對於好醜人（美與醜的人）。八、對於所行行（所修行的行為）。后二者中，一為功德智（功德之智慧），二為正證智（正確證悟之智慧）。對於這十種，都不生起不同的念頭，所以稱為平等心。 四、有十種出生智慧者，是從前面的平等體寂（平等之本體寂靜）出生后得勝智（後天獲得的殊勝智慧），所以這樣說。其中，初入眾生性者，是證入眾生真性（眾生真實的本性）。出生智者，是進入之後出生后得智（後天獲得的智慧）。其餘文句的進入和出生都依此準則理解。二、剎無一異者，是從本體上來說，都是絕對的。又因為攝相從體（攝取現象從本體出發），所以說明沒有差異。以體從相（以本體從現象出發），所以說明沒有單一性。又因為多即是一，所以沒有差異。一即是多，所以沒有單一性。 三、知世界如帝網（如同帝釋天的網）。四、知土形相（知道國土的形狀和樣貌）。五、巧入法體無一無異（巧妙地進入法的本體，既不是單一也不是差異）。三、解釋同剎（相同的剎土）應該知道。六、知異類之身報（知道不同種類眾生的身報）。七、知倒惑身之因（知道顛倒迷惑之身的起因）。八、知究竟一乘通同別也（知道究竟一乘的共通、相同和差別）。九、知法界自在德（知道法界自在的功德）。十、知佛種不斷德（知道佛種不會斷絕的功德）。 五、有十種變化者，前面是依正證（依靠正確的證悟）而生起后得（後天獲得）。現在是依靠後得而生起自在的妙用，所以接下來闡明。所謂轉變本無（轉變原本沒有的），化現令有（變化顯現使之存在），所以稱為變化。其中，第一是變他眾生身（變化其他眾生的身體），如文殊（Manjusri）菩薩變化為鹙子（Sariputra）等。第二是變自身作異類等（變化自身成為不同的種類等）。第三是變染剎為凈等（變化染污的剎土為清凈等）。第四是變現香花等（變化顯現香花等）。第五是化現言聲等（變化顯現言語聲音等）。第六是化現願行（變化顯現願力與修行）。第七是化現調生（變化顯現調伏眾生），如滿足王（King Satisfied）等。第八是化現成佛（變化顯現成佛）。第九是化現轉法輪（變化顯現轉法輪）。第十是化現舍利等（變化顯現舍利等）。又解釋這十種也是以實際的妙用變化來彰顯其平等性。以上四段二百句經文，總共是解釋十住位（Ten Abodes）完畢。 從下面開始，大門第三，從十種持（Ten kinds of upholding）下有三百句。回答三十句，提問十行位（Ten Practices）中的行法。其中分為三部分。最初六十句，闡明大志曠遠行（Great Aspiration and Vast Practice）。第二，從十種不思議（Ten Inconceivables）下九十句，闡明定慧業用行（Samadhi and Wisdom Karma Practice）。第三，從十種園林（Ten Gardens）下有一百五十句，闡明德備成滿行（Virtue Accomplishment and Perfection Practice）。就最初的部分，分為兩部分。先有二十句。

【English Translation】 The transformed causes and effects (the causes and effects of those who are taught). Five, regarding the knowable dharmas (the dharmas that are known). Six, regarding the defiled and pure lands (defiled and pure lands). Seven, regarding the good and ugly people (beautiful and ugly people). Eight, regarding the practiced practices (the behaviors that are cultivated). Among the latter two, one is the wisdom of merit (the wisdom of merit), and the other is the wisdom of correct realization (the wisdom of correct enlightenment). Regarding these ten, no different thoughts arise, so it is called the mind of equality. Four, there are ten kinds of wisdom that arise, which arise from the preceding equality of the body's stillness (the stillness of the equal body) and the subsequent attainment of superior wisdom (superior wisdom acquired after birth), so it is said. Among them, the first entering into the nature of sentient beings is the realization of the true nature of sentient beings (the true nature of sentient beings). The wisdom of birth is the wisdom acquired after birth after entering. The entry and exit of the remaining sentences should be understood according to this principle. Two, the absence of difference between the lands is from the perspective of the body, they are all absolute. Also, because the collection of phenomena starts from the body, it is explained that there is no difference. Because the body starts from the phenomena, it is explained that there is no singularity. Also, because many are one, there is no difference. One is many, so there is no singularity. Three, knowing the world is like Indra's net (like the net of Indra). Four, knowing the shape of the land (knowing the shape and appearance of the land). Five, skillfully entering the body of the Dharma without singularity or difference (skillfully entering the body of the Dharma, neither singular nor different). Three, the explanation of the same land (the same land) should be known. Six, knowing the retribution of different kinds of bodies (knowing the retribution of different kinds of beings). Seven, knowing the cause of the inverted and confused body (knowing the cause of the inverted and confused body). Eight, knowing the ultimate One Vehicle's commonality, sameness, and difference (knowing the commonality, sameness, and difference of the ultimate One Vehicle). Nine, knowing the virtue of freedom in the Dharma realm (knowing the virtue of freedom in the Dharma realm). Ten, knowing the virtue of the unbroken Buddha seed (knowing the virtue of the unbroken Buddha seed). Five, there are ten kinds of transformations, the previous ones arise from relying on correct realization (relying on correct realization) and the subsequent attainment (acquired after birth). Now, relying on the subsequent attainment, wonderful functions of freedom arise, so it is explained next. The so-called transformation of what was originally non-existent (transforming what was originally non-existent), transforming and manifesting it into existence (transforming and manifesting it into existence), so it is called transformation. Among them, the first is transforming the bodies of other sentient beings (transforming the bodies of other sentient beings), such as Manjusri (Manjusri) Bodhisattva transforming into Sariputra (Sariputra), etc. The second is transforming oneself into different kinds, etc. (transforming oneself into different kinds, etc.). The third is transforming defiled lands into pure lands, etc. (transforming defiled lands into pure lands, etc.). The fourth is transforming and manifesting fragrant flowers, etc. (transforming and manifesting fragrant flowers, etc.). The fifth is transforming and manifesting words and sounds, etc. (transforming and manifesting words and sounds, etc.). The sixth is transforming and manifesting vows and practices (transforming and manifesting vows and practices). The seventh is transforming and manifesting the taming of sentient beings (transforming and manifesting the taming of sentient beings), such as King Satisfied (King Satisfied), etc. The eighth is transforming and manifesting Buddhahood (transforming and manifesting Buddhahood). The ninth is transforming and manifesting the turning of the Dharma wheel (transforming and manifesting the turning of the Dharma wheel). The tenth is transforming and manifesting relics, etc. (transforming and manifesting relics, etc.). Also, explaining these ten is also to highlight their equality with practical wonderful transformations. The above four paragraphs of two hundred sentences of scripture are all explanations of the completion of the Ten Abodes (Ten Abodes). Starting from below, the third great gate, from the ten kinds of upholding (Ten kinds of upholding) there are three hundred sentences. Answering thirty sentences, asking about the practices in the Ten Practices (Ten Practices). Among them, it is divided into three parts. The first sixty sentences explain the Great Aspiration and Vast Practice (Great Aspiration and Vast Practice). Second, from the ten kinds of inconceivables (Ten Inconceivables) there are ninety sentences, explaining the Samadhi and Wisdom Karma Practice (Samadhi and Wisdom Karma Practice). Third, from the ten kinds of gardens (Ten Gardens) there are one hundred and fifty sentences, explaining the Virtue Accomplishment and Perfection Practice (Virtue Accomplishment and Perfection Practice). Regarding the first part, it is divided into two parts. First, there are twenty sentences.

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句明依起大欲行。后四十句明依起勝念行。前中初十持標行所依。謂依此任持力方能起大志。此中通攝地持中三持及地品中十持準辨應知。于中初三則三寶力持。眾生是僧寶也。四大悲所作名業持。五十大願力令行相續。亦由佛力持故。佛果化用盡未來際。六十度行力住持所餘。七眾生及菩提為所緣境持。起菩薩悲智行心。八以真如理為妙也。九福。十智。各有勝力故云持也。問此持與前十陀羅尼及十種受持各何別耶。答陀羅尼是總持文義等。受持約領納憶持等。此中據加持等故不同也。二有十種大正悕望者。依前持力起此廣大無邊欲樂名大正悕望。與前正悕望何別者。前約自分故不言大。今據勝進故不同也。何故起此大欲愿者。以行成由此故也。上文云智慧王所說。欲為諸法本。應起清凈欲志求無上道。此之謂也。于中一定望順佛令喜。二定望供佛令盡。三定望同法成行。四定望長時修行。五定望離畏。六定望令眾生先已成佛。七定望盡嚴剎海。八定望令眾生滅惡因果成善因果。九定望直心見佛聞法。十定望盡窮來際轉大法輪。第三有十種深入佛法者。明悕望不已便能深入。是故依前大欲能盡佛法深遠邊際故云也。下四十句中初二十為所依。后二十為所起。前中初此十深入內證。于中初四入器世界佛法。一切世界一

一各別入一切世界。故云一切世界悉分別入一切世界也。次二入眾生世間佛法。次三入智正覺佛法。后一總就法界入于佛法。以理就行分故云于無一異而說一異。謂五乘位異成佛為一。行同歸理故云入無所入。二有十種依止者。前顯行深入。今辨所託緣。于中一依善友教授。二依多聞熏力。三依善住處資緣不乏。四依悲力。五深證大行。六依滿本願力。七依本菩提心。八依佛果。是所求故(脫第九第十須檢餘本)。三有十種發無畏心者。前既有所依。道令行心深勝。于可畏事。能無所畏。以無有難作而不能作故也。于中一以奮大勇猛故。能於十種難作事中而悉能作。一惡業難滅。二遺法難護。三惡魔難降。四身命難捨。五外道難伏。六物心難稱。七大眾難喜。八八部難調。九下乘難離。十上行難修。於此十難皆無畏也。又智論第六云。菩薩有四無畏。一以聞持善說。二知根欲說令得解脫。三一切方中不見有難而不能答。四不見有疑而不能釋。四有十種發無疑心者。前以于難無懼。由此自知所作皆易故無疑也。于中一以十度攝生。二三供佛嚴土。四大心無疲。五滿本大愿。六定作世燈。七巧說諸法。皆堪攝生。俱是佛法。八定成正覺。九會事即理。十滅倒顯智。上來六十句明大志曠遠行竟。下第二從十種不思議下九十句

【現代漢語翻譯】 現代漢語譯本 一、各別入一切世界（指不同的個體進入所有世界）。所以說一切世界都分別進入一切世界。二、進入眾生世間佛法。三、進入智正覺佛法。最後，總括法界進入佛法。因為從理上分出行，所以說在沒有一異的情況下說一異。意思是五乘（人、天、聲聞、緣覺、菩薩）的位次不同，成就佛果為一。修行相同，最終歸於真理，所以說進入無所入的境界。 二、有十種依止：前面闡明了行深入，現在辨別所依託的因緣。其中：一、依止善友的教授。二、依止多聞的熏習力量。三、依止善住之處，資生之物不缺乏。四、依止悲心。五、深證大行。六、依止圓滿的本願力。七、依止本來的菩提心。八、依止佛果，因為那是所求的目標。（可能缺少第九和第十，需要檢查其他版本）。 三、有十種發起無畏心：前面已經有所依止，引導修行之心更加深入殊勝。對於可怕的事情，能夠無所畏懼。因為沒有困難的事情是不能做到的。其中：一、因為奮發大勇猛，所以能夠在十種難做的事情中全部做到。這十種難事是：一、惡業難以滅除。二、遺法難以守護。三、惡魔難以降伏。四、身命難以捨棄。五、外道難以降伏。六、物質和心意難以稱量。七、大眾難以歡喜。八、天龍八部難以調伏。九、下乘（小乘）難以脫離。十、上行（大乘）難以修習。對於這十種困難都無所畏懼。另外，《智論》第六卷說，菩薩有四種無畏：一、因為聞持而善於說法。二、知道眾生的根性和慾望，說法使他們得到解脫。三、在一切地方，沒有難題不能回答。四、沒有疑問不能解釋。 四、有十種發起無疑心：前面因為對於困難沒有恐懼，因此自己知道所做的事情都很容易，所以沒有疑惑。其中：一、用十度（佈施、持戒、忍辱、精進、禪定、智慧、方便、愿、力、智）來攝受眾生。二、用三種供養（財供養、法供養、無畏供養）來供養佛，莊嚴國土。三、四大心（菩提心、大悲心、大願心、深心）沒有疲厭。四、圓滿本來的大愿。五、必定成為世間的明燈。六、巧妙地說諸法，都能夠攝受眾生，都是佛法。七、必定成就正覺。八、會理事即理。九、滅除顛倒，顯現智慧。 上面六十句闡明了遠大的志向和廣闊的修行。下面第二部分從『十種不思議』開始，共九十句。

【English Translation】 English version 1. Entering All Worlds Individually. Therefore, it is said that all worlds separately enter all worlds. Next, 2. Entering the Buddha-dharma in the realm of sentient beings. Next, 3. Entering the Buddha-dharma of Wisdom and Perfect Enlightenment. Lastly, a general entry into the Buddha-dharma from the perspective of the Dharma Realm. Because practice is differentiated based on principle, it is said that one and different are spoken of where there is neither one nor different. This means that the positions of the Five Vehicles (humans, devas, Shravakas, Pratyekabuddhas, Bodhisattvas) are different, but attaining Buddhahood is one. Because practices converge on the same principle, it is said to enter where there is nothing to enter. 2. There are ten kinds of reliance: The previous section elucidated the depth of practice; now, the conditions upon which one relies are distinguished. Among them: 1. Relying on the teachings of good friends. 2. Relying on the power of extensive learning and cultivation. 3. Relying on a well-situated place where resources are not lacking. 4. Relying on the power of compassion. 5. Deeply realizing great practices. 6. Relying on the power of fully accomplished original vows. 7. Relying on the original Bodhi mind. 8. Relying on the fruit of Buddhahood, because that is the goal sought. (The ninth and tenth may be missing; other versions need to be checked). 3. There are ten kinds of generating fearlessness: Having already had something to rely on, the path leads to a deeper and more excellent mind of practice. Towards fearful things, one can be without fear. Because there is no difficult thing that cannot be done. Among them: 1. Because of exerting great courage and vigor, one can accomplish all of the ten difficult things. These ten difficult things are: 1. Evil karma is difficult to eradicate. 2. The abandoned Dharma is difficult to protect. 3. Evil demons are difficult to subdue. 4. Body and life are difficult to relinquish. 5. External paths are difficult to subdue. 6. Material objects and the mind are difficult to measure. 7. The masses are difficult to please. 8. The Eight Divisions (Devas, Nagas, etc.) are difficult to tame. 9. The Lower Vehicle (Hinayana) is difficult to leave. 10. The Upper Practice (Mahayana) is difficult to cultivate. One is fearless towards these ten difficulties. Furthermore, the sixth volume of the Mahaprajnaparamita-shastra says that Bodhisattvas have four kinds of fearlessness: 1. Being skilled in speaking because of upholding and retaining the Dharma. 2. Knowing the roots and desires of beings and speaking in a way that leads them to liberation. 3. In all directions, there is no difficult question that cannot be answered. 4. There is no doubt that cannot be resolved. 4. There are ten kinds of generating a mind without doubt: Previously, because there was no fear towards difficulties, one knows that what one does is easy, therefore there is no doubt. Among them: 1. Using the Ten Paramitas (giving, morality, patience, diligence, meditation, wisdom, skillful means, vows, power, knowledge) to gather sentient beings. 2. Making offerings to the Buddhas with the three kinds of offerings (material offerings, Dharma offerings, and fearlessness offerings) and adorning the lands. 3. The Four Great Minds (Bodhi mind, great compassion, great vow, profound mind) are without weariness. 4. Fulfilling the original great vows. 5. Certainly becoming a lamp in the world. 6. Skillfully speaking all Dharmas, all of which can gather sentient beings and are all Buddha-dharma. 7. Certainly attaining Perfect Enlightenment. 8. Understanding that phenomena are identical to principle. 9. Eradicating inverted views and revealing wisdom. The above sixty sentences elucidate the vast aspirations and extensive practices. The second part below begins with 'ten kinds of inconceivable things,' totaling ninety sentences.

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明定慧業用行。于中分三。初三十句明融慧超情行。次十三昧下二十句明深定普周行。后十法門下四十句明業用自在行。就初中。初十約行。次十約語。后十約智。約行中有十種不思議者。由前心決無疑故令所修無測也。于中一乃至一念善根悉至佛果故云不思。如尼俱陀子小樹大。二由本願力無思任運果用無盡。如滅定前願力等。三如幻法不有而有。四依無住而不失善。五得理不捨事。六在因能現果。七得果不捨因。皆不思議也。八解法無礙。于中五對十句。一約迷悟境。謂凡於無相妄見有相。聖于凡有悟見無相。又即相是無相。無相即是相。一事雙離故難思也。余對準之。九解發心等菩提。以始齊終。次句以終等始。後心佛及眾生是三無差別。解心不錯故無三倒。三倒如前發心品釋。十中四句。初盡流不盡流而無二。二佛法世法一而不雜。三攝事同理入而無入。四釋成無二。不變者一味故無二也。是故俱難思也。二有十種巧方便微密語者。正以內行難測遂令發言巧密。泛論密語有五種。一說彼深密法故名為密語。如上性起中名如來密藏等。二以一言說一切法等為密語。三以近而不聞。如鹙子如聾等。遠而無限。如目連尋聲等。名為密語。四言近意遠。如說三乘為究竟等。亦名密語。五以異言說異法。如說覺不堅為堅

【現代漢語翻譯】 現代漢語譯本 明定慧業用行。其中分為三部分。首先三十句闡明融匯智慧超越情識的行為。其次，從『十三昧』開始的二十句闡明甚深禪定普遍周遍的行為。最後，從『十法門』開始的四十句闡明事業運用自在的行為。就第一部分而言，最初十句是關於行為的，其次十句是關於言語的，最後十句是關於智慧的。關於行為，有十種不可思議之處。由於先前心中已經決斷無疑，所以使得所修行的功德無法衡量。其中，一念善根都能達到佛果，所以稱為不可思議。如同尼拘陀子（榕樹）的小樹長大。二是由本願力的推動，無需思慮，任運自然，果報功用無窮無盡。如同滅盡定（一種高級禪定狀態）之前的願力等等。三如幻法，非有似有。四是依據無住（不執著）的原則而不失去善行。五是證得真理而不捨棄世事。六是在因地就能顯現果報。七是證得果位而不捨棄因地，這些都是不可思議的。八是理解佛法沒有障礙。其中，五對十句。一是關於迷惑和覺悟的境界。凡夫對於無相（沒有具體形象）的事物妄見為有相（有具體形象）。聖人從凡夫的有相中覺悟而見到無相。又，即相就是無相，無相就是相。一件事物雙重分離，所以難以思議。其餘的可以類推。九是理解發菩提心（立志成佛）等同於菩提（覺悟），以開始等同於終結。其次一句是以終結等同於開始。后一句是心、佛及眾生這三者沒有差別。理解心沒有錯謬，所以沒有三種顛倒。三種顛倒如同前面發心品所解釋的。十中四句。最初一句是盡流（煩惱）和不盡流（煩惱）沒有二致。第二句是佛法和世間法一致而不混雜。第三句是攝取世事同於真理而無所入。第四句是解釋成就沒有二致。不變者是一味，所以沒有二致。因此，這些都是難以思議的。二是有十種巧妙方便的微密語言。正是因為內在的行為難以衡量，所以使得發言巧妙而隱秘。泛泛而論，密語有五種。一是說彼甚深秘密的佛法，所以稱為密語。如上面性起中名為如來密藏等等。二是以一句話說一切法等等，是為密語。三是以近而不聞，如舍利弗（佛陀弟子）如聾子等等。遠而無限，如目犍連（佛陀弟子）尋聲等等，名為密語。四是言近意遠，如說三乘（聲聞乘、緣覺乘、菩薩乘）為究竟等等，也名密語。五是以不同的言語說不同的法，如說覺悟不堅固為堅固。

【English Translation】 English version Clearly defining the practice of wisdom and meritorious deeds. This is divided into three parts. The first thirty lines explain the practice of merging wisdom and transcending emotions. Next, the twenty lines starting from 'Thirteen Samadhis' explain the practice of profound concentration that universally pervades. Finally, the forty lines starting from 'Ten Dharma Doors' explain the practice of freely utilizing actions. Regarding the first part, the first ten lines are about practice, the next ten are about speech, and the last ten are about wisdom. Concerning practice, there are ten inconceivable aspects. Because the mind has already decisively resolved without doubt, it makes the cultivated merits immeasurable. Among them, even a single thought of good roots can reach Buddhahood, so it is called inconceivable. Like the small tree of Nigrodha (banyan tree) growing large. Second, driven by the power of original vows, without deliberation, naturally and effortlessly, the rewards and functions are endless. Like the power of vows before entering Nirodha-samapatti (cessation of consciousness), and so on. Third, like illusory dharmas, seemingly existent but not truly so. Fourth, relying on non-abiding (non-attachment) without losing good deeds. Fifth, attaining truth without abandoning worldly affairs. Sixth, being able to manifest the result in the cause. Seventh, attaining the result without abandoning the cause, all of these are inconceivable. Eighth, understanding the Dharma without obstacles. Among them, five pairs of ten lines. One is about the realm of delusion and enlightenment. Ordinary people falsely see form (concrete appearance) in the formless (without concrete appearance). Sages awaken from the form of ordinary people and see the formless. Moreover, form is emptiness, and emptiness is form. One thing is doubly separated, so it is difficult to conceive. The rest can be inferred by analogy. Ninth, understanding that the arising of Bodhicitta (aspiration for enlightenment) is equal to Bodhi (enlightenment), equating the beginning with the end. The next sentence equates the end with the beginning. The last sentence is that the mind, Buddha, and sentient beings are not different. Understanding that the mind is not mistaken, so there are no three inversions. The three inversions are explained in the previous chapter on Arousing the Mind. Tenth, four sentences. The first sentence is that exhausted outflows (afflictions) and unexhausted outflows (afflictions) are not two. The second sentence is that the Buddha-dharma and worldly dharmas are the same and not mixed. The third sentence is that taking worldly affairs is the same as truth without entering. The fourth sentence explains that accomplishment is not two. The unchanging is one taste, so there is no two. Therefore, these are all difficult to conceive. Second, there are ten kinds of skillful and subtle speech. It is precisely because inner actions are difficult to measure that speech is skillful and secretive. Generally speaking, there are five kinds of secret speech. One is speaking of the profound and secret Dharma, so it is called secret speech. As in the above-mentioned nature arising, it is called the Tathagata's secret treasury, and so on. Second, speaking of all dharmas in one sentence, and so on, is secret speech. Third, being near but not heard, like Shariputra (Buddha's disciple) like a deaf person, and so on. Far and limitless, like Maudgalyayana (Buddha's disciple) seeking sound, and so on, is called secret speech. Fourth, words are near but the meaning is far, such as saying that the Three Vehicles (Shravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle) are ultimate, and so on, is also called secret speech. Fifth, speaking of different dharmas in different languages, such as saying that enlightenment is not firm as firm.

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等。今此文中唯約初義說。于中初一約教法。得意玄故。會同異故。二示同涅槃密現受生。三如東方入定西方密出等。四巧說眾生善中有惡等苦中有樂等。五巧說眾生不染而染為垢。染而不染為凈。六巧說一中有一切等。七壞處有成。如法花中天人見劫盡此土常安穩等。八于佛普遍現生入滅。見此密處而發言故。九解眾生。即涅槃不復更滅。而不捨大愿攝生。以為巧密。十自悟不由他。而求善友不息。以為巧密。三有十種巧方便分別智者。前既巧說密處。今智達明瞭故云也。初二知世界一凈一染。次三知眾生機器。次三知三乘行相。后二知世出法。又釋初二器世間。次七眾生世間。后智正覺。又釋初二何處化。次三何所化。次三化置何處。后二以何法化。上來三十句明融惠超情行竟。第二有十種三昧下二十句明深定普周行。于中初十明定體。后十明業用。又初明深定。后顯普周。前中一明入定處。謂遍一切種種剎。二明入定身。謂以一切眾生身而入定故。如童子身入正受等。三明定照法實。四定中見佛。五定持多劫。如十明品第十智明說。六定出身云。如海幢比丘等。七或以佛身示現入定。八為覺悟眾生入定。后二各於一念中得一切菩薩定慧。具足二行入定。又初一入定處。次一入定身。次六入定用。后二入定時。二

有十種一切處者。前明入定。今辨從定起用遍一切處也。一悲托處。二身依處。次三起解處。一解正報根性。后二解依報劫壞。三災中略無風災。次一是所供處。次二所成處。一依一正。后二是所作處。一惠一福。上來深定普周行竟。第三有十種法門者下四十句明業用自在行。于中初十明自在現法門。初一身普現。二多處異現。三令多入一。四不失住持。五上同果現。六無處不遍。七無時不遍。八一剎現多身。九一身現多處。十一念普示現。此等並是法性融通門等故名法門也。二有十種神通者。正以身現法門。業用無限故云也。一宿命。二天耳。三他心。四天眼。次五神足。一現神力。二示多身。三速往來。四能嚴剎。五現化身。后一流盡示成菩提。此十皆以通慧為體故名智通。悉從定起齊名出生。三有十種明者。前以無壅曰通。今委顯為明。于中初一知眾生業果差別。二知眾生於寂滅境起凈信心。三知眾生證入理智。上三知所化。四語業。五意業。六身業。此三顯能化。七于境轉分別想為正智因。八知理平等起行無礙。初知三性理不礙起行成佛。九知眾生真心稱理隨緣顯事不失化用。于中初知稱理現事不失化用。二何以故釋成無礙。初中又初一向化他。二不失自行。三何以下釋成。前中初四句知眾生真體。二知因下

【現代漢語翻譯】 現代漢語譯本：有十種一切處（遍一切處）的觀想。前面已經闡述了入定，現在辨析從禪定中生起，作用遍及一切處。一是悲托處（以慈悲為依託的觀想處），二是身依處（以身體為依託的觀想處）。接下來三個是生起理解的觀想處：第一個理解正報根性（眾生的根本性質），后兩個理解依報劫壞（世界毀滅）。三災中略去了風災。接下來一個是所供處（供養之處），接下來兩個是所成處（成就之處），一個依于正報，后兩個是所作處（所作之處），一個是智慧，一個是福德。以上是甚深禪定普遍周遍執行的終結。 第三，有十種法門，下面四十句闡明業用自在的修行。其中最初十種闡明自在現法門。第一個是身普現（身體普遍顯現），第二個是多處異現（在多個地方顯現不同的身），第三個是令多入一（使多個歸於一個），第四個是不失住持（不失去其所住持的），第五個是上同果現（與佛果相同的顯現），第六個是無處不遍（沒有地方不遍及），第七個是無時不遍（沒有時間不遍及），第八個是一剎現多身（在一個剎土顯現多個身），第九個是一身現多處（一個身體顯現於多個地方），第十是一念普示現（在一念之間普遍示現）。這些都是法性融通之門，所以稱為法門。第二，有十種神通，正是以身現法門，業用無限，所以這樣說。一是宿命（知曉過去世的能力），二是天耳（聽到天界聲音的能力），三是他心（知曉他人想法的能力），四是天眼（看到天界景象的能力）。接下來五個是神足，一是現神力（顯現神通力量），二是示多身（示現多個身體），三是速往來（快速往來），四是能嚴剎（能夠莊嚴剎土），五是現化身（顯現化身）。最後是流盡示成菩提（煩惱斷盡，示現成就菩提）。這十種都以通達智慧為本體，所以稱為智通。全部從禪定中生起，都稱為出生。第三，有十種明（智慧光明）。前面以沒有阻礙稱為通，現在詳細地顯現為明。其中第一個是知眾生業果差別（知道眾生業力果報的差別），第二個是知眾生於寂滅境起凈信心（知道眾生在寂滅之境生起清凈信心），第三個是知眾生證入理智（知道眾生證入真理智慧）。以上三種是知所化（知道所教化對像）。第四是語業（語言行為），第五是意業（思想行為），第六是身業（身體行為）。這三種是顯能化（顯現能夠教化）。第七是在境界上轉變分別想，作為正智的因。第八是知理平等，起行無礙。最初是知三性，理不妨礙起行成佛。第九是知眾生真心稱理隨緣顯事不失化用。其中最初是知稱理現事不失化用。第二是何以故，解釋成就無礙。最初中又最初是傾向於教化他人，第二是不失去自己的修行。第三是何以下，解釋成就。前面中最初四句是知眾生真體，第二是知因下

【English Translation】 English version: There are ten kinds of 'all-pervading' contemplations (Sarvatraga). The previous section explained entering into Samadhi (deep meditation); this section elucidates arising from Samadhi and its function pervading all places. First is the 'compassionate support' (Karuna-adhisthana), second is the 'body reliance' (Kaya-adhisthana). The next three are the contemplations for generating understanding: the first understands the nature of the 'principal retribution' (正報, Zhengbao, the karmic result manifested as the body and mind), the latter two understand the destruction of the 'dependent retribution' (依報, Yibao, the environment) during the kalpa (劫, Jie, cosmic cycle). The wind disaster is omitted from the three calamities. Next is the 'place of offering' (所供處, Suo gong chu), the next two are the 'places of accomplishment' (所成處, Suo cheng chu), one relies on the principal retribution, the latter two are the 'places of action' (所作處, Suo zuo chu), one is wisdom, one is merit. The above is the conclusion of the profound Samadhi universally and completely functioning. Third, there are ten kinds of Dharma Doors; the following forty sentences explain the practice of unhindered karmic function. Among them, the first ten explain the Dharma Doors of unhindered manifestation. The first is 'body universally manifesting' (身普現, Shen pu xian), the second is 'different manifestations in many places' (多處異現, Duo chu yi xian), the third is 'causing many to enter into one' (令多入一, Ling duo ru yi), the fourth is 'not losing the abiding' (不失住持, Bu shi zhu chi), the fifth is 'manifestation similar to the fruit' (上同果現, Shang tong guo xian), the sixth is 'no place not pervaded' (無處不遍, Wu chu bu bian), the seventh is 'no time not pervaded' (無時不遍, Wu shi bu bian), the eighth is 'manifesting many bodies in one kshana' (一剎現多身, Yi cha xian duo shen), the ninth is 'one body manifesting in many places' (一身現多處, Yi shen xian duo chu), the tenth is 'universally showing manifestation in one thought' (一念普示現, Yi nian pu shi xian). These are all doors of the interpenetration of Dharma-nature, therefore they are called Dharma Doors. Second, there are ten kinds of supernatural powers, precisely because the Dharma Door of body manifestation has unlimited karmic function, hence this is said. First is 'knowledge of past lives' (宿命, Su ming), second is 'heavenly ear' (天耳, Tian er), third is 'knowledge of others' minds' (他心, Ta xin), fourth is 'heavenly eye' (天眼, Tian yan). The next five are 'spiritual powers' (神足, Shen zu), first is 'manifesting spiritual power' (現神力, Xian shen li), second is 'showing many bodies' (示多身, Shi duo shen), third is 'quickly going and coming' (速往來, Su wang lai), fourth is 'being able to adorn the Buddha-field' (能嚴剎, Neng yan cha), fifth is 'manifesting transformation bodies' (現化身, Xian hua shen). Finally, 'exhausting the outflows and showing the attainment of Bodhi' (流盡示成菩提, Liu jin shi cheng puti). These ten all take penetrating wisdom as their essence, therefore they are called 'wisdom powers' (智通, Zhi tong). All arise from Samadhi, and are collectively called 'birth' (出生, Chu sheng). Third, there are ten kinds of 'brightness' (明, Ming, wisdom). Previously, 'unobstructed' was called 'penetration' (通, Tong); now, it is elaborately revealed as 'brightness'. Among them, the first is 'knowing the differences in the karmic results of sentient beings' (知眾生業果差別, Zhi zhong sheng ye guo cha bie), the second is 'knowing that sentient beings generate pure faith in the realm of quiescence' (知眾生於寂滅境起凈信心, Zhi zhong sheng yu ji mie jing qi jing xin xin), the third is 'knowing that sentient beings realize and enter into principle and wisdom' (知眾生證入理智, Zhi zhong sheng zheng ru li zhi). The above three are 'knowing what is to be transformed' (知所化, Zhi suo hua). Fourth is 'verbal karma' (語業, Yu ye), fifth is 'mental karma' (意業, Yi ye), sixth is 'bodily karma' (身業, Shen ye). These three reveal 'being able to transform' (顯能化, Xian neng hua). Seventh is 'transforming discriminating thoughts in the realm as the cause of correct wisdom'. Eighth is 'knowing that principle is equal, and arising practice is unhindered'. Initially, it is 'knowing the three natures, principle does not hinder arising practice and accomplishing Buddhahood'. Ninth is 'knowing that the true mind of sentient beings accords with principle, follows conditions, manifests phenomena, and does not lose its transformative function'. Among them, initially it is 'knowing that according with principle manifests phenomena and does not lose its transformative function'. Second is 'why is it so', explaining the accomplishment of unhindrance. Within the initial part, again, initially it is 'inclining towards transforming others', second is 'not losing one's own practice'. Third is 'what follows', explaining the accomplishment. In the preceding part, the first four sentences are 'knowing the true essence of sentient beings', the second is 'knowing the cause below'.

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八句知眾生緣起相事者。是從因緣所生報也。三知愚癡下六句三對知眾生染凈差別。四知生死下八句四對知眾生理事無礙。五知轉下八句四對知眾生道器差別。初知轉依未轉。二知治道起未。三知惑滅道立。四知行成根報別。下句總結成化。謂稱緣起而觀察也。十中有七。初善能離著。二不見下善起行愿。三見一切下善植德本。四自在下善起勝通。五知種種說下善能照境。六永斷下善益自他。七除滅下善能得果。並可知。余義如前十明品說。四有十種解脫者。前大智明起。今辨無明障盡故云解脫。解脫有二種。一作用自在名為解脫。如上不思議法品十種不思議解脫等。二于縛離系名解脫。如此所說。于中初四于凡夫得脫。初二脫惑障。一鈍使。二利使。次一脫業障。后一脫報障。五于小乘得脫。六于地前得脫。七于地上因位得解脫。八于微細著微細礙得解脫。亦是道累外自在故云解脫。脫后二門也。上來四十句明業用自在行竟。下第三從十園林下一百五十句明德備成滿行。于中分四。初四十句明報德圓滿行。二十種發不動心下二十句明心住堅深行。三十種智慧觀察下五十句明智德殊勝行。四從十種不可稱量下四十句明德重高深行。就初報德圓滿行中。初十遊賞園林。次十棲止宮殿。次十于中娛樂。后十將出束帶故曰莊

【現代漢語翻譯】 現代漢語譯本 八句知眾生緣起相事者，是從因緣所生報也。意思是說，通過八句話瞭解眾生緣起（pratītyasamutpāda）的真相，這是從因緣和合而產生的果報。 三知愚癡下六句三對知眾生染凈差別。意思是說，通過了解愚癡等，用六句話，三對方式，瞭解眾生染污和清凈的差別。 四知生死下八句四對知眾生理事無礙。意思是說，通過了解生死等，用八句話，四對方式，瞭解眾生在事相（phenomena）和理體（noumenon）上沒有障礙。 五知轉下八句四對知眾生道器差別。意思是說，通過了解轉變等，用八句話，四對方式，瞭解眾生在修道根器上的差別。 初知轉依未轉。意思是說，首先了解轉變所依賴的基礎是否已經轉變。 二知治道起未。意思是說，瞭解對治煩惱的修行道路是否已經開始。 三知惑滅道立。意思是說，瞭解煩惱是否已經滅除，修行道路是否已經建立。 四知行成根報別。意思是說，瞭解修行是否已經成就，根性和果報的差別。 下句總結成化。意思是說，下面的句子總結了成就和教化的過程，謂稱緣起而觀察也。意思是說，稱量緣起而進行觀察。 十中有七。意思是說，十種功德中有七種。 初善能離著。意思是說，首先是善於遠離執著。 二不見下善起行愿。意思是說，從『不見』開始，善於發起修行和願力。 三見一切下善植德本。意思是說，從『見一切』開始，善於植立功德的根本。 四自在下善起勝通。意思是說，從『自在』開始，善於發起殊勝的神通。 五知種種說下善能照境。意思是說，從『知種種說』開始，善於照亮境界。 六永斷下善益自他。意思是說，從『永斷』開始，善於利益自己和他人。 七除滅下善能得果。意思是說，從『除滅』開始，善於獲得果報。 並可知。意思是說，這些都可以瞭解。 余義如前十明品說。意思是說，其餘的意義如同前面《十明品》所說。 四有十種解脫者。意思是說，有十種解脫。 前大智明起。意思是說，前面已經闡述了大智慧的光明生起。 今辨無明障盡故云解脫。意思是說，現在辨析無明（avidyā）的障礙已經消除，所以稱為解脫（vimoksha）。 解脫有二種。意思是說，解脫有兩種。 一作用自在名為解脫。意思是說，一種是作用自在，稱為解脫，如上不思議法品十種不思議解脫等。意思是說，如同前面《不思議法品》所說的十種不可思議的解脫等。 二于縛離系名解脫。意思是說，一種是對於束縛的脫離，稱為解脫，如此所說。意思是說，就像這裡所說的。 于中初四于凡夫得脫。意思是說，其中前四種是凡夫可以獲得的解脫。 初二脫惑障。意思是說，前兩種是脫離迷惑的障礙。 一鈍使。意思是說，一種是脫離遲鈍的煩惱。 二利使。意思是說，一種是脫離敏銳的煩惱。 次一脫業障。意思是說，接下來一種是脫離業力的障礙。 后一脫報障。意思是說，最後一種是脫離果報的障礙。 五于小乘得脫。意思是說，第五種是在小乘（Hinayana）中獲得的解脫。 六于地前得脫。意思是說，第六種是在菩薩十地（bhūmi）之前獲得的解脫。 七于地上因位得解脫。意思是說，第七種是在菩薩十地上的因位獲得的解脫。 八于微細著微細礙得解脫。意思是說，第八種是對於微細的執著和微細的障礙獲得的解脫，亦是道累外自在故云解脫。意思是說，也是因為修道過程中的累贅之外的自在，所以稱為解脫。 脫后二門也。意思是說，脫離了後面的兩種門徑。 上來四十句明業用自在行竟。意思是說，上面四十句闡明了業用自在的修行已經結束。 下第三從十園林下一百五十句明德備成滿行。意思是說，下面第三部分，從十種園林開始，一百五十句闡明了功德具備圓滿的修行。 于中分四。意思是說，其中分為四個部分。 初四十句明報德圓滿行。意思是說，最初四十句闡明果報功德圓滿的修行。 二十種發不動心下二十句明心住堅深行。意思是說，二十種發起不動心，下面的二十句闡明心安住于堅固深遠的修行。 三十種智慧觀察下五十句明智德殊勝行。意思是說，三十種智慧觀察，下面的五十句闡明智慧功德殊勝的修行。 四從十種不可稱量下四十句明德重高深行。意思是說，第四部分，從十種不可稱量開始，下面的四十句闡明功德厚重高深的修行。 就初報德圓滿行中。意思是說，就最初的果報功德圓滿的修行中，初十遊賞園林。意思是說，最初十種是遊賞園林。 次十棲止宮殿。意思是說，接下來十種是居住在宮殿中。 次十于中娛樂。意思是說，接下來十種是在其中娛樂。 后十將出束帶故曰莊。意思是說，最後十種是將要脫下束帶，所以稱為莊嚴。

English version The eight sentences that know the causes and conditions of sentient beings' appearances are the retributions born from causes and conditions. This means that through eight sentences, one understands the truth of the arising of sentient beings' dependent origination (pratītyasamutpāda), which is the result of the aggregation of causes and conditions. The three sentences starting with 'knowing ignorance' use six sentences in three pairs to understand the differences between the defilement and purity of sentient beings. This means that by understanding ignorance, etc., using six sentences in three pairs, one understands the differences between the defilement and purity of sentient beings. The four sentences starting with 'knowing birth and death' use eight sentences in four pairs to understand the unobstructedness of sentient beings in phenomena and noumenon. This means that by understanding birth and death, etc., using eight sentences in four pairs, one understands that sentient beings have no obstruction in phenomena (things) and noumenon (principle). The five sentences starting with 'knowing transformation' use eight sentences in four pairs to understand the differences in the capacities of sentient beings for the path. This means that by understanding transformation, etc., using eight sentences in four pairs, one understands the differences in the capacities of sentient beings for cultivating the path. The first is 'knowing the transformation base has not transformed.' This means first understanding whether the foundation upon which transformation depends has been transformed. The second is 'knowing whether the path of treatment has arisen.' This means understanding whether the path of practice to counteract afflictions has begun. The third is 'knowing that afflictions are extinguished and the path is established.' This means understanding whether afflictions have been extinguished and the path of practice has been established. The fourth is 'knowing that practice is accomplished and roots and retributions are different.' This means understanding whether practice has been accomplished and the differences in roots and retributions. The following sentences summarize accomplishment and transformation. This means that the following sentences summarize the process of accomplishment and transformation, referring to observing by weighing dependent origination. Seven out of ten. This means that there are seven out of ten merits. The first is being good at abandoning attachments. This means that the first is being good at abandoning attachments. The second is being good at arousing practice and vows starting with 'not seeing.' This means being good at arousing practice and vows starting from 'not seeing'. The third is being good at planting roots of virtue starting with 'seeing all.' This means being good at planting the roots of virtue starting from 'seeing all'. The fourth is being good at arousing superior supernormal powers starting with 'self-mastery.' This means being good at arousing superior supernormal powers starting from 'self-mastery'. The fifth is being good at illuminating realms starting with 'knowing various teachings.' This means being good at illuminating realms starting from 'knowing various teachings'. The sixth is being good at benefiting oneself and others starting with 'permanently severing.' This means being good at benefiting oneself and others starting from 'permanently severing'. The seventh is being good at attaining results starting with 'eliminating and extinguishing.' This means being good at attaining results starting from 'eliminating and extinguishing'. All can be known. This means that all of these can be understood. The remaining meanings are as explained in the previous 'Ten Illuminations' chapter. This means that the remaining meanings are as explained in the previous 'Ten Illuminations' chapter. The fourth is having ten kinds of liberation. This means that there are ten kinds of liberation (vimoksha). The previous great wisdom and illumination have arisen. This means that the arising of the light of great wisdom has already been explained. Now, explaining that the obstructions of ignorance (avidyā) are exhausted is called liberation. This means that now, explaining that the obstructions of ignorance have been eliminated is called liberation. There are two kinds of liberation. This means that there are two kinds of liberation. One is the freedom of function, which is called liberation, such as the ten kinds of inconceivable liberations in the chapter on inconceivable dharmas. This means that one is the freedom of function, which is called liberation, such as the ten kinds of inconceivable liberations in the previous 'Inconceivable Dharmas' chapter. The second is being freed from bonds, which is called liberation. This means that the second is being freed from bonds, which is called liberation, as mentioned here. Among them, the first four are for ordinary people to attain liberation. This means that among them, the first four are liberations that ordinary people can attain. The first two are to escape the obstacles of delusion. This means that the first two are to escape the obstacles of delusion. One is dull afflictions. This means one is escaping dull afflictions. Two are sharp afflictions. This means two is escaping sharp afflictions. The next one is escaping karmic obstacles. This means the next one is escaping karmic obstacles. The last one is escaping the obstacles of retribution. This means the last one is escaping the obstacles of retribution. Five is liberation attained in the Hinayana. This means the fifth is liberation attained in the Small Vehicle (Hinayana). Six is liberation attained before the Bhumis. This means the sixth is liberation attained before the ten Bodhisattva Bhumis (stages). Seven is liberation attained in the causal position on the Bhumis. This means the seventh is liberation attained in the causal position on the Bodhisattva Bhumis. Eight is liberation attained from subtle attachments and subtle obstacles. This means the eighth is liberation attained from subtle attachments and subtle obstacles, also because of the freedom outside the burdens of the path, it is called liberation. This means also because of the freedom outside the burdens of the path of practice, it is called liberation. Escaping the latter two gates. This means escaping the latter two gates. The above forty sentences explain the practice of the freedom of karmic function. This means the above forty sentences explain the completion of the practice of the freedom of karmic function. The third part below, from the ten gardens onwards, one hundred and fifty sentences explain the practice of complete merit and fulfillment. This means the third part below, from the ten gardens onwards, one hundred and fifty sentences explain the practice of complete merit and fulfillment. Divided into four parts. This means divided into four parts. The first forty sentences explain the practice of complete merit of retribution. This means the first forty sentences explain the practice of complete merit of retribution. The twenty sentences below on the twenty kinds of arousing immovable mind explain the practice of the mind dwelling in firmness and depth. This means the twenty sentences below on the twenty kinds of arousing immovable mind explain the practice of the mind dwelling in firmness and depth. The fifty sentences below on the thirty kinds of wisdom observation explain the practice of the superior merit of wisdom. This means the fifty sentences below on the thirty kinds of wisdom observation explain the practice of the superior merit of wisdom. The fourth part, from the ten kinds of immeasurable onwards, forty sentences explain the practice of profound and lofty merit. This means the fourth part, from the ten kinds of immeasurable onwards, forty sentences explain the practice of profound and lofty merit. Regarding the initial practice of complete merit of retribution. This means regarding the initial practice of complete merit of retribution, the first ten are touring gardens. This means the first ten are touring gardens. The next ten are dwelling in palaces. This means the next ten are dwelling in palaces. The next ten are enjoying themselves within them. This means the next ten are enjoying themselves within them. The last ten are about taking off the belts, hence called adornment. This means the last ten are about taking off the belts, hence called adornment.

【English Translation】 Eight sentences knowing the causes and conditions of sentient beings' arising are the retribution born from causes and conditions. This means that through eight sentences, one understands the truth of the arising of sentient beings' dependent origination (pratītyasamutpāda), which is the result of the aggregation of causes and conditions. The three sentences starting with 'knowing ignorance' use six sentences in three pairs to understand the differences between the defilement and purity of sentient beings. This means that by understanding ignorance, etc., using six sentences in three pairs, one understands the differences between the defilement and purity of sentient beings. The four sentences starting with 'knowing birth and death' use eight sentences in four pairs to understand the unobstructedness of sentient beings in phenomena and noumenon. This means that by understanding birth and death, etc., using eight sentences in four pairs, one understands that sentient beings have no obstruction in phenomena (things) and noumenon (principle). The five sentences starting with 'knowing transformation' use eight sentences in four pairs to understand the differences in the capacities of sentient beings for the path. This means that by understanding transformation, etc., using eight sentences in four pairs, one understands the differences in the capacities of sentient beings for cultivating the path. The first is 'knowing the transformation base has not transformed.' This means first understanding whether the foundation upon which transformation depends has been transformed. The second is 'knowing whether the path of treatment has arisen.' This means understanding whether the path of practice to counteract afflictions has begun. The third is 'knowing that afflictions are extinguished and the path is established.' This means understanding whether afflictions have been extinguished and the path of practice has been established. The fourth is 'knowing that practice is accomplished and roots and retributions are different.' This means understanding whether practice has been accomplished and the differences in roots and retributions. The following sentences summarize accomplishment and transformation. This means that the following sentences summarize the process of accomplishment and transformation, referring to observing by weighing dependent origination. Seven out of ten. This means that there are seven out of ten merits. The first is being good at abandoning attachments. This means that the first is being good at abandoning attachments. The second is being good at arousing practice and vows starting with 'not seeing.' This means being good at arousing practice and vows starting from 'not seeing'. The third is being good at planting roots of virtue starting with 'seeing all.' This means being good at planting the roots of virtue starting from 'seeing all'. The fourth is being good at arousing superior supernormal powers starting with 'self-mastery.' This means being good at arousing superior supernormal powers starting from 'self-mastery'. The fifth is being good at illuminating realms starting with 'knowing various teachings.' This means being good at illuminating realms starting from 'knowing various teachings'. The sixth is being good at benefiting oneself and others starting with 'permanently severing.' This means being good at benefiting oneself and others starting from 'permanently severing'. The seventh is being good at attaining results starting with 'eliminating and extinguishing.' This means being good at attaining results starting from 'eliminating and extinguishing'. All can be known. This means that all of these can be understood. The remaining meanings are as explained in the previous 'Ten Illuminations' chapter. This means that the remaining meanings are as explained in the previous 'Ten Illuminations' chapter. The fourth is having ten kinds of liberation. This means that there are ten kinds of liberation (vimoksha). The previous great wisdom and illumination have arisen. This means that the arising of the light of great wisdom has already been explained. Now, explaining that the obstructions of ignorance (avidyā) are exhausted is called liberation. This means that now, explaining that the obstructions of ignorance have been eliminated is called liberation. There are two kinds of liberation. This means that there are two kinds of liberation. One is the freedom of function, which is called liberation, such as the ten kinds of inconceivable liberations in the chapter on inconceivable dharmas. This means that one is the freedom of function, which is called liberation, such as the ten kinds of inconceivable liberations in the previous 'Inconceivable Dharmas' chapter. The second is being freed from bonds, which is called liberation. This means that the second is being freed from bonds, which is called liberation, as mentioned here. Among them, the first four are for ordinary people to attain liberation. This means that among them, the first four are liberations that ordinary people can attain. The first two are to escape the obstacles of delusion. This means that the first two are to escape the obstacles of delusion. One is dull afflictions. This means one is escaping dull afflictions. Two are sharp afflictions. This means two is escaping sharp afflictions. The next one is escaping karmic obstacles. This means the next one is escaping karmic obstacles. The last one is escaping the obstacles of retribution. This means the last one is escaping the obstacles of retribution. Five is liberation attained in the Hinayana. This means the fifth is liberation attained in the Small Vehicle (Hinayana). Six is liberation attained before the Bhumis. This means the sixth is liberation attained before the ten Bodhisattva Bhumis (stages). Seven is liberation attained in the causal position on the Bhumis. This means the seventh is liberation attained in the causal position on the Bodhisattva Bhumis. Eight is liberation attained from subtle attachments and subtle obstacles. This means the eighth is liberation attained from subtle attachments and subtle obstacles, also because of the freedom outside the burdens of the path, it is called liberation. This means also because of the freedom outside the burdens of the path of practice, it is called liberation. Escaping the latter two gates. This means escaping the latter two gates. The above forty sentences explain the practice of the freedom of karmic function. This means the above forty sentences explain the completion of the practice of the freedom of karmic function. The third part below, from the ten gardens onwards, one hundred and fifty sentences explain the practice of complete merit and fulfillment. This means the third part below, from the ten gardens onwards, one hundred and fifty sentences explain the practice of complete merit and fulfillment. Divided into four parts. This means divided into four parts. The first forty sentences explain the practice of complete merit of retribution. This means the first forty sentences explain the practice of complete merit of retribution. The twenty sentences below on the twenty kinds of arousing immovable mind explain the practice of the mind dwelling in firmness and depth. This means the twenty sentences below on the twenty kinds of arousing immovable mind explain the practice of the mind dwelling in firmness and depth. The fifty sentences below on the thirty kinds of wisdom observation explain the practice of the superior merit of wisdom. This means the fifty sentences below on the thirty kinds of wisdom observation explain the practice of the superior merit of wisdom. The fourth part, from the ten kinds of immeasurable onwards, forty sentences explain the practice of profound and lofty merit. This means the fourth part, from the ten kinds of immeasurable onwards, forty sentences explain the practice of profound and lofty merit. Regarding the initial practice of complete merit of retribution. This means regarding the initial practice of complete merit of retribution, the first ten are touring gardens. This means the first ten are touring gardens. The next ten are dwelling in palaces. This means the next ten are dwelling in palaces. The next ten are enjoying themselves within them. This means the next ten are enjoying themselves within them. The last ten are about taking off the belts, hence called adornment. This means the last ten are about taking off the belts, hence called adornment.

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嚴。就初十園林中。一一皆初舉園林名體。后以義釋成。謂遊觀適悅故也。前七自分因行。后三勝進果行。前中初二利他行。后五自利行。一時。二處。三違。四順。五修行。以道品等從佛流出故云慈父境也。后三中一念果法。二現法輪。三示正覺。二有十種宮殿者。前園林外游。今宮殿內安故次明也。亦皆先標名體。后釋顯義相。謂若妄失菩提心。即令正行無所棲止故云也。此一為行本。次七明利他行。初四化三界眾生。色界中分二故。四梵者四無量也。無色是難處。為滅彼難菩薩生中也。次三中一通化。二化眷屬。三化憍慢。后二自行成滿。一修因。二得果。三有十種樂者。既住宮殿情忻勝利故云樂也。于中初八因法中樂。后二果法中樂前中初六自利法。后二利他法。第四有十種莊嚴者。既樂心成以勝德自嚴故次明也。于中初二力無畏。次二義法辯。次二願行嚴。次二攝剎雨法。后二持行現化。上來報行竟。第二有二十句明心住堅深行。于中初十心堅。后十深入。初中一舍有心堅。二向法。三供佛。四悲觀。五慈攝。六專求。七常修。八信堅。有根信者生佛果故。不濁信者不雜無明故。離垢信者不求世有故。明凈信者正證理故。供佛信者向果故。不退者因行堅故。不壞者外緣不動故。九窮果。十行圓。二有十種不

【現代漢語翻譯】 嚴（Yan）。在初十園林中，一一列舉園林的名字和體性，之後用義理來解釋成就。說遊覽觀賞令人適悅的緣故。前面的七種是自分因行（zi fen yin xing），後面的三種是勝進果行（sheng jin guo xing）。前部分中，最初的兩種是利他行（li ta xing），後面的五種是自利行（zi li xing）。一時（yi shi，時間），二處（er chu，地點），三違（san wei，違背），四順（si shun，順應），五修行（wu xiu xing，修行），因為道品等從佛陀流出，所以說是慈父的境界。後面的三種中，一是憶念果法（yi nian guo fa），二是展現法輪（xian zhuan fa lun），三是示現正覺（shi xian zheng jue）。 二、有十種宮殿，前面是園林外游，現在是宮殿內安，所以接著說明。也都是先標明名字和體性，然後解釋顯現義理的相狀。如果妄自失去菩提心（pu ti xin，覺悟之心），就會使正行沒有棲息之處，所以這樣說。這一個是行之根本。接著的七種說明利他行。最初的四種是化度三界眾生。中間分為兩部分，四梵指的是四無量心（si wu liang xin，慈悲喜捨）。無色界是難處，爲了滅除那裡的困難，菩薩才會在其中出生。接著的三種中，一是普遍化度，二是化度眷屬，三是化度憍慢。後面的兩種是自行成就圓滿，一是修因，二是得果。 三、有十種樂，既然安住在宮殿，心情歡欣勝利，所以說是樂。其中最初的八種是因法中的樂，後面的兩種是果法中的樂。前面的部分中，最初的六種是自利法，後面的兩種是利他法。 四、有十種莊嚴，既然樂心成就，用殊勝的功德來莊嚴自己，所以接著說明。其中最初的兩種是力（li，力量）和無畏（wu wei，無所畏懼），接著的兩種是義（yi，義理）和法辯（fa bian，辯才），接著的兩種是愿（yuan，願力）和行嚴（xing yan，行為莊嚴），接著的兩種是攝剎（she cha，攝受佛土）和雨法（yu fa，降下佛法），後面的兩種是持行（chi xing，堅持修行）和現化（xian hua，示現變化）。以上是報行完畢。 第二，有二十句說明心住堅深行。其中最初的十句是心堅，後面的十句是深入。最初的十句中，一是捨棄有心而心堅，二是向法，三是供佛，四是悲觀，五是慈攝，六是專求，七是常修，八是信堅。有根的信能生出佛果，不濁的信不雜染無明，離垢的信不求世間所有，明凈的信能正證真理，供佛的信是嚮往佛果，不退的信是因行堅固，不壞的信是外緣不能動搖。九是窮盡佛果，十是行圓滿。 二、有十種不（bu，不)

【English Translation】 Yan. In the Chushi Garden, each and every name and essence of the garden is initially presented, and later explained through its meaning, stating that touring and viewing bring joy and pleasure. The first seven are self-division causal practices (zi fen yin xing), and the last three are superior progressive resultant practices (sheng jin guo xing). In the first part, the initial two are altruistic practices (li ta xing), and the latter five are self-benefiting practices (zi li xing). One time (yi shi, time), two places (er chu, location), three oppositions (san wei, opposition), four conformities (si shun, conformity), five practices (wu xiu xing, practice), because the qualities of the path flow from the Buddha, hence it is called the realm of the compassionate father. Second, there are ten kinds of palaces. The former is touring outside the garden, and now it is dwelling peacefully inside the palace, so it is explained next. All of them first state the name and essence, and then explain and reveal the characteristics of the meaning. If one falsely loses the Bodhi mind (pu ti xin, mind of enlightenment), it will cause the right practice to have no place to dwell, hence it is said. This one is the root of practice. The following seven explain altruistic practices. The first four are transforming sentient beings in the three realms. The middle is divided into two parts, the four Brahmā refer to the four immeasurable minds (si wu liang xin, loving-kindness, compassion, joy, and equanimity). The Formless Realm is a difficult place, and to eliminate the difficulties there, Bodhisattvas are born there. In the following three, one is universal transformation, two is transforming family members, and three is transforming arrogance. The last two are self-accomplishment and fulfillment, one is cultivating the cause, and two is attaining the result. Third, there are ten kinds of joy. Since one dwells in the palace, the mood is joyful and victorious, hence it is called joy. Among them, the first eight are joy in the causal Dharma, and the last two are joy in the resultant Dharma. In the first part, the initial six are self-benefiting Dharmas, and the last two are altruistic Dharmas. Fourth, there are ten kinds of adornments. Since the joyful mind is accomplished, one adorns oneself with superior virtues, hence it is explained next. Among them, the first two are power (li, strength) and fearlessness (wu wei, fearlessness), the next two are meaning (yi, meaning) and eloquence in Dharma (fa bian, eloquence in Dharma), the next two are vows (yuan, vows) and adornment of practice (xing yan, adornment of practice), the next two are embracing lands (she cha, embracing Buddha-lands) and raining Dharma (yu fa, raining Dharma), and the last two are upholding practice (chi xing, upholding practice) and manifesting transformations (xian hua, manifesting transformations). The above is the completion of the retribution practice. Second, there are twenty sentences explaining the firm and deep practice of abiding in the mind. Among them, the first ten sentences are firm mind, and the last ten sentences are deep entry. In the first ten sentences, one is abandoning the mind of existence and the mind is firm, two is towards the Dharma, three is offering to the Buddha, four is compassionate contemplation, five is compassionate embracing, six is focused seeking, seven is constant practice, and eight is firm faith. Faith with roots can give rise to the fruit of Buddhahood, un-turbid faith is not mixed with ignorance, defiled faith does not seek worldly possessions, clear and pure faith can rightly realize the truth, faith in offering to the Buddha is aspiring to the fruit of Buddhahood, un-retreating faith is the firmness of causal practice, and un-breakable faith is that external conditions cannot shake it. Nine is exhausting the fruit of Buddhahood, and ten is the perfection of practice. Two, there are ten not (bu, not)

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舍深心者。以行堅不動乃窮達深理故云也。又令此心不離殷至。故云不捨深心也。于中一智。二悲。三顯化意。四近友。五供佛。六求法。七持凈戒。八攝同行。九持佛法。十修願行。下第三有十種智慧觀察。下五十句明智德殊能行。于中初十者。以能心殷不捨。遂令智慧巧觀所作。于中一觀教法。二觀行法。三觀通力法。四觀巧便法。五佛持者。若約用明佛神力加持。若約體法身住持萬德。上觀法自在。六內持。七外說。上說法自在。八觀深。九觀廣。十觀多。十一觀無礙。上觀法深廣。是增數十故。剩一門也。二有十種分別者。既能觀察。遂能簡擇諸法故云分別也。于中初二分別依他起性。一法一喻。次一知遍計性無所有故無可諍也。后七分別圓成實性。一知恒沙功德。二體實無依。三堅若金剛。四則是法身如來。五法身體寂。六證道所攝。七體相一味。三有十種無垢者。由簡擇深法除障離垢故也。此中離十種垢。一無異求垢。二無疑惑垢。三無邪見垢。四無所知障垢。五無不欲佛果垢。六無訥言垢。七無怯弱垢。八無障大悲垢。以悲是菩薩所住故。又無障十地之無明。以十地是菩薩所住故。九無散動垢。十無微細礙著垢。又釋初三約心凈。一深心。二信心。三解心。次一約境凈。次五約行凈。后一約果凈。四有

【現代漢語翻譯】 舍深心者，是指以堅定不移的行動來窮盡通達深奧的道理，所以說『不捨深心』。又使此心不離慇勤至誠。所以說『不捨深心』。其中包含一智（智慧），二悲（慈悲），三顯化意（顯現教化之意），四近友（親近善友），五供佛（供養佛陀），六求法（尋求佛法），七持凈戒（持守清凈戒律），八攝同行（攝受同行之人），九持佛法（護持佛法），十修願行（修習願行）。下面第三部分有十種智慧觀察。下面五十句闡明智慧功德殊勝之行。其中最初的十種，是因為能夠慇勤不捨深心，於是使智慧巧妙地觀察所作所為。其中一觀教法（觀察教法），二觀行法（觀察修行方法），三觀通力法（觀察神通之力），四觀巧便法（觀察巧妙方便之法），五佛持者（佛陀的護持），如果從作用上來說，是佛的神力加持；如果從本體上來說，是法身住持萬德。上面是觀察法自在。六內持（內心護持），七外說（對外宣說）。上面是說法自在。八觀深（觀察深奧），九觀廣（觀察廣博），十觀多（觀察眾多），十一觀無礙（觀察無礙）。上面是觀察法深廣。這是增加十數，所以多出一門。二有十種分別，是因為能夠觀察，於是能夠簡擇諸法，所以說『分別』。其中最初的兩種分別依他起性（依他而起的性質），一法一喻（一個法，一個比喻）。其次是知遍計性（普遍計度的性質）無所有，所以無可爭辯。後面七種分別圓成實性（圓滿成就的真實性質），一知恒沙功德（了知如恒河沙數般的功德），二體實無依（本體真實而無所依賴），三堅若金剛（堅固如金剛），四則是法身如來（就是法身如來），五法身體寂（法身體性寂靜），六證道所攝（為證道所包含），七體相一味（本體與相狀同一味道）。三有十種無垢，由於簡擇深法，去除障礙，遠離垢染。因此遠離十種垢染。一無異求垢（沒有向外尋求的垢染），二無疑惑垢（沒有疑惑的垢染），三無邪見垢（沒有邪見的垢染），四無所知障垢（沒有所知障的垢染），五無不欲佛果垢（沒有不希求佛果的垢染），六無訥言垢（沒有言語遲鈍的垢染），七無怯弱垢（沒有怯懦的垢染），八無障大悲垢（沒有障礙大悲心的垢染），因為大悲是菩薩所住之處。又沒有障礙十地之無明，因為十地是菩薩所住之處。九無散動垢（沒有散亂動搖的垢染），十無微細礙著垢（沒有微細的障礙執著的垢染）。又解釋最初三種是關於心凈，一深心（深心），二信心（信心），三解心（理解之心）。其次一種是關於境凈（境界清凈）。其次五種是關於行凈（行為清凈）。最後一種是關於果凈（果報清凈）。四有

【English Translation】 『Abandoning the Profound Mind』 refers to using firm and unwavering action to exhaustively understand profound principles, hence the saying 『not abandoning the profound mind』. It also means keeping this mind inseparable from diligence and sincerity, hence the saying 『not abandoning the profound mind』. It encompasses: 1. Wisdom (prajna), 2. Compassion (karuna), 3. Manifestation of Intent to Teach (revealing the intention to educate), 4. Close Friends (proximity to virtuous friends), 5. Offering to the Buddha (Buddha-puja), 6. Seeking the Dharma (Dharma-iccha), 7. Upholding Pure Precepts (sila), 8. Embracing Fellow Practitioners (samgraha), 9. Upholding the Buddha-Dharma (Dharma-dhara), 10. Cultivating Vows and Practices (pranidhana). The third part below contains ten kinds of wisdom observation. The fifty sentences below clarify the extraordinary conduct of wisdom virtues. Among the initial ten, it is because of the ability to diligently and unreservedly maintain the profound mind, thus enabling wisdom to skillfully observe actions. Among them: 1. Observing the Teaching Dharma (Dharma-desana), 2. Observing the Practice Dharma (Dharma-carana), 3. Observing the Dharma of Supernormal Powers (Dharma-riddhi), 4. Observing the Dharma of Skillful Means (Dharma-upaya), 5. Buddha's Sustaining Power (Buddha-adhisthana): If viewed from the perspective of function, it is the Buddha's divine power blessing; if viewed from the perspective of essence, it is the Dharmakaya (法身) sustaining myriad virtues. Above is observing the Dharma's freedom. 6. Internal Sustaining (antar-dhara), 7. External Explaining (bahir-desana). Above is the freedom of explaining the Dharma. 8. Observing Profoundity (gambhirya), 9. Observing Vastness (vistara), 10. Observing Multiplicity (bahutva), 11. Observing Unobstructedness (apratighata). Above is observing the Dharma's profundity and vastness. This is adding ten numbers, so there is one extra aspect. Second, there are ten kinds of distinctions, because one is able to observe, thus able to discern all Dharmas, hence the saying 『distinctions』. Among them, the initial two distinguish the dependent arising nature (paratantra-svabhava), one Dharma, one metaphor. Next is knowing that the imputed nature (parikalpita-svabhava) is without anything, so there is nothing to dispute. The latter seven distinguish the perfectly established nature (parinispanna-svabhava), 1. Knowing merits like the sands of the Ganges, 2. The essence is truly without reliance, 3. Firm like diamond, 4. Then it is the Dharmakaya Tathagata (法身如來), 5. The Dharmakaya's essence is tranquil, 6. Included in the attainment of the path, 7. Essence and appearance are of one flavor. Third, there are ten kinds of stainlessness, because of discerning profound Dharmas, removing obstacles, and being apart from defilements. Therefore, being apart from ten kinds of defilements: 1. No defilement of seeking differently, 2. No defilement of doubt, 3. No defilement of wrong views, 4. No defilement of the obstacle of what is known (jnana-avarana), 5. No defilement of not desiring Buddhahood, 6. No defilement of hesitant speech, 7. No defilement of timidity, 8. No defilement of obstructing great compassion (maha-karuna), because great compassion is the abode of Bodhisattvas. Also, no obscuration of the ignorance of the ten bhumis (十地), because the ten bhumis are the abode of Bodhisattvas. 9. No defilement of scattering and agitation, 10. No defilement of subtle obstacles and attachments. Furthermore, explaining the initial three is about the purity of mind: 1. Profound mind, 2. Faith, 3. Understanding mind. Next, one is about the purity of the realm. Next, five are about the purity of conduct. Finally, one is about the purity of result. Fourth, there are

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十種智印者。以離垢障令德堅固揩定不動故次明也。于中一于安受苦境。忍智不動故明印也。變易苦者是壞苦也。二於他不饒益忍行決定。三于深佛法信忍決定。即法思忍也。四決定成佛當度眾生。五決定解教等諸佛故。六大欲決定有十一句。初善欲是總。餘十是別。七決定不惜身命求佛果。八于善根未熟眾生令生長。九已熟眾生令入法。十因圓果滿。五有十種智慧光明者。既行能決定遂令照用無礙故也。于中皆先明所照。后顯能照。初二求果見佛。次二見機授法。次二依友示佛。次二攝生說法。次二佛持行滿下第四有十種不可稱量下。四十句明德重高深行。于中初十明尊重行。次十勇修行。次十高勝行后十深廣行。初十中明行用難測。凡小莫窺故云也。于中一住真不證難。二成善不取難。三解理不疑事難。四長劫無怠難。五得滅不住難。又釋四不厭生死。五不住涅槃。六無劫說劫難七非行起行難。八解了唯心難。三界是處識。三世是數識也。心無邊者通攝餘一切法也。九悲廣無限難。十得果不受難。由此難測故過凡小。言不能稱。智不能量故云也。二有十種發無懈怠心者。既行用超過。遂令勇猛無間故也。于中初三破邪授正。次二滿行攝生。次二成果調物。次一多剎現佛次一一切廣施。后一一念頓解。于中有五。初

舉所解之法有九門。二如是等下對辨能解之相。三於一切下略明解不顛倒。四無二智下廣顯無倒解相。五法界等下辨無倒智業用。三有十種須彌山王正直心者。正以勇猛中成大心決定。正向菩提不可傾動故云也于中初一修能證智決定。二觀所證理決定。三決定令此福慧趣入所證無垢白凈真如。四決定成熟求法之行。離盜法者。謂從他聞法言我自解。不稱讚師。準觀佛三昧經。墮地獄如箭射也。起一切施心者欲擬法施於一切眾生故也。五大忍度生行如如舍者觀如舍相故。大忍法者大智現前故。六成就超魔境界行。于中四。初成就勝法。二不味此勝。三但求正法。四舉因釋成。七精進勇修行攝。論云愚修雖小時怠心疑已久。佛于無量劫勤勇謂須臾。八不捨惡人行。九孤子勇修行。十即空成有行。于中。初無有一法等。正明見理實無。二而菩薩下明不捨悲願。三舉法釋成。謂即此無所有。出生菩提故。四而此菩薩下明稱理造修。亦不生如是恐怖。若一切空我有何義求無上道也。四有十種入深智慧大海等者。前明志山堅聳。今顯智海宏深故次明也。謂以如大海之智慧。深悟證入此十種法。成無上菩提故名也。非是入此智慧海中。以別顯中雲入無量眾生界等故得知也。一入眾生界無量。二入世界無量。三入虛空界。四入法界。五

【現代漢語翻譯】 現代漢語譯本 所舉的理解佛法的方法有九個方面。『二如是等下對辨能解之相』是指辨別能夠理解佛法的各種特徵。『三於一切下略明解不顛倒』是簡要說明理解佛法不會顛倒。『四無二智下廣顯無倒解相』是廣泛地闡釋不顛倒的理解佛法的各種特徵。『五法界等下辨無倒智業用』是辨別不顛倒的智慧所產生的各種作用。有十種像須彌山王一樣正直的心，這是因為以勇猛之心成就偉大的決心。因為正直地趨向菩提，不可動搖，所以這樣說。其中，第一種是修習能夠證得智慧的決心。第二種是觀察所證悟的真理的決心。第三種是決心讓這種福慧趨向所證悟的無垢白凈的真如（Tathata，事物的本真狀態）。第四種是決心成熟求法的行為。遠離盜法的人，是指從他人那裡聽到佛法，卻說自己理解，不稱讚老師。根據《觀佛三昧經》，這樣的人會像箭一樣墮入地獄。生起一切佈施之心，是因為想要對一切眾生進行法佈施。第五種是大忍度化眾生的行為，就像如如不動地捨棄一切。所謂大忍之法，是因為大智慧顯現的緣故。第六種是成就超越魔境的行為。其中有四個方面：首先是成就殊勝的佛法；第二是不貪戀這種殊勝；第三是隻求正法；第四是舉出原因來解釋成就。第七種是精進勇猛地修行。論中說：『愚蠢的人修行即使時間很短，但懈怠和懷疑的時間卻很長。佛陀在無量劫中勤奮勇猛，卻覺得像一瞬間。』第八種是不捨棄惡人的行為。第九種是像孤兒一樣勇猛地修行。第十種是即空成有的行為。其中，首先是『無有一法等』，這是明確說明見到真理實際上是空無。第二是『而菩薩下明不捨悲願』，說明不捨棄慈悲和誓願。第三是舉出佛法來解釋成就，即從這種空無中，出生菩提的緣故。第四是『而此菩薩下明稱理造修』，說明按照真理進行修行，也不會產生這樣的恐怖。如果一切都是空，那麼我求無上道有什麼意義呢？有十種進入深智慧大海等，前面說明志向像山一樣堅固聳立，現在顯示智慧像大海一樣宏大深邃，所以接著說明。這是說，以像大海一樣的智慧，深刻地領悟和證入這十種佛法，成就無上菩提，所以這樣說。不是進入這種智慧海中，因為在別的闡述中說進入無量眾生界等，所以可以得知。第一是進入眾生界無量。第二是進入世界無量。第三是進入虛空界。第四是進入法界。第五

【English Translation】 English version There are nine aspects to the methods of understanding the Dharma. 'Two such as these below distinguish the characteristics of being able to understand' refers to distinguishing the various characteristics of being able to understand the Dharma. 'Three in all below briefly explain that understanding is not inverted' is a brief explanation that understanding the Dharma will not be inverted. 'Four without two wisdoms below extensively reveal the characteristics of non-inverted understanding' is an extensive explanation of the various characteristics of non-inverted understanding of the Dharma. 'Five Dharmadhatu etc. below distinguish the functions of non-inverted wisdom' is to distinguish the various functions produced by non-inverted wisdom. There are ten kinds of upright minds like Mount Sumeru King, which is because of achieving great determination with courage. Because of righteously tending towards Bodhi, unshakeable, therefore it is said. Among them, the first is the determination to cultivate and realize wisdom. The second is the determination to observe the truth that is realized. The third is the determination to make this merit and wisdom tend towards the realized immaculate, pure, and true Suchness (Tathata, the true state of things). The fourth is the determination to mature the practice of seeking the Dharma. Those who are far from stealing the Dharma refer to those who hear the Dharma from others but say they understand it themselves and do not praise the teacher. According to the Sutra of Contemplation on Buddha Samadhi, such people will fall into hell like an arrow. To generate the mind of giving everything is because one wants to give the Dharma to all sentient beings. The fifth is the practice of great endurance to deliver sentient beings, just like abandoning everything with Suchness. The so-called Dharma of great endurance is because great wisdom manifests. The sixth is the practice of achieving the realm of transcending demons. Among them, there are four aspects: first, achieving the supreme Dharma; second, not savoring this supremacy; third, only seeking the true Dharma; fourth, citing the cause to explain the achievement. The seventh is diligently and bravely practicing. The treatise says: 'A foolish person's practice, even if the time is short, the time of laziness and doubt is long. The Buddha was diligent and brave in immeasurable kalpas, but it felt like an instant.' The eighth is the practice of not abandoning evil people. The ninth is the practice of bravely practicing like an orphan. The tenth is the practice of creating existence from emptiness. Among them, first is 'There is not one Dharma etc.', which clearly explains that seeing the truth is actually emptiness. Second is 'And the Bodhisattva below explains not abandoning vows of compassion', explaining not abandoning compassion and vows. Third is citing the Dharma to explain the achievement, that is, from this emptiness, the reason for the birth of Bodhi. Fourth is 'And this Bodhisattva below explains creating and cultivating according to reason', explaining that practicing according to the truth will not produce such terror. If everything is empty, then what is the meaning of my seeking the supreme path? There are ten kinds of entering the deep ocean of wisdom etc., the previous explanation is that the aspiration is as firm and towering as a mountain, now it shows that wisdom is as vast and deep as the ocean, so it is explained next. This is to say that with wisdom like the ocean, deeply comprehending and realizing these ten kinds of Dharmas, achieving supreme Bodhi, therefore it is said. It is not entering this ocean of wisdom, because in other explanations it says entering the immeasurable realm of sentient beings etc., so it can be known. First is entering the immeasurable realm of sentient beings. Second is entering the immeasurable world. Third is entering the realm of emptiness. Fourth is entering the Dharmadhatu. Fifth

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入三世佛無邊善根界。六七八入三世諸佛界。九能供多佛。十能求多法。上來總答第三十行位行相竟。

自下大門第四從十種寶住下有三百句。答前二十九問。明十回向位中行相差別。以十自在中章門十句不在問中故。有三百答二十九問也。于中分三。初一百一十句明迴向位中行體堅固義。二從十自在下一百二十句明行用自在義。三從十種遊戲神通下七十門明行位圓備義。就初行體中分二。初四十門明行體成就高棲彼岸。二從十不壞信下七十門明行體離障攝諸勝德。就前中初十種寶住者。住于正法可貴之所故云寶住。又以無住為住。亦名寶住。于中一近佛。二聞法。三自在受生。四知法自在。謂總別無礙。五智斷自在。謂資糧道息。加行道離。無間道斷。而不證實際者。異二乘故。留惑故。到實際岸者。到法無我際故究竟也。六悲智自在。謂知眾生空而行化度。七知理事無礙法。八知理無不礙起行。九于空善巧所愿不虛。十聞多佛異說善解會通。謂以四意等而決故也。以佛智不思故多異說。法體不殊故云言無二也。二有十種發金剛心者。既所住可貴。能于大乘無限齊法。以堅固心窮盡其際故名莊嚴等也。于中一知三世無際法。二引多菩薩自策勵已。三嚴無際世界。四福惠治及無際眾生。五以善根供無際佛。六深

解無際佛法。謂釋中雲一切攝取者。謂無相不壞相為攝取。以無相攝相故。相攝無相故。云一切攝也。七能忍無際苦惱級者。俗書云。斬賊首為級。賜爵一級。因以為名。住不二法者。苦及我不二。即法思忍也。八無際無際時。于無際無際處行菩薩道。九以心要成無際大行。十即寂起用行。于中四。先住空寂。二而亦不捨下明起事用行。三何以故下舉大愿釋成。四善知是法下明雙融大願行。三有十種發大事者。于所作大事令發起現前故云也。于中初三福業大。次三化業大嚴土為攝生也。次二明勝進攝福。九成佛。十說法。四有十種究竟大事者。前于大事但能起現前。今明所作成滿故云究竟。于中一供盡佛境。二滿本所請。三求盡正法。四次二增因出果。次二願行成滿。后三供人聞法。第二有十不壞信下有七十門。明行體離障攝諸勝德。于中初四十門明信惠善巧。后三十顯心行攝位。就前中初明十種不壞信者。于深入法凈信不壞。破不信障。初六信行緣。后四信行體。前中信眾生者。信是所化悲境故也。又信其有如來藏佛性等故。二有十種受記者。既內懷堅信。外蒙記別故有受記。前明自知受記。今明諸佛與記故為別也。于中一種解脫分善根聞法毛豎等。二得初地見諦名諦滿等。三于修位中廣行諸行。四對現眾前。五對

【現代漢語翻譯】 現代漢語譯本 解無際佛法。謂釋中雲『一切攝取者』，是指無相不壞的相為攝取。因為無相攝取有相，有相攝取無相，所以說『一切攝也』。七，能忍無際苦惱之極者。俗語說，斬殺賊首為『級』，賜予爵位一級，因此而得名。安住于不二法者，苦與我非二元對立，即是法思忍。八，于無際無際之時，在無際無際之處行菩薩道。九，以心要成就無際大行。十，即寂而起用行。其中分為四點：首先安住于空寂，其次不捨棄下化眾生之事，闡明起事用行。第三，『何以故』以下，舉廣大誓願解釋成就。第四，『善知是法』以下，闡明雙融大願行。三，有十種發起大事者，對於所作的大事，令其發起並顯現於眼前，所以稱之為『也』。其中，前三種是福業大，其次三種是化業大，嚴凈國土是爲了攝受眾生。再次兩種闡明勝進攝福，第九是成就佛果，第十是說法。四，有十種究竟大事者，前面所說的大事只是能夠發起並顯現於眼前，現在闡明所作之事圓滿成就，所以稱之為『究竟』。其中，第一是供養盡虛空遍法界的佛境。第二是滿足根本所請。第三是求盡正法。第四和第五是增益因地，顯現果報。其次兩種是願行成就圓滿。最後三種是供養他人，聽聞佛法。第二，有十種不壞信以下，有七十門，闡明行體遠離障礙，攝取各種殊勝功德。其中，前四十門闡明信、惠、善巧，后三十門顯現心行攝位。就前面的內容來說，首先闡明十種不壞信，在於深入法義，清凈信心而不動搖，破除不信的障礙。前六種是信行緣，后四種是信行體。前面所說的信眾生，是相信眾生是所教化的悲憫對象。又相信他們具有如來藏（Tathagatagarbha）佛性等等。二，有十種受記者，既然內心懷有堅定的信心，外在又蒙受諸佛的授記，所以有受記。前面闡明自己知道受記，現在闡明諸佛給予授記，所以有所區別。其中，第一種是解脫分善根，聽聞佛法后毛髮豎立等等。第二種是得到初地（Bhumis）見諦，名為諦滿等等。第三種是在修位中廣行各種修行。第四種是在大眾面前。第五種是對……

【English Translation】 English version Explaining the boundless Buddha-dharma. The commentary states, 'Those who encompass everything' refers to the aspect of non-form and non-decay as encompassing. Because non-form encompasses form, and form encompasses non-form, it is said to 'encompass everything.' Seven, those who can endure boundless suffering to the extreme. Common parlance says, 'slaying a bandit's head is a rank,' bestowing a rank of nobility, hence the name. Abiding in the non-dual dharma means that suffering and 'I' are not dualistic, which is dharma contemplation and endurance. Eight, in boundless and limitless times, in boundless and limitless places, practicing the Bodhisattva path. Nine, accomplishing boundless great practice with the essence of mind. Ten, arising from stillness to engage in activity. This is divided into four points: first, abiding in emptiness and stillness; second, not abandoning the work of transforming sentient beings, clarifying the arising of activity and practice. Third, 'Why is this so?' below, explaining accomplishment by citing great vows. Fourth, 'Knowing this dharma well' below, clarifying the dual integration of great vows and practice. Three, there are ten kinds of initiating great matters, causing the great matters that are done to arise and manifest before one's eyes, hence the saying 'also.' Among them, the first three are great meritorious deeds, the next three are great transformative deeds, purifying the land is for gathering sentient beings. The next two clarify surpassing progress in gathering merit, the ninth is achieving Buddhahood, and the tenth is teaching the dharma. Four, there are ten kinds of ultimate great matters, the previous great matters were only able to arise and manifest before one's eyes, now clarifying that the matters done are completely accomplished, hence the saying 'ultimate.' Among them, the first is offering to the Buddha-realms that fill all of space. The second is fulfilling the fundamental requests. The third is seeking to exhaust the true dharma. The fourth and fifth are increasing the cause and manifesting the result. The next two are the fulfillment of vows and practices. The last three are offering to others and hearing the dharma. Second, there are ten kinds of indestructible faith below, with seventy gates, clarifying that the body of practice is free from obstacles and encompasses all kinds of supreme virtues. Among them, the first forty gates clarify faith, wisdom, and skillful means, the last thirty reveal the position of mind and practice. Regarding the preceding content, first clarifying the ten kinds of indestructible faith, in deeply entering the dharma, pure faith is unwavering, breaking the obstacles of disbelief. The first six are the conditions for faith and practice, the last four are the substance of faith and practice. The previously mentioned faith in sentient beings is believing that sentient beings are the objects of compassion to be taught. Also believing that they possess the Tathagatagarbha (Tathagatagarbha) Buddha-nature, etc. Two, there are ten kinds of predictions, since the mind harbors firm faith, and externally receives the predictions of the Buddhas, hence there are predictions. The previous clarifies knowing one's own prediction, now clarifying that the Buddhas give predictions, hence there is a distinction. Among them, the first kind is the roots of goodness of the liberation division, hairs standing on end after hearing the dharma, etc. The second kind is attaining the first Bhumi (Bhumis), seeing the truth, called truth fulfillment, etc. The third is widely practicing various practices in the stage of cultivation. The fourth is in front of the assembly. The fifth is towards...

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眾不現前。六因悟自心本之覺義。七法忍位成。八化功已立。九劫數已滿。十位至自在。余如前說。三有十種善根迴向者。以已善根順同善友故云也。初二同心。次一同行。次二同修。次二同治。謂正念能治現前。清凈所治已離。次一同位。后二同證。則無異。同者謂此菩薩善根迴向與善知識善根。一體無異故名為同。非是別體相似名同。四有十種得智慧者以迴向德熟得智慧自在故明也。于中初四自分。一解施。二樂法。三入佛境。四能遣疑。后六勝進。一悟實。二入權。三解小善生佛。四具德。五往佛。六悟法。由解此等故得智自在也。第二有十種發無量無邊廣心者。下三十門明心行攝位。于中初于無限之境發稱境之心故云也。一廣念所求。二廣念所度。次二廣念所顯。一會事。二顯理。次二廣念因果位。七廣了業報。八廣嚴剎。九入大眾。十觀圓音。二有十種藏者。既以大心普周故。令德窮海奧故次明也。一字藏。二義。三持。四辯。五惠。六通。七巧。八見佛。九入劫。十喜敬。此等皆有含攝蘊積同名藏也。三有十種調順者。既積德盈滿剛獷斯盡故。次明也。一離謗。二離疑。三舍慢。四舍自見。五背下乘。六離散動。七舍異見。八離三不善。九降魔怨。十離六弊此約遮釋。若就表言。所作行熟至順調柔故也。

【現代漢語翻譯】 現代漢語譯本 眾生沒有出現在面前，通過六種因緣領悟到自心本有的覺悟之義，七法忍位成就，八種化度功德已經建立，九劫的劫數已經圓滿，十地位到達自在。其餘的如同前面所說。具有十種善根迴向的人，因為已經將善根順同於善友，所以這樣說。最初兩種是同心，其次一種是同行，再次兩種是同修，再次兩種是同治，指的是正念能夠治理現前，清凈所治理的已經遠離。再次一種是同位，最後兩種是同證，就沒有差異了。『同』指的是這位菩薩的善根迴向與善知識的善根，一體沒有差異，所以名為『同』，不是別的個體相似而名為『同』。 具有十種獲得智慧的人，因為迴向的功德成熟而獲得智慧自在，所以闡明這一點。其中最初四種是自分：一是理解佈施，二是樂於佛法，三是進入佛的境界，四是能夠消除疑惑。后六種是勝進：一是領悟真實，二是進入權巧，三是理解小善也能生佛，四是具足功德，五是前往佛所，六是領悟佛法。由於理解這些，所以獲得智慧自在。 第二，具有十種發起無量無邊廣大之心的人。下面三十個方面闡明心行攝位，其中最初在無限的境界中發起與境界相稱的心，所以這樣說。一是廣泛憶念所求，二是廣泛憶念所度，再次兩種是廣泛憶念所顯，一是會合事相，二是顯明理體，再次兩種是廣泛憶念因果位，七是廣泛瞭解業報，八是廣泛莊嚴剎土，九是進入大眾，十是觀察圓滿音聲。 第二，具有十種藏的人。既然以廣大的心普遍周遍，使功德窮盡如海般深奧，所以接著闡明這一點。一是字藏，二是義藏，三是持藏，四是辯藏，五是惠藏，六是通藏，七是巧藏，八是見佛藏，九是入劫藏，十是喜敬藏。這些都具有含攝蘊積的含義，所以都名為『藏』。 第三，具有十種調順的人。既然積累功德盈滿，剛強暴戾都已消除，所以接著闡明這一點。一是遠離誹謗，二是遠離疑惑，三是捨棄傲慢，四是捨棄自己的偏見，五是背離下乘，六是遠離散亂動搖，七是捨棄不同的見解，八是遠離三種不善，九是降伏魔怨，十是遠離六種弊端。這是從遮止方面解釋。如果從顯揚方面來說，所作的修行成熟，達到順調柔和的緣故。

【English Translation】 English version The beings are not present. Through the six causes, they realize the meaning of the inherent awakening of their own minds. The Seven Dharmas of Acceptance are accomplished. The eight kinds of transformative merits have been established. The nine kalpas have been fulfilled. The Tenth Bhumi (Dashabhumi) reaches freedom. The rest is as previously stated. Those who dedicate the ten roots of goodness in the Three Realms (Trailokya), do so because they have aligned their goodness with virtuous friends. The first two are of the same mind. The next one is of the same practice. The next two are of the same cultivation. The next two are of the same governance, referring to right mindfulness being able to govern the present, and purity having already departed from what is governed. The next one is of the same position. The last two are of the same realization, so there is no difference. 'Same' refers to the fact that this Bodhisattva's dedication of goodness and the virtuous teacher's goodness are one and the same, so it is called 'same,' not that they are separate entities that are similar and called 'same.' Those who possess the ten kinds of wisdom do so because the merit of dedication matures and they attain the freedom of intelligence, so this is clarified. Among them, the first four are self-divisions: first, understanding giving (dana); second, delighting in the Dharma; third, entering the realm of the Buddha; fourth, being able to dispel doubts. The latter six are superior advancements: first, realizing the truth; second, entering skillful means (upaya); third, understanding that even small goodness can give rise to Buddhahood; fourth, possessing virtues; fifth, going to the Buddha; sixth, realizing the Dharma. Because of understanding these, one attains the freedom of wisdom. Secondly, those who possess the ten kinds of minds that generate immeasurable and boundless vastness. The following thirty aspects clarify the mind's conduct encompassing the position. Among them, initially, in the infinite realm, the mind that matches the realm is generated, so it is said. First, widely contemplating what is sought; second, widely contemplating what is to be delivered; the next two are widely contemplating what is revealed: first, assembling events; second, revealing principles; the next two are widely contemplating the cause and effect positions; seventh, widely understanding karmic retribution; eighth, widely adorning the Buddha-field (Buddha-kshetra); ninth, entering the assembly; tenth, observing the perfect sound. Secondly, those who possess the ten kinds of treasuries. Since the vast mind pervades everywhere, making the merits exhaustively profound like the sea, this is clarified next. First, the treasury of words (pada); second, the treasury of meanings (artha); third, the treasury of retention (dhriti); fourth, the treasury of eloquence (pratibhana); fifth, the treasury of wisdom (jnana); sixth, the treasury of penetration (abhijna); seventh, the treasury of skill (kaushalya); eighth, the treasury of seeing the Buddha; ninth, the treasury of entering kalpas; tenth, the treasury of joy and respect. These all have the meaning of containing and accumulating, so they are all called 'treasuries.' Thirdly, those who possess the ten kinds of taming and subduing. Since accumulating merits is full and complete, and the stubborn and violent are all eliminated, this is clarified next. First, being free from slander; second, being free from doubt; third, abandoning arrogance; fourth, abandoning one's own views; fifth, turning away from the Lower Vehicle (Hinayana); sixth, being free from distraction and agitation; seventh, abandoning different views; eighth, being free from the three unwholesome deeds; ninth, subduing demonic enemies; tenth, being free from the six defects. This is explained from the aspect of prevention. If explained from the aspect of manifestation, the practice that is done matures, reaching the state of being harmonious and gentle.

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上來釋行體堅固竟。

下第二十自在下有一百二十門明行用自在。于中初十總明自在。后一百一十別顯自在。前中十自在者。作用無礙延促由已故云自在。此中十自在同第八地中釋。此中莊嚴彼名財物自在。此中解脫彼名信解自在。準梵本應名勝解。此中神力彼名如意自在。一一皆標名后釋義。同前可知。法集經第二卷中亦明此義。第二別顯中。初列十章。后以百門次第解釋。列名中第九約身力。第十約智力。余如下釋。后次第釋中。先辨眾生自在。以是所化故。于中初五于眾生中轉變自在。后五于眾生中作上首自在。又釋初一總。餘九別。別中起其愿。樂想不斷名持。二依物授法。三令得益名變。四令入法界。后五上首身可知。二剎自在中。初三以粗入細自在。漸次深入乃至無盡。次三身上無礙自在。一身滿剎。二剎滿身三撖令動。次二嚴剎自在。后二現佛現剎自在。何故皆得如是自在者。釋略有五義。一了達緣起相由門故。二達法性融通門故。三定力自在起勝通故。四得解脫力能迴轉故。五智力瞭如幻夢法。隨自心現得自在故。並由所知障盡故得然。余上下文皆同此釋應知。三法自在中。一一多自在。二要由智出。三理事無礙。四總別善巧。五無言之言。六巧轉一乘。七多劫說一。八即染成凈。九巧現多端

【現代漢語翻譯】 現代漢語譯本： 上來是解釋行體堅固的含義完畢。

下面第二十自在下有一百二十門，闡明行用自在。其中，最初的十門總括地闡明自在，後面的一百一十門分別顯示自在。前面的十自在，其作用無礙，時間長短由自己掌握，所以稱為自在。這其中的十自在與第八地中所解釋的相同。此處的莊嚴，在第八地中名為財物自在；此處的解脫，在第八地中名為信解自在，按照梵文字應該名為勝解；此處的法力，在第八地中名為如意自在。每一個都先標明名稱，然後解釋意義，與前面所說相同，可以參照理解。《法集經》第二卷中也闡明了這個意義。第二部分分別顯示中，先列出十章，然後用一百門依次解釋。列出的名稱中，第九是關於身力，第十是關於智力，其餘的如下解釋。後面的依次解釋中，先辨析眾生自在，因為眾生是所教化的對象。其中，最初的五門是在眾生中轉變自在，後面的五門是在眾生中作為上首自在。又解釋說，第一門是總的，其餘九門是分別的。分別中，發起願望，保持快樂的想法不斷絕，稱為持。第二是依據事物傳授佛法。第三是使眾生得到利益，稱為變。第四是使眾生進入法界。後面的五門關於作為上首之身，可以理解。

二、剎土自在中，最初的三門是以粗入細的自在，逐漸深入乃至無窮無盡。其次的三門是身上無礙自在：一身充滿剎土，二剎土充滿一身，三搖動剎土。其次的兩門是莊嚴剎土自在。後面的兩門是顯現佛和顯現剎土自在。為什麼都能得到這樣的自在呢？解釋略有五種意義：一、了達緣起相由之門；二、通達法性融通之門；三、以定力自在而生起殊勝神通；四、得到解脫之力能夠迴轉；五、以智慧之力了知如幻如夢之法，隨自己的心顯現而得到自在。並且由於所知障消除的緣故而得到。其餘的上下文都與此解釋相同，應該知道。三、法自在中，一、一一都是多自在。二、一定要由智慧而出。三、理事無礙。四、總別善巧。五、無言之言。六、巧妙地轉為一乘。七、多劫說一。八、即染成凈。九、巧妙地顯現多種形態。

【English Translation】 English version: The above completes the explanation of the steadfastness of practice and embodiment (Xing Ti Jian Gu).

Below, under the twentieth 'At-Will' (Zizai), there are one hundred and twenty doors elucidating the 'At-Will in Practice' (Xing Yong Zizai). Among these, the first ten doors generally explain 'At-Will', while the subsequent one hundred and ten doors specifically reveal 'At-Will'. The preceding ten 'At-Will' are such that their function is unimpeded, and the duration is controlled by oneself, hence they are called 'At-Will'. These ten 'At-Will' here are the same as those explained in the eighth Bhumi (stage of a Bodhisattva). The 'Adornment' (Zhuangyan) here is called 'At-Will of Wealth and Possessions' (Caiwu Zizai) in the eighth Bhumi; the 'Liberation' (Jietuo) here is called 'At-Will of Faith and Understanding' (Xinjie Zizai) in the eighth Bhumi, and according to the Sanskrit version, it should be called 'Superior Understanding' (Shengjie); the 'Spiritual Power' (Shenli) here is called 'At-Will of As-You-Wish' (Ruyi Zizai) in the eighth Bhumi. Each one is first labeled with a name, and then its meaning is explained, which is the same as what was said before and can be understood accordingly. The second volume of the Dharma Collection Sutra (Faji Jing) also clarifies this meaning. In the second part, which specifically reveals 'At-Will', ten chapters are first listed, and then they are explained sequentially using one hundred doors. Among the listed names, the ninth is about 'Physical Power' (Shenli), and the tenth is about 'Wisdom Power' (Zhili); the rest are explained as follows. In the subsequent sequential explanation, 'At-Will of Sentient Beings' (Zhong Sheng Zizai) is first distinguished, because sentient beings are the objects to be taught and transformed. Among these, the first five doors are 'At-Will of Transformation among Sentient Beings' (Zhong Sheng Zhong Zhuanbian Zizai), and the subsequent five doors are 'At-Will of Being the Foremost among Sentient Beings' (Zhong Sheng Zhong Zuo Shangshou Zizai). It is also explained that the first door is general, and the remaining nine doors are specific. In the specific explanations, initiating vows and maintaining continuous joyful thoughts is called 'Holding' (Chi). The second is teaching the Dharma based on things. The third is enabling sentient beings to obtain benefits, which is called 'Transformation' (Bian). The fourth is enabling sentient beings to enter the Dharma Realm. The subsequent five doors are about the body being the foremost, which can be understood.

Two, in 'At-Will of Buddha-fields' (Cha Zizai), the first three doors are 'At-Will of Entering the Subtle from the Coarse' (Yi Cu Ru Xi Zizai), gradually deepening until endlessness. The next three doors are 'Unobstructed At-Will on the Body' (Shenshang Wuai Zizai): one body filling a Buddha-field, two Buddha-fields filling one body, and three shaking the Buddha-field. The next two doors are 'At-Will of Adorning Buddha-fields' (Yan Cha Zizai). The last two doors are 'At-Will of Manifesting Buddhas and Manifesting Buddha-fields' (Xian Fo Xian Cha Zizai). Why can one obtain such 'At-Will'? The explanation briefly has five meanings: 1. Understanding the door of the arising of conditions and their causes; 2. Understanding the door of the interpenetration of Dharma-nature; 3. Generating superior supernormal powers through the 'At-Will of Samadhi Power' (Dingli Zizai); 4. Obtaining the power of liberation to be able to reverse; 5. Using the power of wisdom to understand the Dharma as illusory and dreamlike, manifesting according to one's own mind and obtaining 'At-Will'. And it is obtained because the obscuration of what is knowable is eliminated. The rest of the context is the same as this explanation and should be known. Three, in 'At-Will of Dharma' (Fa Zizai), 1. Each and every one is multiple 'At-Will'. 2. It must come from wisdom. 3. There is no obstruction between principle and phenomena. 4. Skillful in general and specific aspects. 5. The wordless word. 6. Skillfully transforming into the One Vehicle. 7. Speaking of one for many kalpas. 8. Immediately transforming defilement into purity. 9. Skillfully manifesting various forms.

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。十體不礙用。四身自在中。初二自他無礙。次二果德無礙。次二依正無礙。次二定慧自在。后二理事自在。亦是染凈自在。真妄自在也。五愿自在中。一因愿同求故。彼即自也。二果愿同現皆為眾生。三愿令得果。四常愿不息。五無身現身。謂離凡夫識身不著二乘智身。又離取相識身。亦不著無相智身而能現身。由願力也。次二同事教化。八修因多時。九成果多處。十普雨法雨。並由愿體無障礙願力不待作意。自然成就故名愿自在。六境界自在者。于分齊境界迴轉無礙。於此十種勝劣相違境中。皆得勝現劣故稱自在。一理事相違。二耶正。三染凈。四因果。五靜亂。六真妄。七凡聖。八悲智。九體用。十大小。謂處大現小故也。七智自在者智。不自顯。約所知顯之。初二能化智。一說。二持。次三知所化智。一知根。二知欲。三知惑治。六亦上入十力。七下知三世。八示正覺。七知根業。十達音聲。八通自在中。一神足。二天耳。三流盡。亦是應成。四語業。五宿命。六幻通。七義法智通。八教法智。九敬護。十理法智。九神力自在中。初二幻通力。塵中現者塵內先有非是外入。次三如意通力。初二正中現依。謂毛孔是正報故。后一毛系圍山。次三于劫自在。一多少自在。二示現三災不惱眾生。三劫災壞時持其資具

【現代漢語翻譯】 現代漢語譯本：十體不妨礙運用。四身在自在之中。最初兩個是自他無礙，接著兩個是果德無礙，再接著兩個是依正無礙，然後兩個是定慧自在，最後兩個是理事自在，也是染凈自在，真妄自在。五愿自在中，一是因愿共同追求，那個就是自己。二是果愿共同顯現，都是爲了眾生。三是愿令眾生得到果報。四是常愿不停止。五是無身現身，就是離開凡夫的識身，不執著於二乘的智身。又離開取相的識身，也不執著于無相的智身，而能夠顯現身形，這是由於願力的緣故。接著兩個是同事教化。八是修因多時。九是成果多處。十是普降法雨。這些都是由於愿體沒有障礙，願力不待作意，自然成就，所以叫做愿自在。六境界自在，在於分齊境界迴轉沒有障礙。在這十種勝劣相違的境界中，都能勝現劣，所以稱為自在。一是理事相違。二是耶正。三是染凈。四是因果。五是靜亂。六是真妄。七是凡聖。八是悲智。九是體用。十是大小，就是處在大而現小。七智自在，智不自己顯現，是依靠所知來顯現。最初兩個是能化智，一是說，二是持。接著三個是知所化智，一是知根，二是知欲，三是知惑治。六也向上進入十力。七向下知道三世。八是示現正覺。七是知根業。十是通達音聲。八通自在中，一是神足（神通的一種，指能夠隨意到達任何地方的能力）。二是天耳（神通的一種，指能夠聽到任何地方的聲音的能力）。三是流盡（指斷盡煩惱，證得阿羅漢果）。也是應成。四是語業。五是宿命（神通的一種，指能夠知道過去世的能力）。六是幻通（神通的一種，指能夠變幻各種事物的能力）。七是義法智通。八是教法智。九是敬護。十是理法智。九神力自在中，最初兩個是幻通力，在塵中顯現，塵內先有，不是從外面進入的。接著三個是如意通力，最初兩個是在正中顯現依，就是毛孔是正報的緣故。后一個是毛系圍山。接著三個是在劫自在，一是多少自在。二是示現三災不惱眾生。三是劫災壞時，持有資具。

【English Translation】 English version: The ten bodies do not hinder their functions. The four bodies are in a state of freedom. The first two are unobstructed between self and others, the next two are unobstructed in terms of the merits of fruition, the next two are unobstructed between the environment and the proper, the next two are the freedom of Samadhi and wisdom, and the last two are the freedom of principle and phenomena, which is also the freedom of defilement and purity, and the freedom of truth and falsehood. Among the five freedoms of vows, the first is that because the causes and vows are sought together, that is oneself. The second is that the fruits and vows appear together, all for the sake of sentient beings. The third is the vow to enable sentient beings to attain fruition. The fourth is the constant vow without ceasing. The fifth is appearing without a body, which means leaving the consciousness body of ordinary people and not being attached to the wisdom body of the two vehicles (Śrāvakayāna and Pratyekabuddhayāna). Also, leaving the consciousness body of grasping appearances and not being attached to the wisdom body of non-appearance, but being able to manifest a body, this is due to the power of vows. The next two are teaching and transforming together. Eight is cultivating causes for a long time. Nine is achieving fruits in many places. Ten is universally raining the Dharma rain. These are all because the essence of the vow is without obstruction, and the power of the vow does not require intentional effort, but is naturally accomplished, hence it is called the freedom of vows. The sixth, the freedom of realms, lies in the unobstructed turning within the boundaries of realms. In these ten kinds of superior and inferior, contradictory realms, one can manifest the superior and suppress the inferior, hence it is called freedom. The first is the contradiction between principle and phenomena. The second is heterodox and orthodox. The third is defilement and purity. The fourth is cause and effect. The fifth is stillness and chaos. The sixth is truth and falsehood. The seventh is ordinary and saintly. The eighth is compassion and wisdom. The ninth is essence and function. The tenth is large and small, which means being in the large and manifesting the small. The seventh, the freedom of wisdom, wisdom does not manifest itself, but manifests through what is known. The first two are the wisdom to transform, one is speaking, and the other is upholding. The next three are the wisdom to know what is to be transformed, one is knowing the roots, the second is knowing the desires, and the third is knowing the treatment for delusions. Six also ascends into the ten powers. Seven knows the three times (past, present, and future) downwards. Eight is showing perfect enlightenment. Seven is knowing the roots and karma. Ten is understanding sounds. Among the eight kinds of mastery, the first is supernatural power (神通, ability to travel anywhere at will). The second is divine hearing (天耳, ability to hear any sound). The third is the exhaustion of outflows (流盡, referring to the complete eradication of afflictions and the attainment of Arhatship). It is also the accomplishment of what should be. The fourth is verbal karma. The fifth is knowledge of past lives (宿命, ability to know past lives). The sixth is illusory transformation (幻通, ability to transform various things). The seventh is the penetration of the wisdom of meaning and Dharma. The eighth is the wisdom of teaching Dharma. The ninth is respect and protection. The tenth is the wisdom of principle and Dharma. Among the nine kinds of divine power, the first two are the power of illusory transformation, manifesting in dust, which is already present within the dust and does not enter from the outside. The next three are the power of wish-fulfilling transformation, the first two manifesting reliance in the proper, which is because the pores are the proper reward. The last one is tying Mount Sumeru with a hair. The next three are freedom in kalpas, one is freedom in quantity. The second is showing the three calamities without troubling sentient beings. The third is holding the necessities when the kalpa is destroyed.

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不令壞損。后二于處自在。一遠擲。二解空。十力自在。是悲智之力故不同前門。一調生力。二嚴上力。三法身力。四常修力。五開覺力。六攝行力。七度生力。八自覺力。九種智力。十大悲力。各先標名后釋義。皆業用不屈稱為力也。下通結可知。上來行德自在竟。

下第三十種遊戲神通下七十門明行德圓備。于中初二十門明行德殊勝。后五十門明行德圓滿。前中初十明住志行成遊賞自在故云也。于中初二以染正報對凈依報以明相作。此中有四種自在。一依正相作。二染凈相作。三染正凈依相作。四此上相作已甚希有。況各不壞不雜故為極自在。名遊戲通也。下並準之。次二以佛身對二乘明相作。問佛是果人。菩薩因人。何故因人能令佛身作二乘耶。答此是普賢位中菩薩與佛齊故。又釋是佛下就容其作故。次二因位果位相作。次二生死涅槃相作。而不著涅槃者生死不染涅槃也。亦不究竟無餘者明生死不亡也。此中唯是果位方便凈涅槃。此中非是性凈涅槃。性凈涅槃與生死相作不足為奇。后二明定用相作。二十勝行者。以游履自在故。令所作皆悉精微故云勝行。于中初三攝生行。前二以法就機。后一攝機同法。次三知法行。一因果相出。二有為無為相出。三生死涅槃相出。后四三業行。一語業。次二身業。后一

【現代漢語翻譯】 現代漢語譯本：不使其損壞。後面的兩種自在在於處所：一是遠離拋擲，二是理解空性。十力自在，這是悲智的力量，因此與前面的不同。一是調伏眾生的力量，二是莊嚴至上的力量，三是法身的力量，四是常修的力量，五是開啟覺悟的力量，六是攝取修行的力量，七是度化眾生的力量，八是自覺的力量，九是種種智慧的力量，十大悲的力量。各自先標明名稱，然後解釋意義，都是因為業用不屈服而稱為力。下面的總結可以知道。以上是行德自在的結束。

下面第三十種遊戲神通，用七十門來說明行德的圓滿具備。其中，最初的二十門說明行德的殊勝，後面的五十門說明行德的圓滿。前面的二十門中，最初的十門說明安住志向，成就行為，遊歷賞玩自在，所以說是遊戲。其中，最初的兩個以染污的正報對治清凈的依報，來表明相作。這裡面有四種自在：一是依報和正報的相作，二是染污和清凈的相作，三是染污的正報和清凈的依報的相作，四是以上相作已經非常稀有，何況各自不壞不雜，所以是極其自在，名為遊戲通。下面的都依此準則。接下來的兩個以佛身對治二乘，表明相作。問：佛是果位的人，菩薩是因位的人，為什麼因位的人能夠讓佛身作出二乘的樣子呢？答：這是普賢（Samantabhadra）位中的菩薩與佛相等同的緣故。又解釋說，這是佛順應其所作的緣故。接下來的兩個是因位和果位的相作。接下來的兩個是生死和涅槃（Nirvana）的相作，而不執著于涅槃，是因為生死不染污涅槃。也不究竟無餘，表明生死不滅亡。這裡面唯有果位的方便凈涅槃，這裡面不是性凈涅槃。性凈涅槃與生死相作不足為奇。後面的兩個表明定用相作。二十勝行，因為遊歷自在的緣故，使所作的一切都精微，所以說是勝行。其中，最初的三個是攝取眾生的行為，前面的兩個以法來適應根機，后一個攝取根機使之與法相同。接下來的三個是知法的行為，一是因果相出，二是有為和無為相出，三是生死和涅槃相出。後面的四個是三業行，一是語業，接下來的兩個是身業，最後一個是意業。

【English Translation】 English version: Not allowing damage. The latter two freedoms lie in the place: first, far throwing; second, understanding emptiness. The ten powers are free, which are the powers of compassion and wisdom, thus different from the previous doors. First, the power of taming beings; second, the power of adorning the supreme; third, the power of the Dharmakaya (法身, embodiment of the Dharma); fourth, the power of constant cultivation; fifth, the power of opening enlightenment; sixth, the power of gathering practices; seventh, the power of delivering beings; eighth, the power of self-awareness; ninth, the power of all kinds of wisdom; tenth, the power of great compassion. Each first marks the name and then explains the meaning, all because the karma is unyielding, it is called power. The following general conclusion can be known. The above is the end of the freedom of virtuous conduct.

Below, the thirtieth kind of playful supernatural powers, with seventy doors, explains the complete possession of virtuous conduct. Among them, the first twenty doors explain the excellence of virtuous conduct, and the latter fifty doors explain the perfection of virtuous conduct. Among the first twenty doors, the first ten explain that dwelling in aspiration, accomplishing actions, and freely traveling and enjoying are called play. Among them, the first two use defiled retribution to counter pure dependent retribution to show the interaction of appearances. There are four kinds of freedom here: first, the interaction of dependent and retribution; second, the interaction of defilement and purity; third, the interaction of defiled retribution and pure dependent retribution; fourth, the above interactions are already very rare, let alone each is not broken and not mixed, so it is extremely free, called playful penetration. The following are based on this principle. The next two use the Buddha's body to counter the two vehicles to show the interaction of appearances. Question: The Buddha is a person of the fruition, and the Bodhisattva (菩薩, one who seeks enlightenment) is a person of the cause. Why can a person of the cause make the Buddha's body act like the two vehicles? Answer: This is because the Bodhisattva in the Samantabhadra (普賢) position is equal to the Buddha. Another explanation is that the Buddha accommodates its actions. The next two are the interaction of the causal position and the fruition position. The next two are the interaction of Samsara (生死, birth and death) and Nirvana (涅槃), without being attached to Nirvana because Samsara does not defile Nirvana. Nor is it ultimately without remainder, indicating that Samsara does not perish. Here, there is only the expedient pure Nirvana of the fruition position, not the nature-pure Nirvana. The interaction of nature-pure Nirvana and Samsara is not surprising. The latter two show the interaction of Samadhi (定, meditative absorption) and function. The twenty excellent practices are because of the freedom of traveling, making everything done subtle, so it is called excellent practice. Among them, the first three are the practices of gathering beings, the first two adapt the Dharma to the capacity, and the last one gathers the capacity to be the same as the Dharma. The next three are the practices of knowing the Dharma: first, the appearance of cause and effect; second, the appearance of conditioned and unconditioned; third, the appearance of Samsara and Nirvana. The last four are the three karmas: first, verbal karma; the next two, physical karma; and the last, mental karma.

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意業可知。第二有十力下五十門明行德圓滿中。初十力者。正以德勝智用堪能故云力也。皆有標釋。于中初七自分因力。一不染三界。二不壞四信。三巧修行上三自行。四知物心。五滿物愿。六常化。七現乘。上四利他行。后三勝進果力。一現佛身。二悟菩提。三轉法輪。二有十種無畏者。正以智力功強外無所懼故云也。于中初二具持文義答難不畏。三了達二空不畏妄念。四威儀無缺畏。五三業無失畏。六不畏魔等。七無有不能聞持畏。八悲願不畏生死涅槃。九示同二乘而不畏二乘。十不畏機感而不能現。三有十不共法者。正以智力雄猛凡小莫窺故云不共。又釋既皆云不由他悟。即知行起。自心非他所共故名不共。一自己行。二化他行。三迴向行。四巧便行。于中有三。先巧離二乘。二于生死中下巧順世間。三於世間下巧窮彼岸。五智慧行。于中三。先總舉定慧。二常在涅槃下別辨十門自在智慧。三菩薩成就下總結嘆勝。六三業隨智行。七悲代他苦行。八慈受他供行。九自凈凈他行。十位滿常修行。四有十種業者。正以內德不共令所作必然故云業也。于中初一約處。次三約人。次一約時。次二約用。一身行。二身光。后三約護持。一護法。二說法。三愿持。此等多約境事為名。各有標釋可知。五有十種身。由業因既備

【現代漢語翻譯】 現代漢語譯本 意業是可以知道的。第二部分，在『有十力』之後，是五十門，闡明了修行功德的圓滿。首先是十力，正是因為功德勝過智慧，作用堪能，所以稱為『力』。每一種力都有標題和解釋。其中，前七種是自身修行的因力：一、不染著三界（欲界、色界、無色界）；二、不破壞四信（信成就、信受持、信解、信入）；三、巧妙地修行上三學（戒、定、慧），這是自身修行；四、瞭解眾生的心；五、滿足眾生的願望；六、恒常教化眾生；七、示現乘（佛乘）。以上四種是利益他人的修行。后三種是殊勝精進的果力：一、示現佛身；二、覺悟菩提（覺悟）；三、轉法輪（宣講佛法）。 第二是有十種無畏，正是因為智慧的力量強大，外在沒有所畏懼，所以稱為『無畏』。其中，前兩種是具備持有文義，能夠解答難題，所以不畏懼。第三種是了達人空（人無我）和法空（法無我），不畏懼妄念。第四種是威儀沒有缺失的無畏。第五種是身、口、意三業沒有過失的無畏。第六種是不畏懼魔等。第七種是沒有不能聽聞和受持的無畏。第八種是悲願不畏懼生死和涅槃（寂滅）。第九種是示現與二乘（聲聞乘和緣覺乘）相同，而不畏懼二乘。第十種是不畏懼因應眾生的根機而不能示現。 第三是有十種不共法，正是因為智慧的力量雄猛，凡夫和小乘無法窺測，所以稱為『不共』。另一種解釋是，既然都說『不由他悟』，就知道行起于自心，不是他人所能共同擁有的，所以名為『不共』。一、自己修行。二、教化他人修行。三、迴向修行。四、巧妙方便的修行。其中有三種：首先是巧妙地遠離二乘。第二是在生死中巧妙地順應世間。第三是在世間巧妙地達到彼岸（涅槃）。五、智慧的修行。其中有三種：首先是總括地提出定和慧。第二是『常在涅槃』之後，分別辨析十種自在智慧。第三是『菩薩成就』之後，總結讚歎殊勝。 第六是身、口、意三業隨順智慧而行。第七是悲憫眾生，代替眾生受苦而行。第八是慈愛眾生，接受眾生的供養而行。第九是自身清凈，也令他人清凈而行。第十是果位圓滿，恒常修行。 第四是有十種業，正是因為內在的功德不共，使得所作必然成就，所以稱為『業』。其中，第一種是約處所而言。其次三種是約人而言。其次一種是約時間而言。其次兩種是約作用而言。一是身行。二是身光。后三種是約護持而言。一是護持佛法。二是宣說佛法。三是發願受持。這些大多是約境界和事物來命名，各有標題和解釋，可以瞭解。 第五是有十種身，由於業因已經完備。

【English Translation】 English version Mental karma can be known. The second part, following the 'Ten Powers', consists of fifty sections elucidating the perfection of virtuous conduct. First, the Ten Powers are so-called because virtue surpasses wisdom, and their function is capable, hence 'Power'. Each power has a title and explanation. Among them, the first seven are the causal powers of self-cultivation: 1. Non-attachment to the Three Realms (Desire Realm, Form Realm, Formless Realm); 2. Non-destruction of the Four Faiths (Faith-Accomplishment, Faith-Acceptance, Faith-Understanding, Faith-Entrance); 3. Skillful cultivation of the Upper Three Studies (Morality, Concentration, Wisdom), which is self-cultivation; 4. Knowing the minds of beings; 5. Fulfilling the wishes of beings; 6. Constantly transforming beings; 7. Manifesting the Vehicle (Buddha Vehicle). The above four are practices for benefiting others. The last three are the resultant powers of superior progress: 1. Manifesting the Buddha-body; 2. Awakening to Bodhi (Enlightenment); 3. Turning the Dharma Wheel (preaching the Dharma). Second, there are Ten Kinds of Fearlessness, so-called because the power of wisdom is strong, and there is no fear externally, hence 'Fearlessness'. Among them, the first two are possessing and upholding the meaning of the texts, and being able to answer difficult questions, hence not fearing. The third is understanding the emptiness of persons (absence of self) and the emptiness of phenomena (absence of inherent existence), not fearing deluded thoughts. The fourth is fearlessness due to flawless deportment. The fifth is fearlessness due to the absence of faults in body, speech, and mind. The sixth is not fearing demons, etc. The seventh is fearlessness of not being able to hear and uphold. The eighth is the compassionate vow of not fearing birth and death, and Nirvana (extinction). The ninth is manifesting as being the same as the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), without fearing the Two Vehicles. The tenth is not fearing the inability to manifest in response to the faculties of beings. Third, there are Ten Non-Common Qualities, so-called because the power of wisdom is heroic and fierce, and ordinary people and the Small Vehicle cannot fathom them, hence 'Non-Common'. Another explanation is that since it is said 'not awakened by others', it is known that practice arises from one's own mind, and is not something that others can share, hence named 'Non-Common'. 1. Self-cultivation. 2. Teaching others to cultivate. 3. Dedicating merit. 4. Skillful and expedient practice. Among them, there are three: first, skillfully distancing oneself from the Two Vehicles. Second, in birth and death, skillfully conforming to the world. Third, in the world, skillfully reaching the other shore (Nirvana). 5. Practice of wisdom. Among them, there are three: first, generally presenting concentration and wisdom. Second, after 'Constantly abiding in Nirvana', separately distinguishing ten kinds of self-mastery wisdom. Third, after 'Bodhisattvas accomplish', summarizing and praising the excellence. Sixth is that the actions of body, speech, and mind follow wisdom. Seventh is compassionately acting on behalf of beings, enduring suffering for beings. Eighth is lovingly acting towards beings, accepting offerings from beings. Ninth is purifying oneself and also causing others to be purified. Tenth is the perfection of the fruition, constantly practicing. Fourth, there are Ten Kinds of Karma, so-called because the inner virtue is non-common, making what is done necessarily accomplished, hence 'Karma'. Among them, the first is in terms of location. The next three are in terms of people. The next one is in terms of time. The next two are in terms of function. One is bodily action. Two is bodily light. The last three are in terms of protection. One is protecting the Dharma. Two is expounding the Dharma. Three is vowing to uphold. These are mostly named in terms of realms and things, each having a title and explanation, which can be understood. Fifth, there are Ten Kinds of Bodies, because the causal factors of karma are already complete.

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身果現前故也。此亦是迴向位滿所得十身。初二約體以不來入趣故。後於趣中亦無可出去故云也。次五約用。一順同世。二不失真。亦是世間所知真實。三用盡來際。四五正以隨緣不變故得堅固不動也后三約相。一福相。二理相。三果相。此十身與前十行品中第九行內十身有同有異。相攝可知。上來有三百答十回向中行相竟。此上十業十身自古諸德多將入后十地位中收。然別行度世經六翻問答中。此在第四末。今依彼經。科判此文入迴向攝。自下大門第五從十種身業下有五百句答前五十問。十地位中行相。于中分四。初一百二十門明十地中三業殊勝行。寄在於初地。二從十種方便下九十門明造修離障行。寄二三地。三從十種離生下九十門明造修純熟行。寄在四地已上位。四從十種足下二百門報相圓滿行。寄八地已上位。

就初中分三。初二十明身業行。二次四十明口業行。后六十顯意業行。就初中先依身起業。一遍一切處。二趣一切機。三同一切生。四游一切剎。五詣一切佛。六擎一切土。七碎一切山。八現一切事。九覆一切生。十現一切佛。皆是身之作用同名身業。二有十種身者。準前問應名凈身業。下口業中亦同此。又此是行法為身故不同前。于中初二六度四攝。次二慈悲。次二福智。次三體用。后一成果

【現代漢語翻譯】 現代漢語譯本： 這是因為身果已經顯現的緣故。這也是迴向位圓滿所獲得的十身。最初兩個（身）從本體上來說，因為不來入（六道）的趣味。之後在趣味中也沒有可以出去的緣故，所以這樣說。接下來的五個（身）從作用上來說。一是順同世間（的根機）。二是不失真（如本性），也是世間所知的真實。三是窮盡未來際（利益眾生）。四和五正是因為隨緣不變的緣故，所以能夠堅固不動。最後三個（身）從相貌上來說。一是福相，二是理相，三是果相。這十身與前面十行品中第九行內的十身有相同也有不同，相互攝入可知。 以上有三百句回答十回向中的行相完畢。這上面的十業十身，自古以來的諸位大德大多將它們歸入後面的十地位中。然而《別行度世經》六次翻譯的問答中，這（十業十身）在第四（迴向位）的末尾。現在依照那部經，科判這段文字歸入迴向（位）所攝。從下面第五大門『從十種身業下』有五百句回答前面的五十問，是關於十地位中的行相。其中分為四個部分。最初一百二十門闡明十地中三業殊勝的修行，寄託在初地。二是『從十種方便下』九十門闡明造修離障的修行，寄託在二三地。三是『從十種離生下』九十門闡明造修純熟的修行，寄託在四地及以上位。四是『從十種足下』二百門闡明報相圓滿的修行，寄託在八地及以上位。 就最初的部分又分為三個部分。最初二十門闡明身業的修行。其次四十門闡明口業的修行。最後六十門顯明意業的修行。就最初的部分來說，先是依身而起業。一是遍一切處，二是趣一切機，三是同一切生，四是游一切剎（佛剎，即佛土），五是詣一切佛，六是擎一切土（佛土），七是碎一切山，八是現一切事，九是覆一切生，十是現一切佛。都是身體的作用，共同名為身業。二是有十種身，按照前面的提問，應該名為凈身業。下面的口業中也相同。而且這是行法為身，所以與前面不同。其中最初兩個（遍一切處，趣一切機）是六度（佈施、持戒、忍辱、精進、禪定、般若）和四攝（佈施、愛語、利行、同事）。其次兩個（同一切生，游一切剎）是慈悲。其次兩個（詣一切佛，擎一切土）是福智。其次三個（碎一切山，現一切事，覆一切生）是體用。最後一個（現一切佛）是成果。

【English Translation】 English version: This is because the Body-Fruit (身果) has already manifested. This is also the Ten Bodies (十身) obtained upon the completion of the Dedication stage (迴向位). The first two (bodies) are in terms of essence, because they do not come into the interest of entering (the six realms). Afterwards, there is no reason to leave in the interest, so it is said. The next five (bodies) are in terms of function. First, to accord with the world (世間's faculties). Second, not to lose the truth (真如's original nature), which is also the truth known by the world. Third, to exhaust the future (in benefiting sentient beings). Fourth and fifth, precisely because of unchanging with conditions, they can be firm and immovable. The last three (bodies) are in terms of appearance. First, the appearance of blessings (福相). Second, the appearance of principle (理相). Third, the appearance of fruition (果相). These Ten Bodies are the same and different from the Ten Bodies in the ninth practice within the previous Ten Practices chapter. Mutual inclusion can be known. The above has three hundred sentences answering the characteristics of practice in the Ten Dedications completed. These above Ten Karmas and Ten Bodies, since ancient times, many virtuous ones have mostly included them in the later Ten Grounds. However, in the six translations of the Separate Conduct to Deliver the World Sutra (《別行度世經》) in the questions and answers, this (Ten Karmas and Ten Bodies) is at the end of the fourth (Dedication stage). Now, according to that sutra, this text is classified as being included in the Dedication (stage). From the fifth major section below, 'From the Ten Kinds of Body Karma (十種身業) onwards,' there are five hundred sentences answering the previous fifty questions, which are about the characteristics of practice in the Ten Grounds. Among them, it is divided into four parts. The first one hundred and twenty gates explain the superior practice of the three karmas (三業) in the Ten Grounds, relying on the first ground. Second, 'From the Ten Kinds of Expedients (十種方便) onwards,' ninety gates explain the practice of creating and cultivating to be free from obstacles, relying on the second and third grounds. Third, 'From the Ten Kinds of Leaving Birth (十種離生) onwards,' ninety gates explain the practice of creating and cultivating to be pure and mature, relying on the fourth ground and above. Fourth, 'From the Ten Kinds of Feet (十種足下) onwards,' two hundred gates explain the practice of complete fruition of retribution, relying on the eighth ground and above. The initial part is further divided into three parts. The first twenty gates explain the practice of body karma. The next forty gates explain the practice of speech karma. The last sixty gates reveal the practice of mind karma. In terms of the initial part, first, karma arises based on the body. First, pervading all places. Second, approaching all opportunities. Third, being the same as all beings. Fourth, traveling all Buddha-lands (剎, Buddha-fields). Fifth, visiting all Buddhas. Sixth, upholding all lands (土, Buddha-lands). Seventh, shattering all mountains. Eighth, manifesting all matters. Ninth, covering all beings. Tenth, manifesting all Buddhas. All are the functions of the body, collectively named body karma. Second, there are ten kinds of bodies, according to the previous question, it should be named pure body karma. The speech karma below is the same. Moreover, this is practicing the Dharma as the body, so it is different from before. Among them, the first two (pervading all places, approaching all opportunities) are the Six Perfections (六度, generosity, morality, patience, diligence, meditation, wisdom) and the Four Embracing Dharmas (四攝, generosity, kind speech, beneficial action, cooperation). The next two (being the same as all beings, traveling all Buddha-lands) are loving-kindness and compassion. The next two (visiting all Buddhas, upholding all lands) are merit and wisdom. The next three (shattering all mountains, manifesting all matters, covering all beings) are essence and function. The last one (manifesting all Buddhas) is the accomplishment.

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。第二有十種口下四十明口業。初十明口業體應名語業。以口是身份攝故。于中一離惡口。二離兩舌。次二離妄語。一粗二細。餘六離綺言。此並約遮釋。若約表十種各顯一德。如文可知。二有十種清凈業莊嚴菩薩口業者。顯語業凈因以嚴其語故云也。于中初二攝法行。次二離過行。次二攝善行。次二法施行。后二聞法行。由此十行使語業嚴凈也。三得十守護者。由發言誠諦。幽靈懸鑒故加守護。於八部之外。加梵王眾及佛法王為十可知。四成十大事者。由內因誠實。外緣加護。致令語力廣大成其所作故也。一能斷疑。二能普至。三動其根。四入其性。五拔其使。六除其習。七生凈信。八起深樂。九令證理。十得大果。第三有十種心下六十門明意業。于中初十明意業體。后五十顯意業用。就前中一廣心。二深心。三勝心。四凈心。五利心。六堅心。七無染心。八希有心。九智慧心。十無邊心。此並是意樂之心也。二有十發心者。心體既滿理。宜發起勝用故也。于中初六明利他心。次二自利心。后二勝分中利他。又釋初一總。餘九別。並是利他心可知。三有十種滿心者。前既發心修成所作遍滿法界故云也。于中一悲心廣。二智契深。三解脫用。謂是九世即一念名為解脫。四滿八相。五遍知器。六了真諦。七解俗網。八滿

【現代漢語翻譯】 現代漢語譯本 第二，有十種口下四十門，闡明口業。最初的十門闡明口業的本體，應稱為語業，因為口是身體的一部分。其中，一是遠離惡口（指說粗惡傷人的話），二是遠離兩舌（指挑撥離間的言語）。接下來的兩門是遠離妄語，一是粗妄語，二是細妄語。其餘六門是遠離綺語（指花言巧語，無意義的言語）。這些都是從遮止的角度來解釋。如果從顯揚的角度來看，這十種口業各自彰顯一種德行，如經文所說。第二，有十種清凈業莊嚴菩薩口業，這表明清凈的語業是莊嚴菩薩的因，因為清凈的語言能莊嚴自身。其中，最初的兩門是攝法行（指攝取佛法的修行），接下來的兩門是離過行（指遠離過失的修行），再接下來的兩門是攝善行（指攝取善法的修行），再接下來的兩門是施行法（指施行佛法的修行），最後的兩門是聞法行（指聽聞佛法的修行）。通過這十種修行，使語業變得莊嚴清凈。第三，獲得十種守護，這是因為發言誠實可信，連幽靈都能清楚地看到，所以會得到特別的守護。在八部（天龍八部）之外，再加上梵王眾以及佛法王，合為十種守護。第四，成就十件大事，這是因為內在的因素是誠實，外在的因緣是加持守護，從而使語言的力量廣大，成就所做的事情。一是能斷除疑惑，二是能普遍到達，三是能觸動其根本，四是能深入其本性，五是能拔除其煩惱，六是能去除其習氣，七是能生起清凈的信心，八是能生起深刻的喜樂，九是能令人證悟真理，十是能獲得巨大的果報。第三，有十種心下六十門，闡明意業。其中，最初的十門闡明意業的本體，後面的五十門闡明意業的作用。在前面的十門中，一是廣心（指心量廣大），二是深心（指用心深刻），三是勝心（指殊勝的心），四是凈心（指清凈的心），五是利心（指利益他人的心），六是堅心（指堅固的心），七是無染心（指沒有染污的心），八是希有心（指稀有難得的心），九是智慧心（指具有智慧的心），十是無邊心（指沒有邊際的心）。這些都是意樂之心。第二，有十種發心，心體既然已經圓滿，就應該發起殊勝的作用。其中，最初的六門闡明利他心（指利益他人的心），接下來的兩門闡明自利心（指利益自己的心），最後的兩門在殊勝的部分中闡明利他。另一種解釋是，第一門是總說，其餘九門是別說，都是利他心。第三，有十種滿心，前面既然已經發心修行，成就所作，遍滿法界，所以稱為滿心。其中，一是悲心廣大，二是智慧契合深刻，三是解脫的作用，指的是九世即一念，名為解脫，四是圓滿八相，五是普遍知曉器世間，六是了悟真諦，七是瞭解世俗的羅網，八是圓滿

【English Translation】 English version Secondly, there are ten 'mouth' aspects followed by forty sections, elucidating karma of speech (口業). The initial ten sections clarify the essence of karma of speech, which should be termed 'speech karma' (語業), as the mouth is part of the body. Among these, the first is abstaining from harsh speech (惡口) (referring to coarse and hurtful words), and the second is abstaining from divisive speech (兩舌) (referring to speech that sows discord). The next two sections are abstaining from false speech, the first being gross falsehood and the second being subtle falsehood. The remaining six sections are abstaining from frivolous speech (綺語) (referring to flowery and meaningless words). These are all explained from the perspective of prohibition. If viewed from the perspective of manifestation, each of these ten types of speech karma manifests a virtue, as described in the scriptures. Secondly, there are ten types of pure karma that adorn the speech karma of a Bodhisattva, indicating that pure speech karma is the cause of adorning a Bodhisattva, as pure speech adorns oneself. Among these, the first two sections encompass the practice of Dharma (攝法行) (referring to the practice of embracing the Buddha's teachings), the next two sections encompass the practice of abandoning faults (離過行) (referring to the practice of avoiding mistakes), the next two sections encompass the practice of embracing goodness (攝善行) (referring to the practice of embracing virtuous deeds), the next two sections encompass the practice of implementing the Dharma (施行法) (referring to the practice of implementing the Buddha's teachings), and the final two sections encompass the practice of hearing the Dharma (聞法行) (referring to the practice of listening to the Buddha's teachings). Through these ten practices, speech karma becomes adorned and purified. Thirdly, obtaining ten types of protection, this is because speech is sincere and trustworthy, even spirits can see it clearly, so special protection is obtained. In addition to the Eight Classes of beings (天龍八部), adding the Brahma Kings and the King of the Dharma, totaling ten types of protection. Fourthly, accomplishing ten great matters, this is because the internal factor is sincerity, and the external condition is the blessing and protection, thereby making the power of speech vast and accomplishing what is done. First, it can eliminate doubts; second, it can universally reach; third, it can touch its roots; fourth, it can penetrate its nature; fifth, it can eradicate its afflictions; sixth, it can remove its habits; seventh, it can generate pure faith; eighth, it can arouse deep joy; ninth, it can enable one to realize the truth; and tenth, it can obtain great rewards. Thirdly, there are ten 'mind' aspects followed by sixty sections, elucidating karma of mind (意業). Among these, the initial ten sections clarify the essence of karma of mind, and the subsequent fifty sections clarify the function of karma of mind. In the preceding ten sections, the first is vast mind (廣心) (referring to a mind with great capacity), the second is deep mind (深心) (referring to a mind with profound intention), the third is superior mind (勝心) (referring to a supreme mind), the fourth is pure mind (凈心) (referring to a pure mind), the fifth is beneficial mind (利心) (referring to a mind that benefits others), the sixth is firm mind (堅心) (referring to a steadfast mind), the seventh is undefiled mind (無染心) (referring to a mind without defilements), the eighth is rare mind (希有心) (referring to a rare and precious mind), the ninth is wisdom mind (智慧心) (referring to a mind with wisdom), and the tenth is boundless mind (無邊心) (referring to a mind without limits). These are all minds of intention and joy. Secondly, there are ten types of generating the mind, since the essence of the mind is already complete, it should generate supreme functions. Among these, the first six sections clarify the mind of benefiting others (利他心) (referring to the mind of benefiting others), the next two sections clarify the mind of benefiting oneself (自利心) (referring to the mind of benefiting oneself), and the final two sections clarify benefiting others in the supreme part. Another explanation is that the first section is a general statement, and the remaining nine sections are specific statements, all of which are minds of benefiting others. Thirdly, there are ten types of complete mind, since one has already generated the mind and cultivated it, accomplishing what is done, pervading the Dharma realm, so it is called complete mind. Among these, the first is vast compassion, the second is wisdom that deeply accords, the third is the function of liberation, referring to nine lifetimes being one thought, called liberation, the fourth is complete with the eight aspects, the fifth is universally knowing the vessel world, the sixth is understanding the true meaning, the seventh is understanding the net of the mundane, the eighth is complete with

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無生。九達心界。十現等覺。四有十根者。由前心滿堪為法器。能出生故名根也。一信根。二樂根。謂信增為樂。三精進根故不退也。四定根住位。五慧根。六悲根。七堅智。八明慧。九為法身器。十作報身根。五有十種直心者。以生后體立正向所作故云直也。于中初二直背下。次二直順上。五于違不動。六于順無染。七隨法能持。八悲不擇處。九入深義。十習廣教。第六有十深心者。由前正向令信樂殷至故曰深心。于中初二深離障。次二正入法。一行二解。五知法無礙。六入異方便。七成辨所作。八定深。九愿深。十悲深。上來初地行相竟。

下第二十種方便下九十門明二地已上行相。于中分三。初三十句明智慧方便行。二從十種入眾生下三十句明慈悲方便行。三從十種趣下三十句明悲智究竟行。就前中初十方便者。巧修正行故。初六是舍相方便。巧修六度可知。后四是攝生方便。一慈與樂。二悲代苦。三授智。四與法。二有十種樂修者。正以善巧無礙而能欣求諸行故云也。一樂勝善。二樂異嚴。三樂廣大。四樂甚深。五樂四無量。六樂持戒。七樂慈忍。八樂明解。九樂神通。十樂聽法。上辨因。后一顯所成果。三有十種解脫深入世界者。謂樂修不已。能以解脫勝力令一切世界相入等故以為名。于中初以多入

【現代漢語翻譯】 現代漢語譯本 無生（Anutpāda，不生不滅）。九達心界（Jiǔ dá xīnjiè，通達九種心之境界）。十現等覺（Shí xiàn děng jué，顯現十種等覺之智慧）。四有十根者：由前心圓滿堪為法器，能出生故名根也。一信根（Xìn gēn，信之根基）。二樂根（Lè gēn，喜樂之根基），謂信增為樂。三精進根（Jīngjìn gēn，精進之根基）故不退也。四定根（Dìng gēn，禪定之根基）住位。五慧根（Huì gēn，智慧之根基）。六悲根（Bēi gēn，慈悲之根基）。七堅智（Jiān zhì，堅固之智慧）。八明慧（Míng huì，明晰之智慧）。九為法身器（Wèi fǎshēn qì，成為法身之器）。十作報身根（Zuò bàoshēn gēn，作為報身之根基）。五有十種直心者：以生后體立正向所作故云直也。于中初二直背下，次二直順上，五于違不動，六于順無染，七隨法能持，八悲不擇處，九入深義，十習廣教。第六有十深心者：由前正向令信樂殷至故曰深心。于中初二深離障，次二正入法，一行二解，五知法無礙，六入異方便，七成辨所作，八定深，九愿深，十悲深。上來初地行相竟。

下第二十種方便下九十門明二地已上行相。于中分三。初三十句明智慧方便行。二從十種入眾生下三十句明慈悲方便行。三從十種趣下三十句明悲智究竟行。就前中初十方便者：巧修正行故。初六是舍相方便，巧修六度可知。后四是攝生方便。一慈與樂，二悲代苦，三授智，四與法。二有十種樂修者：正以善巧無礙而能欣求諸行故云也。一樂勝善，二樂異嚴，三樂廣大，四樂甚深，五樂四無量，六樂持戒，七樂慈忍，八樂明解，九樂神通，十樂聽法。上辨因，后一顯所成果。三有十種解脫深入世界者：謂樂修不已，能以解脫勝力令一切世界相入等故以為名。于中初以多入

【English Translation】 English version Anutpāda (Unborn). Ninefold penetration of the mind realm (Nine kinds of mind realm). Tenfold manifestation of perfect enlightenment (Ten kinds of perfect enlightenment). The four existences have ten roots: Because the preceding mind is complete and worthy of being a vessel of Dharma, it is called a root because it can give birth. First, the root of faith (Root of faith). Second, the root of joy (Root of joy), which means that increased faith becomes joy. Third, the root of diligence (Root of diligence), therefore there is no regression. Fourth, the root of Samadhi (Root of Samadhi) abides in its position. Fifth, the root of wisdom (Root of wisdom). Sixth, the root of compassion (Root of compassion). Seventh, firm wisdom (Firm wisdom). Eighth, clear wisdom (Clear wisdom). Ninth, to be a vessel of the Dharmakaya (To be a vessel of Dharmakaya). Tenth, to act as the root of the Sambhogakaya (To act as the root of Sambhogakaya). Fifth, there are ten kinds of straightforward minds: Because the subsequent body establishes a correct direction for actions, it is called straightforward. Among them, the first two are straightforwardly against the lower, the next two are straightforwardly in accordance with the upper, the fifth is unmoving in adversity, the sixth is unpolluted in accordance, the seventh can uphold the Dharma, the eighth does not choose a place for compassion, the ninth enters deep meaning, and the tenth learns extensively. Sixth, there are ten kinds of profound minds: Because the preceding correct direction causes faith and joy to be abundant, it is called profound mind. Among them, the first two deeply separate from obstacles, the next two correctly enter the Dharma, one acts and two understand, the fifth knows that the Dharma is unobstructed, the sixth enters different skillful means, the seventh accomplishes what is to be done, the eighth is deep in Samadhi, the ninth is deep in vows, and the tenth is deep in compassion. The characteristics of the first Bhumi (stage) are now complete.

The following ninety gates, from the second ten kinds of skillful means, explain the characteristics of the second Bhumi and above. Among them, there are three divisions. The first thirty sentences explain the practice of wisdom and skillful means. The second thirty sentences, from the ten kinds of entering sentient beings, explain the practice of compassion and skillful means. The third thirty sentences, from the ten kinds of tendencies, explain the ultimate practice of compassion and wisdom. Regarding the first ten skillful means among the preceding: Because they skillfully cultivate correct practice. The first six are skillful means of abandoning characteristics, and it is known that they skillfully cultivate the six perfections. The latter four are skillful means of gathering sentient beings. First, giving joy with loving-kindness, second, suffering on behalf of compassion, third, bestowing wisdom, and fourth, giving the Dharma. Second, there are ten kinds of joyful cultivation: It is said that they are able to joyfully seek all practices with skillful and unobstructed means. First, joy in superior goodness, second, joy in different adornments, third, joy in vastness, fourth, joy in profoundness, fifth, joy in the four immeasurables, sixth, joy in upholding precepts, seventh, joy in loving-kindness and forbearance, eighth, joy in clear understanding, ninth, joy in supernatural powers, and tenth, joy in listening to the Dharma. The above distinguishes the cause, and the latter one reveals the accomplished result. Third, there are ten kinds of liberation that deeply penetrate the world: It is said that joyful cultivation does not cease, and it is named because it can cause all worlds to enter into each other with the superior power of liberation. Among them, the first uses many to enter.

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一。二以一入多。三一佛滿十方。四示界全空。五同佛莊嚴。六一菩薩滿一切。七入毛孔。八入眾生中。九一果處遍。十一妙音滿。第二有十種入眾生下三十明悲方便中。初十明無緣大悲。巧會物性故名入眾生性。又令眾生界有所入故名入眾生性。性亦名界。界有二義。一分齊義。二為因義。文中前五明相入自在。一攝事入理。次二多事入一。四攝末入本。五多界入一。后五回入化用。初一入所化器。后四入能化相。初一入隨類相化。餘三可知。二有十習氣者。由善入物性令成串習氣分。以為行因。即熏成習氣也。一行本氣。二成行氣。三下化。四上見。五受生。六大行。七十愿。八十度。九理智。十量智。三有十熾燃者。前習因既立。能發生現行繁興大用故名也。初二嚴土攝生。次二依緣成善。次二慈悲。次二行巧。后二因果。第三有十種趣下三十句明悲智究竟行中。初十趣者到行到果名為趣也。初二六度三學。次二妙智真境。次二依法成善。次二依人起行。后二成佛說法。前八趣因。后二趣果。二有十種事能具佛法者。由此十事現前。令諸佛法無不成滿故云也。初二信人法。次二離過失。次二信入勝境。次二住正離耶。后二唸佛信果。於此十中遂作一種。如教成就。即令佛法皆悉具足。況具十事。三有十種退失應

【現代漢語翻譯】 現代漢語譯本 一、二者以一入多。 二、一佛充滿十方（指佛陀的法身遍佈整個宇宙）。 三、顯示世界完全是空性（指一切事物沒有永恒不變的自性）。 四、與佛的莊嚴相同（指修行者證悟后所顯現的境界與佛相同）。 五、一位菩薩充滿一切（指菩薩的慈悲和智慧遍及一切眾生）。 六、進入毛孔（指菩薩能夠自在地顯現在微小的空間中）。 七、進入眾生中（指菩薩深入眾生的世界，與他們同甘共苦）。 八、一個果報之處遍及一切（指因果報應的規律遍及所有地方）。 九、微妙的聲音充滿一切（指佛法的教誨傳遍所有地方）。 第二部分：有十種進入眾生之中的方法，以下三十句闡明了慈悲的方便法門。 首先，十種闡明無緣大慈悲（指不附加任何條件的慈悲）。巧妙地適應事物的本性，所以稱為『入眾生性』。或者，使眾生界有所進入，所以稱為『入眾生性』。『性』也稱為『界』。『界』有兩種含義：一是分界，二是作為原因。文中前五種闡明相互進入的自在：一是攝取事物進入真理，二是多個事物進入一個，三是攝取末端進入根本，四是多個界進入一個。后五種是回入化用：一是進入所教化的對象，后四種是進入能教化的形象。一是進入隨順不同種類而變化的形象，其餘三種可以類推得知。二、有十種習氣：由於善於進入事物的本性，使其形成串習氣分，作為行為的原因，即熏習成為習氣。一是行為的根本之氣，二是成就行為之氣，三是向下教化，四是向上見解，五是接受生命，六是偉大的行為，七是十個願望，八是十種度，九是理智，十是量智。三、有十種熾燃：之前的習因已經確立，能夠發生現行的繁榮和大用，所以稱為『熾燃』。一是莊嚴國土，攝受眾生，二是依靠因緣成就善事，三是慈悲，四是行為的巧妙，五是因果。 第三部分：有十種趨向，以下三十句闡明了慈悲和智慧究竟的修行。 首先，十種趨向是指到達修行和到達果位稱為『趨向』。一是六度（指佈施、持戒、忍辱、精進、禪定、智慧），二是三學（指戒、定、慧），三是微妙的智慧，四是真實的境界，五是依法成就善事，六是依人發起修行，七是成就佛果，八是說法。前八種是趨向的原因，后兩種是趨向的結果。二、有十種事情能夠具備佛法：由於這十件事情的顯現，使諸佛的法沒有不成就圓滿的，所以這樣說。一是相信人，二是相信法，三是遠離過失，四是相信進入殊勝的境界，五是安住正道，六是遠離邪道，七是念佛，八是相信果報。在這十種事情中，只要成就一種，如教奉行，就能使佛法都完全具備，更何況具備十種事情。三、有十種退失應該避免。

【English Translation】 English version I. The two enter the many through the one. II. One Buddha fills the ten directions (referring to the Dharmakaya of the Buddha pervading the entire universe). III. Showing that the world is entirely empty (referring to all things having no permanent, unchanging self-nature). IV. The same as the Buddha's adornment (referring to the state manifested by practitioners after enlightenment being the same as the Buddha's). V. One Bodhisattva fills everything (referring to the Bodhisattva's compassion and wisdom pervading all beings). VI. Entering a pore (referring to the Bodhisattva being able to manifest freely in tiny spaces). VII. Entering among sentient beings (referring to the Bodhisattva delving into the world of sentient beings, sharing their joys and sorrows). VIII. One place of karmic retribution pervades everything (referring to the law of cause and effect pervading all places). IX. Subtle sounds fill everything (referring to the teachings of the Dharma spreading everywhere). Part II: There are ten ways to enter among sentient beings; the following thirty sentences explain the expedient methods of compassion. First, ten explain unconditioned great compassion (referring to compassion without any conditions attached). Skillfully adapting to the nature of things, hence it is called 'entering the nature of sentient beings'. Or, causing the realm of sentient beings to have something to enter, hence it is called 'entering the nature of sentient beings'. 'Nature' is also called 'realm'. 'Realm' has two meanings: one is boundary, and the other is as a cause. The first five in the text explain the freedom of mutual entry: one is to gather things into truth, two is to enter one with many things, three is to gather the end into the root, and four is to enter one with many realms. The latter five are returning to transformation: one is to enter the object to be taught, and the latter four are to enter the image that can be taught. One is to enter the image that changes according to different kinds, and the other three can be inferred by analogy. Second, there are ten habitual tendencies: because of being good at entering the nature of things, it forms a series of habitual tendencies, as the cause of behavior, that is, being influenced into habitual tendencies. One is the fundamental energy of behavior, two is the energy of accomplishing behavior, three is to teach downward, four is to have upward views, five is to receive life, six is great behavior, seven is ten vows, eight is ten perfections, nine is rational wisdom, and ten is quantitative wisdom. Third, there are ten kinds of blazing: the previous habitual cause has been established, and it can generate the prosperity and great use of present behavior, so it is called 'blazing'. One is to adorn the land and gather sentient beings, two is to rely on conditions to accomplish good deeds, three is compassion, four is the skill of behavior, and five is cause and effect. Part III: There are ten kinds of tendencies; the following thirty sentences explain the ultimate practice of compassion and wisdom. First, the ten tendencies refer to reaching practice and reaching fruition is called 'tendency'. One is the six perfections (referring to generosity, discipline, patience, diligence, meditation, and wisdom), two is the three studies (referring to precepts, concentration, and wisdom), three is subtle wisdom, four is the true realm, five is to accomplish good deeds according to the law, six is to initiate practice according to people, seven is to achieve Buddhahood, and eight is to preach the Dharma. The first eight are the causes of tendency, and the latter two are the results of tendency. Second, there are ten things that can possess the Buddha-dharma: because of the manifestation of these ten things, the laws of the Buddhas are not unfulfilled and complete, so it is said. One is to believe in people, two is to believe in the Dharma, three is to stay away from faults, four is to believe in entering a superior state, five is to abide in the right path, six is to stay away from evil paths, seven is to be mindful of the Buddha, and eight is to believe in karmic retribution. Among these ten things, as long as one is accomplished, practicing according to the teachings, the Buddha-dharma can be fully possessed, let alone possessing ten things. Third, there are ten kinds of regressions that should be avoided.

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遠離者。既能具足佛法。便能修道在緣不退故云也。初四失利他行。后六失自利行。觀令遠離。

下第三有十種離生。下九十句明四地已上至七地來出世間行。于中分三。初三十句明因行體廣。二從十種名號下二十明行用殊勝。三從十種無量下四十顯行德成就。前中初離生者是舍有為行故名離生。又得無生故名離生。又顯行熟純離生澀等過患故名離生。廣釋如婆沙中。又大小乘同辨離生位在見道。今此寄在四地已上出世間位。于中初二約智悲。次二就舍著。次三離惑就生。若二乘舍惑離生。不能隨有親近眾生。菩薩反此。八離而不離。九不離而離。十得果不捨因。二有十種決定法者。正以離生之患能得法決定。初五自分行。一生佛種中。二入佛境界。三解。四行。五成善。后五勝進行。一住果體。二得果用。三順果位。四同果身。五同佛住。三有十出生佛道者。於法既決。能從緣出生聖道故云也。于中初二順人信法。次二愿善不虛。次二時處廣長。次二無間普遍。后二願行攝生。第二有十名號下二十句顯行用殊勝中。初十正以實德內充。嘉名外響故云也。菩提是所求。薩埵是能求之士。以從所求名菩提薩埵。于中初四約所求菩提境為名。一總舉菩提。二約過小乘。三約過因位。四約體勝殊。次二約自行為名。一

【現代漢語翻譯】 現代漢語譯本：遠離者，既能具足佛法（Buddha-dharma，佛教的教義），便能修道，因其在因緣中不退轉，故稱『遠離』。最初的四種是失去利他之行，後面的六種是失去自利之行，觀照並使其遠離。

下面第三部分講十種離生（li sheng，脫離輪迴）。下面的九十句闡明四地（bhumi，菩薩修行的階段）以上至七地（第七個菩薩階段）的出世間行（lokottara-marga，超越世俗的修行）。其中分為三部分。最初的三十句闡明因行（hetu-marga，成佛的因地修行）的本體廣大。第二部分從『十種名號』下二十句闡明行用的殊勝。第三部分從『十種無量』下四十句顯示行德的成就。前面部分中，最初的『離生』是指捨棄有為行（samskrta-marga，有造作的行為），所以稱為『離生』。又因為得到無生（anutpada，不生不滅的境界），所以稱為『離生』。又顯示修行成熟純粹，遠離生澀等過患，所以稱為『離生』。詳細解釋如《婆沙論》（Vibhasa）中所說。而且大小乘（Hinayana and Mahayana，小乘和大乘佛教）都認為離生位在見道（darshana-marga，證悟真理的道路）。現在這裡寄託在四地以上的出世間位。其中最初的兩種是關於智慧和慈悲。其次的兩種是關於捨棄和執著。再次的三種是關於脫離迷惑而獲得解脫。如果二乘（Shravaka and Pratyekabuddha，聲聞和緣覺）捨棄迷惑而獲得解脫，就不能隨順親近眾生。菩薩則相反。第八種是離而不離，第九種是不離而離，第十種是得果不捨因。第二種是十種決定法（dharmaniyata，確定的法則），正是因為離生的過患才能得到法的決定。最初的五種是自分行（svabhaga-marga，自身修行的行為）：一是生於佛種中，二是進入佛的境界，三是理解，四是修行，五是成就善。後面的五種是勝進行（adhimukti-carya，殊勝的修行）：一是安住于果體，二是得到果的功用，三是順應果位，四是等同於果身，五是等同於佛的安住。第三種是十種出生佛道（Buddha-marga，成佛的道路）：對於法既然已經確定，就能從因緣中出生聖道，所以這樣說。其中最初的兩種是順應人們相信佛法，其次的兩種是願望善行不虛妄，再次的兩種是時間和處所廣大長遠，再次的兩種是無間斷普遍，最後的兩種是願行攝受眾生。第二部分『有十名號』下二十句顯示行用的殊勝中，最初的十句正是因為真實的功德內在充實，美好的名聲外在顯揚，所以這樣說。菩提（bodhi，覺悟）是所求的，薩埵（sattva，有情）是能求的人。因為從所求的名稱為菩提薩埵（bodhisattva，菩薩）。其中最初的四種是關於所求的菩提境界而命名：一是總舉菩提，二是超越小乘，三是超越因位，四是本體殊勝。其次的兩種是關於自行的名稱：一

【English Translation】 English version: 'The one who is far away', being complete with the Buddha-dharma (teachings of Buddhism), is able to cultivate the path, because they do not regress in conditions, hence the term 'far away'. The first four are the loss of altruistic practice, and the latter six are the loss of self-benefiting practice. Observe and keep them away.

The third part below discusses the ten kinds of 'li sheng' (separation from birth). The following ninety sentences explain the world-transcending practice (lokottara-marga) from the fourth bhumi (stage of a Bodhisattva's practice) upwards to the seventh bhumi (seventh Bodhisattva stage). Among them, it is divided into three parts. The first thirty sentences explain the vastness of the essence of the causal practice (hetu-marga). The second part, from 'ten kinds of names' below, twenty sentences explain the excellence of the function of practice. The third part, from 'ten kinds of immeasurable' below, forty sentences reveal the accomplishment of the virtue of practice. In the previous part, the initial 'li sheng' refers to abandoning conditioned practice (samskrta-marga), hence it is called 'li sheng'. Also, because one obtains non-birth (anutpada), it is called 'li sheng'. It also shows that the practice is mature and pure, far from the faults of being raw and astringent, hence it is called 'li sheng'. Detailed explanations are as in the Vibhasa. Moreover, both Hinayana and Mahayana (Small Vehicle and Great Vehicle Buddhism) consider the position of 'li sheng' to be in the darshana-marga (path of seeing). Now it is placed in the world-transcending position above the fourth bhumi. Among them, the first two are about wisdom and compassion. The next two are about abandoning and attachment. The next three are about liberation from delusion. If the two vehicles (Shravaka and Pratyekabuddha) abandon delusion and attain liberation, they cannot follow and be close to sentient beings. Bodhisattvas are the opposite. The eighth is separation without separation, the ninth is non-separation with separation, and the tenth is obtaining the fruit without abandoning the cause. The second is the ten kinds of 'dharmaniyata' (fixed laws), precisely because of the faults of 'li sheng' that one can obtain the determination of the Dharma. The first five are 'svabhaga-marga' (self-portion practice): first, being born in the Buddha-seed; second, entering the realm of the Buddha; third, understanding; fourth, practicing; fifth, accomplishing good. The latter five are 'adhimukti-carya' (superior practice): first, abiding in the essence of the fruit; second, obtaining the function of the fruit; third, conforming to the position of the fruit; fourth, being equal to the body of the fruit; fifth, being equal to the abiding of the Buddha. The third is the ten kinds of 'Buddha-marga' (path to Buddhahood): since one is certain about the Dharma, one can give birth to the holy path from conditions, hence this is said. Among them, the first two are conforming to people's belief in the Dharma, the next two are wishing that good deeds are not in vain, the next two are that time and place are vast and long, the next two are uninterrupted and universal, and the last two are wishing to gather sentient beings through practice. The second part, 'having ten names' below, twenty sentences show the excellence of the function of practice, in which the first ten sentences are precisely because the real merits are inwardly full and the beautiful reputation is outwardly manifested, hence this is said. Bodhi (enlightenment) is what is sought, and sattva (sentient being) is the one who seeks. Because it is named Bodhisattva from what is sought. Among them, the first four are named in relation to the realm of Bodhi that is sought: first, generally mentioning Bodhi; second, surpassing the Small Vehicle; third, surpassing the causal position; fourth, the essence is superior. The next two are about the name of self-practice: one

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惠無比。二上精進。次二約所知解為名。一能示上法于眾生。二能知十方于諸佛。后二約德為名。一福高。二惠深。又如瑜伽第四十六云。一切菩薩隨德假名有十六種。所謂名為菩提薩埵摩訶薩埵。乃至十六名為法師。顯揚第八。莊嚴論第十二皆同此說。莊嚴論云。此十六名皆依義立。一切菩薩總有此名。又商主天子經有五義立名。一于菩提分住持入故。故名菩薩。二入大乘故。滿大智故。故名摩訶薩。三不可求法智德入故。故名最勝薩埵。四不與煩惱共住。為諸眾生滅煩惱故。發精進故。故名凈薩埵。五令諸眾生行凈道故。故名極凈薩埵。二有十種道者。以名德稱實遂得行解虛通故云道也。于中約增數以明十種。初一約行本。以菩薩萬行皆菩提心為本故。二約實惠方便惠。亦是正助二行。三約三空定。游出三界故云道。四約四行。除四障。一業障。二嫉妒障。三謗法障。四樂世有障。亦是異求障。智論云。行是悔過等四行。疾至阿毗拔致地。五約五根。六約六通。七念中於六念上加念眾生。是悲心也。八正道可知。九次第定者並是寂用雙行故。是菩薩道攝。于中初禪可知。二從喜悅者是二禪利益支也。離退過者是二禪離覺觀障也。三息喜悅者是三禪也。四離世苦樂者是第四禪也。見佛等明定用。並四無色定及滅盡定

【現代漢語翻譯】 現代漢語譯本： 惠無比（智慧無比）。二上精進（兩種殊勝的精進）。 次二約所知解為名（接下來的兩種是根據所知所解而命名）：一能示上法于眾生（能夠向眾生展示殊勝的佛法），二能知十方于諸佛（能夠了解十方諸佛）。 后二約德為名（最後兩種是根據功德而命名）：一福高（福德高廣），二惠深（智慧深邃）。 又如《瑜伽師地論》第四十六卷所說，一切菩薩隨其功德假立名號，有十六種，即菩提薩埵（Bodhisattva，覺有情）、摩訶薩埵（Mahasattva，大有情），乃至第十六種名為法師（Dharma Master）。《顯揚聖教論》第八卷、《莊嚴經論》第十二卷都與此相同。《莊嚴經論》說，這十六種名稱都是依據意義而設立的，一切菩薩總共有這些名稱。 又《商主天子經》中有五種根據意義而設立的名稱：一、因為安住、保持、進入菩提分（Bodhi-part，覺悟的組成部分），所以名為菩薩（Bodhisattva）。二、因為進入大乘（Mahayana，大乘佛教），圓滿大智慧，所以名為摩訶薩（Mahasattva）。三、因為不可尋求的法智功德進入，所以名為最勝薩埵（the most victorious being）。四、不與煩惱共同存在，爲了諸眾生滅除煩惱，發起精進，所以名為凈薩埵（pure being）。五、令諸眾生行持清凈之道，所以名為極凈薩埵（extremely pure being）。 二、有十種道，是因為名號、功德與實際相符，修行和理解通達無礙，所以稱為道。其中，按照數量遞增的方式來說明這十種道。最初一種是關於修行的根本，因為菩薩的一切修行都以菩提心（Bodhicitta，覺悟之心）為根本。第二種是關於實慧（實際的智慧）和方便慧（權巧的智慧），也是正行和助行兩種。第三種是關於三空定（三種空的禪定），因為能夠遊歷超出三界（欲界、色界、無色界），所以稱為道。第四種是關於四行（四種修行），用來去除四種障礙：一、業障（業力造成的障礙），二、嫉妒障（嫉妒造成的障礙），三、謗法障（誹謗佛法造成的障礙），四、樂世有障（貪戀世間存在的障礙），也就是追求其他目標的障礙。《大智度論》說，修行就是悔過等四種修行，迅速到達阿毗跋致地（不退轉地）。第五種是關於五根（信根、精進根、念根、定根、慧根）。第六種是關於六通（天眼通、天耳通、他心通、宿命通、神足通、漏盡通）。第七種是念誦時在六念（唸佛、念法、念僧、念戒、念施、念天）之上加上念眾生，這是悲心。第八種是正道可以知曉。第九種是次第定，這些都是寂靜和作用同時進行，所以是菩薩道所包含的。其中，初禪可以知曉。第二種從喜悅開始，是二禪的利益支。離開退過，是二禪離開覺觀的障礙。第三種是停止喜悅，是三禪。第四種是離開世間的苦樂，是第四禪。見到佛等說明禪定的作用，以及四無色定（空無邊處定、識無邊處定、無所有處定、非想非非想處定）和滅盡定（滅盡一切感受和思想的禪定）。

【English Translation】 English version: 'Hui Wu Bi' (wisdom without compare). 'Er Shang Jing Jin' (two superior diligences). The next two are named according to what is known and understood: First, 'Neng Shi Shang Fa Yu Zhong Sheng' (able to show the supreme Dharma to sentient beings), second, 'Neng Zhi Shi Fang Yu Zhu Fo' (able to know the ten directions of all Buddhas). The last two are named according to virtue: First, 'Fu Gao' (high in merit), second, 'Hui Shen' (deep in wisdom). Furthermore, as stated in the forty-sixth volume of the 'Yogacarabhumi-sastra', all Bodhisattvas have sixteen types of names provisionally established according to their virtues, namely Bodhisattva (Bodhisattva, sentient being seeking enlightenment), Mahasattva (Mahasattva, great sentient being), up to the sixteenth name, Dharma Master (Dharma Master). The eighth volume of the 'Asanga's Compendium of Determinations' and the twelfth volume of the 'Ornament of the Sutras' are the same in this regard. The 'Ornament of the Sutras' states that these sixteen names are all established according to their meanings, and all Bodhisattvas collectively have these names. Moreover, in the 'Sutra of the Merchant Son of God', there are five names established according to meaning: First, because of abiding, upholding, and entering the Bodhi-part (Bodhi-part, components of enlightenment), it is called Bodhisattva (Bodhisattva). Second, because of entering the Mahayana (Mahayana, Great Vehicle) and fulfilling great wisdom, it is called Mahasattva (Mahasattva). Third, because the unobtainable Dharma wisdom and virtue are entered, it is called the most victorious being. Fourth, not coexisting with afflictions, and for the sake of extinguishing the afflictions of all sentient beings, generating diligence, it is called pure being. Fifth, causing all sentient beings to practice the pure path, it is called extremely pure being. Second, there are ten kinds of paths, because the name and virtue match reality, and practice and understanding are unobstructed, hence they are called paths. Among them, the ten paths are explained in terms of increasing numbers. The first is about the root of practice, because all practices of a Bodhisattva take the Bodhicitta (Bodhicitta, the mind of enlightenment) as their root. The second is about actual wisdom and expedient wisdom, which are also the two types of correct and auxiliary practices. The third is about the three emptiness samadhis, because one can travel beyond the three realms (desire realm, form realm, formless realm), hence it is called a path. The fourth is about the four practices, which are used to remove the four obstacles: First, karma obstacle, second, jealousy obstacle, third, slandering the Dharma obstacle, fourth, attachment to worldly existence obstacle, which is also the obstacle of seeking other goals. The 'Mahaprajnaparamita Sastra' states that practice is the four practices such as repentance, and one quickly reaches the Avinivartaniya stage (non-retrogression stage). The fifth is about the five roots (faith, diligence, mindfulness, concentration, wisdom). The sixth is about the six superknowledges (divine eye, divine ear, knowing others' minds, remembering past lives, divine feet, extinction of outflows). The seventh is adding mindfulness of sentient beings to the six kinds of mindfulness (mindfulness of the Buddha, Dharma, Sangha, precepts, generosity, and heaven) during recitation, which is the mind of compassion. The eighth is that the right path can be known. The ninth is the sequential samadhis, which are both stillness and function occurring simultaneously, so they are included in the Bodhisattva path. Among them, the first dhyana can be known. The second, starting from joy, is the benefit branch of the second dhyana. Leaving behind regression is the second dhyana leaving behind the obstacles of initial and sustained thought. The third is stopping joy, which is the third dhyana. The fourth is leaving behind worldly suffering and joy, which is the fourth dhyana. Seeing the Buddha, etc., explains the function of samadhi, as well as the four formless dhyanas (sphere of infinite space, sphere of infinite consciousness, sphere of nothingness, sphere of neither perception nor non-perception) and the cessation samadhi (cessation of all feelings and thoughts).

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為九也。十力道中知欲樂。先知。后為說法現身等。余並可知。第三有十種無量道下四十句明行德成就。于中二。先總標四名。后各別顯釋。初無量道者。謂是菩薩智所游路無邊際故。一事空。二理性。三正報。四依報。五時劫。六施設。后四是佛三業力用。凈識為體。二道具者以前染凈等無際限。菩薩起道之緣亦同無際故云也。約前所知十種廣大。顯能知集起亦同無際更無別法。三修道者對緣造行故名修道。非是見修等修。又攝論中總集修亦在地上。同此也。初三別約三無性修。一無相觀中不見所執染法可著。亦不見凈法可依出離。由此能令三業無失。二于無生觀中。不見染分可減凈分可增。以無生理實故。三于無性性觀中。不見前二性為有。不見三無為無。又真如相非有體非無。上約正證智。四約后得智中。別就依他性以成修行。觀唯識如幻等成不顛倒行。五作三空不離三界。為欲在中長善根故。六于教法不著。七于理中恒沙法不壞。八于真體平等。九起行勇猛。十于佛德平等不疑。四莊嚴道者。謂修道行互相交飾故名也。又釋皆以逆行用嚴道。于中初五自行無染。一在亂常定。次二處小常大。次二在欲行禪。次三隨有攝化行。一化樂世。二化耶道。三化犯戒救苦。九自行成滿。于中三。初得法滿。二為一切眾生

【現代漢語翻譯】 現代漢語譯本 為九也。十力道中知欲樂（對眾生慾望的瞭解）。先知（預知能力）。后為說法現身等。其餘可以類推得知。第三有十種無量道，以下四十句闡明行德成就。其中分為兩部分：首先總標四種名稱，然後分別解釋。首先，無量道指的是菩薩智慧所遊歷的道路，因為其沒有邊際。一是事空（對事物本質的空性認知）。二是理性（對事物規律的理解）。三是正報（善惡行為帶來的果報）。四是依報（生存環境）。五是時劫（時間的概念）。六是施設（教化眾生的方法）。后四種是佛的三業（身、口、意）所產生的力量和作用，以清凈的意識為本體。 二是道具，因為以前的染污和清凈等沒有際限，菩薩發起菩提道的因緣也同樣沒有際限。根據前面所知的十種廣大，顯示能知集起也同樣沒有際限，更沒有其他方法。三是修道，因為對境造作行為所以稱為修道，不是見道和修道等修。又《攝大乘論》中總集修也在地上，與此相同。最初三種分別根據三無性修。一是在無相觀中，不見所執著的染污法可以執著，也不見清凈法可以依靠而出離，因此能夠使身口意三業沒有過失。二是在無生觀中，不見染污的部分可以減少，清凈的部分可以增加，因為無生的道理是真實的。三是在無自性性觀中，不見前兩種性質為有，不見三種無為法為無。而且真如的相不是有體也不是無體。以上是關於正證智。 四是關於后得智，特別就依他性來成就修行。觀察唯識如幻等，成就不會顛倒的行為。五是作三空不離開三界，爲了在其中增長善根。六是對教法不執著。七是對理中恒河沙數般的法不破壞。八是對真體平等看待。九是發起行為勇猛。十是對佛的功德平等不懷疑。四是莊嚴道，指的是修道和行互相交相輝映，所以稱為莊嚴道。又解釋都以逆行來莊嚴道。其中前五種是自身修行沒有染污。一是在混亂中常常保持禪定。其次兩種是在小處常常保持大處。再次兩種是在慾望中修行禪定。再次三種是隨著眾生攝受教化。一是教化喜樂世界。二是教化耶道（不確定，可能指某種修行方式）。三是教化犯戒的人，救度他們的苦難。九是自身修行圓滿。其中分為三部分：首先是得到法圓滿。二是為一切眾生。

【English Translation】 English version It is nine. In the path of the Ten Powers, one knows the desires and pleasures (understanding of beings' desires). Foreknowledge (ability to foresee). Afterwards, expounding the Dharma and manifesting bodies, etc. The rest can be inferred. Thirdly, there are ten kinds of immeasurable paths, and the following forty sentences clarify the accomplishment of virtuous conduct. Among them, there are two parts: first, the four names are generally marked, and then they are explained separately. First, the immeasurable path refers to the path traveled by the wisdom of the Bodhisattva, because it has no boundaries. First is the emptiness of phenomena (understanding the emptiness of the essence of things). Second is rationality (understanding the laws of things). Third is the direct retribution (the consequences of good and evil deeds). Fourth is the dependent retribution (the living environment). Fifth is time and kalpas (the concept of time). Sixth is provision (methods of teaching sentient beings). The latter four are the power and function generated by the three karmas (body, speech, and mind) of the Buddha, with pure consciousness as the body. Second is the means, because the previous defilements and purity, etc., have no limits, and the conditions for the Bodhisattva to initiate the Bodhi path also have no limits. According to the ten kinds of vastness known before, it shows that the ability to know the collection and arising is also limitless, and there is no other method. Third is cultivation, because acting on the environment is called cultivation, not the cultivation of seeing the path and cultivating the path, etc. Also, in the Compendium of the Mahayana (攝大乘論), the general collection of cultivation is also on the ground, which is the same as this. The first three are based on the three non-natures of cultivation. First, in the observation of no-form, one does not see the defiled Dharma that is clung to as something to cling to, nor does one see the pure Dharma as something to rely on for liberation, so that the three karmas of body, speech, and mind have no faults. Second, in the observation of no-birth, one does not see that the defiled part can be reduced, and the pure part can be increased, because the principle of no-birth is true. Third, in the observation of no-self-nature, one does not see the first two natures as existent, nor does one see the three unconditioned Dharmas as non-existent. Moreover, the appearance of Suchness is neither existent nor non-existent. The above is about the wisdom of direct realization. Fourth is about the wisdom gained after realization, especially to achieve cultivation based on dependent nature. Observing the mind-only as illusion, etc., achieves non-inverted behavior. Fifth, doing the three emptinesses does not leave the three realms, in order to increase good roots in them. Sixth, one is not attached to the teachings. Seventh, one does not destroy the laws like the sands of the Ganges in principle. Eighth, one treats the true essence equally. Ninth, one is brave in initiating actions. Tenth, one does not doubt the Buddha's merits equally. Fourth is the path of adornment, which refers to the mutual reflection of cultivation and practice, so it is called the path of adornment. Also, the explanations all use reverse actions to adorn the path. Among them, the first five are self-cultivation without defilement. First, one often maintains meditation in chaos. The next two are often large in small places. The next two are practicing meditation in desire. The next three are receiving and teaching sentient beings according to their needs. First, it is to teach the world of joy. Second, it is to teach the Yeda (耶道) (uncertain, may refer to a certain practice method). Third, it is to teach those who violate the precepts and save them from suffering. Nine is the completion of self-cultivation. Among them, there are three parts: first, one obtains the complete Dharma. Second, it is for all sentient beings.

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下巧便示現。三何以故下釋成善巧。十因圓果滿。于中三。先因圓得果。二而亦不斷下明得果不捨因。三何以故下釋成行相。可知。

下第四從十足下二百門明八地已上報德純熟行。于中分五。初二十句明手足外用行。二從十腹下三十句明內德盈滿行。三從十莊嚴下二十明外相嚴備行。四從十頭下七十明六根業用行。五從十行下六十明四威儀動止行。就初中。十足行用進涉表其腳足。從下為初。是故先辨。于中初二約行。一戒一進。次二約通。一總一別。次二約心。一信一愿。次二約法。一護一聽。后二約德。一福一斷。二有十手者行用取授表其身手。于中初四自行。一取。二與。三恭下。四敬上。次四利他。一除疑網。二拔欲泥。三濟四流。四授正法。后二明二行滿。一除惑病。二破無明。第二有十腹下三十句明內德盈滿中。初腹者如世人腹含容不凈。今明菩薩行腹。反彼說凈。于中初三約戒凈。一持戒心。二正護戒。三不覆過。次一約定凈。謂定心無著也。后六約惠凈。一斷惑障。二滅業障。三納實法。謂如食滿腹之想。四悟緣起。五覺八正。六破耶見。二有十藏者。前總舉其腹。今明前腹內五藏相。似有攝藏義故次明也。于中初六下攝眾生。后四上攝佛果。前中初三總攝。一授解。二令行。三成德。謂成

僧寶也。后三別攝三聚眾生。耶定眾生令得生善根者。此約菩薩為外緣力也。涅槃經一闡提人雖斷善根。由佛性力故。未來善根還得生長者。彼約內因力也。后四上攝中。一攝佛十力。二攝四無畏。三攝不共法。四攝佛證智。三有十心者。前通明腹內諸藏。今別明心藏。為最勝故。五藏主故。中實故。集起故。于中初二攝善心。一勇。二勤。次二破噁心。一破惡緣。二破惡因。次二成行心。一堅。二凈。上六自行。次二攝生心。一令悟。二慈救。謂梵住是慈也。后二成德心。一深。二固。第三從十莊嚴下二十明外相嚴備行。初十猶同世人服飾嚴身。初二慈悲嚴。次二愿求嚴。次三攝生嚴。后三攝德嚴。二有十器杖者。前既束帶嚴身。今固執持器杖。顯行能除障故。初五以順杖破障。次三以違杖破障。如奪賊器杖還用害賊。后二成德建功杖也。第四有十頭下七十句明六根業用行。先明頭者以身之上故。于中初一斷德深。次三福德高。次一悲德堅。次二智德廣。次二攝生德。后一護法德。二有十眼者。行德凈勝照了于緣故同眼也。十眼義略作四門。一釋名。二體性。三諸門。上三如別說。四釋文中。智論中。無常肉眼畏大風故不見他方。此經是真常肉眼見十方色故。無量壽經慧眼見真。又法眼觀察究竟諸道。與此不同準釋

【現代漢語翻譯】 現代漢語譯本 僧寶也（僧侶的珍寶）。后三別攝三聚眾生（後來三種不同的方法涵蓋了三類眾生）。耶定眾生令得生善根者（通過引導眾生，使他們能夠生出善良的根基），此約菩薩為外緣力也（這是指菩薩作為外部的助緣力量）。《涅槃經》一闡提人（斷絕善根的人）雖斷善根（即使斷絕了善良的根基），由佛性力故（由於佛性的力量），未來善根還得生長者（未來的善良根基仍然能夠生長），彼約內因力也（那是關於內在原因的力量）。后四上攝中（後面的四種方法涵蓋了中間的內容）。一攝佛十力（第一種涵蓋了佛的十種力量）。二攝四無畏（第二種涵蓋了四種無所畏懼）。三攝不共法（第三種涵蓋了佛獨有的不共之法）。四攝佛證智（第四種涵蓋了佛所證悟的智慧）。 三有十心者（三種情況下有十種心）。前通明腹內諸藏（前面總體上說明了腹內的各種臟器），今別明心藏（現在特別說明心藏），為最勝故（因為它是最殊勝的），五藏主故（因為它是五臟的主宰），中實故（因為它是實在的），集起故（因為它是聚集和生起的地方）。于中初二攝善心（其中最初兩種涵蓋了善良的心）。一勇（第一種是勇敢）。二勤（第二種是勤奮）。次二破噁心（接下來兩種是破除邪惡的心）。一破惡緣（第一種是破除邪惡的因緣）。二破惡因（第二種是破除邪惡的根源）。次二成行心（接下來兩種是成就修行的心）。一堅（第一種是堅定）。二凈（第二種是清凈）。上六自行（以上六種是自我修行）。次二攝生心（接下來兩種是攝受眾生的心）。一令悟（第一種是使眾生覺悟）。二慈救（第二種是慈悲救度）。謂梵住是慈也（所謂的梵住就是慈悲）。后二成德心（最後兩種是成就功德的心）。一深（第一種是深刻）。二固（第二種是穩固）。 第三從十莊嚴下二十明外相嚴備行（第三部分從十種莊嚴開始，接下來的二十種說明了外在形象的莊嚴和完備的修行）。初十猶同世人服飾嚴身（最初的十種仍然和世人通過服飾來莊嚴身體一樣）。初二慈悲嚴（最初兩種是慈悲的莊嚴）。次二愿求嚴（接下來兩種是願望和祈求的莊嚴）。次三攝生嚴（接下來三種是攝受眾生的莊嚴）。后三攝德嚴（最後三種是攝受功德的莊嚴）。二有十器杖者（第二種是有十種器杖）。前既束帶嚴身（前面已經用束帶莊嚴了身體），今固執持器杖（現在牢固地執持器杖），顯行能除障故（顯示修行能夠消除障礙）。初五以順杖破障（最初五種是用順勢的杖來破除障礙）。次三以違杖破障（接下來三種是用逆勢的杖來破除障礙）。如奪賊器杖還用害賊（就像奪取盜賊的器杖，反過來用它來傷害盜賊）。后二成德建功杖也（最後兩種是成就功德、建立功勛的杖）。 第四有十頭下七十句明六根業用行（第四部分從十種頭開始，接下來的七十句說明了六根的業用和修行）。先明頭者以身之上故（首先說明頭，因為它在身體的上方）。于中初一斷德深（其中第一種是斷除煩惱的功德深刻）。次三福德高（接下來三種是福德高尚）。次一悲德堅（接下來一種是悲憫的功德堅定）。次二智德廣（接下來兩種是智慧的功德廣大）。次二攝生德（接下來兩種是攝受眾生的功德）。后一護法德（最後一種是護持佛法的功德）。二有十眼者（第二種是有十種眼睛）。行德凈勝照了于緣故同眼也（修行的功德清凈殊勝，能夠照見各種因緣，所以如同眼睛一樣）。十眼義略作四門（十種眼睛的含義可以簡略地分為四個方面）。一釋名（第一是解釋名稱）。二體性（第二是體性）。三諸門（第三是各種門徑）。上三如別說（以上三種如同其他地方所說）。四釋文中（第四是解釋文中的含義）。智論中（《智論》中），無常肉眼畏大風故不見他方（無常的肉眼因為害怕大風，所以看不見其他地方）。此經是真常肉眼見十方色故（這部經說的是真實常住的肉眼，能夠看見十方的顏色）。無量壽經慧眼見真（《無量壽經》中說慧眼能夠看見真理），又法眼觀察究竟諸道（法眼能夠觀察究竟的各種道）。與此不同準釋（與此不同，可以參照解釋）。

【English Translation】 English version Sangha Jewel (Sangha Treasure). The latter three separately encompass the three categories of sentient beings. 'Guiding sentient beings to generate roots of goodness' refers to the external aiding power of Bodhisattvas. In the Nirvana Sutra, it is said that even though an Icchantika (one who has severed their roots of goodness) has severed their roots of goodness, due to the power of Buddha-nature, future roots of goodness can still grow. That refers to the power of internal causes. The latter four encompass the middle. The first encompasses the Ten Powers of the Buddha. The second encompasses the Four Fearlessnesses. The third encompasses the Unique Qualities of the Buddha. The fourth encompasses the Wisdom Attained by the Buddha. 'Three have ten minds' refers to ten types of minds in three situations. The previous section generally explained the various organs within the abdomen. Now, it specifically explains the heart-organ because it is the most supreme, the master of the five organs, substantial in its core, and the place of gathering and arising. Among these, the first two encompass wholesome minds: first, courage; second, diligence. The next two break down evil minds: first, breaking evil conditions; second, breaking evil causes. The next two accomplish the mind of practice: first, firmness; second, purity. The above six are for self-practice. The next two encompass the mind of embracing beings: first, enabling enlightenment; second, compassionate salvation, which refers to the Brahma-viharas as compassion. The last two accomplish the mind of virtue: first, depth; second, solidity. The third part, starting from the Ten Adornments, explains the adornment of external appearances and complete practice in the following twenty points. The initial ten are similar to how worldly people adorn their bodies with clothing. The first two are the adornment of loving-kindness and compassion. The next two are the adornment of vows and aspirations. The next three are the adornment of embracing beings. The last three are the adornment of accumulating virtue. The second has ten implements and staffs. Since the body has already been adorned with belts and sashes, now firmly holding the implements and staffs shows that practice can eliminate obstacles. The first five use compliant staffs to break obstacles. The next three use contrary staffs to break obstacles, like seizing a thief's weapon and using it to harm the thief. The last two are staffs for accomplishing virtue and establishing merit. The fourth part, starting from the Ten Heads, explains the functions and practices of the six senses in the following seventy lines. First, explaining the head because it is above the body. Among these, the first is the depth of the virtue of cutting off afflictions. The next three are the loftiness of meritorious virtue. The next one is the firmness of the virtue of compassion. The next two are the vastness of the virtue of wisdom. The next two are the virtue of embracing beings. The last one is the virtue of protecting the Dharma. The second has ten eyes. The virtue of practice is pure and supreme, illuminating conditions, therefore it is like eyes. The meaning of the ten eyes can be briefly divided into four aspects: first, explaining the names; second, the essence; third, the various paths; the above three are as explained elsewhere; fourth, explaining the meaning in the text. In the Mahaprajnaparamita Shastra, the impermanent physical eye fears great winds and therefore cannot see other directions. This sutra speaks of the true and constant physical eye that can see the colors of the ten directions. In the Infinite Life Sutra, the wisdom eye sees the truth, and the Dharma eye observes the ultimate paths. Interpret accordingly if there are differences.

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可知。此中皆從根境立名可知。后五中智眼分別事法。無礙眼見事不礙理也。普眼見五事平等。余並可知。三有十耳者如理聽聞故。依聞起行故。初二離違離順。次二棄小欣大。次二愍苦離樂。次二求佛究法。后二了俗至真。四有十種鼻者。飲嗅行香依鼻增道故云也。于中初四聞香體。雜集論唯有三種。此文有四會釋可知。次三聞香表用。瑜伽等中上二界既無鼻舌兩識。亦無香味二塵。此中聞非想等香者明其不無微細香等。以菩薩鼻識過人天故能了知也。后三聞出世人法香。五有十種舌者明語業自在。依之增善故也。于中初五約辯說顯德。后五約順用顯位。六有十身者明身業自在。應機現形故。于中初三現凡身。次五現三乘身。后二現體用身。一用一體。七有十意者明意業自在。于中一信。二聞。三思。四修。五止。六觀。七總調。八調內思。九調外境中。十明佛定。第五有十種行下六十門明四威儀動止行中。初十行者。謂發動遊行故。初二能聽能說。次三自調化物。次一成己凈惠。次二下化上敬。后二得果存因。二有十種住者。行有止息故明其住。若小乘令住四念等。今明菩薩住。此十行初一住行本。二住行相。三住正慧。四住定處。五住戒處。次二順人法。次二智忍圓。后一住果滿。三有十種坐者。住戒有疲故明

【現代漢語翻譯】 可知：這些都是從根（indriya，感官）和境（visaya，對像）的立名而可以瞭解的。後面的五種眼，智眼（jnana-caksu）分別事法（dharma，事物和法則），無礙眼（avyavarana-caksu）見事不妨礙理（tattva，真理）。普眼（samanta-caksu）見五事平等。其餘的都可以知道。三有十耳（srota-indriya）是因為如理聽聞，所以依據聽聞而起修行。最初的兩種是遠離違背和順從，接下來的兩種是捨棄小的而欣慕大的，再接下來的兩種是憐憫苦難而遠離安樂，再接下來的兩種是尋求佛法而窮究佛法，最後的兩種是了達世俗而達到真諦。四有十種鼻（ghrana-indriya），是因為飲嗅行香，依靠鼻根來增進道業。其中最初的四種是聞香的體性，《雜集論》（Abhidharmasamuccaya）中只有三種，此文中有四種，會通解釋就可以知道。接下來的三種是聞香的表用。《瑜伽師地論》（Yogacarabhumi-sastra）等中，上二界（色界和無色界）既沒有鼻識和舌識兩種識，也沒有香味兩種塵境。此中聞非想等香，是說明並非沒有微細的香等，因為菩薩的鼻識超過人天，所以能夠了知。後面的三種是聞出世間人法之香。五有十種舌（jihva-indriya），是說明語業自在，依靠它來增進善業。其中最初的五種是約辯說來彰顯功德，後面的五種是約順用（隨順使用）來彰顯地位。六有十身（kaya），是說明身業自在，應機示現形體。其中最初的三種是示現凡夫身，接下來的五種是示現三乘身，最後的兩種是示現體用身，一體一用。七有十意（manas），是說明意業自在。其中一是信（sraddha），二是聞（sruta），三是思（cinta），四是修（bhavana），五是止（samatha），六是觀（vipasyana），七是總調，八是調內思，九是調外境中，十是明佛定。第五，有十種行，下面的六十門說明四威儀（坐臥行走）動止行中。最初的十行，是說發動。最初的兩種是能聽能說，接下來的三種是自調化物，接下來的一種是成就自己清凈智慧，接下來的兩種是下化上敬，最後的兩種是得果存因。二有十種住，行有止息，所以說明其住。如果是小乘，是令住於四念住等，現在說明菩薩的住。這十行中，第一是住行本，第二是住行相，第三是住正慧，第四是住定處，第五是住戒處，接下來的兩種是順人法，再接下來的兩種是智忍圓滿，最後一種是住果滿。三有十種坐，住戒有疲勞，所以說明

【English Translation】 Modern Chinese Translation: It is knowable: All of these can be understood from the establishment of names based on the root (indriya, sense organs) and object (visaya, objects). Among the latter five eyes, the Wisdom Eye (jnana-caksu) distinguishes phenomena (dharma, things and laws), the Unobstructed Eye (avyavarana-caksu) sees phenomena without hindering the principle (tattva, truth). The Universal Eye (samanta-caksu) sees the equality of the five things. The rest can be known. The three have ten ears (srota-indriya) because of listening according to the principle, so they practice based on listening. The first two are to stay away from opposition and compliance, the next two are to abandon the small and admire the big, the next two are to have compassion for suffering and stay away from happiness, the next two are to seek the Buddha's teachings and thoroughly investigate the Dharma, and the last two are to understand the mundane and reach the truth. The four have ten noses (ghrana-indriya) because of drinking, smelling, and practicing incense, relying on the nose to increase the path. Among them, the first four are the substance of smelling incense. The Abhidharmasamuccaya only has three types, but this text has four types, and it can be understood by explaining them together. The next three are the expression of the function of smelling incense. In the Yogacarabhumi-sastra and others, the upper two realms (the Form Realm and the Formless Realm) have neither nose consciousness nor tongue consciousness, nor do they have the two dusts of smell and taste. Here, smelling the incense of neither thought nor non-thought is to clarify that it is not that there are no subtle incenses, etc., because the Bodhisattva's nose consciousness surpasses that of humans and gods, so they can understand it. The last three are smelling the incense of the Dharma of people who have transcended the world. The five have ten tongues (jihva-indriya), which clarifies the freedom of speech karma, relying on it to increase good karma. Among them, the first five are about eloquent speech to show virtue, and the last five are about following the use (following the use) to show status. The six have ten bodies (kaya), which clarifies the freedom of body karma, manifesting forms according to the opportunity. Among them, the first three are manifesting the bodies of ordinary people, the next five are manifesting the bodies of the Three Vehicles, and the last two are manifesting the substance and function bodies, one substance and one function. The seven have ten minds (manas), which clarifies the freedom of mind karma. Among them, one is faith (sraddha), two is hearing (sruta), three is thinking (cinta), four is cultivation (bhavana), five is cessation (samatha), six is contemplation (vipasyana), seven is general adjustment, eight is adjusting inner thoughts, nine is adjusting external environment, and ten is clarifying Buddha's samadhi. Fifth, there are ten kinds of practices, and the following sixty gates explain the four dignities (sitting, lying down, walking, and standing) in the movement and stillness of practice. The first ten practices are about initiating. The first two are being able to listen and speak, the next three are self-adjusting and transforming others, the next one is accomplishing one's own pure wisdom, the next two are transforming those below and respecting those above, and the last two are obtaining the fruit and preserving the cause. Two have ten kinds of abidings, and practice has cessation, so it explains their abiding. If it is the Small Vehicle, it is to abide in the Four Foundations of Mindfulness, etc., but now it explains the abiding of Bodhisattvas. Among these ten practices, the first is abiding in the root of practice, the second is abiding in the appearance of practice, the third is abiding in right wisdom, the fourth is abiding in the place of samadhi, the fifth is abiding in the place of precepts, the next two are following human Dharma, the next two are the perfection of wisdom and forbearance, and the last one is abiding in the fulfillment of the fruit. Three have ten kinds of sitting, and abiding in precepts is tiring, so it explains

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安坐。菩薩處此。而成行攝生故也。初四同世坐以攝物。后六以法坐而成德。一辨。二持。三定。四慈。五悲。六力。四有十種臥者坐亦須臥顯憩息歸靜故云也。初二定加行。一息諠。二趣定。次一得定。后七定果。一起慈。二離悔。次二惠悟。次一如願。后二作滿。又如經中不得仰伏左脅等臥唯以右脅思明相等。今此菩薩就法以明攝用歸體故為臥也。五有十種住者明智有棲止故云住也。前明能住。此辨所住。又前明身住此明心住。是故前屬四儀。此約心行也。于中初四住四等。次一住六度。次三住三空。后二行位滿。六有十種行者。遠師釋。前明利他行此明自利行。又正云前明始終方便故以樂聞等為行。今此明淳熟修故以正念等為行。又厚云。前是四威儀中行住之行。此說始終起行之行。今謂亦是前約身儀。此約心行。若爾何故前十亦有心起行耶。釋此經菩薩身外事。並就內行以顯其相。例皆如是故不疑也。于中初四自行。一加行。二覺法理趣。三后智順佛。四起六度行。次四攝生行。一總舉。二同事。三愛語。四利益。謂示同貪等而覺悟彼也。后二二行成滿。上來總五百二十句明上第五大段十地位中相竟。

自下大門第六從十種觀察下五百一十句答上第六因圓果滿行。于中分二。初三百二十句明因圓究竟行

。亦是等覺位相似。二從十種住兜率天下一百九十明現果圓滿行。亦是妙覺位相似。

就前中分三。初有一百四十門明因行體性。二從十種義下八十門明方便造修行。三從十種魔下一百門明因行除障。就前中二。初四十明起行方便。二從十種施下明十度行體。就前中初二十明意業觀察。次十身業奮迅。后十語業哮吼。前中初十種觀察者。觀解方便故。善達所行通塞相故。于中初三觀所化。一知業。二知報。三知根。謂能不迷理性無根而能觀隨事根別。次六覺法寶。一理法。二果法。三教法。四行法。五六觀位法。一滅障。二得記。后一定法。亦是所成果用。二有十種周遍觀察者。謂審察窮盡故。解能起行故。又釋亦得前是審慮籌度。此明舉目周察故也。初六令眾生得六度行故。后四令他得四丈夫法。一近友。二聞法。三思惟。謂不捨悲也。四修行。令得菩提故。又釋后四是自利。一重人。二順法。三悲。四智。三有十種奮迅者。謂實行內充。威德外溢。又建功玄極。威肅勇健故名奮迅。初一身勝。二心大。三教威。四行用。五破耶。六滅惑。七達法。八廣持。九具辯。十圓果。四有十種師子吼者。既勇健無畏。即能決定宣唱故名也。依涅槃經師子吼有十一事具如彼說。此中一覺心吼。二大悲吼。三報恩吼。四大

【現代漢語翻譯】 亦是等覺位相似。（等覺：菩薩修行階位，僅次於佛）二是從十種住兜率天（兜率天：欲界第四天，彌勒菩薩在此說法）下，一百九十明現果圓滿行。亦是妙覺位相似。（妙覺：佛教修行最高果位，即佛果）

就前中分三。初有一百四十門明因行體性。二是從十種義下，八十門明方便造修行。三是從十種魔下，一百門明因行除障。就前中二。初四十明起行方便。二是從十種施下，明十度行體。（十度：菩薩修行的十種法門，即佈施、持戒、忍辱、精進、禪定、智慧、方便、愿、力、智）就前中初二十明意業觀察。次十身業奮迅。后十語業哮吼。前中初十種觀察者。觀解方便故。善達所行通塞相故。于中初三觀所化。一知業。二知報。三知根。謂能不迷理性無根，而能觀隨事根別。次六覺法寶。一理法。二果法。三教法。四行法。五六觀位法。一滅障。二得記。后一定法。亦是所成果用。二有十種周遍觀察者。謂審察窮盡故。解能起行故。又釋亦得前是審慮籌度。此明舉目周察故也。初六令眾生得六度行故。后四令他得四丈夫法。一近友。二聞法。三思惟。謂不捨悲也。四修行。令得菩提故。（菩提：覺悟）又釋后四是自利。一重人。二順法。三悲。四智。三有十種奮迅者。謂實行內充。威德外溢。又建功玄極。威肅勇健故名奮迅。初一身勝。二心大。三教威。四行用。五破耶。六滅惑。七達法。八廣持。九具辯。十圓果。四有十種師子吼者。既勇健無畏。即能決定宣唱故名也。依涅槃經師子吼有十一事具如彼說。此中一覺心吼。二大悲吼。三報恩吼。四大

【English Translation】 It is also similar to the position of 'Samantabhadra' (等覺: a bodhisattva stage just below Buddhahood). Secondly, from the ten kinds of dwelling in 'Tushita Heaven' (兜率天: the fourth heaven of the desire realm, where Maitreya Bodhisattva preaches the Dharma), there are one hundred and ninety clear manifestations of perfect actions. It is also similar to the position of 'Myo-kaku' (妙覺: the highest stage of Buddhist practice, i.e., Buddhahood).

Regarding the former, it is divided into three. Firstly, there are one hundred and forty gates elucidating the nature of causal practice. Secondly, from the ten kinds of meanings onwards, there are eighty gates elucidating the skillful means for cultivating practice. Thirdly, from the ten kinds of demons onwards, there are one hundred gates elucidating the removal of obstacles in causal practice. Regarding the former two, firstly, forty elucidate the skillful means for initiating practice. Secondly, from the ten kinds of giving onwards, it elucidates the nature of the ten 'paramitas' (十度: the ten perfections of a Bodhisattva: generosity, morality, patience, diligence, concentration, wisdom, skillful means, vow, power, and knowledge). Regarding the former, firstly, twenty elucidate the observation of mental karma. Next, ten elucidate the vigorous advancement of bodily karma. Lastly, ten elucidate the roaring of verbal karma. Among the former, the first ten are observers. They are skillful in understanding and facilitating practice. They are adept at understanding the unobstructed and obstructed aspects of what is practiced. Among them, the first three observe those to be transformed: first, knowing karma; second, knowing retribution; third, knowing roots. This means being able to observe the differences in roots according to circumstances without being confused by reason or being without roots. Next, six awaken the Dharma jewels: first, the Dharma of principle; second, the Dharma of result; third, the Dharma of teaching; fourth, the Dharma of practice; fifth and sixth, the Dharma of the stages of observation: first, eliminating obstacles; second, receiving prediction. Lastly, fixing the Dharma is also the effect of what is accomplished. Secondly, there are ten kinds of pervasive observers. This means thoroughly examining and exhausting, and understanding how to initiate practice. Another explanation is that the former is careful consideration and deliberation, while this elucidates observing with a broad view. The first six enable sentient beings to attain the practice of the six paramitas. The latter four enable others to attain the four qualities of a great man: first, close friendship; second, hearing the Dharma; third, contemplation, which means not abandoning compassion; fourth, practice, enabling them to attain 'Bodhi' (菩提: enlightenment). Another explanation is that the latter four are for self-benefit: first, valuing people; second, conforming to the Dharma; third, compassion; fourth, wisdom. Thirdly, there are ten kinds of vigorous advancements. This means that actual practice is internally abundant, and majestic virtue overflows externally. Also, establishing merit is profoundly ultimate, and awe-inspiringly courageous, hence the name 'vigorous advancement'. First, superiority in body; second, greatness in mind; third, the majesty of teaching; fourth, the application of practice; fifth, destroying heresy; sixth, eliminating delusion; seventh, attaining the Dharma; eighth, extensively upholding; ninth, possessing eloquence; tenth, perfecting the result. Fourthly, there are ten kinds of lion's roar. Since they are courageous and fearless, they can decisively proclaim, hence the name. According to the Nirvana Sutra, the lion's roar has eleven aspects, as described therein. Here, first, the roar of the awakened mind; second, the roar of great compassion; third, the roar of repaying kindness; fourth, the great

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誓吼。五凈戒吼。六積德無厭。七積智無足。八證理決然。后二果成決定。此皆先顯所成決。后結能成之行可知。第二有十種凈施下一百門明十度行。初十施者輟己惠人故。一舍心施。二滿愿。三一心。四了田。五無簡。六不著。七捨身財。八求大果。九益眾生。十凈三輪。二有十種戒者防三業非具止作故。于中初七自分中。初三律儀戒。次三攝善戒。一過凡。二背小。三順大。次一攝眾生戒。謂巧拔犯禁故名微密。后三約勝進。亦三聚可知。三有十種忍者。情安於法故。初三耐怨害忍忍他三業所惱故。次五安受苦忍。一不害他。二不惜命。三不輕小。四受割截。五忍苦惡。后二法思惟忍。一離惑。二得法。四有十精進者順理勤策故。初五明三業精進。身語初二。意業三心。亦是勤勇精進。六無足精進。七難壞精進。八成事精進。九入理精進。十用進。五有十禪者攝心不散故。初四方便。一出俗。二近友。三在靜。四離鬧。次二正定。一初得。二堅成。次二發惠。一起智。二斷惑。上八是現法樂住禪。九利益眾生禪。十引起神通等禪。六有十慧者正解照理故。初三解法慧。一解因不即果。二解緣不離果。三解果不斷常。次四攝生慧。一拔邪。二知器。三授法。四降魔。后三證理慧。一見法身。二攝勝德。三覺平等。又

【現代漢語翻譯】 誓（vows）。五凈戒（five pure precepts）吼（roar）。六積德無厭（accumulating merit without satiety）。七積智無足（accumulating wisdom without contentment）。八證理決然（realizing truth decisively）。后二果成決定（the latter two fruits are determined）。此皆先顯所成決（all these first show the determination of what is to be achieved）。后結能成之行可知（afterwards, the practices that can achieve it are known）。 第二有十種凈施下一百門明十度行（Secondly, there are ten kinds of pure giving, followed by one hundred gates explaining the practice of the ten perfections）。初十施者輟己惠人故（The first ten are giving, relinquishing oneself to benefit others）。一舍心施（giving with a mind of renunciation）。二滿愿（fulfilling wishes）。三一心（with a single mind）。四了田（understanding the field of merit）。五無簡（without discrimination）。六不著（without attachment）。七捨身財（giving up body and wealth）。八求大果（seeking great fruits）。九益眾生（benefiting sentient beings）。十凈三輪（purifying the three spheres）。 二有十種戒者防三業非具止作故（Secondly, there are ten kinds of precepts, preventing the non-virtuous actions of the three karmas by both stopping and acting）。于中初七自分中（Among them, the first seven are within oneself）。初三律儀戒（the first three are precepts of discipline）。次三攝善戒（the next three are precepts of gathering goodness）。一過凡（transcending the ordinary）。二背小（turning away from the small）。三順大（conforming to the great）。次一攝眾生戒（the next one is the precept of gathering sentient beings）。謂巧拔犯禁故名微密（skillfully removing transgressions, hence called subtle）。后三約勝進（the last three are about superior progress）。亦三聚可知（also the three aggregates can be known）。 三有十種忍者（Thirdly, there are ten kinds of patience）。情安於法故（the mind is at peace with the Dharma）。初三耐怨害忍（the first three are patience with harm from enemies），忍他三業所惱故（enduring the afflictions caused by others' three karmas）。次五安受苦忍（the next five are patience in accepting suffering）。一不害他（not harming others）。二不惜命（not cherishing life）。三不輕小（not belittling the small）。四受割截（enduring dismemberment）。五忍苦惡（enduring suffering and evil）。后二法思惟忍（the last two are patience in contemplating the Dharma）。一離惑（departing from delusion）。二得法（attaining the Dharma）。 四有十精進者順理勤策故（Fourthly, there are ten kinds of diligence, diligently urging oneself in accordance with reason）。初五明三業精進（the first five clarify the diligence of the three karmas）。身語初二（body and speech are the first two）。意業三心（the mind karma is the three minds）。亦是勤勇精進（also diligent and courageous diligence）。六無足精進（diligence without contentment）。七難壞精進（indestructible diligence）。八成事精進（accomplishing diligence）。九入理精進（entering-the-truth diligence）。十用進（application diligence）。 五有十禪者攝心不散故（Fifthly, there are ten kinds of dhyana (meditation), gathering the mind without scattering）。初四方便（the first four are expedient means）。一出俗（renouncing the mundane）。二近友（befriending virtuous companions）。三在靜（dwelling in stillness）。四離鬧（avoiding noise）。次二正定（the next two are right concentration）。一初得（initial attainment）。二堅成（firm accomplishment）。次二發惠（the next two are developing wisdom）。一起智（arising wisdom）。二斷惑（severing delusion）。上八是現法樂住禪（the above eight are dhyana of dwelling in the bliss of the present Dharma）。九利益眾生禪（dhyana of benefiting sentient beings）。十引起神通等禪（dhyana of arousing supernormal powers, etc.）。 六有十慧者正解照理故（Sixthly, there are ten kinds of wisdom, correctly understanding and illuminating the truth）。初三解法慧（the first three are wisdom of understanding the Dharma）。一解因不即果（understanding that cause is not immediately the result）。二解緣不離果（understanding that conditions are not separate from the result）。三解果不斷常（understanding that the result is neither discontinuous nor permanent）。次四攝生慧（the next four are wisdom of gathering sentient beings）。一拔邪（uprooting wrong views）。二知器（knowing the capacity of beings）。三授法（imparting the Dharma）。四降魔（subduing demons）。后三證理慧（the last three are wisdom of realizing the truth）。一見法身（seeing the Dharmakaya (Dharma Body)）。二攝勝德（gathering superior virtues）。三覺平等（realizing equality）。又(also)

【English Translation】 Vows. The roar of the five pure precepts (five pure precepts). Accumulating merit without satiety. Accumulating wisdom without contentment. Realizing truth decisively. The latter two fruits are determined. All these first show the determination of what is to be achieved. Afterwards, the practices that can achieve it are known. Secondly, there are ten kinds of pure giving, followed by one hundred gates explaining the practice of the ten perfections (ten perfections). The first ten are giving, relinquishing oneself to benefit others. Giving with a mind of renunciation. Fulfilling wishes. With a single mind. Understanding the field of merit. Without discrimination. Without attachment. Giving up body and wealth. Seeking great fruits. Benefiting sentient beings. Purifying the three spheres. Secondly, there are ten kinds of precepts, preventing the non-virtuous actions of the three karmas by both stopping and acting. Among them, the first seven are within oneself. The first three are precepts of discipline. The next three are precepts of gathering goodness. Transcending the ordinary. Turning away from the small. Conforming to the great. The next one is the precept of gathering sentient beings. Skillfully removing transgressions, hence called subtle. The last three are about superior progress. Also the three aggregates can be known. Thirdly, there are ten kinds of patience. The mind is at peace with the Dharma. The first three are patience with harm from enemies, enduring the afflictions caused by others' three karmas. The next five are patience in accepting suffering. Not harming others. Not cherishing life. Not belittling the small. Enduring dismemberment. Enduring suffering and evil. The last two are patience in contemplating the Dharma. Departing from delusion. Attaining the Dharma. Fourthly, there are ten kinds of diligence, diligently urging oneself in accordance with reason. The first five clarify the diligence of the three karmas. Body and speech are the first two. The mind karma is the three minds. Also diligent and courageous diligence. Diligence without contentment. Indestructible diligence. Accomplishing diligence. Entering-the-truth diligence. Application diligence. Fifthly, there are ten kinds of dhyana (meditation), gathering the mind without scattering. The first four are expedient means. Renouncing the mundane. Befriending virtuous companions. Dwelling in stillness. Avoiding noise. The next two are right concentration. Initial attainment. Firm accomplishment. The next two are developing wisdom. Arising wisdom. Severing delusion. The above eight are dhyana of dwelling in the bliss of the present Dharma. Dhyana of benefiting sentient beings. Dhyana of arousing supernormal powers, etc. Sixthly, there are ten kinds of wisdom, correctly understanding and illuminating the truth. The first three are wisdom of understanding the Dharma. Understanding that cause is not immediately the result. Understanding that conditions are not separate from the result. Understanding that the result is neither discontinuous nor permanent. The next four are wisdom of gathering sentient beings. Uprooting wrong views. Knowing the capacity of beings. Imparting the Dharma. Subduing demons. The last three are wisdom of realizing the truth. Seeing the Dharmakaya (Dharma Body). Gathering superior virtues. Realizing equality. Also

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釋初三加行。次四后得。后三正體可知。七有十慈者與樂意故。初一離怨親。二令得實益。非但口言。謂令離苦因也。三救苦果。四授樂因五令得斷果。六令求智果。七身放慈光。八心廣如空。上八緣眾生慈。九法緣。十無緣。並可知。佛地論中法緣慈緣。五蘊假法與此不同。八有十悲者拔苦意故。于中初總顯。餘九別辨。別中初六對物起悲。后三授其所益。一愍其容妄故為滅。二傷其真隱故為顯。三念彼不知故令悟。九有十喜者慶物獲益。于中一慶自發心。二慶舍所有。三慶救毀戒。四慶和諍訟。五慶護正法。六慶樂正法。七慶物同行。八自慶供佛。九慶他得定。十慶他智滿。十有十舍者情無取著故。一舍貪嗔。二舍世法。謂八法中利衰依身。稱譏譭譽依口。苦樂依意。又利及稱譽是生樂因。衰及譏毀是生苦因。以因果通說故有八也。三舍非器。謂於法器眾生知時授法。于非法器舍而不嫌。四舍二乘。五舍惑染。六舍背有。七舍異語。八舍非時。謂根未熟待時且舍。九舍非緣。謂有眾生應受佛化。非是菩薩所化。亦不強化。是故舍之。十舍異見。上來明因行體性竟。第二有十種義下八十門明造修方便行。于中初四十明自分行。二從十種明足下四十顯勝進行。前中初十義者所詮旨故。依義成行故明也。一如教旨。二解

【現代漢語翻譯】 現代漢語譯本 釋初三加行（指菩薩修行最初三個階段的努力）。其次是四后得（指證悟后獲得的四種智慧）。後面的三個正體（指慈、悲、喜三種心境的真實體現）可以理解。七有十慈（指菩薩的十種慈心），是因為要給予眾生快樂。最初一種是遠離怨恨和親疏的分別心。第二種是使眾生獲得實際利益，不僅僅是口頭上的安慰，而是使他們脫離痛苦的根源。第三種是救濟眾生脫離痛苦的果報。第四種是給予眾生獲得快樂的原因。第五種是使眾生獲得斷除煩惱的結果。第六種是使眾生尋求智慧的果實。第七種是自身放出慈愛的光芒。第八種是心胸像虛空一樣廣闊。以上八種是緣于眾生的慈心。第九種是法緣慈（緣于佛法的慈心）。第十種是無緣慈（無條件的慈心）。這些都可以理解。《佛地論》中提到的法緣慈（緣于佛法的慈心）和慈緣（緣于眾生的慈心），與這裡的五蘊假法（緣於五蘊的虛假現象）不同。 八有十悲（指菩薩的十種悲心），是因為要拔除眾生的痛苦。其中，第一種是總體的顯現。其餘九種是分別辨析。在分別辨析中，最初六種是針對外物而生起的悲心。后三種是給予眾生實際的利益。第一種是憐憫眾生容貌的虛妄，所以要幫助他們滅除虛妄。第二種是悲傷眾生真性的隱沒，所以要幫助他們顯露真性。第三種是考慮到眾生不明白真理，所以要讓他們覺悟。 九有十喜（指菩薩的十種喜心），是因為慶賀眾生獲得利益。其中，第一種是慶賀自己發起菩提心。第二種是慶賀自己捨棄所有。第三種是慶賀自己救助毀犯戒律的人。第四種是慶賀自己調和爭端訴訟。第五種是慶賀自己守護正法。第六種是慶賀自己樂於正法。第七種是慶賀眾生與自己一同修行。第八種是自己慶賀供養佛。第九種是慶賀他人獲得禪定。第十種是慶賀他人智慧圓滿。 十有十舍（指菩薩的十種舍心），是因為情感上沒有執著。第一種是捨棄貪婪和嗔恨。第二種是捨棄世間法，也就是八風（指利、衰、毀、譽、稱、譏、苦、樂）。其中，利和衰依附於身體，稱讚和譏諷依附於口，痛苦和快樂依附於意。而且，利益和稱譽是產生快樂的原因，衰敗和譏毀是產生痛苦的原因。因為因果可以互相通用，所以有八種。第三種是捨棄非器（指不適合接受佛法的人）。對於適合接受佛法的眾生，知道時機成熟就傳授佛法；對於不適合接受佛法的眾生，捨棄而不嫌棄。第四種是捨棄二乘（指聲聞乘和緣覺乘）。第五種是捨棄迷惑和染污。第六種是捨棄背離佛法的人。第七種是捨棄不同的言語。第八種是捨棄非時（指時機不成熟）。對於根基尚未成熟的眾生，等待時機成熟再教化，暫時捨棄。第九種是捨棄非緣（指沒有緣分）。有些眾生應該接受佛的教化，而不是菩薩的教化，也不強行教化，所以捨棄他們。第十種是捨棄不同的見解。上面說明了因地修行的體性。第二部分，從十種義開始，用八十門來說明造作和修行的方便。其中，最初四十門說明自己的修行。從十種義開始，下面的四十門顯示殊勝的修行。在前面的四十門中，最初十義是因為所詮釋的宗旨。因為依靠義才能成就修行，所以要說明這些義。第一是如教旨（符合佛教的宗旨）。第二是理解。

【English Translation】 English version Explaining the initial three preparatory practices. Next are the four subsequent attainments. The latter three true natures are knowable. The seven having ten kinds of loving-kindness (慈, cí) [benevolence] are due to the intention of giving joy. The first is to be free from resentment and attachment. The second is to enable one to obtain real benefit, not just verbal comfort, meaning to enable one to be free from the cause of suffering. The third is to rescue from the result of suffering. The fourth is to bestow the cause of joy. The fifth is to enable one to obtain the result of cessation. The sixth is to enable one to seek the fruit of wisdom. The seventh is to emit a light of loving-kindness from the body. The eighth is to have a mind as vast as space. The above eight are loving-kindness towards sentient beings. The ninth is Dharma-related loving-kindness. The tenth is unconditional loving-kindness. All are knowable. The Dharma-related loving-kindness and the loving-kindness related to conditions in the Buddhabhumi Sutra are different from the conditioned Dharma of the five aggregates here. The eight having ten kinds of compassion (悲, bēi) [pity] are due to the intention of removing suffering. Among them, the first is a general manifestation. The remaining nine are separately distinguished. Among the distinctions, the first six arise compassion towards objects. The latter three bestow what benefits them. The first is to pity their false appearances, so to eliminate them. The second is to grieve for their hidden truth, so to reveal it. The third is to consider that they do not know, so to enlighten them. The nine having ten kinds of joy (喜, xǐ) [delight] are to rejoice in the benefit obtained by beings. Among them, the first is to rejoice in one's own aspiration. The second is to rejoice in giving away all possessions. The third is to rejoice in saving those who have broken precepts. The fourth is to rejoice in reconciling disputes and lawsuits. The fifth is to rejoice in protecting the true Dharma. The sixth is to rejoice in delighting in the true Dharma. The seventh is to rejoice in beings practicing together. The eighth is to rejoice in offering to the Buddha oneself. The ninth is to rejoice in others attaining samadhi. The tenth is to rejoice in others' wisdom being fulfilled. The ten having ten kinds of equanimity (舍, shě) [impartiality] are because emotions are without attachment. The first is to abandon greed and hatred. The second is to abandon worldly dharmas, namely, the eight winds (八風, bā fēng) [eight worldly concerns], in which gain and loss depend on the body, praise and blame depend on the mouth, and suffering and joy depend on the mind. Moreover, gain and praise are the cause of generating joy, while loss and blame are the cause of generating suffering. Because cause and effect are spoken of interchangeably, there are eight. The third is to abandon non-vessels, meaning to teach the Dharma when one knows the time is right for beings who are vessels for the Dharma, and to abandon those who are not vessels without resentment. The fourth is to abandon the two vehicles (二乘, èr shèng) [Śrāvakayāna and Pratyekabuddhayāna]. The fifth is to abandon delusion and defilement. The sixth is to abandon those who turn their backs on existence. The seventh is to abandon different languages. The eighth is to abandon non-times, meaning to wait for the time to abandon those whose roots are not yet ripe. The ninth is to abandon non-conditions, meaning that some beings should be transformed by the Buddha, not by Bodhisattvas, and not to force transformation, so abandon them. The tenth is to abandon different views. The above explains the nature of the causal practice. In the second part, beginning with the ten meanings, eighty doors explain the means of creating and cultivating practice. Among them, the first forty explain one's own practice. Beginning with the ten meanings, the forty doors below reveal superior practice. In the preceding forty doors, the first ten meanings are because of the purpose of what is explained. Because practice is accomplished by relying on meaning, these meanings must be explained. The first is to be in accordance with the teachings. The second is to understand.

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俗諦。餘八解真諦。一離相。二離染。三絕言。四平等。五一味。六證得。謂正智證理順如而來故名如來。七真。八滅。並可知。二有十法者。自性執持故以法成行也。初一實行法。次四離障法。次三離相法。后二果法。三有十功德具者。成福之緣故云具也。一謂不斷三寶。是功德法由何成。此由勸眾生髮菩提心。是故此勸名功德之緣具也。余句例然。二巧迴向。三正惠教他。四悲心不倦。五能捨身財。六勤修相好。七不輕小善。八不蔑小人。九敬養大人。十舍心廣大。四有十種智具者。成智因緣故云具也。于中一近勝人。能得智故名具也。下並準之。二內調心。三住念惠。十智顯無盡。如前說。四樂真法樂。五六度四等自折伏故。六出家守心欲恚癡為三覺也。七觀法空凈。如因陀羅陳者是帝釋與修羅戰時。列兵在空。影現大海故也。八深解二空。九到無相彼岸。十因漸得智。謂五重漸次相資得也。自分行竟。第二有十種明足下四十明勝進行中。初十明足者委解曰明。周備稱足。又惑闇盡故。智用滿故。初七解行。后三別顯三明可知。二有十種求法者。依求正法以成勝行。初五深心求法。謂自有實心不能勤求。自有勤不能捨命。有能捨命不能為他舍。菩薩不爾故。皆能也。后五廣心求法。初二為智深法住。次二為授法

【現代漢語翻譯】 現代漢語譯本： 俗諦（Samvriti-satya，世俗諦）。其餘八個是真諦（Paramartha-satya，勝義諦）：一是離相（Niralamba，不執著于表象），二是離染（Virasana，脫離污染），三是絕言（Anabhilapya，不可言說），四是平等（Samata，平等性），五是一味（Ekarasa，同一味道），六是證得（Adhigama，獲得證悟），指的是以正智證悟真理，順應真如而來，所以名為如來（Tathagata，如實而來者）。七是真（Satya，真實），八是滅（Nirodha，寂滅）。這些都可以理解。 二、有十法，因為自性執持，所以用法來成就修行。首先是實行法，其次是四個離障法，然後是三個離相法，最後是兩個果法。 三、有十種功德具足，因為成就福報的因緣，所以說是具足。一是不斷絕三寶（Triratna，佛、法、僧），這是功德法由什麼成就的呢？這是由於勸導眾生髮起菩提心（Bodhi-citta，覺悟之心）。因此，這種勸導被稱為功德的因緣具足。其餘的句子可以依此類推。二是巧妙地迴向（Parivarta，功德迴向），三是正確地以智慧教導他人，四是具有悲心而不倦怠，五是能夠捨棄身命和財產，六是勤奮地修習相好（Lakshana-vyঞ্জনa，佛的三十二相和八十隨形好），七是不輕視小的善行，八是不輕蔑弱小的人，九是尊敬供養大人，十是捨棄心廣大。 四、有十種智慧具足，因為成就智慧的因緣，所以說是具足。其中，一是親近殊勝的人，因為能夠獲得智慧，所以說是具足。下面的內容可以依此類推。二是內在調伏內心，三是安住于正念和智慧。十種智慧顯現無盡，如前面所說。四是樂於真實的佛法，五是六度（Paramita，佈施、持戒、忍辱、精進、禪定、智慧）和四無量心（Brahmavihara，慈、悲、喜、舍）能夠自我折伏，六是出家守護內心，將貪慾、嗔恚、愚癡視為三種覺悟。七是觀照諸法空性清凈，就像因陀羅陳（Indrajala，幻網）一樣，是帝釋天（Indra，眾神之王）與修羅（Asura，非天）戰鬥時，列兵在空中，影子顯現在大海中的景象。八是深刻理解人空（Pudgala-sunyata，補特伽羅無我）和法空（Dharma-sunyata，法無我），九是到達無相（Animitta，無相）的彼岸，十是因漸修而獲得智慧，指的是五重漸次相互資助而獲得。 自分行結束。第二，有十種明足，在下四十明勝進行中。首先，十明足，詳細解釋說，明是周遍完備，所以稱為足。又因為迷惑和黑暗已經消除，所以智慧的作用圓滿。前七個是解行，后三個分別顯示三明（Trividya，宿命明、天眼明、漏盡明），可以理解。二、有十種求法，依靠尋求正法來成就殊勝的修行。前五個是深心求法，指的是自己有真實的心卻不能勤奮地尋求，自己有勤奮卻不能捨棄生命，有能捨棄生命卻不能為他人捨棄。菩薩不是這樣，所以都能做到。后五個是廣心求法，前兩個是爲了智慧深奧的佛法而安住，后兩個是爲了傳授佛法。

【English Translation】 English version: Samvriti-satya (Conventional Truth). The remaining eight are Paramartha-satya (Ultimate Truth): First is Niralamba (Non-attachment to appearances), second is Virasana (Freedom from defilement), third is Anabhilapya (Inexpressible), fourth is Samata (Equality), fifth is Ekarasa (One taste), sixth is Adhigama (Attainment), referring to the realization of truth with right wisdom, coming in accordance with Suchness, hence named Tathagata (Thus Come One). Seventh is Satya (Truth), eighth is Nirodha (Cessation). These can be understood. Second, there are ten Dharmas, because self-nature is upheld, so Dharma is used to accomplish practice. First is the Dharma of actual practice, followed by four Dharmas of abandoning obstacles, then three Dharmas of abandoning appearances, and finally two Dharmas of fruition. Third, there are ten kinds of complete merits, because they accomplish the conditions for blessings, hence they are said to be complete. First is not cutting off the Three Jewels (Triratna, Buddha, Dharma, Sangha), what is the merit Dharma accomplished by this? It is because of encouraging sentient beings to generate Bodhi-citta (Mind of Enlightenment). Therefore, this encouragement is called the complete condition for merit. The remaining sentences can be inferred accordingly. Second is skillfully dedicating merit (Parivarta, dedication of merit), third is correctly teaching others with wisdom, fourth is having compassion without weariness, fifth is being able to give up life and wealth, sixth is diligently cultivating the marks and characteristics (Lakshana-vyঞ্জনa, the thirty-two major marks and eighty minor marks of the Buddha), seventh is not belittling small good deeds, eighth is not despising small people, ninth is respecting and supporting great people, tenth is having a vast mind of giving. Fourth, there are ten kinds of complete wisdom, because they accomplish the conditions for wisdom, hence they are said to be complete. Among them, first is being close to superior people, because one can obtain wisdom, hence it is said to be complete. The following content can be inferred accordingly. Second is internally taming the mind, third is abiding in mindfulness and wisdom. The ten wisdoms manifest endlessly, as mentioned before. Fourth is delighting in the true Dharma, fifth is the Six Perfections (Paramita, Generosity, Morality, Patience, Diligence, Meditation, Wisdom) and Four Immeasurables (Brahmavihara, Loving-kindness, Compassion, Joy, Equanimity) being able to subdue oneself, sixth is leaving home to guard the mind, regarding greed, hatred, and delusion as the three awakenings. Seventh is contemplating the emptiness and purity of all Dharmas, just like Indrajala (Illusion net), which is the scene of Indra (King of Gods) fighting with Asuras (Demigods), with troops lined up in the sky, and shadows appearing in the sea. Eighth is deeply understanding Pudgala-sunyata (Emptiness of person) and Dharma-sunyata (Emptiness of phenomena), ninth is reaching the other shore of Animitta (Signlessness), tenth is gradually obtaining wisdom through gradual cultivation, referring to the mutual assistance of the five gradual stages. The self-practice ends. Second, there are ten kinds of complete brightness, in the following forty bright superior practices. First, the ten complete brightnesses, explained in detail, brightness is pervasive and complete, hence it is called complete. Also, because confusion and darkness have been eliminated, the function of wisdom is complete. The first seven are understanding and practice, the last three separately reveal the Three Vidyas (Trividya, Knowledge of past lives, Divine eye, Extinction of outflows), which can be understood. Second, there are ten kinds of Dharma seeking, relying on seeking the right Dharma to accomplish superior practice. The first five are seeking Dharma with a deep mind, referring to having a true heart but not being able to diligently seek, having diligence but not being able to give up life, being able to give up life but not being able to give up for others. Bodhisattvas are not like this, so they can all do it. The last five are seeking Dharma with a broad mind, the first two are for the profound Dharma of wisdom to abide, the last two are for teaching the Dharma.

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斷疑。后一為滿足正法。三有十種明瞭法者。既求得法委解照達故云也。于中以普賢法了知三乘凡聖差別法。初一約外凡法。二內凡之始名信行。三內凡之終名法行。四住聖之初名八人。有人釋約八忍為八人。今釋大般若中名第八人。謂從阿羅漢卻數至須陀洹向為第八也。五正得初果滅眾結者。滅八十八結見所斷惑斷惡道生死流。六得第二果觀欲味是患盡。餘三品惑未盡故。潤一受生故云還來受生。七得第三果。三果唯舍欲界。此約實法。通離三界。八羅漢。九緣覺。十菩薩。四有十種向法者順向普賢法界故。一若違善友即背法門。是故反此名為向法。余皆準此。二覺悟諸天不令著樂名向法也。三常懷慚愧恒向法門。四背二乘名向法。五實心辦事。六舍小。七舍耶。八背染因緣。九稱根說法。十內住法界。上來造修行竟。第三有十種魔下一百門明離障行分二。初五十明離障成行。后五十明離障加持。前中初二十明所離障體。次十明離障方便。后二十顯見佛成行。前中初十魔者于道有障。初一簡去無取五蘊故云貪著也。以彼非魔故。二簡不染無知等故云染也。以所知障等非是魔故。三簡善業故云障礙。四是第六識心慢非是余識。五蘊壞名死故云舍離受生。六他化天魔𣣋妒故。七作罪不悔令善皆失。又退失善根心不生悔故

名為魔。八味定廢道。九曲情相附。如依人不依法等。十迷於所求不起大愿。此十種魔皆持業釋。謂蘊即魔故。乃不知即魔。問此十魔攝四魔不。答或攝。謂陰天死各一。余皆煩惱收。或不攝。彼四與六各是一門故。以顯無盡故。彼據別門。此約普故。二有十種魔業者。前據魔體。今辨所因故云也。又此十業招感天魔。一既忘覺心所修善根唯感人天。豈非魔業。此是耶善根故。二求世報名惡施。業報差別經若有行佈施。急性多瞋怒死作大力龍。三厭舍惡人。棄大悲故。四內有四門。一慳法。二呵法器令退學。三求利說。四非器說深。五不如聞行。六樂小乘。七心瞋口說。身惡眼視。八謗法輕人。九文詞世論。十舍危就安。十一慢法散動。剩一是增數十也。三有十種舍離魔業者。對障修治故云舍。一他力舍。二自力舍。三誠信力。四憶本力。五離放逸。六求本法。七樂深法。八歸佛。九唸佛。菩提樹者以善根迴向。要於此樹成菩提故。十善根同性。又同一果也。四有十見佛者行障既離。佛境斯現故云見佛。十中各標名釋義。初一安住世間者。示于涅槃無著也。成正覺者。示於世間無著故名無著佛。又釋無著是不滯義。謂不滯體寂。現於世間示成正覺。此是總句。下九別顯。一由願力出現故。上云佛願力故皆悉見。二示往

【現代漢語翻譯】 名為魔（Mara，意為「魔羅」）。八味定廢道。九曲情相附。如依人不依法等。十迷於所求不起大愿。此十種魔皆持業釋。謂蘊即魔故。乃不知即魔。問此十魔攝四魔（Four Maras）不。答或攝。謂陰（Skandha，五蘊）天（Devaputra-mara，天子魔）死（Mrtyu-mara，死魔）各一。余皆煩惱收。或不攝。彼四與六各是一門故。以顯無盡故。彼據別門。此約普故。二有十種魔業者。前據魔體。今辨所因故云也。又此十業招感天魔。一既忘覺心所修善根唯感人天。豈非魔業。此是耶善根故。二求世報名惡施。《業報差別經》若有行佈施。急性多瞋怒死作大力龍。三厭舍惡人。棄大悲故。四內有四門。一慳法。二呵法器令退學。三求利說。四非器說深。五不如聞行。六樂小乘。七心瞋口說。身惡眼視。八謗法輕人。九文詞世論。十舍危就安。十一慢法散動。剩一是增數十也。三有十種舍離魔業者。對障修治故云舍。一他力舍。二自力舍。三誠信力。四憶本力。五離放逸。六求本法。七樂深法。八歸佛。九唸佛。菩提樹者以善根迴向。要於此樹成菩提故。十善根同性。又同一果也。四有十見佛者行障既離。佛境斯現故云見佛。十中各標名釋義。初一安住世間者。示于涅槃（Nirvana）無著也。成正覺者。示於世間無著故名無著佛。又釋無著是不滯義。謂不滯體寂。現於世間示成正覺。此是總句。下九別顯。一由願力出現故。上云佛願力故皆悉見。二示往

【English Translation】 English version: These are called Mara (Mara, meaning 'the destroyer of spiritual practice'). Eight flavors of samadhi abandon the path. Nine melodies of emotion cling to each other. Such as relying on people and not on the Dharma, etc. Ten are deluded by what they seek and do not arise with great vows. These ten kinds of Mara are all 'holding-karma' explanations, meaning the aggregates are Mara, but they do not know they are Mara. Question: Do these ten Maras encompass the Four Maras (Four Maras)? Answer: Sometimes they do. Namely, one each for the aggregates (Skandha, the five aggregates), the heavens (Devaputra-mara, the Mara of the sons of gods), and death (Mrtyu-mara, the Mara of death). The rest are all included in afflictions. Or they do not encompass them. The four and the six are each a separate gate, thus revealing the inexhaustible. They are based on separate gates, while this is about universality. Second, there are ten kinds of Mara-karma. The former was based on the substance of Mara, now explaining the causes, hence the saying. Also, these ten karmas attract heavenly Mara. First, having forgotten the awakened mind, the meritorious roots cultivated only lead to humans and gods. Is this not Mara-karma? This is a 'yes' meritorious root. Second, seeking worldly fame and giving evil alms. The Karma-Vipaka Sutra says, 'If one practices giving alms but is quick-tempered and often angry, they will be reborn as a powerful dragon.' Third, disliking and abandoning evil people, abandoning great compassion. Fourth, there are four inner gates: 1. Stinginess with the Dharma. 2. Scolding Dharma vessels, causing them to retreat from learning. 3. Speaking for profit. 4. Speaking profound things to those who are not vessels. 5. Not practicing according to what is heard. 6. Enjoying the Small Vehicle (Hinayana). 7. The mind is angry, the mouth speaks evil, the body is wicked, and the eyes glare. 8. Slandering the Dharma and belittling people. 9. Worldly discussions of literature and rhetoric. 10. Abandoning danger and seeking safety. 11. Being arrogant about the Dharma and scattered. The extra one is an increase to make ten. Third, there are ten kinds of abandoning Mara-karma. Counteracting obstacles and cultivating, hence the saying 'abandoning'. 1. Abandoning through the power of others. 2. Abandoning through one's own power. 3. The power of sincere faith. 4. The power of remembering the original. 5. Abandoning laxity. 6. Seeking the original Dharma. 7. Enjoying profound Dharma. 8. Taking refuge in the Buddha. 9. Being mindful of the Buddha. The Bodhi tree is where meritorious roots are dedicated, because one must attain Bodhi under this tree. 10. Meritorious roots are of the same nature, and also have the same fruit. Fourth, there are ten ways of seeing the Buddha. Once the obstacles to practice are removed, the Buddha realm appears, hence the saying 'seeing the Buddha'. Each of the ten marks and explains the meaning. The first, 'abiding in the world', shows non-attachment to Nirvana (Nirvana). 'Attaining complete enlightenment' shows non-attachment to the world, hence the name 'Non-Attached Buddha'. Also, 'non-attached' is explained as not being stagnant, meaning not being stagnant in the essence of stillness, appearing in the world to show the attainment of complete enlightenment. This is the general statement. The following nine are separate manifestations. First, appearing through the power of vows. The above says, 'Because of the power of the Buddha's vows, all are seen.' Second, showing the past.

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善業得此妙果。令他信知業不虛。又釋以勝福業感此相好之身。令物生信故。三凈識體住持善根順成正覺。又持凈土等。四雖現世間而常住涅槃故。前即持令順起。此即欲度常滅。無礙故也。問此豈成總句釋。若不爾何成正覺。五即是理法界故。遍一切有為行處。又此現覺之身即遍一切處故名法界佛。如結通處佛。如上即佛身充滿諸法界也。六佛雖普遍機感心中。方乃安住心即是佛。上云應受化器。悉充滿也。又是凈心緣起整合故云安住。七雖現心中常在深定。以于多處皆無著故。八體性不變故云決定。此通在纏等。由此等乃成正覺。不爾即非也。九如能化意普覆群機故。又如所化意皆普覆故。又如末尼珠。普覆應機無思念故。又釋如意是自在大用故。此中十佛六相總別等準之。又此十佛攝為五對。初二能所一對。謂初是所出后是能出。次二依正一對。謂初是正報。后持是依報。次二常遍一對。謂涅槃常恒法界普遍。次二現住一對。謂應現心中住定無著。后二體用一對。初體性不動。後用充法界。余門如別說。又法集經云。菩薩入十種法能知諸佛。何等為十。所謂習氣佛。果報佛。三昧佛。愿佛。心佛。實佛。同佛。化佛。供養佛。形像佛。乃至廣說。五有十種佛業者。前明所見佛體。今辨得佛之因。又此起行順佛故

【現代漢語翻譯】 現代漢語譯本 善業能獲得如此美妙的果報，使他人相信善惡有報是真實不虛的。進一步解釋，憑藉殊勝的福德之業，感得佛陀這相好莊嚴之身，從而使眾生生起信心。三凈識的本體住持善根，順應成就正覺（Samyak-saṃbuddha，完全覺悟）。又如住持凈土等。四，雖然顯現在世間，卻常住在涅槃（Nirvana，寂滅）之中。前面是住持令其順應生起，這裡是想要度化眾生，達到常恒寂滅，沒有障礙的境界。問：這難道能成為總括性的解釋嗎？如果不是這樣，又如何成就正覺呢？五，這就是理法界（Dharmadhatu，一切法的總稱）的緣故，遍及一切有為法的行處。而且這現覺之身，遍及一切處，所以名為法界佛。如同結通處的佛。如上所說，佛身充滿諸法界。六，佛雖然普遍地在眾生的機感心中，才能安住，心即是佛。上面說，應受教化的器皿，都被佛所充滿。又是清凈心緣起整合，所以說安住。七，雖然顯現在心中，卻常在甚深禪定之中，因為對於很多地方都沒有執著。八，體性不變，所以說是決定。這包括在纏等情況。通過這些才能成就正覺，不然就不是了。九，如同能化之意普遍覆蓋眾生的根機。又如所化之意，都被普遍覆蓋。又如摩尼珠（Mani，寶珠），普遍應機，沒有思念。又解釋如意是自在大用。這裡十佛六相的總別等，可以參照以上解釋。而且這十佛可以攝為五對。最初二者是能所一對，即初者是所出，後者是能出。其次二者是依正一對，即初者是正報，後者是依報。其次二者是常遍一對，即涅槃是常恒，法界是普遍。其次二者是現住一對，即應現心中住定無著。最後二者是體用一對，即初者體性不動，後者用充法界。其餘的門類，如同別處所說。又《法集經》說，菩薩進入十種法，能知諸佛。哪十種呢？所謂習氣佛、果報佛、三昧佛、愿佛、心佛、實佛、同佛、化佛、供養佛、形像佛，乃至廣說。五，有十種佛業。前面說明所見佛體，現在辨別得佛之因。而且這起行順應佛陀的緣故。

【English Translation】 English version Good deeds yield such wonderful results, enabling others to believe that the principle of karma is real and not in vain. Further explaining, by virtue of the supreme meritorious deeds, one attains the body of the Buddha, adorned with excellent marks and characteristics, thereby inspiring faith in beings. The pure nature of the three consciousnesses abides in and upholds the roots of goodness, harmoniously accomplishing perfect enlightenment (Samyak-saṃbuddha). Furthermore, it upholds the Pure Land, and so on. Four, although appearing in the world, it constantly abides in Nirvana (Nirvana). The former is to uphold and cause it to arise in accordance, while the latter is to liberate beings and attain constant extinction, without any obstacles. Question: Can this be considered a comprehensive explanation? If not, how can one achieve perfect enlightenment? Five, this is because of the principle of the Dharmadhatu (Dharmadhatu), pervading all conditioned phenomena. Moreover, this body of awakened awareness pervades all places, hence it is called the Dharmadhatu Buddha. Like the Buddha at the point of connection. As mentioned above, the Buddha's body fills all Dharmadhatus. Six, although the Buddha is universally present in the hearts of beings, it is only when they are receptive that the Buddha can abide, the mind being the Buddha. As mentioned above, the vessels capable of being transformed are all filled. Furthermore, it is the arising of pure mind that integrates and completes, hence it is said to abide. Seven, although appearing in the mind, it is constantly in deep Samadhi (Samadhi), because there is no attachment to many places. Eight, the essence of the nature is unchanging, hence it is said to be definite. This includes situations such as being entangled. It is through these that one can achieve perfect enlightenment, otherwise it is not. Nine, like the intention to transform universally covers the faculties of beings. Also, like the intention of those being transformed is universally covered. Also, like the Mani (Mani) jewel, universally responding to opportunities without thought. It is also explained that 'as you wish' is the great function of self-mastery. The totality and distinctions of the ten Buddhas and six aspects here can be referred to the above explanations. Moreover, these ten Buddhas can be summarized into five pairs. The first two are a pair of 'able' and 'that which is able', that is, the first is 'that which is produced', and the latter is 'that which is able to produce'. The next two are a pair of 'dependent' and 'principal', that is, the first is the principal reward, and the latter is the dependent reward. The next two are a pair of 'constant' and 'universal', that is, Nirvana is constant and eternal, and the Dharmadhatu is universal. The next two are a pair of 'manifest' and 'abiding', that is, manifesting in the mind, abiding in Samadhi without attachment. The last two are a pair of 'essence' and 'function', that is, the essence of the first is unmoving, and the function of the latter fills the Dharmadhatu. Other categories are as described elsewhere. Furthermore, the Dharma Samuccaya Sutra says that Bodhisattvas who enter ten kinds of Dharma can know all Buddhas. What are the ten? They are the Buddha of Habitual Tendencies, the Buddha of Retribution, the Buddha of Samadhi, the Buddha of Vow, the Buddha of Mind, the Buddha of Reality, the Buddha of Sameness, the Buddha of Transformation, the Buddha of Offerings, and the Buddha of Images, and so on. Five, there are ten kinds of Buddha-deeds. The previous section explained the Buddha-body that is seen, and now it distinguishes the causes for attaining Buddhahood. Moreover, this arising of practice accords with the Buddha.

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名佛業。各有標釋。初一總約化生。次二顯自利行。次二約別化生。一化悔纏者。二化凡小心。次二于惡時護法行。一正法難時。二魔事起時。八不取小果。九不斷本願。十成無礙行。于中七句。一求道不礙離。二于如來下無染不礙求。三令一切下嚴剎不礙空。四教化下化生不礙無。五諸通下具果不捨因。六示現下示圓不捨分。七現大下現寂不礙生。上五十句明離障成行竟。第二有十種慢業下五十明離障加持行。于中初二十內成離障行。后三十辨外加持行。前中初十舉障。后十現治。前中慢業者。執我自高𣣋他為業。初輕人。次二慢法。四自舉。五妒他。六謗法。七自恃。八求師過。九不能問。十明慢障道。二有十種智業者顯對治行也。謂既識障惑不令增長。成情從理。敬重法行故名智業。初二信法念佛。次二近人樂法。次二敬他自凈。次二順理重行。后二成德滅惑。並此智之作用故名也。第二有十魔所攝持者下三十辨外加持行。初十明怨障加持。即所離障也。后二十明佛法加持。即能治行也。前中由內行乖理。外魔得便故名攝持。又行乖理即是魔攝。初二怠心舍法。次二起貪自度。次二舍愿起斷。次二成小舍大。后二舍悲謗法。二有十佛攝持者既離魔攝。即佛加持遠耶入正。理宜故也。初二約心攝。次二約起行攝。

【現代漢語翻譯】 現代漢語譯本 名為佛業，各有標示和解釋。首先，第一點總括了化生（Opapātika，無父母而突然出現）的情況。其次，第二、三點闡明了自利的行為。再次，第四、五點分別說明了不同的化生情況：第四點是轉化那些被煩惱纏繞的人，第五點是轉化那些心胸狹窄的凡人。再次，第六、七點是關於在惡劣時期護持佛法的行為：第六點是在正法衰微之時，第七點是在魔事興起之時。第八點是不追求小乘果位，第九點是不捨棄根本誓願，第十點是成就無礙的菩薩行。其中包含七句：第一句是求道不妨礙遠離世俗；第二句是對於如來（Tathāgata，佛的稱號）的教法，沒有染著不妨礙追求；第三句是令一切眾生，莊嚴佛土不妨礙證悟空性；第四句是教化眾生，不妨礙證悟無相；第五句是諸神通，具備果位不捨棄因地修行；第六句是示現種種，示現圓滿境界不捨棄區域性示現；第七句是現大身，現大寂靜不妨礙生死輪迴。以上五十句闡明了遠離障礙，成就菩薩行。第二部分，『有十種慢業』以下五十句，闡明了遠離障礙，並得到佛菩薩的加持而成就菩薩行。其中，最初二十句是內在的遠離障礙的修行，后三十句是辨別外在的加持。在前二十句中，最初十句是列舉障礙，后十句是展現對治的方法。在最初十句中，『慢業』指的是執著于自我，自視甚高，輕視他人的行為。首先是輕視他人，其次是兩種輕慢佛法的行為，第四是自我抬高，第五是嫉妒他人，第六是誹謗佛法，第七是自恃才能，第八是挑剔老師的過失，第九是不懂請教，第十是說明傲慢會障礙修行。第二部分，『有十種智業』，是展現對治傲慢的行為。意思是說，既然認識到障礙和迷惑，就不讓它們增長，使情感服從於理智，敬重佛法，身體力行，所以稱為智業。最初兩句是信奉佛法，憶念佛陀（Buddha，覺悟者）；其次兩句是親近善知識，樂於聽聞佛法；再次兩句是尊敬他人，自我凈化；再次兩句是順應真理，重視實踐；最後兩句是成就德行，滅除迷惑。這些都是智慧的作用，所以稱為智業。第三部分，『有十魔所攝持者』以下三十句，辨別外在的加持。最初十句闡明了怨敵的障礙和加持，也就是所要遠離的障礙。后二十句闡明了佛法的加持，也就是能夠對治障礙的行為。在前十句中，由於內在的行為違背了真理，外在的魔事才得以趁虛而入，所以稱為『攝持』。又，行為違背真理，就是被魔所控制。最初兩句是懈怠之心，捨棄佛法；其次兩句是生起貪念，只求自度；再次兩句是捨棄誓願，只想斷滅煩惱；再次兩句是成就小乘，捨棄大乘；最後兩句是捨棄慈悲心，誹謗佛法。第四部分，『有十佛攝持者』，既然遠離了魔的控制，就是得到了佛的加持，遠離邪道，進入正途，理所當然。最初兩句是關於心性的攝持，其次兩句是關於發起行動的攝持。

【English Translation】 English version These are called Buddha activities, each with its own labels and explanations. Firstly, the first point generally covers the Opapātika (spontaneous birth without parents). Secondly, the second and third points clarify the actions of self-benefit. Thirdly, the fourth and fifth points separately explain different situations of Opapātika: the fourth point is to transform those who are entangled by afflictions, and the fifth point is to transform ordinary people with narrow minds. Fourthly, the sixth and seventh points are about upholding the Dharma (Buddha's teachings) in adverse times: the sixth point is when the True Dharma is declining, and the seventh point is when demonic activities arise. Eighth, not seeking the small vehicle (Hinayana) fruit; ninth, not abandoning the original vows; tenth, accomplishing unobstructed Bodhisattva conduct. Among them are seven sentences: the first sentence is that seeking the path does not hinder detachment from the world; the second sentence is that for the teachings of the Tathāgata (the title of the Buddha), not being attached does not hinder seeking; the third sentence is to enable all beings to adorn the Buddha land without hindering the realization of emptiness; the fourth sentence is to teach sentient beings without hindering the realization of no-form; the fifth sentence is that all supernatural powers, possessing the fruit, do not abandon the causal practice; the sixth sentence is to show various manifestations, showing the perfect realm without abandoning partial manifestations; the seventh sentence is to manifest the great body, manifesting great tranquility without hindering the cycle of birth and death. The above fifty sentences clarify the removal of obstacles and the accomplishment of Bodhisattva conduct. The second part, 'There are ten kinds of arrogant actions' below fifty sentences, clarifies the removal of obstacles and the accomplishment of Bodhisattva conduct with the blessing of Buddhas and Bodhisattvas. Among them, the first twenty sentences are internal practices of removing obstacles, and the last thirty sentences are to distinguish external blessings. In the first twenty sentences, the first ten sentences list the obstacles, and the last ten sentences show the methods of counteracting them. In the first ten sentences, 'arrogant actions' refers to clinging to oneself, thinking highly of oneself, and despising others. First is despising others, second are two kinds of despising the Dharma, fourth is self-exaltation, fifth is jealousy of others, sixth is slandering the Dharma, seventh is relying on one's own talents, eighth is picking on the faults of the teacher, ninth is not knowing how to ask, and tenth is explaining that arrogance will hinder practice. The second part, 'There are ten kinds of wise actions', is to show the actions of counteracting arrogance. It means that since recognizing the obstacles and delusions, not allowing them to grow, making emotions obey reason, respecting the Dharma, and practicing it, so it is called wise actions. The first two sentences are believing in the Dharma and remembering the Buddha (the Awakened One); the next two sentences are being close to good teachers and being happy to hear the Dharma; the next two sentences are respecting others and purifying oneself; the next two sentences are conforming to the truth and valuing practice; the last two sentences are accomplishing virtue and eliminating delusions. These are all the functions of wisdom, so they are called wise actions. The third part, 'Those who are held by ten demons' below thirty sentences, distinguishes external blessings. The first ten sentences clarify the obstacles and blessings of enemies, which are the obstacles to be removed. The last twenty sentences clarify the blessings of the Dharma, which are the actions that can counteract obstacles. In the first ten sentences, because the internal actions violate the truth, external demonic affairs can take advantage of the opportunity, so it is called 'holding'. Also, actions that violate the truth are controlled by demons. The first two sentences are laziness and abandoning the Dharma; the next two sentences are generating greed and only seeking self-liberation; the next two sentences are abandoning vows and only wanting to cut off afflictions; the next two sentences are accomplishing the small vehicle and abandoning the great vehicle; the last two sentences are abandoning compassion and slandering the Dharma. The fourth part, 'Those who are held by ten Buddhas', since they are far from the control of demons, they have received the blessing of the Buddha, away from evil ways, into the right path, of course. The first two sentences are about the holding of the mind, and the next two sentences are about the holding of initiating action.

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次二約悲智攝。一悲。二智。次二約巧惠。一巧。二惠。后二約智斷。一斷。一智。並此佛力攝持令成此等行也。三有十種法攝持者。舍過從法故為攝持。初四即四法印法。次二十二緣生法。次二即三乘法。后二此凈法。一性凈。二斷凈。並由法力。成此等行故名攝持。上來總三百二十門明因圓究竟訖。

第二住兜率有十事下一百九十門明果用圓滿行。此等多約八相現化。明於佛用者。以此亦通普賢等用。不向凈土實報處說也。又釋此唯菩薩作用故。唯示八相成佛非余實成。又釋彼實成佛無成不成。不可說故。就八相說也。于中分六。初二十在天行。二從十種降神下二十明入胎住胎行。三從十種生下十明出胎行。四從十種大莊嚴下四十明在家同俗行。五有十種出家下六十辨出家期道行。六有十種覺如來力下四十明成佛果德行。初中前十在天行。后十現終行。前中一生菩薩在彼天時作何等事。謂作如此十種事業。一謂于彼化欲界天。二化色天。三化三千界生。四為十方同類說下生法。五授彼十方同處法化。六說法降魔。七眷屬樂聲化欲諸天。八詣佛聞法。九供養多佛。十多身益生。二命終示十事者。所作既了將欲下生現茲十明。大乘方便經下卷中。菩薩如其本願處兜率天宮。能得阿耨菩提轉於法輪非為不能。菩薩

【現代漢語翻譯】 現代漢語譯本 次二約悲智攝：一、悲。二、智。接下來兩個是關於巧與慧的攝持：一、巧。二、慧。最後兩個是關於智與斷的攝持：一、斷。二、智。這些都是佛力攝持，使之成就這些行持。三種十法攝持：捨棄過失，遵循正法，故稱為攝持。最初四個是四法印法。接下來二十二是十二緣起法。再接下來兩個是三乘法。最後兩個是清凈法：一、自性清凈。二、斷除煩惱后的清凈。這些都是依靠法的力量，成就這些行持，所以稱為攝持。以上總共三百二十門，闡明了因圓滿究竟。

第二部分，從『住兜率有十事下』開始，一百九十門闡明果用圓滿行。這些大多是關於八相成道，闡明佛的作用。因為這些也通用於普賢等菩薩的作用，所以不在凈土實報土處宣說。另一種解釋是，這僅僅是菩薩的作用，所以只示現八相成佛，而不是真實的成佛。還有一種解釋是，真實的成佛沒有成與不成，不可言說，所以就八相來說。其中分為六個部分。首先二十門是在天行。第二，從『十種降神下』開始，二十門闡明入胎住胎行。第三，從『十種生下』開始，十門闡明出胎行。第四，從『十種大莊嚴下』開始，四十門闡明在家同俗行。第五，從『十種出家下』開始，六十門辨明出家求道行。第六，從『十種覺如來力下』開始，四十門闡明成佛果德行。最初的部分中，前十門是在天行，后十門是示現命終行。前十門中，一生補處菩薩在兜率天時做什麼事呢？就是做這十種事業。一、化度欲界天。二、化度色界天。三、化度三千大千世界眾生。四、為十方同類的菩薩宣說下生之法。五、授予十方同處菩薩教化之法。六、說法降伏魔眾。七、眷屬以快樂的音聲化度欲界諸天。八、前往佛所聽聞佛法。九、供養眾多的佛。十、以多種身形利益眾生。第二部分，示現命終的十件事，是說所作之事已經完畢，將要下生，所以示現這十種跡象。《大乘方便經》下卷中說，菩薩如果安住于本願所處的兜率天宮（Tushita Heaven），能夠證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），轉動法輪，並非不能做到。菩薩...

【English Translation】 English version The next two are about the integration of compassion and wisdom: 1. Compassion. 2. Wisdom. The next two are about skillfulness and intelligence: 1. Skillfulness. 2. Intelligence. The last two are about wisdom and severance: 1. Severance. 2. Wisdom. These are all upheld by the power of the Buddha, enabling the accomplishment of these practices. The three sets of ten dharmas uphold by abandoning faults and following the Dharma, hence they are called upholding. The first four are the Four Dharma Seals. The next twenty-two are the Twelve Links of Dependent Origination. The next two are the Three Vehicles. The last two are pure dharmas: 1. Intrinsic purity. 2. Purity after severing afflictions. These are all due to the power of the Dharma, accomplishing these practices, hence they are called upholding. The above totals three hundred and twenty gates, clarifying the complete and ultimate cause.

The second part, starting from 'Dwelling in Tushita (Tushita Heaven) has ten matters,' one hundred and ninety gates clarify the perfect practice of the result. These are mostly about the Eight Aspects of Manifestation, clarifying the function of the Buddha. Because these are also applicable to the functions of Samantabhadra (Universal Worthy Bodhisattva) and other Bodhisattvas, they are not expounded in the Pure Land of the Reward Body. Another explanation is that this is merely the function of a Bodhisattva, so only the Eight Aspects of Buddhahood are shown, not actual Buddhahood. Yet another explanation is that actual Buddhahood has no becoming or non-becoming, it is inexpressible, so it is discussed in terms of the Eight Aspects. Among these, there are six parts. First, twenty gates are the practices in the heavens. Second, starting from 'Ten kinds of descending,' twenty gates clarify the practices of entering and dwelling in the womb. Third, starting from 'Ten kinds of birth,' ten gates clarify the practices of emerging from the womb. Fourth, starting from 'Ten kinds of great adornments,' forty gates clarify the practices of living at home and being like ordinary people. Fifth, starting from 'Ten kinds of renunciation,' sixty gates distinguish the practices of renouncing the world and seeking the Way. Sixth, starting from 'Ten kinds of awakening, the power of the Tathagata,' forty gates clarify the virtuous qualities of the fruit of Buddhahood. In the first part, the first ten gates are the practices in the heavens, and the last ten gates are the practices of showing the end of life. In the first ten gates, what does a Bodhisattva who will be reborn once more do in Tushita Heaven? They perform these ten kinds of activities. 1. Transforming the desire realm heavens. 2. Transforming the form realm heavens. 3. Transforming the beings of the three thousand great thousand worlds. 4. Explaining the Dharma of descending to birth for Bodhisattvas of the same kind in the ten directions. 5. Bestowing the Dharma of teaching and transforming on Bodhisattvas in the same place in the ten directions. 6. Expounding the Dharma and subduing demons. 7. Transforming the desire realm heavens with joyful sounds of the retinue. 8. Going to the Buddha to hear the Dharma. 9. Making offerings to many Buddhas. 10. Benefiting beings with many forms. The second part, showing the ten matters of the end of life, means that the work is completed and they are about to descend to birth, so they show these ten signs. In the lower scroll of the Mahayana Upaya Sutra, it says that if a Bodhisattva dwells in the Tushita Heaven (Tushita Heaven) according to their original vow, they are capable of attaining Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment) and turning the wheel of the Dharma, it is not that they are incapable. The Bodhisattva...

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思惟。閻浮提人不能至此兜率天上聽受法教。兜率天人能下閻浮提聽法。是故菩薩舍兜率天于閻浮成佛。一輪光滅苦。覺彼令知。二毫光驚覺宿世有緣。三手光嚴界。併除非器。四膝光覺天。令辨供隨侍。五心光覺力士。六毛光覺助化。七堂光照處眷屬同生。八樓光照母胎內現閣。九足光延壽。十小相中光應現八相。余結百萬等可知。第二有十事降神下二十。初十明入胎。后十明住胎。前中何故入胎。為十事故。一化小根。二攝眷屬。三念不亂。四現奇廣益。五稱物本願。謂彼應在胎中化故。六同人類故。七機宜見故。八同類共集。九定力現奇。十供佛聞法。問據此上文兜率命終即入胎等。何故梁攝論明化身二十年在中陰中。答真諦三藏金光明疏中釋云。有少乘別部師云。聽待父母受生竟故。二十年在中陰。今釋並是機感現形。所見各別故也。二有十微細趣者明胎中廣攝。幽密難知故名微細。初一現本因行。次八現八相。后一現神力。並在胎內同時齊現。第三有十生者。于右脅出時有此十種。一內離癡闇。二外放大光。三未來更無此最後邊。四稱理而生。五如幻似生。六頓現十方。七內智具。八外光用。九定慧滿。十震動益。第四有十大莊嚴下四十明在家行。初十明初生未行之前。大誓自嚴故也。一拔欲泥。二開慧眼

【現代漢語翻譯】 現代漢語譯本 思惟：閻浮提人（Jambudvipa，指我們所居住的這個世界的人）不能到兜率天（Tushita Heaven，佛教欲界六天之一，彌勒菩薩所在）聽受佛法教誨。而兜率天人卻可以下到閻浮提聽法。因此，菩薩捨棄兜率天而選擇在閻浮提成佛。 一、一輪光滅苦：用一圈光芒熄滅眾生的痛苦，覺悟他們並讓他們明白。 二、二毫光驚覺宿世有緣：兩道眉間白毫光驚醒覺悟過去世與佛有緣之人。 三、三手光嚴界，併除非器：用手的光芒莊嚴結界，並且排除不適合接受佛法教化之人。 四、四膝光覺天，令辨供隨侍：用膝蓋的光芒覺悟天人，使他們明白如何供養和侍奉佛。 五、五心光覺力士：用心口的光芒覺悟大力士。 六、六毛光覺助化：用毛孔的光芒覺悟幫助教化之人。 七、七堂光照處眷屬同生：用殿堂的光芒照耀之處，使眷屬能夠一同往生。 八、八樓光照母胎內現閣：用樓閣的光芒照耀母親的胎內，顯現樓閣。 九、九足光延壽：用足底的光芒延長壽命。 十、十小相中光應現八相：在微小的相好中，用光芒應現佛陀的八相成道。 其餘百萬等光芒的意義可以依此類推。 第二部分有十事降神下二十，首先十事說明入胎，后十事說明住胎。為什麼要在入胎前說明入胎的原因呢？因為有十種原因： 一、化小根：教化根器淺薄的眾生。 二、攝眷屬：攝受有緣的眷屬。 三、念不亂：保持正念不散亂。 四、現奇廣益：顯現奇妙的景象，廣泛利益眾生。 五、稱物本願：符合菩薩的本願，即應在胎中教化眾生。 六、同人類故：與人類相同，示現生老病死。 七、機宜見故：爲了適應眾生的根機而示現。 八、同類共集：與同類眾生共同聚集。 九、定力現奇：用禪定的力量顯現奇妙的景象。 十、供佛聞法：爲了供養諸佛，聽聞佛法。 問：根據上文，菩薩在兜率天命終后立即入胎等等，為什麼梁朝的《攝大乘論》（Mahāyānasaṃgraha）中說明化身在中有（Antarābhava，指死亡到投胎之間的階段）中停留二十年？ 答：真諦三藏（Paramārtha，南朝梁時期來華的印度僧人）在《金光明經疏》中解釋說，小乘（Hinayana）的別部師認為，菩薩是爲了等待父母受生完畢，才在中有停留二十年。現在的解釋是，這些都是根據眾生的根機感應而顯現的，每個人所見到的景象各不相同。 第二部分有十微細趣，說明在胎中廣泛攝受眾生。因為幽深隱秘難以知曉，所以稱為微細。最初一個說明顯現根本的因行，接著八個說明顯現八相成道，最後一個說明顯現神通力量。這些都在胎內同時顯現。 第三部分有十生，說明從右脅出生時有這十種現象： 一、內離癡闇：內心遠離愚癡和黑暗。 二、外放大光：向外放出巨大的光明。 三、未來更無此最後邊：未來不會再有這樣的最後一次出生。 四、稱理而生：符合真理而出生。 五、如幻似生：如同幻化一般出生。 六、頓現十方：瞬間顯現在十方世界。 七、內智具：內在具有智慧。 八、外光用：外在具有光明的作用。 九、定慧滿：禪定和智慧圓滿。 十、震動益：震動世界，利益眾生。 第四部分有十大莊嚴下四十，說明在家修行。最初十個說明初生未行走之前，以大誓願自我莊嚴： 一、拔欲泥：拔除慾望的泥沼。 二、開慧眼：開啟智慧的眼睛。

【English Translation】 English version Contemplation: People of Jambudvipa (the world we live in) cannot ascend to Tushita Heaven (one of the six heavens of the desire realm in Buddhism, where Bodhisattva Maitreya resides) to listen to the Dharma teachings. However, beings from Tushita Heaven can descend to Jambudvipa to hear the Dharma. Therefore, Bodhisattvas relinquish Tushita Heaven and choose to attain Buddhahood in Jambudvipa. 1. One circle of light extinguishes suffering: Using a circle of light to extinguish the suffering of sentient beings, awakening them and making them understand. 2. Two rays of light from the white hair between the eyebrows awaken those who have affinities with the Buddha from past lives. 3. Three hand lights adorn the boundary and exclude those who are not suitable vessels: Using the light of the hands to adorn and establish boundaries, and excluding those who are not suitable to receive the Dharma teachings. 4. Four knee lights awaken the gods, enabling them to discern how to make offerings and serve the Buddha. 5. Five heart lights awaken the strong men. 6. Six hair lights awaken those who assist in the transformation. 7. Seven hall lights illuminate the place where relatives are born together: Using the light of the hall to illuminate the place, enabling relatives to be reborn together. 8. Eight tower lights illuminate the mother's womb, manifesting a pavilion. 9. Nine foot lights extend life. 10. Ten lights within the minor marks manifest the eight aspects of the Buddha's enlightenment. The meanings of the remaining millions of lights can be inferred by analogy. The second part has ten matters concerning the descent of the spirit, followed by twenty matters. The first ten matters explain entering the womb, and the latter ten matters explain residing in the womb. Why explain the reasons for entering the womb before entering the womb? Because there are ten reasons: 1. To transform those with shallow roots. 2. To gather relatives. 3. To maintain unwavering mindfulness. 4. To manifest wondrous phenomena and broadly benefit sentient beings. 5. To accord with the Bodhisattva's original vows, which is to transform sentient beings in the womb. 6. To be the same as humans, demonstrating birth, old age, sickness, and death. 7. To manifest according to the capacities of sentient beings. 8. To gather with beings of the same kind. 9. To manifest wondrous phenomena with the power of Samadhi. 10. To make offerings to the Buddhas and listen to the Dharma. Question: According to the above text, the Bodhisattva immediately enters the womb after death in Tushita Heaven, etc. Why does the Mahāyānasaṃgraha (Compendium of the Mahayana) of the Liang Dynasty state that the manifested body stays in the Antarābhava (intermediate state between death and rebirth) for twenty years? Answer: Paramārtha (an Indian monk who came to China during the Liang Dynasty of the Southern Dynasties) explains in the commentary on the Suvarṇaprabhāsa Sūtra that the separate schools of the Hinayana (Smaller Vehicle) believe that the Bodhisattva stays in the intermediate state for twenty years in order to wait for the parents to complete their birth. The current explanation is that these are all manifestations according to the capacities of sentient beings, and the phenomena seen by each person are different. The second part has ten subtle interests, explaining the broad reception of sentient beings in the womb. Because it is deep, hidden, and difficult to know, it is called subtle. The first one explains the manifestation of the fundamental causal actions, followed by eight explaining the manifestation of the eight aspects of enlightenment, and the last one explaining the manifestation of supernatural powers. These all manifest simultaneously in the womb. The third part has ten births, explaining that there are these ten phenomena when born from the right side: 1. Inner detachment from ignorance and darkness. 2. Outer emission of great light. 3. There will be no more such final birth in the future. 4. Born in accordance with the truth. 5. Born as if by illusion. 6. Instantaneous manifestation in the ten directions. 7. Inner possession of wisdom. 8. Outer possession of the function of light. 9. Perfection of Samadhi and wisdom. 10. Shaking the world and benefiting sentient beings. The fourth part has ten great adornments, followed by forty matters, explaining practice at home. The first ten explain self-adornment with great vows before the first birth: 1. Uprooting the mud of desire. 2. Opening the eye of wisdom.

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。三得勝身。四摧憍慢。五接退屈。六令大益。七見佛力。八覺同行。九救疲頓。十蒙光觸。皆奮起大志用以自嚴。二有十事行。七步者創起遊行。顯自在之貌。初一示有俱生力故。二若在家有輪王七寶。出家七聖財寶。三滿他本願。四自現超過。五現大人行相。六履地現金。七加他與力。八同數相表。九示現自悟。十稱己最尊。後身菩薩為化眾生。同卅七數故不增減。三有十事現童子地者。幼稚無染現學攝生故也。初三符同世務。次二常無過失。次三色力救生。后二供佛受法。四有十事現處中宮者綵女圍繞顯行無染。一以同行在綵女中故如下文監惠女等。二以不同二乘舍欲之善故云欲明菩薩善也。如文殊在龍女宮坐夏等。三處彼能捨以化著樂。四順同濁世。五在欲而行禪等。六七應本期。謂受化在此故。八以世樂供佛。九現定力自在。十為守護法。上來在家行竟。第五有十事出家下六十門明舍家期道行。于中初明出家內。初二令厭舍染。次二顯勝令欣。次二令其舍惑。次二現於挺出自在之德。后二順果同因。二有十事現苦行者。明示同異道摧諸邪見。初一有小乘機眾生。謂菩薩生在王宮未經苦行練神。何能得道。故示化彼也。二外道耶見以自餓為道。菩薩示餓。六年而不得道。食乳糜後方覺菩提。是故破彼見邪。三

【現代漢語翻譯】 現代漢語譯本 三、得勝身（獲得勝利之身）。四、摧憍慢（摧毀驕傲自滿）。五、接退屈（接引退縮之人）。六、令大益（使人獲得大利益）。七、見佛力（見到佛的力量）。八、覺同行（覺悟同行之人）。九、救疲頓（救助疲憊困頓之人）。十、蒙光觸（蒙受光明照觸）。都奮發宏大志向用以莊嚴自身。 二、有十事行：七步者創起（行走七步是創始）。顯示自在的相貌。第一，顯示具有俱生之力。第二，如果在俗有輪王七寶，出家有七聖財寶。第三，滿足他人本來的願望。第四，自身顯現超過常人。第五，顯現大丈夫的行相。第六，腳踩之處顯現金子。第七，加持他人給予力量。第八，與他人數量相同以示平等。第九，示現自己覺悟。第十，稱自己最為尊貴。後身菩薩爲了化度眾生，與三十七道品之數相同，所以不增不減。 三、有十事顯現童子地：幼稚無染，顯現學習以攝受眾生。最初三個符合世俗事務，其次兩個常常沒有過失，其次三個用色身和力量救度眾生，最後兩個供養佛陀，接受佛法。 四、有十事顯現身處中宮：眾多彩女圍繞，顯示行為沒有染污。第一，因為同行之人也在綵女之中，如下文的監惠女等。第二，因為不同於二乘捨棄慾望的善行，所以說要表明菩薩的善行。如文殊（Manjusri）在龍女宮坐夏等。第三，身處其中卻能捨棄，以此來教化那些執著于快樂的人。第四，順應混濁的世間。第五，在慾望中修行禪定等。第六、第七，應合本來的期望，意思是受教化的人在這裡。第八，用世間的快樂供養佛陀。第九，顯現定力自在。第十，爲了守護佛法。以上是在家修行完畢。 第五、有十事出家，以下六十門闡明舍家修道的時期和修行。其中首先闡明出家。最初兩個使人厭惡捨棄染污，其次兩個顯示殊勝使人欣喜，其次兩個使人捨棄迷惑，其次兩個顯現挺拔而出自在的德行，最後兩個順應果位，與因地相同。 二、有十事顯現苦行：闡明與異道的相同與不同，摧毀各種邪見。第一，爲了有小乘根基的眾生，認為菩薩（Bodhisattva）生在王宮，未經受苦行磨練精神，怎麼能夠得道？所以示現教化他們。第二，外道邪見認為自我折磨是得道的方法。菩薩示現飢餓六年而不能得道，食用乳糜后才覺悟菩提（Bodhi）。因此破除他們的邪見。第三，...

【English Translation】 English version Three, obtaining a victorious body. Four, destroying arrogance. Five, receiving those who retreat. Six, causing great benefit. Seven, seeing the power of the Buddha. Eight, awakening fellow practitioners. Nine, saving the weary and exhausted. Ten, receiving the touch of light. All aspire to great ambitions to adorn themselves. Two, there are ten acts: Initiating the seven steps. Displaying an appearance of freedom. First, showing inherent power. Second, if a layman, possessing the seven treasures of a Chakravartin (universal monarch); if a renunciate, possessing the seven noble treasures. Third, fulfilling others' original vows. Fourth, manifesting oneself as surpassing others. Fifth, displaying the characteristics of a great person. Sixth, gold appearing where one steps. Seventh, empowering others. Eighth, representing equality by being the same in number. Ninth, demonstrating self-realization. Tenth, proclaiming oneself as the most尊貴. The Bodhisattva (Bodhisattva) in his final life, for the sake of transforming sentient beings, is the same as the number of the thirty-seven factors of enlightenment, so there is no increase or decrease. Three, there are ten things that manifest in the stage of a child: being innocent and unblemished, showing learning to gather sentient beings. The first three conform to worldly affairs, the next two are always without fault, the next three save sentient beings with form and strength, and the last two offer to the Buddha and receive the Dharma. Four, there are ten things that manifest in the central palace: surrounded by many colorful women, showing that actions are without defilement. First, because fellow practitioners are also among the colorful women, such as the supervising women mentioned below. Second, because it is different from the good deeds of the two vehicles (Sravakayana and Pratyekabuddhayana) who abandon desires, it is said that the goodness of the Bodhisattva should be clarified. For example, Manjusri (Manjusri) sitting in the Dragon Girl's palace during the summer retreat. Third, being able to abandon while being in it, in order to transform those who are attached to pleasure. Fourth, conforming to the turbid world. Fifth, practicing meditation while in desire, etc. Sixth and seventh, corresponding to the original expectations, meaning that those who are to be transformed are here. Eighth, offering worldly pleasures to the Buddha. Ninth, manifesting the freedom of meditative power. Tenth, for the sake of protecting the Dharma. The above is the completion of practice at home. Fifth, there are ten things about leaving home, and the following sixty gates clarify the period and practice of renouncing the home life. Among them, the first clarifies leaving home. The first two cause people to厭惡 and abandon defilement, the next two show superiority and cause joy, the next two cause people to abandon delusion, the next two manifest the virtue of standing out and being free, and the last two conform to the fruition, being the same as the cause. Two, there are ten things that manifest ascetic practices: clarifying the similarities and differences with other paths, destroying various wrong views. First, for sentient beings with the potential of the Small Vehicle, believing that the Bodhisattva (Bodhisattva) was born in the royal palace and has not undergone ascetic practices to refine his spirit, how can he attain enlightenment? Therefore, he manifests to transform them. Second, the heretical views of externalists believe that self-mortification is the method of attaining the path. The Bodhisattva manifests starvation for six years without attaining the path, and only after eating milk porridge does he awaken to Bodhi (Bodhi). Therefore, breaking their wrong views. Third,...

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化無業報邪見者。如大乘方便經第二卷中。佛于往昔迦葉佛時。為化外道五人令得無生忍故。須為五人罵迦葉佛言禿頭道人。何有禿人能得菩提。實以般若觀空而發此語。示現此業。得報不失。苦行六年令餘眾生信知。一生菩薩方便之業猶有此報。況我等耶。乃至廣說。四順五濁者。謂五濁眾生皆有重罪。憂惱覆心不得解脫。為除彼憂示此業報。令彼念言。菩薩謗佛尚得解脫。況我等耶。即當悔除。亦如彼經說。五策懈怠。六令求法。七令離我樂。八顯殊勝者示此苦行。非此正故對顯菩薩之勝行也。九策未來。十待根熟。三有十事詣道場者。明舍邪趣正。亦是因圓趣果。于中初二現處。次二現身。次二嚴處。次二見佛入定。后二愛供觀佛。並於趣向道場行路之時有此十事。四有十事坐道場者處此受道故。初四約處現相。次三約三業現相。后三成德相。一滿金剛喻定。二受古佛所坐。余經受吉安草坐。三納所應化生。五有十種奇特者。大果將臨。奇相先現故名也。初二佛加贊。次二人物歸向。次二得定總持。次二通慧具。亦是上供諸佛。下識化器。后二明身業體用。一體二用。六有十種降魔者。彼對魔怨顯勝幢獨絕故云也。依方便經下卷。若非佛力召來。彼等惡魔莫得近佛。為欲界中此最尊勝。尊勝若降余皆隨伏。波旬

【現代漢語翻譯】 現代漢語譯本 化無業報邪見者（將否定業報的邪見）。如《大乘方便經》第二卷中所說，佛在往昔迦葉佛（Kasyapa Buddha）時期，爲了教化五位外道，使他們獲得無生法忍（anutpattika-dharma-ksanti），就示現為五人辱罵迦葉佛，說『禿頭道人，怎麼可能有禿頭的人能夠證得菩提（bodhi）？』實際上是以般若（prajna）觀空的智慧而說出這些話，以此示現這種業（karma）。業報不會消失，通過六年苦行，讓其餘眾生相信，即使一生修菩薩（bodhisattva）方便之業，仍然會有這樣的果報，更何況我們呢？乃至廣泛地說明。 四順五濁者（順應五濁惡世）。五濁（kasaya）眾生都有深重的罪業，憂愁煩惱覆蓋內心，無法解脫。爲了消除他們的憂愁，佛示現這種業報，讓他們心想『菩薩誹謗佛尚且能夠解脫，更何況我們呢？』這樣他們就會懺悔消除罪業，也如那部經所說。 五策懈怠（策勵懈怠者）。六令求法（使人尋求佛法）。七令離我樂（使人遠離自我享樂）。八顯殊勝者（彰顯殊勝之處），通過示現這種苦行，反襯菩薩殊勝的修行。 九策未來（策勵未來）。十待根熟（等待根機成熟）。三有十事詣道場者（前往菩提道場有十件事），說明捨棄邪道，趨向正道，也是因地圓滿，趨向果地。其中前兩件事是顯現處所，其次兩件事是顯現身相，再次兩件事是莊嚴處所，再次兩件事是見佛入定，最後兩件事是愛慕供養，觀想佛陀。總而言之，在前往道場的路上，有這十件事。 四有十事坐道場者（在菩提道場有十件事），因為在這裡接受佛道。最初四件事是關於處所的顯現，其次三件事是關於身口意三業的顯現，最後三件事是成就德行的顯現。一、圓滿金剛喻定（vajropama-samadhi）。二、接受過去佛所坐之處，其他經典說是接受吉祥草座。三、接納所應教化的眾生。 五有十種奇特者（有十種奇特之處），因為大的果報即將到來，奇特的相先顯現，所以這樣說。最初兩件事是佛的加持讚歎，其次兩件事是人與非人歸向，再次兩件事是獲得禪定總持，再次兩件事是通達智慧，也是上供諸佛，下識化機。最後兩件事是說明身業的體和用，一體二用。 六有十種降魔者（有十種降伏魔怨的方法），因為佛陀面對魔怨，顯示出殊勝的法幢，獨一無二，所以這樣說。依據《方便經》下卷，如果不是佛陀的力量召來，那些惡魔無法接近佛陀。因為在欲界中，佛陀最為尊勝，尊勝者如果降伏，其餘的都會隨之降伏。波旬（Mara）

【English Translation】 English version Eliminating the heretical view of denying karmic retribution. As stated in the second volume of the 'Mahayana Upaya Sutra,' in the past, during the time of Kasyapa Buddha (Kasyapa Buddha), in order to convert five non-Buddhist practitioners and enable them to attain the 'anutpattika-dharma-ksanti' (anutpattika-dharma-ksanti, the patience with the unborn dharma), the Buddha manifested as five people who insulted Kasyapa Buddha, saying, 'Bald-headed ascetic, how can a bald person attain Bodhi (bodhi)?' In reality, these words were spoken with the wisdom of 'prajna' (prajna, wisdom) contemplating emptiness, thus demonstrating this 'karma' (karma, action). The karmic retribution will not disappear. Through six years of ascetic practice, it allowed other sentient beings to believe that even if one cultivates the expedient deeds of a Bodhisattva (bodhisattva) throughout their life, there will still be such retribution, let alone us? And so on, extensively explaining. The 'four conformities to the five turbidities' (conforming to the five defilements). Sentient beings in the 'five turbidities' (kasaya, five defilements) all have deep sins, and their minds are covered with sorrow and vexation, unable to be liberated. In order to eliminate their sorrow, the Buddha manifested this karmic retribution, allowing them to think, 'Even a Bodhisattva who slanders the Buddha can be liberated, let alone us?' In this way, they will repent and eliminate their sins, as stated in that sutra. Five: Urging the lazy. Six: Causing people to seek the Dharma. Seven: Causing people to abandon selfish pleasures. Eight: Revealing the superior, by demonstrating this ascetic practice, it highlights the superior practice of the Bodhisattva. Nine: Encouraging the future. Ten: Waiting for the maturation of roots. Three: There are ten things to do when going to the Bodhi-mandala (place of enlightenment), which explains abandoning the wrong path and heading towards the right path, and it is also the perfection of the cause and heading towards the result. Among them, the first two things are the manifestation of the place, the next two things are the manifestation of the body, the next two things are the adornment of the place, the next two things are seeing the Buddha and entering samadhi, and the last two things are loving offerings and contemplating the Buddha. In short, on the way to the Bodhi-mandala, there are these ten things. Four: There are ten things to do when sitting in the Bodhi-mandala, because one receives the Buddha's path here. The first four things are about the manifestation of the place, the next three things are about the manifestation of the three karmas of body, speech, and mind, and the last three things are the manifestation of accomplishing virtues. 1. Completing the 'vajropama-samadhi' (vajropama-samadhi, diamond-like samadhi). 2. Receiving the seat where the Buddhas of the past sat, other sutras say receiving the auspicious grass seat. 3. Receiving the sentient beings that should be taught. Five: There are ten kinds of wonderful things, because the great fruit is about to come, and the wonderful signs appear first, so it is said. The first two things are the Buddha's blessing and praise, the next two things are the return of humans and non-humans, the next two things are obtaining samadhi and total retention, and the next two things are penetrating wisdom, which is also offering to the Buddhas above and recognizing the potential of beings below. The last two things are explaining the substance and function of the body karma, one substance with two functions. Six: There are ten kinds of subduing demons, because the Buddha faces the demonic enemies and displays the superior Dharma banner, unique and unparalleled, so it is said. According to the lower volume of the 'Upaya Sutra,' if it were not for the power of the Buddha to summon them, those evil demons would not be able to approach the Buddha. Because in the desire realm, the Buddha is the most supreme, and if the supreme one is subdued, the rest will follow. Mara (Mara)

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四兵滿三十六由旬。圍菩提樹欲作留難。菩薩住慈悲智慧。以手指地。一切散壞。八萬四千八部大眾發阿耨菩提心。廣如彼說。此化魔眷屬也。諸天本見魔王自在。將謂勝佛。為決彼疑故云降也。四示征以入道。五顯己德力。六起他信力。七八為未來軌則。謂修行之時未免魔障不宜放逸。九顯惑劣德勝故。十順惡世法故。第六有十種覺如來力下四十門明成佛攝化。于中初十成佛。次二十轉法輪。后十入涅槃。初中覺如來力者。前降魔當無間道斷障也。此當解脫道證果也。初中魔是惡緣。煩惱是惡因。此二是所離障也。究竟行是治道成也。次二得定自在。次二二德滿。一自德圓。二化德備。次三三業具。后二同諸佛。一三業同。二十力同。是故結名如來。不名菩薩也。二有十轉法輪者。大覺既圓機熟時至。理宜開甘露門授以正法。余經此中有梵王請。于中初十明所轉法輪。后十顯能轉之因。就前中若小乘等法輪四諦下各有見智明覺等四行。今此十行以顯無盡。又彼四行既在諦下。今此亦在十諦之下。各有十行成百行法輪。並如前法輪章辨。于中初三可知。此等並是所轉之法非能轉者。具此等也。四順入佛果無礙之法。五悲心普覆法。六教法不虛。七顯宿因法。八顯教聲至一切處。九說盡一切時。十轉該一切法。三因十白

【現代漢語翻譯】 現代漢語譯本 四兵（指象兵、馬兵、車兵、步兵）滿三十六由旬（古印度長度單位，一由旬約合11-15公里）。圍繞菩提樹，想要製造障礙。菩薩安住于慈悲和智慧之中，用手指觸地，一切障礙都消散破壞。八萬四千八部大眾發起阿耨多羅三藐三菩提心（無上正等正覺之心）。詳細情況如其他經典所說。這是化度魔的眷屬。諸天原本看到魔王如此自在，以為他能勝過佛陀。爲了消除他們的疑惑，所以說是降伏。四是顯示證入佛道的途徑，五是彰顯自己的德行和力量，六是引發他人信力，七和八是為未來修行者設立規範，告誡修行之時難免遇到魔障，不應放縱懈怠。九是顯示迷惑的弱小和佛陀的德行殊勝，十是順應惡世的法則。第六部分有十種覺悟，從『如來力』以下四十門闡明成佛和攝受教化。其中最初十門是關於成佛，其次二十門是關於轉法輪，最後十門是關於入涅槃。最初的十門中，『覺如來力』，之前降伏魔眾，相當於無間道（斷除煩惱障的階段），斷除障礙。這裡相當於解脫道（證得解脫果位的階段），證得果位。最初的部分，魔是惡緣，煩惱是惡因。這二者是所要遠離的障礙。究竟行是治理（煩惱）的道路，最終成就。其次兩門是獲得禪定自在，再次兩門是二種德行圓滿，一是自德圓滿，二是化德具備。再次三門是三業（身、口、意）具足，最後兩門是與諸佛相同，一是三業相同，二是十力相同。因此，總結命名為『如來』，而不是『菩薩』。二是有十種轉法輪，大覺圓滿，根機成熟，時機到來，理應開啟甘露之門，傳授正法。其他經典中，這裡有梵王請法的情節。其中最初十門闡明所轉的法輪，后十門顯示能轉法輪的原因。就前面的十門而言，如果按照小乘等法輪，四諦（苦、集、滅、道）之下各有見、智、明、覺等四行。現在這十行是爲了顯示無盡。而且那四行既然在四諦之下，現在這十行也在十諦之下，各有十行，成就百行法輪。詳細情況如前面的法輪章所辨析。其中最初三門可以理解。這些都是所轉之法，不是能轉之法，具備這些（法）。四是順應進入佛果沒有障礙的法，五是悲心普遍覆蓋的法，六是教法不虛妄的法，七是顯示宿世因緣的法，八是顯示教法之聲傳到一切處的法，九是宣說窮盡一切時空的法，十是轉動包含一切法的法輪。三因十白（指三種善因和十種白法）。

【English Translation】 English version The four divisions of the army (referring to elephant soldiers, cavalry, chariots, and infantry) filled thirty-six yojanas (an ancient Indian unit of distance, approximately 11-15 kilometers per yojana). They surrounded the Bodhi tree, intending to create obstacles. The Bodhisattva abided in loving-kindness, compassion, and wisdom. He touched the ground with his finger, and all the obstacles were scattered and destroyed. Eighty-four thousand eight classes of beings aroused the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed, complete, and perfect enlightenment). The details are as described in other sutras. This refers to transforming the retinue of Mara (demon). The devas (gods) originally saw Mara so unconstrained and thought he could overcome the Buddha. To resolve their doubts, it is said that he was subdued. Four shows the path to enter the Way, five manifests his own virtues and power, six arouses others' faith, seven and eight establish norms for future practitioners, warning that one inevitably encounters demonic obstacles during practice and should not be lax or indulgent. Nine shows the weakness of delusion and the superiority of the Buddha's virtues, and ten accords with the laws of the evil world. The sixth part has ten kinds of awakening, from 'Tathagata's power' onwards, forty sections elucidate the attainment of Buddhahood and the conversion and teaching of beings. Among them, the first ten sections are about attaining Buddhahood, the next twenty sections are about turning the Dharma wheel, and the last ten sections are about entering Nirvana. In the first ten sections, 'awakening the Tathagata's power,' the previous subduing of the Maras corresponds to the immediate path (the stage of cutting off the afflictive obstacles), cutting off obstacles. This corresponds to the path of liberation (the stage of attaining the fruit of liberation), attaining the fruit. In the initial part, Mara is the evil condition, and afflictions are the evil cause. These two are the obstacles to be abandoned. Ultimate practice is the path of governing (afflictions), ultimately achieving. The next two sections are about obtaining the freedom of samadhi (meditative concentration), the next two sections are about the perfection of two kinds of virtues, one is the perfection of self-virtue, and the other is the complete equipment of transformative virtue. The next three sections are about the three karmas (body, speech, and mind) being complete, and the last two sections are the same as all Buddhas, one is the same in the three karmas, and the other is the same in the ten powers. Therefore, it is concluded and named 'Tathagata,' not 'Bodhisattva.' Two, there are ten kinds of turning the Dharma wheel. When great enlightenment is complete, the faculties are mature, and the time has come, it is appropriate to open the gate of nectar and impart the true Dharma. In other sutras, there is a scene of Brahma requesting the Dharma here. Among them, the first ten sections elucidate the Dharma wheel that is turned, and the last ten sections show the cause of being able to turn the Dharma wheel. Regarding the previous ten sections, if according to the Dharma wheel of the Hinayana (Small Vehicle) and others, under the Four Noble Truths (suffering, accumulation, cessation, path), there are four practices such as view, wisdom, clarity, and awareness. Now these ten practices are to show the inexhaustible. Moreover, since those four practices are under the Four Noble Truths, now these ten practices are also under the ten truths, each with ten practices, accomplishing a hundred practices of the Dharma wheel. The details are as analyzed in the previous Dharma wheel chapter. Among them, the first three sections can be understood. These are all the Dharma to be turned, not the Dharma that can turn, possessing these (Dharmas). Four is the Dharma that accords with entering the Buddha fruit without obstacles, five is the Dharma of compassion universally covering, six is the Dharma that the teaching is not false, seven is the Dharma that shows the causes and conditions of past lives, eight is the Dharma that shows the sound of the teaching reaching all places, nine is the Dharma of speaking exhaustively of all time and space, and ten is the Dharma wheel that turns and encompasses all Dharmas. Three causes and ten white (referring to three kinds of good causes and ten kinds of white dharmas).

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凈法等者。顯能轉之因是佛無流清凈法界故云白凈。由此轉入眾生心中成聞熏種子也。出生無相者。依此種子出生無相聖智也。決定不虛者。更無異因故。攝論中。多聞熏習從最清凈法界等流生無流現了。是此義也。一由佛過去弘誓願力。令此法入眾生心中。出生無相。決定不虛。余亦如是。二宿世大悲所任持故。三現在不捨眾生故。四稱根說法。五不差時故。六不令生厭。又非不足。七知三世智。后三殊勝三業。四有十義示現大涅槃者化緣既畢。息用歸真故名示現大般涅槃。初二顯有為失。次二顯涅槃德。五令求法身。六無常決定。七明愛必有離顯不自在。八總舉三界皆不堅牢。后二顯涅槃體相。一體二相。佛子一切如來下總結三世諸佛化儀齊等。上來一百九十句明第六究竟位中行法竟。上來總辨二千行門六位差別。明大門第五普賢說分竟。

第六大段從佛子是為菩薩清凈下明結勸修學分。于中二。初結義勸修。二從佛子此經出生下結名勸學。前中亦二。先結義。后若有眾生下勸信修行。前中初總結。二引證。結中障盡名凈。德高曰勝。用廣稱大。理深為妙。此四之中凈勝是行。大妙為法。二諸佛所說下引證。謂如上所說並是三世諸佛所說。令有智等明說有益。二佛子若有下勸信修行中三。先標益。二何以下

【現代漢語翻譯】 現代漢語譯本 『凈法等者』，顯示能轉變的原因是佛陀無漏清凈的法界，所以稱為『白凈』。由此轉入眾生心中，成為聞熏的種子。 『出生無相者』，依此種子出生無相的聖智。 『決定不虛者』，因為沒有其他原因。《攝大乘論》中說：『多聞熏習從最清凈法界等流生無流現了』，就是這個意思。一是由佛陀過去弘深的誓願力，令此法入眾生心中，出生無相，決定不虛。其餘的也是如此。二是宿世大悲所任持的緣故。三是現在不捨棄眾生的緣故。四是稱合根器說法。五是不差時機的緣故。六是不令眾生生厭，又不會有所不足。七是具有知曉三世的智慧。后三者殊勝于身口意三業。 『四有十義示現大涅槃者』，教化因緣既然完畢，止息作用迴歸真如，所以名為示現大般涅槃。最初兩個（『有』）顯示有為法的過失，其次兩個（『有』）顯示涅槃的功德。第五個（『有』）是令人尋求法身，第六個（『有』）是說明無常是決定的，第七個（『有』）是說明愛必有離別，顯示不自在。第八個（『有』）是總括三界皆不堅固。最後兩個（『有』）顯示涅槃的體相，一體二相。 『佛子一切如來下』總結三世諸佛的教化儀則齊等。上面一百九十句說明第六究竟位中的行法完畢。上面總共辨析了二千行門六位的差別，說明大門第五普賢說分完畢。

第六大段從『佛子是為菩薩清凈下』說明總結勸勉修學的部分。其中分為二：首先總結意義勸勉修學，其次從『佛子此經出生下』總結名稱勸勉學習。前面的部分也分為二：先總結意義，后『若有眾生下』勸信奉修行。前面的部分中，首先總結，其次引證。總結中，障礙盡除名為『凈』，功德高超叫做『勝』，作用廣大稱為『大』，道理深奧為『妙』。這四者之中，『凈』和『勝』是行，『大』和『妙』是法。 『二諸佛所說下』引證，意思是如上所說都是三世諸佛所說，令有智慧等（眾生）明白說明是有益的。 『二佛子若有下』勸信奉修行中分為三：首先標明利益，其次『何以下』

【English Translation】 English version 『凈法等者 (Jing Fa Deng Zhe)』 indicates that the cause of transformation is the Buddha's undefiled and pure Dharmadhatu (Fa Jie), hence it is called 『白凈 (Bai Jing)』 (white and pure). From this, it enters the minds of sentient beings and becomes a seed of hearing and cultivation. 『出生無相者 (Chu Sheng Wu Xiang Zhe)』 means that from this seed, the formless sacred wisdom is born. 『決定不虛者 (Jue Ding Bu Xu Zhe)』 means that there is no other cause. In the She Da Cheng Lun, it says: 『Extensive learning and cultivation arise from the most pure Dharmadhatu, resulting in undefiled manifestation.』 This is the meaning. Firstly, it is due to the profound vows of the Buddha in the past, causing this Dharma to enter the minds of sentient beings, giving rise to the formless, and it is definitely not false. The rest are also like this. Secondly, it is because of the great compassion cultivated in past lives. Thirdly, it is because of not abandoning sentient beings in the present. Fourthly, it is teaching according to the capacity of the audience. Fifthly, it is because it is not out of time. Sixthly, it does not cause sentient beings to become weary, nor is it lacking. Seventhly, it possesses the wisdom to know the three times. The latter three are superior to the three karmas of body, speech, and mind. 『四有十義示現大涅槃者 (Si You Shi Yi Shi Xian Da Nie Pan Zhe)』 means that since the causes and conditions for teaching have been completed, ceasing activity and returning to the true nature is called manifesting the Great Nirvana. The first two (『有 (you)』 - 'having') show the faults of conditioned dharmas, and the next two (『有 (you)』 - 'having') show the merits of Nirvana. The fifth (『有 (you)』 - 'having') is to encourage the seeking of the Dharmakaya (Fa Shen), the sixth (『有 (you)』 - 'having') explains that impermanence is definite, and the seventh (『有 (you)』 - 'having') explains that love must have separation, showing non-freedom. The eighth (『有 (you)』 - 'having') is a summary that all three realms are not firm. The last two (『有 (you)』 - 'having') show the essence and characteristics of Nirvana, one essence and two characteristics. 『佛子一切如來下 (Fo Zi Yi Qie Ru Lai Xia)』 concludes that the teaching practices of all Buddhas of the three times are equal. The above one hundred and ninety sentences explain the practice of Dharma in the sixth ultimate position is completed. The above summarizes the differences between the two thousand practices and the six positions, explaining that the fifth section of the Great Gate, the Samantabhadra (Pu Xian) Explanation, is completed.

The sixth major section, from 『佛子是為菩薩清凈下 (Fo Zi Shi Wei Pu Sa Qing Jing Xia)』 explains the part of concluding and encouraging learning and practice. It is divided into two: first, summarizing the meaning and encouraging practice, and second, from 『佛子此經出生下 (Fo Zi Ci Jing Chu Sheng Xia)』 summarizing the name and encouraging learning. The previous part is also divided into two: first, summarizing the meaning, and then 『若有眾生下 (Ruo You Zhong Sheng Xia)』 encouraging faith and practice. In the previous part, first summarize, then cite evidence. In the summary, the elimination of obstacles is called 『凈 (Jing)』 (pure), high merit is called 『勝 (Sheng)』 (superior), great function is called 『大 (Da)』 (great), and profound principle is called 『妙 (Miao)』 (subtle). Among these four, 『凈 (Jing)』 (pure) and 『勝 (Sheng)』 (superior) are practice, and 『大 (Da)』 (great) and 『妙 (Miao)』 (subtle) are Dharma. 『二諸佛所說下 (Er Zhu Fo Suo Shuo Xia)』 cites evidence, meaning that what is said above is all said by the Buddhas of the three times, making it clear that it is beneficial for those with wisdom, etc. (sentient beings). 『二佛子若有下 (Er Fo Zi Ruo You Xia)』 in encouraging faith and practice, it is divided into three: first, stating the benefits, and then 『何以下 (He Yi Xia)』

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釋成。三佛子下結勸。第二佛子此經出生下結名勸學中亦二。先結名。二是故下勸持名中有十。一生諸行。二出妙德。三入深智。四攝法門。五離世間。六遠二乘。七顯不共。八普照法。九長善根。十度眾生。前中功德義花者。是功德妙行。間錯如花。以成嚴飾。如上功德花聚十行相似。花嚴之名依此而立。此十並是所詮之義。從義立名也。二勸持中先總勸。若菩薩下舉益勸持可知。上來結勸分竟。

第七大段從說此出生下明表瑞證成分。于中二。先明說經表瑞。謂動地放光。二爾時下諸佛證成。于中四。一總贊善說。二佛子汝已下別嘆說德。此中久已善學。中間決定證知。今時臨機快說。三我等下顯已同說。明現說不殊故。四是故下述已護持。令未來不斷故。上來表瑞證成分竟。

第八大段從爾時普賢下明偈頌分。于中有二百三十一頌分四。初有一十六頌顯德廣難說。二從持眾生善根下一百三十三頌半明略示行德差別之相。三從常依如來下四十三頌正略頌前二千行相。四從菩薩修諸下三十八頌半頌前結勸修學文。就初十六頌中。各二頌為一結。則為八事。一嘆供佛攝生行。二于上二事皆無染行。三摧魔滅惑行。四現化為物行。五救生求果行。六六度四等行。七舍自存他行。八總結廣多許說少分。第二持

【現代漢語翻譯】 現代漢語譯本：釋成。三佛子下總結勸勉。第二佛子此經出生下總結名稱勸人學習，其中也分為兩部分。首先是總結名稱。二是故下勸人受持名號，其中有十個方面的好處：一、產生諸種善行。二、顯現妙德。三、進入深奧智慧。四、攝取一切法門。五、遠離世間煩惱。六、遠離二乘（聲聞、緣覺）。七、彰顯不共之德。八、普照一切法。九、增長善根。十、度化眾生。前面所說的功德義花，是指功德妙行，相互交錯如同花朵，以此成就莊嚴的裝飾。如同上面功德花聚的十種善行相似。《華嚴經》的名稱依此而立。這十個方面都是所要詮釋的意義，從意義而立名。二是勸持名號中，先是總的勸勉。若菩薩下舉出利益勸人受持，可知其益處。以上是總結勸勉的部分。 第七大段從說此出生下說明表瑞證成的部分。其中分為兩部分。首先是說明說經時出現的祥瑞，即大地震動、放出光明。二爾時下諸佛證成。其中分為四個部分。一是總贊善說。二佛子汝已下分別讚歎說法之德。其中，久已善學，中間決定證知，現在臨機快速宣說。三我等下顯示已經共同宣說，表明現在所說與過去所說沒有差別。四是故下敘述已經護持，爲了使未來不斷絕。以上是表瑞證成的部分。 第八大段從爾時普賢下說明偈頌部分。其中有二百三十一頌，分為四個部分。最初有十六頌，顯示功德廣大難以宣說。二從持眾生善根下一百三十三頌半，說明略微展示行德差別的相狀。三從常依如來下四十三頌，正是簡略地頌揚前面二千種行相。四從菩薩修諸下三十八頌半，頌揚前面總結勸勉修學的文句。就最初十六頌中，每兩頌為一個總結，總共有八件事。一、讚歎供佛攝生之行。二、對於以上兩件事都沒有染著之行。三、摧毀魔障滅除迷惑之行。四、示現變化為眾生服務之行。五、救度眾生求取佛果之行。六、六度（佈施、持戒、忍辱、精進、禪定、智慧）四等（慈、悲、喜、舍）之行。七、捨棄自己利益成全他人之行。八、總結功德廣大眾多，只是說了少部分。第二持

【English Translation】 English version: Explanation completed. The 'Three Buddha-sons' section concludes with exhortation. The second part, starting with 'Second Buddha-son, this sutra's emergence,' concludes with naming and encouraging study, also in two parts. First, concluding with the name. Second, starting with 'Therefore,' encouraging upholding the name, with ten benefits: 1. Generating all kinds of good deeds. 2. Manifesting wonderful virtues. 3. Entering profound wisdom. 4. Embracing all Dharma-gates. 5. Departing from the world. 6. Distancing from the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). 7. Revealing uncommon qualities. 8. Universally illuminating the Dharma. 9. Increasing good roots. 10. Delivering sentient beings. The 'merit-virtue flowers' mentioned earlier refer to meritorious and wonderful practices, intertwined like flowers, thus achieving a magnificent adornment. Similar to the ten virtuous practices of the merit-flower assembly above. The name 'Avataṃsaka (Flower Garland)' Sutra is established based on this. These ten aspects are all meanings to be explained, named according to their meaning. Second, in encouraging upholding, first is general encouragement. Starting with 'If a Bodhisattva,' citing benefits to encourage upholding, making its benefits known. The above is the concluding exhortation section. The seventh major section, starting with 'Saying this emergence,' explains the auspicious signs and attestation components. In two parts. First, explaining the auspicious signs appearing when the sutra is spoken, namely, the earth shaking and emitting light. Second, starting with 'At that time,' the Buddhas attest to its truth. In four parts. 1. General praise for the good explanation. 2. Starting with 'Buddha-son, you have,' separately praising the virtue of the explanation. Among them, having long studied well, in the middle, decisively knowing and attesting, now swiftly explaining at the opportune moment. 3. Starting with 'We,' showing having spoken the same, indicating that what is being said now is no different from what was said in the past. 4. Starting with 'Therefore,' recounting having protected and upheld it, so that it will not be cut off in the future. The above is the auspicious signs and attestation component. The eighth major section, starting with 'At that time, Samantabhadra (Universal Worthy),' explains the verse section. Among them, there are two hundred and thirty-one verses, divided into four parts. Initially, there are sixteen verses, showing that the merit is vast and difficult to explain. Second, starting with 'Holding sentient beings' good roots,' one hundred and thirty-three and a half verses explain, in brief, the different aspects of virtuous conduct. Third, starting with 'Always relying on the Tathāgata (Thus Come One),' forty-three verses precisely and briefly praise the preceding two thousand aspects of conduct. Fourth, starting with 'Bodhisattvas cultivate all,' thirty-eight and a half verses praise the preceding concluding exhortation to cultivate and study. In the initial sixteen verses, each two verses form a conclusion, totaling eight matters. 1. Praising the practice of offering to the Buddhas and embracing sentient beings. 2. Having no attachment to the above two matters. 3. The practice of destroying demonic obstacles and eliminating delusion. 4. The practice of manifesting transformations to serve sentient beings. 5. The practice of saving sentient beings and seeking Buddhahood. 6. The practice of the Six Perfections (dāna (generosity), śīla (discipline), kṣānti (patience), vīrya (effort), dhyāna (meditation), prajñā (wisdom)) and the Four Immeasurables (mettā (loving-kindness), karuṇā (compassion), muditā (sympathetic joy), upekṣā (equanimity)). 7. The practice of sacrificing one's own benefit to fulfill others. 8. Concluding that the merit is vast and numerous, only a small portion has been spoken. Second, holding

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眾生下一百三十三頌半略示行德差別之相中。總分為二。初六十七頌明託事表法。顯行相殊勝。二從一身無邊際下六十六頌半明行用廣大。就前中有十五種行相。初八頌明法樹鳥獸行。二生死下四頌導迷治惑行。三菩薩為法王下四頌明法輪王行。四甚深智慧海下四頌明大海須彌行。五深心下四頌明金剛法雨行。六白凈下四頌半明法城金翅行。七凈戒下四頌明日月照臨行。八自在下四頌辨法王梵主行。九遠離下四頌離過成德行。十無量方便下四頌明四大珠寶行。十一菩薩功德下四頌明花香幢蓋行。十二菩薩無上下四頌明龍象希燈行。十三菩薩功德河下四頌明河船園藥行。十四菩薩等如來下六頌等同佛果行。十五菩薩悉成下四頌半明障盡德圓行勝行。略示結勸。令聽行相殊勝竟。第二一身無邊下六十六頌半明行用廣大中。分為十行。初六頌明三業深廣行。二菩薩現如是下五頌半明供佛受法定慧行。三示現種種下四頌明逆順行成德滿行。四或現聲聞下五頌半明隨類現身難思行。五或在天宮下八頌半明八相念劫法印行。六如是知眾生下七頌明瞭眾生根欲行。七菩薩一念中下七頌半明身心迅用甚深行。八猶如人夢下六頌半明智悲廣大玄絕行。九觀色如聚沫下十一頌明智德圓明照法行。十廣入甚深下五頌明結德殊勝無盡行德用。略

【現代漢語翻譯】 現代漢語譯本 關於眾生第一百三十三頌半，簡略地展示了行德的差別之相，總共分為兩部分。首先，前六十七頌闡明了依託事物來表達佛法，彰顯了行相的殊勝。其次，從『一身無邊際』開始的六十六頌半，闡明了行用的廣大。在前面的部分中，有十五種行相。首先，前八頌闡明了法樹鳥獸行。第二，從『生死』開始的四頌，闡明了引導迷途、治理迷惑之行。第三，從『菩薩為法王』開始的四頌，闡明了法輪王行。第四，從『甚深智慧海』開始的四頌，闡明了大海須彌行（須彌山：佛教宇宙觀中的中心山）。第五，從『深心』開始的四頌，闡明了金剛法雨行（金剛：比喻堅不可摧的智慧）。第六，從『白凈』開始的四頌半，闡明了法城金翅行（金翅鳥：佛教護法神）。第七，從『凈戒』開始的四頌，闡明日月照臨行。第八，從『自在』開始的四頌，辨明法王梵主行（梵主：宇宙的創造者和統治者）。第九，從『遠離』開始的四頌，闡明了遠離過失、成就功德之行。第十，從『無量方便』開始的四頌，闡明了四大珠寶行。第十一，從『菩薩功德』開始的四頌，闡明了花香幢蓋行。第十二，從『菩薩無上』開始的四頌，闡明了龍象希燈行（龍象：比喻菩薩的威猛）。第十三，從『菩薩功德河』開始的四頌，闡明了河船園藥行。第十四，從『菩薩等如來』開始的六頌，闡明了等同佛果行。第十五，從『菩薩悉成』開始的四頌半，闡明了障礙消除、功德圓滿的殊勝之行。簡略地展示並勸勉，使聽者瞭解行相的殊勝之處。以上是第一部分，闡明行相殊勝完畢。 第二部分，從『一身無邊』開始的六十六頌半，闡明了行用的廣大，分為十種行。首先，前六頌闡明了三業（身、口、意）的深廣行。第二，從『菩薩現如是』開始的五頌半，闡明了供佛、接受佛法、修習禪定智慧之行。第三，從『示現種種』開始的四頌，闡明了逆行順行成就功德圓滿之行。第四，從『或現聲聞』開始的五頌半，闡明了隨順不同種類眾生示現不同身相的不可思議之行（聲聞：聽聞佛法而證悟的修行者）。第五，從『或在天宮』開始的八頌半，闡明了八相成道、憶念過去、持守佛法的法印行（八相成道：佛陀一生中的八個重要事件）。第六，從『如是知眾生』開始的七頌，闡明了了解眾生根器和慾望之行。第七，從『菩薩一念中』開始的七頌半，闡明了身心迅速運用、極其深奧之行。第八，從『猶如人夢』開始的六頌半，闡明了智慧慈悲廣大玄妙之行。第九，從『觀色如聚沫』開始的十一頌，闡明了智慧功德圓滿光明照耀佛法之行。第十，從『廣入甚深』開始的五頌，闡明了總結功德殊勝無盡的行德作用。簡略結束。

【English Translation】 English version Regarding the one hundred and thirty-three and a half stanzas on sentient beings, which briefly demonstrate the differences in the aspects of virtuous conduct, it is divided into two parts. First, the initial sixty-seven stanzas elucidate the use of objects to express the Dharma, highlighting the auspiciousness of the aspects of conduct. Second, the sixty-six and a half stanzas beginning with 'One body without boundaries' elucidate the vastness of the application of conduct. Within the former part, there are fifteen types of conduct. First, the initial eight stanzas elucidate the conduct of the Dharma tree, birds, and beasts. Second, the four stanzas beginning with 'Birth and death' elucidate the conduct of guiding the lost and subduing delusion. Third, the four stanzas beginning with 'Bodhisattvas as Dharma Kings' elucidate the conduct of the Wheel-Turning King. Fourth, the four stanzas beginning with 'Profound wisdom sea' elucidate the conduct of the great ocean and Mount Sumeru (Sumeru: the central mountain in Buddhist cosmology). Fifth, the four stanzas beginning with 'Profound mind' elucidate the conduct of the Vajra Dharma rain (Vajra: a metaphor for indestructible wisdom). Sixth, the four and a half stanzas beginning with 'White purity' elucidate the conduct of the Dharma city and Garuda (Garuda: a Buddhist protector deity). Seventh, the four stanzas beginning with 'Pure precepts' elucidate the conduct of the sun and moon illuminating. Eighth, the four stanzas beginning with 'Freedom' distinguish the conduct of the Dharma King and Brahma Lord (Brahma: the creator and ruler of the universe). Ninth, the four stanzas beginning with 'Remoteness' elucidate the conduct of abandoning faults and accomplishing virtues. Tenth, the four stanzas beginning with 'Immeasurable skillful means' elucidate the conduct of the four great jewels. Eleventh, the four stanzas beginning with 'Bodhisattva's merits' elucidate the conduct of flowers, incense, banners, and canopies. Twelfth, the four stanzas beginning with 'Bodhisattva unsurpassed' elucidate the conduct of dragons, elephants, and rare lamps (Dragons and elephants: metaphors for the power of Bodhisattvas). Thirteenth, the four stanzas beginning with 'Bodhisattva's river of merit' elucidate the conduct of rivers, boats, gardens, and medicine. Fourteenth, the six stanzas beginning with 'Bodhisattvas equal to Tathagatas' elucidate the conduct of being equal to the fruit of Buddhahood. Fifteenth, the four and a half stanzas beginning with 'Bodhisattvas all accomplish' elucidate the auspicious conduct of eliminating obstacles and perfecting virtues. Briefly demonstrating and exhorting, enabling listeners to understand the auspiciousness of the aspects of conduct. The first part, elucidating the auspiciousness of the aspects of conduct, is complete. The second part, the sixty-six and a half stanzas beginning with 'One body without boundaries,' elucidates the vastness of the application of conduct, divided into ten types. First, the initial six stanzas elucidate the profound and vast conduct of the three karmas (body, speech, and mind). Second, the five and a half stanzas beginning with 'Bodhisattvas manifest thus' elucidate the conduct of offering to Buddhas, receiving the Dharma, and cultivating samadhi and wisdom. Third, the four stanzas beginning with 'Manifesting various' elucidate the conduct of accomplishing virtues and fulfilling perfections through adverse and favorable circumstances. Fourth, the five and a half stanzas beginning with 'Or manifesting as Sravakas' elucidate the inconceivable conduct of manifesting different forms according to different types of beings (Sravakas: practitioners who attain enlightenment by hearing the Dharma). Fifth, the eight and a half stanzas beginning with 'Or in the heavenly palace' elucidate the conduct of the eight aspects of enlightenment, recollecting the past, and upholding the Dharma seal (Eight aspects of enlightenment: the eight important events in the life of the Buddha). Sixth, the seven stanzas beginning with 'Thus knowing sentient beings' elucidate the conduct of understanding the faculties and desires of sentient beings. Seventh, the seven and a half stanzas beginning with 'Bodhisattvas in a single thought' elucidate the conduct of swift application of body and mind, which is extremely profound. Eighth, the six and a half stanzas beginning with 'Like a person's dream' elucidate the vast and profound conduct of wisdom and compassion. Ninth, the eleven stanzas beginning with 'Observing form like a mass of foam' elucidate the conduct of perfect wisdom and virtue illuminating the Dharma. Tenth, the five stanzas beginning with 'Widely entering the profound' elucidate the function of concluding the merits of auspicious and inexhaustible virtuous conduct. Briefly concluding.

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示結所說。但以功成德立行該法界。其旨深奧。詎可言哉。聊舉一塵之說以擬玄趣也。三常依如來下四十三頌正頌前二千行法。于中頌前六位則為六段。初四頌前十信位中二百門行。二一切妙功下四頌前十住位中二百門行。三住持一切劫下六頌前十行位中三百門行。四金剛妙寶住下六頌前十回向位中三百門行。五清凈身身業下十頌前十地位中五百門行。六觀察善逝智下十三頌前因圓果滿究竟位中五百門行。第四菩薩修諸行下三十八頌頌前結勸修學。中分三。初一頌總結所說。謂結前二千名舉小分。二無量劫下三十三頌半別結德用。三末四頌結廣勸修。就前別中二。先二十一頌半別結德用廣大。二凈身下十二頌結別行德殊勝。前中分五。初五頌半明於剎自在。二無量金剛山下六頌明三業自在。三過去一切劫下三頌明三世間自在。四深知下五頌明身智自在。五示現如是下二頌結自在無盡。二凈身下十二頌別結行德殊勝。中分三。初六頌半明輪王七寶宮殿器杖。二陀羅尼下三頌半明林泉遊觀飲食乘御。三此等下二頌結上諸行多劫修得。三末後四頌中。初二結德無盡。后二舉益勸修。離世間品竟。

花嚴經探玄記卷第十七 大正藏第 35 冊 No. 1733 華嚴經探玄記

花嚴經探玄記卷第十八(此盡

【現代漢語翻譯】 示結所說。但以功成德立行該法界。其旨深奧。詎可言哉。聊舉一塵之說以擬玄趣也。', 這總結了前面所說的內容。只是因為功德圓滿，德行樹立，行為遍及整個法界（Dharmadhatu，一切事物存在的領域）。其中的旨意深奧，怎麼能用言語表達呢？姑且用一粒微塵的說法來比擬這玄妙的趣味。 三常依如來下四十三頌正頌前二千行法。于中頌前六位則為六段。初四頌前十信位中二百門行。二一切妙功下四頌前十住位中二百門行。三住持一切劫下六頌前十行位中三百門行。四金剛妙寶住下六頌前十回向位中三百門行。五清凈身身業下十頌前十地位中五百門行。六觀察善逝智下十三頌前因圓果滿究竟位中五百門行。', '第三部分經常依據如來，以下四十三頌正是讚頌前面二千種修行方法。其中，讚頌分為六個階段，對應六個位階。最初四頌讚頌十信位中的兩百種修行方法。第二部分，『一切妙功』以下四頌讚頌十住位中的兩百種修行方法。第三部分，『住持一切劫』以下六頌讚頌十行位中的三百種修行方法。第四部分，『金剛妙寶住』以下六頌讚頌十回向位中的三百種修行方法。第五部分，『清凈身身業』以下十頌讚頌十地位中的五百種修行方法。第六部分，『觀察善逝智』以下十三頌讚頌前因圓滿果報成就的究竟位中的五百種修行方法。 第四菩薩修諸行下三十八頌頌前結勸修學。中分三。初一頌總結所說。謂結前二千名舉小分。二無量劫下三十三頌半別結德用。三末四頌結廣勸修。就前別中二。先二十一頌半別結德用廣大。二凈身下十二頌結別行德殊勝。', '第四部分，『菩薩修諸行』以下三十八頌讚頌前面並勸勉修學。中間分為三個部分。第一部分，一頌總結所說，即總結前面的兩千種修行方法，只是舉出其中一小部分。第二部分，『無量劫』以下三十三頌半分別總結功德作用。第三部分，最後四頌總結並廣泛勸勉修行。就前面的分別總結部分來說，又分為兩個部分。首先，二十一頌半分別總結功德作用的廣大。第二部分，『凈身』以下十二頌總結分別修行的功德殊勝。 前中分五。初五頌半明於剎自在。二無量金剛山下六頌明三業自在。三過去一切劫下三頌明三世間自在。四深知下五頌明身智自在。五示現如是下二頌結自在無盡。', '前面的部分分為五個部分。最初五頌半說明在佛剎（Buddhakṣetra，佛的國土）的自在。第二部分，『無量金剛山』以下六頌說明身、口、意三業的自在。第三部分，『過去一切劫』以下三頌說明過去、現在、未來三世間的自在。第四部分，『深知』以下五頌說明身和智慧的自在。第五部分，『示現如是』以下兩頌總結自在是無窮無盡的。 二凈身下十二頌別結行德殊勝。中分三。初六頌半明輪王七寶宮殿器杖。二陀羅尼下三頌半明林泉遊觀飲食乘御。三此等下二頌結上諸行多劫修得。', '第二部分，『凈身』以下十二頌分別總結修行的功德殊勝。中間分為三個部分。最初六頌半說明轉輪聖王（cakravartin，統治世界的理想君主）的七寶、宮殿、器物和兵器。第二部分，『陀羅尼』以下三頌半說明林泉、遊觀、飲食和乘御。第三部分，『此等』以下兩頌總結以上各種修行是經過多個劫數修習才能得到的。 三末後四頌中。初二結德無盡。后二舉益勸修。離世間品竟。', '第三部分，最後四頌中。最初兩頌總結功德是無窮無盡的。后兩頌舉出利益並勸勉修行。《離世間品》結束。 花嚴經探玄記卷第十七 大正藏第 35 冊 No. 1733 華嚴經探玄記 花嚴經探玄記卷第十八(此盡 現代漢語譯本結束

【English Translation】 This concludes what has been said. It is only because of accomplished merit and established virtue, with actions encompassing the entire Dharmadhatu (the realm where all things exist), that its profound meaning is beyond words. Let us use the analogy of a single dust mote to approximate its profound and subtle interest. The following forty-three verses, starting with 'Three Always Rely on the Tathagata,' are the main verses praising the preceding two thousand practices. Among them, the verses are divided into six sections corresponding to the six stages. The first four verses praise the two hundred practices in the Ten Faiths stage. The second part, the four verses starting with 'All Wonderful Merits,' praise the two hundred practices in the Ten Dwellings stage. The third part, the six verses starting with 'Sustaining All Kalpas,' praise the three hundred practices in the Ten Practices stage. The fourth part, the six verses starting with 'Diamond Wonderful Treasure Dwelling,' praise the three hundred practices in the Ten Dedications stage. The fifth part, the ten verses starting with 'Pure Body and Body Karma,' praise the five hundred practices in the Ten Grounds stage. The sixth part, the thirteen verses starting with 'Observing the Sugata's Wisdom,' praise the five hundred practices in the Ultimate Stage of perfect causes and fulfilled results. The fourth part, the thirty-eight verses starting with 'Bodhisattvas Cultivate All Practices,' praises the preceding and encourages cultivation and learning. It is divided into three sections. The first section, one verse, summarizes what has been said, namely, summarizing the preceding two thousand practices, mentioning only a small portion. The second part, the thirty-three and a half verses starting with 'Countless Kalpas,' separately summarize the merits and functions. The third part, the last four verses, conclude with a broad encouragement to cultivate. Regarding the preceding separate summary, it is divided into two parts. First, twenty-one and a half verses separately summarize the vastness of the merits and functions. The second part, the twelve verses starting with 'Pure Body,' conclude with the special excellence of separate practice merits. The preceding part is divided into five sections. The first five and a half verses explain the freedom in the Buddhakṣetra (Buddha's land). The second part, the six verses starting with 'Countless Diamond Mountains,' explain the freedom of the three karmas (body, speech, and mind). The third part, the three verses starting with 'Past All Kalpas,' explain the freedom of the three worlds (past, present, and future). The fourth part, the five verses starting with 'Deeply Knowing,' explain the freedom of body and wisdom. The fifth part, the two verses starting with 'Manifesting Thus,' conclude that freedom is endless. The second part, the twelve verses starting with 'Pure Body,' separately conclude the special excellence of practice merits. It is divided into three sections. The first six and a half verses explain the seven treasures, palaces, implements, and weapons of a cakravartin (the ideal universal ruler). The second part, the three and a half verses starting with 'Dharani,' explain the forests, springs, leisurely views, food, drink, and riding. The third part, the two verses starting with 'These,' conclude that the above various practices are obtained through cultivation over many kalpas. In the third part, the last four verses. The first two conclude that merits are endless. The last two cite benefits and encourage cultivation. The chapter 'Leaving the World' ends. Huayan Sutra Exploration Notes, Volume 17 Tripitaka No. 1733, Huayan Sutra Exploration Notes Huayan Sutra Exploration Notes, Volume 18 (End of this) End of English version

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十住知識)

魏國西寺沙門法藏述

入法界品第三十四

將釋此品。四門同前。

初釋名有三。一分名者。謂廣依勝友。深證法界故名依人入證成德分矣。二會名。約處名祇洹重閣會。謂表此法濟物攝生故在給園。又顯悲依本智重出之相故在重閣。三品名者。入是能入。謂悟解證得故也。法界是所入法有三義。一是持自性義。二是軌則義。三對意義。界亦有三義。一是因義。依生聖道故。攝論云。法界者謂是一切凈法因故。又中邊論云。聖法因為義故。是故說法界。聖法依此境生。此中因義是界義。二是性義。謂是諸法所依性故。此經上文云法界法性。辯亦然故也。三是分齊義。謂諸緣起相不雜故。初一唯依主。后一唯持業。中間通二釋。心境合目故云入法界也。

二來意者。初明分來。謂前顯托法進修。今辨依人入證。義次第故是故來也。會來品來。亦同此說。

三明宗趣者。亦分會品同。既明入法界。即以此為宗。于中分別作三門。一約義。二約類。三約位。

初中先明所入法界義有五門。一有為法界。二無為法界。三亦有為亦無為法界。四非有為非無為法界。五無障礙法界。初有為法界有二門。一本識能持諸法種子名為法界。如論云。無始時來界等。此約因義。二

【現代漢語翻譯】 現代漢語譯本 十住知識

魏國西寺沙門法藏 述

入法界品第三十四

將要解釋此品，四門（指釋經的四個方面：釋名、辨體、明宗、論用）與之前相同。

首先解釋名稱，有三方面。一是分名，指廣泛地依靠殊勝的善友，深刻地證悟法界，因此稱為依人入證成德分。二是會名，從處所來說是祇洹（Jetavana）重閣會，表示此法能夠救濟眾生、攝受生命，所以在給孤獨園（Anathapindika's Park）。又顯示了悲心依于根本智慧而重現的景象，所以在重閣。三是品名，『入』是能入，指通過領悟、理解而證得。『法界』是所入之法，有三種含義：一是持自性義，二是軌則義，三是對意義。『界』也有三種含義：一是因義，因為依此而生聖道。《攝大乘論》說：『法界是指一切清凈法的因。』《中邊分別論》說：『聖法的因就是界義。』所以說法界，聖法依此境界而生。此處的因義就是界義。二是性義，指是諸法所依之自性。此經上文說『法界法性』，辨析也是如此。三是分齊義，指諸緣起之相不相混雜。初一是唯依主釋，后一是唯持業釋，中間的通於二者。心與境合在一起，所以稱為入法界。

第二是說明來意。首先說明分來，指前面顯示依託佛法而精進修持，現在辨明依靠善知識而入證。義理上有次第，所以才有了這一分。會來和品來，也與此相同。

第三是說明宗趣。也分會和品來說明。既然是說明入法界，就以此為宗。其中分別作三門：一是從義理上說，二是從類別上說，三是從位次上說。

首先，從義理上說明所入的法界，有五門：一是有為法界，二是無為法界，三是亦有為亦無為法界，四是非有為非無為法界，五是無障礙法界。首先，有為法界有二門：一是本識（alaya-vijñana）能夠執持諸法種子，名為法界。如論中所說：『從無始時來，界等。』這是從因義上說的。二是

【English Translation】 English version Ten Abodes of Knowledge

Commentary by Śramaṇa Fazang of the Western Temple in the Wei Kingdom

Chapter Thirty-Four: Entering the Dharma Realm

To explain this chapter, the four aspects (name, substance, purpose, and function) are the same as before.

First, explaining the name has three aspects. First, the division name refers to widely relying on excellent virtuous friends and deeply realizing the Dharma Realm; therefore, it is called the 'Relying on Others to Enter Realization and Achieve Virtue' section. Second, the assembly name, in terms of location, is the Jetavana (祇洹) Double Pavilion Assembly, indicating that this Dharma can save beings and gather life, so it is in Anathapindika's Park (給孤獨園). It also reveals the appearance of compassion relying on fundamental wisdom and reappearing, so it is in the Double Pavilion. Third, the chapter name: 'Entering' is the ability to enter, referring to realization and attainment through understanding. 'Dharma Realm' is the Dharma to be entered, with three meanings: first, the meaning of holding its own nature; second, the meaning of rules and standards; and third, the meaning of opposition. 'Realm' also has three meanings: first, the meaning of cause, because it relies on this to generate the holy path. The Mahāyānasaṃgraha says: 'The Dharma Realm refers to the cause of all pure Dharmas.' The Madhyāntavibhāga says: 'The cause of the holy Dharma is the meaning of realm.' Therefore, it is said to be the Dharma Realm; the holy Dharma arises relying on this realm. Here, the meaning of cause is the meaning of realm. Second, the meaning of nature, referring to the nature on which all Dharmas rely. The text above in this sutra says 'Dharma Realm, Dharma Nature,' and the analysis is the same. Third, the meaning of boundaries, referring to the fact that the appearances of all conditioned arising are not mixed. The first one is solely a dependent possessive compound, the last one is solely an objective possessive compound, and the middle one is common to both. The mind and the object are combined, so it is called Entering the Dharma Realm.

Second, explaining the intention. First, explaining the intention of the section, referring to the previous display of relying on the Dharma to diligently cultivate, and now clarifying relying on virtuous knowledge to enter realization. There is an order in the meaning, so this section exists. The intention of the assembly and the chapter are the same as this.

Third, explaining the purpose. It is also divided into assembly and chapter to explain. Since it is explaining entering the Dharma Realm, this is taken as the purpose. Among them, three aspects are distinguished: first, from the perspective of meaning; second, from the perspective of categories; and third, from the perspective of stages.

First, from the perspective of meaning, explaining the Dharma Realm to be entered has five doors: first, the conditioned Dharma Realm; second, the unconditioned Dharma Realm; third, the both conditioned and unconditioned Dharma Realm; fourth, the neither conditioned nor unconditioned Dharma Realm; and fifth, the unobstructed Dharma Realm. First, the conditioned Dharma Realm has two doors: first, the fundamental consciousness (alaya-vijñana) can hold the seeds of all Dharmas, called the Dharma Realm. As the treatise says: 'From beginningless time, realms, etc.' This is from the perspective of the meaning of cause. Second,

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三世諸法差別邊際名為法界。不思議品云。一切諸佛知過去一切法界悉無有餘。知未來一切法界悉無有餘。知現在一切法界悉無有餘等。二無為法界亦有二門。一性凈門。謂在凡位性恒凈故。真空一味無差別故。二離垢門。謂由對治方顯凈故。隨行淺深分十種故。三亦有為亦無為者亦有二門。一隨相門。謂受想行蘊及五種色並八無為。此十六法唯意識所知。十八界中名為法界。二無礙門。謂一心法界具含二門。一心真如門。二心生滅門。雖此二門。皆各總攝一切諸法。然其二位恒不相雜。其猶攝水之波非靜攝波之水非動。故迴向品云。于無為界出有為界而亦不壞無為之性。于有為界出無為界而亦不壞有為之性。四非有為非無為者亦二門。一形奪門。謂緣無不理之緣故非有為。理無不緣之理故非無為。法體平等形奪雙泯。大品經三十九云。須菩提白佛言。是法平等。為是有為法。為是無為法。佛言非有為法非無為法。何以故。離有為法無為法不可得。離無為法有為法不可得。須菩提是有為性無為性。是二法不合不散。此之謂也。二無寄門。謂此法界離相離性故非此二。由離相故非有為。離性故非無為。又由是真諦故非有為。由非安立諦故非無為。又非二名言所能至故。是故俱非。解深密經第一云。一切法者略有二種。所

【現代漢語翻譯】 現代漢語譯本 三世諸法（過去、現在、未來一切諸法）的差別邊際，名為法界（Dharmadhatu，一切法的總稱）。《不思議品》中說：『一切諸佛知過去一切法界悉無有餘，知未來一切法界悉無有餘，知現在一切法界悉無有餘』等等。 二、無為法界也有二門：一、性凈門，指在凡夫位時，自性恒常清凈，真空一味，沒有差別；二、離垢門，指通過對治煩惱才能顯現清凈，隨著修行深淺分為十種。 三、亦有為亦無為者也有二門：一、隨相門，指受、想、行蘊以及五種色法，加上八種無為法。這十六種法唯有意識才能了知，在十八界中稱為法界；二、無礙門，指一心法界具含二門：一心真如門，二心生滅門。雖然這兩個門，都各自總攝一切諸法，然而它們的體位恒常不相雜。就像攝取水中的波浪，並非靜止；攝取波浪中的水，並非流動。所以《迴向品》中說：『于無為界出有為界，而亦不壞無為之性；于有為界出無為界，而亦不壞有為之性。』 四、非有為非無為者也有二門：一、形奪門，指緣起沒有不合乎理的緣故，所以不是有為；理體沒有不緣起的理故，所以不是無為。法體平等，形奪雙泯。《大品經》第三十九中說：『須菩提問佛說：這法平等，是有為法，還是無為法？佛說：非有為法，非無為法。為什麼呢？離開有為法，無為法不可得；離開無為法，有為法不可得。須菩提，有為性、無為性，這二法不合不散。』說的就是這個道理。二、無寄門，指此法界離開相和性，所以不是這二者。由於離開相，所以不是有為；離開性，所以不是無為。又由於是真諦，所以不是有為；由於不是安立諦，所以不是無為。又不是二種名言所能到達的，所以都是『非』。 《解深密經》第一中說：『一切法略有二種，所』

【English Translation】 English version The differentiations and boundaries of all Dharmas (phenomena) in the three times (past, present, and future) are called the Dharmadhatu (the realm of all Dharmas). The 'Inconceivable Chapter' says: 'All Buddhas know that all past Dharmadhatu are completely without remainder, know that all future Dharmadhatu are completely without remainder, know that all present Dharmadhatu are completely without remainder,' and so on. Second, the Unconditioned Dharmadhatu also has two aspects: First, the aspect of intrinsic purity, which means that in the position of ordinary beings, the self-nature is always pure, the true emptiness is of one flavor, and there is no difference. Second, the aspect of detachment from defilements, which means that purity is revealed through counteracting afflictions, and it is divided into ten types according to the depth of practice. Third, that which is both conditioned and unconditioned also has two aspects: First, the aspect of following characteristics, which refers to the aggregates of sensation, perception, volition, and consciousness, as well as the five types of form, plus the eight unconditioned Dharmas. These sixteen Dharmas can only be known by consciousness and are called the Dharmadhatu in the eighteen realms. Second, the aspect of unobstructedness, which refers to the one-mind Dharmadhatu containing two aspects: the one-mind Suchness aspect and the one-mind arising and ceasing aspect. Although these two aspects each encompass all Dharmas, their positions are constantly unmixed. It is like capturing the waves in water, which is not stillness; capturing the water in waves, which is not movement. Therefore, the 'Chapter on Dedication' says: 'From the unconditioned realm, the conditioned realm emerges, yet it does not destroy the nature of the unconditioned; from the conditioned realm, the unconditioned realm emerges, yet it does not destroy the nature of the conditioned.' Fourth, that which is neither conditioned nor unconditioned also has two aspects: First, the aspect of form deprivation, which means that the arising of conditions has no reason that does not accord with principle, so it is not conditioned; the principle has no principle that does not arise from conditions, so it is not unconditioned. The Dharma body is equal, and both form and deprivation are extinguished. The thirty-ninth chapter of the 'Large Perfection of Wisdom Sutra' says: 'Subhuti asked the Buddha: Is this Dharma equality conditioned or unconditioned? The Buddha said: It is neither conditioned nor unconditioned. Why? Because apart from the conditioned, the unconditioned cannot be obtained; apart from the unconditioned, the conditioned cannot be obtained. Subhuti, the nature of the conditioned and the nature of the unconditioned, these two Dharmas neither unite nor disperse.' This is what it means. Second, the aspect of non-reliance, which means that this Dharmadhatu is apart from characteristics and nature, so it is not either of these two. Because it is apart from characteristics, it is not conditioned; because it is apart from nature, it is not unconditioned. Moreover, because it is the ultimate truth, it is not conditioned; because it is not the established truth, it is not unconditioned. Furthermore, it cannot be reached by two kinds of language, so it is both 'not'. The first chapter of the 'Sandhinirmocana Sutra' says: 'All Dharmas are briefly of two kinds, what'

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謂有為無為。是中有為非有為非無為。無為非無為非有為。乃至廣說。五無障礙法界者亦有二門。一普攝門。謂于上四門隨一即攝餘一切故。是故善財或睹山海。或見堂宇。皆名入法界。二圓融門。謂以理融事故全事無分齊。謂微塵非小。能容十剎。剎海非大。潛入一塵也。以事融理故全理非無分。謂一多無礙。或云一法界。或云諸法界。性起品云譬如諸法界分齊不可得。一切非一切。非見不可取。此明諸則非諸也。舍那品云。於此蓮花藏世界海之內。一一微塵中見一切法界。此明一即非一也。是故善財或暫時執手。遂經多劫。或入樓觀。普見三千。皆此類也。上來五門十義總明所入法界。應以總別圓融六相準之。二辨能入亦有五門。一凈信。二正解。三修行。四證得。五圓滿。此五於前所入法界五門之內有其二門。一隨一能入通五所入。隨一所入。通五能入。二此五能入如其次第各入所入五中之一。又此上心境二義十門。無礙圓融總為一團。無障礙法界亦以六相準攝思之。

第二法界類別亦有五門。謂所入能入存亡無礙。初所入中亦五重。一法法界。二人法界。三人法俱融法界。四人法俱泯法界。五無障礙法界。初中有十。一事法界。謂十重居宅等。二理法界。謂一味湛然等。三境法界。謂所知分齊等。四行

【現代漢語翻譯】 現代漢語譯本 所謂有為（saṃskṛta，指因緣和合而生的事物）無為（asaṃskṛta，指不依賴因緣的事物）。這其中，有為並非有為也並非無為，無為並非無為也並非有為，乃至廣為解說。 五無障礙法界也有兩重意義。一是普攝門，即在於以上四門中，隨便進入一門，就能夠包含其餘一切。因此，善財童子或者看到山海，或者見到堂宇，都被稱為進入了法界。二是圓融門，即以理來融合事，所以整個事相沒有界限。比如微塵並非是小的，能夠容納十方剎土；剎土大海並非是大的，能夠潛入一粒微塵之中。以事來融合理，所以整個理體並非沒有分齊，即一多無礙。或者說一個法界，或者說多個法界。《性起品》說，譬如諸法界的分齊是不可得的，一切非一切，非見不可取。這說明諸則並非是諸。《舍那品》說，在這蓮花藏世界海之內，每一個微塵中都能見到一切法界。這說明一即非一。因此，善財童子或者暫時地執手，就經過了多個劫數；或者進入樓觀，普遍見到三千大千世界，都是此類情況。 以上五門十義總共說明了所進入的法界，應該用總、別、圓融六相來衡量它。 第二，辨別能入也有五門：一、凈信（prasāda，清凈的信心）；二、正解（samyag-dṛṣṭi，正確的理解）；三、修行（bhāvanā，實踐）；四、證得（adhigama，證悟）；五、圓滿（paripūrṇa，達到完美）。這五種能入，在前述所入法界的五門之內，有兩種關係：一是隨便一種能入，能夠通達五種所入；隨便一種所入，能夠通達五種能入。二是這五種能入，按照次序，各自進入所入的五種之一。而且這以上的心境二義十門，無礙圓融，總合為一個整體。無障礙法界也應該用六相來衡量和思考。 第二，法界的類別也有五門，即所入、能入、存、亡、無礙。最初的所入之中也有五重：一、法法界；二、人法界；三、人法俱融法界；四、人法俱泯法界；五、無障礙法界。最初的法法界中有十種：一、事法界，指十重居宅等；二、理法界，指一味湛然等；三、境法界，指所知分齊等；四、行

【English Translation】 English version It speaks of conditioned (saṃskṛta, things arising from causes and conditions) and unconditioned (asaṃskṛta, things not dependent on causes and conditions). Among these, the conditioned is neither conditioned nor unconditioned, and the unconditioned is neither unconditioned nor conditioned, and so on, extensively explained. The Five Unobstructed Dharmadhātus also have two aspects. First, the aspect of universal inclusion, meaning that entering any one of the above four aspects includes all the others. Therefore, Sudhana (Śrīmanta) is said to have entered the Dharmadhātu whether he sees mountains and seas or observes halls and buildings. Second, the aspect of perfect interpenetration, meaning that principle merges with phenomena, so the entire phenomenon has no boundaries. For example, a dust mote is not small; it can contain ten lands (kṣetra). An ocean of lands is not large; it can enter a single dust mote. Because phenomena merge with principle, the entire principle is not without boundaries, meaning that one and many are unobstructed. Sometimes it is called one Dharmadhātu, sometimes many Dharmadhātus. The Chapter on the Arising of Nature says, 'For example, the boundaries of the Dharmadhātus are unattainable; all is not all; non-seeing is unattainable.' This clarifies that the many are not the many. The Chapter on Vairocana says, 'Within this ocean of the Lotus Treasury World, in each dust mote, one sees all Dharmadhātus.' This clarifies that one is not one. Therefore, Sudhana temporarily holding hands may pass through many kalpas (aeon); or entering a pavilion, he universally sees the three thousand great thousands of worlds. All these are examples of this. The above five aspects and ten meanings collectively explain the Dharmadhātu that is entered, which should be measured by the six aspects of totality, difference, and perfect interpenetration. Second, distinguishing the enterer also has five aspects: 1. Pure faith (prasāda, pure confidence); 2. Correct understanding (samyag-dṛṣṭi, right view); 3. Practice (bhāvanā, cultivation); 4. Attainment (adhigama, realization); 5. Perfection (paripūrṇa, completeness). These five enterers have two relationships within the five aspects of the entered Dharmadhātu mentioned earlier: first, any one enterer can penetrate the five entered; any one entered can penetrate the five enterers. Second, these five enterers, in order, each enter one of the five entered. Moreover, the above ten aspects of mind and object, unobstructed and perfectly interpenetrating, are combined into one whole. The unobstructed Dharmadhātu should also be measured and contemplated using the six aspects. Second, the categories of Dharmadhātu also have five aspects: namely, the entered, the enterer, existence, non-existence, and non-obstruction. The initial entered also has five levels: 1. Dharma Dharmadhātu; 2. Person Dharma Dharmadhātu; 3. Person and Dharma Merged Dharmadhātu; 4. Person and Dharma Annihilated Dharmadhātu; 5. Unobstructed Dharmadhātu. The initial Dharma Dharmadhātu has ten aspects: 1. Phenomenal Dharmadhātu, referring to ten layers of dwellings, etc.; 2. Principle Dharmadhātu, referring to the single flavor of serene stillness, etc.; 3. Object Dharmadhātu, referring to the boundaries of what is known, etc.; 4. Practice

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法界。謂悲智廣深等。五體法界。謂寂滅無生等。六用法界。謂勝通自在等。七順法界。謂六度正行等。八違法界。謂五熱眾鞞等。九教法界。謂所聞言說等。十義法界。謂所詮旨趣等。此十法界同一緣起無礙镕融。一具一切。思之可見。二人法界者準此下文亦有十門。謂人天男女在家出家外道諸神菩薩及佛。此並緣起相分。參而不雜。善財見已。便入法界故名人法界也。三人法俱融法界者。謂前十人十法同一緣起。隨義相分。融攝無二。思之可見。四人法俱泯法界者。謂平等果海離於言數。緣起性相俱不可說。五無障礙法界者。謂合前四句。于彼前人法一異無障。存亡不礙。自在圓融如理思之。二明能入亦有五重。一身。二智。三俱。四泯。五圓。謂入樓觀而還合身證也。鑒無邊之理事智證也。同普賢而普遍俱證也。身智相即而兩亡俱泯也。一異存亡無礙自在圓融也。又發心品云。甚深真法性妙智隨順入無邊佛土中。一念悉周遍。案云前二句智入法界。后二句身入法界。由身智無礙故。智入理身遍土也。余準可知。三能入所入混融無二。際限不分。就義開異。理仍不雜。此五能所如次反通。如理思攝。四能所圓融形奪俱泯。五一異存亡無礙具足。上來約類辨竟。

第三約位明入法界者。準下文中。所入法界大

【現代漢語翻譯】 現代漢語譯本 法界（Dharmadhatu，指一切法的總和）。第一是悲智法界，指的是廣大深厚的慈悲和智慧等。第二是五體法界，指的是寂滅無生等。第三是用法界，指的是殊勝神通和自在等。第四是順法界，指的是六度（六種波羅蜜）正行等。第五是違法界，指的是五熱地獄的眾生等。第六是教法界，指的是所聽聞的言語說法等。第七是義法界，指的是所詮釋的旨趣等。這十法界同一緣起，沒有障礙，相互融合，一個包含一切。思考一下就可以明白。 第二是人法界，參照下文也有十種分類。指的是人、天、男女、在家、出家、外道、諸神、菩薩以及佛。這些都是緣起現象的區分，相互參照但不混雜。善財童子見到這些后，便進入法界，所以稱為人法界。 第三是人法俱融法界，指的是前面所說的十種人和十種法同一緣起，隨著意義而相互區分，融合攝取沒有差別。思考一下就可以明白。 第四是人法俱泯法界，指的是平等果海，超越了言語和數量的限制，緣起和性相都不可說。 第五是無障礙法界，指的是綜合前面四句，對於前面所說的人和法，一和異沒有障礙，存在和消亡互不妨礙，自在圓融，如理思考。 第二，說明能入也有五重境界。一是身，二是智，三是俱，四是泯，五是圓。指的是進入樓觀后又合為一體的證悟。鑑照無邊事理的智慧證悟。與普賢菩薩相同而普遍的共同證悟。身與智相互即是而兩方面都消失的共同泯滅。一和異，存在和消亡沒有障礙，自在圓融。 另外，在《發心品》中說：『甚深真法性，妙智隨順入，無邊佛土中，一念悉周遍。』根據這段經文，前兩句是智慧進入法界，后兩句是身體進入法界。由於身和智沒有障礙，所以智慧進入理，身體遍佈佛土。其餘的可以類推得知。 第三，能入和所入混合融合沒有差別，界限不分明，就意義而言有所不同，但理體仍然不混雜。這五種能入和所入依次相互貫通，如理思考和攝取。 第四，能入和所入圓融，形體和作用都消失。 第五，一和異，存在和消亡沒有障礙，完全具足。以上是按照類別辨析完畢。 第三，按照位次說明進入法界，參照下文中的內容，所進入的法界廣大。

【English Translation】 English version Dharmadhatu (法界, the totality of all dharmas). The first is the Dharmadhatu of Compassion and Wisdom, referring to vast and profound compassion and wisdom, etc. The second is the Dharmadhatu of the Five Aggregates (五體), referring to quiescence and non-origination, etc. The third is the Dharmadhatu of Application (用法), referring to supreme spiritual powers and freedom, etc. The fourth is the Dharmadhatu of Accordance (順法), referring to the correct practice of the Six Perfections (六度, Six Paramitas), etc. The fifth is the Dharmadhatu of Opposition (違法), referring to the beings in the hells of the five hot hells (五熱眾鞞), etc. The sixth is the Dharmadhatu of Teaching (教法), referring to the words and teachings heard, etc. The seventh is the Dharmadhatu of Meaning (義法), referring to the intended meanings explained, etc. These Ten Dharmadhatus have the same dependent origination (緣起), are without obstruction, and interpenetrate and merge; one contains all. Think about it and you can understand. The second is the Dharmadhatu of Persons (人) and Dharmas (法), referring to persons, devas, men and women, laypeople, renunciants, non-Buddhists, various deities, Bodhisattvas, and Buddhas. These are all distinctions of dependent origination phenomena, referring to each other but not mixed. After Sudhana (善財童子) saw these, he entered the Dharmadhatu, so it is called the Dharmadhatu of Persons and Dharmas. The third is the Dharmadhatu of the Mutual Fusion of Persons and Dharmas (人法俱融), referring to the ten types of persons and ten types of dharmas mentioned earlier having the same dependent origination, distinguished according to meaning, merging and embracing without difference. Think about it and you can understand. The fourth is the Dharmadhatu of the Mutual Annihilation of Persons and Dharmas (人法俱泯), referring to the sea of equal fruition, transcending the limitations of words and numbers, where dependent origination and characteristics are both unspeakable. The fifth is the Dharmadhatu of Non-Obstruction (無障礙), referring to the synthesis of the previous four sentences, where there is no obstruction between one and different for the persons and dharmas mentioned earlier, and existence and extinction do not hinder each other, freely and perfectly interpenetrating; contemplate it according to reason. Secondly, explaining that the ability to enter also has five levels. First is the body (身), second is wisdom (智), third is both (俱), fourth is annihilation (泯), and fifth is perfection (圓). It refers to the realization of entering the tower and then merging into one. The wisdom realization of illuminating the boundless principles and phenomena. The common realization of being the same as Samantabhadra (普賢菩薩) and universal. The mutual identity of body and wisdom and the common annihilation of both aspects. One and different, existence and extinction are unobstructed, freely and perfectly interpenetrating. Furthermore, in the 'Chapter on Generating the Mind' (發心品) it says: 'Profound and true is the nature of Dharma, wondrous wisdom follows and enters, into boundless Buddha lands, in a single thought pervading everywhere.' According to this passage, the first two sentences are wisdom entering the Dharmadhatu, and the last two sentences are the body entering the Dharmadhatu. Because the body and wisdom are unobstructed, wisdom enters the principle, and the body pervades the Buddha lands. The rest can be inferred. Thirdly, the ability to enter and what is entered are mixed and merged without difference, and the boundaries are not clear. In terms of meaning, there are differences, but the principle remains unmixed. These five abilities to enter and what is entered successively interpenetrate each other, contemplate and embrace them according to reason. Fourthly, the ability to enter and what is entered are perfectly interpenetrating, and form and function disappear. Fifthly, one and different, existence and extinction are unobstructed and fully complete. The above is the completion of distinguishing according to categories. Thirdly, explaining entering the Dharmadhatu according to position, referring to the content in the following text, the Dharmadhatu entered is vast.

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位有二。所謂因果。於前人法無不皆是佛果所收。即如來師子奮迅三昧所現法界自在是也。又於前人法無不皆屬因位所收。即文殊普賢所現法界法門是也。此因位中曲分有五。則信等五位之法界也。準攝可知。二明能入。準文亦二。對前果位明諸菩薩頓入法界。對前因位寄顯善財漸入法界。因果既其無礙。漸頓亦乃圓融。但以佈教成詮寄斯位別耳。

四釋文者。此一品中大分有二。初明本會。二爾時文殊從善住樓閣出已下明末會。亦則前明果法界后明因法界。又前明頓入法界。后明漸入法界。又前總后別。則本末圓融無礙思之。

就前本會中長分有十。一序分。二請分。三三昧分。四現凈土分。五集新眾分。六舉劣顯勝分。七偈頌讚德分。八普賢開發分。九毫光示益分。十文殊述德分。

就初序分有三。初爾時佛在明智正覺世間圓滿。舍衛城等器世間圓滿。與五百等眾生世間圓滿。初文可知。器中有三。謂一城。二園。三閣。城名具言名室羅伐悉帝。訛略稱舍衛。此翻云聞者城。謂昔有古老仙人住於此處。復有少仙名為聞者。于老仙所聽受法要。老亡已后。少於此處建立城郭。因以為名。園在城南可三四里。祇是太子之名具言誓多。此云戰勝。又無父曰孤。無子曰獨。須達長者惠施資給名給孤獨。

【現代漢語翻譯】 現代漢語譯本：位有二，所謂因果。在前人的法中，沒有哪一樣不是佛果所包含的，也就是如來師子奮迅三昧所展現的法界自在。又在前人的法中，沒有哪一樣不是屬於因位所包含的，也就是文殊（Manjusri，智慧的象徵）普賢（Samantabhadra，行動的象徵）所展現的法界法門。這因位之中又細分為五，就是信等五位（信、解、行、證、入）的法界。參照《攝大乘論》可知。二，說明能入。參照經文也有二重含義。針對前面的果位，說明諸菩薩頓悟進入法界；針對前面的因位，寄託顯示善財童子漸悟進入法界。因果既然沒有障礙，漸悟頓悟也就圓融無礙，只是爲了佈教說法，才寄託于這些位次的差別罷了。 四，解釋經文。這一品中，大體分為二部分。首先是說明本會（最初的集會），其次是『爾時文殊從善住樓閣出已下』，說明末會（後來的集會）。也就是前面說明果法界，後面說明因法界；前面說明頓悟進入法界，後面說明漸悟進入法界；前面是總說，後面是別說。這樣，本末就圓融無礙，可以這樣思考。 就前面的本會中，又分為十大段。一，序分；二，請分；三，三昧分；四，現凈土分；五，集新眾分；六，舉劣顯勝分；七，偈頌讚德分；八，普賢開發分；九，毫光示益分；十，文殊述德分。 就最初的序分，又分為三小段。首先是『爾時佛在明智正覺世間圓滿』，是器世間（佛所處的環境）圓滿；『舍衛城等』，也是器世間圓滿；『與五百等』，是眾生世間（與佛同在的眾生）圓滿。第一段經文可以知道。器世間中有三樣東西，一是城，二是園，三是閣。城的名字完整地說叫室羅伐悉帝（Sravasti），簡略地說叫舍衛（Sravasti）。翻譯成漢語是『聞者城』。據說過去有古老的仙人住在這裡，又有年輕的仙人名叫聞者，在老仙人那裡聽受佛法要義。老仙人去世后，年輕的仙人在這裡建立城郭，因此就用這個名字。園在城南大約三四里路的地方。祇（Jeta）是太子的名字，完整地說叫誓多（Jeta），翻譯成漢語是戰勝。又沒有父親叫孤，沒有兒子叫獨。須達（Sudatta）長者惠施資財，供給僧眾，所以名叫給孤獨（Anathapindika）。

【English Translation】 English version: There are two positions, namely cause and effect. In the Dharma of the predecessors, everything is encompassed by the Buddha-fruit, which is the self-mastery of the Dharmadhatu (realm of reality) manifested by the Tathagata's (如來，another name for Buddha) Lion's Vigorous Samadhi (師子奮迅三昧，a specific meditative state). Furthermore, in the Dharma of the predecessors, everything belongs to the position of cause, which is the Dharma-gate of the Dharmadhatu manifested by Manjusri (文殊，symbol of wisdom) and Samantabhadra (普賢，symbol of action). Within this position of cause, there are five subdivisions, which are the Dharmadhatu of the five positions of faith, understanding, practice, realization, and entry (信等五位). This can be understood by referring to the Mahāyānasaṃgraha (攝大乘論，a key text in Yogacara Buddhism). Secondly, it explains the ability to enter. According to the text, there are also two meanings. In relation to the preceding fruit position, it explains that all Bodhisattvas (菩薩，enlightenment being) enter the Dharmadhatu instantaneously. In relation to the preceding cause position, it implicitly shows that Sudhana (善財，a youth who sought enlightenment) gradually enters the Dharmadhatu. Since cause and effect are unobstructed, gradual and sudden enlightenment are also perfectly integrated. However, these positional differences are only used to facilitate the teaching of the Dharma. Fourthly, explaining the text. In this chapter, there are two main divisions. The first explains the original assembly (本會，the initial gathering), and the second, starting with 'At that time, Manjusri emerged from the Good Abode Pavilion (爾時文殊從善住樓閣出已下)', explains the later assembly (末會，the subsequent gathering). That is, the former explains the fruit Dharmadhatu, and the latter explains the cause Dharmadhatu. Furthermore, the former explains the instantaneous entry into the Dharmadhatu, and the latter explains the gradual entry into the Dharmadhatu. Also, the former is a general explanation, and the latter is a specific explanation. In this way, the beginning and the end are perfectly integrated and unobstructed, and this is how one should contemplate it. Regarding the preceding original assembly, it is divided into ten major sections. 1. Introduction (序分); 2. Request (請分); 3. Samadhi (三昧分，meditative state); 4. Manifestation of Pure Land (現凈土分); 5. Gathering of New Assembly (集新眾分); 6. Highlighting the Superior by Mentioning the Inferior (舉劣顯勝分); 7. Verses Praising Virtue (偈頌讚德分); 8. Samantabhadra's Unfolding (普賢開發分); 9. Light Ray Showing Benefit (毫光示益分); 10. Manjusri's Description of Virtue (文殊述德分). Regarding the initial introduction, it is divided into three subsections. First, 'At that time, the Buddha was in the world of perfect wisdom and correct enlightenment (爾時佛在明智正覺世間圓滿)', which is the perfection of the vessel world (器世間，the environment where the Buddha resides); 'Sravasti (舍衛城) and so on', is also the perfection of the vessel world; 'With five hundred and so on (與五百等)', is the perfection of the sentient being world (眾生世間，the beings present with the Buddha). The first passage of text can be understood. There are three things in the vessel world: a city, a garden, and a pavilion. The full name of the city is Sravasti (室羅伐悉帝), abbreviated as Sravasti (舍衛). Translated into Chinese, it means 'City of Hearers' (聞者城). It is said that in the past, there was an old immortal living here, and there was also a young immortal named Hearer, who listened to the essential Dharma from the old immortal. After the old immortal passed away, the young immortal built a city here, hence the name. The garden is about three or four li (里，Chinese mile) south of the city. Jeta (祇) is the name of the prince, fully called Jeta (誓多), translated into Chinese as 'Victory in Battle' (戰勝). Also, one without a father is called 'orphan' (孤), and one without a son is called 'alone' (獨). The elder Sudatta (須達) generously donated wealth and provided for the Sangha (僧眾，Buddhist monastic community), hence the name Anathapindika (給孤獨).

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然長者側金買地。太子施樹同成。二人共立伽藍故俱以名焉。園內別閣宣法之所。名曰講堂。體無不周曰大。德無不備曰嚴。用依體起故曰重閣。第三眾中亦三。謂一菩薩。二聲聞。三諸天王。初菩薩中亦三。謂一舉數。二列名。三嘆德。名中先標上首二人。以其是助化主故。釋有三義。一普賢當法界門。是所入也。文殊當般若門。是能入也。表其入法界故。二普賢三昧自在。文殊般若自在。三普賢明廣大之義文殊明甚深之義。深廣一對故標上首。次列名中有一百四十一大位。十十有十四位。初十同名幢。顯行德高出故。二十同名端嚴。表福智二嚴故。十中欠一是減數也。三十同名藏顯德備含攝故。四十同名眼明照法界故。十中剩二是增數故。五十同名天冠表凈德冠於心頂故。六十同名周羅。此雲頂髻。表德重尊高故。七十同名光十四位中各以二義釋妙光。具身智光照內外故。八十同名幢者。幢有二義。前明獨出義。今辨降伏義。九十同名音明美音悅機故。十十同名上德過眾表故。十一十同名妙德吉祥顯勝故。十二十同名王於法自在故。十中剩一亦是增數也。十三十復同名音者。音有二義。前明音體美妙。今顯巧詮妙法。十中剩一亦增數可知。十四十同名覺鑒理察機故。十中欠二亦是減數可知。如是等結也。就嘆德中

【現代漢語翻譯】 現代漢語譯本 然而，有位長者（指年長的智者或富人）出資購買土地，太子（指釋迦牟尼佛的前世）捐獻樹木，共同建成了這座寺院。因此，爲了紀念他們二人，寺院便以他們的名字命名。園內另設有一處獨立的樓閣，是宣講佛法的地方，被稱為講堂。『體』指本體，無所不周遍；『德』指功德，無所不具備。『用』依『體』而生起，所以稱為重閣。第三重閣中的『眾』也有三重含義：一是菩薩，二是聲聞（聽聞佛陀教誨而證悟的弟子），三是諸天王（各界的天神之王）。 首先，在菩薩眾中也有三重含義：一是列舉菩薩的數量，二是列出菩薩的名號，三是讚歎菩薩的功德。在列名時，首先標出兩位上首菩薩，因為他們是協助教化的主要人物。解釋這兩位菩薩的名號有三重含義：一是普賢菩薩代表法界之門，是所要進入的境界；文殊菩薩代表般若之門，是能夠進入的智慧。這象徵著他們能夠進入法界。二是普賢菩薩的三昧（專注的禪定）自在無礙，文殊菩薩的般若智慧自在無礙。三是普賢菩薩彰顯廣大無邊的意義，文殊菩薩彰顯精深微妙的意義。深廣相對，所以標出他們作為上首。 其次，在列出菩薩名號時，總共有141個大菩薩的位號，分為十四組，每組十位，還有一組十一位。第一組十位菩薩同名『幢』，彰顯他們的行持功德高超出眾。第二組十位菩薩同名『端嚴』，表明他們具備福德和智慧兩種莊嚴。這一組少了『一』位菩薩，是減數。第三組十位菩薩同名『藏』，彰顯他們的功德完備，能夠含攝一切。第四組十位菩薩同名『眼』，表明他們能夠明照法界。這一組多了『二』位菩薩，是增數。第五組十位菩薩同名『天冠』，表明他們的清凈功德如同天冠般位於心頂之上。第六組十位菩薩同名『周羅』，此譯為『頂髻』，表明他們的功德尊貴高尚。第七組十四位菩薩同名『光』，其中每位菩薩都用兩種含義來解釋『妙光』，具備身光和智光，能夠照亮內外。第八組十位菩薩同名『幢』，『幢』有兩種含義，前面解釋了獨出的意義，現在辨析降伏的意義。第九組十位菩薩同名『音』，表明他們美妙的聲音能夠使眾生喜悅，契合根機。第十組十位菩薩同名『上』，功德超過大眾，是表率。 第十一組十位菩薩同名『妙德』，吉祥殊勝。第十二組十位菩薩同名『王』，于佛法自在。這一組多出『一』位菩薩，也是增數。第十三組再次同名『音』，『音』有兩種含義，前面解釋了聲音的體性美妙，現在彰顯他們善於用巧妙的語言詮釋妙法。這一組多出『一』位菩薩，也是增數，可以得知。第十四組十位菩薩同名『覺』，能夠鑑別真理，洞察眾生的根機。這一組少了『二』位菩薩，也是減數，可以得知。這些就是列名菩薩的總結。接下來是讚歎菩薩的功德。

【English Translation】 English version Then, an elder (referring to a wise old man or a wealthy person) spent money to buy land, and the Crown Prince (referring to the previous life of Shakyamuni Buddha) donated trees, and together they built this monastery. Therefore, to commemorate the two of them, the monastery was named after them. Inside the garden, there is a separate pavilion, which is the place for preaching the Dharma, called the Lecture Hall. 'Body' refers to the essence, which is all-pervasive; 'Virtue' refers to merit, which is all-encompassing. 'Function' arises from 'Essence', so it is called a double-layered pavilion. The 'Assembly' in the third pavilion also has three meanings: first, Bodhisattvas; second, Shravakas (disciples who attain enlightenment by hearing the Buddha's teachings); and third, the Kings of the Heavens (the kings of the gods in various realms). First, among the Bodhisattva assembly, there are also three meanings: first, listing the number of Bodhisattvas; second, listing the names of the Bodhisattvas; and third, praising the merits of the Bodhisattvas. When listing the names, the two chief Bodhisattvas are listed first because they are the main figures assisting in the teaching. There are three meanings to explain the names of these two Bodhisattvas: first, Samantabhadra Bodhisattva represents the gate of the Dharmadhatu (the realm of reality), which is the state to be entered; Manjushri Bodhisattva represents the gate of Prajna (wisdom), which is the wisdom to enter. This symbolizes that they can enter the Dharmadhatu. Second, Samantabhadra Bodhisattva's Samadhi (focused meditation) is free and unhindered, and Manjushri Bodhisattva's Prajna wisdom is free and unhindered. Third, Samantabhadra Bodhisattva manifests the meaning of vastness, and Manjushri Bodhisattva manifests the meaning of profoundness. Profoundness and vastness are relative, so they are listed as the chief. Secondly, when listing the names of the Bodhisattvas, there are a total of 141 great Bodhisattva positions, divided into fourteen groups, each group with ten positions, and one group with eleven. The first group of ten Bodhisattvas is named 'Banner', highlighting their virtuous conduct that is superior to others. The second group of ten Bodhisattvas is named 'Dignified', indicating that they possess both blessings and wisdom. This group is missing 'one' Bodhisattva, which is a reduction. The third group of ten Bodhisattvas is named 'Store', highlighting their complete merits that can encompass everything. The fourth group of ten Bodhisattvas is named 'Eye', indicating that they can clearly illuminate the Dharmadhatu. This group has 'two' extra Bodhisattvas, which is an increase. The fifth group of ten Bodhisattvas is named 'Heavenly Crown', indicating that their pure merits are like a heavenly crown on the top of their hearts. The sixth group of ten Bodhisattvas is named 'Chula', which is translated as 'Topknot', indicating that their merits are noble and lofty. The seventh group of fourteen Bodhisattvas is named 'Light', in which each Bodhisattva is explained with two meanings of 'Wonderful Light', possessing body light and wisdom light, which can illuminate both inside and outside. The eighth group of ten Bodhisattvas is named 'Banner', 'Banner' has two meanings, the meaning of being unique was explained earlier, and now the meaning of subduing is analyzed. The ninth group of ten Bodhisattvas is named 'Sound', indicating that their beautiful sound can delight sentient beings and suit their capacities. The tenth group of ten Bodhisattvas is named 'Superior', their merits surpass the masses, and they are role models. The eleventh group of ten Bodhisattvas is named 'Wonderful Virtue', auspicious and supreme. The twelfth group of ten Bodhisattvas is named 'King', free in the Dharma. This group has 'one' extra Bodhisattva, which is also an increase. The thirteenth group is again named 'Sound', 'Sound' has two meanings, the nature of the sound being beautiful was explained earlier, and now it highlights that they are good at using skillful language to interpret the wonderful Dharma. This group has 'one' extra Bodhisattva, which is also an increase, which can be known. The fourteenth group of ten Bodhisattvas is named 'Awareness', able to discern the truth and perceive the capacities of sentient beings. This group is missing 'two' Bodhisattvas, which is also a reduction, which can be known. These are the summaries of the listed Bodhisattvas. Next is the praise of the merits of the Bodhisattvas.

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十句有二義。一此十句德遍通上諸菩薩。一一皆具。二別嘆前十五位德。謂初句嘆前二上首德。以普行普境皆通一切。彼二同成此德故。二持無量等嘆前十幢十嚴二位菩薩。謂身幢獨出。具德端嚴。能遍至故。三具足無礙等嘆十藏十眼二位菩薩。謂具無礙藏凈眼見佛故。四至無量等嘆十天冠十週羅菩薩謂天冠頂發以自嚴身。同梵王形。至諸佛成道之所。觀佛無休。請說法故。五無量智光等嘆十光十幢菩薩。謂智光普照甚深法故。又伏癡闇故。六于無量等嘆十音菩薩。謂美音清辯說無盡故。七究竟等嘆十上十妙德菩薩。謂同虛空之上智極凈境之妙德也。八無所依等嘆十王菩薩。謂無依現色自在。為王亦現王身故。九除滅等嘆后十音菩薩。謂內離智障。巧說分別眾生界故。十虛空智等嘆十覺菩薩。謂放阿含光善覺照故。又釋此十句攝為五對。初二一對。初行德內充。后多身外遍。次二一對。初凈眼觀佛。后觀無厭足。次二一對。初內智照法。后辯說無盡。次二一對。初內智同空。后現身普應。次二一對。初內離智障。后外演慧光。又釋此十句中初句為總。餘九是別。莫不皆顯普賢行故。一身詣佛普。二遍見佛普。三見無休普。四智照理普。五辨多劫普。六理智凈普。七量智現身普。八斷障普。九光照普。並準釋可知。二聲

【現代漢語翻譯】 現代漢語譯本 十句有二義：一，這十句讚歎的功德普遍通於前面的各位菩薩，每一位都具備這些功德。二，分別讚歎前面十五位菩薩的功德，即第一句讚歎最前面的兩位上首菩薩的功德，因為普行和普境都通達一切，他們兩位共同成就這種功德的緣故。第二句『持無量』等讚歎前面的十幢和十嚴這兩位菩薩，意思是身幢獨自顯出，具備功德端正莊嚴，能夠普遍到達各處。第三句『具足無礙』等讚歎十藏和十眼這兩位菩薩，意思是具備無礙的藏識，用清凈的眼睛見到佛的緣故。第四句『至無量』等讚歎十天冠和十週羅菩薩，意思是天冠和頂上的頭髮用來莊嚴自身，如同梵王的形象，到達諸佛成道的地方，觀察佛沒有停歇，請求佛說法的緣故。第五句『無量智光』等讚歎十光和十幢菩薩，意思是智慧的光芒普遍照耀甚深的佛法。又降伏愚癡的黑暗的緣故。第六句『于無量』等讚歎十音菩薩，意思是美好的聲音清澈善辯，宣說沒有窮盡的佛法。第七句『究竟』等讚歎十上和十妙德菩薩，意思是如同虛空之上的智慧，達到極清凈境界的妙德。第八句『無所依』等讚歎十王菩薩，意思是無所依憑地顯現各種形象，因為是國王也顯現國王的身相的緣故。第九句『除滅』等讚歎後面的十音菩薩，意思是內心遠離智慧的障礙，巧妙地說出分別眾生境界的緣故。第十句『虛空智』等讚歎十覺菩薩，意思是放出阿含光，善於覺悟照耀的緣故。 又解釋這十句可以概括為五對。最初的兩句為一對，最初的讚歎行德內在充實，後面的讚歎多身外在普遍。其次的兩句為一對，最初的讚歎用清凈的眼睛觀察佛，後面的讚歎觀察沒有厭足。再次的兩句為一對，最初的讚歎內在的智慧照耀佛法，後面的讚歎辯才宣說沒有窮盡。其次的兩句為一對，最初的讚歎內在的智慧如同虛空，後面的讚歎顯現身相普遍應化。最後兩句為一對，最初的讚歎內心遠離智慧的障礙，後面的讚歎外在演說智慧的光芒。又解釋這十句中，第一句是總說，其餘九句是分別解說，沒有哪一句不是在顯示普賢菩薩的行愿的緣故。一身前往佛所是普遍的，二普遍見到佛是普遍的，三見到佛沒有停歇是普遍的，四智慧照耀真理是普遍的，五辯才經歷多劫是普遍的，六真理和智慧清凈是普遍的，七無量智慧顯現身相是普遍的，八斷除障礙是普遍的，九光明照耀是普遍的。並且按照解釋可以知道。二聲

【English Translation】 English version These ten verses have two meanings: First, the merits praised in these ten verses universally apply to all the preceding Bodhisattvas, each possessing these merits. Second, they separately praise the merits of the first fifteen Bodhisattvas. The first verse praises the merits of the two foremost Bodhisattvas, because their universal practice (Pu Xing) and universal realm (Pu Jing) penetrate everything, and they both achieve this merit together. The second verse, 'Holding Immeasurable' (Chi Wu Liang), etc., praises the two Bodhisattvas of the ten banners (Shi Chuang) and ten adornments (Shi Yan), meaning that the body banner stands out alone, possessing merits of uprightness and adornment, and is able to universally reach all places. The third verse, 'Complete with Unobstructed' (Ju Zu Wu Ai), etc., praises the two Bodhisattvas of the ten treasuries (Shi Zang) and ten eyes (Shi Yan), meaning they possess unobstructed store consciousness (藏識, Zang Shi) and see the Buddha with pure eyes. The fourth verse, 'Reaching Immeasurable' (Zhi Wu Liang), etc., praises the ten heavenly crown (Shi Tian Guan) and ten chignon (Shi Zhou Luo) Bodhisattvas, meaning the heavenly crown and hair on the head are used to adorn themselves, resembling the form of Brahma, reaching the places where Buddhas attain enlightenment, observing the Buddha without ceasing, and requesting the Buddha to teach the Dharma. The fifth verse, 'Immeasurable Wisdom Light' (Wu Liang Zhi Guang), etc., praises the ten light (Shi Guang) and ten banner (Shi Chuang) Bodhisattvas, meaning the light of wisdom universally illuminates the profound Dharma. Also, they subdue the darkness of ignorance. The sixth verse, 'In Immeasurable' (Yu Wu Liang), etc., praises the ten sound (Shi Yin) Bodhisattvas, meaning their beautiful sounds are clear and eloquent, speaking of the endless Dharma. The seventh verse, 'Ultimately' (Jiu Jing), etc., praises the ten supreme (Shi Shang) and ten wonderful virtue (Shi Miao De) Bodhisattvas, meaning their wisdom is like the space above, reaching the wonderful virtue of the extremely pure realm. The eighth verse, 'Without Reliance' (Wu Suo Yi), etc., praises the ten king (Shi Wang) Bodhisattvas, meaning they manifest various forms without reliance, because they are kings and also manifest the form of a king. The ninth verse, 'Eliminating and Eradicating' (Chu Mie), etc., praises the latter ten sound (Shi Yin) Bodhisattvas, meaning they are inwardly separated from the obstacles of wisdom, skillfully speaking of and distinguishing the realms of sentient beings. The tenth verse, 'Space Wisdom' (Xu Kong Zhi), etc., praises the ten awakening (Shi Jue) Bodhisattvas, meaning they emit Agama light (阿含光, A Han Guang), skillfully awakening and illuminating. Furthermore, these ten verses can be summarized into five pairs. The first two verses are a pair, the first praising the inner fulfillment of virtuous practice, and the latter praising the external universality of multiple bodies. The next two verses are a pair, the first praising observing the Buddha with pure eyes, and the latter praising observing without weariness. The next two verses are a pair, the first praising the inner wisdom illuminating the Dharma, and the latter praising the eloquence speaking endlessly. The next two verses are a pair, the first praising the inner wisdom like space, and the latter praising the manifestation of bodies universally responding. The last two verses are a pair, the first praising the inner separation from the obstacles of wisdom, and the latter praising the external manifestation of the light of wisdom. Furthermore, in these ten verses, the first verse is a general statement, and the remaining nine verses are separate explanations, none of which do not reveal the vows and practices of Samantabhadra (普賢, Pu Xian). One, going to the Buddha is universal. Two, universally seeing the Buddha is universal. Three, seeing the Buddha without ceasing is universal. Four, wisdom illuminating the truth is universal. Five, eloquence experiencing many kalpas is universal. Six, truth and wisdom being pure is universal. Seven, immeasurable wisdom manifesting bodies is universal. Eight, eliminating obstacles is universal. Nine, light illuminating is universal. And according to the explanation, it can be known. Two sounds.

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聞眾中亦二。舉數嘆德。言聲聞者。佛地論云。聞佛言音而入聖道故曰聲聞。又瑜伽八十二云。從他聽聞正法言音。又能令他聞正法聲故曰聲聞。大者是第四果故。又是不動種姓故。諸聲聞中最尊大故。如鹙子等。又此等並是迴向大乘之聲聞故云大。佛地論云。如實義者。皆不定種姓聲聞得小果已。趣大菩提故名為大。解云以其未入圓教一乘普賢法故。是故下文如聾盲也。如上性起品云聲聞緣覺不聞此經。又云若菩薩億那由他劫。行六波羅蜜種道品善根。不聞此經。雖聞不信。是等猶為假名菩薩。此之謂也。又釋此等並是大菩薩示現作聲聞。如新譯花嚴不思議境界分中說。以顯此法深勝故示現如聾盲也。二嘆德中十句分四。初四句證涅槃捨生死。謂覺真諦者見道也。證實際者修道也。深入性者無學道也。由此證理滿足故。舍離分段故。云離生死海。又由怖畏生死故云離也。又由無方便慧故證實際也。由無大悲故舍離生死也。二次二句住空斷結。初住空者。謂此人空之理亦是如來二空之一故云如來境也。唯契此分故云安住。后句由住人空斷離四住之惑。謂九結十使相應纏縛。三次二句通力自在。謂於世無染故云不著一切。神通遍游故云遊行虛空。四次二句疑盡信堅。謂成就不壞信故也。又釋此並信佛甚深自在果法。明知

【現代漢語翻譯】 現代漢語譯本 聞眾中亦二：舉數嘆德。言聲聞者（Śrāvaka，聽聞佛陀教誨而悟道者）。《佛地論》云：『聞佛言音而入聖道故曰聲聞。』又《瑜伽師地論》第八十二捲雲：『從他聽聞正法言音，又能令他聞正法聲故曰聲聞。』大者是第四果（阿羅漢果）故，又是不動種姓故，諸聲聞中最尊大故，如舍利弗（Śāriputra）等。又此等並是迴向大乘之聲聞故云大。《佛地論》云：『如實義者，皆不定種姓聲聞得小果已，趣大菩提故名為大。』解釋說，因為他們未入圓教一乘普賢法門。所以下文說他們『如聾盲』。《性起品》中說，聲聞緣覺（Pratyekabuddha，獨自悟道者）不聞此經，又說若菩薩（Bodhisattva，立志成佛的修行者）億那由他劫（極長的時間單位）行六波羅蜜（六種到達彼岸的方法），種道品善根，不聞此經，雖聞不信，這些人仍然是假名菩薩。就是這個意思。又解釋說，這些人都是大菩薩示現作聲聞，如新譯《華嚴經·不思議境界分》中所說，爲了顯示此法深勝，所以示現如聾盲。二、嘆德中十句分四。初四句證涅槃（Nirvāṇa，寂滅）捨生死，謂覺真諦者見道也，證實際者修道也，深入性者無學道也。由此證理滿足故，舍離分段故，云離生死海。又由怖畏生死故云離也，又由無方便慧故證實際也，由無大悲故舍離生死也。二次二句住空斷結，初住空者，謂此人空之理亦是如來二空之一故云如來境也，唯契此分故云安住。后句由住人空斷離四住之惑，謂九結十使相應纏縛。三次二句通力自在，謂於世無染故云不著一切，神通遍游故云虛空。四次二句疑盡信堅，謂成就不壞信故也。又釋此並信佛甚深自在果法，明知

【English Translation】 English version Among the assembly, there are also two aspects: enumerating and praising virtues. When referring to 'Śrāvakas' (those who attain enlightenment by hearing the Buddha's teachings), the Buddhabhūmi-śāstra states: 'They are called Śrāvakas because they enter the holy path by hearing the Buddha's voice.' Furthermore, the eighty-second chapter of the Yogācārabhūmi-śāstra states: 'They are called Śrāvakas because they hear the sound of the correct Dharma from others and can also cause others to hear the sound of the correct Dharma.' 'Great' refers to those who have attained the fourth fruit (Arhatship), and also because they are of the immovable lineage, and are the most venerable among the Śrāvakas, such as Śāriputra. Moreover, these are all Śrāvakas who dedicate themselves to the Mahāyāna (Great Vehicle), hence the term 'great.' The Buddhabhūmi-śāstra states: 'Those who truly understand the meaning are all Śrāvakas of uncertain lineage who, having attained the small fruit, proceed towards great Bodhi (enlightenment), hence they are called great.' It is explained that because they have not entered the perfect teaching of the One Vehicle of Samantabhadra's Dharma, the following text describes them as 'deaf and blind.' As stated in the Nature Arising chapter, Śrāvakas and Pratyekabuddhas (those who attain enlightenment independently) do not hear this sutra. It also states that if a Bodhisattva (one who aspires to Buddhahood) practices the six Pāramitās (perfections) for countless nayutas of kalpas (extremely long periods of time), cultivating the roots of virtue of the path, and does not hear this sutra, even if they hear it, they do not believe it; such individuals are merely nominally Bodhisattvas. This is the meaning. It is also explained that these are all great Bodhisattvas manifesting as Śrāvakas, as described in the newly translated Avataṃsaka Sūtra, Inconceivable Realm chapter, to show that this Dharma is profound and superior, hence they appear as deaf and blind. Secondly, the ten phrases praising virtues are divided into four parts. The first four phrases demonstrate Nirvāṇa (liberation) and abandoning birth and death, meaning that those who awaken to the true reality have seen the path, those who realize the actual have cultivated the path, and those who deeply penetrate the nature have attained the path of no more learning. Because they have fulfilled the realization of this principle and abandoned the segmented existence, it is said that they have left the sea of birth and death. Also, because they fear birth and death, it is said that they have left it. Furthermore, because they lack skillful wisdom, they realize the actual. Because they lack great compassion, they abandon birth and death. The second two phrases dwell in emptiness and sever the bonds. The first, 'dwelling in emptiness,' means that the principle of emptiness of self is one of the two emptinesses of the Tathāgata (Buddha), hence it is called the realm of the Tathāgata, and they abide only in accordance with this aspect. The latter phrase, 'by dwelling in the emptiness of self, they sever the delusions of the four abodes,' refers to the corresponding entanglements of the nine bonds and ten fetters. The third two phrases possess unobstructed power and are at ease, meaning that they are undefiled by the world, hence it is said that they are not attached to anything, and their supernatural powers allow them to roam everywhere, hence the term 'emptiness.' The fourth two phrases have exhausted doubts and strengthened faith, meaning that they have achieved indestructible faith. It is also explained that they believe in the Buddha's profound and unhindered fruit of Dharma, clearly knowing

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是大菩薩。三諸天中亦二。舉數嘆德。嘆德中十句攝為五對。初二一對嘆宿因德。謂已供過去佛。久已益眾生。自下皆嘆現行德。次二一對嘆行慈入智德。謂慈念無間救生入智。次二一對嘆在染顯凈德。謂不捨染眾生出佛真凈法。次二一對嘆護持德。謂護于果法使正教流通。持于因法證性決定。又外能守護持法之者。內自受持佛真性法。后二一對嘆家業德。謂生於佛家作求佛業。一切智因名為智門。以能通至佛智故云門也。上來序分竟。

第二請分中有三。初眾念請。二念所請。三念請現。問準下聲聞皆如聾盲。何故此中而同疑念。答意法師釋曰。理處不隔故得同疑。未積大心故不應其次。又釋表同在祇洹故同念請。普眼未開故如盲等。又釋實是菩薩。是以同念跡現聲聞。是以如盲(云云)。所請中總有六十句。古德釋云。初三十明佛自入法界。后三十明佛令他入法界。今釋六十中初十念請果法。何以得知所請是果。謂次十明下位不能測量故。既下不能知。云何今欲請。謂次十明因緣力具。或亦得知。雖力具得知未知。此眾有知力不。謂次十顯此眾根器力具。雖眾器具。若無佛力亦無能知。謂次十明佛利他因具。雖利他因滿。若無現起利他果用亦無由令知。次十辨果用攝生。既此緣具故。結請云唯愿現等。又釋

此中初三十句念法請。后三十句念德請。前中初十正念所請果法。次十明深玄難測。后十明緣會可涉。初中一問悲智無礙無功用行。如性起品說。二問佛智所知真俗無礙。亦如性起境界中說。三佛地總持無邊念惠又如十佛中持佛所辨。又如不思議品說。十持等。四是處非處等十力。又那羅延幢等十種大力。亦如彼品。五四無畏十無畏。六師子奮迅等不可稱量諸三昧海。七理及功德並諸剎土。皆是如來身智所住。亦如不思議品說。八殊勝功德。初二會問中名佛勝法者。彼就通辨。此中別約福德顯勝。九三身十身圓滿之相。十四智十智理量融照。又有經本此中更有一句。名如來法。或是剩來。或是結上諸句。又此十問與前初會所問果德多分是同。以彼攝門於此宜用。又十中初一是總。餘九是別。別中初一所智德。次三智用德。次一大定德。次一所依德。次一勝福德。后二身智德可知。第二非下位測量中。謂於前十種如來法中。高故不能知。廣故不能度。深故不得底。多故不能受。此四非聞慧境界。玄故不能思。妙故不能觀。此二離思修境。稱法界故不能分別。一即一切故不能聞發因智。不證故不能宣明。超過言議故不能解說。又前六離三慧。后四超四辯。謂法辯不能分。義辯不能開。辭辯不能宣。樂說不能說。又釋此十配

【現代漢語翻譯】 現代漢語譯本 此中最初三十句是關於唸誦方法的請求。後面的三十句是關於唸誦功德的請求。前面的三十句中，最初的十句是關於正確唸誦所請求的果法。接下來的十句闡明了深奧玄妙難以測度的道理。最後的十句闡明了因緣和合是可以理解的。 最初的十句中，第一問是關於悲智無礙、無功用行，如同《性起品》所說。第二問是關於佛智所知的真俗二諦無礙，也如同《性起境界》中所說。第三問是關於佛地總持無邊的念和智慧，又如同《十佛》中持佛所辨，也如同《不思議品》所說，如十持等。第四問是關於是處非處等十力，以及那羅延幢等十種大力，也如同該品所說。第五問是關於四無畏和十無畏。第六問是關於師子奮迅等不可稱量的諸三昧海。第七問是關於理和功德以及諸剎土，都是如來身智所住之處，也如同《不思議品》所說。第八問是關於殊勝功德，最初二會問中名為佛勝法，那是就普遍而言，這裡特別就福德來顯示殊勝。第九問是關於三身和十身圓滿之相。第十問是關於十四智和十智的理量融照。又有經本在此中更多一句，名為如來法，或許是多餘的，或許是總結上面的諸句。而且這十問與前面初會所問的果德大部分是相同的，因為彼處的攝門適合在此處使用。而且這十問中，第一個是總說，其餘九個是別說。別說中，第一個是所智德，接下來的三個是智用德，再下一個是大定德，再下一個是所依德，再下一個是勝福德，最後兩個是身智德，可以理解。 第二部分，關於非下位測量，是指對於前面十種如來法中，因為高深所以不能知，因為廣闊所以不能度，因為深邃所以不能探底，因為眾多所以不能承受。這四種不是聞慧的境界。因為玄妙所以不能思，因為精妙所以不能觀，這兩種離開了思和修的境界。因為與法界相稱所以不能分別，一即一切所以不能聞發因智，不證悟所以不能宣明，超過言語議論所以不能解說。而且前面的六種離開了三慧，後面的四種超越了四辯，即法辯不能分，義辯不能開，辭辯不能宣，樂說不能說。又解釋這十種配對。

【English Translation】 English version The first thirty sentences here are a request regarding the method of recitation. The following thirty sentences are a request regarding the merits of recitation. Among the first thirty sentences, the initial ten sentences are about the fruit-dharma requested through correct recitation. The next ten sentences elucidate the profound, mysterious, and immeasurable principles. The final ten sentences elucidate that the assembly of causes and conditions is comprehensible. In the initial ten sentences, the first question is about unobstructed compassion and wisdom, and effortless practice, as described in the 'Nature Arising Chapter' (性起品). The second question is about the unobstructed truth and conventional reality known by the Buddha's wisdom, also as described in the 'Realm of Nature Arising'. The third question is about the Buddha-ground's (佛地) total retention (總持) of boundless mindfulness and wisdom, as distinguished by the Buddha Holding (持佛) in the 'Ten Buddhas', and also as described in the 'Inconceivable Chapter' (不思議品), such as the Ten Holdings (十持) and so on. The fourth question is about the ten powers (十力) such as what is possible and impossible (是處非處), and the ten great powers such as the Narayana Banner (那羅延幢), also as described in that chapter. The fifth question is about the four fearlessnesses (四無畏) and the ten fearlessnesses (十無畏). The sixth question is about the immeasurable ocean of samadhis (三昧海) such as the Lion's Swiftness (師子奮迅). The seventh question is about the principles and merits, as well as the Buddha-fields (剎土), all of which are where the Tathagata's (如來) body and wisdom reside, also as described in the 'Inconceivable Chapter'. The eighth question is about the supreme merits; in the initial two assemblies, it is called the Buddha's supreme dharma, which is generally speaking, but here it specifically uses blessings to reveal the supreme. The ninth question is about the complete aspects of the three bodies (三身) and the ten bodies (十身). The tenth question is about the rational measurement and harmonious illumination of the fourteen wisdoms (十四智) and the ten wisdoms (十智). Some sutra texts have one more sentence here, called the Tathagata's Dharma (如來法), which may be redundant or may summarize the above sentences. Moreover, these ten questions are mostly the same as the fruit-virtues asked in the previous initial assembly, because the means of gathering there is suitable for use here. Moreover, among these ten questions, the first is a general statement, and the remaining nine are specific statements. Among the specific statements, the first is the virtue of what is known (所智德), the next three are the virtues of the use of wisdom (智用德), then the next is the virtue of great samadhi (大定德), then the next is the virtue of what is relied upon (所依德), then the next is the virtue of supreme blessings (勝福德), and the last two are the virtues of body and wisdom (身智德), which can be understood. The second part, about non-lower measurement, refers to the fact that among the previous ten kinds of Tathagata-dharmas, because they are high, they cannot be known; because they are vast, they cannot be measured; because they are deep, they cannot be fathomed; because they are numerous, they cannot be received. These four are not the realm of hearing-wisdom (聞慧). Because they are mysterious, they cannot be thought about; because they are subtle, they cannot be contemplated; these two are apart from the realm of thought and cultivation (思修). Because they are in accordance with the Dharma-realm (法界), they cannot be distinguished; one is all, so the wisdom of the cause of arising cannot be heard; because they are not realized, they cannot be proclaimed; because they exceed words and discussions, they cannot be explained. Moreover, the previous six are apart from the three wisdoms (三慧), and the latter four transcend the four eloquence (四辯), that is, eloquence in dharma (法辯) cannot be divided, eloquence in meaning (義辯) cannot be opened, eloquence in language (辭辯) cannot be proclaimed, and eloquence in joyful speaking (樂說) cannot be spoken. Also, explain these ten pairings.

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前十種。次第顯示甚深之義。可準知之。又釋於前一義則有此十。於此一門亦有前十。準成百門等可知。第三緣會可知。中初四佛力為緣。后六根力為因。方可得知。初中佛持力者是佛加持力。如加持青蓮花菩薩令知佛功德說不思議品等。二自在力者是迴轉無礙力。如文殊轉鹙子令知說深理等。三威神力者密以威加令知德。如令迦葉知如來心等。四本願力者是佛往昔本誓願力。是故令他知佛深德。下六中初宿世多生種善根力。二多生親近一乘善友力。三現在深徹凈信心力。四于上勝法欲愿求力。五不雜無明真法所發大菩提心力。六深心專求一切種智。不雜二乘心力。於此十中隨一種力可分得知。或二或三乃至十種以顯無盡。第二三十句念德請中。初十嘆機堪受德。后二十嘆佛能說德。初中思量是意多故種種也。從思起欲欲增名解。則勝解印持也。依解發言方音亦異。所住行位優劣不同故云地也。受法根器利鈍生熟三品不同故云根。依根作業造修不同故云方便作業。所緣境相非一故云境也。皆依佛果為緣。差別而得入法。或依佛光。或因說法等。樂聞所說淺深廣略。各多少不同故云樂聞法也。二嘆佛能說中。初十唸佛說因圓滿。后十唸佛說果德備。前十中初一明昔初發菩提心願。二依愿起行故云凈波羅蜜。三行成入位故

【現代漢語翻譯】 現代漢語譯本 前十種（指某種分類的前十項）。按照順序顯示甚深的含義，可以依此推知。另外，解釋前面的一個含義，則有這十種情況。對於這一個方面，也有前面的十種情況。依此類推，可以形成百種方面等等，可以依此理解。第三，因緣和合可以理解。其中，最初的四種是佛力作為因緣，後面的六種是根力作為原因，才可以得知。最初的四種中，佛持力是指佛的加持力。例如，加持青蓮花菩薩（Utpalavarna Bodhisattva）令其瞭解佛的功德，宣說《不思議品》等等。第二，自在力是指回轉無礙的力量。例如，文殊菩薩（Manjusri）轉變舍利弗（Sariputra），令其瞭解宣說甚深道理等等。第三，威神力是指秘密地以威德加持，使人瞭解功德。例如，使迦葉（Kasyapa）瞭解如來的心等等。第四，本願力是指佛往昔的本誓願力。因此，使他人瞭解佛的甚深功德。後面的六種中，第一是宿世多生種下的善根力。第二是多生親近一乘（Ekayana）善友的力量。第三是現在深刻透徹的凈信心力。第四是對殊勝之法希求願望的力量。第五是不夾雜無明的真法所引發的大菩提心力。第六是深刻專一地尋求一切種智（Sarvajnata），不夾雜二乘（Sravakayana and Pratyekabuddhayana）的心力。在這十種力量中，憑藉其中一種力量可以部分得知，或者兩種、三種乃至十種，以顯示其無盡。第二，三十句念德請中，最初十句讚歎聽眾堪能接受佛德，後面二十句讚歎佛能夠宣說佛德。最初的十句中，思量是因為意念活動多，所以有種種思量。從思量產生慾望，慾望增加稱為理解，也就是勝解印持。依據理解而發言，方音也不同。所處的修行位次高低不同，所以說是『地』。接受佛法的根器有利鈍生熟三種不同，所以說是『根』。依據根器作業，造作修行不同，所以有方便作業。所緣的境界和相狀不是單一的，所以說是『境』。都是依靠佛果作為因緣，差別而得以進入佛法。或者依靠佛光，或者因為聽聞說法等等。喜歡聽聞所說佛法的淺深廣略，各有多少不同，所以說是『樂聞法』。第二部分，讚歎佛能夠宣說佛德，其中，最初十句憶念佛說法的因圓滿，後面十句憶念佛說法的果德完備。前面的十句中，第一句說明過去最初發菩提心的願望，第二句依據願望而起修行，所以說是清凈波羅蜜（Paramita），第三句修行成就而進入果位，所以說...

【English Translation】 English version The first ten (referring to the first ten items of a certain classification). The profound meaning is displayed in order, which can be inferred accordingly. In addition, explaining the previous one meaning, there are these ten situations. For this one aspect, there are also the previous ten situations. By analogy, hundreds of aspects can be formed, and can be understood accordingly. Third, the assembly of causes and conditions can be understood. Among them, the first four are the Buddha's power as the cause, and the last six are the power of the roots as the reason, so that they can be known. Among the first four, the Buddha's sustaining power refers to the Buddha's power of blessing. For example, blessing Utpalavarna Bodhisattva (Utpalavarna Bodhisattva) to understand the merits of the Buddha, and proclaiming the chapter of 'Inconceivable' and so on. Second, the power of freedom refers to the power of turning without hindrance. For example, Manjusri (Manjusri) transforms Sariputra (Sariputra), so that he can understand the profound principles and so on. Third, the power of divine power refers to secretly adding power with majesty, so that people can understand merit. For example, to make Kasyapa (Kasyapa) understand the heart of the Tathagata and so on. Fourth, the power of original vow refers to the power of the Buddha's past original vows. Therefore, it enables others to understand the profound merits of the Buddha. Among the last six, the first is the power of good roots planted in many lives in the past. The second is the power of being close to a good friend of the One Vehicle (Ekayana) in many lives. The third is the power of deep and thorough pure faith in the present. The fourth is the power of desire and aspiration for the supreme Dharma. The fifth is the power of the great Bodhi mind initiated by the true Dharma without mixing ignorance. The sixth is the power of deeply and single-mindedly seeking all-knowing wisdom (Sarvajnata), without mixing the mind of the Two Vehicles (Sravakayana and Pratyekabuddhayana). Among these ten powers, one can partially know by relying on one of them, or two, three, or even ten, to show its endlessness. Second, in the thirty sentences of reciting merit and requesting, the first ten sentences praise the audience's ability to receive the Buddha's virtue, and the last twenty sentences praise the Buddha's ability to proclaim the Buddha's virtue. In the first ten sentences, thinking is because there are many mental activities, so there are various thoughts. Desire arises from thinking, and the increase of desire is called understanding, which is also called superior understanding and endorsement. Speaking according to understanding, the dialects are also different. The positions of practice are different, so it is called 'ground'. The faculties of receiving the Dharma have three kinds of differences: sharp, dull, raw, and ripe, so it is called 'root'. According to the faculties, the actions of creation and practice are different, so there are expedient actions. The objects and appearances of what is conditioned are not single, so it is called 'object'. All rely on the Buddha's fruit as the cause, and are able to enter the Dharma differently. Or rely on the Buddha's light, or because of hearing the Dharma and so on. The liking to hear the shallow, deep, broad, and brief of what is said is different, so it is called 'liking to hear the Dharma'. The second part praises the Buddha's ability to proclaim the Buddha's virtue, in which the first ten sentences remember the completeness of the cause of the Buddha's Dharma, and the last ten sentences remember the completeness of the fruit of the Buddha's Dharma. In the previous ten sentences, the first sentence explains the past initial aspiration of Bodhi mind, the second sentence arises from the aspiration and practices, so it is called pure Paramita (Paramita), and the third sentence achieves practice and enters the fruit position, so it says...

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云諸地。四依位成行故云滿足行。五總說諸行皆具二嚴故云菩薩莊嚴。六別辨一行巧攝一切。互相嚴飾故云方便嚴。七別顯自利行攝同前名道莊嚴。道是因義通至果故。八別明利他行巧多端。故云出方便海。嚴義同前。九二利無礙雙融究竟。各攝一切成普賢行故云自在莊嚴。十多劫受身。恒修勝行故云本生海。顯本生身多故。如海多身修行行亦廣多也。后十明佛說果備中。初前既因圓。有何所得。謂菩提自在也。二既得菩提。有何所用。謂自在轉法輪也。三於何處轉。諸凈剎也。四轉何所益。謂嚴眾生界。五轉何法。謂法王法。六以何智轉。謂道明之智。七佛智照法機何由悟。謂自在能入眾生處故。八入至機處作何所益。謂作福田故。九以何成福。謂說成功德之達櫬。達櫬者尊婆須論作檀嚫。此云財施。律云施之法名曰噠嚫。導引利他亦名達西域記云。正言達櫬拏。或云馱器尼。此云右也。以用右手受他所施。為其生福故從之立名。今明佛施與眾生功德故云功德達櫬。十用何攝生。謂三輪。身業神通輪。破疑成信。語業正教輪。破惑成解。意業憶念輪。破結成行。下結請可知。請分竟。第三三昧分中。何故入者。前問愿具現故。今入定為其現法。何故前諸會集眾后入定。此乃居先。釋前明從相入實。今辨依體起用。又

前因人入定。今果位自在故不同也。何故此會佛自入定。為表法界解脫自在唯佛窮原故。文中有四。一入定緣。二入定因。三正入定。四入定意。初中知心念者。以他心智領前疑念。即入定之緣。二以四種大悲明入定之因。謂入定益物。要以大悲為本故以為因。一身者利物之身。積悲而立。即三昧所依之身也。二門者然佛有大智大定大悲等門。今欲益生故唯依大悲門也。又亦開此悲門以攝群品故也。三首者即明益物諸所造作皆以大悲先導故為首也。四隨順方便法者雖悲為首。若無巧便悲法隨物根緣。無以令其同入法界。此四亦從佛向機之漸次也。三正入三昧者明定業用。從喻為名。謂如師子奮迅之時諸根開張身毛皆豎現其威勢。哮吼之相令余獸類失威竄伏。令師子兒增其雄猛身得長大。今佛亦爾。一奮大悲法界之身。二開大悲之根門。三豎悲毛之先導。四現應機之威。吼法界之法門。令二乘諸獸藏竄聾盲。菩薩佛子增長百千諸三昧海及陀羅尼海。如是相似故以為喻。又離世間品十種師子奮迅於此具論。四令一切下明入定意。謂現此法界清凈之法。令眾睹入名樂法也。三昧分竟。

第四現凈土分中有三。初現器世間圓滿。二智正覺世間圓滿。三眾生世間圓滿。初中二。先明此祇洹現嚴凈土。后類結十方同現凈土。

【現代漢語翻譯】 現代漢語譯本 之前是因為人進入禪定狀態，現在是因為證得佛果，獲得自在，所以情況不同。為什麼這次法會上佛陀親自入定呢？是爲了表明法界解脫自在唯有佛陀才能徹底證悟。這段經文包含四個方面：一是入定的緣由，二是入定的原因，三是正式入定，四是入定的意義。首先，『知心念者』，是指用他心智瞭解之前的疑問和思念，這就是入定的緣由。其次，用四種大悲闡明入定的原因，即入定是爲了利益眾生，必須以大悲為根本，所以大悲是入定的原因。『一身者』，是指利益眾生的身軀，通過積累大悲而建立，也就是三昧所依之身。『二門者』，是指佛陀具有大智、大定、大悲等多種法門，現在爲了利益眾生，只依大悲法門。而且也是爲了開啟這個大悲之門，以此來攝受各種根性的眾生。『三首者』，是指明白利益眾生的各種造作，都以大悲作為先導。『四隨順方便法者』，是指雖然以大悲為先導，如果沒有巧妙的方便法門，大悲之法就不能隨著眾生的根器和因緣，使他們一同進入法界。這四點也體現了佛陀面向眾生根機的漸次引導。第三，『正入三昧者』，闡明禪定所產生的功用。用比喻來命名，就像獅子奮迅的時候，各種感官都張開，身上的毛都豎立起來，展現出威猛的氣勢，吼叫的聲音讓其他野獸失去威風，四處逃竄躲藏，讓小獅子增長雄猛，身體得以長大。現在佛陀也是這樣，一、奮起大悲法界之身，二、開啟大悲之根門，三、豎起大悲之毛作為先導，四、展現應機的威勢，吼出法界的法門，讓二乘（聲聞乘（Śrāvakayāna），緣覺乘（Pratyekabuddhayāna））的各種野獸藏匿逃竄，變得聾盲，讓菩薩（Bodhisattva）佛子增長百千種三昧海（Samādhi）和陀羅尼海（Dhāraṇī）。像這樣相似，所以用獅子奮迅來比喻。而且《離世間品》中詳細論述了十種獅子奮迅，這裡也全部具備。第四，『令一切下』，闡明入定的意義，就是展現這種法界清凈之法，讓大眾看到並進入，稱之為樂法。三昧分到此結束。 第四現凈土分包含三個方面：一是展現器世間（Bhājana-loka）的圓滿，二是智正覺世間（Jñāna-viśuddhi-loka）的圓滿，三是眾生世間（Sattva-loka）的圓滿。首先，在器世間圓滿中又包含兩個方面：先是闡明這祇洹（Jetavana）展現出莊嚴清凈的凈土，然後總結十方世界也同樣展現出清凈的凈土。

【English Translation】 English version Previously, it was because people entered into Samadhi (定, meditative absorption). Now, it is because of attaining Buddhahood (果位) and gaining freedom, so the situations are different. Why does the Buddha (佛) personally enter Samadhi (定) in this assembly? It is to show that only the Buddha (佛) can thoroughly realize the liberation and freedom of the Dharma Realm (法界). This passage contains four aspects: first, the cause of entering Samadhi (入定緣); second, the reason for entering Samadhi (入定因); third, the actual entering of Samadhi (正入定); and fourth, the meaning of entering Samadhi (入定意). First, 'knowing the thoughts of the mind' (知心念者) refers to using the wisdom of knowing others' minds to understand the previous doubts and thoughts, which is the cause of entering Samadhi (入定之緣). Second, the reason for entering Samadhi (入定之因) is explained by the four great compassion (大悲), that is, entering Samadhi (入定) is to benefit sentient beings, and great compassion (大悲) must be the foundation, so great compassion (大悲) is the reason for entering Samadhi (入定). 'One body' (一身者) refers to the body that benefits sentient beings, established through accumulating great compassion (大悲), which is the body upon which Samadhi (三昧) relies. 'Two gates' (二門者) refers to the fact that the Buddha (佛) has gates of great wisdom, great Samadhi (大定), and great compassion (大悲), etc. Now, in order to benefit sentient beings, only the gate of great compassion (大悲) is relied upon. Moreover, it is also to open this gate of compassion (悲門) in order to gather sentient beings of various capacities. 'Three heads' (三首者) refers to understanding that all actions to benefit sentient beings are guided by great compassion (大悲). 'Four expedient means that accord with the Dharma' (四隨順方便法者) refers to the fact that although great compassion (大悲) is the guide, without skillful expedient means, the Dharma (法) of great compassion (大悲) cannot follow the capacities and conditions of sentient beings, so that they can enter the Dharma Realm (法界) together. These four points also reflect the gradual guidance of the Buddha (佛) towards the capacities of sentient beings. Third, 'actually entering Samadhi' (正入三昧者) explains the function produced by Samadhi (禪定). It is named using a metaphor, like when a lion (師子) exerts itself, all its senses are open, and the hair on its body stands up, showing its majestic aura, and the sound of its roar causes other beasts to lose their power and flee and hide, and allows the lion cubs to grow stronger and their bodies to grow larger. Now the Buddha (佛) is also like this: first, exerting the body of the Dharma Realm (法界) of great compassion (大悲); second, opening the root gates of great compassion (大悲); third, raising the hair of great compassion (大悲) as a guide; and fourth, manifesting the majesty that responds to the occasion, roaring the Dharma (法) gate of the Dharma Realm (法界), causing the various beasts of the Two Vehicles (二乘) (Śrāvakayāna (聲聞乘), Pratyekabuddhayāna (緣覺乘)) to hide and flee, becoming deaf and blind, and allowing the Bodhisattva (菩薩) Buddha (佛) children to increase hundreds of thousands of Samadhi Seas (三昧海) (Samādhi) and Dharani Seas (陀羅尼海) (Dhāraṇī). It is similar in this way, so the exertion of the lion (師子) is used as a metaphor. Moreover, the ten kinds of lion's exertion are discussed in detail in the 'Leaving the World' chapter, and all of them are present here. Fourth, 'causing all below' (令一切下) explains the meaning of entering Samadhi (入定), which is to manifest this pure Dharma (法) of the Dharma Realm (法界), allowing the masses to see and enter it, which is called the Dharma (法) of joy. The Samadhi (三昧) section ends here. The fourth section, 'Manifesting the Pure Land' (現凈土分), contains three aspects: first, manifesting the perfection of the container world (器世間) (Bhājana-loka); second, manifesting the perfection of the world of wisdom and correct enlightenment (智正覺世間) (Jñāna-viśuddhi-loka); and third, manifesting the perfection of the sentient being world (眾生世間) (Sattva-loka). First, the perfection of the container world (器世間) contains two aspects: first, explaining that this Jetavana (祇洹) manifests a solemn and pure Pure Land (凈土), and then summarizing that the ten directions also manifest a pure Pure Land (凈土).

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前中亦二。初正顯莊嚴。后出所因。前中三。初重閣莊嚴。二園林莊嚴。三虛空莊嚴。光統云。嚴空表無為緣起。嚴園表有為緣起。嚴閣顯自體緣起故也。初中二。先廣處無邊匆然廣博者。謂案權顯實破情顯法故。二正顯莊嚴。于中有十種。一金地。二一切摩尼下明地上布寶。三琉璃下明閣柱。四閻浮下正明成閣。五摩尼下於閣上安網。六建寶幢。七懸幡蓋。八放光照法界。九雜寶莊外。十四邊階道令可登涉。二嚴園中佛神力是所因也。忽然廣等顯廣處也。眾寶下亦十種莊嚴。一總句。二以寶布地。三寶墻。四寶樹。五香河。六多閣樓。七光照。八寶莊地。九出妙香。十建寶幢有十七種。三莊虛空亦有十種。一天寶宮。二香樹。三須彌。四寶樂。五寶樹。六寶座。七寶像。八珠網。九樓閣。十解脫音樂。第二齣嚴因中有二。先徴謂何以有此不思議嚴故。二釋中有十句。一由是如來不思議善根之所生故此約因也。二由是佛果無流法故此約果體。下明果用。三總舉神力。四別舉身通。五六二句明身土無礙微細相入。七八現過去佛照現在剎。九十出佛現剎。此上莊嚴並是如此佛果體用非餘位能知。是故皆云不思議也。上來一方祇洹竟。二類結中。如此祇樹等舉此也。一切法界類通法界。同此現土。此處隨粗。是須達所造。然

【現代漢語翻譯】 現代漢語譯本 前文分為兩部分。首先是正面展現莊嚴景象，然後說明莊嚴的起因。正面展現莊嚴景象又分為三部分：第一是重閣的莊嚴，第二是園林的莊嚴，第三是虛空的莊嚴。光統法師說，莊嚴虛空是爲了表明無為的緣起，莊嚴園林是爲了表明有為的緣起，莊嚴重閣是爲了彰顯自體的緣起。 首先是重閣的莊嚴，分為兩部分。第一是廣闊無邊的處所，忽然變得廣博，這是指依據權巧方便來顯現實相，破除情執來彰顯佛法。第二是正面展現莊嚴景象，其中有十種莊嚴：一是金色的地面，二是各種摩尼寶珠，下面說明地面鋪滿了寶物，三是琉璃，下面說明閣樓的柱子，四是閻浮樹，下面正面說明閣樓的建成，五是摩尼寶珠，下面說明在閣樓上安置寶網，六是建立寶幢，七是懸掛幡蓋，八是放出光明照耀法界，九是各種寶物莊嚴外圍，十是四邊有階梯道路，方便人們登臨。 第二是園林的莊嚴，佛的神力是其起因。忽然變得廣闊等，彰顯了處所的廣闊。各種寶物等，也有十種莊嚴：一是總的概括，二是用寶物鋪地，三是寶墻，四是寶樹，五是香河，六是眾多的閣樓，七是光明照耀，八是寶物莊嚴的土地，九是散發出美妙的香氣，十是建立寶幢，共有十七種。 第三是莊嚴虛空，也有十種：一是天寶宮殿，二是香樹，三是須彌山，四是寶樂，五是寶樹，六是寶座，七是寶像，八是珠網，九是樓閣，十是解脫的音樂。 第二部分是說明莊嚴的起因，分為兩部分。首先是提問，為何會有如此不可思議的莊嚴景象？其次是解釋，其中有十句：一是因為如來不可思議的善根所生，這是從因的角度來說。二是因為佛果無漏的法，這是從果體的角度來說。下面說明果的功用。三是總的舉出神力，四是分別舉出身通，五六兩句說明身土沒有障礙，可以微細地相互進入。七八兩句是顯現過去的佛照耀現在的剎土。九十兩句是顯現佛出現在剎土。以上莊嚴都是如此佛果的體用，不是其他位次所能知曉的，所以都說是不可思議。 上面一方祇洹的描述結束。第二類總結中，如此祇樹等是舉例說明，一切法界類同於法界，與此顯現的國土相同。這裡所描述的比較粗略，是須達多（Sudatta）（給孤獨長者）所建造的，然而...

【English Translation】 English version The preceding text is divided into two parts. The first is the direct manifestation of adornment, and the second explains the cause of the adornment. The direct manifestation of adornment is further divided into three parts: first, the adornment of the double pavilion; second, the adornment of the gardens; and third, the adornment of the empty space. The Dharma Master Guangtong said that the adornment of empty space is to show the arising of non-action, the adornment of the gardens is to show the arising of action, and the adornment of the double pavilion is to manifest the arising of the self-nature. First, the adornment of the double pavilion is divided into two parts. The first is the boundless place, which suddenly becomes vast, referring to relying on expedient means to reveal the true nature and breaking through emotional attachments to manifest the Dharma. The second is the direct manifestation of adornment, which includes ten types of adornment: first, the golden ground; second, all kinds of Mani jewels, explaining that the ground is covered with treasures; third, lapis lazuli, explaining the pillars of the pavilion; fourth, the Jambudvipa tree, directly explaining the construction of the pavilion; fifth, Mani jewels, explaining the placement of jeweled nets on the pavilion; sixth, the erection of jeweled banners; seventh, the hanging of pennants and canopies; eighth, the emission of light illuminating the Dharma realm; ninth, various treasures adorning the surroundings; and tenth, stairways on all four sides, making it convenient for people to ascend. Second, the adornment of the gardens, with the Buddha's divine power as its cause. Suddenly becoming vast, etc., manifests the vastness of the place. Various treasures, etc., also have ten types of adornment: first, a general summary; second, the ground covered with treasures; third, jeweled walls; fourth, jeweled trees; fifth, fragrant rivers; sixth, numerous pavilions; seventh, light illuminating; eighth, land adorned with treasures; ninth, emitting wonderful fragrance; and tenth, erecting jeweled banners, totaling seventeen types. Third, the adornment of empty space also has ten types: first, heavenly jeweled palaces; second, fragrant trees; third, Mount Sumeru (Sumeru) (the central mountain in Buddhist cosmology); fourth, jeweled music; fifth, jeweled trees; sixth, jeweled seats; seventh, jeweled images; eighth, pearl nets; ninth, pavilions; and tenth, liberating music. The second part explains the cause of the adornment, divided into two parts. First, the question is raised: why is there such an inconceivable adornment? Second, the explanation, which includes ten sentences: first, because it is born from the inconceivable good roots of the Tathagata (Tathagata) (the 'Thus-Gone One', an epithet of the Buddha), this is from the perspective of cause. Second, because of the un-leaking Dharma of the Buddha's fruit, this is from the perspective of the fruit-body. The following explains the function of the fruit. Third, a general mention of divine power; fourth, a separate mention of bodily powers; the fifth and sixth sentences explain that the body and land are without obstruction and can subtly enter each other. The seventh and eighth sentences are the manifestation of the past Buddhas illuminating the present lands. The ninth and tenth sentences are the manifestation of the Buddhas appearing in the lands. The above adornments are all the essence and function of such a Buddha's fruit, which cannot be known by other positions, so they are all said to be inconceivable. The description of one side of Jetavana (Jetavana) (a famous monastery in India) ends here. In the second type of summary, such as the Jetavana trees, etc., are examples, all Dharma realms are similar to the Dharma realm, the same as this manifested land. The description here is relatively rough, built by Sudatta (Sudatta) (Anathapindika, a wealthy merchant and chief patron of the Buddha), however...

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其據細。乃稱周法界該於十方盡於三際。以通不礙局故須達新造。以粗不異細故。所造則微細而周法界。如常在靈山及案足所現。皆此類也。二如來滿等明智正覺世間圓滿。此並於斯所現剎內各有如來。俱來詣此滿祇洹中。三眾生世間中二。初菩薩充滿。二雨十種供養云。上來現凈土分竟。

第五集新眾分中有二。初明所集之眾。后皆是如來威神力故者釋集所由也。前中亦二。初別集十方。后總嘆其德。前中十方則為十段。于中初二及第六各有九門。余方有十。先東方九義。一集處遠近。謂過不可說剎塵界表法深遠也。二有世界海名金剛等。表所依之法界也。金剛有二義。一堅。二利。云亦二義。一遍。二潤。明凈亦二義。一普照。二離染。今勘梵本但此名明凈之言。皆梵名毗盧遮那也。燈亦二義。一破闇。二照現。莊嚴亦二義。一飾事。二嚴理。三佛號等表能依之圓果。謂明凈同前。妙德梵名室利。則吉祥之勝德也。王顯自在。四標上菩薩名顯能依之分因。明凈同前。愿是自體大愿也。光明破無明照法界也。五眷屬俱來。六興供養云。謂天花等事供滿虛空。七詣佛禮供。八本方化作樓閣花座結跏而坐。九寶網覆身。顯勝德自嚴。若準下余方加第十。或髻珠或天冠。顯其勝相為標幟故。余方世界佛名等。準釋可

【現代漢語翻譯】 現代漢語譯本： 其根據在於細微之處。乃是說周遍法界包含十方，窮盡過去、現在、未來三際。因為通達而沒有阻礙，所以須達多（Sudatta，給孤獨長者）新造精舍。因為粗略與細微沒有差別，所以所造的精舍雖然微小，卻周遍法界。如同釋迦牟尼佛常在靈鷲山，以及佛陀腳印所顯現的景象，都是此類情況。二、如來滿等明智正覺世間圓滿，這指的是在此所顯現的剎土內，各有如來，都來到這充滿祇洹精舍的地方。三、眾生世間中分為兩部分。首先是菩薩充滿其中，其次是降下十種供養云。以上是顯現凈土的部分。 第五部分是聚集新來大眾，其中分為兩部分。首先說明所聚集的大眾，之後用『都是如來威神力故』來解釋聚集的原因。前一部分也分為兩部分。首先是分別聚集十方大眾，之後是總讚他們的功德。前一部分中，十方代表十段。其中，東方、西方和第六方各有九個方面，其餘各方有十個方面。先說東方九個方面。一、聚集之處的遠近，指的是超過不可說剎土微塵數的世界邊界，表示佛法深遠。二、有世界海名為金剛等，表示所依止的法界。金剛有兩個含義，一是堅固，二是銳利。云也有兩個含義，一是普遍，二是滋潤。明凈也有兩個含義，一是普照，二是遠離染污。現在查閱梵本，只有『明凈』這個詞，都用梵文名稱Vairochana（毗盧遮那）來表示。燈也有兩個含義，一是破除黑暗，二是照亮顯現。莊嚴也有兩個含義，一是裝飾事物，二是嚴整義理。三、佛號等表示能依止的圓滿果報，其中『明凈』與前面相同，『妙德』的梵文名稱是Shri（室利），表示吉祥殊勝的功德。『王』顯示自在。四、標出菩薩的名稱，顯示能依止的分因，『明凈』與前面相同，『愿』是自體大愿。『光明』破除無明，照亮法界。五、眷屬一同前來。六、興起供養云，指的是天花等事物供養充滿虛空。七、前往佛前禮拜供養。八、在本方化作樓閣花座，結跏趺坐。九、寶網覆蓋身體，顯示殊勝功德的自我莊嚴。如果按照下面其餘各方增加第十個方面，或者是髮髻上的寶珠，或者是天冠，顯示他們殊勝的相貌作為標誌。其餘各方的世界、佛名等，可以參照解釋。

【English Translation】 English version: Its basis lies in the subtle. It is said that the Dharma Realm encompasses the ten directions and exhausts the three periods of time (past, present, and future). Because of unobstructed thoroughness, Sudatta (Anathapindika) newly built the Jetavana Monastery. Because the coarse is not different from the fine, the constructed monastery, though small, pervades the Dharma Realm. Just as Shakyamuni Buddha is always present on Vulture Peak (Grdhakuta), and the appearances manifested by the Buddha's footprints, are all of this kind. Second, the Tathagata's perfect and complete wisdom and enlightenment fill the world. This refers to the fact that within the realms manifested here, each has a Tathagata, and all come to this place filled with the Jetavana Monastery. Third, the sentient beings' world is divided into two parts. First, Bodhisattvas fill it, and second, clouds of ten kinds of offerings rain down. The above is the section on manifesting the Pure Land. The fifth part is the gathering of the new assembly, which is divided into two parts. First, it explains the assembled multitude, and then it explains the reason for the gathering with 'all are due to the power of the Tathagata's majestic spirit.' The former part is also divided into two parts. First, it separately gathers the multitudes from the ten directions, and then it generally praises their merits. In the former part, the ten directions represent ten sections. Among them, the East, West, and sixth direction each have nine aspects, and the remaining directions have ten aspects. First, let's talk about the nine aspects of the East. 1. The distance of the gathering place refers to exceeding the boundaries of worlds as numerous as inexpressible dust particles, indicating the profoundness of the Dharma. 2. There are world-seas named Vajra (Diamond) etc., representing the Dharma Realm on which they rely. Vajra has two meanings: one is firmness, and the other is sharpness. Cloud also has two meanings: one is pervasive, and the other is nourishing. Brightness and purity also have two meanings: one is universal illumination, and the other is being free from defilement. Now, examining the Sanskrit text, only the words 'brightness and purity' are all expressed by the Sanskrit name Vairochana. Lamp also has two meanings: one is breaking through darkness, and the other is illuminating manifestation. Adornment also has two meanings: one is decorating things, and the other is arranging principles. 3. The Buddha's names, etc., represent the complete fruition on which one can rely, where 'brightness and purity' are the same as before, and the Sanskrit name for 'wonderful virtue' is Shri, representing auspicious and excellent merit. 'King' manifests freedom. 4. Labeling the names of the Bodhisattvas reveals the partial cause on which one can rely, 'brightness and purity' are the same as before, and 'vow' is the great vow of the self-nature. 'Light' breaks through ignorance and illuminates the Dharma Realm. 5. Retinues come together. 6. Arousing clouds of offerings refers to offering heavenly flowers and other things that fill the empty space. 7. Going to the Buddha to prostrate and make offerings. 8. Transforming into pavilions and flower seats in their respective directions, sitting in the lotus position. 9. A jeweled net covers the body, displaying the self-adornment of superior virtue. If, according to the following, the tenth aspect is added to the remaining directions, either a jeweled pearl on the hair bun or a heavenly crown, displaying their superior appearance as a sign. The worlds, Buddha names, etc., of the remaining directions can be interpreted accordingly.

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知。南方供中。妙香等雜事充滿一切佛世界者。此並稱法界法門成此供故。是故或云滿虛空。或云遍法界。或遍一切剎。或充眾生界。皆無障礙。參而不雜。西方供中同名須彌山云者。顯妙高具德之相。皆充法界者行同理性故。一切如來相好為須彌山者。明果德妙高故為菩薩所行。須彌山者因行高成故。此等並以人同法。以正同依。以果同因。無礙法界自在之德。北方供中同以衣供。顯慚愧嚴身之相故也。亦通人法教義等。東北方中同以樓閣為供者顯重成高出階級之相。亦通理事等。東南方同以圓滿光云爲供者。是身所珮表具德勝用故也。雖通內行及外事。文中以佛無見頂相為供具者顯尊貴之極。明以佛供佛方窮際故。西南方同於毛孔出諸炎云者。顯燒惑薪而照理故。身出此炎。乃照三世者明九世緣起貫通故。以遍一切處該一切時也。西北方同於相好及毛孔出三世十身通三世間。明身業勝能。同法界佛果大用以為供具。下方同於毛孔出十音云明語業自在。同佛果德應機設法無礙之相。上方同於六處之內出三世佛十度等行。因果圓融。明意業自在。此上十位供具。亦從初至末顯漸深之相。並是圓滿教中菩薩同佛果而自在。是故非下位及二乘等所能知見也。第二嘆德中有四十句分三。初一句總嘆。二成就三世下三十八句別

【現代漢語翻譯】 現代漢語譯本 要知道，南方所供養的，如妙香等各種事物充滿一切佛世界，這都是因為稱合法界法門才成就這樣的供養。所以，有時說『滿虛空』，有時說『遍法界』，有時說『遍一切剎』（剎：佛土），有時說『充眾生界』，都是沒有障礙的，互相參與而不混雜。西方供養中，共同以須彌山（須彌山：佛教宇宙觀中的聖山）為名，是顯示妙高具德之相，都充滿法界，是因為行同理性。一切如來的相好（相好：佛的莊嚴身相）為須彌山，是說明果德的妙高，所以為菩薩所行。須彌山是因行高而成，這些都是以人同法，以正同依，以果同因，是無礙法界自在之德。北方供養中，共同以衣服供養，是顯示慚愧嚴身之相。也通人法教義等。東北方中，共同以樓閣為供養，是顯示重重疊疊，高出階級之相，也通理事等。東南方共同以圓滿光云爲供養，是身體所佩戴，表示具德勝用。雖然通內行及外事，文中以佛無見頂相（無見頂相：佛的三十二相之一，無法看見頂端）為供具，是顯示尊貴到了極點，說明以佛供佛才能窮盡邊際。西南方共同于毛孔出各種炎云，是顯示燃燒迷惑的薪柴而照亮真理。身體發出這樣的火焰，乃是照亮三世，是說明九世緣起貫通，以遍一切處包含一切時。西北方共同于相好及毛孔出三世十身通三世間，是說明身業的殊勝功能，同法界佛果的大用，以此作為供具。下方共同于毛孔出十音云，是說明語業的自在，同佛果德應機設法無礙之相。上方共同於六處之內出三世佛十度（十度：菩薩修行的十種法門）等行，因果圓融，是說明意業的自在。以上十位供具，也是從初至末顯示漸深的相狀，都是圓滿教中的菩薩同佛果而自在，所以不是下位以及二乘（二乘：聲聞乘和緣覺乘）等所能知見的。第二嘆德中有四十句分三。初一句總嘆。二成就三世下三十八句別

【English Translation】 English version Know that the offerings in the South, such as wonderful incense and various things filling all Buddha worlds, are all accomplished by invoking the Dharma realm Dharma. Therefore, sometimes it is said 'filling the empty space,' sometimes 'pervading the Dharma realm,' sometimes 'pervading all lands' (Kshatra: Buddha lands), and sometimes 'filling the realm of sentient beings,' all without obstruction, participating without mixing. In the Western offerings, the common name of Mount Sumeru (Mount Sumeru: the sacred mountain in the Buddhist cosmology) reveals the aspect of wonderful height and virtue, all filling the Dharma realm because the practice is the same as the principle. All the marks and characteristics (Lakshana and Anuvyanjana: the Buddha's majestic physical attributes) of the Tathagatas are Mount Sumeru, which explains the wonderful height of the fruit virtue, and therefore is practiced by Bodhisattvas. Mount Sumeru is formed by the height of causal practice, all of which is to equate people with Dharma, to equate correctness with reliance, and to equate fruit with cause, which is the virtue of unobstructed Dharma realm and freedom. In the Northern offerings, the common offering of clothing reveals the aspect of shame and adornment. It also encompasses people, Dharma, teachings, and meanings. In the Northeast, the common offering of pavilions reveals the aspect of layers upon layers, rising above the hierarchy, also encompassing principle and phenomena. In the Southeast, the common offering of perfect light clouds is what the body wears, representing the virtue and superior function. Although it encompasses inner practice and external affairs, the text uses the Buddha's invisible crown (Ushnisha: one of the thirty-two marks of the Buddha, the protuberance on the crown of the head that cannot be seen) as an offering, revealing the extreme of nobility, explaining that only by offering a Buddha to a Buddha can the boundary be exhausted. In the Southwest, the common emission of various flames from the pores reveals the burning of the firewood of delusion and illuminating the truth. The body emits such flames, illuminating the three times, explaining that the arising of the nine times is interconnected, encompassing all places and all times. In the Northwest, the common emission of the three times and ten bodies through the marks and characteristics and pores encompasses the three realms, explaining the superior function of body karma, the great function of the Dharma realm Buddha fruit, using this as an offering. In the lower direction, the common emission of ten sound clouds from the pores explains the freedom of speech karma, the unobstructed aspect of the Buddha's virtue of adapting teachings to opportunities. In the upper direction, the common emission of the practices of the three times Buddhas and the ten paramitas (Ten Paramitas: the ten practices of a Bodhisattva) from within the six places, the perfect fusion of cause and effect, explains the freedom of mind karma. The above ten offerings also show the gradual deepening from beginning to end, all of which are Bodhisattvas in the perfect teaching who are free with the Buddha fruit, so they cannot be known or seen by lower positions and the Two Vehicles (Two Vehicles: Sravaka Vehicle and Pratyekabuddha Vehicle). The second praise of virtue has forty sentences divided into three. The first sentence is a general praise. The second, 'accomplishing the three times,' has thirty-eight sentences separately.

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嘆。三此諸菩薩下一句結嘆。別中亦三。初明攝佛三業。二于大眾中下明攝化之智。三知世界智。初中亦三。初四句明語業自在。一得佛眼見法。二能轉佛所轉。三攝佛圓音。四超因至果。二于唸唸下六句明身業自在。一念念無間詣諸佛所無有休息。二明法界身云一遍一切。三能于佛眾現凈法身。四幻通之力塵中現剎。五雖常在佛所而化眾生恒不失時。六于身毛孔出法雷音。如密嚴經中。金剛藏菩薩遍身毛孔同時發聲演妙法。亦同此也。三知眾生界下七句明意業自在。一知眾生緣集如幻。二知諸佛有用如電。三知有趣現實如夢。四知起果酬因如映象。五知生相有體無如焰。六知廣器顯現如變化。七具足等結能知具果智也。上來同佛三業竟。二攝眾生三業中十句分三。初五句明語業攝生。一決定宣說。二辯海無盡。三同物言音。四于理不礙。五于諍斯盡。二有二句身業攝生。一具通智者。通以惠為性故名妙智也。二勤行摧魔者。以精勤力故魔久摧伏。又以神通力故伏耶歸依眾生故也。三安住下三句明攝生意業。一三達殊勝智。二處世無染智。三得佛圓果智。三知一切有下十一句明世界自在智。于中初二明真諦智。一了妄空。二深入等證真性。三量智普入。謂不改真而入俗故云不壞智也。四入已迴轉現身自在。五同時示現

【現代漢語翻譯】 現代漢語譯本 嘆。三此諸菩薩下一句總結讚歎。別中亦三。初明攝佛三業。二于大眾中下明攝化之智。三知世界智。初中亦三。初四句明語業自在。一得佛眼見法。二能轉佛所轉。三攝佛圓音。四超因至果。二于唸唸下六句明身業自在。一念念無間詣諸佛所無有休息。二明法界身云一遍一切。三能于佛眾現凈法身。四幻通之力塵中現剎。五雖常在佛所而化眾生恒不失時。六于身毛孔出法雷音。如《密嚴經》中，金剛藏菩薩遍身毛孔同時發聲演妙法。亦同此也。三知眾生界下七句明意業自在。一知眾生緣集如幻。二知諸佛有用如電。三知有趣現實如夢。四知起果酬因如映象。五知生相有體無如焰。六知廣器顯現如變化。七具足等結能知具果智也。上來同佛三業竟。二攝眾生三業中十句分三。初五句明語業攝生。一決定宣說。二辯海無盡。三同物言音。四于理不礙。五于諍斯盡。二有二句身業攝生。一具通智者。通以惠為性故名妙智也。二勤行摧魔者。以精勤力故魔久摧伏。又以神通力故伏耶歸依眾生故也。三安住下三句明攝生意業。一三達殊勝智。二處世無染智。三得佛圓果智。三知一切有下十一句明世界自在智。于中初二明真諦智。一了妄空。二深入等證真性。三量智普入。謂不改真而入俗故云不壞智也。四入已迴轉現身自在。五同時示現

【English Translation】 English version Alas. The next sentence, 'These Bodhisattvas,' concludes with praise. This section is also divided into three parts. First, it explains the encompassing of the Buddha's three karmas. Second, 'Among the assembly,' it explains the wisdom of transformation. Third, the wisdom of knowing the world. The first part is also divided into three. The first four lines explain the freedom of speech karma. First, obtaining the Buddha's eye to see the Dharma. Second, being able to turn what the Buddha turns. Third, encompassing the Buddha's perfect sound. Fourth, transcending cause to reach effect. The next six lines, beginning with 'In every thought,' explain the freedom of body karma. First, in every thought, without interruption, reaching all Buddhas without rest. Second, explaining that the Dharma-realm body cloud pervades everything. Third, being able to manifest a pure Dharma body in the Buddha's assembly. Fourth, the power of illusory penetration, manifesting realms within dust motes. Fifth, although constantly present with the Buddhas, transforming sentient beings without ever missing the opportune time. Sixth, emitting Dharma thunder sounds from the pores of the body. As in the Ghanavyuha Sutra, Vajragarbha Bodhisattva simultaneously emits sound from all the pores of his body, expounding the wonderful Dharma. This is the same. The next seven lines, beginning with 'Knowing the realm of sentient beings,' explain the freedom of mind karma. First, knowing that the aggregation of conditions of sentient beings is like illusion. Second, knowing that the functions of all Buddhas are like lightning. Third, knowing that the reality of existence is like a dream. Fourth, knowing that the arising of results is like a reflection in a mirror. Fifth, knowing that the appearance of birth has no substance, like a mirage. Sixth, knowing that the manifestation of vast vessels is like a transformation. Seventh, possessing the complete result-wisdom. The above concludes the similarity to the Buddha's three karmas. The second part, encompassing the three karmas of sentient beings, is divided into three parts in ten lines. The first five lines explain the speech karma of encompassing sentient beings. First, decisively proclaiming. Second, eloquence as boundless as the sea. Third, speaking in the languages of all beings. Fourth, not obstructing the principle. Fifth, ending all disputes. The second part has two lines, explaining the body karma of encompassing sentient beings. First, possessing penetrating wisdom. Penetration is characterized by intelligence, hence it is called wonderful wisdom. Second, diligently subduing demons. Because of diligent effort, demons are subdued for a long time. Also, because of the power of spiritual penetration, subduing those who are to be converted and causing sentient beings to take refuge. The next three lines, beginning with 'Abiding,' explain the mind karma of encompassing sentient beings. First, the wisdom of penetrating the three realms. Second, the wisdom of being unpolluted while in the world. Third, the wisdom of obtaining the Buddha's perfect result. The next eleven lines, beginning with 'Knowing all existence,' explain the wisdom of being free in the world. Among them, the first two explain the wisdom of ultimate truth. First, understanding the emptiness of delusion. Second, deeply entering and equally realizing true nature. Third, the wisdom of measurement universally enters. That is, entering the mundane without changing the true, hence it is called indestructible wisdom. Fourth, having entered, turning around and manifesting the freedom of the body. Fifth, simultaneously manifesting.

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多處受生。六知方圓等形類差別。七八二句明廣狹自在智。亦是知微細世界智。九得佛持剎智。身能住于佛住。即器世間身也。十凈惠照十方。十一自在普周遍。結文可知。如來神力者集眾所因。此文應在前。但為順西方語法故。在此後辨。上來集新眾分竟。

第六舉失顯德分中有三。初顯能不見人。二明所不見境。三釋不見所由。初中前文通列大數五百。今此別標上首故舉十大弟子。舍利弗者此云鹙子。梵正音云奢唎補呾啰也。奢唎此云鹙。即當百舌鳥之類也。吳僧會法師六度集中譯為鹙鷺子也。此是母名。以其母有辯才峻捷似同彼鳥。眼轉明利亦如彼鳥故。從喻為名。補呾羅此雲子。以兒從母為名矣。古譯為身子者。以梵語中名身為舍利。如佛身份為舍利。非此所用也。智論中。亦是過去發願。為釋迦佛弟子而立此名。以能論義亦名優波提舍。二摩訶目連者。梵正音摩訶沒特伽羅。此云大采菽氏。上古有仙居山。靜處常采綠豆而食以為姓。尊者之母是彼之族。取母氏姓而為其名。得大神通。簡余此姓故云大采菽氏。此與鹙子二人因緣如別說。三摩訶迦葉者。梵音具名摩訶迦葉波。此云大飲光。飲光是姓。婆羅門姓中上古有仙。身光飲奪日月之光。迦葉是氏之族故以為名。是迦葉身光亦能飲奪日月之光。又是

大富長者之子。舍大財姓。出家能行少欲頭陀大行。為大人所識。簡余迦葉故名大矣。四離波多者具云頡麗伐多。此雲室星。即北方星也。祀之得子。因以為名。又名阿唎波多。此云所供養也。有云名假和合。即智論中二鬼食事顯之也。五須菩提者正云蘇蒱底。此云善現。亦云善實。古云善吉非也。六阿泥嚧豆者正云阿泥嚧陀泥嚧陀。此云滅。阿雲無。即名無滅。是佛堂弟也。七難陀者此云喜本。是牧牛人。因問佛牧牛十一種法知佛具一切智。得阿羅漢果。性極聰明音聲絕妙。令人聞喜故以為名。八金毗羅者正云劫比羅。此云黃謂上古有黃頭仙。因以為姓。亦從姓為名。九迦旃延者具云摩訶迦多衍那。此是姓名。此云大剪髮種男。婆羅門姓。上古多仙。山中靜處年歲既久。鬚髮稍長無人為剔。發婆羅門法惡為剔發。時一仙有二子。俱來覲父。少者乃為諸仙剔發。仙愿護。后成仙貴。爾來此種皆稱剪髮。尊者身是男子威德特尊。簡余此種故云大剪髮種男。又西方取母姓者。今顯是父姓故置男名。十富樓那彌多羅尼子者。富樓那者正云補剌拏。此云滿也。彌多羅者正云梅呾唎曳。此云慈也。尼是女聲也。弗呾羅此雲子。即滿慈女之子。從母以立其名。如鹙子等。如是等結其不見。等二所不見中二。先明不見法界佛果。后顯

【現代漢語翻譯】 現代漢語譯本 大富長者之子，捨棄大量的財產和姓氏，出家修行，能夠實踐少欲知足的頭陀苦行，為大人物所賞識。因為簡余迦葉（Kashyapa，佛陀十大弟子之一，以頭陀苦行著稱）的緣故，所以被稱為『大』。 四離波多（Cari Putra）完整的說法是頡麗伐多（Harita），這裡翻譯為室星，指的是北方的星宿。祭祀它可以得到兒子，因此用它來命名。又名阿唎波多（Arya Putra），這裡翻譯為所供養。還有一種說法叫假和合，也就是《智論》中二鬼食事所顯示的。 五須菩提（Subhuti）正確的說法是蘇蒱底（Subhuti），這裡翻譯為善現，也翻譯為善實。古時候翻譯為善吉是不對的。 六阿泥嚧豆（Aniruddha）正確的說法是阿泥嚧陀（Aniruddha），這裡翻譯為滅，阿翻譯為無，所以名字的意思是無滅，他是佛陀的堂弟。 七難陀（Nanda），這裡翻譯為喜本，是牧牛人。因為向佛陀請教牧牛的十一種方法，從而得知佛陀具有一切智慧，最終證得阿羅漢果。他天性極其聰明，聲音美妙絕倫，能讓人聽了心生歡喜，所以用這個來命名。 八金毗羅（Kimila）正確的說法是劫比羅（Kapila），這裡翻譯為黃，說是上古時代有黃頭仙人，因此用它作為姓氏。也有從姓氏作為名字的。 九迦旃延（Katyayana）完整的說法是摩訶迦多衍那（Mahakatyayana），這是他的姓名，這裡翻譯為大剪髮種男，是婆羅門的姓氏。上古時代有很多仙人，在山中安靜的地方居住，年歲久了，鬚髮稍長，沒有人為他們剃髮。剃髮是婆羅門認為厭惡的事情。當時有一位仙人有兩個兒子，都來拜見父親，小兒子就為各位仙人剃髮。仙人發願護佑他，後來他成了仙人中的貴族。從此以後，這個種族都稱為剪髮。尊者（指迦旃延）的身份是男子，威德特別尊貴，超過了這個種族的其他的人，所以稱為大剪髮種男。另外，西方有取母親姓氏的習慣，現在顯示的是父親的姓氏，所以加上了男這個名字。 十富樓那彌多羅尼子（Purna Maitreyani Putra），富樓那（Purna）正確的說法是補剌拏（Purna），這裡翻譯為滿。彌多羅（Maitreya）正確的說法是梅呾唎曳（Maitreyani），這裡翻譯為慈。尼是女聲的後綴。弗呾羅（Putra）這裡翻譯為子。也就是滿慈女的兒子。用母親的名字來命名，比如鹙子（Sariputra）等。像這樣等等，總結他們所沒有見到的。等等二所不見中二，首先說明沒有見到法界佛果，然後顯示。

【English Translation】 English version The son of a wealthy and prominent elder, he renounced his great wealth and family name to become a monk, capable of practicing the ascetic Dhuta practices with few desires, and was recognized by great figures. Because he resembled Kashyapa (one of the Buddha's ten great disciples, known for his Dhuta practices), he was called 'Great'. Cari Putra in full is Harita, which is translated here as 'Room Star', referring to the northern constellation. Worshipping it can bring a son, hence the name. It is also known as Arya Putra, translated here as 'The Offered One'. Another explanation is 'False Union', as revealed in the 'Treatise on the Great Perfection of Wisdom' concerning the two ghosts' meals. Subhuti is correctly Suputi, translated here as 'Good Manifestation' or 'Good Reality'. The ancient translation 'Good Auspiciousness' is incorrect. Aniruddha is correctly Aniruddha, translated here as 'Cessation'. 'A' means 'no', so the name means 'No Cessation'. He was the Buddha's cousin. Nanda, translated here as 'Root of Joy', was a cowherd. By asking the Buddha about the eleven methods of herding cows, he learned that the Buddha possessed all wisdom and eventually attained Arhatship. He was extremely intelligent by nature, and his voice was exquisitely beautiful, bringing joy to those who heard it, hence the name. Kimila is correctly Kapila, translated here as 'Yellow', referring to an ancient yellow-headed immortal, hence the surname. It is also a name derived from the surname. Katyayana in full is Mahakatyayana, which is his name, translated here as 'Great Hair-Cutting Seed Male', a Brahmin surname. In ancient times, there were many immortals who lived in quiet places in the mountains. As the years passed, their beards and hair grew long, and no one would cut them. Hair-cutting was considered an abomination by the Brahmin law. At that time, an immortal had two sons who came to see their father. The younger son cut the hair of the immortals. The immortal vowed to protect him, and later he became a noble among the immortals. From then on, this race was called 'Hair-Cutting'. The Venerable One (referring to Katyayana) is a man of particularly esteemed virtue, surpassing others of this race, hence the name 'Great Hair-Cutting Seed Male'. In addition, in the West, there is a custom of taking the mother's surname. Now it is shown that it is the father's surname, so the name 'Male' is added. Purna Maitreyani Putra, Purna is correctly Purna, translated here as 'Full'. Maitreya is correctly Maitreyani, translated here as 'Loving-kindness'. 'Ni' is a feminine suffix. Putra is translated here as 'Son'. That is, the son of the woman of Full Loving-kindness. Named after the mother, like Sariputra and others. Like this and so on, summarizing what they have not seen. 'And so on' refers to the two things not seen, first explaining the failure to see the Dharma Realm Buddha Fruit, and then revealing.

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不見法界菩薩。前中十句。與上眾人所念請法多分是同。問若全無器前不能同念。若有器能念。何故今乃示之不見。答有悕法心前能同念。眼未開故示之不見。又前但念自三乘佛果。今示一乘故不得見。十句中初一總。謂顯如來障盡作用無礙故云自在。下別。一勝果位二嚴。二果位分齊及佛所知。三作用多端。四圓音決定。五離粗相之德。六無思利物。七威力自在。八持諸佛所作。九所依凈剎。此等並是前後所現身土等事。如是下結其不見。二亦復下明不見菩薩眾中亦十。初不見大會者是總也。下九別。別中一是境界業用集來之相。二不見眷屬來處及坐此中宮殿。則前化作樓閣是也。三不見跏坐三昧觀察。四不見菩薩所作供具等。五不知受記長善等。六不見菩薩所受之身有五身可知。七不見菩薩圓光等。八不見菩薩充滿一切十方等。九不知菩薩所有德行。又釋此上九中。初四句中細開有十句。釋前雲集菩薩眾。后五句內亦有十句。釋普賢等本眾。並可知。如是下總結不見。三釋不見所由中二。初法后喻。前中亦二。先明因時不修其見因是故不見。二亦無三昧下明果時絕無其見分是故不見。前中有四。初明行劣不逮勝。二是諸功德下顯勝以過劣。三何以故下釋勝以非劣。四是故下結劣不見勝。初中先徴問云。若無善根不

【現代漢語翻譯】 現代漢語譯本 不見法界菩薩（Bodhisattva of the Dharma Realm）。前面十句，與上面眾人所念的請法內容大部分相同。問：如果完全沒有根器，之前就不能一起唸誦；如果有根器能夠唸誦，為何現在卻說看不見呢？答：有希求佛法的心，之前就能一起唸誦，因為眼睛未開，所以說看不見。而且之前只是唸誦自三乘（Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna）的佛果，現在顯示的是一乘（Ekāyana），所以不得見。十句中，第一句是總說，謂顯示如來（Tathāgata）的障礙消除，作用無礙，所以說自在。下面是分別說明：一是殊勝的果位和莊嚴，二是果位分齊以及佛所知，三是作用多種多樣，四是圓滿的聲音決定，五是遠離粗糙之相的功德，六是不思議地利益眾生，七是威力自在，八是持有諸佛所作，九是所依止的清凈剎土。這些都是前後所顯現的身土等事。『如是』以下總結其不見。 二、『亦復』以下說明不見菩薩眾中也有十句。初句『不見大會者』是總說。下面九句是分別說明。分別說明中，一是境界業用集來之相，二是不見眷屬來處以及坐在此中的宮殿，也就是前面化作的樓閣，三是不見跏坐三昧（samādhi）觀察，四是不見菩薩所作的供具等，五是不知受記長善等，六是不見菩薩所受之身有五身可知，七是不見菩薩圓光等，八是不見菩薩充滿一切十方等，九是不知菩薩所有的德行。又解釋這上面九句中，最初四句中細分有十句，解釋前面雲集菩薩眾；後面五句內也有十句，解釋普賢（Samantabhadra）等本來的大眾，都可以知道。『如是』以下總結不見。 三、解釋不見的原因中分為二：先說法，后比喻。前面又分為二：先說明因地時沒有修習其見因，所以看不見；二是『亦無三昧』以下說明果地時絕對沒有其見分，所以看不見。前面有四點：一是說明行持低劣不能達到殊勝，二是『是諸功德』以下顯示殊勝以超過低劣，三是『何以故』以下解釋殊勝以並非低劣，四是『是故』以下總結低劣不能看見殊勝。最初一點中，先征問說：『如果無有善根不…』

【English Translation】 English version Not seeing the Bodhisattvas of the Dharma Realm. The first ten sentences are mostly the same as the Dharma request recited by the assembly above. Question: If there is absolutely no capacity, one could not recite together before. If there is capacity to recite, why is it now shown as not seeing? Answer: With a mind that yearns for the Dharma, one could recite together before, but because the eyes have not been opened, it is shown as not seeing. Moreover, before, one was only reciting the Buddha-fruit of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna); now, it is showing the One Vehicle (Ekāyana), so one cannot see. Among the ten sentences, the first is a general statement, meaning to reveal that the Tathāgata's (如來) obstacles are eliminated, and the function is unimpeded, hence it is called 'unrestrained'. The following are separate explanations: first, the supreme fruit-position and adornment; second, the divisions of the fruit-position and what the Buddha knows; third, the multiplicity of functions; fourth, the perfect sound is definitive; fifth, the merit of being free from coarse appearances; sixth, benefiting beings inconceivably; seventh, the unrestrained power; eighth, upholding what all Buddhas do; ninth, the pure land relied upon. These are all matters of body and land, etc., that have appeared before and after. 'Thus' below concludes their not seeing. Second, 'Also, again' below explains that there are also ten sentences in not seeing the Bodhisattva assembly. The first sentence, 'Not seeing the great assembly,' is a general statement. The following nine sentences are separate explanations. Among the separate explanations, first is the aspect of the realm's activities and functions gathering; second, not seeing the origin of the retinue and the palaces in which they sit, which are the pavilions transformed earlier; third, not seeing the samādhi (三昧) of seated meditation and observation; fourth, not seeing the offerings made by the Bodhisattvas, etc.; fifth, not knowing the predictions of future Buddhahood and the growth of goodness, etc.; sixth, not seeing that the bodies received by the Bodhisattvas can be known as five bodies; seventh, not seeing the Bodhisattvas' halos, etc.; eighth, not seeing the Bodhisattvas filling all the ten directions, etc.; ninth, not knowing all the virtues of the Bodhisattvas. Furthermore, explaining the above nine sentences, there are ten sentences in detail within the first four sentences, explaining the gathering of the Bodhisattva assembly; within the last five sentences, there are also ten sentences, explaining the original assembly of Samantabhadra (普賢), etc., which can all be known. 'Thus' below concludes the not seeing. Third, explaining the reasons for not seeing is divided into two: first, the Dharma; second, a metaphor. The former is also divided into two: first, explaining that one did not cultivate the cause of seeing at the time of the cause, so one does not see; second, 'Also, without samādhi' below explains that there is absolutely no share of seeing at the time of the fruit, so one does not see. The former has four points: first, explaining that practice is inferior and cannot reach the superior; second, 'These are all merits' below shows the superior exceeding the inferior; third, 'Why is this?' below explains the superior as not being the inferior; fourth, 'Therefore' below concludes that the inferior cannot see the superior. In the first point, it first questions, 'If there is no root of goodness, then not...'

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應在會。若有善根不應不見故云何以故也。下釋成中。初總釋云。有善行故得在會。以是別異善行故不見也。又由不同凡故有善根。不同菩薩故不同善根也。下別釋中十九句。初十二句別釋前不見佛果。于中初二句略釋。謂釋初以本不修習大菩提善根故。云本不修習能見如來自在之善根。故名別異。是故無因不能見佛也。自在是前佛果十句中初句是也。二但修入趣涅槃之行故云不修凈佛土行。凈土是前十中末後。是故舉初舉后。中即可知。下廣釋中。初七句不修利他行。后三句不修自勝行。亦即初是狹心。后是劣心。文釋可知。

二不求菩薩下別釋不見菩薩所由中七。一不求通明。二不修彼善。三不生彼愿。四五不知法空。六不入彼位。七不得普眼。二顯勝過劣中。明上二十種所不能修功德之法超過二乘不與共故。是故彼法非此能修。不能修彼為因緣故。是故於彼不能見等。謂眼不能見。耳不能聞。證不能入。比不能知。察不能覺。慮不能念。智不能觀。意不能思。三釋中先徴問云。何以如此。總不能知。為是總不可知故不能知。為二乘總無智故不能知。故云何以故也。下釋云菩薩智境者。非是總不可知。以深智慧知故。非聲聞智境者。亦非聲聞是無智慧。但智淺境深故不能知。四是故下結不知可解。上來不修

【現代漢語翻譯】 現代漢語譯本： 應在會（ying zai hui）：應該在法會上。若有善根不應不見，所以為什麼會不見呢？下面解釋說明。首先總的解釋說：因為有善行才能在法會上，因為這是特別殊勝的善行，所以（二乘）不能見到（佛果）。又因為（二乘）不同於凡夫所以有善根，但不同於菩薩，所以（善根）也不同。下面分別解釋，共十九句。開始的十二句分別解釋前面不能見到佛果的原因。其中開始的兩句簡略解釋，即解釋最初因為沒有修習大菩提的善根，所以說沒有修習能見到如來自在的善根，所以名為特別殊勝。因此沒有因就不能見到佛。自在是前面佛果十句中的第一句。第二句說只是修習進入涅槃的行，所以說不修習清凈佛土的行。清凈佛土是前面十句中的最後一句。所以舉出第一句和最後一句，中間的就可以知道了。下面詳細解釋，開始的七句說不修習利他行，後面的三句說不修習自勝行。也就是最初是狹隘的心，後面是低劣的心。文中的解釋可以知道。 二、不求菩薩（bu qiu pu sa）：不尋求菩薩的境界。下面分別解釋不能見到菩薩的原因，共七點：一、不尋求神通光明。二、不修習菩薩的善行。三、不生起菩薩的願望。四、五、不知道法性本空。六、不進入菩薩的果位。七、不能得到普遍的智慧之眼。二、顯示殊勝超過低劣，說明上面二十種不能修習的功德之法，超過了二乘，不與二乘共同擁有。因此這些法不是二乘所能修習的。不能修習這些法作為因緣，所以對於這些法不能見到等等。即眼睛不能見到，耳朵不能聽到，證悟不能進入，比量不能知道，觀察不能覺察，思慮不能憶念，智慧不能觀察，意念不能思考。三、解釋中先提出疑問說：為什麼會這樣，總的來說不能知道？是因為總的來說不可知所以不能知道，還是因為二乘總的來說沒有智慧所以不能知道？所以說為什麼會這樣呢？下面解釋說：菩薩智慧的境界，不是總的來說不可知，因為深妙的智慧能夠知道。不是聲聞智慧的境界，也不是聲聞沒有智慧，只是因為智慧淺薄而境界深遠，所以不能知道。四、所以下面總結說不知道是可以理解的。上面說的是不修習。

【English Translation】 English version: Should be in the assembly (ying zai hui): Should be present at the Dharma assembly. If one has good roots, one should not be unable to see, so why is it that they cannot see? The following explains and clarifies. First, the general explanation says: Because one has good deeds, one can be in the assembly. Because these are particularly excellent good deeds, (the Two Vehicles) cannot see (the Buddha's fruit). Also, because (the Two Vehicles) are different from ordinary beings, they have good roots, but they are different from Bodhisattvas, so (their good roots) are also different. The following is a separate explanation, with a total of nineteen sentences. The first twelve sentences separately explain the reasons for not being able to see the Buddha's fruit. Among them, the first two sentences briefly explain, that is, explaining that initially, because one did not cultivate the good roots of great Bodhi, it is said that one did not cultivate the good roots that can see the Tathagata's self-mastery, so it is called particularly excellent. Therefore, without the cause, one cannot see the Buddha. Self-mastery is the first sentence among the ten sentences of the Buddha's fruit mentioned earlier. The second sentence says that one only cultivates the practice of entering Nirvana, so it is said that one does not cultivate the practice of purifying the Buddha-land. Pure Buddha-land is the last sentence among the ten sentences mentioned earlier. Therefore, by mentioning the first and last sentences, the middle ones can be understood. The following is a detailed explanation, with the first seven sentences saying that one does not cultivate the practice of benefiting others, and the last three sentences saying that one does not cultivate the practice of self-excellence. That is, the first is a narrow mind, and the latter is an inferior mind. The explanation in the text can be understood. Two, Not seeking Bodhisattva (bu qiu pu sa): Not seeking the realm of Bodhisattvas. The following separately explains the reasons for not being able to see Bodhisattvas, with a total of seven points: 1. Not seeking supernatural powers and light. 2. Not cultivating the good deeds of Bodhisattvas. 3. Not generating the vows of Bodhisattvas. 4, 5. Not knowing that the nature of Dharma is inherently empty. 6. Not entering the position of Bodhisattvas. 7. Not being able to obtain the universal eye of wisdom. 2. Showing the superiority over inferiority, explaining that the above twenty kinds of meritorious Dharma that cannot be cultivated exceed the Two Vehicles and are not shared with the Two Vehicles. Therefore, these Dharmas are not what the Two Vehicles can cultivate. Not being able to cultivate these Dharmas as a cause, therefore, one cannot see these Dharmas, etc. That is, the eyes cannot see, the ears cannot hear, enlightenment cannot enter, analogy cannot know, observation cannot perceive, thought cannot remember, wisdom cannot observe, and intention cannot think. 3. In the explanation, first ask the question: Why is this so, generally speaking, one cannot know? Is it because it is generally unknowable, so one cannot know, or is it because the Two Vehicles generally have no wisdom, so one cannot know? So why is this so? The following explains: The realm of Bodhisattva wisdom is not generally unknowable, because profound wisdom can know it. It is not the realm of Sravaka wisdom, nor is it that Sravakas have no wisdom, but only because their wisdom is shallow and the realm is profound, so they cannot know it. 4. Therefore, the following concludes that not knowing is understandable. The above said is not cultivating.

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因故不見竟。第二明果時絕分故不見者。謂得小果故。於此法絕分無入。是故前文但言不能修習等。今此文中乃至云無三昧眼等。故知前約因時不能修行。今就果位總無分也。文中有三。初總舉。二徴釋。三結不見。初中十句。一無深定眼。二無所得法。三無大悲功德。四無是處智。五無大智眼。此上無自勝德。下五句無利他德。二徴釋中。徴云聲聞因果豈可不是佛境界中一分所攝。何以總言無彼法耶。若總無彼與凡夫何別。故云何以故。釋意以出三界故不同凡夫。以住權乖實故無彼法。又由有四失故。是故總無。一出粗而不離細。謂但出分段三界不離變易生死故。二得權而不得實。三滯寂而失悲。四自調而不救物。又初離過不盡。二得法不深。三無大悲心。四無四攝行。三是故下結不見。上來法說竟。問如有經云。聲聞緣覺若智若斷皆是菩薩無生法忍。既亦彼菩薩所得。何故此中而言總無。答二乘是菩薩法忍。非菩薩是二乘所知。問若爾何故經云汝等所行是菩薩道耶。答由迴心故。是漸悟菩薩道非是頓圓。此約頓圓故非彼分。問只可聞而不信。如文殊行經中五百聲聞聞不信受等。何故此總不聞見。答彼是三乘逐機說今得故亦聞。今此一乘逐法高出故。不能聞。其猶重陽麗空發雷振音。蟻子等類不能聞見。問若爾二乘

應非法界所攝。答法界廣故攝於二乘。二乘狹故不攝法界。問法界緣起一塵猶能攝於一切。何故二乘狹而不攝廣耶。答廣狹相攝是菩薩所知。二乘無此故非此攝。問二乘豈不亦是菩薩所知法界。何故不攝答是此攝故彼不知見。如聾盲也。問若是此攝應得知見如菩薩眾。答法界緣起略有二門。一順緣門。如成法因等。即佛菩薩要是知見方得攝耳。二違緣門。如相違因等。即二乘眾要不知見。方乃攝耳。此二緣門望所起法悉有功力。是故同此。緣起所收見不見異。問若爾凡夫外道亦是違緣。何不此攝。答彼無德人不堪於此。如聾盲故。設餘聲聞猶恐不堪。是故要以鹙子等類諸大聲聞。或是菩薩變化所作方顯法勝。是故辨之。問若爾此聲聞等得此法不。答並得法。何以故如聾盲入緣起故。以此為得。思之可解。問若得應知見。答若知見即不得。以非是相違緣起攝故。不名得也。菩薩不同此故不例也。正由二乘問二乘高德尚如聾盲。如今凡夫豈得受持。答往昔凡時不受持故。今時對面如聾如盲。今若不受還亦同彼。是故只為高德二乘如聾盲故。故須受持。增長信力令后得之。第二喻況中有十喻況之。遠法師等諸德皆將十喻配前所迷佛果十句功德。唯第九二天喻。喻上第二如來莊嚴。余皆次第配釋可知。又就此十中見不見分別有

三義。一第一第五第十此三喻二乘不見佛果功德。二第二第三第四此三喻菩薩能見佛果德。餘四喻如來自見果德亦見二乘等法。又釋此十別相者。一鬼對恒河喻。喻二乘有所知障故不見殊勝境。辨法師云。如餓鬼者。喻二乘人不得菩薩法界行食故云餓也。鬼者似人非人。喻二乘所得涅槃似而非真也。裸形者以無菩薩慚愧行服。飢渴者以不得無二理觀沾其神故。舉身燒燃者四相所遷不息也。毒獸所逼者。不知生死是自心所作。乃怖而舍之也。往詣恒河求水飲者。趣祇洹處求解脫味水也。或見枯竭等者。唯證斷涅槃不見法身凈土法界之德水也。由罪業障者喻法執無明之所障也。下合喻可知。二覺對夢境喻。喻二乘人守劣乖勝故不見。于中先喻后法。法中先總次別後結。別中菩薩睹見出九種因故可知。三愚對雪山喻。喻二乘人狹心無悲故不見。四咒見伏藏喻。喻彼二乘無凈慧眼故不見。五盲人至寶洲喻。喻二乘無凈眼故不見。六涂眼隱身喻。喻彼二乘無深智故不見。七遍處定境喻。喻彼二乘無深定故不見。喻中天者是空處識處也。眾生境界者是青黃赤白也。八曀身自見喻。喻彼二乘無深行故不見。九二天隨人喻。喻彼二乘無密智故不見。十滅定無見喻。喻彼二乘住位息求故不見。上來總舉劣顯勝分竟。

第七偈頌讚德

【現代漢語翻譯】 現代漢語譯本 三義：第一、第五、第十這三種比喻二乘（聲聞乘和緣覺乘，小乘佛教的兩種修行者）不能見到佛果（佛的最終境界）的功德。第二、第三、第四這三種比喻菩薩（發願要普度眾生的修行者）能夠見到佛果的功德。其餘四種比喻如來（佛的稱號）自己見到果德，也見到二乘等法。 又解釋這十種差別相： 一、餓鬼面對恒河的比喻：比喻二乘人因為有所知障（對真理的認知障礙）所以不能見到殊勝的境界。辨法師說：『如同餓鬼，比喻二乘人不能得到菩薩法界（菩薩所證悟的境界）的行食，所以說是餓。鬼，像人又不是人，比喻二乘人所證得的涅槃（解脫）相似但不是真正的涅槃。裸形，因為沒有菩薩的慚愧行服。飢渴，因為不能得到無二理觀（超越二元對立的智慧）來滋潤他們的精神。舉身燒燃，被生、老、病、死四相所牽引，不得止息。毒獸所逼，不知道生死是自己內心所造作，於是恐懼而捨棄。往詣恒河求水飲，趣向祇洹（佛陀說法的地方）處求解脫的滋味。或者見到恒河枯竭等，只是證得斷滅的涅槃，不能見到法身（佛的真身）、凈土（清凈的國土）、法界（宇宙萬法的本體）的功德之水。因為罪業的障礙，比喻被法執（對佛法的執著）和無明（對真理的無知）所障礙。』下面的比喻可以合併理解。 二、覺悟者面對夢境的比喻：比喻二乘人固守低劣的境界而違背殊勝的境界，所以不能見到。其中先比喻後面的法。法中先總說，再分別說，最後總結。分別說中，菩薩能夠睹見，是因為有九種原因，可以知道。 三、聰明人面對雪山的比喻：比喻二乘人心胸狹窄，沒有慈悲心，所以不能見到。 四、用咒語見到伏藏的比喻：比喻二乘人沒有清凈的智慧之眼，所以不能見到。 五、盲人到達寶洲的比喻：比喻二乘人沒有清凈的眼睛，所以不能見到。 六、涂眼藥隱身的比喻：比喻二乘人沒有甚深的智慧，所以不能見到。 七、遍處定境的比喻：比喻二乘人沒有甚深的禪定，所以不能見到。比喻中的天，指的是空無邊處定和識無邊處定。眾生境界，指的是青、黃、赤、白等色。 八、遮蔽身體后自己看到自己的比喻：比喻二乘人沒有甚深的修行，所以不能見到。 九、二天跟隨人的比喻：比喻二乘人沒有秘密的智慧，所以不能見到。 十、滅盡定中沒有見解的比喻：比喻二乘人安住在自己的位置上停止了追求，所以不能見到。 上面總的來說，是通過揭示低劣來彰顯殊勝，分說完畢。 第七偈頌讚嘆功德。

【English Translation】 English version Three meanings: The first, fifth, and tenth of these analogies illustrate that the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna, the two types of practitioners in Theravada Buddhism) do not see the merits and virtues of the Buddha-fruit (the ultimate state of Buddhahood). The second, third, and fourth of these analogies illustrate that Bodhisattvas (practitioners who vow to liberate all sentient beings) can see the virtues of the Buddha-fruit. The remaining four analogies illustrate that the Tathāgata (an epithet of the Buddha) sees the virtues of the fruit himself and also sees the teachings of the Two Vehicles, etc. Furthermore, explaining these ten different aspects: 1. The analogy of a hungry ghost facing the Ganges River: This illustrates that the Two Vehicles cannot see the sublime realm because they have cognitive obscurations (obstacles to the knowledge of truth). The Dharma Master Bian said: 'Like a hungry ghost, it illustrates that the practitioners of the Two Vehicles cannot obtain the food of the Bodhisattva's Dharma-realm (the realm realized by Bodhisattvas), hence they are called hungry. A ghost is like a human but not a human, illustrating that the Nirvana (liberation) attained by the Two Vehicles is similar but not true Nirvana. Naked, because they lack the garments of shame and remorse of the Bodhisattva's practice. Thirsty and hungry, because they cannot obtain the non-dualistic wisdom (wisdom that transcends dualistic opposition) to nourish their spirits. Burning all over, being moved by the four characteristics of birth, old age, sickness, and death, without ceasing. Pressed by poisonous beasts, not knowing that birth and death are created by their own minds, therefore they are afraid and abandon them. Going to the Ganges River to seek water to drink, heading towards the Jeta Grove (the place where the Buddha taught) to seek the taste of liberation. Or seeing the Ganges River dried up, only realizing the Nirvana of cessation, not seeing the water of the virtues of the Dharmakāya (the Buddha's true body), Pure Land (pure land), and Dharmadhātu (the essence of all phenomena). Obstructed by sinful karma, illustrating being obstructed by attachment to Dharma (attachment to Buddhist teachings) and ignorance (ignorance of the truth).' The analogies below can be understood together. 2. The analogy of an awakened person facing a dream: This illustrates that the Two Vehicles cling to inferior realms and go against sublime realms, therefore they cannot see. Among them, the analogy first illustrates the later Dharma. In the Dharma, first a general statement, then a separate statement, and finally a conclusion. In the separate statement, Bodhisattvas can see because there are nine causes, which can be known. 3. The analogy of a wise person facing the Snow Mountain: This illustrates that the Two Vehicles have narrow minds and lack compassion, therefore they cannot see. 4. The analogy of seeing hidden treasures with a mantra: This illustrates that the Two Vehicles do not have pure wisdom eyes, therefore they cannot see. 5. The analogy of a blind person reaching a treasure island: This illustrates that the Two Vehicles do not have pure eyes, therefore they cannot see. 6. The analogy of hiding oneself by applying eye medicine: This illustrates that the Two Vehicles do not have profound wisdom, therefore they cannot see. 7. The analogy of the realm of total pervasion samādhi: This illustrates that the Two Vehicles do not have profound samādhi, therefore they cannot see. The heavens in the analogy refer to the Realm of Boundless Space and the Realm of Boundless Consciousness. The realms of sentient beings refer to colors such as blue, yellow, red, and white. 8. The analogy of seeing oneself after covering one's body: This illustrates that the Two Vehicles do not have profound practice, therefore they cannot see. 9. The analogy of two gods following a person: This illustrates that the Two Vehicles do not have secret wisdom, therefore they cannot see. 10. The analogy of having no views in the Cessation Attainment: This illustrates that the Two Vehicles abide in their positions and cease seeking, therefore they cannot see. The above is a general statement, revealing the sublime by exposing the inferior, the separate statement is completed. The seventh verse praises the virtues.

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分。于中十方菩薩說即為十段。初段中十頌分二。初九明述前三昧用。后一結用所依。即顯是前師子奮迅定也。前中初五歡佛身土無礙。于中初一自在。次二甚深。后二廣大。后四嘆菩薩眾德。于中一顯前雲集。二願行深。三超二乘。四定惠堅。第二頌中分六。初二嘆眾具德。初位滿后德深。次二嘆處眾集。次一斷障證理。次二不動普遍。次一結歸佛力。后二了達佛法。初義后教。第三頌中分二。初三法說。一嘆佛說法應時。二嘆佛力用摧耶。三嘆佛法超情表。后七喻況中。一智達三際喻。二無漏德圓喻。三自在遍知喻。四德無限礙喻。五法輪荷戴喻。六無礙速遍喻。七智輪為本喻。第四頌中。一德山益物喻。二悲海除炎喻。三行高深證喻。四五二頌明智海出生喻。六巧現應機喻。七隨愿畢遂喻。八種智普照喻。九隨方現法喻。十見佛凈根喻。又釋此十中一大福。二大悲。三大定。四五理智。六量智。七悲用。八種智。九鏡智。十慈用。第五頌中分四。初一嘆見益。次三益菩薩。一總嘆。一別令得法。一別令成行。次一現三世間。次三現法成益。一舉能。一廣現。一成智。后二法輪益物。第六頌中分三。初三明凡小不能知。次四明所不知之德。一智深。一福廣。一巧化。一德法。后三顯能知之德。一修行。一破我。一

【現代漢語翻譯】 現代漢語譯本： 分。于中十方菩薩說即為十段。初段中十頌分二。初九明述前三昧（Samadhi，一種精神集中狀態）用。后一結用所依。即顯是前師子奮迅定也。前中初五歡佛身土無礙。于中初一自在。次二甚深。后二廣大。后四嘆菩薩眾德。于中一顯前雲集。二願行深。三超二乘。四定惠堅。第二頌中分六。初二嘆眾具德。初位滿后德深。次二嘆處眾集。次一斷障證理。次二不動普遍。次一結歸佛力。后二了達佛法。初義后教。第三頌中分二。初三法說。一嘆佛說法應時。二嘆佛力用摧耶。三嘆佛法超情表。后七喻況中。一智達三際喻。二無漏德圓喻。三自在遍知喻。四德無限礙喻。五法輪荷戴喻。六無礙速遍喻。七智輪為本喻。第四頌中。一德山益物喻。二悲海除炎喻。三行高深證喻。四五二頌明智海出生喻。六巧現應機喻。七隨愿畢遂喻。八種智（Buddha's omniscience，佛陀的遍知）普照喻。九隨方現法喻。十見佛凈根喻。又釋此十中一大福。二大悲。三大定（Great Samadhi，偉大的禪定）。四五理智。六量智。七悲用。八種智（Buddha's omniscience，佛陀的遍知）。九鏡智（Mirror-like Wisdom，如鏡般的智慧）。十慈用。第五頌中分四。初一嘆見益。次三益菩薩。一總嘆。一別令得法。一別令成行。次一現三世間。次三現法成益。一舉能。一廣現。一成智。后二法輪益物。第六頌中分三。初三明凡小不能知。次四明所不知之德。一智深。一福廣。一巧化。一德法。后三顯能知之德。一修行。一破我。一

【English Translation】 English version: Dividing this, the discourse of the ten directions' Bodhisattvas is in ten sections. The ten verses in the first section are divided into two. The first nine verses explain the use of the previous Samadhi (Samadhi, a state of mental concentration). The last verse concludes the basis of the use, which reveals that it is the previous Lion's Roar Samadhi. In the former part, the first five verses rejoice in the unobstructed Buddha's body and land. Among them, the first verse is about freedom, the next two are about profoundness, and the last two are about vastness. The last four verses praise the virtues of the Bodhisattva assembly. Among them, one shows the previous gathering, two show the depth of vows and practices, three surpass the two vehicles (Śrāvakayāna and Pratyekabuddhayāna), and four show the firmness of Samadhi and wisdom. The second verse is divided into six. The first two verses praise the virtues of the assembly, first the fulfillment of position and then the depth of virtue. The next two verses praise the gathering in the assembly. The next verse cuts off obstacles and realizes the truth. The next two verses are about immobility and universality. The next verse concludes by returning to the Buddha's power. The last two verses understand the Buddha's Dharma, first the meaning and then the teachings. The third verse is divided into two. The first three verses are about Dharma discourse. One praises the Buddha's timely Dharma discourse, two praise the Buddha's power to destroy heresies, and three praise the Buddha's Dharma surpassing emotions and expressions. The last seven verses are metaphors. One is a metaphor for wisdom reaching the three times, two are metaphors for the perfection of undefiled virtues, three are metaphors for freedom and omniscience, four are metaphors for the unlimited and unobstructed virtues, five are metaphors for the Dharma wheel bearing and carrying, six are metaphors for unobstructed and rapid universality, and seven are metaphors for the wisdom wheel being the foundation. In the fourth verse, one is a metaphor for the mountain of virtue benefiting beings, two are metaphors for the sea of compassion removing flames, three are metaphors for the high and profound realization of practice, four and five are two verses explaining the birth of the sea of wisdom, six are metaphors for skillful manifestation according to the occasion, seven are metaphors for fulfilling wishes, eight are metaphors for the universal illumination of Buddha's omniscience (Buddha's omniscience, 佛陀的遍知), nine are metaphors for manifesting the Dharma according to the direction, and ten are metaphors for seeing the Buddha and purifying the roots. Also, explaining these ten, one is great blessing, two is great compassion, three is great Samadhi (Great Samadhi, 偉大的禪定), four and five are reason and wisdom, six is measuring wisdom, seven is the use of compassion, eight is Buddha's omniscience (Buddha's omniscience, 佛陀的遍知), nine is Mirror-like Wisdom (Mirror-like Wisdom, 如鏡般的智慧), and ten is the use of loving-kindness. The fifth verse is divided into four. The first verse praises the benefit of seeing. The next three verses benefit Bodhisattvas. One is a general praise, one specifically enables them to obtain the Dharma, and one specifically enables them to accomplish practice. The next verse manifests the three worlds. The next three verses manifest the accomplishment of benefits through the Dharma. One mentions the ability, one widely manifests, and one accomplishes wisdom. The last two verses benefit beings through the Dharma wheel. The sixth verse is divided into three. The first three verses explain that ordinary people cannot know. The next four verses explain the virtues that are not known. One is deep wisdom, one is vast blessing, one is skillful transformation, and one is virtuous Dharma. The last three verses reveal the virtues of those who can know. One is practice, one is breaking the ego, and one is...

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愿滿。斯等能知非是佛德總非可知。第七頌中分三。初五嘆佛體德圓備。于中初一總嘆身凈。次二萬行為因。次二滅障成德。次三嘆妙用難測。于中初一色用。后二智用。末後二總結。一不思。一不議。第八頌中分三。初二出智德。一依聞出。一依心出。次三堅固行。一精進行。一信智行。一回向行。后五斷德行。于中初二離染成自行。后三離染成利他。第九頌中分四。初二嘆佛語業利益。次二身業利益。次二身語雙益。后四利益見聞。第十有十一頌分四。初二嘆佛益菩薩。一現德令見。一轉法令聞。次五嘆佛為生忍苦。是大悲深厚也。次一釋忍苦所以。餘三明見佛成益。上來偈贊分竟。

自下第八明普賢開發分。令眾生信故。于中二。初長行后偈頌。前中三。初明說意。二顯能說方便。三辨所說分齊。初中欲重等者。前明教主自入此定廣現其事。開現法界未有言說。今明普賢以言廣說。更重開前定。用法界使顯現照明。令諸菩薩同入此法故云重開等也。二以法界等下明能說方便有三。初總次別後結。別中十一種方便言以者是用也。用此等法界等諸方便而得十種廣說如來三昧德也。一法界等者。謂如法界既無邊盡。此能說方便亦同法界故云等也。余皆如是。何以爾者。以奮迅定業用廣大。用余方便不能顯故。是

故十一皆將無分齊法。以用類之。此一是總句。餘十皆是法界別句。于中悕望約始。欲據終。法光是能化法。隨時約就根生熟時等。余門可知。三為諸菩薩下結成顯意。謂以法界等方便。為諸菩薩。十種廣說師子三昧。虛空界等方便亦十種說。余並準之。三何等為十下明所說之法亦有十門。望前能說有二門。次第配前十一方便。謂以前方便如其次第說此所說。是故各配一種。唯第十中攝后二方便。準釋可知。二前十一方便一一皆有十種廣說。則成一百一十門也。細思準釋義理可見。此十何別。一多佛出。二多時說。三多處現。四攝多眾。五一念此一與前念請中初十可計會思之攝九世。六一身充法界。七依報境中現佛德位。八依報微塵中現佛自在。與前何別者。境粗塵細故別也。九正報毛孔出音恒作。十遍坐道場常轉法輪。此十並師子奮迅三昧之德。猶是略說。佛子下顯未說者更復廣多。唯如來智境者明更有廣多非菩薩能知。第二爾時下明其重頌。文中亦二。初序意。后正頌。意中承佛力者顯非自能故。觀如來者明有所承故。觀大眾者明有所為故。余句觀其所說故。此等並是佛果差別德故。正頌中於前十法次第頌之。初中一一毛孔中頌前一切法界中也。餘三句頌佛興等。二中凈法輪頌前一切佛所說。三中最勝加坐等頌前

【現代漢語翻譯】 現代漢語譯本 因此，十一種方便都將沒有明確的界限，而是根據其類別來運用。『此一是總句』（這一個是總括性的句子）指的是總的方面，其餘十句都是關於法界的各個別句，分別闡述不同的方面。其中，『悕望約始，欲據終』（希望從開始著手，最終達到目標）指的是從最初的發心到最終的成就。『法光是能化法』（法光是能教化眾生的法），指的是佛法能夠隨著眾生的根基成熟程度而施教。其餘各門可以依此類推理解。『三為諸菩薩下結成顯意』（第三部分總結並闡明其意義，是爲了諸菩薩），指的是以法界等方便，為諸菩薩廣說十種師子三昧（Śīla-samādhi，戒定慧）。以虛空界等方便，也同樣廣說十種。其餘的可以參照理解。『三何等為十下明所說之法亦有十門』（第三部分說明所說的法也有十個方面），指的是所說的法有十個方面。對照前面的能說，有能說和所說兩個方面。按照順序，將前面的十一種方便與這十種所說法門一一對應，即以前面的方便，依次解說後面的法門。因此，每一種方便都對應一種法門。只有第十種方便包含了後面的兩種方便，具體解釋可以參照原文。『二前十一方便一一皆有十種廣說。則成一百一十門也』（第二，前面的十一種方便，每一種都有十種廣說，總共就有一百一十種法門）。仔細思考並參照原文的解釋，就能明白其中的義理。這十種法門有什麼區別呢？一是『多佛出』（多佛出現），二是『多時說』（在很多時間裡宣說），三是『多處現』（在很多地方顯現），四是『攝多眾』（攝受很多眾生），五是『一念此一與前念請中初十可計會思之攝九世』（一念包含了過去、現在、未來九世），六是『一身充法界』（一身充滿法界），七是『依報境中現佛德位』（在依報環境中顯現佛的功德和果位），八是『依報微塵中現佛自在』（在依報的微塵中顯現佛的自在）。這與前面有什麼區別呢？區別在於環境有粗細之分，微塵比環境更細微。九是『正報毛孔出音恒作』（正報的毛孔發出聲音，持續不斷地進行教化），十是『遍坐道場常轉法輪』（普遍地安坐在道場中，經常轉動法輪）。這十種都是師子奮迅三昧的功德，但這仍然只是簡略的說法。『佛子下顯未說者更復廣多』（佛子以下說明未說的還有更多），只有如來的智慧境界才能完全瞭解，菩薩無法完全知曉。第二部分『爾時下明其重頌』（爾時以下說明用偈頌再次讚歎），文中也分為兩個部分，首先是序意，然後是正式的偈頌。序意中，『承佛力者顯非自能故』（依靠佛的力量，說明不是自己能夠做到的），『觀如來者明有所承故』（觀察如來，說明有所依靠），『觀大眾者明有所為故』（觀察大眾，說明有所作為），其餘的句子是觀察所說的法。這些都是佛果的差別功德。正式的偈頌中，按照前面的十種法門依次讚頌。首先，『一一毛孔中頌前一切法界中也』（在每一個毛孔中讚頌前面所說的一切法界）。其餘三句讚頌佛的興起等。第二，『凈法輪頌前一切佛所說』（清凈的法輪讚頌前面一切佛所說的法）。第三，『最勝加坐等頌前』（最殊勝的跏趺坐等讚頌前面所說的）。

【English Translation】 English version Therefore, all eleven expedients will have no definite boundaries but will be applied according to their categories. '此一是總句' (This one is the general sentence) refers to the general aspect, and the remaining ten sentences are all separate sentences about the Dharmadhātu (法界, realm of reality), each elaborating on different aspects. Among them, '悕望約始，欲據終' (hoping to start from the beginning and ultimately achieve the goal) refers to progressing from the initial aspiration to the final accomplishment. '法光是能化法' (The light of Dharma is the Dharma that can transform beings) refers to the Dharma's ability to teach according to the maturity of beings' roots. The remaining aspects can be understood by analogy. '三為諸菩薩下結成顯意' (The third part summarizes and clarifies the meaning for all Bodhisattvas) refers to using expedients such as the Dharmadhātu to extensively explain the ten kinds of Lion Samādhi (Śīla-samādhi,戒定慧, discipline, concentration, and wisdom) for all Bodhisattvas. Using expedients such as the space realm, ten kinds are also extensively explained. The rest can be understood by analogy. '三何等為十下明所說之法亦有十門' (The third part explains that the Dharma being spoken also has ten aspects) refers to the fact that the Dharma being spoken has ten aspects. In contrast to the ability to speak, there are two aspects: the ability to speak and what is being spoken. In order, the previous eleven expedients are matched one by one with these ten aspects of the Dharma being spoken, that is, using the previous expedients to explain the subsequent Dharma in order. Therefore, each expedient corresponds to one aspect of the Dharma. Only the tenth expedient includes the subsequent two expedients, and the specific explanation can be found in the original text. '二前十一方便一一皆有十種廣說。則成一百一十門也' (Second, each of the previous eleven expedients has ten kinds of extensive explanations, resulting in a total of one hundred and ten Dharma gates). By carefully considering and referring to the explanation in the original text, one can understand the principles within. What are the differences between these ten Dharma gates? First, '多佛出' (many Buddhas appear), second, '多時說' (preaching at many times), third, '多處現' (appearing in many places), fourth, '攝多眾' (embracing many beings), fifth, '一念此一與前念請中初十可計會思之攝九世' (one thought includes the past, present, and future nine worlds), sixth, '一身充法界' (one body fills the Dharmadhātu), seventh, '依報境中現佛德位' (manifesting the Buddha's virtues and position in the environment of dependent origination), eighth, '依報微塵中現佛自在' (manifesting the Buddha's freedom in the dust of the environment of dependent origination). What is the difference between this and the previous one? The difference lies in the coarseness and fineness of the environment; dust is finer than the environment. Ninth, '正報毛孔出音恒作' (the pores of the body emit sounds, continuously carrying out teachings), tenth, '遍坐道場常轉法輪' (universally sitting in the Bodhimaṇḍa (道場, place of enlightenment), constantly turning the Dharma wheel). These ten are all the merits of the Lion's Roar Samādhi, but this is still just a brief explanation. '佛子下顯未說者更復廣多' (The following part of 'Buddha's son' shows that there is even more that has not been said), only the wisdom realm of the Tathāgata (如來, Thus Come One) can fully understand, and Bodhisattvas cannot fully know. The second part, '爾時下明其重頌' (The following part of 'At that time' explains the praise again with verses), is also divided into two parts in the text, first the introduction, and then the formal verses. In the introduction, '承佛力者顯非自能故' (relying on the power of the Buddha, it shows that it is not something one can do on one's own), '觀如來者明有所承故' (observing the Tathāgata, it shows that there is something to rely on), '觀大眾者明有所為故' (observing the assembly, it shows that there is something to be done), and the remaining sentences are observing the Dharma being spoken. These are all the different merits of the Buddha's fruit. In the formal verses, the ten aspects of the Dharma mentioned earlier are praised in order. First, '一一毛孔中頌前一切法界中也' (in each pore, praise all the Dharmadhātu mentioned earlier). The remaining three sentences praise the arising of the Buddha, etc. Second, '凈法輪頌前一切佛所說' (the pure Dharma wheel praises all the Dharma spoken by all Buddhas). Third, '最勝加坐等頌前' (the most supreme lotus position, etc., praises what was said earlier).

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現成正覺。四中菩薩雲集等頌前大眾皆往詣等。五中說諸法界等頌前充滿一切法界也。六中顯現諸佛剎入法界智海等頌前充滿一切世界海等。七八二頌半頌前第七法。安住于如來一切諸境界者頌前一一境界也。亦有本作一切諸世界。世界亦是依報境也。安住如來地者頌自在功德地也。中間並是三世佛功德法。九中初二句頌前第九法。后二句卻頌第八法。末後頌中初二句頌前遍坐。后二句頌常說。上來開發信分竟。

自下第九毫光示益分令眾證入法界故。于中有三。初舉佛放光為示法之緣。二時祇洹下明眾依緣見法。三其有眾生下辨見法得益。正入法界。初中五句先標意。欲令菩薩因人隨分亦得此三昧故。又此三昧中所顯現事即是大眾前所疑問故。佛答問而入此定。令眾亦得方為益也。二放白毫光者顯中道平等白凈法界。是前三昧攝生之用。三名照法界者依義立名。謂照現三世法界法門。令諸菩薩得入此門故云也。四攝眷屬明具主伴故。五照十方等者辨攝化分齊也。二令眾見法界中二。先舉能見人。謂普雲集通新舊二眾也。二明所見法中亦二。初見此方法界。后類見十方法界。初中亦二。先見一切世界中現身說法。二或見天宮下明見一切宮殿中現身說法。前中先舉所現之處。如是等下正明現身說法。具三世間可知

【現代漢語翻譯】 現代漢語譯本 現成正覺（當下成就正等覺悟）。『四中菩薩雲集等頌前大眾皆往詣等』：第四頌中，菩薩雲集等，對應前面大眾都前往等內容。 『五中說諸法界等頌前充滿一切法界也』：第五頌中，說諸法界等，對應前面充滿一切法界。 『六中顯現諸佛剎入法界智海等頌前充滿一切世界海等』：第六頌中，顯現諸佛剎進入法界智海等，對應前面充滿一切世界海等。 『七八二頌半頌前第七法。安住于如來一切諸境界者頌前一一境界也。亦有本作一切諸世界。世界亦是依報境也。安住如來地者頌自在功德地也。中間並是三世佛功德法』：第七和第八頌的前半部分對應第七法。『安住于如來一切諸境界者』對應前面『一一境界』。也有版本寫作『一切諸世界』。世界也是依報之境。『安住如來地者』讚頌自在功德地。中間部分都是三世佛的功德法。 『九中初二句頌前第九法。后二句卻頌第八法。末後頌中初二句頌前遍坐。后二句頌常說。上來開發信分竟』：第九頌中，前兩句對應第九法，后兩句卻對應第八法。最後的頌中，前兩句對應『遍坐』，后兩句對應『常說』。以上是開發信心的部分。 自下第九毫光示益分令眾證入法界故。于中有三。初舉佛放光為示法之緣。二時祇洹下明眾依緣見法。三其有眾生下辨見法得益。正入法界。初中五句先標意。欲令菩薩因人隨分亦得此三昧故。又此三昧中所顯現事即是大眾前所疑問故。佛答問而入此定。令眾亦得方為益也。二放白毫光者顯中道平等白凈法界。是前三昧攝生之用。三名照法界者依義立名。謂照現三世法界法門。令諸菩薩得入此門故云也。四攝眷屬明具主伴故。五照十方等者辨攝化分齊也。 從下面開始是第九毫光示益分，爲了讓大眾證入法界。其中有三部分。首先，舉出佛陀放光作為示法的因緣。其次，『時祇洹下』說明大眾依靠因緣見到法。第三，『其有眾生下』辨別見到法所獲得的利益，真正進入法界。第一部分中的五句首先標明意圖，想要讓菩薩們根據各自的根器也能獲得這種三昧。而且這種三昧中所顯現的事情，正是大眾之前所疑問的。佛陀回答問題而進入這種禪定，讓大眾也能獲得利益。其次，『放白毫光者』，顯示中道平等白凈的法界，是前面三昧攝受眾生的作用。第三，『名照法界者』，根據意義來立名，是指照亮顯現三世法界的法門，讓各位菩薩能夠進入這個法門。第四，『攝眷屬』，說明具備主伴關係。第五，『照十方等者』，辨別攝受教化的範圍。 二令眾見法界中二。先舉能見人。謂普雲集通新舊二眾也。二明所見法中亦二。初見此方法界。后類見十方法界。初中亦二。先見一切世界中現身說法。二或見天宮下明見一切宮殿中現身說法。前中先舉所現之處。如是等下正明現身說法。具三世間可知 第二部分是讓大眾見到法界，分為兩部分。首先，舉出能見到的人，是指普遍雲集的新舊兩類大眾。其次，說明所見到的法，也分為兩部分。首先，見到這種方法所顯現的法界。然後，類比見到十方法界。第一部分中也分為兩部分。首先，見到在一切世界中現身說法。其次，『或見天宮下』說明見到在一切宮殿中現身說法。前面先舉出所顯現的處所，『如是等下』正式說明現身說法，具備三世間可知。

【English Translation】 English version Presently attaining perfect enlightenment (immediately achieving right and equal enlightenment). 'The fourth verse, such as 'Bodhisattvas gather,' corresponds to the previous content, such as 'the assembly all went to.' 'The fifth verse, such as 'speaking of all Dharma realms,' corresponds to the previous 'filling all Dharma realms.' 'The sixth verse, such as 'manifesting all Buddha lands entering the wisdom sea of the Dharma realm,' corresponds to the previous 'filling all world-seas.' 'The seventh and eighth verses, the first half of the two verses correspond to the seventh Dharma. 'Abiding in all realms of the Tathagata' corresponds to the previous 'each and every realm.' Some versions also write 'all worlds.' The world is also a realm of dependent retribution. 'Abiding in the Tathagata's ground' praises the ground of self-existent merit. The middle part is all the merit and Dharma of the Buddhas of the three times.' 'In the ninth verse, the first two lines correspond to the ninth Dharma, while the last two lines correspond to the eighth Dharma. In the final verse, the first two lines correspond to 'sitting everywhere,' and the last two lines correspond to 'constantly speaking.' The above is the section on developing faith.' From below begins the ninth section, 'Manifesting Benefits through the Light of the Hair-Whorl,' to enable the assembly to realize and enter the Dharma realm. There are three parts to it. First, it mentions the Buddha emitting light as the condition for demonstrating the Dharma. Second, 'At that time, in Jetavana...' explains that the assembly sees the Dharma relying on conditions. Third, 'Those sentient beings...' distinguishes the benefits gained from seeing the Dharma, truly entering the Dharma realm. The five sentences in the first part first state the intention, wanting to enable Bodhisattvas to also attain this Samadhi according to their respective capacities. Moreover, the matters manifested in this Samadhi are precisely what the assembly questioned before. The Buddha answers the questions and enters this Samadhi, so that the assembly can also gain benefits. Second, 'emitting the white hair-whorl light' reveals the Dharma realm of the Middle Way, equality, purity, and whiteness, which is the function of the previous Samadhi in gathering sentient beings. Third, 'named 'Illuminating the Dharma Realm'' is named according to its meaning, referring to illuminating and manifesting the Dharma gate of the Dharma realm of the three times, enabling all Bodhisattvas to enter this gate. Fourth, 'gathering the retinue' clarifies the presence of both the host and companions. Fifth, 'illuminating the ten directions, etc.' distinguishes the scope of gathering and transforming. Second, enabling the assembly to see the Dharma realm, there are two parts. First, it mentions those who can see, referring to the universally gathered new and old assemblies. Second, explaining the Dharma that is seen, there are also two parts. First, seeing the Dharma realm manifested by this method. Then, analogously seeing the Dharma realms of the ten directions. In the first part, there are also two parts. First, seeing the manifestation of the body and preaching the Dharma in all worlds. Second, 'Or seeing heavenly palaces...' explains seeing the manifestation of the body and preaching the Dharma in all palaces. The former first mentions the places where it is manifested, 'Such as...' formally explaining the manifestation of the body and preaching the Dharma, possessing the three realms that can be known.

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。二天宮等中亦二。先所現處即於前世界中更取微細十種宮殿。二現種種身下正明現身說法亦有十種。于中種種持者義持也。教持是法持也。此等所現並是通答前十句疑問。謂佛自在等可準思釋。二類見十方中二。初舉此類彼。二顯自在。類彼中初粗類十方世界。諸業所起者彼十方中器世間及眾生等。並是實報顯現故名也。三細類毛孔中可知。二顯自在中初一句不壞廣事。謂雖在毛孔微細之中。而亦不壞三世九世廣大無邊眾生界等。差別宛然。次三句明業用。一照其心。二為現身。三開示法。后一句結神力三明見法得益中二。先辨見法因緣。后辨所得之益。前中亦二。初約佛有緣。宿緣得見。二約行已修。具德方入。三句。一利他。二自利。三攝成入法方便。二明所得益中有三。初明因見得法。二彼諸菩薩下明因法成德。三爾時下明因德起用。初中二。先逮得下一句標其所得。謂得佛地廣大三昧。以此眾並是普賢位中諸菩薩故。是故所得無有漸次故即究竟。二或得下辨其所得。于中三。先總標所得略列十門。于中初六明得菩薩行位究竟。后四明得佛果自在成滿。二此諸菩薩下結略顯廣。于中初結數后結名。名中十一句者是增數十也。何以知者。以結數中雲十不可說等故知也。種種道者結前。法身是智所游處故云道。然

【現代漢語翻譯】 現代漢語譯本 二天宮等中亦二。先所現處，即於前世界中更取微細十種宮殿。二現種種身下，正明現身說法亦有十種。于中，種種持者，義持也；教持，是法持也。此等所現，並是通答前十句疑問，謂佛自在等，可準思釋。二類見十方中二。初舉此類彼，二顯自在。類彼中，初粗類十方世界。諸業所起者，彼十方中器世間及眾生等，並是實報顯現故名也。三細類毛孔中可知。二顯自在中，初一句不壞廣事，謂雖在毛孔微細之中，而亦不壞三世九世廣大無邊眾生界等，差別宛然。次三句明業用。一照其心，二為現身，三開示法。后一句結神力。三明見法得益中二。先辨見法因緣，后辨所得之益。前中亦二。初約佛有緣，宿緣得見。二約行已修，具德方入。三句。一利他，二自利，三攝成入法方便。二明所得益中有三。初明因見得法。二彼諸菩薩下，明因法成德。三爾時下，明因德起用。初中二。先逮得下一句，標其所得，謂得佛地廣大三昧。以此眾並是普賢（Samantabhadra）位中諸菩薩故，是故所得無有漸次故即究竟。二或得下，辨其所得。于中三。先總標所得，略列十門。于中，初六明得菩薩行位究竟，后四明得佛果自在成滿。二此諸菩薩下，結略顯廣。于中，初結數，后結名。名中十一句者，是增數十也。何以知者？以結數中雲十不可說等故知也。種種道者，結前。法身（Dharmakaya）是智所游處故云道。然

【English Translation】 English version Also two in the Second Heaven Palace and so on. Firstly, the place manifested is where, within the previous world, ten subtle palaces are further taken. Secondly, under 'manifesting various bodies,' it is clearly explained that there are also ten kinds of manifestations of bodies to expound the Dharma. Among them, 'various holding' means holding in meaning; 'teaching holding' means holding the Dharma. These manifestations are all comprehensive answers to the previous ten questions, such as the Buddha's (Buddha) self-mastery, which can be understood and interpreted accordingly. Two aspects in 'seeing the ten directions.' Firstly, citing this category and that; secondly, revealing self-mastery. Within 'that category,' firstly, the coarse category of the ten directions of the world. 'Those arisen from various karmas' refers to the container world and sentient beings, etc., within those ten directions, all of which are manifestations of the Reward Body (Sambhogakaya), hence the name. Thirdly, the subtle category within pores can be understood. Secondly, in revealing self-mastery, the first sentence does not destroy vast matters, meaning that although it is within the subtlety of pores, it also does not destroy the vast and boundless realms of sentient beings in the three times and nine times, with distinctions clearly present. The next three sentences explain the function of karma: first, illuminating their minds; second, manifesting bodies for them; third, revealing and instructing the Dharma. The last sentence concludes the divine power. Thirdly, two aspects in 'understanding the benefits of seeing the Dharma': first, distinguishing the causes and conditions for seeing the Dharma; second, distinguishing the benefits obtained. Also two in the former. Firstly, based on the Buddha having affinity, seeing is attained through past affinities. Secondly, based on practice already cultivated, one can only enter with virtue. Three sentences: first, benefiting others; second, benefiting oneself; third, gathering and accomplishing the means of entering the Dharma. Secondly, three aspects in explaining the benefits obtained: first, explaining obtaining the Dharma through seeing; second, below 'those Bodhisattvas,' explaining accomplishing virtue through the Dharma; third, below 'at that time,' explaining arising function through virtue. Two aspects in the first. Firstly, the sentence below 'having attained' marks what is obtained, meaning attaining the vast Samadhi (Samadhi) of the Buddha ground. Because this assembly is all Bodhisattvas (Bodhisattva) in the position of Samantabhadra (Samantabhadra), therefore what is obtained has no gradual sequence, hence it is ultimate. Secondly, below 'or obtaining,' distinguishing what is obtained. Among them, three aspects: first, generally marking what is obtained, briefly listing ten doors. Among them, the first six explain attaining the ultimate of the Bodhisattva's practice position; the last four explain attaining the complete fulfillment of the Buddha fruit's self-mastery. Secondly, below 'these Bodhisattvas,' concluding the brief and revealing the vast. Among them, first concluding the number, then concluding the names. The eleven sentences in the names are additional tens. How is it known? It is known because the conclusion of the number says 'ten unspeakable,' etc. 'Various paths' concludes the previous. The Dharmakaya (Dharmakaya) is where wisdom roams, hence it is called the path. However,

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有多類不同故云種種也。理實無二。何以言多。謂攝生異故。能游之智有淺深故。二種種門者結前色身異類。標別故云門。三種種入者結具諸行能有證入故。四種種度者結諸波羅蜜度到彼岸故。五方便者結前凈行巧能圓故。六至者結得菩薩究竟地故。七方者結菩提自在遍十方故。八光明者結三昧業用起光明故。九功德及具者結諸行智力故。十自在者結無礙辯才故。三深入菩薩下釋但廣前。初句所得三昧一門余類準之。就中二。先明因顯廣義。于中二。初深因位明自分終極。后入如來海下妙契果海顯勝進圓滿。前中三。初一句總標。二所謂下百門別辨。三如是下結略顯廣。此百三昧於上十句種種之中。一一各有如此百門及后結廣。以彼十種是標大門故。所謂已下是別辨故。是上文結數云十不可說。此中下結直云不可說。故此是十中一也。又釋此百但是前十之中種種門之一門也。何以得知者。以下結云不可說剎塵三昧門。不云道等故得知。又上文但云十不可說等妙功德。不唯言三昧故也。問此種種門內含有陀羅尼門等無量諸門。何以此中唯辨三昧門耶。答以初標云逮得如來不思議自在三昧。是故就此以廣顯之。又前云爲欲令諸菩薩安住師子奮迅三昧。是故偏顯此門。理實諸門無不皆具。如下文云。一一皆得不可說等大悲法

【現代漢語翻譯】 現代漢語譯本 因為有多種類別，所以稱為『種種』。但理體實際上是無二的。為什麼又說多呢？因為攝受眾生的方式不同。能夠遊歷的智慧有深淺的差別。『二種種門』是總結前面的色身異類，爲了標明區別，所以稱為『門』。『三種種入』是總結具備各種修行能夠有所證入。『四種種度』是總結各種波羅蜜（Paramita，到彼岸）到達彼岸。『五方便』是總結前面的清凈行巧妙能夠圓滿。『六至』是總結得到菩薩究竟的地位。『七方』是總結菩提（Bodhi，覺悟）的自在遍及十方。『八光明』是總結三昧（Samadhi，禪定）的業用生起光明。『九功德及具』是總結各種行持的智慧力量。『十自在』是總結無礙的辯才。

『三深入菩薩』以下是解釋，但只是擴充套件前面的內容。第一句是所得的三昧一門，其餘類別可以類推。其中分為兩部分。首先闡明因，顯示廣大的意義。其中又分為兩部分。首先在深因位闡明自身所能達到的終極。然後在『入如來海』以下，巧妙地契合果海，顯示殊勝的精進圓滿。前面又分為三部分。第一句是總的標示。第二句『所謂』以下是百門分別辨析。第三句『如是』以下是總結簡略，顯示廣大。這百種三昧在上面的十句『種種』之中，每一種都各有如此百門以及後面的總結廣大。因為那十種是標示大的門類。

『所謂』以下是分別辨析，是總結上文的數字說『十不可說』。這裡下面總結直接說『不可說』。所以這是十種中的一種。又解釋這百種只是前面十種之中的種種門的一種門。憑什麼知道呢？因為下面的總結說『不可說剎塵三昧門』，沒有說『道』等，所以可以知道。又上文只是說『十不可說等妙功德』，不只是說三昧。問：這種種門內含有陀羅尼（Dharani，總持）門等無量諸門，為什麼這裡只辨析三昧門呢？答：因為最初標示說『逮得如來不思議自在三昧』，所以就此加以廣大的顯示。又前面說『為欲令諸菩薩安住師子奮迅三昧』，所以偏重顯示這個門。理體上各種門沒有不都具備的。如下文說：『一一皆得不可說等大悲法』。

【English Translation】 English version Because there are various categories, it is called 'various'. But the principle is actually not two. Why is it said to be many? Because the ways of embracing sentient beings are different. The wisdom that can travel has differences in depth. 'Two various gates' summarizes the different categories of form bodies. To mark the distinction, it is called 'gate'. 'Three various entries' summarizes possessing various practices that can lead to realization. 'Four various perfections' summarizes various Paramitas (to the other shore) reaching the other shore. 'Five expedients' summarizes the skillful ability to perfect the preceding pure practices. 'Six reaches' summarizes attaining the ultimate position of a Bodhisattva. 'Seven directions' summarizes the freedom of Bodhi (enlightenment) pervading the ten directions. 'Eight lights' summarizes the function of Samadhi (meditative absorption) giving rise to light. 'Nine merits and possessions' summarizes the wisdom and power of various practices. 'Ten freedoms' summarizes unobstructed eloquence.

'Three deeply entering Bodhisattvas' below is an explanation, but it only expands on the preceding content. The first sentence is the one gate of Samadhi attained, and other categories can be inferred by analogy. It is divided into two parts. First, clarify the cause and show the broad meaning. It is further divided into two parts. First, in the deep causal position, clarify the ultimate that one can reach. Then, in 'entering the ocean of Tathagata' below, skillfully match the ocean of fruition, showing the excellent progress and perfection. The preceding is divided into three parts. The first sentence is a general indication. The second sentence, 'so-called' below, is a separate analysis of the hundred gates. The third sentence, 'thus' below, is a summary of brevity, showing the vastness. These hundred kinds of Samadhi are in the above ten sentences of 'various', each of which has such hundred gates and the subsequent summary of vastness. Because those ten are indications of large categories.

'So-called' below is a separate analysis, summarizing the numbers in the preceding text as 'ten unspeakable'. Here, the summary below directly says 'unspeakable'. So this is one of the ten kinds. It is also explained that these hundred kinds are only one gate of the various gates among the preceding ten kinds. How do we know this? Because the summary below says 'unspeakable gates of Samadhi like dust motes in lands', without saying 'path' etc., so we can know. Also, the preceding text only says 'ten unspeakable wonderful merits', not just Samadhi. Question: This various gate contains countless gates such as Dharani (mantra) gates, why is only the Samadhi gate analyzed here? Answer: Because the initial indication says 'attaining the inconceivable free Samadhi of the Tathagata', so it is broadly shown based on this. Also, the preceding text says 'desiring to enable all Bodhisattvas to abide in the lion's roar Samadhi', so this gate is emphasized. In principle, all gates are fully possessed. As the following text says: 'Each attains unspeakable great compassion Dharma'.

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門。亦是此類也。又百門並由業用異故差別立名。準釋可知。于中初一明所依之本。以無盡行海用類平等法界。使出纏結究竟圓明具德故。以為名。末後一明攝歸其位故。名觀察師子奮迅菩薩三昧。上諸三昧皆為趣向此三昧故云觀察。然此不同佛地所得故云菩薩也。中間諸名隨義思釋。二入佛果者由前所得因位終盡。是故果海方能趣入可知。上來因見得法竟。第二因法成德中二。初令座廣大。二現大自在下正顯所成德。于中二。先別顯后總結。別中有十門顯德。初成就深智德。二悉為眾生下了法為師德。三樂寂滅下隨緣無著德。四安住莊嚴下成就眾生德。五解一切眾生下解深具行德。六具足十力下得法智慧德。七巧妙方便下巧便勝智德。八得一切法無礙下理智契真德。九放凈法光下攝生見佛德。于中初攝產生益。后常見下見佛得益。以分別了知諸法自在大小相攝故。是故於一切法得無諍境界也。十決了如來下照法圓融德。于中先總持轉法德。二成就如來下妙窮佛境德。二彼諸下總結可知。上來所成竟。第三明因德起用中三。初總次別後結。初中深入等結前也。身中等起用處也。樂法力等用因也。于唸唸等總舉用相也。別中十事差別可知結中法力者是此所得法界法門力也。上來大段第九示法成益分竟。

自下第十

【現代漢語翻譯】 現代漢語譯本： 門，也是像這樣的。而且百門因為行業用途不同，所以差別地建立名稱，按照解釋可以知道。其中第一個說明所依據的根本，用無盡的行海，用類似平等法界的作用，使脫離纏繞，最終圓滿光明具備功德，所以作為名稱。最後一個說明收攝迴歸其位置，所以名為觀察師子奮迅菩薩三昧。上面的各種三昧都是爲了趨向這個三昧，所以稱為觀察。然而這不同於佛地所得到的，所以稱為菩薩。中間的各種名稱隨著意義思考解釋。第二，進入佛果，因為前面所得到的因位已經終結，所以果海才能趣入，可以知道。上面因見而得到法完畢。第二，因法成就功德中分為二。首先，使座位廣大。其次，現大自在，下面正式顯示所成就的功德。其中分為二，先分別顯示，后總結。分別中有十門顯示功德。首先，成就深智德。第二，悉為眾生，下面是下法為師德。第三，樂寂滅，下面是隨緣無著德。第四，安住莊嚴，下面是成就眾生德。第五，解一切眾生，下面是解深具行德。第六，具足十力，下面是得法智慧德。第七，巧妙方便，下面是巧便勝智德。第八，得一切法無礙，下面是理智契真德。第九，放凈法光，下面是攝生見佛德。其中首先是攝產生益，然後是常見，下面是見佛得益。因為分別了知諸法自在大小相攝，所以對於一切法得到無諍境界。第十，決了如來，下面是照法圓融德。其中首先是總持轉法德，第二是成就如來，下面是妙窮佛境德。第二，彼諸，下面是總結，可以知道。上面所成就的完畢。第三，說明因德起用中分為三。首先是總說，其次是分別說，最後是總結。首先，深入等是總結前面所說的。身中等是起用的處所。樂法力等是用的原因。于唸唸等是總舉用的相狀。分別說中十件事的差別可以知道，總結中法力是這裡所得到的法界法門力。上面大段第九，顯示法成就利益的部分完畢。 自下第十

【English Translation】 English version: The gates are also like this. Moreover, the hundred gates are named differently due to the differences in their functions, as can be understood from the explanation. Among them, the first explains the fundamental basis upon which it relies, using the endless ocean of practices and the function of the equality of Dharmadhatu (Dharmadhatu: the realm of all phenomena), enabling liberation from entanglements, ultimately achieving perfect and luminous virtues, hence the name. The last one explains the gathering and returning to its position, hence the name Observation Lion's Swiftness Bodhisattva Samadhi (Samadhi: a state of meditative consciousness). The various Samadhis above are all for the purpose of approaching this Samadhi, hence the name 'Observation'. However, this is different from what is obtained in the Buddha-land, hence the name 'Bodhisattva'. The various names in between should be contemplated and explained according to their meanings. Secondly, entering the Buddha-fruit (Buddha-fruit: the ultimate result of Buddhist practice), because the causal position obtained earlier has come to an end, therefore the ocean of fruit can be approached, as can be known. The above is the completion of obtaining the Dharma through seeing. Secondly, in the accomplishment of virtue through the Dharma, there are two parts. First, making the seat vast. Second, manifesting great sovereignty, below is the formal display of the accomplished virtues. Among them, there are two parts, first displaying separately, then summarizing. In the separate display, there are ten gates displaying virtues. First, accomplishing the virtue of profound wisdom. Second, 'Entirely for sentient beings', below is the virtue of teaching the Dharma as a teacher. Third, 'Delighting in Nirvana', below is the virtue of non-attachment according to conditions. Fourth, 'Abiding in adornment', below is the virtue of accomplishing sentient beings. Fifth, 'Understanding all sentient beings', below is the virtue of understanding profound and complete practice. Sixth, 'Possessing the ten powers', below is the virtue of obtaining Dharma and wisdom. Seventh, 'Skillful means', below is the virtue of skillful and superior wisdom. Eighth, 'Obtaining unobstructedness in all Dharmas', below is the virtue of the union of reason and wisdom with truth. Ninth, 'Releasing pure Dharma light', below is the virtue of gathering beings and seeing the Buddha. Among them, first is the benefit of gathering beings, then is 'Often seeing', below is the benefit of seeing the Buddha. Because of separately understanding the mutual inclusion of the freedom, greatness, and smallness of all Dharmas, therefore one obtains a state of non-contention in all Dharmas. Tenth, 'Decisively understanding the Tathagata (Tathagata: 'Thus Gone One', an epithet of the Buddha)', below is the virtue of illuminating the Dharma with perfect harmony. Among them, first is the virtue of upholding and transforming the Dharma, second is 'Accomplishing the Tathagata', below is the virtue of the wondrous and ultimate Buddha-realm. Second, 'Those various', below is the summary, which can be understood. The above is the completion of what has been accomplished. Third, explaining the arising of function from the causal virtue, there are three parts. First is the general, second is the specific, and last is the conclusion. First, 'Deeply entering' etc. is summarizing what was said earlier. 'In the body' etc. is the place where the function arises. 'Delighting in the power of the Dharma' etc. is the cause of the function. 'In every thought' etc. is the general illustration of the appearance of the function. In the specific explanation, the differences of the ten matters can be known, in the conclusion, the power of the Dharma is the power of the Dharmadhatu Dharma-gate obtained here. The above is the completion of the ninth major section, the part on showing the accomplishment and benefit of the Dharma. From below, the tenth

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文殊述德分。于中二。先述贊。后顯德。前中二。先序意可知。后正頌有十三半頌分二。初五嘆祇洹中所顯示法。于中初二嘆祇洹中器世間自在用。次二嘆菩薩眾生世間自在用。次一智正覺世間自在用。二餘頌嘆諸菩薩等得法業用。于中初一頌前境界等中所出妙用之內初句嘆三世佛功德。次一頌嘆前第二句說眾生凈業果報等。次一超頌出佛化身云等。次一頌於一切佛剎贊佛功德。次一超頌末後轉法等。即方便度生是也。次一卻頌願行莊嚴等。次一頌三世佛嚴道場云等。末後一頌半頌所嘆普賢行等。此等並是祇洹林中當時所現之事。今文殊頌中述贊辨矣。第二顯德益中有三。初明所得行體。二一一毛孔下明所得行相。三隨其所應下明行勝用。初中由佛三昧照故得此大悲。為利他行體。毛孔光所出尊重身云明大悲之相。就第三勝用中二。初總辨大用。以滿法界。二現不可說下別顯悲用。于中有五門。一以欣厭二門化。二或於一切世下以十度門化。于中三。初明現處。二為一切眾生下正明所現十度。于中初六可知。七從善知時會下明方便度。八悉能供養諸佛菩薩此一句是愿度。九降伏下是力度。十知一切下是智度。三以如是下結法成化。三或現天宮下明以三輪門化。于中四。初明化處。二大悲智下明化心。三或以名號下明化

【現代漢語翻譯】 現代漢語譯本 文殊述德分。其中分為二部分。首先是述贊，然後是顯德。在述贊部分中又分為兩部分。首先是序意，這部分內容可以理解。然後是正頌，共有十三頌半，分為兩部分。首先是五頌，讚歎祇洹（Jetavana，佛陀常住的精舍）中所顯示的法。在這五頌中，又分為三個小部分。首先是兩頌，讚歎祇洹中器世間（指山河大地等物質環境）的自在妙用。其次是兩頌，讚歎菩薩眾生世間（指菩薩及其所教化的眾生）的自在妙用。最後是一頌，讚歎智正覺世間（指佛的智慧和覺悟）的自在妙用。 其餘的頌讚嘆諸菩薩等得法業用。其中，第一頌讚嘆前面境界等中所出現的妙用，第一句讚歎三世佛（過去、現在、未來一切諸佛）的功德。接下來的一頌讚嘆前面第二句所說的眾生凈業果報等。接下來的一頌超出，讚歎佛化身云等。接下來的一頌在一切佛剎（Buddha-kshetra，佛所教化的國土）讚歎佛的功德。接下來的一頌超出，讚歎最後轉法輪等，也就是方便度化眾生。接下來的一頌回過頭來讚歎願行莊嚴等。接下來的一頌讚嘆三世佛莊嚴道場云等。最後一頌半頌讚嘆普賢行（Samantabhadra's practices，普賢菩薩的行愿）等。這些都是祇洹林中當時所顯現的事情。現在文殊菩薩的頌中已經述贊辨明了。 第二部分是顯德益，其中有三點。首先是闡明所得的行體。第二點是從一一毛孔下，闡明所得的行相。第三點是隨其所應下，闡明行勝用。在第一點中，由於佛的三昧（Samadhi，禪定）照耀，所以得到這種大悲心，作為利他之行體。毛孔光所顯現的尊重身云，闡明了大悲之相。關於第三點勝用，分為兩部分。首先是總的辨明大用，以充滿法界（Dharmadhatu，宇宙萬有）。第二點是現不可說下，分別顯示悲用。其中有五門。第一是以欣厭二門來教化。第二是或於一切世下，以十度門（Ten Paramitas，佈施、持戒、忍辱、精進、禪定、智慧、方便、愿、力、智）來教化。其中分為三部分。首先是闡明所顯現的處所。第二是為一切眾生下，正式闡明所顯現的十度。其中前六度可以理解。第七是，從善知時會下，闡明方便度。第八是，悉能供養諸佛菩薩，這一句是愿度。第九是，降伏下是力度。第十是，知一切下是智度。第三是以如是下，總結法而成教化。第三是或現天宮下，闡明以三輪門（身輪、口輪、意輪）來教化。其中分為四部分。首先是闡明教化的處所。第二是大悲智下，闡明教化的心。第三是或以名號下，闡明教化。

【English Translation】 English version Manjushri's Discourse on Virtues. It is divided into two parts. First, there is the description and praise, and then the manifestation of virtues. Within the description and praise section, there are two parts. First is the introduction of the meaning, which can be understood. Then there is the main verse, consisting of thirteen and a half verses, divided into two parts. The first five verses praise the Dharma (teachings) revealed in Jeta Grove (Jetavana, a monastery where the Buddha often stayed). Within these five verses, there are three sub-parts. First are two verses praising the self-mastery and function of the physical world within Jeta Grove. Next are two verses praising the self-mastery and function of the Bodhisattva (enlightenment being) and sentient being world. Last is one verse praising the self-mastery and function of the world of wisdom and perfect enlightenment. The remaining verses praise the Dharma practices and functions attained by the Bodhisattvas and others. Among them, the first verse praises the wonderful functions arising from the preceding realms, with the first line praising the merits of the Buddhas of the three times (past, present, and future). The following verse praises the pure karma and its retributions of sentient beings mentioned in the second line of the preceding verse. The next verse transcends and praises the cloud of Buddha's manifestations, etc. The following verse praises the Buddha's merits in all Buddha-lands (Buddha-kshetra, the land where a Buddha teaches). The next verse transcends and praises the turning of the Dharma wheel, which is the expedient means of liberating beings. The following verse returns to praise the adornments of vows and practices. The next verse praises the clouds adorning the Bodhimanda (place of enlightenment) of the Buddhas of the three times. The last verse and a half praise the practices of Samantabhadra (Samantabhadra's practices, the vows and practices of Bodhisattva Samantabhadra). These are all events that manifested in Jeta Grove at that time. Now, Manjushri's verses have described, praised, and clarified them. The second part is the manifestation of the benefits of virtues, which has three points. First, it clarifies the essence of the attained practice. Second, starting from 'each pore,' it clarifies the characteristics of the attained practice. Third, starting from 'according to what is appropriate,' it clarifies the superior function of the practice. In the first point, due to the Buddha's Samadhi (Samadhi, meditative absorption) illumination, this great compassion is attained as the essence of altruistic practice. The clouds of revered bodies emanating from the light of the pores clarify the aspect of great compassion. Regarding the third point, the superior function, it is divided into two parts. First, it generally clarifies the great function, which fills the Dharma Realm (Dharmadhatu, the totality of existence). The second point, starting from 'manifesting the inexpressible,' specifically reveals the function of compassion. Within this, there are five doors. First, it transforms through the two doors of joy and aversion. Second, starting from 'or in all worlds,' it transforms through the ten Paramitas (Ten Paramitas, giving, morality, patience, diligence, meditation, wisdom, skillful means, vows, power, and knowledge). Within this, it is divided into three parts. First, it clarifies the place of manifestation. Second, starting from 'for all sentient beings,' it formally clarifies the manifested ten Paramitas. The first six Paramitas are understandable. Seventh, starting from 'knowing the right time,' it clarifies the Paramita of skillful means. Eighth, 'being able to make offerings to all Buddhas and Bodhisattvas,' this line is the Paramita of vows. Ninth, 'subduing' is the Paramita of power. Tenth, 'knowing all' is the Paramita of wisdom. Third, starting from 'in this way,' it concludes the Dharma and completes the transformation. Third, starting from 'or manifesting in heavenly palaces,' it clarifies the transformation through the three wheels (body, speech, and mind). Within this, it is divided into four parts. First, it clarifies the place of transformation. Second, starting from 'great compassion and wisdom,' it clarifies the mind of transformation. Third, starting from 'or through names,' it clarifies the transformation.

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行。于中光明等是身業神通輪。餘二可知。四現處處下明化實。謂此菩薩雖遍法界化用攝生。而本不離此佛眾處閣內座上。此顯不動而普遍繁興而恒寂靜也。四或放化身下以三世間身化。于中初以智正覺身化。無二者為無為無二也。又一身即一切故無二也。二或現聲聞下明以眾生世間身化。三或現一切城邑等像是器世間身。隨其所應結成化用。五或現種種下以三業門化。于中初明身語化。次種種巧術下明意化。后悉現下結成化處。上來從會初至此十段不同。總明本會竟。

第二從爾時文殊下明其末會。于中前則不異末之本故。雖卷而恒舒。則後文是也。后則不異本之末故。雖舒而恒卷。即前文是也。是故本末無礙同爲一品。意存於此。

今通釋。此下文略作十門　一敘諸古說　二會數開合　三會主多少　四定會名義　五二位統收　六分成五相　七圓攝始終　八明法界人類　九法界事義　十隨文解釋。

初敘古中諸說極多。難以備舉。且敘一二。一家云。此中知識有四十五人。後文殊不立只有四十四人。初一是十信知識。次四十是十住等。四十位知識。次二為等覺位知識。后一是妙覺位知識。以舊無補闕文故但辨四十四五耳。光統等諸德並多同此說。更依一家。總不配位亦不懸科。但隨諸會依文散釋

【現代漢語翻譯】 現代漢語譯本：其中光明等是身業神通輪（指通過身體行為展現的神通變化）。其餘兩種可以類推得知。『四現處處下明化實』，說明了化身的真實性。意思是說，這位菩薩雖然在遍佈法界的地方化現，攝受眾生，但其根本卻不離開此佛眾所在的處所，不離開閣樓內的座位。這顯示了菩薩的不動與普遍，繁榮興盛與恒常寂靜的統一。 『四或放化身下以三世間身化』，是指用三種世間的身來化現。其中，首先是用智正覺身來化現，『無二者為無為無二也』，意思是說，沒有差別的就是無為，無為也沒有差別。『又一身即一切故無二也』，又因為一個身即是一切身，所以沒有差別。『二或現聲聞下明以眾生世間身化』，說明用眾生世間的身來化現。『三或現一切城邑等像是器世間身』，是指化現一切城邑等，這是器世間的身。隨其所應，結成化用。『五或現種種下以三業門化』，是指用身、語、意三業來化現。其中，首先說明身語的化現，其次『種種巧術下明意化』，說明用意識來化現。最後『悉現下結成化處』，總結化現的處所。以上從法會開始到這裡，十段內容各不相同，總的來說明了本法會的內容。 第二部分，從『爾時文殊下明其末會』，說明法會的結尾。其中，前面部分與結尾的根本沒有不同，所以雖然收卷，但始終舒展，後面的文字就是這個意思。結尾部分與開始的結尾沒有不同，所以雖然舒展，但始終收卷，前面的文字就是這個意思。因此，開始和結尾沒有障礙，同爲一品，意義就在於此。 現在總的解釋一下。下面的文字略作十個方面來解釋：一、敘述各種古老的說法；二、會合數字的開合；三、法會的主持者有多少；四、確定法會的名稱和意義；五、兩種地位的統攝；六、分成五種相；七、圓滿地包含始終；八、說明法界人類；九、法界的事義；十、隨文解釋。 首先敘述古老的說法，各種說法非常多，難以全部列舉。這裡只敘述一兩種。一家認為，這裡面的知識有四十五人。後面文殊菩薩沒有設立，只有四十四人。最初一個是十信的知識，其次四十個是十住等四十個位次的知識，其次兩個是等覺位的知識，最後一個是妙覺位的知識。因為舊本沒有補闕的文字，所以只辨別了四十四五人。光統等各位德高望重的人大多都同意這種說法。再依據另一家，總的來說不配位，也不懸掛科條，只是隨著各個法會，依據文字分散解釋。

【English Translation】 English version: Among them, '光明等 (guāng míng děng)' [light and so on] refers to the '身業神通輪 (shēn yè shén tōng lún)' [wheel of miraculous transformations through bodily actions]. The other two can be understood by analogy. '四現處處下明化實 (sì xiàn chù chù xià míng huà shí)' [The four manifestations everywhere clarify the reality of transformation] explains the reality of the manifestations. It means that although this Bodhisattva manifests and gathers beings throughout the Dharma Realm, his fundamental nature does not depart from the place where this Buddha assembly is located, nor from the seat within the pavilion. This shows the unity of the Bodhisattva's immobility and universality, flourishing activity and constant stillness. '四或放化身下以三世間身化 (sì huò fàng huà shēn xià yǐ sān shì jiān shēn huà)' [The four sometimes release transformation bodies, transforming with the bodies of the three realms] refers to transforming with the bodies of the three realms. Among them, the first is to transform with the body of '智正覺身 (zhì zhèng jué shēn)' [body of wisdom and right enlightenment]. '無二者為無為無二也 (wú èr zhě wèi wú wéi wú èr yě)' [That which is without difference is non-action, and non-action is without difference] means that what is without difference is '無為 (wú wéi)' [non-action], and '無為 (wú wéi)' [non-action] is also without difference. '又一身即一切故無二也 (yòu yī shēn jí yī qiè gù wú èr yě)' [Moreover, one body is all bodies, therefore there is no difference] Also, because one body is all bodies, there is no difference. '二或現聲聞下明以眾生世間身化 (èr huò xiàn shēng wén xià míng yǐ zhòng shēng shì jiān shēn huà)' [The second sometimes manifests '聲聞 (shēng wén)' [voice-hearers], clarifying transformation with the body of the sentient being realm] explains transforming with the body of the sentient being realm. '三或現一切城邑等像是器世間身 (sān huò xiàn yī qiè chéng yì děng xiàng shì qì shì jiān shēn)' [The third sometimes manifests all cities and towns, which are like the body of the vessel realm] refers to manifesting all cities and towns, which is the body of the vessel realm. According to what is appropriate, the transformation is formed. '五或現種種下以三業門化 (wǔ huò xiàn zhǒng zhǒng xià yǐ sān yè mén huà)' [The fifth sometimes manifests various things, transforming with the three karmic doors] refers to transforming with the three karmic doors of body, speech, and mind. Among them, first, the transformation of body and speech is explained, and then '種種巧術下明意化 (zhǒng zhǒng qiǎo shù xià míng yì huà)' [various skillful techniques clarify the transformation of mind] explains the transformation with consciousness. Finally, '悉現下結成化處 (xī xiàn xià jié chéng huà chù)' [all manifestations conclude the places of transformation] summarizes the places of transformation. The above, from the beginning of the assembly to here, are ten different sections, which generally explain the content of this assembly. The second part, from '爾時文殊下明其末會 (ěr shí wén shū xià míng qí mò huì)' [At that time, '文殊 (Wén shū)' [Manjushri] clarifies the end of the assembly], explains the end of the Dharma assembly. Among them, the front part is no different from the root of the end, so although it is rolled up, it is always unfolded, and the following text is what this means. The end part is no different from the end of the beginning, so although it is unfolded, it is always rolled up, and the previous text is what this means. Therefore, the beginning and the end are without obstruction and are the same as one chapter, and the meaning lies in this. Now, let's give a general explanation. The following text is briefly explained in ten aspects: 1. Narrating various ancient sayings; 2. Combining the opening and closing of numbers; 3. How many are the hosts of the Dharma assembly; 4. Determining the name and meaning of the Dharma assembly; 5. The unification of the two positions; 6. Dividing into five aspects; 7. Completely including the beginning and the end; 8. Explaining the Dharma Realm and humanity; 9. The affairs and meanings of the Dharma Realm; 10. Explaining according to the text. First, narrating the ancient sayings, there are many kinds of sayings, which are difficult to list completely. Here, only one or two kinds are narrated. One school believes that there are forty-five people of knowledge in this. Later, '文殊菩薩 (Wén shū pú sà)' [Manjushri Bodhisattva] did not establish it, and there were only forty-four people. The first one is the knowledge of the ten faiths, and the next forty are the knowledge of the forty positions such as the ten abodes, and the next two are the knowledge of the equal enlightenment position, and the last one is the knowledge of the wonderful enlightenment position. Because the old version does not have the text to fill the gaps, only forty-four or five people are identified. '光統 (Guāng tǒng)' [Guangtong] and other virtuous and respected people mostly agree with this statement. According to another school, generally speaking, it does not match the position, nor does it suspend the subject, but only follows the various Dharma assemblies and explains them separately according to the text.

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。即如五臺論及意法師等並同此釋。此二之中前說于文小違。后說于義無妨。準思可見。

二明會數開合者于中有六。一若約所攝之機唯有三會。一攝比丘會。二攝龍王會。三攝善財會。功德云已去並同第三會攝。以所攝之機無差別故。二若就能化之主有五十二會。謂初三及后第五十四普門城會。俱是文殊無別主故。餘五十一各別人會。是故約主唯五十二也。三若約能所通辨有五十五會。謂善財有五十三。比丘及龍各有一故。四若約主伴別分有一百一十會。如下文辨。五若約散說所依有三千大千世界微塵數會。如後文殊處說。此約引彼三乘機辨。六若約普賢德有十方世界微塵數會。如下結通處辨。

三明會主多少者有二重。一若唯就人說有五十四人。謂於五十五會中四會唯一人。謂文殊。又有兩會各二人。謂遍友眾藝並童子童女。是故會有五十五主有五十四。二若約會顯人有五十七人。謂於五十五會中二處各加一。謂遍友等可知。

四定會名義者。問此等諸會並無佛說。何得為經。答此等並是傳法菩薩。結集當時求法說法諸菩薩事。同上本會所現祇洹自在等法。令彼大眾睹已入法。雖無佛語豈亦非經。問前本會中佛雖無說。諸所現事並在佛會之中。今此乃在遠方異處說。非佛說。復不對佛。豈得為

【現代漢語翻譯】 現代漢語譯本：正如五臺山的論述以及意法師等的解釋一樣，都與此相同。這兩種說法中，前一種在文字上略有不合，后一種在意義上沒有妨礙。仔細思考就可以明白。

二、說明法會的數量開合，其中有六種情況： 1. 如果按照所攝受的根機來說，只有三會：一是攝受比丘的法會，二是攝受龍王的法會，三是攝受善財的法會。功德云之後都屬於第三會攝受，因為所攝受的根機沒有差別。 2. 如果按照能教化的主講者來說，有五十二會。即最初的三會和最後的第五十四普門城會，都是文殊菩薩主講，沒有其他主講者。其餘五十一會各有不同的主講者。因此，按照主講者來說，只有五十二會。 3. 如果將能教化者和所教化者都考慮在內，有五十五會。即善財童子有五十三會，比丘和龍王各有一會。 4. 如果按照主講者和聽眾分別計算，有一百一十會，如下文所述。 5. 如果按照分散說法所依據的處所來說，有三千大千世界微塵數那麼多的法會，如後面文殊菩薩處所說。這是爲了引導三乘根機的眾生。 6. 如果按照普賢菩薩的功德來說，有十方世界微塵數那麼多的法會，如下面總結流通處所說。

三、說明法會主講者的多少，有兩重含義： 1. 如果只就人來說，有五十四人。即在五十五會中，有四會只有一人主講，即文殊菩薩（Manjushri）。又有兩會各有二人主講，即遍友（Samantabhadra）和眾藝童子（Sarva-shilpa-kumara）以及童女。因此，法會有五十五會，主講者有五十四人。 2. 如果按照法會來顯示人，有五十七人。即在五十五會中，有兩處各增加一人，即遍友等，可以理解。

四、確定法會名稱的意義： 問：這些法會都沒有佛陀（Buddha）的說法，怎麼能算是經（Sutra）呢？ 答：這些都是傳法的菩薩（Bodhisattva），在結集的時候記錄了求法和說法的諸位菩薩的事蹟，如同上面本會所展現的祇洹（Jetavana）自在等法，讓大眾看到後進入佛法。雖然沒有佛陀的語言，難道就不能算是經嗎？ 問：前面本會中佛陀雖然沒有說話，但所展現的事蹟都在佛陀的法會之中。現在這些是在遙遠的地方異處所說，不是佛陀所說，也沒有面對佛陀，怎麼能算是經呢？

【English Translation】 English version: Just as the commentaries from Wutai Mountain and the interpretations of Master Yifa and others are the same as this. Among these two explanations, the former slightly deviates in wording, while the latter does not hinder the meaning. It can be understood through careful consideration.

1. Explaining the number of assemblies, there are six aspects:
2. If based on the beings received, there are only three assemblies: one is the assembly that receives Bhikshus (monks), the second is the assembly that receives Dragon Kings (Naga-raja), and the third is the assembly that receives Sudhana (Sudhana-shreshti-daraka). After Guna-megha, they are all included in the third assembly because there is no difference in the beings received.
3. If based on the teaching masters, there are fifty-two assemblies. That is, the first three and the last fifty-fourth Universal Gate City assembly are all presided over by Manjushri (Manjushri), without other masters. The remaining fifty-one each have different masters. Therefore, based on the masters, there are only fifty-two assemblies.
4. If both the teachers and the taught are considered, there are fifty-five assemblies. That is, Sudhana has fifty-three assemblies, and the Bhikshus and Dragons each have one assembly.
5. If the masters and companions are distinguished, there are one hundred and ten assemblies, as described below.
6. If based on the places where the scattered teachings rely, there are as many assemblies as dust motes in three thousand great thousand worlds, as mentioned later in Manjushri's place. This is to guide beings of the Three Vehicles.

7. If based on the virtues of Samantabhadra (Samantabhadra), there are as many assemblies as dust motes in the ten directions, as mentioned in the concluding section.

8. Explaining the number of assembly leaders, there are two aspects:

9. If only based on people, there are fifty-four people. That is, in the fifty-five assemblies, there are four assemblies with only one leader, namely Manjushri. There are also two assemblies with two leaders each, namely Samantabhadra and Sarva-shilpa-kumara (all arts boy) and girls. Therefore, there are fifty-five assemblies and fifty-four leaders.

10. If based on the assemblies to reveal people, there are fifty-seven people. That is, in the fifty-five assemblies, one person is added in two places, namely Samantabhadra, etc., which can be understood.

11. Defining the meaning of the assembly names: Question: These assemblies do not have the Buddha's (Buddha) teachings, how can they be considered Sutras (Sutra)? Answer: These are all Dharma-transmitting Bodhisattvas (Bodhisattva), who recorded the deeds of the Bodhisattvas seeking and teaching the Dharma at the time of compilation, just like the Jetavana (Jetavana) freedom and other Dharmas shown in the original assembly, allowing the masses to enter the Dharma after seeing them. Although there are no words of the Buddha, can they not be considered Sutras? Question: Although the Buddha did not speak in the previous assembly, the events shown were all within the Buddha's assembly. Now these are said in distant places, not spoken by the Buddha, and not facing the Buddha, how can they be considered Sutras?

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例。答雖在遠處而不離本會。是故常在佛前。如上文中祇洹林內。一一境界尚攝十方一切佛剎。況此諸處而不攝耶。是故此五十五會不出本故名為一會。謂入法界品也。問既此諸處並在祇洹。下文善財應見普賢及佛大眾在此重閣。何故乃見在金剛道場。答以覺樹金剛為八會本故。是故不動覺樹遍諸會處。尋末見本。還在此故。又此會初普賢及佛在祇洹中。更無移動見之覺樹。即此祇洹亦在樹下。思之可見。

五攝二位者。此五十五會二主統收。初文殊至後文殊。是文殊位屬般若門。后普賢一位屬法界門。非般若無以入法界。是故善財創見於文殊。非入法界無以顯般若。是故善財終見於普賢。是故二人寄二位以明入法界。又前文殊即法界甚深義。后普賢顯法界廣大義。是故二門相影具德。問前中亦有功德云等余善知識。何故乃云總是文殊。答皆是文殊攝化德故。悉從文殊智慧大海所出世故。是故下文或云文殊教我相黡法等。彌勒亦云。汝今得見諸善知識來我所。皆由文殊師利之所攝受(勘之)是故有形文殊作開覺之初緣。無相妙德結終之妙趣。于中有三。初一明始起于先際。二從功德云下明善修于中際。後文殊明終歸於后際。此亦是一週之行相耳。就中際中。初四十人明位內行緣則寄四十心位。后十明位後行緣即

【現代漢語翻譯】 現代漢語譯本： 例。答：雖然（佛）在遠處，但沒有離開根本的集會。因此，（善財童子）常常在佛前。（情況）如上文中所說的祇洹林（Jetavana Grove，佛陀常駐的精舍）內，每一個境界尚且能攝受十方一切佛剎（Buddha-field，佛所教化的世界），更何況這些地方不能攝受呢？因此，這五十五個集會沒有離開根本，所以稱為一個集會，指的是入法界品（Entering the Dharma Realm Chapter）。 問：既然這些地方都在祇洹林內，下文善財童子應該見到普賢（Samantabhadra，象徵一切諸佛的理德與行德的菩薩）以及佛陀大眾在這個重閣（層樓）中，為什麼卻見到（他們在）金剛道場（Vajrasana，佛陀成道之處）呢？ 答：因為以覺樹（Bodhi Tree，菩提樹，佛陀在其下成道的樹）金剛座為八個集會的根本，所以不動覺樹遍及各個集會之處。尋找末端是爲了見到根本，仍然在這裡的緣故。而且這個集會最初普賢菩薩和佛陀在祇洹林中，沒有移動就見到了覺樹，即這個祇洹林也在樹下。仔細思考就可以明白。

五攝二位：這五十五個集會由兩位主導者統領。最初的文殊（Manjusri，象徵智慧的菩薩）到最後的文殊，是文殊菩薩的地位，屬於般若門（Prajna，智慧之門）。最後的普賢菩薩的地位屬於法界門（Dharmadhatu，宇宙萬法的本體）。沒有般若智慧就無法進入法界，所以善財童子最初見到文殊菩薩。沒有進入法界就無法彰顯般若智慧，所以善財童子最終見到普賢菩薩。因此，這兩位菩薩寄託于兩個地位來闡明進入法界。而且，前面的文殊菩薩代表法界甚深的意義，後面的普賢菩薩彰顯法界廣大的意義。因此，兩個法門相互輝映，具備功德。問：前面和中間也有功德云（Gunamegha，善知識名）等其他的善知識，為什麼說都是文殊菩薩呢？答：都是因為文殊菩薩攝受教化的功德的緣故，全部從文殊菩薩的智慧大海中產生出來的緣故。因此，下文或者說『文殊菩薩教我相黡法』等等。彌勒（Maitreya，未來佛）也說：『你現在能夠見到各位善知識來到我這裡，都是由於文殊師利菩薩的攝受。』（勘校之）因此，有形的文殊菩薩作為開啟覺悟的最初因緣，無相的妙德（文殊菩薩的別稱）作為總結歸宿的微妙趣味。其中有三個階段：第一個階段說明開始於最初的階段；第二個階段從功德云以下說明在中期階段善加修行；最後的文殊菩薩說明最終歸宿于最後的階段。這也是一週的修行過程。在中期階段中，最初的四十個人說明位內的修行因緣，那麼就寄託於四十個心位。後面的十位說明位后的修行因緣，即

【English Translation】 English version: Example. Answer: Although (the Buddha) is far away, he does not leave the original assembly. Therefore, (Sudhana) is always in front of the Buddha. (The situation) is like within the Jetavana Grove (a monastery where the Buddha often stayed), as mentioned above, each realm can still encompass all Buddha-fields (worlds where Buddhas teach) in the ten directions, let alone these places cannot encompass them? Therefore, these fifty-five assemblies do not leave the root, so they are called one assembly, referring to the Entering the Dharma Realm Chapter. Question: Since these places are all within the Jetavana Grove, and Sudhana should see Samantabhadra (the Bodhisattva symbolizing the virtue of practice of all Buddhas) and the Buddha's assembly in this double pavilion (multi-storied building) in the following text, why does he see (them) in the Vajrasana (the Diamond Throne, the place where the Buddha attained enlightenment)? Answer: Because the Bodhi Tree (the tree under which the Buddha attained enlightenment) and the Vajrasana are the root of the eight assemblies, so the unmoving Bodhi Tree pervades all assembly places. Seeking the end is to see the root, and it is still here. Moreover, in this assembly, Samantabhadra Bodhisattva and the Buddha were initially in the Jetavana Grove, and the Bodhi Tree was seen without moving, meaning that the Jetavana Grove is also under the tree. Thinking carefully, it can be understood.

The five encompass two positions: These fifty-five assemblies are governed by two leaders. The initial Manjusri (the Bodhisattva symbolizing wisdom) to the final Manjusri is the position of Manjusri Bodhisattva, belonging to the Prajna Gate (the gate of wisdom). The position of the final Samantabhadra Bodhisattva belongs to the Dharmadhatu Gate (the essence of all phenomena in the universe). Without Prajna wisdom, one cannot enter the Dharmadhatu, so Sudhana initially sees Manjusri Bodhisattva. Without entering the Dharmadhatu, one cannot manifest Prajna wisdom, so Sudhana finally sees Samantabhadra Bodhisattva. Therefore, these two Bodhisattvas are entrusted to two positions to clarify entering the Dharmadhatu. Moreover, the former Manjusri Bodhisattva represents the profound meaning of the Dharmadhatu, and the latter Samantabhadra Bodhisattva manifests the vast meaning of the Dharmadhatu. Therefore, the two gates reflect each other and possess virtues. Question: There are also Gunamegha (name of a good knowing advisor) and other good knowing advisors in the front and middle, why is it said that they are all Manjusri Bodhisattva? Answer: It is all because of the merit of Manjusri Bodhisattva's embracing and teaching, and all are produced from the wisdom ocean of Manjusri Bodhisattva. Therefore, the following text says 'Manjusri Bodhisattva taught me the method of appearance' and so on. Maitreya (the future Buddha) also said: 'You are now able to see all the good knowing advisors coming to me, all due to the embrace of Manjusri Bodhisattva.' (Check it) Therefore, the tangible Manjusri Bodhisattva serves as the initial cause of awakening, and the intangible Wonderful Virtue (another name for Manjusri Bodhisattva) serves as the subtle interest of the final destination. There are three stages: the first stage explains the beginning in the initial stage; the second stage, from Gunamegha onwards, explains the good practice in the middle stage; the final Manjusri Bodhisattva explains the final destination in the final stage. This is also a cycle of practice. In the middle stage, the initial forty people explain the causes and conditions of practice within the position, then they are entrusted to the forty mind positions. The latter ten explain the causes and conditions of practice after the position, that is

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位外所修等也。

六分五相者。長科此文總為五相。一寄位修行相有四十一人。二從摩耶夫人下有九會十一人明會緣入實相。三彌勒一人明攝德成因相。四後文殊一人明智照無二相。五普賢一位明顯因廣大相。又此五相亦是菩薩五種行相。一高行。二大行。三勝行。四深行。五廣行。

七圓攝始終者。謂此諸會差別位中一一各攝一切諸門。是故一位即有五十五及百一十並剎塵等。如一一切亦爾。重重準之。但為寄法顯異布之前後。思之可見問若一即具一切。善財何須廣歷諸位。答此之所歷。並是一中之一切故不出一也。問若是一中之一切者得一即得。彼何須更歷耶。答得一即是歷多。是故同時無有障礙。思之可見。

八法界人類有二。先辨類別。后顯義相。前中雖總通論有五十七人。收攝流類但有二十。一菩薩二比丘。三尼。四優婆塞。五優婆夷。六童男七童女。八天子。九天女。十外道。十一婆羅門。十二長者。十三博士。十四醫人。十五船師。十六國王。十七仙人。十八佛母。十九佛妃。二十神。二顯義相中有四句。一約果攝化。總是佛智攝生之用。海印三昧之所顯現。二約因成行。總是菩薩成行攝生。但隨願力現形差別。以應群機。三約義顯德。總是緣起法界之中人法門攝四約相辨異。即是

【現代漢語翻譯】 現代漢語譯本： 『位外所修等也』。

六分五相：長行科判此文總共有五相。一、寄位修行相，有四十一人。二、從摩耶夫人下有九會十一人，闡明會合因緣而入實相。三、彌勒（Maitreya，未來佛）一人，闡明攝取功德成就因地之相。四、後文殊（Manjusri，智慧的象徵）一人，闡明智慧照見無二之相。五、普賢（Samantabhadra，大行愿的象徵）一位，闡明顯現因地廣大之相。又，這五相也是菩薩的五種行相：一、高行，二、大行，三、勝行，四、深行，五、廣行。

七、圓攝始終：指這些法會差別位中，每一個都各自攝取一切諸法門。因此，一個位次就具有五十五位、一百一十位以及如剎塵般眾多的位次。如同一即一切，一切即一，重重比照。只是爲了寄託法義，顯示差異，鋪陳前後關係。仔細思考就可以明白。問：如果一即具足一切，善財童子（Sudhana）何須廣泛經歷各個位次？答：他所經歷的，都是一中的一切，所以沒有超出『一』。問：如果是一中的一切，得到一就得到了一切，那又何須再去經歷呢？答：得到一就是經歷多，所以同時進行，沒有障礙。仔細思考就可以明白。

八、法界人類有二：先辨別類別，后顯示義相。前面總的來說有五十七人，收攝歸類只有二十種：一、菩薩（Bodhisattva，覺悟的有情），二、比丘（Bhiksu，出家男眾），三、比丘尼（Bhiksuni，出家女眾），四、優婆塞（Upasaka，在家男眾），五、優婆夷（Upasika，在家女眾），六、童男，七、童女，八、天子（Deva，天界的男性），九、天女（Devi，天界的女性），十、外道，十一、婆羅門（Brahmin，印度教祭司），十二、長者，十三、博士，十四、醫人，十五、船師，十六、國王，十七、仙人，十八、佛母（Buddha's mother，佛陀的母親），十九、佛妃（Buddha's consort，佛陀的妃子），二十、神。二、顯示義相中有四句：一、約果攝化，總是佛智攝受教化眾生的作用，是海印三昧（Samudramudra Samadhi，如海面般映現一切的三昧）所顯現的。二、約因成行，總是菩薩成就行持攝受眾生，只是隨著願力顯現不同的形貌，以適應不同的根機。三、約義顯德，總是緣起法界中的人法門。四、約相辨異，就是……

【English Translation】 English version: 'Those who cultivate outside the positions are equal.'

Six Divisions and Five Aspects: The long verse section categorizes this text into five aspects. First, the aspect of cultivating based on a provisional position, involving forty-one individuals. Second, from Maya (Maya, Buddha's mother) downwards, there are nine assemblies with eleven individuals, clarifying the convergence of conditions to enter the true reality. Third, Maitreya (Maitreya, the future Buddha), one individual, clarifies the aspect of accumulating virtues to achieve the causal ground. Fourth, Manjusri (Manjusri, the symbol of wisdom), one individual, clarifies the aspect of wisdom illuminating non-duality. Fifth, Samantabhadra (Samantabhadra, the symbol of great vows), one position, clarifies the aspect of manifesting the vastness of the causal ground. Furthermore, these five aspects are also the five types of conduct of Bodhisattvas: first, lofty conduct; second, great conduct; third, supreme conduct; fourth, profound conduct; fifth, vast conduct.

Seventh, Complete Inclusion from Beginning to End: This refers to how each of these assemblies in different positions includes all the Dharma gates. Therefore, one position contains fifty-five, one hundred and ten, and as many positions as dust motes in a Buddha-land. Just as one is all and all is one, compare them repeatedly. It is merely to entrust the Dharma, show differences, and arrange the order. Think about it and you will understand. Question: If one contains everything, why does Sudhana (Sudhana) need to extensively experience all the positions? Answer: What he experiences is all within the one, so it does not go beyond 'one.' Question: If it is all within the one, and obtaining one means obtaining all, then why does he need to experience them further? Answer: Obtaining one is experiencing many, so they occur simultaneously without obstruction. Think about it and you will understand.

Eighth, There are two types of beings in the Dharma Realm: First, distinguish the categories; second, reveal the meaning of the aspects. In general, there are fifty-seven individuals mentioned earlier, but when categorized, there are only twenty types: first, Bodhisattva (Bodhisattva, an enlightened being); second, Bhiksu (Bhiksu, a Buddhist monk); third, Bhiksuni (Bhiksuni, a Buddhist nun); fourth, Upasaka (Upasaka, a male lay Buddhist); fifth, Upasika (Upasika, a female lay Buddhist); sixth, young boy; seventh, young girl; eighth, Deva (Deva, a male deity); ninth, Devi (Devi, a female deity); tenth, non-Buddhist; eleventh, Brahmin (Brahmin, a Hindu priest); twelfth, elder; thirteenth, scholar; fourteenth, doctor; fifteenth, ship captain; sixteenth, king; seventeenth, immortal; eighteenth, Buddha's mother (Buddha's mother); nineteenth, Buddha's consort (Buddha's consort); twentieth, spirit. Second, revealing the meaning of the aspects has four sentences: first, encompassing and transforming from the perspective of the result, which is always the function of the Buddha's wisdom in embracing and teaching beings, manifested by the Samudramudra Samadhi (Samudramudra Samadhi, the samadhi that reflects everything like the surface of the ocean). Second, accomplishing conduct from the perspective of the cause, which is always the Bodhisattva accomplishing conduct to embrace beings, merely manifesting different forms according to their vows to suit different capacities. Third, revealing virtues from the perspective of meaning, which is always the Dharma gate of people and Dharma within the Dharma Realm of dependent origination. Fourth, distinguishing differences from the perspective of aspects, which is...

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菩薩。五生所收。一息苦生。二隨類生。三勝生。四增上生。五最後生。于中菩薩有六。三處現身。一初文殊為佛母故。本有緣故。初位劣故。唯一人也。二中間漸進現於二人。謂觀音正趣也。后位成滿顯德勝故。具有三人。謂彌勒文殊及普賢。餘人寄顯位別。至文當辨。

九法界事義中通下諸位總有十門。一正報法界。二依報法界。三現相法界。四表義法界五言說法界。六義理法界。七業用法界。八說往因法界。九結自分法界。十推勝進法界。然此十門同一緣起互融無礙。隨一皆具。于下文中有具不具。隨文準之。

十釋文者今依五相科釋此文。就初寄位修行相中有四十一知識內。初文殊一人寄當十信知識。以信不成位故不辨十人。餘四位成故各有十。就初中分二。先明發起能化之緣。后爾時尊者承力下明成彼化事。初中三。先主伴出閣明依本起末也。證如離念名善安住。法界數重名為樓閣。從此正證起后妙智名從閣出。同行者智眷屬故。以文殊表是吉祥智故。菩薩是內眷屬。餘力士等外眷屬。十天者梵云提婆。此雲天。亦云神。同上初會中地神河神等。並是法門之神。如名準釋。此顯內報離染。次有八王表法自在可知。此並顯文殊之威德耳。二俱到佛前。三設敬辭去。明就機救濟故二成化事中有三會

【現代漢語翻譯】 現代漢語譯本：菩薩所經歷的五種'生'（狀態）：一、息苦生（從痛苦中解脫的'生'，Nirodha）；二、隨類生（根據業力隨類別而'生'，Sagotraja）；三、勝生（殊勝的'生'，Adhipati）；四、增上生（不斷增長的'生'，Adhyavasaya）；五、最後生（最終的'生'，Caramabhavika）。 其中，菩薩在三種情況下示現不同的身形。一、最初，文殊菩薩（Manjusri，智慧的象徵）爲了成為諸佛之母，由於其本有的因緣和最初的位階較低，所以只示現為一個人的形象。二、中間階段，隨著菩薩漸進修行，示現為兩個人，即觀音菩薩（Avalokitesvara，慈悲的象徵）和正趣菩薩（Samantabhadra，普賢菩薩的別名，代表行愿）。三、最後階段，當菩薩的位階圓滿成就，彰顯其功德殊勝時，示現為三個人，即彌勒菩薩（Maitreya，未來佛）、文殊菩薩和普賢菩薩。其餘菩薩的示現是爲了彰顯位階的差別，具體內容將在下文辨析。 在九法界（Dharmadhatu，宇宙萬法的總稱）的事義中，統攝下位諸法，總共有十個方面：一、正報法界（眾生自身果報所呈現的法界）；二、依報法界（眾生所依止的環境所呈現的法界）；三、現相法界（事物外在現象所呈現的法界）；四、表義法界（事物所象徵的意義所呈現的法界）；五、言說法界（通過語言文字表達的法界）；六、義理法界（事物內在的義理所呈現的法界）；七、業用法界（業力作用所呈現的法界）；八、說往因法界（講述過去因緣所呈現的法界）；九、結自分法界（總結自身所證得的法界）；十、推勝進法界（推崇殊勝進步的法界）。然而，這十個方面都基於同一緣起（Pratītyasamutpāda，因緣和合），相互融合，沒有障礙，任何一個方面都具備其他所有方面。在下文中，有些方面具備所有十個方面，有些則不具備，根據具體經文來判斷。 現在，我們將依據五種'相'（特徵）來分析這段經文。在最初的'寄位修行相'（將修行階段寄託于不同位階的特徵）中，有四十一知識（善知識，Kalyanamitra）的內容。最初，文殊菩薩一個人寄託於十信位（十信位，菩薩修行的最初階段）的知識。因為十信位尚未成就果位，所以不詳細辨析十個人。其餘四個位階已經成就果位，所以每個位階各有十個人。在最初的階段中，分為兩個部分：首先闡明發起能教化的因緣；然後，在'爾時尊者承力下'（那時，尊者承蒙佛力加持）闡明成就教化之事。在闡明發起能教化的因緣的部分中，分為三個方面：首先，主伴（主要人物和隨從）從樓閣中出來，表明從根本上開始，最終達到目標。正如離念（遠離妄念）被稱為善安住（安住于善法），法界重重疊疊被稱為樓閣。從這裡真正開始證得後來的妙智（殊勝的智慧），稱為'從閣出'。同行者是智慧的眷屬。因為文殊菩薩代表吉祥的智慧，所以菩薩是內在的眷屬，其餘力士等是外在的眷屬。十天（Deva，天神）在梵語中稱為'提婆'，此地翻譯為'天'，也翻譯為'神'，與初會中的地神、河神等相同，都是護持法門的神。可以根據他們的名字來解釋他們的含義。這顯示了內在果報遠離染污。其次，有八王（八位國王）代表法自在，這是可以理解的。這些都顯示了文殊菩薩的威德。二者一同來到佛前。三者表達敬意並離去。表明爲了適應眾生的根機而進行救濟，所以成就了教化之事，其中有三會（三次集會）。

【English Translation】 English version: Bodhisattvas experience five types of 'birth' (states): 1. Nirodha (Cessation of Suffering); 2. Sagotraja (Birth according to category); 3. Adhipati (Superior Birth); 4. Adhyavasaya (Increasing Birth); 5. Caramabhavika (Final Birth). Among these, Bodhisattvas manifest different forms in three situations. 1. Initially, Manjusri (symbol of wisdom), in order to be the mother of all Buddhas, due to his inherent causes and the lower initial stage, only manifests as one person. 2. In the intermediate stage, as the Bodhisattva gradually progresses in practice, he manifests as two persons, namely Avalokitesvara (symbol of compassion) and Samantabhadra (representing vows and practice). 3. In the final stage, when the Bodhisattva's stage is complete and his merits are manifested as supreme, he manifests as three persons, namely Maitreya (the future Buddha), Manjusri, and Samantabhadra. The manifestation of other Bodhisattvas is to highlight the differences in stages, which will be analyzed in detail below. In the affairs and meanings of the Nine Dharmadhatus (the totality of all phenomena in the universe), encompassing all lower positions, there are a total of ten aspects: 1. Dharmadhatu of Proper Retribution; 2. Dharmadhatu of Dependent Retribution; 3. Dharmadhatu of Manifested Appearance; 4. Dharmadhatu of Symbolic Meaning; 5. Dharmadhatu of Verbal Expression; 6. Dharmadhatu of Rational Principle; 7. Dharmadhatu of Karmic Function; 8. Dharmadhatu of Narrating Past Causes; 9. Dharmadhatu of Concluding Self; 10. Dharmadhatu of Promoting Superior Progress. However, these ten aspects are all based on the same Pratītyasamutpāda (dependent origination), mutually integrated, without obstruction, and any one aspect possesses all other aspects. In the following text, some aspects possess all ten aspects, while others do not, depending on the specific scripture. Now, we will analyze this text based on five 'characteristics'. In the initial 'characteristic of entrusting practice to different positions', there are the contents of forty-one Kalyanamitras (good spiritual friends). Initially, Manjusri alone is entrusted to the knowledge of the Ten Faiths (the initial stage of Bodhisattva practice). Because the Ten Faiths have not yet achieved fruition, the ten people are not analyzed in detail. The remaining four stages have already achieved fruition, so each stage has ten people. In the initial stage, it is divided into two parts: first, it clarifies the causes and conditions for initiating teaching; then, in 'At that time, the Venerable One received the power', it clarifies the accomplishment of the teaching. In the part that clarifies the causes and conditions for initiating teaching, it is divided into three aspects: first, the main figures and attendants emerge from the pavilion, indicating that it starts from the root and ultimately reaches the goal. Just as being free from thoughts is called dwelling in goodness, the layers of Dharmadhatu are called a pavilion. From here, truly beginning to realize the subsequent wonderful wisdom is called 'emerging from the pavilion'. Fellow practitioners are the retinue of wisdom. Because Manjusri represents auspicious wisdom, the Bodhisattvas are the inner retinue, and the remaining strongmen are the outer retinue. The Ten Devas are called 'Deva' in Sanskrit, translated here as 'heaven' or 'god', the same as the earth gods and river gods in the initial assembly, all of whom are gods who protect the Dharma. Their meanings can be explained according to their names. This shows that the inner retribution is free from defilement. Secondly, there are Eight Kings representing the freedom of Dharma, which is understandable. These all show the majesty of Manjusri. The two together come before the Buddha. The three express reverence and depart. It indicates that salvation is carried out to adapt to the faculties of sentient beings, so the teaching is accomplished, which includes three assemblies.

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則為三段。

初攝比丘會中有二。初明身儀攝益。則令根熟起欲。二爾時文殊告諸下明語業攝益。則正授法門。前中有七。初睹勝緣。二起勝念。三攝勝機四示勝境。五得勝益。六詣勝人。七蒙勝攝。初中鹙子向會如盲。何故此中乃云得見。釋以出本會故。承佛力故。二見已等者以根熟故作此勝念也。三爾時下攝勝機。于中初總辨。六千比丘是所被機。從自房出者表舍小涅槃也。向文殊者表趣一乘道也。又文殊出閣辭佛南遊為化主故。鹙子出房辭佛南遊從為助化。引攝六千正為所化。問若爾鹙子亦是大菩薩。何不同在閣。答寄跡是聲聞故不在彼。二此六千下別顯所被機。于中三。先標數位。共行者同鹙子行。如上文殊同行菩薩。此亦如是。又釋同彼鹙子相示聲聞。德實菩薩之行故云共也。新出家者未得羅漢果故。染習未深。明易回故。又釋新出小乘分別心家。已入三乘位。以鹙子是三乘之中法將故。引之新出。文殊是此一乘法將。方便引之。二其名曰下列名。比丘者梵有三名。或云比呼或云苾芻或云比丘。此無正譯。義翻有三。謂怖魔破惡及乞士。釋相可知。三已曾下嘆德。于中有八句。初二句明宿有大因。三性樂下現有深信。四現行大愿。五觀佛勝境。六了法實相。七大悲益物。八樂求佛果。此等皆是下結德

【現代漢語翻譯】 現代漢語譯本 這是分為三個部分的經文。

第一部分是關於比丘僧團的攝受，又分為兩部分。首先闡明身儀的攝益，使根機成熟者生起嚮往之心。其次，『爾時文殊告諸』以下闡明語業的攝益，從而正式傳授法門。在第一部分中，又分為七個小部分。首先是目睹殊勝的因緣，其次是生起殊勝的念頭，再次是攝受殊勝的根機，然後是展示殊勝的境界，接著是獲得殊勝的利益，隨後是前往殊勝之人處，最後是蒙受殊勝的攝受。在第一部分中，舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）在法會上如同盲人一般，為何此處說他得見？解釋說，這是因為他離開了原先的法會，並且承蒙佛陀的加持。

『見已等者』，因為根機已經成熟，所以生起這種殊勝的念頭。『爾時下』攝受殊勝的根機。其中，首先總的說明，六千比丘是被攝受的根機。『從自房出者』，表示捨棄小乘涅槃。『向文殊者』，表示趨向一乘（Ekayāna，唯一佛乘）之道。而且，文殊（Mañjuśrī，智慧的象徵）離開僧房，向佛陀辭行，南遊是爲了成為教化之主。舍利弗離開僧房，向佛陀辭行，南遊是爲了作為輔助教化者。引導攝受六千比丘，正是爲了教化他們。問：如果這樣，舍利弗也是大菩薩，為何不與文殊一同在閣中？答：因為他寄跡于聲聞（Śrāvaka，聽聞佛陀教誨而證悟者）的身份，所以不在那裡。

『二此六千下』分別顯示被攝受的根機。其中分為三部分。首先標明數量和地位。『共行者』與舍利弗一同修行，如同上文文殊與菩薩一同修行一樣。這裡也是如此。又解釋說，如同舍利弗一樣，相示聲聞，德行實際上是菩薩的行徑，所以說是『共』。『新出家者』，因為尚未證得阿羅漢果（Arhat，斷盡煩惱，證得解脫的聖者），染習不深，說明容易迴轉。又解釋說，新出家者是小乘分別心的家，已經進入三乘（Triyāna，聲聞乘、緣覺乘、菩薩乘）的地位。因為舍利弗是三乘之中的法將，所以引導新出家者。文殊是這一乘的法將，方便地引導他們。『二其名曰下』列出他們的名字。『比丘者』，梵語有三個名稱，或者說比呼，或者說苾芻，或者說比丘。這裡沒有正式的翻譯。義譯有三種，即怖魔、破惡和乞士。解釋其含義可知。『三已曾下』讚歎他們的德行。其中有八句。前兩句說明宿世有大因緣。『三性樂下』說明現在有深刻的信心。四是現在奉行大愿。五是觀佛的殊勝境界。六是了知法的真實相狀。七是大悲利益眾生。八是樂於尋求佛果。『此等皆是下』總結他們的德行

【English Translation】 English version This is a text divided into three sections.

The first section concerns the guidance of the Bhikṣu (Buddhist monk) Sangha (community), further divided into two parts. First, it elucidates the benefits of bodily conduct, causing those with mature faculties to develop aspiration. Second, from 'Then, Mañjuśrī told all' onwards, it elucidates the benefits of verbal conduct, thereby formally transmitting the Dharma (teachings). Within the first part, there are seven subsections. First is witnessing auspicious causes, second is generating auspicious thoughts, third is guiding auspicious faculties, then is demonstrating auspicious realms, next is obtaining auspicious benefits, subsequently is going to an auspicious person, and finally is receiving auspicious guidance. In the first part, Śāriputra (one of the Buddha's ten great disciples, known for his wisdom) is like a blind person at the assembly, so why does it say here that he sees? The explanation is that it is because he left the original assembly and received the Buddha's blessing.

'Having seen, etc.,' because the faculties are already mature, so this auspicious thought arises. 'Then, below' guides auspicious faculties. Among them, first is a general explanation, six thousand Bhikṣus are the faculties to be guided. 'Those who came out of their own rooms' indicates abandoning the small vehicle of Nirvāṇa (liberation). 'Those who went to Mañjuśrī' indicates heading towards the path of the One Vehicle (Ekayāna, the single Buddha vehicle). Moreover, Mañjuśrī (symbol of wisdom) left his room, bid farewell to the Buddha, and traveled south to become the master of teaching. Śāriputra left his room, bid farewell to the Buddha, and traveled south to assist in teaching. Guiding and gathering six thousand Bhikṣus is precisely for teaching them. Question: If so, Śāriputra is also a great Bodhisattva (enlightened being), why is he not with Mañjuśrī in the pavilion? Answer: Because he is residing in the identity of a Śrāvaka (one who attains enlightenment by hearing the Buddha's teachings), so he is not there.

'Two, these six thousand below' separately shows the faculties to be guided. Among them, it is divided into three parts. First, it indicates the number and status. 'Those who practice together' practice together with Śāriputra, just as Mañjuśrī practices together with Bodhisattvas above. It is the same here. It is also explained that, like Śāriputra, they appear as Śrāvakas, but their virtues are actually the practices of Bodhisattvas, so it is said 'together'. 'Newly ordained ones', because they have not yet attained the Arhat (one who has extinguished all afflictions and attained liberation) fruit, their defilements are not deep, indicating that it is easy to turn back. It is also explained that the newly ordained ones are from the family of small vehicle discriminating minds, and have already entered the position of the Three Vehicles (Triyāna, Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna). Because Śāriputra is the Dharma general among the Three Vehicles, he guides the newly ordained ones. Mañjuśrī is the Dharma general of this One Vehicle, conveniently guiding them. 'Two, their names are below' lists their names. 'Bhikṣu', in Sanskrit, has three names, either Bhikhu, or Bhikṣu, or Bhikṣu. There is no formal translation here. The meaning translation has three types, namely, terrifying demons, destroying evil, and mendicant. Explaining its meaning is knowable. 'Three, having already below' praises their virtues. Among them, there are eight sentences. The first two sentences explain that there are great causes and conditions from past lives. 'Three, delighting in nature below' explains that there is now deep faith. Four is now practicing great vows. Five is observing the auspicious realm of the Buddha. Six is understanding the true nature of the Dharma. Seven is great compassion benefiting sentient beings. Eight is delighting in seeking the Buddha fruit. 'All these are below' summarizes their virtues.

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由緣。謂明過去已蒙文殊攝護。是故今時還為救濟也。四爾時下明示勝境。于中二。初勸觀自分境有六。一令觀身光勝。二眷屬勝。三威儀勝。四行處勝。五依果勝。六供養勝。二海智下勸觀勝進境。謂加持勝也。五爾時下明得勝益。于中初聞贊悉喜是總句。下別有十三句益故歡喜也。于中分五。初五句明離障益。二現見下二句發心益。三逮得下二句成器益。四長養下三句增行益。五悉見下一句見佛益。六時諸比丘下明詣勝人。于中二。先白尊者等起勝欲樂也。二往詣等告來意也。七爾時文殊下明蒙勝攝。于中三。初象回顧視者明攝受之相。二比丘禮足明歸誠之相。合掌而立明佇聞說相。三作如是念下顯勝愿熏心方堪受法。初願知法以得涅槃。后愿身相等以得菩提。前中如舍利弗者約生空實相。釋迦者約法空實相也。又釋如舍利弗所依之釋迦。此則舉舍利而取釋迦也。上來文殊身儀攝化竟。自下第二語業授法中文有二。先授自分法。二爾時文殊下授勝進法。前中亦二。先授法。二彼諸比丘下明益。前中三。初警告總標。二何等下別示行法。三若善男子下舉益勸修。別中十門以顯無盡。攝為五對。初二為一。謂大心敬佛。次二為一。謂求法修行。次二為一。謂依定起用。用者則是大悲方便。隨有受生不失正念。能于生死

【現代漢語翻譯】 現代漢語譯本： 因為這個緣故，說明過去已經蒙受文殊菩薩（Manjushri）的攝護。所以現在這個時候還要為他們救濟。四、爾時下文說明殊勝的境界。其中分為兩部分。首先勸導觀想自己的境界，有六個方面。一是觀想自身光明殊勝，二是眷屬殊勝，三是威儀殊勝，四是行處殊勝，五是依果殊勝，六是供養殊勝。二是海智下文勸導觀想殊勝的進境，就是加持殊勝。五、爾時下文說明獲得殊勝的利益。其中首先聽到讚歎悉喜是總括性的句子。下面分別有十三句說明利益，所以歡喜。其中分為五個方面。最初五句說明遠離障礙的利益。二、現見下文兩句說明發心的利益。三、逮得下文兩句說明成為法器的利益。四、長養下文三句說明增長修行的利益。五、悉見下文一句說明見到佛的利益。六、時諸比丘下文說明前往殊勝的人那裡。其中分為兩部分。先是稟白尊者等，生起殊勝的欲樂。二是前往等，告知來意。七、爾時文殊下文說明蒙受殊勝的攝受。其中分為三部分。首先，像回頭看一樣，說明攝受的相狀。二是比丘禮足，說明歸誠的相狀。合掌而立，說明等待聽說的相狀。三、作如是念下文顯示殊勝的願力熏習內心，才能夠接受佛法。首先，愿知法以得到涅槃（Nirvana）。然後，愿身相等以得到菩提（Bodhi）。前面，如舍利弗（Sariputra）者，是就生空實相而言。釋迦（Shakya）者，是就法空實相而言。又解釋如舍利弗所依的釋迦。這就是舉舍利而取釋迦。上面是文殊菩薩的身儀攝化完畢。從下面開始是第二部分，語業傳授佛法，文中有兩部分。先傳授自己的法。二、爾時文殊下文傳授殊勝的進境法。前面也分為兩部分。先傳授佛法。二、彼諸比丘下文說明利益。前面分為三部分。首先是警告，總的標明。二、何等下文分別顯示修行的方法。三、若善男子下文舉出利益，勸導修行。分別有十個方面來顯示無盡。概括為五對。最初兩個為一對，就是以大心敬佛。其次兩個為一對，就是求法修行。再次兩個為一對，就是依靠禪定而起作用。作用就是大悲方便，隨順有情眾生受生，不失去正念，能夠在生死輪迴中

【English Translation】 English version: Because of this reason, it explains that in the past they had already received the protection of Manjushri (Manjushri). Therefore, at this time, it is still necessary to provide relief for them. Fourth, the following text from 'At that time' explains the supreme realm. It is divided into two parts. First, it advises contemplation of one's own realm, which has six aspects. First, contemplate the excellence of one's own light; second, the excellence of one's retinue; third, the excellence of one's demeanor; fourth, the excellence of one's dwelling place; fifth, the excellence of one's dependent fruition; and sixth, the excellence of one's offerings. Second, the text following 'Ocean Wisdom' advises contemplation of the supreme progressive realm, which is the excellence of blessings. Fifth, the following text from 'At that time' explains the attainment of supreme benefits. Among them, first hearing the praise of 'perfect joy' is a general statement. Below, there are thirteen sentences that explain the benefits, hence the joy. It is divided into five aspects. The first five sentences explain the benefit of being free from obstacles. Second, the two sentences following 'Visible' explain the benefit of generating the aspiration. Third, the two sentences following 'Attaining' explain the benefit of becoming a vessel. Fourth, the three sentences following 'Nourishing' explain the benefit of increasing practice. Fifth, the one sentence following 'Seeing' explains the benefit of seeing the Buddha. Sixth, the following text from 'At that time, the Bhikshus' explains going to the place of supreme people. It is divided into two parts. First, reporting to the Venerable and others, generating supreme desire and joy. Second, going to and informing them of the intention. Seventh, the following text from 'At that time, Manjushri' explains receiving supreme protection. It is divided into three parts. First, like an elephant looking back, it explains the aspect of protection. Second, the Bhikshus prostrating at his feet explains the aspect of returning to sincerity. Standing with palms together explains the aspect of waiting to hear the teachings. Third, the following text from 'Thinking thus' shows that the supreme power of vows permeates the mind, enabling one to receive the Dharma. First, wishing to know the Dharma to attain Nirvana (Nirvana). Then, wishing for the qualities of body and so on to attain Bodhi (Bodhi). In the former, 'like Sariputra (Sariputra)' refers to the emptiness of self. 'Shakya (Shakya)' refers to the emptiness of phenomena. It also explains Shakya as the basis of Sariputra. This is taking Shakya by referring to Sariputra. The above is the completion of Manjushri's physical demeanor and transformation. From below begins the second part, the verbal transmission of the Dharma, which has two parts. First, transmitting one's own Dharma. Second, the following text from 'At that time, Manjushri' transmits the supreme progressive Dharma. The former is also divided into two parts. First, transmitting the Dharma. Second, the following text from 'Those Bhikshus' explains the benefits. The former is divided into three parts. First, a warning, a general statement. Second, the following text from 'What' explains the methods of practice separately. Third, the following text from 'If a good man' cites the benefits and encourages practice. There are ten aspects to show the inexhaustible. Summarized into five pairs. The first two are a pair, which is to respect the Buddha with a great mind. The next two are a pair, which is to seek the Dharma and practice. The next two are a pair, which is to rely on meditation and put it into action. The action is great compassion and skillful means, following sentient beings to be born, not losing right mindfulness, and being able to in the cycle of birth and death

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久處攝生。此即翻彼二乘怖生死見也。次二為一。嚴土攝生。后二為一。謂自行化人。又釋前八自分。后二勝進可知。三舉益勸修中。舉十種益以勸修學。一生善益。二離染益。三超出等出小益。四生如來等入大益。五具足等大愿益。六行菩薩行成行益。七住位益。八成果益。九降魔益。十制外益。二彼諸下正明聞法得益中有二。先明聞法得定益。二得此下明因定行成益。前中亦二。先明所得定體。謂所見徹過故云無礙。能見離曀故云凈眼。下明業用亦二。先見現在無礙。后又能下見過未無礙。前中初見正覺及眾生。二見器世間。謂明所見境界廣大無邊故云如來十眼境也。三聞前所見諸佛說。四他心通等知前所見眾生根欲。五以生死智通知彼受生等。二知過未中八位各言十者。以應圓數顯無盡故。二明因得此定令行成立。初句標所得心。具十者廣無邊故。實際者深無底故。二主伴定。三主伴戒。四主伴智。五十明是智用。如十明品說。此是圓教攝機頓成大益故。創立大心乃得十地之後十明之用。以始攝終。如上發心功德品及小相品等說。余教中則無此事。第二勝進中亦二。先教勸后得益。不死通明者。大悲為因離業系故。又釋離分段故。又釋通明作用無休息故。不離此處等有二。一不動此因出生果故云生如來等。二不

【現代漢語翻譯】 現代漢語譯本 久處攝生：這實際上是推翻了二乘（聲聞乘和緣覺乘）對生死的恐懼見解。接下來將第二項和第三項合併爲一項：嚴土攝生。最後兩項合併爲一項：即自行化人。另外，解釋前面的八個部分是自身修行，後面的兩個部分是勝進修行，這都是可以理解的。 三、舉益勸修中，列舉十種利益來勸勉修行學習：一、生善益；二、離染益；三、超出等出小益；四、生如來等入大益；五、具足等大愿益；六、行菩薩行成行益；七、住位益；八、成果益；九、降魔益；十、制外益。 二、彼諸下，正式闡明聽聞佛法所得的利益，分為兩部分：首先闡明聽聞佛法獲得禪定的利益；其次，『二得此下』，闡明因為禪定而使修行成就的利益。前一部分又分為兩部分：首先闡明所獲得的禪定本體，因為所見透徹無礙，所以稱為『無礙』；能見遠離昏暗，所以稱為『凈眼』。下面闡明禪定的作用，也分為兩部分：首先見到現在無礙，其次『又能下』，見到過去未來無礙。前一部分中，首先見到正覺（佛）以及眾生；其次見到器世間，說明所見境界廣大無邊，所以稱為『如來十眼境』。 三、聽聞前面所見的諸佛說法；四、通過他心通等神通，瞭解前面所見眾生的根性和慾望；五、以生死智，通達他們所承受的生死輪迴等。二、知過未中，八個位次各自說『十』，是用圓滿的數字來顯示無盡的意義。 二、闡明因為獲得這種禪定而使修行得以成立。第一句標明所獲得的心，『具十者』，是因為廣大無邊；『實際者』，是因為深邃無底。二、主伴戒（戒律）；四、主伴智（智慧）。五十，闡明這是智慧的作用，如《十明品》所說。這是圓教攝受根機，頓然成就大利益，所以創立大心，才能得到十地之後的十明之用，以開始包含終結，如上面的《發心功德品》以及《小相品》等所說。其他教派中則沒有這件事。 第二、勝進中也分為兩部分：首先是教導勸勉，然後是獲得利益。『不死通明者』，是以大悲為因，遠離業力的束縛的緣故；又解釋為脫離分段生死的緣故；又解釋為通明的作用沒有休息的緣故。『不離此處等』，有兩層含義：一、不離開這個因，而出生果，所以說『生如來等』；二、不（離開）。

【English Translation】 English version Dwelling long in nurturing life: This actually overturns the Two Vehicles' (Śrāvakayāna and Pratyekabuddhayāna) view of fearing birth and death. Next, the second and third items are combined into one: Adorning the land and nurturing life. The last two items are combined into one: namely, self-cultivation and transforming others. Furthermore, explaining the previous eight parts is self-cultivation, and the latter two parts are superior progress, which is understandable. Three, in 'Enumerating Benefits and Encouraging Cultivation,' ten kinds of benefits are listed to encourage cultivation and learning: One, the benefit of generating goodness; Two, the benefit of離染(liran, separation from defilements); Three, the benefit of transcending and surpassing the small benefits; Four, the benefit of generating Tathāgatas and entering great benefits; Five, the benefit of possessing great vows; Six, the benefit of practicing Bodhisattva conduct and accomplishing practice; Seven, the benefit of dwelling in positions; Eight, the benefit of achieving results; Nine, the benefit of subduing demons; Ten, the benefit of controlling external influences. Two, '彼諸下(bi zhu xia, below that),' formally elucidates the benefits obtained from hearing the Dharma, divided into two parts: First, elucidating the benefits of obtaining samādhi from hearing the Dharma; Second, '二得此下(er de ci xia, below 'obtaining this'),' elucidating the benefits of practice being accomplished because of samādhi. The former part is further divided into two parts: First, elucidating the substance of the samādhi obtained, because what is seen is thoroughly unobstructed, it is called 'unobstructed'; the ability to see is far from darkness, so it is called 'pure eye.' Below, elucidating the function of samādhi, also divided into two parts: First, seeing the present without obstruction; Second, '又能下(you neng xia, below 'also able'),' seeing the past and future without obstruction. In the former part, first seeing the 正覺(zheng jue, Right Enlightenment, Buddha) and sentient beings; Second, seeing the 器世間(qi shi jian, vessel world, physical world), explaining that the seen realm is vast and boundless, so it is called '如來十眼境(ru lai shi yan jing, Tathāgata's realm of ten eyes).' Three, hearing the Dharma spoken by the Buddhas seen earlier; Four, through 他心通(ta xin tong, telepathy) and other supernatural powers, understanding the roots and desires of the sentient beings seen earlier; Five, with the wisdom of birth and death, thoroughly understanding their suffering of birth, death, and reincarnation, etc. Two, in 'knowing the past and future,' each of the eight positions says 'ten,' using a complete number to show the meaning of endlessness. Two, elucidating that because of obtaining this samādhi, practice can be established. The first sentence marks the mind obtained, '具十者(ju shi zhe, possessing ten),' because it is vast and boundless; '實際者(shi ji zhe, the actual),' because it is profound and bottomless. Two, 主伴戒(zhu ban jie, principal and accompanying precepts); Four, 主伴智(zhu ban zhi, principal and accompanying wisdom). Fifty, elucidating that this is the function of wisdom, as described in the '十明品(shi ming pin, Ten Illuminations Chapter).' This is the 圓教(yuan jiao, Perfect Teaching) embracing the faculties, suddenly accomplishing great benefits, so establishing a great mind can obtain the use of the ten illuminations after the tenth ground, with the beginning containing the end, as described in the above '發心功德品(fa xin gong de pin, Chapter on the Merits of Generating the Mind)' and '小相品(xiao xiang pin, Chapter on Minor Marks),' etc. There is no such thing in other schools. Second, the superior progress is also divided into two parts: First, teaching and encouraging, then obtaining benefits. '不死通明者(bu si tong ming zhe, immortal and all-illuminating),' is because great compassion is the cause, and it is free from the bondage of karma; it is also explained as being free from the 分段生死(fen duan sheng si, segmented birth and death); it is also explained as the function of all-illumination having no rest. '不離此處等(bu li ci chu deng, not leaving this place, etc.),' has two meanings: One, not leaving this cause, but giving birth to the result, so it is said '生如來等(sheng ru lai deng, generating Tathāgatas, etc.)'; Two, not (leaving).

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離一處能出佛身滿十方界。此是不死通明之力。具一切佛法者明成果德之法。上來明攝比丘令入法界一會竟。此中明二乘迴心義。略作三門。一明回之有無。二明迴心身位。三辨迴心至得(云云)。自下第二攝龍王入法界會中有四。初結前起后。二辨說法處。三辨所說法。四所得益處中。辨法師釋云。覺城者本覺也。東者始覺也。大塔廟者始覺覺本覺也。則於此處說普照法界者。則於始覺覺本覺處。覺心無初從本已來遍照法界故。又日照三藏云。此城在南天竺。城東大塔是古佛塔。佛在世時已有此塔。三藏親到其所。其塔極大。東面鼓樂供養西面不聞。於今現在。此處諸人處處唱善財歌詞。此城內人並有解脫分善根。堪為修道之器。有覺分者在此城內故云覺城也。此則覺者之城名為覺城。又釋文中既云是過去諸佛所游止處。佛既名覺故知亦是覺者之城。又準釋下文。城山處所有名義皆是法門之所表也。謂覺者表于生死有覺察故。城者防敵外難內守德故。即覺用也。東者開明之始。表是發覺之初簡終位之覺故云也。塔廟者顯此覺德是歸宗之所故也。若余教中托處表法。非處即法。此圓教中所託之處即是所表之法。名義即事義故也。思準之。下文處意並同此。

三所說經從所詮立名。謂智用宏舒名為普照。所照深廣

稱為法界。即是入法界經也。具足主伴是圓教法門。四獲益中。初舍惡身。后堅勝心。此亦同前比丘住不退轉普賢菩提心位也。第二會竟。

自下第三攝善財會。今通辨下。文相別不同。略作十門。一明赴求差別。二修入眾別。三示方差別。四示處差別。五教問差別。六嘆不嘆別。七推不推別。八結不結別。九去不去別。十釋文。

初中有三句。初文殊自就覺城。以物機初劣未發心故就之方攝。二功德云已去有善財往求。顯位成故。根漸勝故。已發心故。知識不就。顯法重人尊故。三末後普賢中知識不就善財不往。明法界位滿無來去故。

二修入眾別者。于中唯初位內有三會四眾。以是修故。餘位唯善財一身以行別在人故。

三示方差別者大位有三。初地前知識多在南方。地內無方。地后亦有南方之者。其南有四義。一是正義。如指南之說等。表所向非耶故。二是背闇嚮明義。表舍障向理故。三是離增減義。如日東出西沒是增減相。南離二邊表中道法界。四是生義。謂南主其陽。是其生義。北主其陰。是滅義。此表善財因行漸增故顯生義。如來涅槃金棺北首表其滅義。於此四中前二后一地前表之。其離增減義地后表之。地中正證離相故不可南表。地后顯業用。不同地內也。後文殊有示無方。

【現代漢語翻譯】 現代漢語譯本： 被稱為法界（Dharmadhatu）。這就是入法界經的內容。具足主伴關係是圓教的法門。在四種獲益中，最初是捨棄惡身，之後是堅固殊勝的心。這也和前面的比丘一樣，安住于不退轉的普賢菩提心位。第二次集會結束。

從下面開始是第三次攝善財會。現在總的辨析如下。文句的表相各有不同，大致分為十個方面：一、說明前往求法的差別；二、修習進入大眾的差別；三、指示方向的差別；四、指示地點的差別；五、教導提問的差別；六、讚歎與不讚嘆的差別；七、推舉與不推舉的差別；八、總結與不總結的差別；九、去與不去的差別；十、解釋經文。

最初一方面有三句話。首先，文殊菩薩親自來到覺城（Awakening City），因為眾生的根機最初比較差，還沒有發菩提心，所以文殊菩薩就主動去攝受他們。第二，功德云（Guṇamegha）已經離去，有善財童子前往求法，這是因為善財童子的地位已經成就，根基逐漸殊勝，已經發了菩提心，所以善知識不會主動前往，這表明佛法的重要和對人的尊重。第三，最後普賢菩薩（Samantabhadra）那裡，善知識不主動前往，善財童子也不去，說明法界（Dharmadhatu）的地位圓滿，沒有來去之分。

第二，修習進入大眾的差別。其中只有初地位內有三會四眾，因為這是修行的緣故。其餘地位只有善財童子一人，因為修行的差別在於個人。

第三，指示方向的差別。大位有三種情況。初地（first Bhumi）前的善知識大多在南方。地內沒有方向。地后也有在南方的。南方有四種含義：一是正義，如指南針的指向等，表示所向沒有偏差。二是背離黑暗，面向光明的含義，表示捨棄障礙，面向真理。三是遠離增減的含義，如太陽東昇西落是增減的現象，南方遠離兩邊，表示中道法界。四是生長的含義，南方主陽，是生長的含義；北方主陰，是滅亡的含義。這表示善財童子的因行逐漸增長，所以顯示生長的含義。如來涅槃時金棺北首，表示滅亡的含義。在這四種含義中，前兩種和后一種在地前表示，遠離增減的含義在地后表示。地中正證離相，所以不可用南方表示。地后顯示業用，不同於地內。後面文殊菩薩有指示，但沒有固定的方向。

【English Translation】 English version: It is called Dharmadhatu (法界). This is the Avatamsaka Sutra (入法界經). Having both host and companions is the teaching of the perfect teaching. Among the four benefits, the first is abandoning the evil body, and the latter is strengthening the superior mind. This is also the same as the previous Bhikshu, residing in the irreversible Samantabhadra Bodhicitta position. The second assembly ends.

From below is the third assembly of gathering Sudhana. Now, a general analysis is given below. The appearances of the texts are different, roughly divided into ten aspects: 1. Explaining the differences in going to seek the Dharma; 2. Differences in practicing entering the assembly; 3. Differences in indicating directions; 4. Differences in indicating locations; 5. Differences in teaching questions; 6. Differences in praising and not praising; 7. Differences in recommending and not recommending; 8. Differences in concluding and not concluding; 9. Differences in going and not going; 10. Explaining the scriptures.

In the first aspect, there are three sentences. First, Manjushri (文殊菩薩) personally goes to Awakening City (覺城), because the faculties of sentient beings are initially inferior and have not yet developed Bodhicitta, so Manjushri takes the initiative to gather them. Second, Guṇamegha (功德云) has already left, and Sudhana (善財童子) goes to seek the Dharma, because Sudhana's position has been achieved, his roots are gradually superior, and he has already developed Bodhicitta, so the Kalyanamitra (善知識) will not take the initiative to go, which shows the importance of the Dharma and the respect for people. Third, finally, at Samantabhadra's (普賢菩薩) place, the Kalyanamitra does not take the initiative to go, and Sudhana does not go either, indicating that the position of Dharmadhatu (法界) is complete, and there is no coming or going.

Second, the difference in practicing entering the assembly. Among them, only within the initial position are there three assemblies and four groups, because this is practice. In the remaining positions, there is only Sudhana alone, because the difference in practice lies in the individual.

Third, the difference in indicating directions. There are three situations for the great positions. Before the first Bhumi (初地), most of the Kalyanamitras are in the south. Within the Bhumi, there is no direction. After the Bhumi, there are also those in the south. The south has four meanings: one is the meaning of correctness, such as the pointing of a compass, indicating that the direction is not deviated. The second is the meaning of turning away from darkness and facing light, indicating abandoning obstacles and facing truth. The third is the meaning of being away from increase and decrease, such as the sun rising in the east and setting in the west, which is a phenomenon of increase and decrease, and the south is away from the two sides, representing the Middle Way Dharmadhatu. The fourth is the meaning of growth, the south governs Yang, which is the meaning of growth; the north governs Yin, which is the meaning of extinction. This indicates that Sudhana's causal practice is gradually increasing, so it shows the meaning of growth. When the Tathagata (如來) entered Nirvana, the golden coffin faced north, representing the meaning of extinction. Among these four meanings, the first two and the last one are represented before the Bhumi, and the meaning of being away from increase and decrease is represented after the Bhumi. In the Bhumi, the true realization is the separation from appearances, so it cannot be represented by the south. After the Bhumi, the function of karma is displayed, which is different from within the Bhumi. Later, Manjushri has instructions, but there is no fixed direction.

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表般若有加行證無二也。末後普賢無示無方。表法界德圓普遍故也。

四示處者有四句。初三賢未證散在諸處。二地上證真生在佛家故。多佛眾中等。三地後起用亦散隨緣。四普賢表因圓克果。亦在佛所。

五遣不遣中有二。初后二位無教遣而自往至。初謂文殊自往就故無人教。后普賢遍故。眼開自見又至。後文殊般若智成自見法界故不待教。餘位無此二義皆有教遣。又若不教遣。即諸知識獨著於己。何成自行。又唯言知一。若不遣余求何成圓備之益。又若不遣。豈合一位不進升后。

六嘆不嘆中三。初文殊亦嘆亦不嘆。謂善財未發心。但勸令發心故不嘆。后勸令發心已方乃嘆之。中間知識皆有嘆。以發修進故。有不嘆者應是略也。後文殊普賢不嘆以位成滿故。

七推不推中二。謂諸位知識皆有結自分仰推勝進唯初一。后三無結無推為顯人尊德滿故。爾何以有遣。謂表令位增故。顯法門別故。餘位有結有推。以因行未圓故。若爾普賢等何以不推佛。以非因位善友攝故。

八結不結中前諸文皆無結通。以行未究竟故。唯后普賢有結通十方等於塵剎。以普遍故。行滿故。事究竟故。

九去不去中唯末後二位無辭去故。文殊以離相故無去。普賢以德滿故無去。餘位非此。皆有辭去。若

【現代漢語翻譯】 現代漢語譯本：般若（Prajna，智慧）通過加行（application，修行）來證得無二（non-duality，不二）的境界。最後，普賢（Samantabhadra，普賢菩薩）沒有指示也沒有方向，這象徵著法界（Dharmadhatu，宇宙萬法所依之處）的功德圓滿且普遍存在。

關於四種指示處，有四句話可以概括。首先，三賢（Three Worthies，菩薩修行過程中的三個階段）尚未證悟，散佈在各處。其次，地上菩薩證悟了真理，生在佛家，所以說『多佛眾中』等等。第三，地上菩薩之後的作用也散佈各處，隨緣而行。第四，普賢菩薩象徵著因地修行圓滿，最終成就果位，也在佛的處所。

關於是否需要教導，有兩種情況。首先，最後兩位菩薩（指文殊和普賢）不需要教導就能自己前往。文殊菩薩是自己前往，沒有人教導。普賢菩薩則是因為其功德遍佈一切處，眼界打開自然就能見到，並且自己到達。文殊菩薩是因為般若智慧成就，自己就能見到法界，所以不需要等待教導。其餘的菩薩則不具備這兩種情況，都需要教導。而且，如果不進行教導，那麼所有的知識都只會被個人所執著，又怎麼能成就自行呢？而且只知道一個方面，如果不尋求其他的方面，又怎麼能成就圓滿的利益呢？而且如果不進行教導，又怎麼能從一個階段進步到下一個階段呢？

關於讚歎與否，有三種情況。首先，文殊菩薩既讚歎也不讚嘆。因為善財童子（Sudhana，求法者）還沒有發菩提心（Bodhicitta，覺悟之心），只是勸他發菩提心，所以不讚嘆。後來，勸他發菩提心之後才讚歎他。中間的知識（指善知識，Kalyanamitra）都有讚歎，因為善財童子已經開始修行進步。沒有讚歎的情況應該是省略了。最後，文殊菩薩和普賢菩薩不讚嘆，因為他們的果位已經成就圓滿。

關於推舉與否，有兩種情況。所有的知識都有總結自己的修行，仰慕並推舉更勝一籌的人，只有最初一位和最後三位沒有總結也沒有推舉，這是爲了彰顯他們尊貴的品德已經圓滿。那麼為什麼還要進行教導呢？這是爲了表明讓他們提升自己的果位，彰顯法門的差別。其餘的菩薩有總結也有推舉，因為因地的修行還沒有圓滿。如果這樣，那麼普賢菩薩等人為什麼不推舉佛呢？因為他們不是因地修行的善友所攝。

關於總結與否，前面的文章都沒有總結貫通，因為修行還沒有究竟。只有最後的普賢菩薩總結貫通十方等於塵剎，因為他的功德普遍，修行圓滿，事情究竟。

關於去與不去，只有最後兩位菩薩沒有辭別，文殊菩薩因為遠離了相所以沒有去，普賢菩薩因為功德圓滿所以沒有去，其餘的菩薩都不是這種情況，都有辭別。如果...

【English Translation】 English version: Prajna (wisdom) is realized through application (practice) to attain the state of non-duality. Finally, Samantabhadra (Universal Virtue Bodhisattva) has no indication and no direction, symbolizing that the merits of the Dharmadhatu (the realm of all phenomena) are complete and universally present.

Regarding the four places of indication, there are four sentences to summarize. First, the Three Worthies (three stages in the bodhisattva path) have not yet attained enlightenment and are scattered everywhere. Second, the bodhisattvas on the ground have realized the truth and are born into the Buddha's family, hence the saying 'among many Buddhas' and so on. Third, the function of the bodhisattvas after the ground is also scattered everywhere, acting according to conditions. Fourth, Samantabhadra symbolizes the completion of the causal practice and the ultimate attainment of the fruition, also being in the Buddha's place.

Regarding whether or not to instruct, there are two situations. First, the last two bodhisattvas (referring to Manjushri and Samantabhadra) can go by themselves without instruction. Manjushri Bodhisattva goes by himself, without anyone teaching him. Samantabhadra Bodhisattva is because his merits pervade everywhere, and when the vision opens, he can naturally see and arrive by himself. Manjushri Bodhisattva is because his Prajna wisdom is accomplished, and he can see the Dharmadhatu by himself, so he does not need to wait for instruction. The remaining bodhisattvas do not have these two situations and all need instruction. Moreover, if there is no instruction, then all knowledge will only be clung to by the individual, how can self-practice be accomplished? And if only one aspect is known, if other aspects are not sought, how can complete benefits be achieved? And if there is no instruction, how can one advance from one stage to the next?

Regarding whether or not to praise, there are three situations. First, Manjushri Bodhisattva both praises and does not praise. Because Sudhana (seeker of Dharma) has not yet generated Bodhicitta (mind of enlightenment), he is only advised to generate Bodhicitta, so he is not praised. Later, after advising him to generate Bodhicitta, he praises him. The intermediate knowledges (referring to Kalyanamitra, spiritual friends) all have praise, because Sudhana has already begun to practice and progress. The situation of not praising should be an omission. Finally, Manjushri Bodhisattva and Samantabhadra Bodhisattva do not praise, because their fruition has been accomplished and is complete.

Regarding whether or not to recommend, there are two situations. All the knowledges summarize their own practice, admire and recommend those who are superior, only the first one and the last three do not summarize or recommend, this is to highlight that their noble virtues are complete. Then why is there still instruction? This is to indicate that they should improve their fruition, highlighting the differences in the Dharma doors. The remaining bodhisattvas have summaries and recommendations, because the causal practice has not yet been completed. If so, then why do Samantabhadra Bodhisattva and others not recommend the Buddha? Because they are not included in the spiritual friends of causal practice.

Regarding whether or not to conclude, the previous articles do not have a concluding connection, because the practice has not yet been completed. Only the final Samantabhadra Bodhisattva concludes and connects the ten directions equal to the dust motes, because his merits are universal, his practice is complete, and the matter is complete.

Regarding going or not going, only the last two bodhisattvas do not bid farewell, Manjushri Bodhisattva does not go because he is detached from form, Samantabhadra Bodhisattva does not go because his merits are complete, the remaining bodhisattvas are not in this situation, and all bid farewell. If...

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不辭去封守一師。何得遍求法界知識。何成升進之行十釋文中。就覺城攝善財會令成十信行中文別有四。初明眾集顯所被機。二明觀機辨授說方便。三正說所授之法。四引起勝進之行。初中二。先總舉。二時有下別顯。別顯中。四眾優婆塞者古翻名善宿男。今譯名近事男。謂親近比丘而承事故。女亦同之。又修達多此名善施。婆須達多此名財施。跋陀羅此云賢。餘名準釋可知。第二文殊知覺城人下。明觀機為授說方便中有二。初通標說意可知。二觀察下別觀善財。于中亦二。初觀其現生勝事。二此童子者下察其宿因德行。初中三。初總標。二別顯。三善明相師下總結。別中由此福報財寶相起。立善財名。即善為因財為果。又得此順道之財故曰善財。又生時寶現為財。后嘆其行德為善亦如善現空生等。又智論釋常啼名等。準此可知。二嘆其德行中十句為五對。初曾供佛種善。明此善財已曾宿種解脫分善根也。二樂凈近友。三三業凈修。四求修果法。五心凈具行。以心無異念故凈如空。又無現煩惱等故。

問此善財是何位菩薩。答經無正斷。位相難明。或有判為地上菩薩。設后發心則是四種發心中后二位也。又是論中三發心內證發心也。或有說是實報凡夫。但有信心能求善友。今更準釋。應善趣信中行人。依圓教宗

【現代漢語翻譯】 現代漢語譯本：不推辭在一個地方做官或只跟隨一位老師，怎麼能普遍地尋求法界中的善知識？又如何成就提升進步的修行？《十釋文》中，就覺城攝受善財童子的集會，使其成就十信的修行，文中有四個部分。首先說明大眾聚集，顯示所教化的對象。第二說明觀察根機，辨別施教，說方便法。第三正式宣說所傳授的佛法。第四引起殊勝增進的修行。第一部分中分為兩點。先總的提出，然後『二時有』以下分別顯示。分別顯示中，『四眾優婆塞』，古譯名為善宿男（指善良的寄宿者），現在翻譯為近事男（指親近比丘並提供服務的人）。女人也是一樣。『又修達多』，這個名字的意思是善施（樂於佈施的人）。『婆須達多』，這個名字的意思是財施（用財富佈施的人）。『跋陀羅』，這裡翻譯為賢（賢良的人）。其餘的名字可以參照解釋。第二，文殊菩薩知道覺城的人，以下說明觀察根機，爲了施教說方便法，其中有兩點。首先總的標明說法的意圖，可以理解。第二，『觀察』以下分別觀察善財童子。其中也有兩點。首先觀察他現世的殊勝事蹟。第二，『此童子者』以下考察他前世的因緣德行。首先觀察他現世的殊勝事蹟，其中有三點。首先總的標明。第二分別顯示。第三，『善明相師』以下總結。分別顯示中，由於這種福報，財寶的相貌顯現，因此立名為善財。就是以善為因，以財為果。又得到這種順應正道的財富，所以叫做善財。又出生時寶物顯現為財富，後來讚歎他的行為品德為善，也像善現（須菩提）和空生（須菩提）等一樣。《智論》解釋常啼菩薩的名字等，參照這些可以理解。第二，讚歎他的德行中，十句話分為五對。首先，曾經供養佛，種植善根。說明這位善財童子已經曾經在過去種下了解脫分的善根。第二，喜歡清凈，親近善友。第三，身口意三業清凈地修行。第四，尋求修習果報之法。第五，心清凈，具足修行。因為心中沒有其他的雜念，所以清凈如虛空。又沒有現在的煩惱等。 問：這位善財童子是什麼地位的菩薩？答：經典中沒有明確的判斷，位階難以明確。或許有人判斷為地上菩薩。如果後來才發菩提心，那麼就是四種發心中的后兩種。又是《論》中三種發心內的證發心。或許有人說是實報土的凡夫，但有信心能夠尋求善友。現在進一步參照解釋，應該是善趣信中的行人，依據圓教的宗旨。

【English Translation】 English version: Not declining an official position in one place or only following one teacher, how can one universally seek knowledgeable friends throughout the Dharma realm? And how can one achieve ascending and progressing practice? In the 'Ten Explanations,' regarding the gathering in Juecheng (City of Awakening) where Sudhana (Good Wealth) was received, enabling him to achieve the ten faiths, there are four parts in the text. First, it explains the gathering of the assembly, revealing the objects to be taught. Second, it explains observing the faculties, distinguishing the teachings, and speaking expedient methods. Third, it formally expounds the Dharma being transmitted. Fourth, it initiates superior and progressive practice. The first part is divided into two points. First, it generally introduces, and then 'Er Shi You' (At that time) below specifically reveals. In the specific revelation, 'Fourfold assembly of Upasakas (laymen),' the ancient translation is named Shan Su Nan (Good Lodging Men), now translated as Jin Shi Nan (Men who closely attend). This refers to those who closely attend Bhikshus (monks) and provide services. The same applies to women. 'You Xiu Duo Duo' (Sudatta), this name means Good Giving (one who is happy to give). 'Po Su Duo Duo' (Vasudatta), this name means Wealth Giving (one who gives with wealth). 'Ba Tuo Luo' (Bhadra), here translated as Virtuous. The remaining names can be understood by referring to the explanations. Second, Manjushri Bodhisattva knows the people of Juecheng, below explains observing the faculties, in order to teach and speak expedient methods, in which there are two points. First, it generally marks the intention of the teaching, which can be understood. Second, 'Observe' below separately observes Sudhana. In which there are also two points. First, observe his outstanding deeds in this life. Second, 'This youth' below examines his past causes and virtuous conduct. First, observe his outstanding deeds in this life, in which there are three points. First, generally mark. Second, separately reveal. Third, 'Shan Ming Xiang Shi' (Good at Explaining Physiognomy) below concludes. In the separate revelation, due to this merit and fortune, the appearance of wealth manifests, therefore the name Sudhana is established. That is, taking goodness as the cause and wealth as the result. Also, obtaining this wealth that accords with the right path, therefore it is called Sudhana. Also, treasures manifest as wealth at birth, later praising his conduct and virtue as good, also like Subhuti (Good Existence) and Sunyata (Empty Birth). The 'Zhi Lun' (Great Perfection of Wisdom Sutra) explains the name of Sadāprarudita Bodhisattva, etc., referring to these can be understood. Second, in praising his virtuous conduct, the ten sentences are divided into five pairs. First, having offered to the Buddha and planted good roots. Explaining that this Sudhana has already planted the good roots of liberation in the past. Second, liking purity and being close to good friends. Third, the three karmas of body, speech, and mind are purely cultivated. Fourth, seeking to cultivate the Dharma of fruition. Fifth, the mind is pure and possesses practice. Because there are no other distracting thoughts in the mind, it is as pure as space. Also, there are no present afflictions, etc. Question: What is the position of this Sudhana Bodhisattva? Answer: There is no clear judgment in the scriptures, and the position is difficult to clarify. Perhaps some judge him to be a Bodhisattva on the ground. If the Bodhicitta (mind of enlightenment) is aroused later, then it is the latter two of the four types of Bodhicitta. It is also the inner realization of the three types of Bodhicitta in the 'Treatise.' Perhaps some say that he is an ordinary person in the Land of Actual Reward, but has faith and is able to seek good friends. Now, further referring to the explanation, he should be a practitioner in the faith of the good realms, according to the tenets of the Perfect Teaching.

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有其三位。一見聞位則是善財次前生身。見聞如此普賢法故。成彼解脫分善根故。如嘆德中辨者是。二是解行位頓修如此五位行法。如善財此生所成至普賢位者是。三證入位。即因位窮終潛同果海。善財來生是也。若爾善財定是何位。謂是何位。以在信是信位在住是住位。一身歷五位。隨在則彼位遍一切故如普賢位。余義準宗思釋。第三文殊如象回下明正說所授之法中二。先明攝機許說。身首俱回如象王。現身攝受相。觀察自視明意攝受相。告而許說明語攝受相。二則為下正宣所說。說佛果法。令成信故。令彼發心求此果故。八句之中初一總。后七別。別中初三妙用攝生德。一明為機出世。二放光集眾法。三正說所說法。后四明體相圓備德。于中前二后二。各先相后體可知。第四爾時文殊下明引成勝進行。于中有三。初文殊南行引發。二善財隨逐求救。三文殊象回攝受。初中先結前後遊行。南方生后也。前中令成信位菩提之心。故云歡喜等也。顯明過去善根者。令彼過去所修善根由今菩提心故更得增長。使不失沒故云顯明也。不捨本座等者明不離覺城而遍游故也。同上不起覺樹至六天等。如上已釋。若爾童子亦如文殊不去而遍諸位準之。二善財隨逐中有二。先經家敘事。二善財說偈求救。于中有三十四頌分二。初四傷

【現代漢語翻譯】 現代漢語譯本 有三種情況。第一種是見聞位，指的是善財童子前世的身份。因為見聞了普賢菩薩的法，成就了解脫分的善根。就像《嘆德》中所辨別的那樣。第二種是解行位，指的是頓修五位行法。就像善財童子此生所成就，直至普賢菩薩的果位。第三種是證入位，指的是因位窮盡，最終潛同於果海。善財童子的來生就是這種情況。如果這樣說，那麼善財童子究竟是什麼位次呢？要說是什麼位次，因為他在信位時就是信位，在住位時就是住位。一身經歷五位，隨其所在，那個位次就遍及一切，就像普賢菩薩的果位一樣。其餘的意義可以參照宗門的解釋來理解。 第三，文殊菩薩像象王一樣回頭，說明了正式宣說所傳授的法，其中分為兩部分。首先說明攝受根機，允許宣說。身體和頭部都像象王一樣回頭，這是示現身相來攝受。觀察和審視，這是示現意相來攝受。告知並允許宣說，這是示現語相來攝受。其次，『二則為下』說明正式宣說所說的法，宣說佛果之法，使眾生生起信心，使他們發心求取這個果位。八句之中，第一句是總說，后七句是別說。別說之中，前三句是妙用攝生之德，一是說明為應機出世，二是放光集眾，三是正式宣說所說法。后四句說明體相圓滿具備之德。其中，前兩句和后兩句，都是先說相，后說體，可以理解。 第四，『爾時文殊下』說明引導成就殊勝的進行，其中有三部分。首先是文殊菩薩南行引發，其次是善財童子隨逐求救，第三是文殊菩薩像象王一樣回頭攝受。首先，『初中先結前後』，南方是出生之後。『前中令成信位菩提之心』，所以說『歡喜等』。『顯明過去善根者』，是說使他過去所修的善根，因為現在的菩提心而更加增長，使之不失沒，所以說『顯明』。『不捨本座等者』，是說明不離開覺城而遍游。『同上不起覺樹至六天等』，如上面已經解釋過。如果這樣說，童子也像文殊菩薩一樣，不去而遍及諸位，可以參照這個來理解。第二，善財童子隨逐之中有兩部分，一是經家敘事，二是善財童子說偈求救。其中有三十四頌，分為兩部分，前四頌傷感。

【English Translation】 English version There are three positions. The first, the position of seeing and hearing (Jianwen Wei), refers to the previous life of Sudhana (Shancai, 善財). Because of seeing and hearing the Dharma of Samantabhadra (Puxian, 普賢), he accomplished the roots of goodness for liberation. This is as distinguished in 'Praising Virtues'. The second is the position of understanding and practice (Jiexing Wei), which refers to the sudden cultivation of the practices of the five positions. This is like Sudhana's accomplishment in this life, reaching the position of Samantabhadra. The third is the position of entering into realization (Zhengru Wei), which means that the causal position is exhausted, and ultimately merges into the ocean of the fruition. Sudhana's future life is an example of this. If this is the case, then what position is Sudhana definitely in? To say what position, because he is in the position of faith (Xin Wei) when he is in the position of faith, and he is in the position of abiding (Zhu Wei) when he is in the position of abiding. One body experiences the five positions, and wherever he is, that position pervades everything, just like the position of Samantabhadra. The remaining meanings can be understood by referring to the explanations of the Sect. Thirdly, Manjushri (Wenshu, 文殊) Bodhisattva turns his head like an elephant king, indicating the formal proclamation of the Dharma being transmitted, which is divided into two parts. First, it explains the reception of the faculties and the permission to speak. The body and head turn back like an elephant king, which is the manifestation of the body to receive. Observing and examining oneself is the manifestation of the mind to receive. Announcing and permitting to speak is the manifestation of speech to receive. Secondly, 'The following two' explains the formal proclamation of what is being said, proclaiming the Dharma of the Buddha's fruition, to give rise to faith in sentient beings, and to inspire them to seek this fruition. Among the eight lines, the first line is a general statement, and the last seven lines are specific statements. Among the specific statements, the first three lines are the virtues of skillful means to gather sentient beings: first, explaining the appearance in the world to suit the occasion; second, emitting light to gather the assembly; and third, formally proclaiming the Dharma being spoken. The last four lines explain the virtues of the complete embodiment of the essence and form. Among them, the first two lines and the last two lines each first speak of the form and then speak of the essence, which can be understood. Fourthly, 'At that time, Manjushri below' explains the guidance to accomplish superior progress, which has three parts. First is Manjushri's southward journey to initiate, second is Sudhana's following and seeking help, and third is Manjushri turning back like an elephant king to receive. First, 'In the beginning, first conclude the before and after', the south is after birth. 'In the beginning, to accomplish the Bodhi mind of the position of faith', therefore it says 'joy, etc.'. 'Manifesting past roots of goodness' means that the roots of goodness he cultivated in the past are further increased because of the present Bodhi mind, so that they are not lost, therefore it says 'manifesting'. 'Not abandoning the original seat, etc.' means not leaving the city of enlightenment and traveling everywhere. 'Same as above, not rising from the Bodhi tree to the six heavens, etc.', as explained above. If this is the case, the youth is also like Manjushri, not going but pervading all positions, which can be understood by referring to this. Second, in Sudhana's following, there are two parts: first, the narrator's account, and second, Sudhana's verses seeking help. Among them, there are thirty-four verses, divided into two parts, the first four verses lament.

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已迷淪不能自出。后三十嘆文殊德請求救濟。前中四頌通皆具有惑業苦三別分。三初二起惑。次一造業。后一苦轉。初中三有等起惑處也。癡闇等起惑因也。惡魔等起惑緣也。三毒等正起惑也。就造業中初二句失正行。后二句成耶行。就苦報中慳等舉餓鬼因。下結成苦果可知。就第二三十頌中亦二。初九嘆文殊德求其救厄。悕離生死之苦。后二十一嘆德求其與法。悕成行得果。又前希離凡地苦。后望離二乘樂。又前望得涅槃。后望得菩提。初中九頌嘆文殊九種功德。一悲智德。二慈惠德。三法化德。四愿滿德。五救苦德。六自在德。七力用德。八善凈德。九凈眼德。又前八及后頌。皆初三句嘆德。下一句求救。二遠離下求菩提法中分四。初二求示果法令知所求菩提。次一求見三世諸佛成菩提行緣。次十七正求能得菩提因行。是故皆云乘。或云道也。后一結請。就因行中分四。初五嘆智悲定攝德。次三嘆十度行圓德。次四嘆二利滅障德。后五嘆隨事攝生德。第三文殊攝受中分五。初回視嘆善明受之相。二是故善男子下教近善友問菩薩行。三說偈嘆德令其喜修。四指示后位令其趣入。五時善財下慶聞辭退。依教趣求。就第二教近友問行中。初教近善友。二教請問行。于中十句。初一句總后九句別別中一問創修行法。二問行

成滿法。三問凈治行法。四問凈已圓成法。五問從行出行法。六問念持所行道。七問緣彼差別境界道。八問增長法用。九問攝成普賢行。亦是攝別成普行。此上九種皆依前起后可知。三偈頌中十頌分二。初一嘆善財已成行令喜。后九嘆普賢行令修初。一教發大愿為行之本。次二舉普賢行。勸彼令求。一舉行。一勸求。后六辨普賢行令修。一多聞法行。二多見佛行。三順教修行。四一切處行。五一切時行。六成大益行。謂有眾生聞彼普賢名號者還成彼行得大菩提。上來明信位成滿竟。就第四指示后位第五慶聞辭退此二段文。若約會分即屬前會。以是前位善友說故。若約法分即屬后位。以是后位之方便故。

今通辨下文諸善知識略作四門。一明求善友意。二顯善知識義。三料簡文段。四消釋本文。

初中何故文殊不即為其一切宣說。而令善財廣歷多處求善友者。釋云意乃多端。略論八種。一為軌範故。謂諸菩薩于佛聖法恒修二行。謂求法說法。經云明諸菩薩求法不懈說法無吝。此中顯斯二行示諸眾生。是故善財成求法之妙軌。善友現說法之良規。使諸眾生軌此躅成行。即佛花常敷廣嚴恒著者也。二行緣勝故。謂成行之要莫不以良友為先。如阿難言。善知識是半梵行。佛言不爾是全梵行。經云阿阇世王若不用耆

婆語者。來月七日定墮地獄。是故我言得道之來莫若善友。又如論說。迦旃延令應入地獄。弟子而得聖果等。又經言。善知識者是大因緣。能令汝等當得見佛。又下文云。善知識者是奇特法等。由是要用是故善財求之無足。三破見慢故。令善財等新學菩薩破自憍慢及執見故。令其求法。不簡男女長幼貴賤道俗尊卑神天外道。但卑身屈辱。務存得法。經云有知法者若老若少應當恭敬猶如諸天奉事帝釋。四。寄成行故。問此善財得一法門足成修行何不修習。乃遊歷無厭。答即此廣求成就菩薩事善友行及求法行。縱不得法此已成行。況皆得彼未曾得法。慧眼開明見真法界。如花手經中求法千歲而不得聞。因茲捨命生佛土等。此即是其所得之法。謂得行法故也問何不觀空入理。乃隨事諠諠。豈成菩薩甚深之行。答即此隨事常見理故。是故遍游而未嘗有去。問若未嘗有去仍有遍游。何不未嘗有去而不去也。答亦相似。以去不去無二相故。若爾何不座而有去外去坐。亦相似。以俱無性故五寄現位故。謂廣寄善友顯信等五位差別之相。文處可見。問何故善財不向佛所求法。答表因行未圓未至佛故。不到佛所也。六顯深廣故。謂表顯佛法廣無邊故。諸知識雖有位極法雲。猶稱我唯知此一法門。豈能了知諸大菩薩無量行相。表顯佛法深無

【現代漢語翻譯】 現代漢語譯本： 婆羅門教徒說：『下個月的初七必定會墮入地獄。』因此我說，獲得真理不如結交善友。又如論典所說，迦旃延（Kātyāyana，佛陀十大弟子之一，以論議著稱）使本應墮入地獄的弟子證得聖果等等。經典又說：『善知識是最大的因緣，能使你們得見佛。』下文又說：『善知識是奇特的法』等等。因此需要善知識，所以善財童子（Sudhana）的求法永無止境。 三、爲了破除見解和傲慢。爲了讓善財童子等新學菩薩破除自身的驕慢和執著見解，讓他們求法時不分男女老少、貴賤道俗、尊卑神天外道。只要謙卑恭敬，務必求得佛法。經典說：『有知法者，無論年老或年輕，都應當恭敬，猶如諸天侍奉帝釋天（Indra）。』 四、爲了藉助善知識成就修行。問：這位善財童子得到一種法門就足以成就修行，為何不修習，卻要遊歷無厭？答：這正是廣泛尋求成就菩薩事業、親近善友和求法的修行。即使沒有得到新的法門，這本身已經成就了修行。何況他們都得到了未曾得到的法，慧眼開明，見到真實的法界。如《花手經》中，有人求法千年而不得聞，因此捨棄生命往生佛土等等。這就是他們所得到的法，即得到了行法。 問：為何不觀空入理，卻要隨事喧鬧，這怎能成就菩薩甚深的修行？答：這正是隨事常見真理。因此，雖然遍游，卻未曾真正離開。問：如果未曾真正離開，卻又有遍游，為何不未曾真正離開而不去呢？答：也是相似的，因為去與不去沒有兩種相。如果這樣，為何不坐著而有去外面的行為，離開座位呢？也是相似的，因為兩者都沒有自性。 五、爲了藉助善知識顯現果位。即廣泛藉助善友，顯現信等五位的差別之相，在經文中可以見到。 問：為何善財童子不向佛陀求法？答：這表明因地的修行尚未圓滿，尚未到達佛的境界，所以不到佛陀那裡。 六、爲了彰顯佛法的深廣。即表明佛法廣闊無邊。諸位善知識即使有位居法雲地的菩薩，仍然說『我只知道這一個法門，怎能瞭解諸大菩薩無量的行相？』這表明佛法深奧無比。

【English Translation】 English version: The Brahmins say: 'On the seventh day of next month, you will surely fall into hell.' Therefore, I say that obtaining the truth is not as good as making good friends. Also, as the treatises say, Kātyāyana (one of the ten great disciples of the Buddha, known for his arguments) enabled disciples who should have entered hell to attain the holy fruit, and so on. The scriptures also say: 'A good teacher is the greatest cause and condition, which can enable you to see the Buddha.' The following text also says: 'A good teacher is a wonderful Dharma,' and so on. Therefore, it is necessary to have good teachers, so Sudhana's (善財童子) seeking of the Dharma is endless. Third, to break views and arrogance. In order to let Sudhana and other newly learning Bodhisattvas break their own pride and clinging views, let them seek the Dharma regardless of gender, age, nobility, vulgarity, Taoism, secularism, seniority, inferiority, gods, heavens, or heretics. As long as they are humble and respectful, they must seek the Dharma. The scriptures say: 'Those who know the Dharma, whether old or young, should be respected, just as the gods serve Indra (帝釋天).' Fourth, to achieve practice through good teachers. Question: This Sudhana has obtained one Dharma gate that is sufficient to achieve practice. Why doesn't he practice it, but travels tirelessly? Answer: This is precisely the practice of widely seeking to achieve the Bodhisattva's career, approaching good friends, and seeking the Dharma. Even if he does not obtain new Dharma, this itself has achieved practice. Moreover, they have all obtained the Dharma that they have never obtained before, and their wisdom eyes are opened to see the true Dharma realm. For example, in the Flower Hand Sutra, someone sought the Dharma for a thousand years but could not hear it, so he gave up his life and was reborn in the Buddha land, and so on. This is the Dharma they have obtained, that is, they have obtained the practice Dharma. Question: Why not contemplate emptiness and enter into principle, but make noise with things, how can this achieve the profound practice of Bodhisattvas? Answer: This is precisely seeing the truth in things. Therefore, although he travels everywhere, he has never really left. Question: If he has never really left, but there is still wandering everywhere, why not never really leave and not go? Answer: It is also similar, because there is no duality between going and not going. If so, why not sit and have the behavior of going outside, leaving the seat? It is also similar, because both have no self-nature. Fifth, to show the position through good teachers. That is, to widely use good friends to show the difference between the five positions of faith, etc., which can be seen in the scriptures. Question: Why doesn't Sudhana seek the Dharma from the Buddha? Answer: This shows that the practice of the cause ground is not yet complete, and has not yet reached the realm of the Buddha, so he does not go to the Buddha. Sixth, to show the depth and breadth of the Buddha Dharma. That is, to show that the Buddha Dharma is vast and boundless. Even if the good teachers have Bodhisattvas who are in the position of Dharma Cloud Land, they still say, 'I only know this one Dharma gate, how can I understand the immeasurable behavior of the great Bodhisattvas?' This shows that the Buddha Dharma is extremely profound.

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底故。善財縱位至登地。猶云而我未知云何菩薩行菩薩道等。況今具縛少善凡夫。微有所解。便自謂解一切佛法起慢。自高𣣋蔑他人恥。有不知便臆斷經論自陷陷人。何悲之甚。八顯緣起故。善財與善友同成一緣起。以能入所入無二相故。是故無善友之外善財故彰一即一切。明善財歷諸位也。無善財之外善友故顯一切即一。明多位成在於善財也。由是卷舒自在相融無礙。思之可知。

第二釋知識義者有二。先通后別。通論真善知識有其三類。一人。二法。三人法合辨。初人中有六。一有人雖能濟其現苦。而不勸修善。非真善友。二雖勸修世善免於惡趣。而不勸修向出世路。亦非真友。三雖修二乘出世善行免三界苦。而不勸行菩薩之道。亦非真友。四雖勸修菩薩道免於二乘。猶存相善。亦非真友。五要勸眾生修無相行。方為真善知識。此依佛藏經及智論等辨。六要勸令具普賢行愿。方名究竟真善知識。此上並是行善知識。以行引機故。唯屬人。二法善知識亦有六重。一人天法。二二乘法。三初教法。四終教法。五頓教法。六圓教法。依此等法以成正行故名善友。但隨教權實辨真善友。三人法合辨中亦六重。謂于上六位法各說一門。以授機緣即人法雙辨也以此是解善知識說法授人。不同前位真善友等。準之可解。今

【現代漢語翻譯】 現代漢語譯本：為什麼這麼說呢？即使善財童子已經證到登地菩薩的果位，仍然說『我不知道菩薩如何行菩薩道』等等。更何況現在我們這些被煩惱束縛、善根淺薄的凡夫，稍微理解了一點佛法，就自以為理解了一切佛法，生起傲慢，抬高自己，輕視他人，真是可恥。對於不瞭解的經論，就隨意臆斷，結果自己陷入迷途，也讓別人陷入迷途，真是可悲啊！這是因為要彰顯緣起。善財童子與善知識共同成就一個緣起，因為能入者（善財）與所入者（善知識）沒有二相的緣故。因此，沒有善知識之外的善財童子，所以彰顯『一即一切』，說明善財童子經歷各個階位。沒有善財童子之外的善知識，所以彰顯『一切即一』，說明多個階位的成就都體現在善財童子身上。由此，卷舒自在，相互融合，沒有障礙，仔細思考就可以明白。 第二，解釋善知識的意義，分為兩部分：先總說，后別說。總的來說，真正的善知識有三種：一是人，二是法，三是人法合辨。首先，在『人』中，有六種情況：一，有人雖然能夠解除眼前的痛苦，但不勸人修善，不是真正的善友。二，雖然勸人修世間的善，免於墮入惡道，但不勸人修向于出世之路，也不是真正的善友。三，雖然修二乘的出世善行，免於三界的痛苦，但不勸人修行菩薩之道，也不是真正的善友。四，雖然勸人修菩薩道，免於二乘的境界，但仍然執著于有相的善，也不是真正的善友。五，必須要勸導眾生修無相的修行，才算是真正的善知識。這是依據《佛藏經》和《智論》等經典來辨別的。六，必須要勸導眾生具足普賢菩薩的行愿，才稱得上是究竟的真善知識。以上這些都是『行善知識』，因為以行為來引導眾生，所以只屬於『人』。第二，『法』善知識也有六重：一人天法，二二乘法，三初教法，四終教法，五頓教法，六圓教法。依據這些法來成就正確的修行，所以稱為善友。但要根據教法的權巧和真實來辨別真善友。第三，在『人法合辨』中，也有六重，即對於以上六個階位的法，各說一個法門，用來教導眾生，這就是人法雙辨。這是解釋善知識說法教導眾生，不同於前面所說的真善友等，可以類推理解。現在。

【English Translation】 English version: Why is this so? Even though Sudhana (Shancai, 善財) has attained the position of the Bodhisattva Bhumi (Dengdi, 登地), he still says, 'I do not know how a Bodhisattva practices the Bodhisattva path,' and so on. How much more so are we, ordinary beings bound by afflictions and with meager roots of goodness, who, upon slightly understanding some of the Buddha's teachings, then presumptuously claim to understand all of the Buddha's teachings, giving rise to arrogance, exalting ourselves, and belittling others, which is truly shameful. Regarding sutras and treatises that we do not understand, we arbitrarily make presumptions, resulting in ourselves falling into delusion and causing others to fall into delusion as well, which is truly lamentable! This is because it is to manifest dependent origination (yuanqi, 緣起). Sudhana and the Kalyanamitra (Shanzhishi, 善知識, good spiritual friend) together accomplish one dependent origination, because the one who enters (Sudhana) and the one who is entered into (Kalyanamitra) are without two aspects. Therefore, there is no Sudhana outside of the Kalyanamitra, thus manifesting 'one is all,' explaining that Sudhana experiences various stages. There is no Kalyanamitra outside of Sudhana, thus manifesting 'all is one,' explaining that the accomplishment of multiple stages is embodied in Sudhana. From this, contraction and expansion are free and unhindered, mutually融和(xiang rong, integrate harmoniously) without obstruction, which can be understood through careful contemplation. Second, explaining the meaning of Kalyanamitra, there are two parts: first, a general explanation, and then a specific explanation. Generally speaking, true Kalyanamitras are of three types: one is a person, two is the Dharma, and three is a combination of person and Dharma. First, within 'person,' there are six situations: one, someone who can alleviate immediate suffering but does not encourage the cultivation of goodness is not a true good friend. Two, someone who encourages the cultivation of worldly goodness, avoiding falling into evil realms, but does not encourage the path towards transcendence, is also not a true good friend. Three, someone who cultivates the transcendent practices of the Two Vehicles (Ercheng, 二乘), avoiding the suffering of the Three Realms, but does not encourage the practice of the Bodhisattva path, is also not a true good friend. Four, someone who encourages the practice of the Bodhisattva path, avoiding the realm of the Two Vehicles, but still clings to conditioned goodness, is also not a true good friend. Five, one must encourage sentient beings to cultivate formless practice in order to be considered a true Kalyanamitra. This is distinguished according to the Buddha-pitaka Sutra (Fozang jing, 佛藏經) and the Mahaprajnaparamita-sastra (Zhilun, 智論). Six, one must encourage sentient beings to fully embody the practices and vows of Samantabhadra Bodhisattva (Puxian pusa, 普賢菩薩) in order to be called an ultimate true Kalyanamitra. The above are all 'practicing Kalyanamitras,' because they guide beings through practice, so they belong only to 'person.' Second, 'Dharma' Kalyanamitras also have six levels: one, the Dharma of humans and devas; two, the Dharma of the Two Vehicles; three, the Dharma of the initial teachings; four, the Dharma of the final teachings; five, the Dharma of the sudden teachings; six, the Dharma of the perfect teachings. Relying on these Dharmas to accomplish correct practice is why they are called good friends. But one must distinguish true Kalyanamitras according to the expedient and true nature of the teachings. Third, in the 'combination of person and Dharma,' there are also six levels, that is, for each of the above six levels of Dharma, one Dharma gate is explained, used to teach sentient beings, which is the dual explanation of person and Dharma. This is explaining how Kalyanamitras teach the Dharma to sentient beings, different from the true Kalyanamitras mentioned earlier, which can be understood by analogy. Now.

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此下文于上三位六門之內有通有別。通即六門皆有。別唯未后。以併成就普賢行故。又離世間品有十種善知識。亦於此敘之。二別辨下文諸善知識。皆具前三。此三位中各有三義。且人中三者。初聞名等為方便。二正見人為得法界。三問法等彰其德。二法中三者。初言教為方便。二智眼所得為得法界。三通明業用以顯其德。三人法合辨中。初聞名至處為方便。二見人得法為得法界。三說往因及推勝進以顯其德。下諸知識皆準此知。

第三明科文分齊。增數有十。初總為一。謂各一位故。二依遠法師分二。初親近善友。后告言下結聽聞正法。其繫念思及如說行並攝在聞中。就近友中有四。初聞善友。二求善友。三見善友。四請問法。就初聞善友中亦四。初列國名。是通處。二山名。是別處。三善友名。四教往詣。二求善友中有三。一初聞心喜。二禮足辭去。三漸行訪友。三見善友中二初往見。後設禮退住。四請問中三。一向已發心明已有機。二而未知等問行法。三我聞等嘆德請近善友竟。二聞正法中二。初嘆其發心。后正為說法。說法中初說證量法門。後仰推等說教量法門。此上科文諸位多同。少有不同者。三依辨法師分三分。初聞名求覓等是加行位。二受其所說是正證法界。三仰推勝進是后得位。四依衍法師等

【現代漢語翻譯】 現代漢語譯本： 在以上三位（指前文提到的三種修行位次）和六門（指六根，即眼、耳、鼻、舌、身、意）之內，有共通之處，也有區別之處。共通之處在於六門皆有作用。區別之處在於未位和后位。因為要成就普賢行愿的緣故。此外，《離世間品》中有十種善知識，也在此處敘述。接下來辨別下文中的各種善知識，都具備前述的三種位次。這三種位次中各有三種含義。先說人中的三種：最初聽到善知識的名字等是方便（指修行的預備階段），其次是正見善知識的人是得到了法界（指證悟真理），再次是請問佛法等彰顯善知識的功德。再說佛法中的三種：最初的言教是方便，其次是智慧之眼所見所得是得到了法界，再次是通達明白佛法的業用以彰顯其功德。人與法合起來辨別：最初聽到善知識的名字到所住之處是方便，其次是見到善知識的人得到佛法是得到了法界，再次是講述過去的因緣以及推崇殊勝的進步以彰顯善知識的功德。下文中的各種善知識都可以參照這些來理解。

第三是說明科文的分齊（段落和文義的界限）。增加數量有十種。最初總括為一種，因為各自佔據一個位置的緣故。第二種是依照遠法師的劃分，分為兩種。最初是親近善友，後面是告知聽聞正法。其中繫念思惟以及如說修行都包含在聽聞正法之中。就親近善友之中又有四種：最初是聽聞善友，第二是尋求善友，第三是見到善友，第四是請問佛法。就最初聽聞善友之中也有四種：最初是列舉國家的名字，這是共通之處。第二是山的名字，這是特別之處。第三是善友的名字，第四是教導前往拜訪。第二種尋求善友之中有三種：一是最初聽聞后內心歡喜，二是禮拜辭別離去，三是逐漸行走尋訪善友。第三種見到善友中有兩種：最初是前往拜見，後面是設定禮儀退回居住之處。第四種請問佛法中有三種：一是向善知識表明已經發菩提心，說明自己已經具備修行的根基。二是『而未知』等，詢問修行的法門。三是『我聞』等，讚歎善知識的功德，請求親近善友完畢。第二是聽聞正法中有兩種：最初是讚歎發菩提心，後面是正式為之說法。說法之中，最初是說證量法門，後面是仰慕推崇等，說教量法門。以上科文的各個位置大多相同，少有不同的地方。第三種是依照辨法師的劃分，分為三種。最初是聽聞名字、尋求等是加行位（指修行前的準備階段）。第二是接受善知識所說是正證法界（指真正證悟法界）。第三是仰慕推崇勝進是后得位（指證悟后的修行階段）。第四種是依照衍法師等

【English Translation】 English version: Within the above three positions (referring to the three stages of practice mentioned earlier) and the six gates (referring to the six senses: eye, ear, nose, tongue, body, and mind), there are commonalities and differences. The commonality is that all six gates are functioning. The difference lies in the 'not yet' and 'after' positions, because of the need to accomplish the vows of Samantabhadra (Puxian, 普賢). Furthermore, the 'Leaving the World' chapter mentions ten kinds of virtuous friends (shan zhishi, 善知識), which are also described here. Next, we will distinguish the various virtuous friends mentioned in the following text, all of whom possess the aforementioned three positions. Each of these three positions has three meanings. First, regarding the three aspects within people: initially, hearing the name of a virtuous friend, etc., is a 'means' (upaya, 方便, referring to the preparatory stage of practice); second, rightly seeing the person of the virtuous friend is 'attaining the Dharma realm' (fa jie, 法界, referring to the realization of truth); third, asking about the Dharma, etc., manifests the virtues of the virtuous friend. Next, regarding the three aspects within the Dharma: initially, verbal teachings are a 'means'; second, what is seen and attained by the eye of wisdom is 'attaining the Dharma realm'; third, thoroughly understanding the function of the Dharma manifests its virtues. Combining people and Dharma for distinction: initially, hearing the name of the virtuous friend to the place of residence is a 'means'; second, seeing the person of the virtuous friend and attaining the Dharma is 'attaining the Dharma realm'; third, narrating past causes and praising superior progress manifests the virtues of the virtuous friend. The various virtuous friends in the following text can be understood in accordance with these principles.

Thirdly, explaining the divisions and boundaries of the sections and texts. There are ten ways to increase the number. Initially, summarizing as one, because each occupies a position. The second is according to Dharma Master Yuan's division, dividing into two. Initially, approaching virtuous friends; later, informing and concluding with listening to the correct Dharma. Within this, mindfulness and contemplation, as well as practicing as spoken, are included within listening. Within approaching virtuous friends, there are four: initially, hearing of virtuous friends; second, seeking virtuous friends; third, seeing virtuous friends; fourth, asking about the Dharma. Within initially hearing of virtuous friends, there are also four: initially, listing the names of countries, which is a common place; second, the name of the mountain, which is a special place; third, the name of the virtuous friend; fourth, teaching to go and visit. Within the second, seeking virtuous friends, there are three: first, initially hearing and feeling joy; second, bowing, taking leave, and departing; third, gradually walking and visiting friends. Within the third, seeing virtuous friends, there are two: initially, going to visit; later, setting up rituals and returning to reside. Within the fourth, asking about the Dharma, there are three: first, expressing that one has already generated the Bodhi mind, indicating that one already has the basis for practice; second, 'but not knowing,' etc., asking about the methods of practice; third, 'I have heard,' etc., praising the virtues of the virtuous friend, completing the request to approach the virtuous friend. The second is listening to the correct Dharma, there are two: initially, praising the generation of the Bodhi mind; later, formally speaking the Dharma for them. Within speaking the Dharma, initially, speaking the Dharma of the measure of realization; later, admiring and praising, etc., speaking the Dharma of the measure of teaching. The positions of the above sections and texts are mostly the same, with few differences. The third is according to Dharma Master Bian's division, dividing into three. Initially, hearing the name, seeking, etc., is the stage of preparation (jia xing wei, 加行位, referring to the preparatory stage of practice). Second, accepting what the virtuous friend says is the correct realization of the Dharma realm (zheng zheng fa jie, 正證法界, referring to the true realization of the Dharma realm). Third, admiring and praising superior progress is the stage of subsequent attainment (hou de wei, 后得位, referring to the stage of practice after realization). The fourth is according to Dharma Master Yan, etc.

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分為四量。一初聞名等是教量。二依教尋求是信量。三見彼依正是比量。四聞彼所說為現量。此四即是聞思修證也。五有諸德分五于上第四現量中開出自分勝進二位。余同前辨。六依意法師等分作六分。一明求詣心行。二明敬咨問。三贊說己知以授善財。四說己未知。五更示知者勸令往詣。六辭退造彼。七或分為七。於此六中第二內。先見。后敬故也。八或分為八。於此六中第三內。先贊發心。后說己法。九或分為九。於此八中第五內。先指示。后勸往。十或分為十。于上九中第六內。先致敬。后辭去。謂一求。二見。三禮。四問。五贊。六說。七推。八指。九敬。十去。此上增數十種科中。初五約位科。后五約會科。

第四釋文中。今且依位五分科釋。一舉法勸修。二依教趣入。三推求簡擇。四正得法界。五仰推勝進。

就此初位發心住知識內五分中。

初舉勸內有四。一處名。二人名。三教問。四嘆德。初處中國者表攝生分齊之義。但此十住之。初是信地所欣故名可樂。山者隨相閑靜。賢聖所居。亦是修三昧之所。若約法即表住位高出信門之上。名和合者。比丘在中得三昧。相應故云和合。又令善財與住位相應亦名和合。又辨法師云。聞熏與解性和合。轉成聖人依故入發心住也。二人名中比丘

【現代漢語翻譯】 現代漢語譯本：分為四量：一、初聞名等是教量。二、依教尋求是信量。三、見彼依正是比量。四、聞彼所說為現量。這四種量就是聞、思、修、證。五、有些德分分為五種，在上文第四種現量中，開出自分勝進二位。其餘與前面相同。六、依意法師等分為六分：一、明求詣心行。二、明敬咨問。三、贊說己知以授善財（Sudhana）。四、說己未知。五、更示知者勸令往詣。六、辭退造彼。七、或者分為七分，在此六分中，第二部分內，先見，后敬。八、或者分為八分，在此六分中，第三部分內，先贊發心，后說己法。九、或者分為九分，在此八分中，第五部分內，先指示，后勸往。十、或者分為十分，在上文九分中，第六部分內，先致敬，后辭去。即一求、二見、三禮、四問、五贊、六說、七推、八指、九敬、十去。以上增加的十種科判中，前五種是約位科判，后五種是約會科判。 第四部分是解釋經文。現在暫且依照位次分為五部分來解釋：一、舉法勸修。二、依教趣入。三、推求簡擇。四、正得法界。五、仰推勝進。 就這第一位發心住知識內，又分為五部分。 最初的舉勸部分有四點：一、處名。二、人名。三、教問。四、嘆德。最初的處名，即中國，表示攝受眾生的分界意義。但此十住的最初是信地所欣樂的，所以名為可樂。山，是隨順寂靜的相，是賢聖所居住的地方，也是修習三昧的地方。如果從法理上說，就表示住位高出于信門之上。名為和合，是因為比丘在其中得到三昧，相應所以稱為和合。又令善財（Sudhana）與住位相應也名為和合。又辨法師說，聞熏與解性和合，轉變成聖人所依，所以進入發心住。二人名中，比丘（Bhikkhu）...

【English Translation】 English version: Divided into four pramanas (means of valid cognition): 1. Initially hearing the name, etc., is agama-pramana (scriptural authority). 2. Seeking based on the teachings is sraddha-pramana (faith). 3. Seeing that which is based on the teachings is anumana-pramana (inference). 4. Hearing what is said is pratyaksha-pramana (direct perception). These four are hearing, thinking, meditating, and realizing. 5. Some virtues are divided into five, within the fourth pratyaksha-pramana above, distinguishing between self-benefit and further progress. The rest is the same as previously explained. 6. According to Dharma Master Yi, etc., it is divided into six parts: 1. Clarifying the mind's intention to seek. 2. Clarifying respectful inquiry. 3. Praising and explaining one's own knowledge to instruct Sudhana (善財). 4. Speaking of what one does not know. 5. Further indicating those who know and encouraging him to go to them. 6. Taking leave to visit them. 7. Or it is divided into seven parts, within the second of these six parts: first seeing, then respecting. 8. Or it is divided into eight parts, within the third of these six parts: first praising the arising of the mind, then speaking of one's own Dharma. 9. Or it is divided into nine parts, within the fifth of these eight parts: first indicating, then encouraging to go. 10. Or it is divided into ten parts, within the sixth of the above nine parts: first showing respect, then taking leave. Namely: 1. Seeking, 2. Seeing, 3. Bowing, 4. Asking, 5. Praising, 6. Speaking, 7. Recommending, 8. Indicating, 9. Respecting, 10. Leaving. Among the above ten kinds of divisions, the first five are divisions based on stages, and the last five are divisions based on the assembly. The fourth part is explaining the text. Now, let's provisionally explain it according to the five divisions based on stages: 1. Introducing the Dharma and encouraging practice. 2. Entering based on the teachings. 3. Investigating and discerning. 4. Directly attaining the Dharma realm. 5. Looking up to and promoting further progress. Within this initial stage of the mind of enlightenment dwelling, there are five parts. The initial part of introducing and encouraging has four points: 1. Place name. 2. Person's name. 3. Teaching and questioning. 4. Praising virtues. The initial place name, China, indicates the meaning of encompassing the boundaries of sentient beings. However, the beginning of these ten abodes is what is rejoiced in by the ground of faith, so it is called delightful. The mountain is tranquil in accordance with its appearance, a place where sages dwell, and also a place for cultivating samadhi (三昧). If speaking in terms of Dharma, it represents the abode being high above the gate of faith. It is called harmonious because the Bhikkhus (比丘) within attain samadhi, corresponding to it, so it is called harmonious. Also, making Sudhana (善財) correspond with the abode is also called harmonious. Also, Dharma Master Bian says that the perfuming of hearing and the nature of understanding combine, transforming into what the sage relies on, so entering the abode of the arising of the mind. In the person's name, Bhikkhu (比丘)...

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義如前釋。為創出外凡故。以比丘表之。勘天竺本。梵名迷伽室利。迷伽此名云。室利此云德。順彼應名云德比丘。但云有四義。一普遍義。二澤潤義。三蔭覆義。四注雨義德亦四義。一定德。二福德。三悲德。四智德。于云四義如次配釋可知。又定眼普開如雲見佛好德。境智立名。又普眼見佛多故如雲。有斯德故以立其名。此經是于奠本。翻名功德云義。亦相似可知。三汝詣彼下勸往教問問中。十問同前。是故舉初二乃至十也。四善男子下嘆彼比丘德。令其喜去。舉法勸修竟。

第二依教趣入中。聞法歡喜者知有所向故。悲戀者荷深恩故。

第三推求簡擇中二。初登山者明見心陟位故。二于彼下明尋求實義。七日者古說表度七方便方見本位。又亦應是于彼山處先凈身語七支之失然後得見真善知識。

第四爾時善財見彼下明正得法界。于中五。初見人。二設禮。三咨問。四贊問。五正說。初中見在山頂者表茲住位不退之際。靜思經行者明修般舟三昧等故。亦是一行三昧故。又靜思修止。經行成觀。又是賢護等經。思惟諸佛現前三昧之相狀也。二禮中右繞是極尊敬相。三咨問中二。先白已發心顯有法器。令其易說。二問所未知彰已渴法。令起悲速說。下文諸處皆同此釋。問中雖前教十問下諸位內多存

【現代漢語翻譯】 現代漢語譯本： 含義如同前面解釋的那樣。爲了開創外凡位，用比丘來象徵。查閱天竺文字，梵文名為迷伽室利（Megha-shri）。迷伽（Megha）在這裡的意思是『云』，室利（Shri）在這裡的意思是『德』。按照他們的習慣，應該稱為德云比丘。但只說『云』有四種含義：一是普遍義，二是澤潤義，三是蔭覆義，四是注雨義。『德』也有四種含義：一是定德，二是福德，三是悲德，四是智德。云的四種含義可以依次對應解釋。又如定眼普遍開啟，如雲見到佛的好德，這是用境和智來命名。又如普眼見到很多佛，像云一樣，具有這樣的德行，因此用它來命名。這部經是在奠定根本，翻譯名稱為功德云義，意思也相似，可以理解。第三，『你到那裡去』，是勸導前往教化提問，提問中的十個問題與前面相同。因此，只舉出最初的兩個，乃至第十個。第四，『善男子』，是讚歎那位比丘的德行，讓他歡喜前往。舉出佛法勸導修行完畢。

第二，依照教導趣入其中。聽到佛法而歡喜，是因為知道有所歸向。感到悲傷和不捨，是因為承受了深厚的恩情。

第三，推求簡擇，分為兩部分。首先，『登山者』，表明見到心性提升到一定位置。其次，『在那裡』，表明尋求真實的意義。『七日』，古人說表示度過七方便，才能見到本位。或者也應該是，在那座山上，先凈化身語七支的過失，然後才能見到真正的善知識。

第四，『這時善財童子見到』，表明真正得到法界。其中分為五個部分：一是見到人，二是行禮，三是請教，四是讚歎提問，五是正式說法。首先，見到人在山頂，表明安住在這個位置不會退轉。靜靜地思考經行，表明修習般舟三昧等。也是一行三昧。又，靜思是修止，經行是成觀。又是賢護等經中所說的，思惟諸佛現前三昧的相狀。第二，行禮中，右繞是極度尊敬的表示。第三，請教中，分為兩點：先說明自己已經發心，顯示自己是堪受佛法的器皿，讓他容易說法。二是詢問自己所不知道的，表明自己渴求佛法，讓他生起慈悲心而迅速說法。下文各處都用同樣的解釋。提問中，雖然前面的十個問題在下面的各個位置中大多存在。

【English Translation】 English version: The meaning is as previously explained. It is to initiate the stage of an ordinary being outside the path, symbolized by a Bhikshu (monk). According to the original text in India, the Sanskrit name is Megha-shri. Megha means 'cloud,' and Shri means 'virtue.' According to their custom, it should be called Virtue-Cloud Bhikshu. However, it is simply said that 'cloud' has four meanings: first, universality; second, moistening; third, sheltering; and fourth, raining. 'Virtue' also has four meanings: first, the virtue of Samadhi (concentration); second, the virtue of merit; third, the virtue of compassion; and fourth, the virtue of wisdom. The four meanings of 'cloud' can be matched and explained in order. Furthermore, the eye of Samadhi opens universally, like a cloud seeing the good virtues of the Buddha, which is naming based on the realm and wisdom. Also, like the universal eye seeing many Buddhas, like a cloud, possessing such virtues, hence the name. This sutra is laying the foundation, and translating the name as the meaning of Cloud of Merit is similar and understandable. Third, 'You go there' is encouraging to go and teach, asking questions, and the ten questions within are the same as before. Therefore, only the first two, up to the tenth, are mentioned. Fourth, 'Good man' is praising the virtues of that Bhikshu, making him happy to go. The exhortation to cultivate the Dharma is completed.

Second, entering according to the teachings. Rejoicing upon hearing the Dharma is because one knows where to turn. Feeling sorrow and reluctance is because one bears deep gratitude.

Third, investigating and discerning, divided into two parts. First, 'the one climbing the mountain' indicates seeing the mind ascending to a certain position. Second, 'there' indicates seeking the true meaning. 'Seven days,' the ancients said, represents passing through the seven expedient means to see the original position. Or it should also be that, on that mountain, one first purifies the faults of the seven limbs of body and speech, and then one can see the true good teacher.

Fourth, 'At this time, Sudhana saw' indicates truly attaining the Dharma realm. It is divided into five parts: first, seeing the person; second, paying respects; third, inquiring; fourth, praising and questioning; and fifth, formally expounding the Dharma. First, seeing the person on the mountain top indicates abiding in this position without regression. Quietly contemplating and walking indicates practicing the Pratyutpanna Samadhi (the Samadhi of Encountering Buddhas of the Present) and so on. It is also the One-Practice Samadhi. Also, quiet contemplation is cultivating cessation (shamatha), and walking is achieving insight (vipassana). It is also the state described in sutras such as the Bhadrakalpika Sutra, contemplating the appearance of the Buddhas appearing before one in Samadhi. Second, in paying respects, circumambulation to the right is a sign of utmost respect. Third, in inquiring, it is divided into two points: first, stating that one has already generated the Bodhicitta (the mind of enlightenment), showing that one is a vessel capable of receiving the Dharma, making it easy for him to expound the Dharma. Second, asking what one does not know, showing that one is thirsty for the Dharma, causing him to generate compassion and quickly expound the Dharma. The same explanation applies to all places below. In the questions, although the previous ten questions mostly exist in the various positions below.

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此二。依勘梵本。應云而未知菩薩于菩薩道應云何學應云何行。此即先解後行。文處可解。我聞大師善能宣暢者。依梵本。應云我聞大師于諸菩薩善能教授善能教誡。此即由教授成前解。由教誡成前行。傳譯存略故。總云宣暢。下諸文皆同此釋四贊問中。二先總后別。別中九句。同前所教。初二句正同。余句不次。三入菩薩境是前緣菩薩境也。四出生等亦同。五廣心是前增廣等。六具足等是前具普賢行。七隨順等是前滿足等。八于生死等是前究竟等。九有為等是前清凈及正念等。此並以他心智稱根而嘆。五善男子下正示法界。于中有二。先示義。后我唯下結名。前中二。先明所得法體。二普照下明其業用。前中解脫力者。正法師云。此是發心住體。謂本解性由大乘聞熏習故。轉凡夫依令其得脫故。名解脫。依此所證。能證智名之為力。今釋此是依定所發作用無礙稱為解脫。如不思議解脫等。於一塵處見多世界。今此亦爾。不離此處見十方佛依正差別。是此解脫之力用耳。言逮得慧眼者。然此解脫有能小處容致廣大。有於一處而見一切。今於二中偏取能見。不取能致故云于彼逮得此也。此別簡定所得法體。二明用中二。先通后別。通論此眼見一切世界等。非但見佛。普照等釋慧眼也。境界無礙釋方便也。除一切障釋清凈

【現代漢語翻譯】 現代漢語譯本 此二。根據梵文版本，應為『而未知菩薩于菩薩道應云何學，應云何行』。這即是先理解後行動，文意可以理解。『我聞大師善能宣暢者』，根據梵文版本，應為『我聞大師于諸菩薩善能教授，善能教誡』。這即是通過教授成就先前的理解，通過教誡成就先前的行動。翻譯時有所省略，所以總稱為『宣暢』。下面的文句都與此相同。四贊問中，先總說後分說。分說中有九句，與之前所教導的內容相同。最初兩句完全相同，其餘句子順序不同。『三入菩薩境』是之前的緣菩薩境。『四出生等』也相同。『五廣心』是之前的增廣等。『六具足等』是之前的具普賢行。『七隨順等』是之前的滿足等。『八于生死等』是之前的究竟等。『九有為等』是之前的清凈及正念等。這些都是以他心智稱量根器而讚歎。 五、善男子，下面正式開示法界。其中有兩部分，先開示意義，后以『我唯下』總結名稱。前面一部分又分為兩部分，先說明所得到的法體，然後『二普照下』說明其作用。前面一部分中，『解脫力』，正法師說，這是發心住的本體，意思是原本的解脫本性由於大乘佛法的熏習，轉變凡夫的依止，使之得到解脫，所以稱為解脫。依靠這個所證得的，能證得的智慧稱為力。現在解釋為這是依靠禪定所發出的作用，沒有障礙稱為解脫，如不思議解脫等。在一粒微塵中見到多個世界，現在這裡也是這樣，不離開此處見到十方佛的依報和正報的差別，這就是解脫的力量和作用。說到『逮得慧眼』，這種解脫有能使小處容納廣大，有在一處而見到一切。現在在這兩者中偏取能見，不取能致，所以說『于彼逮得此也』。這是分別簡擇禪定所得到的法體。二、說明作用，分為兩部分，先總說後分說。總的來說，這隻眼睛能見到一切世界等，不僅僅是見到佛。『普照等』解釋慧眼，『境界無礙』解釋方便，『除一切障』解釋清凈。

【English Translation】 English version These two. According to the Vimalakirti Sutra, it should read: 'And not knowing how a Bodhisattva should learn on the Bodhisattva path, how should they practice?' This means understanding first and then acting, and the meaning of the text can be understood. 'I have heard that the Great Master is good at expounding,' according to the Vimalakirti Sutra, it should read: 'I have heard that the Great Master is good at teaching and admonishing all Bodhisattvas.' This means that teaching leads to the previous understanding, and admonishment leads to the previous action. The translation is abbreviated, so it is generally called 'expounding.' The following sentences are the same. In the four praises and questions, first the general and then the specific. There are nine sentences in the specific, which are the same as what was taught before. The first two sentences are exactly the same, and the order of the remaining sentences is different. 'Three entering the Bodhisattva realm' is the previous condition of the Bodhisattva realm. 'Four births, etc.' are also the same. 'Five broad minds' are the previous broadening, etc. 'Six completeness, etc.' are the previous complete Samantabhadra practice. 'Seven compliance, etc.' are the previous fulfillment, etc. 'Eight in birth and death, etc.' are the previous ultimate, etc. 'Nine conditioned, etc.' are the previous purity and right mindfulness, etc. These are all praises based on measuring the roots with the wisdom of knowing others' minds. Five, good men, below is the formal exposition of the Dharmadhatu (realm of phenomena). There are two parts, first expounding the meaning, and then summarizing the name with 'I only below.' The first part is divided into two parts, first explaining the obtained Dharma body, and then 'Two universally illuminating below' explaining its function. In the first part, 'the power of liberation', the Dharma master said that this is the essence of the stage of initial aspiration, meaning that the original nature of liberation, due to the influence of Mahayana Buddhism, transforms the reliance of ordinary people, enabling them to attain liberation, so it is called liberation. Relying on this attainment, the wisdom that can be attained is called power. Now it is explained that this is the function emitted by meditation, and being unobstructed is called liberation, such as inconceivable liberation, etc. Seeing multiple worlds in a grain of dust, it is the same here, seeing the differences between the reward body (Sambhogakaya) and the environment (land) of the Buddhas of the ten directions without leaving this place, this is the power and function of liberation. Speaking of 'attaining the eye of wisdom', this liberation has the ability to accommodate the vast in the small, and to see everything in one place. Now, among these two, we prefer to take the ability to see, not the ability to cause, so it is said 'attaining this there.' This is to separately select the Dharma body obtained by meditation. Two, explaining the function, divided into two parts, first the general and then the specific. Generally speaking, this eye can see all worlds, etc., not just seeing the Buddha. 'Universally illuminating, etc.' explains the eye of wisdom, 'unobstructed realm' explains skillful means, 'removing all obstacles' explains purity.

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也。二一切佛化下別辨見佛。先明能見之力。謂陀羅尼此云總持。以念惠為性。然有多種。或法持或佛等持。今簡法等持故云佛也。然佛中亦有法身報化。今簡法報但取化佛故云一切佛化也。是故所見之佛種種形色等並是化身佛也。二正明所見佛中。先見佛身。初東方后類九方。二種種下見佛作用。于中先見佛隨機現種種依正。二見佛于眾決定說法。二善男子下結名分齊中。普門者簡異別門故。謂別門中或見一方二方一佛二佛等。皆不稱十方。今不依彼故云普門。此門若開普見十方塵數諸佛。如文所顯。光明者顯所見分明故。此普門光明是前普照也。觀察者所見審細故。是前觀察也。正念者見時不亂故。是上除障等也。上是能見。諸佛是所見。三昧是彼見所依定。創入住位光明唸佛三昧廣見佛者。以佛是究竟所依本故。自分竟。依佛方成余行故。

第五豈能了知下明仰推勝進中二。先總后別。前中豈能了知等者顯己于彼實不能知。不知何法。謂菩薩圓滿等。即名為智行。障無不盡故云清凈。德無不備故云圓滿。二諸大菩薩下別顯有二十一門。各先舉所得定門。后辨業用差別。初十明唸佛勝德圓備。后十一念佛妙用自在。前中初一具見佛主伴依正故名圓滿普照。二唸佛令眾生離倒之德故名清凈。總中圓凈依此應知

【現代漢語翻譯】 現代漢語譯本： 也。二、一切佛化下，分別辨認所見的佛。首先說明能見佛的力量，即陀羅尼（Dharani），此譯為總持，以念和智慧為體性。然而陀羅尼有多種，或是法持，或是佛等持。現在爲了區別於法等持，所以說是『佛』。然而佛中也有法身、報身、化身，現在爲了區別於法身和報身，只取化身佛，所以說『一切佛化』。因此，所見之佛的種種形色等，都是化身佛。 二、正式說明所見的佛中，先見佛身。首先是東方，然後是類似的其他九方。二、『種種下』，見佛的作用。其中先見佛隨機顯現種種依報和正報。二、見佛于大眾中決定說法。二、『善男子下』，總結名稱和範圍。『普門』是爲了區別于別門，因為別門中或者見一方二方，一佛二佛等，都不稱為十方。現在不依據那些，所以說是『普門』。此門如果打開，就能普遍見到十方塵沙數般的諸佛，如經文所顯示。『光明』是顯示所見分明。此普門光明是前面的普照。『觀察』是所見審細。是前面的觀察。『正念』是見時心不散亂。是上面的除障等。上面是能見，諸佛是所見，三昧（Samadhi）是見佛所依的禪定。初次進入住位，光明唸佛三昧（Samadhi）廣見佛者，因為佛是究竟所依的根本，所以完成自己的本分。依靠佛才能成就其他的修行。 第五、『豈能了知下』，說明仰仗佛力而勝進，分為總說和別說。前面是總說，『豈能了知等者』，顯示自己對於那些實在不能了知。不知什麼法？即菩薩的圓滿等。即名為智行。障礙沒有不消除的，所以說是『清凈』。功德沒有不具備的，所以說是『圓滿』。二、『諸大菩薩下』，分別顯示有二十一門，各先舉出所得的定門，后辨別業用差別。最初十門說明唸佛的殊勝功德圓滿具備。後面十一門說明唸佛的妙用自在。前面十門中，第一門具足見到佛的主伴依正，所以名為圓滿普照。二、唸佛令眾生遠離顛倒的功德，所以名為清凈。總說中的圓滿清凈應該依此理解。

【English Translation】 English version: Also. Second, 'All Buddha manifestations' below, distinguish and identify the Buddhas seen. First, explain the power to see the Buddha, which is Dharani (陀羅尼), translated as 'Total Retention,' with mindfulness and wisdom as its nature. However, there are various types of Dharani, such as Dharma-retention or Buddha-samadhi. Now, to distinguish it from Dharma-retention, it is said 'Buddha.' However, within Buddha, there are also Dharmakaya (法身), Sambhogakaya (報身), and Nirmanakaya (化身). Now, to distinguish it from Dharmakaya and Sambhogakaya, only the Nirmanakaya Buddha is taken, so it is said 'All Buddha manifestations.' Therefore, the various forms and colors of the Buddhas seen are all Nirmanakaya Buddhas. Second, formally explain the Buddhas seen, first seeing the Buddha's body. First is the East, then similar to the other nine directions. Second, 'Various below,' seeing the functions of the Buddha. Among them, first seeing the Buddha manifesting various dependent and direct retributions according to circumstances. Second, seeing the Buddha decisively teaching the Dharma in the assembly. Second, 'Good men below,' summarizing the name and scope. 'Universal Gate' is to distinguish it from specific gates, because in specific gates, one may see one or two directions, one or two Buddhas, etc., which are not called the ten directions. Now, not relying on those, it is said 'Universal Gate.' If this gate is opened, one can universally see Buddhas as numerous as the dust particles in the ten directions, as the text shows. 'Light' is to show that what is seen is clear. This Universal Gate Light is the preceding universal illumination. 'Observation' is that what is seen is carefully examined. It is the preceding observation. 'Right Mindfulness' is that the mind is not distracted when seeing. It is the above removal of obstacles, etc. Above is the ability to see, the Buddhas are what is seen, Samadhi (三昧) is the meditation on which seeing the Buddha relies. Initially entering the dwelling position, the Light Mindfulness Buddha Samadhi (三昧) broadly sees the Buddha, because the Buddha is the ultimate foundation, so one completes one's own duty. Relying on the Buddha, one can accomplish other practices. Fifth, 'How can one know below,' explains relying on the Buddha's power to advance, divided into general and specific explanations. The preceding is the general explanation, 'How can one know, etc.,' shows that one truly cannot know those. What Dharma cannot be known? That is, the Bodhisattva's perfection, etc. It is called wisdom and practice. There are no obstacles that are not eliminated, so it is said 'Pure.' There are no merits that are not possessed, so it is said 'Perfect.' Second, 'The great Bodhisattvas below,' separately shows that there are twenty-one gates, each first mentioning the obtained Samadhi gate, then distinguishing the differences in karmic functions. The first ten gates explain that the superior merits of Buddha-recitation are complete and fully possessed. The latter eleven gates explain that the wonderful functions of Buddha-recitation are free and unhindered. Among the first ten gates, the first gate fully sees the Buddha's main companions, dependent and direct retributions, so it is called perfect universal illumination. Second, Buddha-recitation causes sentient beings to be free from inverted views, so it is called pure. The perfection and purity in the general explanation should be understood accordingly.

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。三唸佛是處非處等十力之德亦是大力那羅延等十力。四唸佛於法無倒。能說能授亦是菩薩心於法無倒故。能見佛已聞法受持。五以達佛海智分別如來。約能念智為名。六唸佛微細境。謂一念具八相等。如前後說故云自在。下位菩薩總不能見上位菩薩。雖見不能證入故名也。七以唸佛常住故云無倒。八唸佛應機未曾斷絕故云隨時等也。九唸佛依土現身。十念窮三際佛。第二明妙用自在門中。初一念佛遍滿一切差別境中。二唸佛涅槃相故云寂靜。三唸佛超時不離時。四唸佛身滿法界故云廣大。五唸佛毛孔重現。六唸佛於一切處現成正覺故名莊嚴。七唸佛光照離染轉凈法輪。八唯心念佛。九由唸佛故見所作業。由如映象。無體有相離執著染故云凈業。十唸佛修生功德嚴真如法界。十一念佛大智等功德遍照法界等。十住第一位竟。

第二治地住位中五門同前。

初舉法勸修中。前既推己不知。誰能知耶。故今指示后位勸令修入。于中言海門者。此國近在南海。城門向海故名也。又表觀海門開見治地法界故以為名。比丘同前。海云者。此比丘常在海岸。觀緣起大海及彼海上人法莊嚴遍覆如雲。從所觀為名。如菩提薩埵等。又表此比丘內具勝德深廣如海。外應群機雨法若云。又所觀法界深廣如海。能觀大智周遍如雲

【現代漢語翻譯】 現代漢語譯本：三、唸佛是處非處等十力之德，也是大力那羅延（Narayana，印度教神祇，毗濕奴的化身之一，以力大著稱）等十力。四、唸佛於法無倒，能說能授，也是菩薩心於法無倒的緣故，能見佛已聞法受持。五、以達佛海智分別如來，約能念智為名。六、唸佛微細境，謂一念具八相等，如前後所說，所以說自在。下位菩薩總不能見上位菩薩，即使見到也不能證入，所以這樣說。七、以唸佛常住的緣故，所以說無倒。八、唸佛應機未曾斷絕，所以說隨時等等。九、唸佛依土現身。十、念窮三際佛。 第二，說明妙用自在門中。第一，唸佛遍滿一切差別境中。第二，唸佛涅槃相，所以說寂靜。第三，唸佛超時不離時。第四，唸佛身滿法界，所以說廣大。第五，唸佛毛孔重現。第六，唸佛於一切處現成正覺，所以說莊嚴。第七，唸佛光照離染轉凈法輪。第八，唯心念佛。第九，由唸佛的緣故，見所作業，猶如映象，無體有相，離執著染，所以說凈業。十、唸佛修生功德嚴真如法界。十一、唸佛大智等功德遍照法界等等。十住第一位結束。 第二，治地住位中五門與前面相同。 首先，舉法勸修中。前面既然推己不知，誰能知道呢？所以現在指示后位，勸令修入。其中所說的海門（Hai Men，地名），這個國家靠近南海，城門向海，所以這樣命名。又表示觀海門開啟，見到治地法界，所以以此為名。比丘與前面相同。海云（Hai Yun，人名），這位比丘常在海岸，觀察緣起大海以及那海上人法莊嚴，遍覆如雲，從所觀為名，如菩提薩埵（Bodhisattva，佛教術語，指發菩提心，誓願救度一切眾生的修行者）等等。又表示這位比丘內心具有殊勝功德，深廣如海，外應群機，雨法如雲。又所觀法界深廣如海，能觀大智周遍如雲。

【English Translation】 English version: Three, mindfulness of the Buddha is the virtue of the ten powers such as 'possibility and impossibility', and also the ten powers such as the mighty Narayana (a Hindu deity, an avatar of Vishnu, known for his great strength). Four, mindfulness of the Buddha is without error in the Dharma, able to speak and impart, and is also because the Bodhisattva's mind is without error in the Dharma, able to see the Buddha, hear the Dharma, and uphold it. Five, using the wisdom that reaches the Buddha-sea to distinguish the Tathagata (another name for the Buddha), named according to the ability to contemplate wisdom. Six, mindfulness of the Buddha's subtle realm, meaning one thought possesses eight aspects, as previously mentioned, therefore it is called 'self-mastery'. Lower-level Bodhisattvas generally cannot see higher-level Bodhisattvas, and even if they see them, they cannot attain realization, hence the name. Seven, because mindfulness of the Buddha is constant, it is called 'without error'. Eight, mindfulness of the Buddha responds to opportunities without interruption, hence the saying 'at any time' and so on. Nine, mindfulness of the Buddha manifests the body according to the land. Ten, mindfulness exhausts the Buddhas of the three times. Second, explaining the gate of wonderful function and self-mastery. First, mindfulness of the Buddha pervades all differentiated realms. Second, mindfulness of the Buddha is the aspect of Nirvana, therefore it is called 'tranquility'. Third, mindfulness of the Buddha transcends time without leaving time. Fourth, mindfulness of the Buddha's body fills the Dharma realm, therefore it is called 'vastness'. Fifth, mindfulness of the Buddha's pores reappear. Sixth, mindfulness of the Buddha manifests complete enlightenment in all places, therefore it is called 'adornment'. Seventh, mindfulness of the Buddha's light illuminates, leaving defilement and turning the pure Dharma wheel. Eighth, only the mind is mindful of the Buddha. Ninth, because of mindfulness of the Buddha, one sees the actions performed, like a mirror image, without substance but with form, leaving attachment and defilement, therefore it is called 'pure karma'. Ten, mindfulness of the Buddha cultivates the merit of life, adorning the true suchness Dharma realm. Eleven, mindfulness of the Buddha's great wisdom and other merits pervade the Dharma realm, and so on. The first stage of the Ten Dwellings ends. Second, in the 'Curing the Ground' dwelling stage, the five gates are the same as before. First, in encouraging cultivation by citing the Dharma. Since one has already deferred to others, who can know? Therefore, now indicating the later stages, encouraging cultivation and entry. Among them, the so-called Hai Men (place name), this country is near the South Sea, and the city gate faces the sea, hence the name. It also represents the opening of the sea gate, seeing the 'Curing the Ground' Dharma realm, therefore it is named thus. The Bhikshu (Buddhist monk) is the same as before. Hai Yun (person's name), this Bhikshu is always on the coast, observing the great sea of dependent origination and the adornments of people and Dharma on that sea, covering like clouds, named from what is observed, such as Bodhisattva (a being who is on the path to Buddhahood) and so on. It also represents that this Bhikshu possesses superior virtues within, deep and vast like the sea, responding to the masses of opportunities outside, raining Dharma like clouds. Also, the observed Dharma realm is deep and vast like the sea, and the great wisdom that can observe pervades like clouds.

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。故從境智為名。勸往教問。同前可知。二善男子下嘆彼勝德有十句。初一總餘九別。具因善者地前善也。大地是地上。大力是佛地。次二能嘆因令增廣。次二令行愿凈現。次二令二利德滿。三時善財下設敬辭去。

第二爾時善財下明依教趣求中。先心念法門顯無散動故。溫前所得故。悕望后位故。長養凈心故。二身步漸進至於后位。

第三見已敬請中二。先設敬后申請。于中先申己意樂。二而未知下正請所要十句。初五句問自行。后五問利他行。一一各二。謂背凡向佛。捨生死向佛果。初一約轉位。余多約喻。準釋可知。

第四爾時海云下明示法界中二。初嘆法器為授法方便。后正示法界令其修學。前中亦二。先問答審定。二善男子下正嘆其德。于中初總嘆。二得普門下別嘆。別嘆中初十句嘆能發之德。謂具此德者方能發心。二大悲心下十句嘆所發心德。謂具此十德是菩提心。前中初得字貫下九句。後者字亦通前九門。其初普門普照等多是前功德云處所得之法。亦是宿有普賢種性故也。十心中增數有十一。初四攝生心。一救現苦。二授現樂。三滅當苦。四除彼因。謂惡業也。次二滅障心。一斷煩惱障。二除所知障。次二證理心。一正證。二后得。后三赴佛心。一見佛身。二順佛量智。三究佛理智

【現代漢語翻譯】 現代漢語譯本：因此，從境界和智慧的角度來命名（法門）。勸導前往請教，與前面所說的情況類似。『二善男子』以下，讚歎海云比丘殊勝功德，共有十句。第一句是總說，其餘九句是分別說明。『具因善者』是指地前（菩薩十地之前）的善行。『大地』是指地上（菩薩十地）。『大力』是指佛地。接下來的兩句（『能嘆因令增廣』）是說能夠讚歎因，使之增長廣大。再接下來的兩句（『令行愿凈現』）是說使修行和願力清凈顯現。再接下來的兩句（『令二利德滿』）是說使自利利他的功德圓滿。『三時善財』以下，是（善財童子）表達敬意告辭。

第二，『爾時善財』以下，說明依教奉行、尋求佛法。首先，心中憶念法門，顯示沒有散亂動搖。這是爲了溫習先前所得到的（法益），希望得到更高的果位，增長清凈心。其次，身體逐步前進，到達（海云比丘所在的）地方。

第三，見到海云比丘后，恭敬請教，分為兩部分。首先是表達敬意，然後是正式請教。在正式請教中，首先陳述自己的意願。『二而未知下』以下，正式請教所需要了解的內容，共有十句。前五句詢問自身的修行，后五句詢問利益他人的修行。每一部分又各分為兩點，即背離凡夫，趨向佛陀；捨棄生死，趨向佛果。第一句是關於轉變果位，其餘多用比喻。可以參照解釋來理解。

第四，『爾時海云』以下，說明開示法界，分為兩部分。首先是讚歎（善財童子）是堪受佛法的法器，作為傳授佛法的方便。然後是正式開示法界，使他能夠修學。前一部分也分為兩部分。首先是問答審定（善財童子的根器），『二善男子下』以下，正式讚歎他的功德。其中，首先是總的讚歎，『二得普門下』以下，是分別讚歎。在分別讚歎中，前十句讚歎能夠發起菩提心的功德，意思是具備這些功德的人，才能發起菩提心。『二大悲心下』以下，十句讚歎所發菩提心的功德，意思是具備這十種功德，才是菩提心。在前一部分中，第一個『得』字貫穿下面的九句。后一部分的『者』字也貫通前面的九個方面。其中，最初的『普門普照』等，大多是先前在功德云處所得到的法，也是宿世具有普賢菩薩的種性。十種心中，增數的有十一種。前四種是攝受眾生的心：一是救濟眼前的痛苦，二是給予眼前的快樂，三是滅除未來的痛苦，四是去除痛苦的原因，即惡業。接下來的兩種是滅除障礙的心：一是斷除煩惱障，二是去除所知障。再接下來的兩種是證悟真理的心：一是真正證悟，二是證悟后的運用。最後三種是趨向佛的心：一是見到佛身，二是順應佛的無量智慧，三是窮盡佛的理智。

【English Translation】 English version: Therefore, it is named from the perspective of realm and wisdom. Encouragement to go and inquire is similar to what was previously mentioned. The following 'Two Good Men' praises the superior virtues of Bhikshu Haiyun in ten sentences. The first sentence is a general statement, and the remaining nine are specific explanations. 'Possessing the cause of goodness' refers to the good deeds before the ten Bhumi stages (of a Bodhisattva). 'Great Earth' refers to the Bhumi stages (of a Bodhisattva). 'Great Power' refers to the Buddha Bhumi. The next two sentences ('Able to praise the cause, causing it to increase and expand') mean being able to praise the cause, causing it to increase and expand. The next two sentences ('Causing practice and vows to be pure and manifest') mean making practice and vows pure and manifest. The next two sentences ('Causing the virtues of self-benefit and benefiting others to be fulfilled') mean fulfilling the virtues of self-benefit and benefiting others. 'At the time, Sudhana' below is (Sudhana) expressing respect and taking his leave.

Second, 'At that time, Sudhana' below explains following the teachings and seeking the Dharma. First, the mind remembers the Dharma, showing that there is no distraction or agitation. This is to review what was previously obtained (benefits of the Dharma), hoping to obtain a higher position, and increasing pure mind. Second, the body gradually advances, arriving at (the place where Bhikshu Haiyun is located).

Third, after seeing Bhikshu Haiyun, respectfully requesting instruction is divided into two parts. First is expressing respect, and then formally requesting instruction. In the formal request, first state one's own intentions. 'Two and not knowing below' below, formally requesting what needs to be understood, there are ten sentences in total. The first five sentences ask about one's own practice, and the last five sentences ask about the practice of benefiting others. Each part is further divided into two points, namely, turning away from ordinary people and moving towards the Buddha; abandoning birth and death and moving towards Buddhahood. The first sentence is about transforming the position, and the rest mostly use metaphors. It can be understood by referring to the explanation.

Fourth, 'At that time, Haiyun' below explains revealing the Dharmadhatu, divided into two parts. First is praising (Sudhana) as a vessel capable of receiving the Dharma, as a means of transmitting the Dharma. Then formally reveal the Dharmadhatu, so that he can learn. The first part is also divided into two parts. First is questioning and determining (Sudhana's capacity), 'Two Good Men below' below, formally praising his virtues. Among them, first is a general praise, 'Two obtaining Universal Gate below' below, is a separate praise. In the separate praise, the first ten sentences praise the merit of being able to generate Bodhicitta, meaning that those who possess these merits can generate Bodhicitta. 'Two Great Compassion below' below, ten sentences praise the merit of the Bodhicitta that is generated, meaning that possessing these ten virtues is Bodhicitta. In the first part, the first word 'obtain' runs through the following nine sentences. The word 'those' in the latter part also connects to the previous nine aspects. Among them, the initial 'Universal Gate Universal Illumination' and so on, are mostly the Dharma previously obtained at the Cloud of Merit place, and are also the seeds of Samantabhadra Bodhisattva that have been possessed in previous lives. Among the ten minds, there are eleven increased numbers. The first four are the minds of embracing sentient beings: one is to relieve present suffering, two is to give present happiness, three is to eliminate future suffering, and four is to remove the cause of suffering, namely evil karma. The next two are the minds of eliminating obstacles: one is to cut off the obstacle of afflictions, and two is to remove the obstacle of knowledge. The next two are the minds of realizing the truth: one is true realization, and two is the application after realization. The last three are the minds of going to the Buddha: one is to see the Buddha's body, two is to follow the Buddha's immeasurable wisdom, and three is to exhaust the Buddha's rational wisdom.

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。二善男子下示已法界。于中有五。初觀察大海為證門方便。二得見法界無礙依正。三領受所流無邊教法。四傳授眾生同入法界。五結己所知。唯一非余。初中十二年者。有人釋觀十二因緣大海故。有云住菩薩十二住故。有云此是十住之第二故云十二也。觀海中初二句是總舉所觀能觀。下十句別顯觀相。此中十種與十地品中大海十相有同有別。準釋可知。善男子我如是下重更研核令海門開。二從作是已下明海門既開見法界依正。于中先見依報。后見正報。前中四。初見蓮花出明依真法界凈土整合。二百萬下明外相莊嚴有二十句。初十一明眾生世間莊嚴。后九器世間莊嚴。三彼寶蓮花下明出所因。亦是智正覺世間莊嚴。于中亦十句可知。四隨順世間下結嘆無盡。謂據實唯佛境故。總不可說。若約方便順於世間說亦不盡。二見彼花上下明見正報佛身有二十句。初十明佛果德備。后十明妙用自在。並可知。三時如來下明受所流教。于中有五。初摩頂身加顯攝受之相。二說普眼下明所說經法。普眼者從所詮為目。此是總名。唯如來境下十種別名。準釋可知。三善男子我從下總顯己聞。四假使下別辨所聞法廣。五我于佛所下別顯己有廣聞持力。此十持力中皆先舉所聞廣法。后辨能持大力。以大海等墨等書一品不盡。於一日中以此

【現代漢語翻譯】 現代漢語譯本 二、善男子，下面展示已證悟的法界。其中有五個方面：第一，觀察大海作為證入門的方便；第二，得見法界無礙的依報和正報；第三，領受所流出的無邊教法；第四，傳授眾生一同進入法界；第五，總結自己所知，唯一真實不虛。最初的『十二年』，有人解釋為觀察十二因緣的大海，也有人說是安住菩薩的十二住位，還有人說這是十住中的第二位，所以說是『十二』。觀察大海中，最初兩句是總括所觀察的（法界）和能觀察的（智慧）。下面十句分別顯示觀察的相狀。這其中的十種相狀與《十地品》中大海的十種相狀有相同也有不同，參照解釋可知。『善男子，我如是』下面，再次深入研核，令海門開啟。 二、從『作是已』下面，說明海門開啟后所見到的法界依報和正報。其中先見依報，后見正報。前面依報部分有四點：第一，見到蓮花出現，表明依于真如的法界凈土整合；第二，『二百萬』下面，說明外在的相狀莊嚴，共有二十句。最初十一句說明眾生世間的莊嚴，後面九句說明器世間的莊嚴；第三，『彼寶蓮花』下面，說明出現的原因，也是智正覺世間的莊嚴。其中也有十句，可以理解；第四，『隨順世間』下面，總結讚歎無有窮盡。因為實際上唯有佛的境界，所以總體上不可說。如果從方便的角度，順應世間來說，也說不盡。 二、『見彼花上』下面，說明見到正報佛身，共有二十句。最初十句說明佛果的功德完備，後面十句說明妙用自在，都可以理解。三、『時如來』下面，說明領受所流出的教法。其中有五個方面：第一，摩頂加持，顯示攝受之相；第二，『說普眼』下面，說明所說的經法。《普眼》（Puyan）是從所詮釋的內容作為名稱，這是總名。『唯如來境』下面是十種別名，參照解釋可知；第三，『善男子，我從』下面，總括顯示自己所聽聞的；第四，『假使』下面，分別說明所聽聞的佛法廣大；第五，『我于佛所』下面，分別顯示自己具有廣博的聽聞和受持能力。這十種受持能力中，都先舉出所聽聞的廣大佛法，然後說明能受持的巨大力量。即使用大海的水作為墨水，用大海...

【English Translation】 English version II. Good man, the following demonstrates the Dharma Realm that has been realized. Within this, there are five aspects: First, observing the great ocean as a skillful means to enter the gate of realization; Second, attaining the unobstructed dependent and principal retributions of the Dharma Realm; Third, receiving the boundless teachings that flow forth; Fourth, transmitting to sentient beings to enter the Dharma Realm together; Fifth, summarizing what one knows, which is uniquely true and not false. The initial 'twelve years,' some explain as observing the great ocean of the twelve links of dependent origination, others say it is abiding in the twelve abodes of a Bodhisattva, and still others say it is the second of the ten abodes, hence the 'twelve.' In observing the ocean, the first two sentences are a general summary of what is observed (the Dharma Realm) and what is capable of observing (wisdom). The following ten sentences separately reveal the aspects of observation. The ten aspects within this are similar to and different from the ten aspects of the great ocean in the 'Ten Grounds' chapter, which can be understood by referring to the explanation. 'Good man, I thus...' Below, further in-depth examination is conducted to open the ocean gate. II. From 'Having done this...' below, it explains the dependent and principal retributions of the Dharma Realm seen after the ocean gate is opened. Among them, the dependent retribution is seen first, followed by the principal retribution. The dependent retribution section has four points: First, seeing the emergence of lotus flowers, indicating the integration of the pure land of the Dharma Realm based on Suchness; Second, 'Two million...' below, explains the external adornments, with a total of twenty sentences. The first eleven sentences explain the adornments of the sentient being realm, and the last nine sentences explain the adornments of the vessel realm; Third, 'That precious lotus flower...' below, explains the cause of its emergence, which is also the adornment of the realm of wisdom and perfect enlightenment. There are also ten sentences within this, which can be understood; Fourth, 'According to the world...' below, concludes with praise of the inexhaustible. Because in reality, it is only the realm of the Buddha, so it is generally unspeakable. If from the perspective of skillful means, according to the world, it is also impossible to fully express. II. 'Seeing above that flower...' below, explains seeing the principal retribution, the Buddha's body, with a total of twenty sentences. The first ten sentences explain the completeness of the merits of the Buddha's fruition, and the last ten sentences explain the freedom of wonderful function, which can all be understood. III. 'At that time, the Tathagata...' below, explains receiving the teachings that flow forth. Within this, there are five aspects: First, touching the crown of the head to bestow blessings, showing the aspect of acceptance; Second, 'Speaking Universal Eye (Puyan)...' below, explains the sutras spoken. 'Universal Eye (Puyan)' takes its name from the content it explains, which is a general name. 'Only the realm of the Tathagata...' below are ten specific names, which can be understood by referring to the explanation; Third, 'Good man, I from...' below, generally shows what one has heard; Fourth, 'Even if...' below, separately explains the vastness of the Dharma heard; Fifth, 'I at the Buddha's place...' below, separately shows that one has vast hearing and the power to uphold it. In these ten powers of upholding, they all first mention the vast Dharma heard, and then explain the great power to uphold it. Even if using the water of the great ocean as ink, using the great ocean...

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十持受爾所阿僧祇品。如是于千二百歲一一日新受。以此普眼經是一乘無盡修多羅故也。四其有十方下明傳授眾生同入此法可知。五善男子下結己所知。

第五豈能盡知下仰推勝進。于中二。先總舉。二何以故下十句別辨。初五自分行。后五入佛果行。皆雲海者。以此比丘但知自一海更有多海非己能知故皆推也。第二治地住竟。

第三修行住位中亦五。

初舉法勸修中。六十由旬者。古人云。修六度行故。海岸國者此國在海濱故。天竺梵本名海岸楞伽道。解云此國通向楞伽山故也。又到勝流法界之岸故。又前入于海門今達到海岸故也。善往者巧入理住。又身住。虛空。行路無礙名為善住。勸往教問敬繞辭退。並可知。略無嘆德。

第二爾時善財下依教趣入中。先憶念前法。隨路而行有十句中。初念彼教法。次思惟彼義。次修習法行。后入深正證攝法除障。

第三見已敬請中四。初至彼推求見其依報。二見彼下明見正報。以智住無相身游虛空。下天等供養有十句。明眷屬行。三爾時善財下親臨設敬。四白言下申己請意。初十句問於法起行。后我聞大聖下十句問行起勝用。前中十種皆從微至著。準釋可知。后十中初二句明不離三寶行。次不捨大愿下二句明二利行。次不捨佛剎下二句明攝佛

【現代漢語翻譯】 現代漢語譯本 十持受爾所阿僧祇品。像這樣在一千二百年中，每一天都重新接受（教法）。這是因為《普眼經》是一乘（Ekayana，唯一乘）無盡的修多羅（Sutra，經）的緣故。第四，從『其有十方下』可以明白，傳授給眾生，讓他們一同進入此法。第五，從『善男子下』可以總結自己所知。

第五，『豈能盡知下』是仰慕和推崇勝進（殊勝的進步）。其中分為兩部分。首先是總體的舉例。第二，『何以故下』用十句分別辨析。前五句是自分行（自己修行），后五句是入佛果行（進入佛果的修行）。都用『海』來比喻，是因為這位比丘只知道自己這一片海，還有更多的海不是自己能夠知道的，所以都推崇勝進。第二，治地住（菩薩十住中的第二住）結束。

第三，修行住位中也有五部分。

首先，在舉法勸修中，『六十由旬』，古人說，這是因為修六度（六波羅蜜）的緣故。『海岸國』，這個國家在海邊。天竺（印度）梵文原本名為海岸楞伽道，解釋說這個國家通向楞伽山（Lanka Mountain）的緣故。又因為到達殊勝的法界之岸的緣故。又因為之前進入海門，現在到達海岸的緣故。『善往者』是巧妙地進入真理並安住。又身體安住于虛空，行走沒有阻礙，名為善住。勸往、教問、敬繞、辭退，都可以理解。略去了讚歎功德。

第二，『爾時善財下』是依教趣入（依循教導進入）。首先憶念之前的教法，隨著道路而行，有十句，其中，首先是憶念那些教法，其次是思惟那些教法的意義，其次是修習法行，最後是進入深正的證悟，攝取教法，去除障礙。

第三，『見已敬請中』分為四部分。首先是到達那裡，推求，看到他的依報（所居住的環境）。第二，『見彼下』是說明見到正報（修行者本身）。以智慧安住于無相，身游虛空。『下天等供養有十句』，說明眷屬行。第三，『爾時善財下』是親自拜訪並表達敬意。第四，『白言下』是陳述自己的請求。前十句是詢問從法中生起修行。后『我聞大聖下』十句是詢問修行生起殊勝的作用。前十種都是從微小到顯著。按照解釋可以理解。后十句中，前兩句說明不離三寶行（不離佛、法、僧三寶），其次『不捨大愿下』兩句說明二利行（利益自己和利益他人），其次『不捨佛剎下』兩句說明攝取佛

【English Translation】 English version The Chapter on Holding and Receiving for Asamkhyas. Thus, for one thousand two hundred years, receiving anew each and every day. This is because the Universal Eye Sutra is the Ekayana (One Vehicle) endless Sutra. Fourth, from 'Those in the ten directions below' it can be understood that transmitting to sentient beings allows them to enter this Dharma together. Fifth, from 'Good man below' one can conclude what one knows.

Fifth, 'How can one fully know below' is admiring and extolling superior progress. Within this, there are two parts. First is the general example. Second, 'Why is it that below' uses ten sentences to separately analyze. The first five sentences are self-cultivation practices, and the last five sentences are practices for entering the Buddha fruit. All use 'sea' as a metaphor, because this Bhikshu (monk) only knows his own sea, and there are many more seas that he cannot know, so he extols superior progress. Second, the dwelling in the taming of the ground (second of the ten abodes of a Bodhisattva) ends.

Third, within the dwelling in the stage of practice, there are also five parts.

First, in raising the Dharma and encouraging practice, 'sixty yojanas', the ancients said, this is because of cultivating the Six Perfections (Six Paramitas). 'Coastal country', this country is on the coast. The Sanskrit original in India is named Coastal Lanka Path, explaining that this country leads to Lanka Mountain. Also, because one reaches the shore of the supreme Dharma realm. Also, because one previously entered the sea gate and now reaches the coast. 'Good going' is skillfully entering the truth and abiding. Also, the body abides in emptiness, and walking is unobstructed, which is called good abiding. Encouraging to go, teaching and asking, respectfully circumambulating, and taking leave can all be understood. Praising virtues is omitted.

Second, 'At that time, Sudhana below' is entering according to the teachings. First, recalling the previous teachings, following the road, there are ten sentences, among which, first is recalling those teachings, second is contemplating the meaning of those teachings, third is cultivating Dharma practices, and finally is entering deep and correct realization, gathering the teachings, and removing obstacles.

Third, 'Having seen, respectfully requesting' is divided into four parts. First is arriving there, seeking, and seeing his dependent reward (the environment in which he lives). Second, 'Seeing him below' is explaining seeing the proper reward (the practitioner himself). Abiding in non-form with wisdom, the body travels in emptiness. 'Below, the devas and others make offerings, there are ten sentences', explaining the retinue practices. Third, 'At that time, Sudhana below' is personally visiting and expressing respect. Fourth, 'Speaking below' is stating one's request. The first ten sentences are asking about arising practice from the Dharma. The latter ten sentences 'I have heard the Great Sage below' are asking about the arising of supreme function from practice. The first ten kinds are all from small to significant. It can be understood according to the explanation. In the latter ten sentences, the first two sentences explain not departing from the Three Jewels (Buddha, Dharma, Sangha), the next two sentences 'Not abandoning great vows below' explain the two benefits practice (benefiting oneself and benefiting others), the next two sentences 'Not abandoning Buddha lands below' explain gathering Buddha

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依正行。次不離有為下二句明悲智無住行。后常聞下二句明攝法行。

第四爾時善住下正示法界中二。初嘆其發法器。二我已成就下示已法界。于中四。初總標法門。謂證法界無障礙義。能令隨事用亦無礙也。二我已修習下釋上法門。初釋上成就義。謂修習明瞭故也。逮得下釋無礙義。謂照達所作名無礙慧光。則十二句是照用自在無礙之相。剎那者此云念頃。於一彈指頃有六十剎那。一百二十剎那名一呾剎那。同此間瞬息頃。六十呾剎那名一羅婆。三十羅婆名一摩睺妒路。此雲鬚臾。三十摩睺妒路名一日一夜。何以下釋成無礙義。無所有者稱理性故。無作者無功用故。天竺本名無體性。無作神力。三善男子下顯法門業用中三。初總舉通用。二於一念下明速至十方見佛供養聞法等行。三若有眾生下明利物不空行。四結名可知。天竺本云得普速疾不空超度究竟無盡菩薩解脫。解云速至十方名普疾超度。供佛利生名不空。此用無限故云究竟無盡。

第五仰推勝進中二。初別辨二十門凈戒。善男子下總無量。皆不能知說。第三修行竟。

第四生貴住中五分同前。

初舉法勸修中。國通城別。名自在者良醫於此攝化自在故以為名。又表此位中種姓尊貴生在佛家。是故國名自在。城名咒藥者。謂於此城中

【現代漢語翻譯】 依正行。接下來『不離有為』兩句說明悲智無住行。後面『常聞』兩句說明攝法行。

第四，爾時善住下，正式闡述法界中的兩種含義。首先讚歎其為法的容器。其次，『我已成就』下，展示已證得的法界。其中包含四個方面。首先，總標法門，即證得法界無障礙的意義，能夠使隨事應用也無礙。其次，『我已修習』下，解釋上述法門。首先解釋上述成就的意義，即通過修習而明瞭。『逮得』下，解釋無礙的意義，即照達所作，稱為無礙慧光。那麼，十二句是照用自在無礙的相狀。『剎那』（Kshana）在這裡指念頃，一彈指頃有六十剎那。一百二十剎那名為一『呾剎那』（Tatkshana），相當於此間的瞬息頃。六十『呾剎那』名為一『羅婆』（Lava）。三十『羅婆』名為一『摩睺妒路』（Mahurta），意為須臾。三十『摩睺妒路』為一日一夜。『何以』下，解釋成就無礙的意義。『無所有』，是稱合理性；『無作者』，是無功用。天竺（India）原本名為無體性，無作神力。第三，『善男子』下，彰顯法門業用中的三個方面。首先，總舉通用。其次，『於一念』下，說明迅速到達十方見佛供養聞法等行為。第三，『若有眾生』下，說明利益眾生不落空的行持。第四，總結名稱，可以理解。天竺原本的說法是『得普速疾不空超度究竟無盡菩薩解脫』，解釋為迅速到達十方名為普疾超度，供佛利生名為不空，這種作用無限，所以稱為究竟無盡。

第五，仰推勝進中包含兩個方面。首先，分別辨析二十門凈戒。『善男子』下，總結無量，都不能知說。第三，修行完畢。

第四，生貴住中的五部分與前面相同。

首先，舉法勸修中，國通城別。名為『自在』（Svatantra）是因為良醫在此攝化自在，所以以此為名。又表示此位中種姓尊貴，生在佛家，因此國名自在。城名『咒藥』（Mantraushadha），是指在這個城市中。

【English Translation】 Relying on correct conduct. Next, the two sentences 'not separated from conditioned existence' explain the conduct of non-abiding compassion and wisdom. Afterwards, the two sentences 'constantly hearing' explain the conduct of embracing the Dharma.

Fourth, 'Then, Sudatta' below, formally elucidates the two aspects within the Dharmadhatu (realm of reality). First, it praises him as a vessel for the Dharma. Second, 'I have already accomplished' below, demonstrates the Dharmadhatu that has been attained. Within this, there are four aspects. First, it generally indicates the Dharma gate, which is the meaning of attaining the Dharmadhatu without obstruction, enabling unimpeded application in all matters. Second, 'I have already cultivated' below, explains the above Dharma gate. First, it explains the meaning of the above accomplishment, which is through cultivation and understanding. 'Attaining' below, explains the meaning of unobstructedness, which is illuminating and penetrating actions, called unobstructed wisdom light. Then, the twelve sentences are the aspects of illuminating and applying freely without obstruction. 'Kshana' here means a moment. In one snap of the fingers, there are sixty kshanas. One hundred and twenty kshanas are called one 'Tatkshana', equivalent to a blink of an eye here. Sixty 'Tatkshanas' are called one 'Lava'. Thirty 'Lavas' are called one 'Mahurta', meaning a short while. Thirty 'Mahurtas' are one day and one night. 'Why' below, explains the meaning of accomplishing unobstructedness. 'Without anything', is in accordance with the rational nature; 'without an author', is without effort. The original name in India is without inherent nature, without the power of creation. Third, 'Good man' below, highlights the three aspects within the function of the Dharma gate. First, it generally mentions the common application. Second, 'In one thought' below, explains the swift arrival in the ten directions to see Buddhas, make offerings, hear the Dharma, and other practices. Third, 'If there are sentient beings' below, explains the practice of benefiting beings without fail. Fourth, the conclusion of the name is understandable. The original saying in India is 'attaining universal swiftness, non-emptiness, transcendence, ultimate and endless Bodhisattva liberation', explained as swiftly reaching the ten directions is called universal swift transcendence, making offerings to Buddhas and benefiting beings is called non-emptiness, this function is limitless, so it is called ultimate and endless.

Fifth, 'Looking up to promote advancement' contains two aspects. First, it separately distinguishes the twenty gates of pure precepts. 'Good man' below, summarizes the immeasurable, which cannot be known or spoken. Third, the practice is completed.

Fourth, the five parts in the 'Noble Birth Abiding' are the same as before.

First, in 'Introducing the Dharma and encouraging cultivation', the country is general and the city is specific. The name 'Svatantra' is because the good physician freely transforms beings here, so it is named after this. It also indicates that in this position, the lineage is noble and honored, born into the Buddha's family, therefore the country is named Svatantra. The city is named 'Mantraushadha', referring to this city.

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放三昧光破無明闇。如咒除鬼病。說輪字法破余煩惱。如藥療余病。以此良醫者天竺本名達閉多。解云此是種類之號。在南天竺。如此方吳楚等類。但此類中此人善醫故。能以法藥善治惑病故以為名。以此寄當無流位故。滅障義顯故。以表之。彌加者此翻名云。謂能注法雨潤益眾生故名也。略無嘆德。余同前辨。

第二爾時善財下依教趣人中。思念前法使純熟成滿。十句中初二句念所得所具。次正念佛下二句念所歸所離。次念善知識下二句念所求所度。次於一切下二句明護煩惱行。后悉能下二句護小乘行。以此熏心增其正行。漸至等明進至后處。

第三見敬申請中四。先入見依報。二見正報法堂顯其正位。說輪字莊嚴光經者明所說教法。有本錯作論字。諸德種種解釋。近勘兩本梵經皆名輪字。請則改正謂三藏解云。輪有多義。一約字相。楞伽中字輪圓滿如象跡等。二約所詮。盡理周備如輪滿足。三約用。謂下所言不虛等有傳授義滅惑義。如法輪等。即輪字教法詮示。莊嚴光行。除障為光。證理為嚴。三時善財下親近設敬。四白言下申情請問。問中初二句為總。后十句為別。並準釋可知。

第四爾時良醫下明示法界中。二初敬嘆法器。后授己法門。前中四。初審其發心。二敬禮供養。何故禮者。古釋

【現代漢語翻譯】 現代漢語譯本： 釋放三昧之光，破除無明的黑暗，就像用咒語去除鬼病一樣。宣說輪字法，破除其餘的煩惱，就像用藥物治療其餘的疾病一樣。這位良醫，在天竺（India）的本名叫達閉多（Dabito），解釋說這是種類的稱號，在南天竺（Southern India）。就像我們這裡的吳楚等類一樣。但在這類人中，此人擅長醫術，所以能用佛法之藥，善於治療迷惑之病，因此以此為名。用這個來比擬無流位，所以滅除障礙的意義就顯現出來了，因此用它來表示。彌加（Miga）這個名字翻譯過來是說，能夠降注法雨，潤澤利益眾生，所以這樣命名。這裡省略了讚歎功德的部分，其餘的與前面辨析相同。

第二，在『爾時善財下依教趣人中』，思念前面的法，使之純熟圓滿。十句中，前兩句是憶念所得和所具足的。接下來『次正念佛下』兩句是憶念所歸依和所遠離的。再接下來『次念善知識下』兩句是憶念所求和所度化的。再接下來『於一切下』兩句是說明守護煩惱的行持。最後『悉能下』兩句是守護小乘的行持。用這些來熏習內心，增長他的正行，『漸至等明』是說明漸漸前進到達後面的處所。

第三，在『見敬申請中』有四個部分。首先是進入見到依報（environment）。第二是見到正報（being）法堂，顯示他的正位。『說輪字莊嚴光經者』是說明所說的教法。《輪字莊嚴光經》，有版本錯誤地寫作『論字』。各位德高望重的人有各種解釋。最近勘察兩本梵文經典，都名為『輪字』。請求改正，三藏法師解釋說，『輪』有多種含義。一是就字相而言，《楞伽經》（Laṅkāvatāra Sūtra）中說字輪圓滿如象跡等。二是就所詮釋的道理而言，窮盡真理，周遍完備，如輪的滿足。三是就作用而言，就是下面所說的『不虛』等，有傳授的意義，滅除迷惑的意義，如法輪等。即輪字教法詮釋，莊嚴光明之行。去除障礙為光，證悟真理為莊嚴。『三時善財下』是親近並設定敬意。『四白言下』是陳述心意，請求提問。提問中，前兩句是總的提問，后十句是分別的提問，都按照解釋可以理解。

第四，在『爾時良醫下明示法界中』。分為兩部分，首先是敬嘆法器，然後是授予自己的法門。前面一部分分為四個部分。首先是審視他的發心，第二是敬禮供養。為什麼要敬禮呢？古老的解釋是...

【English Translation】 English version: Releasing the light of Samadhi to break through the darkness of ignorance is like using a mantra to cure diseases caused by ghosts. Expounding the Dharma of the Wheel-Character (cakra-akṣara) to break through the remaining afflictions is like using medicine to cure other illnesses. This good physician, in India, was originally named Dabito, which is explained as a clan name, located in Southern India, similar to the Wu and Chu regions here. However, within this clan, this person excels in medicine, so he is able to use the Dharma-medicine to skillfully cure the diseases of delusion, hence the name. This is used to compare to the position of Non-Outflow (anāsrava), so the meaning of eliminating obstacles is revealed, hence it is used to represent it. The name Miga is translated as being able to pour down the rain of Dharma, benefiting all beings, hence the name. The praise of virtues is omitted here, and the rest is the same as the previous analysis.

Secondly, in 'Then Sudhana, according to the teaching, went among the people,' he contemplates the previous Dharma, making it pure and complete. Among the ten sentences, the first two sentences are about recollecting what has been obtained and what has been possessed. The next two sentences, 'Next, rightly mindful of the Buddha,' are about recollecting what is relied upon and what is departed from. The next two sentences, 'Next, mindful of the Good Friend,' are about recollecting what is sought and what is delivered. The next two sentences, 'Regarding all,' are about clarifying the practice of guarding against afflictions. The last two sentences, 'All able,' are about guarding against the practice of the Small Vehicle (Hīnayāna). Using these to熏習 (xūn xí, influence by repeated contact) the mind, increasing his right practice, 'Gradually reaching, etc., clear' is explaining gradually advancing to the later place.

Thirdly, in 'Seeing, respecting, and requesting,' there are four parts. First is entering to see the dependent reward (environment). Second is seeing the proper reward (being), the Dharma Hall, showing his proper position. 'Speaking of the Wheel-Character Adornment Light Sutra' is explaining the Dharma being taught. The Wheel-Character Adornment Light Sutra, some versions mistakenly write 'Treatise-Character.' Various virtuous ones have various explanations. Recently examining two Sanskrit scriptures, both are named 'Wheel-Character.' Requesting correction, the Tripiṭaka master explains that 'Wheel' has multiple meanings. First, in terms of the form of the character, the Laṅkāvatāra Sūtra says that the wheel of characters is complete like an elephant's footprint, etc. Second, in terms of what is explained, exhausting the truth, comprehensively complete, like the completeness of a wheel. Third, in terms of function, that is, what is said below, 'not false,' etc., has the meaning of transmission, the meaning of eliminating delusion, like the Dharma wheel, etc. That is, the Wheel-Character Dharma teaching explains, the practice of Adornment Light. Removing obstacles is light, realizing the truth is adornment. 'Sudhana at the three times' is approaching and setting up respect. 'Fourth, saying' is stating the intention, requesting to ask questions. In the questions, the first two sentences are general questions, and the last ten sentences are separate questions, all according to the explanation can be understood.

Fourthly, in 'Then the good physician shows the Dharma realm.' It is divided into two parts, first is reverently praising the Dharma vessel, and then is bestowing his own Dharma gate. The first part is divided into four parts. First is examining his aspiration, second is reverently bowing and making offerings. Why bow reverently? The ancient explanation is...

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云。顯敬法重人故。明諸弟子修行法時敬法具。顯師即不爾已有過教之德。是故於弟子常有敬法之必。但身事不得起禮。今此以心行難明故。現相表之。又云敬其道器也。又云不輕末學也。今更釋以菩提心是佛因故重其果。而敬其因。此敬則是行菩薩行故。示此軌則令眾仿學。又釋佛果大心不足為難。創起大心此則為難。是故經云發心畢竟二不別。如是二心前心難。自未得度。先度他故。我頂禮初發心。又釋此心希有。能廣出生。是故敬禮。如新翻法界無差別論中。敬禮菩提心者如世間人禮白分初月不禮滿等。以希現故。滿月由此故。三敬重下明言中嘆德。中三。初十嘆大心功德能。初二為佛果依正性。性者因也。以菩提心是因法故皆云性。次二成所化因。次二成業行因。次二愿智因。謂愿常隨有。智恒離欲。后二為大果因。謂菩提涅槃也。二為一切佛下十句為十王敬護。三彼為安慰下明得敬護之因。亦十句可知。四善男子下泛明一切菩薩勝德中二。初法說。二菩薩為大風下十三句約喻顯德。準釋可知。二爾時良醫下示已法界中二。初口光集眾說法廣益。二還升本坐方示已法界。問前既敬禮。今何故復坐。答前未與法。非弟子故。致敬無咎。今現師位。是故還坐。所言不虛者言必饒益故。天竺本名得妙音陀羅尼法門。

【現代漢語翻譯】 現代漢語譯本 云（指經文）。爲了顯示對佛法的尊敬和對人的尊重，說明諸位弟子在修行佛法時要具備對佛法的敬意。顯示老師則不然，已經有了超越教導的德行，因此對於弟子常常有尊敬佛法的必要，只是身體上的事務不一定要行禮。現在這裡因為心裡的行為難以明白，所以用外在的表象來顯示。又說，這是尊敬其作為道的器皿。又說，這是不輕視後學之人。現在進一步解釋，因為菩提心是成佛的根本原因，所以重視其結果，而尊敬其原因。這種尊敬就是實踐菩薩的修行，所以展示這種規範，讓大家效仿學習。又解釋說，成就佛果的大心並不難，難的是最初發起大心。所以經中說，『發心』和『畢竟』二者沒有分別，像這樣兩種心，前一種發心更難，因為自己還沒有得度，卻先要度化他人。我頂禮最初發起菩提心的人。又解釋說，這種心非常稀有，能夠廣泛地出生（功德），所以要敬禮。就像新翻譯的《法界無差別論》中說的那樣，敬禮菩提心就像世間人敬禮白分（月初）的初月，而不敬禮滿月等等，因為初月是稀有的顯現，而滿月是由初月而來的。 三、敬重之下，說明言語中讚歎功德。中間分為三部分。第一部分，用十句讚歎大心的功德和能力。最初兩句是佛果的依正之性。『性』指的是因，因為菩提心是因法，所以都稱為『性』。接下來的兩句成就所教化的因。再接下來的兩句成就行業之因。再接下來的兩句是愿智之因，意思是愿常常相隨，智慧恒常遠離慾望。最後兩句是成佛果之因，指的是菩提和涅槃。第二部分，『二、為一切佛下』，用十句說明十方諸佛的敬護。第三部分，『三、彼為安慰下』，說明得到敬護的原因，也是十句，可以理解。 四、『善男子下』，廣泛說明一切菩薩殊勝的功德，分為兩部分。第一部分是法說。第二部分，『二、菩薩為大風下』，用十三句用比喻來顯示功德，參照解釋就可以理解。二、『爾時良醫下』，顯示已經進入法界，分為兩部分。第一部分是口中放出光明，聚集大眾說法，廣泛利益眾生。第二部分是回到原來的座位，才顯示已經進入法界。問：前面已經敬禮了，現在為什麼又要坐下呢？答：前面還沒有給予佛法，不是弟子，所以致敬沒有過錯。現在顯現老師的地位，所以回到座位。所說的話不虛假，是因為所說的話一定有饒益。天竺原本的名字是《得妙音陀羅尼法門》。

【English Translation】 English version It is said (referring to the scripture). To show respect for the Dharma and reverence for people, it explains that disciples should have respect for the Dharma when practicing it. Teachers are different; they already possess the virtue of surpassing instruction. Therefore, they always have the necessity of respecting the Dharma towards their disciples, but physical formalities are not required. Here, because mental actions are difficult to understand, external appearances are used to show it. It is also said that this is respecting the vessel of the Tao. It is also said that this is not looking down on those who are learning later. Now, to further explain, because Bodhicitta (the mind of enlightenment) is the root cause of becoming a Buddha, its result is valued, and its cause is respected. This respect is the practice of the Bodhisattva path, so this norm is displayed for everyone to emulate and learn. It is also explained that achieving the great mind of Buddhahood is not difficult; what is difficult is initially arousing the great mind. Therefore, the scripture says, 'The initial aspiration and the ultimate attainment are not different.' Like these two minds, the former, the initial aspiration, is more difficult because one has not yet attained liberation but wants to liberate others first. I prostrate to those who initially arouse Bodhicitta. Third, below 'Reverence and respect,' it explains praising virtues in words. The middle part is divided into three sections. The first section uses ten sentences to praise the merits and abilities of the great mind. The first two sentences are the dependent and true nature of Buddhahood. 'Nature' refers to the cause because Bodhicitta is the Dharma of cause, so it is called 'nature.' The next two sentences accomplish the cause of what is to be taught. The next two sentences accomplish the cause of karma. The next two sentences are the cause of aspiration and wisdom, meaning that aspiration always follows, and wisdom always stays away from desire. The last two sentences are the cause of attaining Buddhahood, referring to Bodhi and Nirvana. The second section, 'Two, for all Buddhas below,' uses ten sentences to explain the reverence and protection of all Buddhas in the ten directions. The third section, 'Three, they are for comfort below,' explains the reason for receiving reverence and protection, also in ten sentences, which can be understood. Fourth, 'Good men below' broadly explains the excellent virtues of all Bodhisattvas, divided into two sections. The first section is the Dharma explanation. The second section, 'Two, Bodhisattvas are like great winds below,' uses thirteen sentences to show the virtues through metaphors, which can be understood by referring to the explanation. Two, 'At that time, the good physician below' shows that one has already entered the Dharmadhatu (realm of reality), divided into two sections. The first section is that light emanates from the mouth, gathering the masses to preach the Dharma, widely benefiting sentient beings. The second section is returning to the original seat, only then showing that one has already entered the Dharmadhatu. Question: Having already paid respects earlier, why sit down again now? Answer: Because the Dharma has not yet been given, they are not disciples, so there is no fault in paying respects. Now, the position of the teacher is manifested, so one returns to the seat. The words spoken are not false because what is said must be beneficial. The original name in India was 'The Dharani Dharma Gate of Obtaining Wonderful Sound.'

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解云即是此中分別知天龍等語言是也。業用及結名可知。

第五云何能說下仰推勝進中三。初一句總舉。二彼諸菩薩下別顯。十句悉是言音字句施設等繁廣如海。勝進深入非已能知。三逮得下結彼所得深妙之法。第四生貴住竟。

第五方便具足住中五分同前。

初舉法勸修中。住林者行德建立名林。安固不動稱住。又此長者棲薄大林長道之所。因以為名。又住三昧身內。廣現佛境依正因果如林。長者名解脫者。有財有德名為長者。身內容現無邊佛境。定用自在名為解脫。

第二爾時善財下依教趣入中。初念法熏修也。二如是念已下明身游涉。前中初一句總念前法。二入菩薩下六句明利他行。三堅固菩薩下十句明自分行成。四逮得普眼下十句明勝進行立。二身游中十二年者。古人云。自分勝進各修六度故以表之。后漸至后處。

第三正敬請中三。先推求簡擇見已設敬。二作如是念下生勝欲樂。起難遭想。以悕望多年今方見故。九句可知。三白言下申意請問。諸文皆先述己力發菩提心。然後請法。以此文驗即知。欲受大法。要鬚髮菩提心。若不發此心非此法器。是故諸文皆先定發心。或善友重問。然後為說此為佛法之大轍。應思記。之請中三。初申自欲樂。二我聞大聖下嘆德勸說。三唯愿

【現代漢語翻譯】 現代漢語譯本： 『解云』（understanding clouds）就是指能夠分辨天龍等等的語言。『業用』（karma and function）以及『結名』（concluding name）的含義可以理解。

第五，『云何能說下仰推勝進中三』（How to speak of the three aspects of inferior, superior, and surpassing progress）。第一句是總括。第二句『彼諸菩薩下別顯』（Those Bodhisattvas separately reveal）以下十句，全部是關於言語、聲音、文字、語句的施設等等，像大海一樣繁多廣闊。『勝進』（surpassing progress）深入，不是自己能夠了解的。第三句『逮得下結彼所得深妙之法』（Attaining, concluding the profound Dharma they have attained）總結他們所獲得的深奧微妙之法。第四句是關於『生貴住』（noble birth dwelling）的結束。

第五，『方便具足住中五分同前』（The five aspects of the dwelling of complete skillful means are the same as before）。

首先，在『舉法勸修中』（In raising the Dharma and encouraging cultivation），『住林』（dwelling in the forest）是指以德行的建立而得名『林』（forest）。安穩不動稱為『住』（dwelling）。此外，這位長者（elder）居住在廣闊的大森林中，是漫長道路的所在地，因此而得名。或者說，『住』（dwelling）於三昧（samadhi）之中，在身內廣闊地顯現佛境的依報和正報、因和果，如同森林一般。『長者』（elder）名為『解脫者』（liberated one），有財富有德行，所以稱為『長者』（elder）。身內容納顯現無邊的佛境，禪定之用自在，所以名為『解脫』（liberation）。

第二，『爾時善財下依教趣入中』（Then Sudhana, according to the teachings, entered）。首先是念法熏修。第二，『如是念已下明身游涉』（Having contemplated thus, he then traveled）說明身體的遊歷涉足。在前面，第一句總念前面的法。第二，『入菩薩下六句明利他行』（Entering the Bodhisattva path, the following six lines explain the practice of benefiting others）。第三，『堅固菩薩下十句明自分行成』（The following ten lines on the steadfast Bodhisattva explain the accomplishment of one's own practice）。第四，『逮得普眼下十句明勝進行立』（The following ten lines on attaining the universal eye explain the establishment of surpassing progress）。在身體的遊歷中，『十二年』（twelve years）古人說，是因為自分和勝進各自修行六度，所以用它來表示。後來逐漸到達後面的地方。

第三，『正敬請中三』（In the proper respectful request, there are three aspects）。首先是推求簡擇，見到之後設定恭敬。第二，『作如是念下生勝欲樂』（Having such thoughts, he generates superior desire and joy），生起難遭遇想，因為希望多年現在才見到。九句可以理解。第三，『白言下申意請問』（Speaking, he expresses his intention and asks questions）。各種經文中，都先陳述自己的能力，發起菩提心，然後請法。用這段文字來驗證，就知道想要接受大法，必須要發起菩提心。如果不發起這個心，就不是這個法的器皿。所以各種經文都先確定發心，或者善友（good friend）再次詢問，然後才為他說法，這是佛法的大綱，應該思考記住。在請求中，有三個方面。首先是表達自己的意願。第二，『我聞大聖下嘆德勸說』（I have heard of the Great Sage, praising his virtues and encouraging him to speak）。第三，『唯愿』（I only wish that）

【English Translation】 English version: 'Understanding Clouds' refers to the ability to distinguish the languages of dragons and other beings. The meanings of 'karma and function' and 'concluding name' are understandable.

Fifth, 'How to speak of the three aspects of inferior, superior, and surpassing progress'. The first sentence is a summary. The second sentence, 'Those Bodhisattvas separately reveal,' and the following ten sentences are all about the establishment of speech, sounds, words, sentences, etc., as vast and extensive as the sea. 'Surpassing progress' is so profound that it cannot be understood by oneself. The third sentence, 'Attaining, concluding the profound Dharma they have attained,' summarizes the profound and subtle Dharma they have attained. The fourth sentence is about the end of 'noble birth dwelling'.

Fifth, 'The five aspects of the dwelling of complete skillful means are the same as before'.

First, in 'raising the Dharma and encouraging cultivation,' 'dwelling in the forest' refers to the establishment of virtue, hence the name 'forest'. Being secure and immovable is called 'dwelling'. Furthermore, this elder resides in a vast and large forest, which is the location of a long road, hence the name. Alternatively, 'dwelling' in samadhi, within the body, broadly manifesting the Buddha-realm's environment and retribution, cause and effect, like a forest. The 'elder' is named 'liberated one,' having wealth and virtue, hence the name 'elder'. The body contains and manifests boundless Buddha-realms, and the use of samadhi is unhindered, hence the name 'liberation'.

Second, 'Then Sudhana, according to the teachings, entered'. First is the cultivation through contemplation of the Dharma. Second, 'Having contemplated thus, he then traveled' explains the traveling and traversing of the body. In the preceding part, the first sentence summarizes the preceding Dharma. Second, 'Entering the Bodhisattva path, the following six lines explain the practice of benefiting others'. Third, 'The following ten lines on the steadfast Bodhisattva explain the accomplishment of one's own practice'. Fourth, 'The following ten lines on attaining the universal eye explain the establishment of surpassing progress'. In the traveling of the body, 'twelve years' is said by the ancients to represent the separate cultivation of the six perfections by oneself and in surpassing progress, hence it is used to represent it. Later, gradually reaching the places behind.

Third, 'In the proper respectful request, there are three aspects'. First is seeking and selecting, and after seeing, setting up respect. Second, 'Having such thoughts, he generates superior desire and joy', giving rise to the thought of encountering something difficult to meet, because of the hope of seeing it after many years. The nine sentences are understandable. Third, 'Speaking, he expresses his intention and asks questions'. In various texts, they first state their own abilities, generate Bodhicitta, and then request the Dharma. Using this passage to verify, one knows that to receive the great Dharma, one must generate Bodhicitta. If one does not generate this mind, one is not a vessel for this Dharma. Therefore, various texts first determine the generation of the mind, or the good friend asks again, and then speaks the Dharma for them. This is the outline of the Buddha-dharma, and one should think about it and remember it. In the request, there are three aspects. First is expressing one's own wishes. Second, 'I have heard of the Great Sage, praising his virtues and encouraging him to speak'. Third, 'I only wish that'

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下結請令說。前中四。初十句欲窮佛寶境界。二欲聞一切佛法下十句欲窮盡法寶僧寶境界。各五句可知。三欲得一切諸佛菩薩因緣下十句明欲窮盡十藏源底。四欲滿諸愿下十句明欲令萬行圓備。欠一句。二白言我聞下嘆德勸說中。初嘆能善教令余菩薩離障得果。二其心下嘆其自心常凈具德。三唯愿下結請可知。

第四時解脫長者下示法界中三。初入定默示。二出定告示。三結唯知此一。初中亦三。先具緣入定內文殊憶念力者善財善友不捨之力。攝剎從境為目。旋持從智為名。攝彼剎隨己智轉含攝總持故為號。二入已下明法界業用無礙之相。于中初身內現佛。三種世間實報因果。二或於一剎下明現佛八相權化攝生。三善財悉聞下明善財入前法界聞彼身內佛所說法。又見彼身內佛神力等。二爾時解脫下明出定告示中亦三。初舉法門體二正辨業用。三勸修令入。初中無礙有四義。一者一一如來各具一切無礙莊嚴。二者一一如來互遍無礙。三者一切如來莊嚴悉皆入此長者身內。四長者徹見十方佛海。此文具四故云無礙。二得此法門下正顯業用中四。初略見十方各方剎塵佛。二若欲見安樂下隨心廣見一切諸佛。皆佛不來此而令此見。此不往彼而常見彼。如是無礙。三知一切下釋不來往知見所由中。先標有五對。初一對標下

【現代漢語翻譯】 現代漢語譯本：下文是關於結請（請求）的說明。前面有四部分內容。第一部分，最初的十句，旨在窮盡佛寶的境界。第二部分，從『二欲聞一切佛法』開始的十句，旨在窮盡法寶和僧寶的境界。每部分各有五句，可以自行理解。第三部分，從『三欲得一切諸佛菩薩因緣』開始的十句，闡明了想要窮盡十藏的源頭和根本。第四部分，從『四欲滿諸愿』開始的十句，闡明了想要使萬行圓滿具備。這裡缺少一句。第二部分，從『二白言我聞』開始，是讚歎功德並勸請說法的內容。首先，讚歎（佛）能夠很好地教導和引導其他菩薩離開障礙並獲得果位。其次，從『二其心下』開始，讚歎（佛）的自心常常清凈並具備功德。第三部分，從『三唯愿下』開始，是總結並請求（佛說法），內容可以自行理解。

第四部分，關於時解脫長者（Vimalakirti, 維摩詰）所展示的法界，分為三個部分。首先，進入禪定並默然示現。其次，從禪定中出來並告知。第三，總結說只知道這一個（法門）。第一部分中也分為三個部分。首先，具備進入禪定的因緣，其中文殊（Manjusri）的憶念之力，善財（Sudhana）的善友不捨之力。『攝剎從境為目』，是從境界的角度來命名。『旋持從智為名』，是從智慧的角度來命名。因為能夠攝取彼剎並隨著自己的智慧運轉，包含和攝持一切，所以作為名號。第二部分，從『二入已下』開始，闡明法界的業用沒有障礙的相狀。其中，首先在身內顯現佛，包括三種世間（器世間、眾生世間、智正覺世間）的實報因果。其次，從『二或於一剎下』開始，闡明顯現佛的八相成道（示現從兜率天降生、入胎、住胎、出胎、出家、成道、轉法輪、入涅槃）的權巧化現來攝受眾生。第三部分，從『三善財悉聞下』開始，闡明善財進入前面的法界，聽聞彼身內佛所說的法。又見到彼身內佛的神力等等。第二部分，從『二爾時解脫下』開始，闡明從禪定中出來並告知的內容，也分為三個部分。首先，舉出法門的本體。其次，正確地辨析業用。第三，勸勉修行以進入（此法門）。第一部分中，無礙有四種含義。第一，每一位如來（Tathagata）都各自具備一切無礙的莊嚴。第二，每一位如來互相普遍而沒有障礙。第三，一切如來的莊嚴都進入這位長者的身內。第四，長者徹底地見到十方佛海。這段文字具備這四種含義，所以說是無礙。第二部分，從『二得此法門下』開始，正確地顯示業用，分為四個部分。首先，簡略地見到十方各個方向如塵沙般眾多的佛。其次，從『二若欲見安樂下』開始，隨著心意廣泛地見到一切諸佛。都是佛沒有來到這裡而使這裡見到（佛）。這裡沒有前往彼處而常常見到彼（佛）。像這樣沒有障礙。第三部分，從『三知一切下』開始，解釋不來不去而知見的原因。首先標出有五對。第一對標出下文。

【English Translation】 English version: The following explains the request. There are four parts in the preceding text. The first part, the initial ten sentences, aims to exhaust the realm of the Buddha Jewel (Buddha as the object of refuge). The second part, starting from '二欲聞一切佛法' (the second desire is to hear all the Buddha's teachings), the ten sentences aim to exhaust the realms of the Dharma Jewel (Dharma as the object of refuge) and the Sangha Jewel (Sangha as the object of refuge). Each part has five sentences, which can be understood on their own. The third part, starting from '三欲得一切諸佛菩薩因緣' (the third desire is to obtain the causes and conditions of all Buddhas and Bodhisattvas), clarifies the desire to exhaust the source and root of the Ten Treasuries (Dasabala, the ten powers of a Buddha). The fourth part, starting from '四欲滿諸愿' (the fourth desire is to fulfill all vows), clarifies the desire to make all practices complete and fully equipped. One sentence is missing here. The second part, starting from '二白言我聞' (the second statement, 'I have heard'), is the content of praising virtues and encouraging the request for teachings. First, praising (the Buddha) for being able to teach and guide other Bodhisattvas well, enabling them to leave behind obstacles and attain fruition. Second, starting from '二其心下' (the second, 'their mind'), praising (the Buddha)'s own mind for being constantly pure and possessing virtues. The third part, starting from '三唯愿下' (the third, 'only wish'), is the conclusion and request (for the Buddha to teach), the content of which can be understood on its own.

The fourth part, regarding the Dharmadhatu (realm of reality) demonstrated by Vimalakirti (Vimalakirti, 維摩詰), is divided into three parts. First, entering Samadhi (meditative state) and silently demonstrating. Second, coming out of Samadhi and informing. Third, concluding that only this one (Dharma gate) is known. The first part is also divided into three parts. First, possessing the causes and conditions for entering Samadhi, including the power of Manjusri's (Manjusri, 文殊) recollection, and the power of Sudhana's (Sudhana, 善財) good friends not abandoning him. '攝剎從境為目' (collecting lands from the perspective of the realm is the title), is naming from the perspective of the realm. '旋持從智為名' (revolving and upholding from the perspective of wisdom is the name), is naming from the perspective of wisdom. Because it can collect those lands and revolve according to one's own wisdom, encompassing and upholding everything, it is taken as the name. The second part, starting from '二入已下' (the second, 'after entering'), clarifies the aspect of the Dharmadhatu's karmic function being without obstruction. Among them, first, manifesting the Buddha within the body, including the real reward cause and effect of the three kinds of worlds (the world of containers, the world of sentient beings, and the world of wisdom and correct enlightenment). Second, starting from '二或於一剎下' (the second, 'or in one land'), clarifying the skillful manifestations of the Buddha's eightfold path (showing birth from Tushita Heaven, entering the womb, dwelling in the womb, leaving the womb, leaving home, attaining enlightenment, turning the wheel of Dharma, entering Nirvana) to gather sentient beings. The third part, starting from '三善財悉聞下' (the third, 'Sudhana heard everything'), clarifies that Sudhana entered the preceding Dharmadhatu and heard the Dharma spoken by the Buddha within that body. He also saw the Buddha's divine powers, etc., within that body. The second part, starting from '二爾時解脫下' (the second, 'at that time, liberation'), clarifies the content of coming out of Samadhi and informing, also divided into three parts. First, raising the substance of the Dharma gate. Second, correctly distinguishing the karmic function. Third, encouraging cultivation to enter (this Dharma gate). In the first part, unobstructedness has four meanings. First, each Tathagata (Tathagata, 如來) individually possesses all unobstructed adornments. Second, each Tathagata is mutually pervasive and without obstruction. Third, the adornments of all Tathagatas enter the body of this elder. Fourth, the elder thoroughly sees the ocean of Buddhas in the ten directions. This passage possesses these four meanings, so it is said to be unobstructed. The second part, starting from '二得此法門下' (the second, 'obtaining this Dharma gate'), correctly reveals the karmic function, divided into four parts. First, briefly seeing Buddhas as numerous as dust particles in each of the ten directions. Second, starting from '二若欲見安樂下' (the second, 'if you wish to see Ananda'), widely seeing all Buddhas according to one's mind. It is all that the Buddha did not come here but caused this place to see (the Buddha). This place did not go there but constantly sees that (Buddha). It is unobstructed in this way. The third part, starting from '三知一切下' (the third, 'knowing everything'), explains the reason for knowing and seeing without coming or going. First, mark out five pairs. The first pair marks out the following text.

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釋。何以無從至。以能見所見俱在夢中各無自體。何所來至。以夢無處所故。此約體釋。二對中如電等約佛大用有四種義。一照水現影以應機故。二破闇見道滅眾生障故。三不可執持。以離相無礙故。四速滅不住。以非世攝故。心水定澄能現彼像。水亦不去電亦不來。而像無不現故也。三如幻對中以幻心無礙故能現無礙之幻佛。于幻身內現多幻佛。無所障礙。此是緣起相由門中自在之義。思準之。四如響對中釋上聞佛說法音聲等。如是知下結知。證入故得自在。四善男子當知下通結。所作皆由自心。以諸佛境界遍滿一切。但以心垢對之不見。若修治自心令離障得定諸佛境界當處便現故云也。三是故善男子下勸其修學。是前所說由自心得故。勸以十法修治息心。謂一以善長心。二以法潤心。三于境煉心。四以勤策心。五以定攝心。六以智洗心。七以惠反照心。八法純熟心。九等佛果心。十十力照心。下結己唯一可知。

第五仰推勝進中。初一句總。次五句別顯行體無礙。次於一切諸方下明行用自在。然諸文仰推有二類。一即于自己法門之內更有深細。非己能知。即如此文及前位等。二推異類法門非己能知。如前第三住中推菩薩戒等。上下諸文皆此應知。第五住竟。

第六正心住中。

初舉法勸修內。

【現代漢語翻譯】 現代漢語譯本：解釋：為什麼說『無從至』（沒有地方可以到達）呢？因為能見（能看見的主體）和所見（被看見的客體）都在夢中，各自沒有自性（自體）。什麼地方可以到達呢？因為夢沒有固定的處所。這是從本體上解釋。二、『如電』的對比中，用電來比喻佛的大用，有四種含義：一、如電光照水，水中現影，這是爲了應合不同根器的眾生。二、如電光破除黑暗，使人得見真道，滅除眾生的業障。三、如電光不可執持，因為它離一切相，沒有障礙。四、如電光迅速消滅，不會停留，因為它不屬於世間法。如果心如止水般澄澈，就能顯現佛的形象。水沒有移動，電也沒有來去，而佛的形象卻無處不在。三、『如幻』的對比中，因為幻心沒有障礙，所以能顯現沒有障礙的幻佛。在幻身內顯現許多幻佛，沒有任何障礙。這是緣起相由門中自在的含義，可以仔細思考。四、『如響』的對比中，解釋上面所說的聽聞佛說法音聲等。『如是知』以下總結，因為證入，所以得到自在。四、『善男子當知』以下是總體的結論。所作所為都由自己的心所決定。因為諸佛的境界遍滿一切，只是因為心有垢染，所以看不見。如果修治自己的心，使它遠離障礙，得到禪定，諸佛的境界就會立刻顯現，所以這樣說。三、『是故善男子』以下勸勉修學。因為前面所說的一切都由自己的心所決定，所以勸勉用十種方法修治息心。這十種方法是：一、用善來增長心。二、用佛法來滋潤心。三、在境界中磨鍊心。四、用精進來策勵心。五、用禪定來攝持心。六、用智慧來洗滌心。七、用般若智慧來反觀自心。八、使佛法純熟於心。九、以證得佛果為目標。十、用佛的十力來照見一切。下面總結說自己唯一能知道這些。 第五仰推勝進中。第一句是總說。接下來五句分別顯示行體沒有障礙。再接下來『於一切諸方』以下說明行用自在。然而，仰推有兩類。一類是在自己的法門之內，還有更深細的道理，不是自己所能知道的，就像這段文字和前面的位次等。另一類是推測其他型別的法門，不是自己所能知道的，如前面第三住中推測菩薩戒等。上下的文字都應該這樣理解。第五住結束。 第六正心住中。 首先是舉出佛法勸勉修習的內容。

【English Translation】 English version: Explanation: Why is it said 'no place to arrive from'? Because both the seer (the subject that sees) and the seen (the object that is seen) are in a dream, each without self-nature (inherent existence). What place can be arrived at? Because dreams have no fixed location. This is explained from the perspective of the essence. Second, in the analogy of 'like lightning,' lightning is used to represent the Buddha's great function, which has four meanings: First, like lightning illuminating water, and reflections appearing in the water, this is to respond to beings of different capacities. Second, like lightning dispelling darkness, enabling people to see the true path and eliminate the karmic obstacles of beings. Third, like lightning that cannot be grasped, because it is apart from all forms and without obstruction. Fourth, like lightning that vanishes quickly and does not stay, because it does not belong to the worldly realm. If the mind is as clear as still water, it can manifest the Buddha's image. The water has not moved, and the lightning has not come or gone, yet the Buddha's image is present everywhere. Third, in the analogy of 'like illusion,' because the illusory mind has no obstruction, it can manifest unobstructed illusory Buddhas. Within the illusory body, many illusory Buddhas are manifested without any hindrance. This is the meaning of freedom within the gate of dependent origination, which can be carefully contemplated. Fourth, in the analogy of 'like an echo,' it explains the above-mentioned hearing of the Buddha's voice expounding the Dharma, etc. 'Thus knowing' below concludes that because of entering into realization, one obtains freedom. Fourth, 'Good men, know this' below is the overall conclusion. All actions are determined by one's own mind. Because the realms of all Buddhas pervade everything, but because the mind is defiled, they cannot be seen. If one cultivates and purifies one's mind, causing it to be free from obstacles and attain samadhi, the realms of all Buddhas will immediately appear, hence this is said. Third, 'Therefore, good men' below encourages cultivation and learning. Because everything mentioned earlier is determined by one's own mind, it encourages the cultivation and pacification of the mind through ten methods. These ten methods are: First, to increase the mind with goodness. Second, to nourish the mind with the Dharma. Third, to refine the mind in the face of circumstances. Fourth, to encourage the mind with diligence. Fifth, to restrain the mind with samadhi. Sixth, to cleanse the mind with wisdom. Seventh, to use prajna wisdom to reflect inwardly on the mind. Eighth, to make the Dharma mature in the mind. Ninth, to take the attainment of Buddhahood as the goal. Tenth, to use the ten powers of the Buddha to illuminate everything. Below, it concludes that one can only know these. In the fifth stage of 'Looking Upward and Advancing,' the first sentence is a general statement. The next five sentences specifically show that the essence of practice is without obstruction. Then, 'In all directions' below explains that the function of practice is unhindered. However, there are two types of 'looking upward.' One type is that within one's own Dharma gate, there are even deeper and more subtle principles that one cannot know, like this passage and the previous stages, etc. The other type is to speculate on other types of Dharma gates that one cannot know, such as speculating on the Bodhisattva precepts in the previous third stage, etc. The passages above and below should all be understood in this way. The fifth stage ends. In the sixth stage of 'Correcting the Mind,' First, it raises the Dharma to encourage cultivation.

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國名頂者此在閻浮最南畔處故云頂也。表第六般若終極故也。海幢者。古人云。定深如海。智勝若幢。又釋定身獨出名幢。業用繁多雲海。設敬辭退中嘆德。悲泣者傷已無始不逢善友。今遇會心原故也。又指示般若門。荷恩深故。

第二爾時善財下依教趣入。謂念前趣后念中。初二句總。下十句別。一能入慧。二所證理。三所攝德。四所起用。次四了知剎海。后二受持行愿。皆是解脫業用難知。同名不思議也。三漸趣至后。

第三見敬請中。初見彼依報推求簡擇。二見正報靜處安禪。

第四從三昧正受下正示法界。于中七。初辨法體。二示法界業用。三令善財觀證法界。四出定嘆德。五問答現名。六問答現用。七結唯知一。初中身安不動。心寂無覺。七轉已息唯第八持身。定前加行誓願力故。令于定身起諸業用。若圓教中融攝法界自在無礙故。業用無方未曾起念。總有十四門。初足下出長者等眾。明修行之初以施為首。二從兩膝出剎利等者。具云剎帝利。剎此云土田。帝利此云主。則王種。王種以福化人。婆羅門以智化導。三從腰出仙人者以多著斷常故。兩邊出也。三岐杖于上安居。持瓶洗凈用也。西域外道多執此瓶杖。四脅出龍。五胸德字出阿修羅。六背出二乘者。與大乘正面相背故也。此是貪

【現代漢語翻譯】 現代漢語譯本： 國名頂者，是指這位善知識居住在閻浮提（Jambudvipa，指我們所居住的這個世界）最南邊的處所，所以稱為『頂』。也表示第六般若（Prajna，智慧）的終極境界。海幢者，古人說：『定力深如大海，智慧殊勝如幢幡。』也有解釋說，定身獨自顯現，名為幢。業用繁多，猶如大海。使用敬辭，在退席中嘆美其德行。悲泣，是傷感自己無始以來不曾遇到善友，如今遇到，內心感到欣喜的緣故。又指示般若之門，感念恩德深重。

第二，這時善財童子按照教導趨入。所謂『念前趣后念中』，前兩句是總說，下面十句是分別說明。一是能入的智慧，二是所證的理，三是所攝的德，四是所起的作用。接著四句是了知剎海（Buddha-field，佛剎），后兩句是受持行愿。這些都是解脫的業用，難以知曉，都稱為不可思議。三，逐漸趨向後面。

第三，見到、尊敬、請教中，首先見到他的依報（environment），推求簡擇。二是見到他的正報（physical body）靜處安禪。

第四，從『三昧正受』下，正式展示法界。其中分為七個部分。一是辨別法體，二是展示法界的業用，三是令善財童子觀證法界，四是出定嘆美德行，五是問答顯現名號，六是問答顯現作用，七是總結只知其一。最初的部分，身體安穩不動，內心寂靜無覺。七轉識已經止息，只有第八識（Alaya-vijnana，阿賴耶識）持身。因為入定前有加行誓願力的緣故，令在定身中生起各種業用。如果在圓教（Perfect Teaching）中，融攝法界，自在無礙，所以業用無方，未曾起念。總共有十四個方面。首先，足下出現長者等眾，表明修行的開始以佈施為首。二，從兩膝出現剎利等，具足的說法是剎帝利（Kshatriya，古印度社會四種姓之一，指武士階層）。剎，這裡指土田。帝利，這裡指主。也就是王族。王族以福德化育人民，婆羅門（Brahmana，古印度社會四種姓之一，指僧侶階層）以智慧引導。三，從腰部出現仙人，因為他們多執著于斷常二見的緣故，所以從兩邊出現。三岐杖，在上面安居，持瓶洗凈使用。西域外道多執著於此瓶杖。四，脅部出現龍。五，胸前德字出現阿修羅（Asura，一種非天、非人的神道）。六，背部出現二乘，與大乘正面相對的緣故。這是貪。 English version: The name 'Guoming Dingzhe' indicates that this virtuous friend resides in the southernmost part of Jambudvipa (the world we live in), hence the name 'Ding' (Top). It also represents the ultimate state of the sixth Prajna (wisdom). 'Haitong' (Sea Banner), the ancients said: 'Samadhi (meditative absorption) is as deep as the sea, and wisdom is as excellent as a banner.' Some also explain that the Samadhi body manifests alone, called 'Banner'. The functions are numerous, like the sea. Using respectful language, praising his virtues in retreat. Weeping is to grieve that one has not encountered virtuous friends since beginningless time, and now encountering them brings joy to the heart. It also points to the gate of Prajna, deeply grateful for the kindness.

Second, at this time, Sudhana (the seeker of truth) enters according to the teachings. The so-called 'thinking of the past, approaching the future, in the middle of thought,' the first two sentences are general, and the following ten sentences are specific. First, the wisdom that can enter; second, the principle that is realized; third, the virtues that are gathered; fourth, the functions that arise. The next four sentences are about knowing the Buddha-field (Kshatra-mandala, realm of Buddhas), and the last two sentences are about upholding vows and practices. These are all functions of liberation, difficult to know, and are called inconceivable. Third, gradually approaching the rear.

Third, in seeing, respecting, and requesting teachings, first seeing his environment, seeking and discerning. Second, seeing his physical body dwelling in tranquility and practicing meditation.

Fourth, from 'Samadhi Right Reception' onwards, formally displaying the Dharma Realm. It is divided into seven parts. First, distinguishing the essence of the Dharma; second, showing the functions of the Dharma Realm; third, enabling Sudhana to observe and realize the Dharma Realm; fourth, emerging from Samadhi and praising virtues; fifth, answering questions and revealing names; sixth, answering questions and revealing functions; seventh, concluding that one only knows one aspect. In the initial part, the body is stable and unmoving, and the mind is silent and without awareness. The seven consciousnesses have ceased, and only the eighth consciousness (Alaya-vijnana) sustains the body. Because of the power of vows made before entering Samadhi, various functions arise in the Samadhi body. In the Perfect Teaching, the Dharma Realm is integrated, free and unobstructed, so the functions are limitless and have never arisen in thought. There are fourteen aspects in total. First, elders and others appear under the feet, indicating that the beginning of practice is headed by giving. Second, Kshatriyas (warrior caste in ancient India) and others appear from the knees. Kshatriya means 'land ruler'. The royal family cultivates the people with merit, and the Brahmins (priest caste in ancient India) guide with wisdom. Third, immortals appear from the waist because they are often attached to the views of permanence and annihilation, so they appear from both sides. The three-pronged staff is used for dwelling on top, and the bottle is used for washing and purification. Western heretics are often attached to this bottle and staff. Fourth, dragons appear from the flanks. Fifth, Asuras (demi-gods) appear from the character of virtue on the chest. Sixth, the two vehicles (Shravakas and Pratyekabuddhas) appear from the back, because they are opposite to the Mahayana (Great Vehicle). This is greed.

【English Translation】 English version: The name 'Guoming Dingzhe' indicates that this virtuous friend resides in the southernmost part of Jambudvipa (the world we live in), hence the name 'Ding' (Top). It also represents the ultimate state of the sixth Prajna (wisdom). 'Haitong' (Sea Banner), the ancients said: 'Samadhi (meditative absorption) is as deep as the sea, and wisdom is as excellent as a banner.' Some also explain that the Samadhi body manifests alone, called 'Banner'. The functions are numerous, like the sea. Using respectful language, praising his virtues in retreat. Weeping is to grieve that one has not encountered virtuous friends since beginningless time, and now encountering them brings joy to the heart. It also points to the gate of Prajna, deeply grateful for the kindness.

Second, at this time, Sudhana (the seeker of truth) enters according to the teachings. The so-called 'thinking of the past, approaching the future, in the middle of thought,' the first two sentences are general, and the following ten sentences are specific. First, the wisdom that can enter; second, the principle that is realized; third, the virtues that are gathered; fourth, the functions that arise. The next four sentences are about knowing the Buddha-field (Kshatra-mandala, realm of Buddhas), and the last two sentences are about upholding vows and practices. These are all functions of liberation, difficult to know, and are called inconceivable. Third, gradually approaching the rear.

Third, in seeing, respecting, and requesting teachings, first seeing his environment, seeking and discerning. Second, seeing his physical body dwelling in tranquility and practicing meditation.

Fourth, from 'Samadhi Right Reception' onwards, formally displaying the Dharma Realm. It is divided into seven parts. First, distinguishing the essence of the Dharma; second, showing the functions of the Dharma Realm; third, enabling Sudhana to observe and realize the Dharma Realm; fourth, emerging from Samadhi and praising virtues; fifth, answering questions and revealing names; sixth, answering questions and revealing functions; seventh, concluding that one only knows one aspect. In the initial part, the body is stable and unmoving, and the mind is silent and without awareness. The seven consciousnesses have ceased, and only the eighth consciousness (Alaya-vijnana) sustains the body. Because of the power of vows made before entering Samadhi, various functions arise in the Samadhi body. In the Perfect Teaching, the Dharma Realm is integrated, free and unobstructed, so the functions are limitless and have never arisen in thought. There are fourteen aspects in total. First, elders and others appear under the feet, indicating that the beginning of practice is headed by giving. Second, Kshatriyas (warrior caste in ancient India) and others appear from the knees. Kshatriya means 'land ruler'. The royal family cultivates the people with merit, and the Brahmins (priest caste in ancient India) guide with wisdom. Third, immortals appear from the waist because they are often attached to the views of permanence and annihilation, so they appear from both sides. The three-pronged staff is used for dwelling on top, and the bottle is used for washing and purification. Western heretics are often attached to this bottle and staff. Fourth, dragons appear from the flanks. Fifth, Asuras (demi-gods) appear from the character of virtue on the chest. Sixth, the two vehicles (Shravakas and Pratyekabuddhas) appear from the back, because they are opposite to the Mahayana (Great Vehicle). This is greed.

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他財故。慈觀治也。嗔無情物故教緣起觀。是耶見愚故教巧觀。法體無二我也。七肩出夜叉。八腹出緊那羅等。九口出輪王。十兩目出日。十一眉間出帝釋。十二額出梵王。十三頭出菩薩。以十波羅密教化眾生。十四頂上出佛者明極果尊勝故。于中二。先十二位攝菩薩眾。后二十事攝雜類眾。前中初平等法者令道場菩薩速成佛果。齊諸古佛也。二普門法者。因位既滿令攝別歸普。三普莊嚴法者。以灌頂受職普嚴法門授第九位。令其修學。四堅固山法者。第八住中成三業離過不動故也。又令不捨此不動而進受第九無礙說法。是故方云堅固如山。五海藏者。以第八住無生藏海授與第七。令其修學故。六普境界法者。以七住中善巧周遍所緣境法住與第六。令其修學。七自性地音聲法者。六住中贊毀自性但有言聲授與五住。令其修學。八隨順世間法者。令第四住進修五住隨於世間五明等法。九厭離法者。令第三住厭離世間向于第四齣世住故。十長養法藏者。令此受持第三住聞持陀羅尼甚深法故。十一精進法者。策此初心令更進修至后故。十二信行者。住前信中菩薩何以不言菩薩者。以不成位。但是行故。言無盡法者令修普賢無盡行故。問準依此文。十住滿后即至道場。成佛而不說十行等。者何也。答此是普賢十住攝后諸位。皆

【現代漢語翻譯】 現代漢語譯本 因為貪戀他人財物，所以用慈悲的觀察來調伏。因為嗔恨無情之物，所以教導緣起觀（一切事物相互依存的觀察）。因為是耶見（錯誤的見解）的愚癡，所以教導巧妙的觀察。法的本體沒有二元對立，就是『我』。從七個肩膀出現夜叉（一種鬼神）。從八個腹部出現緊那羅（一種天神）。從九個口中出現輪王（統治世界的理想君王）。從十個眼睛中出現太陽。從十一眉間出現帝釋（忉利天之主）。從十二額頭出現梵王（色界天之主）。從十三頭頂出現菩薩（追求覺悟的修行者），以十波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧、方便、愿、力、智）教化眾生。從十四頂上出現佛，表明達到極果的尊勝。其中分為兩部分：首先，十二個位置涵蓋菩薩眾；然後，二十件事涵蓋雜類眾。 在前面一部分中，首先是平等法，使道場的菩薩迅速成就佛果，與過去的諸佛平等。第二是普門法，因為果位已經圓滿，所以使攝受差別迴歸普遍。第三是普莊嚴法，通過灌頂授予職位，普遍莊嚴法門，授予第九位，使其修學。第四是堅固山法，在第八住中成就三業（身、口、意）的離過不動。又使其不捨棄這種不動，而進一步接受第九無礙說法，所以才說堅固如山。第五是海藏，以第八住的無生藏海授予第七住，使其修學。第六是普境界法，以第七住中善巧周遍所緣境法，授予第六住，使其修學。第七是自性地音聲法，第六住中贊毀自性，但有言聲，授予第五住，使其修學。第八是隨順世間法，使第四住進修第五住，隨順於世間的五明（聲明、工巧明、醫方明、因明、內明）等法。第九是厭離法，使第三住厭離世間，趨向于第四齣世住。第十是長養法藏，使此受持第三住聞持陀羅尼甚深法。第十一是精進法，策勵這個初心，使其更加精進修行至最後。第十二是信行者，住在住前信中的菩薩，為什麼不稱為菩薩呢？因為沒有成就果位，只是在修行，所以說無盡法，使其修普賢（大乘佛教的象徵）無盡行。 問：按照這段經文，十住圓滿后就直接到達道場，成就佛果，而不說十行等，這是為什麼呢？答：這是普賢十住涵蓋後面的各個果位，都...

【English Translation】 English version Because of greed for others' wealth, it is subdued by compassionate observation. Because of anger towards inanimate objects, the teaching of dependent origination (the observation of the interdependence of all things) is taught. Because of the ignorance of false views (wrong views), skillful observation is taught. The essence of Dharma is non-duality, which is 'I'. From the seven shoulders emerge Yakshas (a type of demon). From the eight abdomens emerge Kinnaras (a type of celestial being). From the nine mouths emerges a Wheel-Turning King (an ideal monarch who rules the world). From the ten eyes emerge the suns. From the eleven brow emerges Śakra (the lord of the Trāyastriṃśa Heaven). From the twelve foreheads emerges Brahmā (the lord of the Form Realm). From the thirteen heads emerges a Bodhisattva (a practitioner seeking enlightenment), who teaches sentient beings with the Ten Pāramitās (giving, morality, patience, effort, meditation, wisdom, skillful means, vows, power, and knowledge). From the fourteen crowns emerges the Buddha, indicating the supreme victory of attaining the ultimate fruit. Among these, there are two parts: first, the twelve positions encompass the Bodhisattva assembly; then, the twenty matters encompass the miscellaneous assembly. In the first part, first is the Dharma of Equality, which enables the Bodhisattvas in the Bodhimaṇḍa to quickly attain Buddhahood, being equal to the Buddhas of the past. Second is the Dharma of Universal Gate, because the fruition is complete, it causes the reception of differences to return to universality. Third is the Dharma of Universal Adornment, through empowerment, the position is granted, the Dharma gate of universal adornment is granted, and the ninth position is granted, enabling them to cultivate and learn. Fourth is the Dharma of Firm Mountain, in the eighth abode, the three karmas (body, speech, and mind) are accomplished, being free from faults and immovable. Furthermore, it enables them not to abandon this immovability, but to further receive the ninth unobstructed Dharma teaching, therefore it is said to be as firm as a mountain. Fifth is the Ocean Treasury, the unborn treasury ocean of the eighth abode is granted to the seventh abode, enabling them to cultivate and learn. Sixth is the Dharma of Universal Realm, the skillful and pervasive Dharma of the objects of the seventh abode is granted to the sixth abode, enabling them to cultivate and learn. Seventh is the Dharma of the Sound of Self-Nature Ground, in the sixth abode, praise and criticism of self-nature, but there is only verbal sound, which is granted to the fifth abode, enabling them to cultivate and learn. Eighth is the Dharma of Following the World, enabling the fourth abode to advance and cultivate the fifth abode, following the five sciences (grammar, crafts, medicine, logic, and inner knowledge) and other Dharmas of the world. Ninth is the Dharma of Renunciation, enabling the third abode to renounce the world and move towards the fourth supramundane abode. Tenth is the Dharma of Nourishing the Dharma Treasury, enabling this to uphold the profound Dharma of the Dhāraṇī of hearing and upholding of the third abode. Eleventh is the Dharma of Diligence, encouraging this initial aspiration, enabling them to cultivate more diligently until the end. Twelfth is the Practitioner of Faith, the Bodhisattva residing in the faith before the abode, why is it not called a Bodhisattva? Because the fruition has not been accomplished, it is only practice, therefore it is said to be the Dharma of Inexhaustibility, enabling them to cultivate the inexhaustible practice of Samantabhadra (symbol of Mahayana Buddhism). Question: According to this scripture, after the ten abodes are completed, one directly reaches the Bodhimaṇḍa and attains Buddhahood, without mentioning the ten practices, etc., why is this? Answer: This is because the ten abodes of Samantabhadra encompass the subsequent positions, all...

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在此中。顯一位即一切位故。是故一位滿后即至佛地如上十行等后成佛同此也。此是以位攝位門。若以行攝位。即十信滿心成佛。如賢首品說。此之一轍非此圓教余處總無。正是一乘宗之大例。自下二十門。為諸天並是入法界之器非是世法。一以色究竟天雖是長壽終歸有盡。今為說法身平等無盡法。二者初禪梵王有慈不普。為說大慈普覆眾生。三者自在天雖世中大力終歸滅盡。為說法身生善根力。四者建正法幢降彼耶心。此亦是他化天攝。五者化樂自念化作樂具。為說凈念令念法門。六者為說出世凈意樂故。令其遠離執手染心。七者夜摩喜樂終竟無常。為說出世真法歡喜。八者彼著地居有為莊嚴。為說福智莊嚴性空。九者令此夜叉舍離惡護眾生命故云歡喜。十者彼屬諸天而不自在。為說出世法樂圓滿不繫屬他。十一者修羅大力為天所伏。為說出世法身大境物莫能過。十二者彼金翅鳥雖有大力只游一界故。今為說法身金翅覆無量世界。十三者緊那作樂愚著無益。為說出世勝智益生自他俱樂。十四者人王樂著世間五欲。為說欲過名不可樂。十五者龍有熱沙金翅等憂。為說無我令彼歡喜十六者摩睺惡性事中好靜因。則為說甚深寂靜。十七者地獄苦逼心亂。為說法安心令得正念。十八者說智治癡。十九者閻羅王處苦具可畏。說

【現代漢語翻譯】 現代漢語譯本 在此中，顯示一位即一切位，所以一位圓滿后就到達佛地，如上面的十行等修完后成佛一樣。這是以位來統攝位的方法。如果以行來統攝位，就是十信圓滿時心就成佛，如《賢首品》所說。這一途徑並非圓教之外其他地方所有，正是唯一佛乘宗的大例。下面的二十門，因為諸天都是進入法界的根器，不是世俗之法。 第一，以色究竟天雖然長壽，最終還是有盡頭，現在為他們說法身平等無盡的法。 第二，初禪梵王有慈悲但不普及，為他們說大慈悲普覆眾生。 第三，自在天雖然在世間有大力，最終還是會滅盡，為他們說法身生善根之力。 第四，建立正法之幢，降伏他們的邪心。這也屬於他化自在天所攝。 第五，化樂天自己念化作出快樂的器具，為他們說清凈的念，令他們念法門。 第六，為他們說出世的清凈意樂，讓他們遠離執著和染污的心。 第七，夜摩天的喜樂最終是無常的，為他們說出世的真正法喜。 第八，他們執著于地居的有為莊嚴，為他們說福德和智慧莊嚴的性空。 第九，讓這些夜叉舍離噁心，守護眾生的性命，所以說歡喜。 第十，他們屬於諸天，卻不自在，為他們說出世的法樂圓滿，不被其他所繫縛。 第十一，阿修羅有大力，卻被天所降伏，為他們說出世的法身大，境界事物沒有能超過的。 第十二，金翅鳥雖然有大力，卻只游於一界，所以現在為他們說法身金翅覆蓋無量世界。 第十三，緊那羅作樂，愚癡地執著，沒有益處，為他們說出世的殊勝智慧，利益自己和他人。 第十四，人王貪戀世間的五欲，為他們說五欲的過患，名為不可樂。 第十五，龍有熱沙、金翅鳥等的憂慮，為他們說無我，讓他們歡喜。 第十六，摩睺羅伽惡性，在事情中喜歡安靜，因此為他們說甚深寂靜。 第十七，地獄眾生被痛苦逼迫，心煩意亂，為他們說法安心，讓他們得到正念。 第十八，說智慧可以治理愚癡。 第十九，閻羅王處所充滿苦具，令人畏懼，說...

【English Translation】 English version Herein, it shows that one position is all positions, therefore, after one position is fulfilled, one reaches the Buddha-ground, just like attaining Buddhahood after completing the above Ten Practices. This is the method of encompassing positions with positions. If one encompasses positions with practices, then the mind attains Buddhahood when the Ten Faiths are fulfilled, as stated in the 'Worthy Leader' chapter. This path is not found anywhere else besides this perfect teaching; it is a great example of the One Vehicle doctrine. The following twenty doors are because the devas (gods) are vessels for entering the Dharma Realm, not worldly dharmas. First, although the Akanistha Heaven (the highest of the Form Realm heavens) has longevity, it eventually comes to an end. Now, for them, it speaks of the Dharma-body's (Dharmakaya) equal and endless Dharma. Second, the Brahma Kings (rulers of the first Dhyana heaven) have compassion but it is not universal. For them, it speaks of great compassion that universally covers all beings. Third, the Isvara Devas (ruling deities) , although having great power in the world, eventually perish. For them, it speaks of the Dharma-body's power to generate good roots. Fourth, establish the banner of the Correct Dharma and subdue their heretical minds. This also belongs to the Paranirmita-vasavartin Devas (devas who delight in transforming things created by others). Fifth, the Nirmāṇarati Devas (devas who delight in their own creations) themselves contemplate and create instruments of happiness. For them, it speaks of pure mindfulness, enabling them to contemplate the Dharma-gate. Sixth, for them, it speaks of the pure joy of renunciation, enabling them to distance themselves from attachment and defiled minds. Seventh, the joy of the Yama Devas (devas of the third heaven) is ultimately impermanent. For them, it speaks of the true Dharma-joy of transcendence. Eighth, they are attached to the conditioned adornments of the earthly realm. For them, it speaks of the emptiness of the nature of blessings and wisdom. Ninth, let these Yakshas (nature spirits) abandon evil intentions and protect the lives of beings, hence the saying 'joy'. Tenth, they belong to the devas but are not free. For them, it speaks of the complete Dharma-joy of transcendence, not bound by others. Eleventh, the Asuras (demigods) have great power but are subdued by the devas. For them, it speaks of the Dharma-body's greatness, with no realm or thing able to surpass it. Twelfth, the Garuda (mythical bird) , although having great power, only roams within one realm. Therefore, now it speaks to them of the Dharma-body's Garuda covering immeasurable worlds. Thirteenth, the Kinnaras (celestial musicians) make music, foolishly clinging to it without benefit. For them, it speaks of the transcendent, superior wisdom that benefits oneself and others. Fourteenth, human kings are attached to the five desires of the world. For them, it speaks of the faults of desires, called 'not enjoyable'. Fifteenth, dragons have worries such as hot sands and Garudas. For them, it speaks of no-self, enabling them to rejoice. Sixteenth, the Mahoragas (serpent deities) have evil natures and prefer quietude in affairs. Therefore, for them, it speaks of profound stillness. Seventeenth, beings in hell are oppressed by suffering and their minds are disturbed. For them, it speaks of pacifying the mind, enabling them to attain right mindfulness. Eighteenth, it speaks of wisdom governing ignorance. Nineteenth, the realm of Yama (the king of the underworld) is filled with instruments of suffering, causing fear. It speaks of...

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法除之故云無畏。二十者餓鬼飢渴常惡悕望。令說法翻之。言悉令眾生下結上所說。皆向出世賢聖之門。明放光利益可知。第三爾時善財下明善財觀見得法中二。初觀比丘身明證人法界。二念彼三昧下證法法界中四句。初一句念彼法體。二思業用難測。三思其大用深廣。言無量者明前十四處所出廣多故。言無作者明不作功用。顯其甚深。四觀察法界下明法起所因。謂法界嚴智是因力。依佛智等是緣力。出生等現所作事。明善財委得其本故具知也。第四齣定嘆德中二。先出定者利益事訖。六月六日者是第六住故。二爾時善財下明言中嘆德。于中二。初十句嘆三昧體深廣具德。二大聖其有下嘆業用。于中初嘆上救三途人天等。二發菩提心嘆上益菩薩用。謂從信行終至道場等。第五問答顯名中。答有三名。初一總名普眼平等法門。見法界故。障無不盡云舍。理無不證名得。二凈般若約智離障。三凈嚴約境證德。善男子下釋立所由。良以此德當其第六般若位故。第六大聖下問答辨業用。答中有二十三句。初六句明於器世間自在。二見一切佛下十一句明於智正覺世間自在。三大悲攝下六句明於眾生世間自在。第七結已唯一可知。

第五仰推勝進中三。初一句總推。二皆悉深入下別。三我尚不能下結不能知。以積行成德行尚

【現代漢語翻譯】 現代漢語譯本： 因為去除（一切）法的緣故，稱為無畏。二十種（無畏）是餓鬼總是飢渴，懷著惡劣的期望。令（比丘）說法來翻轉這種情況。說『悉令眾生』等，總結上面所說的內容，都導向出世間的賢聖之門。說明放光的利益是可以知道的。第三，爾時善財下，說明善財童子觀見（比丘）得法的情況，分為兩部分。首先，觀察比丘的身，說明證入人法界。其次，念彼三昧下，證明法法界，分為四句。第一句，憶念那個法的本體。第二句，思考（此法）的業用難以測度。第三句，思考它的大用深廣。說『無量』，說明前面十四處所顯現的廣大眾多。說『無作者』，說明不是人為造作的功用，彰顯它的甚深。第四，觀察法界下，說明法生起的原因。所謂法界嚴智是因的力量，依靠佛智等是緣的力量，出生等顯現所作之事。說明善財童子完全得到了根本，所以完全知曉。 第四，出定讚歎功德，分為兩部分。首先，出定，因為利益的事情已經完成。『六月六日』，是因為（比丘）處於第六住的緣故。其次，爾時善財下，說明用語言讚歎功德。其中分為兩部分。最初十句讚歎三昧的本體深廣具足功德。其次，大聖其有下，讚歎業用。其中，首先讚歎（比丘）救度三途人天等。其次，發菩提心，讚歎（比丘）利益菩薩的功用。所謂從信行終至道場等。第五，問答顯示名號。回答中有三個名稱。第一個總名是普眼平等法門，因為見到法界的緣故。障礙沒有不盡除的，稱為『舍』。道理沒有不證得的，名為『得』。第二個是凈般若，從智慧上來說，遠離障礙。第三個是凈嚴，從境界上來說，證得功德。善男子下，解釋建立的原因。實在是因為這個功德相當於第六般若的地位。 第六，大聖下，問答辨明業用。回答中有二十三句。最初六句說明在器世間自在。其次，見一切佛下，十一句說明在智正覺世間自在。再次，大悲攝下，六句說明在眾生世間自在。第七，總結，已經完全可以知曉。 第五，仰推勝進，分為三部分。第一句，總的推崇。第二句，皆悉深入下，分別說明。第三句，我尚不能下，總結不能知曉。因為積累修行成就的德行尚且...

【English Translation】 English version: Because of removing all dharmas, it is called 'fearlessness'. The twenty (fearlessnesses) are that hungry ghosts are always hungry and thirsty, harboring evil expectations. (The monk) causes them to preach the Dharma to reverse this situation. Saying 'completely causing sentient beings' etc., summarizes what was said above, all leading to the transcendental gates of the wise and holy. Explaining the benefits of emitting light is knowable. Third, 'At that time, Sudhana' below, explains Sudhana's observation of (the monk) attaining the Dharma, divided into two parts. First, observing the monk's body, explaining entering the realm of the Dharma of beings. Second, 'Thinking of that Samadhi' below, proving the Dharma realm of Dharma, divided into four sentences. The first sentence, remembering the essence of that Dharma. The second sentence, contemplating (this Dharma's) karmic function is difficult to fathom. The third sentence, contemplating its great function is profound and vast. Saying 'immeasurable', explaining the vast multitude manifested from the fourteen places mentioned earlier. Saying 'no author', explaining it is not a man-made function, highlighting its profoundness. Fourth, 'Observing the Dharma realm' below, explaining the cause of the arising of the Dharma. So-called the adornment wisdom of the Dharma realm is the power of the cause, relying on the Buddha's wisdom etc. is the power of the condition, giving birth to etc. manifesting what is done. Explaining Sudhana completely obtained the root, therefore completely knowing. Fourth, exiting Samadhi and praising virtues, divided into two parts. First, exiting Samadhi, because the matters of benefiting have been completed. 'June 6th', is because (the monk) is in the sixth abode. Second, 'At that time, Sudhana' below, explaining praising virtues with words. Among them, divided into two parts. The first ten sentences praise the essence of the Samadhi as profound, vast, and possessing virtues. Second, 'Great Sage, those who' below, praising karmic functions. Among them, first praising (the monk) saving those in the three evil paths, humans, and devas etc. Second, generating Bodhicitta, praising (the monk's) function of benefiting Bodhisattvas. So-called from the end of faith practice to the Bodhi-tree etc. Fifth, question and answer revealing names. There are three names in the answer. The first general name is 'Universal Eye Equality Dharma Gate', because seeing the Dharma realm. Obstacles are not completely removed, called 'giving'. Principles are not attained, called 'obtaining'. The second is 'Pure Prajna', from the perspective of wisdom, being away from obstacles. The third is 'Pure Adornment', from the perspective of realm, attaining virtues. 'Good man' below, explaining the reason for establishing. It is truly because this virtue is equivalent to the position of the sixth Prajna. Sixth, 'Great Sage' below, question and answer distinguishing karmic functions. There are twenty-three sentences in the answer. The first six sentences explain being at ease in the vessel world. Second, 'Seeing all Buddhas' below, eleven sentences explain being at ease in the world of wisdom and perfect enlightenment. Again, 'Great compassion gathers' below, six sentences explain being at ease in the world of sentient beings. Seventh, in conclusion, it is already completely knowable. Fifth, looking up to promote advancement, divided into three parts. The first sentence, general praise. The second sentence, 'all deeply enter' below, explaining separately. The third sentence, 'I still cannot' below, concluding inability to know. Because the accumulated practice achieves virtuous conduct still...

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不知。況所成德。第六住竟。

第七不退住中。

初舉法勸修中。海潮者顯別住處。近大海側潮浪至之。處表此第七巧便就機用不過限故。園林者眾行建立棲止之所。普嚴者勝德圓備。優婆夷者是慈悲之貌。休舍者智論第八名呼舍羅。勘天竺本名阿舍。此翻名意樂。亦名滿愿。以能滿一切眾生愿故。二勸往教問。三時善財下慶己所得。設敬辭退。

第二爾時善財正念下明依教趣入。于中二。先敬念人法。二又作是念下見其勝德身漸遊行。

第三至海潮下明見已敬請。于中四。先見依報。二見正報。三設禮。四申請。初中有十三事嚴此園林。初寶墻。二花樹。三堂。四閣。五殿。六池。七有大宮殿。八殿內有十種座。九寶帳覆座。十寶網覆帳。十一光明普照。十二有十種電光。十三百種云嚴。二時優婆夷下辨正報莊嚴。于中三。初勝德嚴身。吉由羅者此云臂印。莊嚴也。二眷屬圍繞。三其有見下明利物不空。三爾時下明善財正設禮。四白言下申請可知。

第四答言下正示法界。于中有四。初舉法門體用。二明因緣厚薄。三來果久近。四顯法門名字。初中四。初一句舉法門體。二若見聞下明其勝用。三東方下顯佛被益。四我此大眾下明眷屬行成。二往因厚薄中。先問后答。答中二。初舉過

【現代漢語翻譯】 不知。況且所成就的功德。第六住結束。

第七不退住中。

首先提出方法勸勉修習。『海潮』顯示特別的住處。靠近大海邊潮水漲落的地方，表示這第七住的巧妙在於順應時機，運用不過度。『園林』是眾多修行建立和棲息的地方。『普嚴』是殊勝功德圓滿具備。『優婆夷』（Upasika）是慈悲的面貌。『休舍』，《智度論》第八卷中名為『呼舍羅』（Hushela），考查天竺原本名為『阿舍』（Ashe），這裡翻譯為『意樂』，也叫『滿愿』，因為能夠滿足一切眾生的願望。二是勸勉前往請教。三是當時善財慶幸自己所得，使用敬辭告退。

第二，當時善財正念，表明依教奉行進入。其中分為兩部分。首先是敬念人法。二是『又作是念』，表明見到她的殊勝功德，身心逐漸**。

第三，到達海潮處，表明見到之後恭敬請教。其中分為四部分。首先是見到依報。二是見到正報。三是行禮。四是申請。首先，依報中有十三件事莊嚴這個園林。一是寶墻。二是花樹。三是堂。四是閣。五是殿。六是池。七是有大宮殿。八是殿內有十種座。九是寶帳覆蓋座位。十是寶網覆蓋寶帳。十一是光明普照。十二是有十種電光。十三是百種雲彩莊嚴。二是當時優婆夷，辨別正報的莊嚴。其中分為三部分。一是殊勝功德莊嚴自身。『吉由羅』（Gila）這裡翻譯為臂印，是莊嚴的意思。二是眷屬圍繞。三是『其有見』，表明利益眾生不落空。三是當時善財正式行禮。四是『白言』，申請的內容可以知道。

第四，回答說，正式開示法界。其中分為四部分。首先是提出法門的體和用。二是說明因緣的深厚。三是說明來果的久遠。四是顯示法門的名字。首先，第一句提出法門的體。二是『若見聞』，表明它的殊勝作用。三是東方，顯示佛陀被利益。四是『我此大眾』，表明眷屬修行成就。二是往昔因緣的深厚，首先是提問，然後是回答。回答中分為兩部分。首先是舉出過去的事情。

【English Translation】 I do not know. Moreover, the merits that have been achieved. The Sixth Abode ends.

In the Seventh Non-regressing Abode.

First, the method is presented to encourage practice. 'Seashore' indicates a special dwelling place. Being near the sea where tides rise and fall, it signifies that the skillfulness of this Seventh Abode lies in adapting to opportunities and using them without excess. 'Gardens and groves' are places where many practices are established and resided in. 'Universally adorned' means being fully equipped with excellent virtues. 'Upasika' (Upasika) is an appearance of compassion. 'Hiushe' is named 'Hushela' (Hushela) in the eighth volume of the Mahaprajnaparamita-sastra. Examining the original Indian text, it is named 'Ashe' (Ashe), which is translated here as 'Intentional Joy' or 'Fulfillment of Vows', because it can fulfill the wishes of all beings. Second, there is encouragement to go and inquire. Third, at that time, Sudhana rejoiced in what he had obtained and respectfully took his leave.

Second, at that time, Sudhana with right mindfulness, clarifies entering according to the teachings. It is divided into two parts. First, there is reverence for the person and the Dharma. Second, 'Again, he thought', indicating that upon seeing her excellent virtues, his body and mind gradually **.

Third, arriving at the seashore, it indicates respectfully requesting instruction after seeing her. It is divided into four parts. First, seeing the dependent reward. Second, seeing the principal reward. Third, paying respects. Fourth, making a request. First, in the dependent reward, there are thirteen things adorning this garden. First, jeweled walls. Second, flowering trees. Third, halls. Fourth, pavilions. Fifth, palaces. Sixth, ponds. Seventh, there are great palaces. Eighth, there are ten kinds of seats within the palaces. Ninth, jeweled canopies cover the seats. Tenth, jeweled nets cover the canopies. Eleventh, light shines universally. Twelfth, there are ten kinds of electric lights. Thirteenth, hundreds of kinds of clouds adorn it. Second, at that time, the Upasika distinguishes the adornment of the principal reward. It is divided into three parts. First, excellent virtues adorn the body. 'Gila' is translated here as arm-seal, which means adornment. Second, surrounded by retinue. Third, 'Those who see', indicating that benefiting beings is not in vain. Third, at that time, Sudhana formally paid respects. Fourth, 'Said', the content of the request can be known.

Fourth, answering, formally reveals the Dharma Realm. It is divided into four parts. First, presenting the substance and function of the Dharma gate. Second, explaining the depth of the causes and conditions. Third, explaining the distance of the coming result. Fourth, revealing the name of the Dharma gate. First, the first sentence presents the substance of the Dharma gate. Second, 'If seen or heard', indicating its excellent function. Third, the East, showing that the Buddha is benefited. Fourth, 'My assembly', indicating that the retinue's practice is accomplished. Second, the depth of past causes and conditions, first asking, then answering. The answer is divided into two parts. First, citing past events.

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去所事諸佛。涅槃中八恒佛所。此位中多於彼也。二了知下十句明所成法界行德。三來果久近中亦先問后答。答中三。初不為限齊故發心。二欲教化一切下正為作無齊限事故發心。于中各有十四事相。翻可知。三是故下結自修行。無限齊故不辨自身成佛期。問若爾豈可成耶。答菩薩闡提亦不成故。眾生須成。亦現成故。望自證理無成不成故。四顯法名字中。先問后答。言離憂安穩幢者大心多劫遭苦無憂。造修正行安穩無倦。大志獨拔。是故云幢。天竺本名無憂建立幢。我唯下結已可知。

第五仰推中二。初一句總舉。二諸菩薩心下九句別顯行德。我當下總結。第七住竟。

第八童真住中。

初舉法勸修中。國名海潮者雖起潮浪海無增減。表此位得無增減法界。又證理起悲如海起潮。同前處者表第七已上同是菩薩故。仙人者表第八童真清潔之貌。又表純無漏故。又表唯變易身故同八地等也。毗目多羅者。天竺本名毗目多羅涅懼沙。此翻名最上無恐怖聲。上文嘆佛處。云以一切智微妙音安慰無邊眾生界。此名得也。二嘆德勸往教問可知。三善財荷恩敬辭中十一句。初一句總餘十句別。一大乘真友暫逢亦難。二況得同止多時。此二善友難遇值之。三若自無大乘根器亦不成故云得菩薩根難。四雖得根器。正

【現代漢語翻譯】 現代漢語譯本： 前往諸佛所在之處。在涅槃中的八恒河沙數諸佛所在之處。此地的數量比那裡還要多。二，通過下面的十句經文來闡明所成就的法界行德。三，關於證果的時間長短，也是先提問后回答。在回答中包含三點。首先，不為自己設定界限而發菩提心。第二，『想要教化一切』，正是爲了做沒有界限的事情而發菩提心。其中各有十四種事相，可以反過來理解。第三，『是故』，總結自身的修行。因為沒有界限，所以不辨別自身成佛的期限。提問：如果這樣，難道可以成就嗎？回答：菩薩和一闡提（icchantika，斷善根者）也無法成就，所以眾生必須成就，也因為已經顯現成就。期望自我證悟真理，沒有成就與不成就的分別。四，在顯法名字中，先提問后回答。『離憂安穩幢』的意思是，大心菩薩經歷多劫的苦難而沒有憂愁，造作修正的德行而安穩沒有疲倦，大志向獨自挺拔，所以稱為『幢』。天竺原本的名字是『無憂建立幢』。『我唯』，總結的內容已經可以理解。

第五，仰推中包含兩點。第一句是總的概括。第二，『諸菩薩心』下面的九句是分別顯示行德。『我當』，是總結。第七住結束。

第八，童真住中。

首先，舉出法來勸勉修行。國名叫『海潮』，雖然有潮起潮落，但是大海沒有增減，表示這個位次得到沒有增減的法界。又，證悟真理而生起慈悲，就像大海生起潮水。和前面的地方相同，表示第七住以上都是菩薩。『仙人』，表示第八住童真清潔的容貌，又表示純粹沒有漏失，又表示只有變易身，所以和八地等同。『毗目多羅』（Vimuttara），天竺原本的名字是『毗目多羅涅懼沙』（Vimuttara-nirghosa），這裡翻譯為『最上無恐怖聲』。上文讚歎佛的地方，說『用一切智慧微妙的聲音安慰無邊的眾生界』，這裡是得到這個名號。二，讚歎功德勸勉前往教導，提問的內容可以理解。三，善財（Sudhana）荷蒙恩德的敬辭中包含十一句。第一句是總的概括，其餘十句是分別敘述。一，大乘真友即使短暫相逢也很難得。二，更何況能夠一同居住很長時間。這兩種善友很難遇到。三，如果自身沒有大乘的根器，也不能成就，所以說得到菩薩的根器很難。四，即使得到根器，真正 English version: Going to the places of all Buddhas. To the places of the eight Ganges sands of Buddhas in Nirvana. The number here is greater than there. Second, the following ten sentences explain the Dharma Realm conduct and virtue that has been achieved. Third, regarding the length of time to attain fruition, it is also a question followed by an answer. The answer contains three points. First, to generate Bodhicitta (the aspiration for enlightenment) without setting limits for oneself. Second, 'wanting to teach and transform all', is precisely to generate Bodhicitta for doing things without limits. Each of these contains fourteen aspects, which can be understood in reverse. Third, 'therefore', summarizes one's own practice. Because there are no limits, one does not discern the time limit for oneself to become a Buddha. Question: If so, can it be achieved? Answer: Bodhisattvas and icchantikas (those who have severed their roots of goodness) also cannot achieve it, so sentient beings must achieve it, and also because it has already manifested as achieved. Hoping for self-realization of the truth, there is no distinction between achievement and non-achievement. Fourth, in revealing the name of the Dharma, first ask and then answer. 'Free from sorrow, peaceful and stable banner' means that a Bodhisattva with a great mind experiences suffering for many kalpas (eons) without sorrow, creates and cultivates virtuous conduct with peace and stability without weariness, and has a great aspiration that stands alone, so it is called a 'banner'. The original name in India is 'Sorrow-free Established Banner'. 'I only', the content of the summary can already be understood.

Fifth, the upward inference contains two points. The first sentence is a general summary. Second, the nine sentences below 'the minds of all Bodhisattvas' separately reveal virtuous conduct. 'I shall', is a summary. The Seventh Abode ends.

Eighth, in the True Child Abode.

First, cite the Dharma to encourage cultivation. The country is called 'Ocean Tide', although there are tides rising and falling, the ocean does not increase or decrease, indicating that this position has attained the Dharma Realm without increase or decrease. Also, the arising of compassion from the realization of truth is like the rising of tides in the ocean. Being in the same place as before indicates that those above the Seventh Abode are all Bodhisattvas. 'Immortal' indicates the pure and clean appearance of the Eighth Abode True Child, and also indicates pure non-outflow, and also indicates only the transformation body, so it is the same as the Eighth Ground, etc. 'Vimuttara', the original name in India is 'Vimuttara-nirghosa', which is translated here as 'Supreme Fearless Sound'. The place where the Buddha is praised above says, 'Using the subtle sound of all wisdom to comfort the boundless realm of sentient beings', here is the attainment of this name. Second, praising the merits and virtues encourages going to teach, the content of the question can be understood. Third, Sudhana's respectful words of bearing grace contain eleven sentences. The first sentence is a general summary, and the remaining ten sentences are described separately. One, it is difficult to meet a true friend of the Mahayana (Great Vehicle) even for a short time. Two, how much more so to be able to live together for a long time. These two kinds of good friends are difficult to encounter. Three, if one does not have the roots of the Mahayana, one cannot achieve it, so it is said that it is difficult to obtain the roots of a Bodhisattva. Four, even if one obtains the roots, the real

【English Translation】 Going to the places of all Buddhas. To the places of the eight Ganges sands of Buddhas in Nirvana. The number here is greater than there. Second, the following ten sentences explain the Dharma Realm conduct and virtue that has been achieved. Third, regarding the length of time to attain fruition, it is also a question followed by an answer. The answer contains three points. First, to generate Bodhicitta (the aspiration for enlightenment) without setting limits for oneself. Second, 'wanting to teach and transform all', is precisely to generate Bodhicitta for doing things without limits. Each of these contains fourteen aspects, which can be understood in reverse. Third, 'therefore', summarizes one's own practice. Because there are no limits, one does not discern the time limit for oneself to become a Buddha. Question: If so, can it be achieved? Answer: Bodhisattvas and icchantikas (those who have severed their roots of goodness) also cannot achieve it, so sentient beings must achieve it, and also because it has already manifested as achieved. Hoping for self-realization of the truth, there is no distinction between achievement and non-achievement. Fourth, in revealing the name of the Dharma, first ask and then answer. 'Free from sorrow, peaceful and stable banner' means that a Bodhisattva with a great mind experiences suffering for many kalpas (eons) without sorrow, creates and cultivates virtuous conduct with peace and stability without weariness, and has a great aspiration that stands alone, so it is called a 'banner'. The original name in India is 'Sorrow-free Established Banner'. 'I only', the content of the summary can already be understood. Fifth, the upward inference contains two points. The first sentence is a general summary. Second, the nine sentences below 'the minds of all Bodhisattvas' separately reveal virtuous conduct. 'I shall', is a summary. The Seventh Abode ends. Eighth, in the True Child Abode. First, cite the Dharma to encourage cultivation. The country is called 'Ocean Tide', although there are tides rising and falling, the ocean does not increase or decrease, indicating that this position has attained the Dharma Realm without increase or decrease. Also, the arising of compassion from the realization of truth is like the rising of tides in the ocean. Being in the same place as before indicates that those above the Seventh Abode are all Bodhisattvas. 'Immortal' indicates the pure and clean appearance of the Eighth Abode True Child, and also indicates pure non-outflow, and also indicates only the transformation body, so it is the same as the Eighth Ground, etc. 'Vimuttara', the original name in India is 'Vimuttara-nirghosa', which is translated here as 'Supreme Fearless Sound'. The place where the Buddha is praised above says, 'Using the subtle sound of all wisdom to comfort the boundless realm of sentient beings', here is the attainment of this name. Second, praising the merits and virtues encourages going to teach, the content of the question can be understood. Third, Sudhana's respectful words of bearing grace contain eleven sentences. The first sentence is a general summary, and the remaining ten sentences are described separately. One, it is difficult to meet a true friend of the Mahayana (Great Vehicle) even for a short time. Two, how much more so to be able to live together for a long time. These two kinds of good friends are difficult to encounter. Three, if one does not have the roots of the Mahayana, one cannot achieve it, so it is said that it is difficult to obtain the roots of a Bodhisattva. Four, even if one obtains the roots, the real

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直真心此發亦難。五雖具此因。得同行同願。伴善知識亦復更難。此三法器難辨。六正得法身難證。七正說法身難聞。此二法義難得。八生大心難。九求果智難。十長大行難。此三心行難備。

第二爾時下依教趣入中。初念前法。初句總。心能長養下十句別顯所念。皆言心能者。心若凈則行無不成。是故順教念心法功能也。初二心為行緣。次二心能起行。次二心能攝法。次二心能成定慧。后二心能除障。二漸游下正趣后位推求簡擇。

第三見敬請中五。初見依報。二爾時善財見彼下明見正報。樹皮衣等明少欲之相。三設禮中五體投地敬之極也。四念善知識下起勝念想十句。初五句念彼能作成之因。后五句念彼悲智巧運度故。五作是念下敬繞申請。

第四時彼仙人下明示法界中二。初嘆發心為授法方便。于中三。初仙人嘆有十句。明善財大志所作德。二眷屬供禮嘆亦十句。明善財廣益眾生。三時彼仙告大眾下結嘆大心當成大果。二告善財下正授法界。于中四。初示法門名體。以此位中高出功用之表故云幢。然不為相惑所動故云無壞。智慧是其法體。是故天竺本名無能勝幢菩薩解脫。又此仙人定慧作用勝出無屈故以為名。二辨其業用中。先問中境界者問其業用分齊也。則申右手下示用現答。摩頂執手是

加持之相。于中三。初入廣處見佛。聞法以修大行。二或自見下復多時以修勝行。三明法門照得益之相有十句五對。初一總后四別。能照皆是無壞幢之別義。因照所得。皆是明凈藏異德。以此明凈梵本名為毗盧遮那藏。是故該攝也。三放手下明息用歸本。放手者令其出觀。還在本處者不移此處而見十方故。處既還本時亦未經一日。是故於一時一處頓修成十方多劫行成者。皆善友圓教法門力也。是故善財一生至究竟位者良由此等也。下文云一切諸佛無量劫修善財一生皆得者亦由是也。是故普賢位中或無量不可說劫修非唯三祇。如法力加持所經時劫。或一生一念如本時等。皆無定限。可準通之。汝憶念者問觀中事。唯然者正憶不忘。知識力者是勝位加持。顯非自力。則答所由。四我唯下結己所知。明授法即盡。更無遺惜故。

第五仰推勝進中三。初總推。二諸大菩薩下別。於一切時輪自在者。古人云。於一切時機三輪自在。又可於一切時劫迴轉自在故說輪也。三我豈能下結非己分。第八住竟。

第九法王子住中。

初舉法勸修中。國名進求者反道之相。人皆背舍既成順用。故令進求。又在反道之位。不宜怠慢故以為名。依天竺本名伊舍那。此云曠野。亦名悕求。婆羅門者梵志凈行。方便命者隨事以方便

【現代漢語翻譯】 現代漢語譯本 加持之相，其中分三部分。第一部分，進入廣闊的境界見到佛，聽聞佛法從而修習廣大的修行。第二部分，或者自己看到（境界）下降，經過很長時間從而修習殊勝的修行。第三部分，闡明法門照耀所得利益的相狀，有十句五對。最初一句是總說，後面四句是分別解說。能夠照耀的都是無壞幢（Vajradhvaja，金剛幢）的特別意義。因為照耀所得到的，都是明凈藏（Vimalagarbha）的殊勝功德。這個明凈，在梵文中名為毗盧遮那藏（Vairocana-garbha），所以能夠總括攝受。在『三放手下』，闡明止息作用迴歸本源。『放手』是令其從觀想中出來。『還在本處』是不離開此處而見到十方世界。既然處所迴歸本源，時間也沒有經過一天。所以在同一時間同一處所，頓然修成十方世界多劫的修行成就，都是善友圓教法門的威力。所以善財童子一生就能達到究竟的果位，就是因為這些原因。下文說一切諸佛無量劫的修行，善財童子一生都能得到，也是因為這個原因。所以在普賢菩薩的果位中，或者需要無量不可說劫的修行，不僅僅是三大阿僧祇劫。如法力加持所經過的時間長短，或者一生一念，如同原本的時間一樣，都沒有一定的限制，可以類推理解。『汝憶念者』是問觀想中的事情。『唯然者』是確實憶念不忘。『知識力者』是殊勝果位的加持，顯示不是自己的力量。那麼回答的，就是（成就的）原因。『四我唯下』總結自己所知道的，表明傳授佛法已經窮盡，不再有遺留吝惜。 第五，仰仗（善知識）的推舉而殊勝進步，其中分三部分。第一部分是總的推舉。第二部分，『諸大菩薩下』是分別解說。『於一切時輪自在者』，古人說，在一切時機中，身口意三輪自在。又可以說在一切時劫中迴轉自在，所以說是輪。第三部分，『我豈能下』總結不是自己（所能瞭解）的範圍。第八住（菩薩的第八個階位）結束。 第九，法王子住（菩薩的第九個階位）中。 首先，舉出佛法勸勉修行。國名進求（Uttara），是走向反道的相狀。人們都背離捨棄，已經成就了順應（世俗）的作用，所以令其進步追求。又因為處在走向反道的階位，不應該懈怠，所以用這個名字。依據天竺的梵文字，名為伊舍那（Isana），這裡翻譯為曠野，也翻譯為悕求。婆羅門（Brahmana）是梵志，指清凈的修行者。方便命（Upayajivin）是指隨順事情使用方便（法門）。

【English Translation】 English version The aspect of empowerment is divided into three parts. The first part is entering a vast realm to see the Buddha and hearing the Dharma, thereby cultivating great practices. The second part is either seeing the (realm) descend and cultivating superior practices over a long period. The third part clarifies the aspects of benefits gained from the illumination of the Dharma, consisting of ten phrases in five pairs. The first phrase is a general statement, and the following four are specific explanations. What can illuminate is the special meaning of Vajradhvaja (indestructible banner). What is gained from the illumination is the excellent virtue of Vimalagarbha (pure treasury). This purity is called Vairocana-garbha in Sanskrit, thus encompassing and embracing everything. In 'Below, the three releases,' it clarifies the return of cessation to the origin. 'Releasing' means letting them come out of contemplation. 'Returning to the original place' means seeing the ten directions without leaving this place. Since the place returns to the origin, the time has not even passed a day. Therefore, at the same time and place, the practice of many kalpas in the ten directions is suddenly accomplished, all due to the power of the Dharma of the perfect teaching of good friends. Therefore, Sudhana (Sudhana-sresthi-daraka) can reach the ultimate position in one lifetime because of these reasons. The following text says that all Buddhas' practice of countless kalpas can be obtained by Sudhana in one lifetime, also because of this reason. Therefore, in the position of Samantabhadra (Universal Worthy), perhaps countless unspeakable kalpas of practice are needed, not just three Asamkhya kalpas. The time elapsed through the empowerment of Dharma power, whether it is a lifetime or a moment, is like the original time, all without fixed limits and can be understood by analogy. 'You remember' asks about the events in contemplation. 'Indeed' means truly remembering and not forgetting. 'The power of knowledge' is the empowerment of a superior position, showing that it is not one's own power. Then the answer is the reason (for the accomplishment). 'Four, I only' concludes what one knows, indicating that the transmission of the Dharma is exhausted, with no remaining reluctance. Fifth, relying on the recommendation of (good teachers) for superior progress, which is divided into three parts. The first part is a general recommendation. The second part, 'Below, all great Bodhisattvas,' is a separate explanation. 'Free in all time wheels,' the ancients said, in all opportunities, the three wheels of body, speech, and mind are free. It can also be said that it is free to rotate in all time kalpas, so it is called a wheel. The third part, 'How can I,' concludes that it is not within one's (ability to understand). The eighth stage (of a Bodhisattva) ends. Ninth, in the stage of the Dharma Prince (a Bodhisattva's ninth stage). First, citing the Dharma to encourage practice. The country name Uttara (Progress) is the aspect of going against the path. People all turn away and abandon, already accomplishing the function of conforming (to the world), so it is made to progress and pursue. Also, because it is in the stage of going against the path, one should not be lazy, so this name is used. According to the Sanskrit text of India, it is called Isana, which is translated here as wilderness, and also translated as aspiration. Brahmana (Brahmin) is a pure practitioner. Upayajivin (one who lives by skillful means) refers to using skillful (Dharma) means according to circumstances.

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為命故。刀火不能損也。又刀火返道以為方便。正行相續故稱為命。天竺本是野人也。

第二爾時善財下依教趣入中亦。先念前。二漸漸等趣后。此等亦得總屬前位。謂初見敬申請。是親近善知識。二告言等總是聽聞正法。三念前法門是繫念思惟。四進至后處是如說修行。是故總成四親近行。念前法中四。初念前因無壞幢照所得三昧等法。于中聲聞忍是人空。無生忍是法空。善財此處得無生忍者。以是前第八住位之益故同第八地也。二常行菩薩行下念前游諸佛所成勝行。三於一念頃下念前游諸剎海行。四又知無量下念前所見諸佛化眾生行。是即諸文成益皆悉在此憶持法門。使純熟明凈證會究竟。二到處可知。

第三見敬請中三。初見苦行相。二禮。三問。初中四面火聚者。正法師云。四無礙智慧燒惑薪。刀山者真無分別出妄解也。從彼山上自投火聚者。加行相應意言。分別緣。真望證真顯妄滅故也。又解火聚者是根本般若故。智論云。般若波羅蜜猶如大火聚。四邊不可觸。遠離於四句。解云此智火有四義。一燒煩惱薪。二破無明闇。三成熟善根。四照現證理。刀山者加行智趣證疾利故。高峻者非即正證故。投下者從彼入此故。又刀是斷德。障無不割故。火是智德。理無不照故。投下者障盡證理故。此火聚

【現代漢語翻譯】 現代漢語譯本：爲了生命（為命故），刀和火都不能損傷它（刀火不能損也）。而且刀和火返回到真理的道路，作為一種方便法門（又刀火返道以為方便）。正確的修行持續不斷，因此稱為生命（正行相續故稱為命）。天竺（印度）原本是野人居住的地方（天竺本是野人也）。

第二，這時善財童子按照教導進入其中（第二爾時善財下依教趣入中亦）。首先憶念之前的教誨（先念前）。第二，逐漸等等趨向後面（二漸漸等趣后）。這些等等也可以總歸於前面的階段（此等亦得總屬前位）。所謂初次相見，恭敬請教（謂初見敬申請），這是親近善知識。第二，告訴言語等等，總是聽聞正法（二告言等總是聽聞正法）。第三，憶念之前的法門，這是繫念思惟（三念前法門是繫念思惟）。第四，前進到達後面的地方，這是如教修行（四進至后處是如說修行）。因此總共構成四種親近的修行（是故總成四親近行）。憶念之前的法中包含四點（念前法中四）。第一，憶念之前的因，如無壞幢（Vimaladhvaja）照所得的三昧等法（初念前因無壞幢照所得三昧等法）。其中，聲聞的忍是人空（于中聲聞忍是人空），無生忍是法空（無生忍是法空）。善財童子在這裡得到無生忍（善財此處得無生忍者），因為這是之前第八住位的利益，所以等同於第八地（以是前第八住位之益故同第八地也）。第二，常常行菩薩行，憶念之前遊歷諸佛處所成就的殊勝修行（二常行菩薩行下念前游諸佛所成勝行）。第三，在一念頃，憶念之前遊歷諸剎海的修行（三於一念頃下念前游諸剎海行）。第四，又知道無量，憶念之前所見諸佛化度眾生的修行（四又知無量下念前所見諸佛化眾生行）。這就是各個經文成就的利益，都包含在此憶持法門中（是即諸文成益皆悉在此憶持法門），使之純熟明凈，證悟究竟（使純熟明凈證會究竟）。第二，到達之處可以知曉（二到處可知）。

第三，相見、恭敬、請教中包含三點（第三見敬請中三）。第一，見到苦行的相狀（初見苦行相）。第二，禮拜（二禮）。第三，提問（三問）。第一點中，四面火聚（初中四面火聚者），正法師（Dharmacharya）說，四無礙智慧燒燬迷惑的柴薪（正法師云。四無礙智慧燒惑薪）。刀山，是真正的無分別，去除虛妄的理解（刀山者真無分別出妄解也）。從那座山上自己投入火聚中（從彼山上自投火聚者），是加行相應的意言（加行相應意言）。分別緣，真實希望證悟真實，顯現虛妄而滅除（分別緣。真望證真顯妄滅故也）。又解釋說，火聚是根本般若（prajna）的緣故（又解火聚者是根本般若故）。《智論》說，般若波羅蜜（Prajnaparamita）猶如大火聚（智論云。般若波羅蜜猶如大火聚），四邊不可觸碰（四邊不可觸）。遠離於四句（遠離於四句）。解釋說，這種智慧之火有四種意義（解云此智火有四義）：一是燒燬煩惱的柴薪（一燒煩惱薪），二是破除無明的黑暗（二破無明闇），三是成熟善根（三成熟善根），四是照亮顯現證悟的真理（四照現證理）。刀山是加行智趨向證悟，快速而銳利（刀山者加行智趣證疾利故）。高峻是因為並非立即證悟（高峻者非即正證故）。投入下去是從彼進入此（投下者從彼入此故）。而且刀是斷除的功德（又刀是斷德），障礙沒有不能割斷的（障無不割故）。火是智慧的功德（火是智德），道理沒有不能照亮的（理無不照故）。投入下去是障礙消除，證悟真理（投下者障盡證理故）。這火聚（此火聚）

【English Translation】 English version: For the sake of life (為命故), knives and fire cannot harm it (刀火不能損也). Moreover, knives and fire return to the path of truth as a means of skillful practice (又刀火返道以為方便). Correct practice continues uninterrupted, therefore it is called life (正行相續故稱為命). India (天竺) was originally inhabited by uncivilized people (天竺本是野人也).

Secondly, at this time, Sudhana (善財) enters into it according to the teachings (第二爾時善財下依教趣入中亦). First, he remembers the previous teachings (先念前). Second, gradually, etc., he approaches the latter (二漸漸等趣后). These, etc., can also be generally attributed to the previous stage (此等亦得總屬前位). So-called initial meeting, respectful request (謂初見敬申請), this is approaching a good teacher. Second, telling words, etc., is always listening to the correct Dharma (二告言等總是聽聞正法). Third, remembering the previous Dharma gate, this is mindfulness and contemplation (三念前法門是繫念思惟). Fourth, advancing to the latter place, this is practicing as taught (四進至后處是如說修行). Therefore, it collectively constitutes four kinds of approaching practices (是故總成四親近行). Remembering the previous Dharma includes four points (念前法中四). First, remembering the previous causes, such as the Samadhi (三昧) obtained by Vimaladhvaja (無壞幢) shining, etc. (初念前因無壞幢照所得三昧等法). Among them, the forbearance of the Sravakas (聲聞) is the emptiness of persons (于中聲聞忍是人空), the unproduced forbearance is the emptiness of phenomena (無生忍是法空). Sudhana (善財) obtains the unproduced forbearance here (善財此處得無生忍者), because this is the benefit of the previous eighth dwelling place, so it is equivalent to the eighth ground (以是前第八住位之益故同第八地也). Second, constantly practicing the Bodhisattva (菩薩) conduct, remembering the previous excellent practices accomplished by traveling to the places of all Buddhas (二常行菩薩行下念前游諸佛所成勝行). Third, in a moment, remembering the previous practice of traveling to the seas of Buddha lands (三於一念頃下念前游諸剎海行). Fourth, and knowing immeasurable, remembering the previous practices of all the Buddhas seen transforming sentient beings (四又知無量下念前所見諸佛化眾生行). That is, the benefits achieved by the various texts are all contained in this Dharma gate of remembering and holding (是即諸文成益皆悉在此憶持法門), making it pure and clear, realizing ultimate enlightenment (使純熟明凈證會究竟). Second, the place of arrival can be known (二到處可知).

Third, seeing, respecting, and requesting include three points (第三見敬請中三). First, seeing the appearance of ascetic practices (初見苦行相). Second, prostration (二禮). Third, asking questions (三問). In the first point, the fire piles on four sides (初中四面火聚者), Dharmacharya (正法師) says that the four unobstructed wisdoms can burn the firewood of delusion (正法師云。四無礙智慧燒惑薪). The mountain of knives is true non-discrimination, removing false understanding (刀山者真無分別出妄解也). Throwing oneself into the fire piles from that mountain (從彼山上自投火聚者) is the intention of practice corresponding (加行相應意言). Discriminating conditions, truly hoping to realize the truth, revealing falsehood and eliminating it (分別緣。真望證真顯妄滅故也). It is also explained that the fire piles are the cause of fundamental Prajna (般若) (又解火聚者是根本般若故). The Treatise on Wisdom says that Prajnaparamita (般若波羅蜜) is like a large fire pile (智論云。般若波羅蜜猶如大火聚), the four sides cannot be touched (四邊不可觸). Away from the four sentences (遠離於四句). It is explained that this fire of wisdom has four meanings (解云此智火有四義): one is to burn the firewood of afflictions (一燒煩惱薪), two is to break the darkness of ignorance (二破無明闇), three is to mature good roots (三成熟善根), and four is to illuminate and reveal the truth of realization (四照現證理). The mountain of knives is the wisdom of practice tending towards realization, quick and sharp (刀山者加行智趣證疾利故). The height is because it is not immediate realization (高峻者非即正證故). Throwing down is entering from there to here (投下者從彼入此故). Moreover, the knife is the merit of cutting off (又刀是斷德), there is no obstacle that cannot be cut off (障無不割故). Fire is the merit of wisdom (火是智德), there is no principle that cannot be illuminated (理無不照故). Throwing down is the elimination of obstacles, realizing the truth (投下者障盡證理故). This fire pile (此火聚)

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刀山即法門。更無表示。若爾何故有刀火相。解云即以此相即是法門。甚難解者是。此文意。設敬申請可知。

第四答言下示法界中有六。初示法勸修。二善財作如是念下對此生疑。三作是念時下菩薩加勸。四童子聞奇特下除疑悔過。五登刀山下如說修行正證法界。六我唯成此下結己唯一。就初中。言若能登刀入火者勸其舍分別入正證法界也。菩薩行凈者。分別盡故離障清凈。證法界故。菩薩行成。何故要以如此法勸。為破其見故。令解菩薩深密法故。順相易解。逆相難知故令知也。如是反道。上下文中總有三類。一此位同耶見。二滿足王同瞋恚。三婆須密同貪愛。是故三毒相併有正法。然有四義。一以當相即空故。諸法無行經云。貪慾即是道。恚癡亦復然。於此三事中有無量佛法。解云此約即空是佛法。非謂三事即是佛法。二約巧攝生說為佛法。非謂即是。如凈名云。先以欲拘牽后令入佛智等。三約留惑潤生長菩薩道說有佛法。非謂即是。如凈名一切煩惱為如來種。四約當相則是不同前三。此極難解。不思議故。如此文是也。二生疑中。初十二句念現得生疑。恐壞道緣失正行故。二此將非下念當得生疑。壞我應得不令得故。惡菩薩者實是惡魔。詐現菩薩。又是初心菩薩已退本心。欲妒害者名惡菩薩。如驢菩薩

【現代漢語翻譯】 現代漢語譯本 『刀山即法門』，除此之外沒有其他的表示。如果這樣，為什麼會有刀和火的景象呢？解釋說，正是憑藉這些景象就是法門。這對於難以理解的人來說，就是這段文字的含義。恭敬地陳述請求，就可以明白。

第四個回答是，在言語之下顯示法界中有六個方面。首先是顯示法勸人修行。第二，『善財作如是念』，這是對此產生疑惑。第三，『作是念時』，菩薩加以勸勉。第四，『童子聞奇特』，消除疑惑，懺悔過錯。第五，『登刀山下』，如所說的那樣修行，真正證得法界。第六，『我唯成此下』，總結自己唯一的目標。在第一個方面中，『若能登刀入火者』，勸人捨棄分別，進入真正證悟的法界。『菩薩行凈者』，因為分別已經窮盡，所以遠離障礙而清凈，因為證悟了法界，所以菩薩的修行得以成就。為什麼要用這樣的方法勸導呢？爲了破除他們的見解，讓他們理解菩薩深奧秘密的法。順著常理容易理解，逆著常理難以理解，所以要讓他們明白。像這樣反常的道理，在上下文中總共有三類：第一，這個位置等同於邪見；第二，滿足王等同於嗔恚；第三，婆須密等同於貪愛。因此，三種毒害的表象中也存在正法。然而有四種含義：第一，因為當下的表象就是空性。《諸法無行經》說：『貪慾即是道，嗔恚愚癡也是這樣。在這三件事中有無量的佛法。』解釋說，這是指即空就是佛法，而不是說這三件事本身就是佛法。第二，從巧妙地攝受眾生的角度來說，可以稱為佛法，而不是說它本身就是佛法。如《維摩詰經》說：『先用慾望來束縛，然後使他們進入佛的智慧。』第三，從保留迷惑來滋潤和增長菩薩道的角度來說，存在佛法，而不是說它本身就是佛法。如《維摩詰經》說：『一切煩惱都是如來的種子。』第四，從當下的表象來說，這與前三種不同，這非常難以理解，因為它是不可思議的，就像這段文字一樣。在產生疑惑的部分中，最初的十二句念頭顯現，產生疑惑，恐怕會破壞修道的因緣，失去正確的修行。第二，『此將非下』，念頭產生，對未來可能發生的事情產生疑惑，恐怕會破壞我應該得到的，不讓我得到。『惡菩薩』實際上是惡魔，假裝顯現為菩薩。或者是初心菩薩已經退失了本來的心，想要嫉妒和加害他人，被稱為惡菩薩，就像驢菩薩一樣。

【English Translation】 English version 'The mountain of knives is the Dharma gate.' There is no other indication beyond this. If so, why are there appearances of knives and fire? The explanation is that these appearances themselves are the Dharma gate. This is the meaning of this passage for those who find it difficult to understand. Humbly stating the request, one can understand.

The fourth answer is that, below the words, it shows that there are six aspects in the Dharmadhatu (法界, realm of reality). First, it shows the Dharma and encourages cultivation. Second, 'Sudhana (善財, a youth who sought enlightenment) had this thought,' which is to generate doubt about this. Third, 'When this thought arose,' the Bodhisattva (菩薩, enlightened being) adds encouragement. Fourth, 'The youth heard the extraordinary,' eliminating doubt and repenting of faults. Fifth, 'Ascending the mountain of knives,' practicing as said, truly realizing the Dharmadhatu. Sixth, 'I only accomplish this,' concluding one's sole goal. In the first aspect, 'Those who can ascend the mountain of knives and enter the fire' are encouraged to abandon discrimination and enter the truly realized Dharmadhatu. 'The practice of a Bodhisattva is pure' because discrimination has been exhausted, so they are free from obstacles and pure. Because they have realized the Dharmadhatu, the practice of the Bodhisattva is accomplished. Why is it necessary to encourage with such a method? To break their views and allow them to understand the profound and secret Dharma of the Bodhisattva. Following the normal is easy to understand, going against the normal is difficult to know, so they must be made to understand. Such reversed principles are generally of three types in the upper and lower texts: first, this position is the same as wrong views; second, King Satisfaction is the same as anger; third, Vasumitra (婆須密, a woman known for her beauty and later a Buddhist nun) is the same as greed. Therefore, the appearances of the three poisons also contain the true Dharma. However, there are four meanings: first, because the appearance of the moment is emptiness. The Sutra on the Absence of Characteristics in All Dharmas says: 'Greed is the path, anger and delusion are also like this. In these three things, there are limitless Buddhadharmas.' The explanation is that this refers to emptiness being the Buddhadharma, not that these three things themselves are the Buddhadharma. Second, from the perspective of skillfully gathering sentient beings, it can be called the Buddhadharma, not that it itself is. As the Vimalakirti Sutra says: 'First use desire to bind, then cause them to enter the wisdom of the Buddha.' Third, from the perspective of retaining delusion to nourish and grow the Bodhisattva path, there is Buddhadharma, not that it itself is. As the Vimalakirti Sutra says: 'All afflictions are the seeds of the Tathagata (如來, the thus-gone one, a title of the Buddha).' Fourth, from the appearance of the moment, this is different from the previous three, which is very difficult to understand because it is inconceivable, just like this passage. In the part where doubt arises, the initial twelve lines of thought manifest, generating doubt, fearing that it will destroy the conditions for cultivation and lose the correct practice. Second, 'This will not be below,' thoughts arise, generating doubt about what may happen in the future, fearing that it will destroy what I should obtain and not allow me to obtain it. 'Evil Bodhisattvas' are actually demons, pretending to manifest as Bodhisattvas. Or they are initial Bodhisattvas who have already lost their original mind, wanting to be jealous and harm others, called evil Bodhisattvas, like donkey Bodhisattvas.

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狗菩薩等。三加勸中有三。初色界梵天勸。二欲界六天勸。三龍神八部勸。初中三。告善財莫作是念者總勸莫疑。二別嘆炙身本意德。三時諸梵天下明因此通化攝生德。四種道者四無礙智道也。二一萬魔等六天中。一萬諸天者是夜摩天。與忉利四天等同說。曼陀羅花等者大小白花也。伊那槃那龍者。伊那是樹。槃那是葉。以過去壞樹葉故。墮在龍中立此名也。難陀等名歡喜極歡喜龍也。余勸等可知。四除疑悔過中三。初起真心。二禮謝悔過。三說偈受懺開導。善財是大人。何故疑者。以相是反道。理須疑也。若不爾者無以甄別耶正。何故勸者顯示實德故。若不爾者亦無以簡真偽。是故拒其耶相。勸故受其實德。問若是魔王作此。豈亦不能現此勸耶。答亦如前善知識指示此人。固非誤也。況勸中正說非魔所能。善財已得超魔之眼。豈不見之。若爾知非是魔。何故生疑。以大菩薩境未能知故。法須疑故。如前說也。偈中初一勸順教除障。后一勸因得果。五如說修行中三。初得安住三昧者加行定。謂無散動智。以刀應割斷。反此故安住也。二既至者到正證位。寂靜是所證理。安樂是能證智。照明是證相應。亦是破無明也。入火應燒苦。反此故寂靜安樂。三白言者明後得智說證中。事觸者是證智與理融故云快樂。六我唯下結名

【現代漢語翻譯】 現代漢語譯本 狗菩薩等。（指）三加勸中有三（個階段）。首先是梵天（Brahmā，印度教的創造之神）勸請。二是欲界六天（desire realm's six heavens）勸請。三是龍神八部（Nāga and Eight kinds of supernatural beings）勸請。首先，梵天勸請中有三點。『告善財莫作是念者』是總勸，勸他不要懷疑。二是特別讚歎炙身（burning the body as an offering）的本意功德。三是當時諸梵天下凡，說明因此通化攝生的功德。『四種道者』是指四無礙智道（four kinds of unobstructed wisdom）。 第二，一萬魔等六天中，『一萬諸天者』是指夜摩天（Yāma Heaven）。與忉利天（Trāyastriṃśa Heaven）等四天相同。『曼陀羅花等者』是指大小白花。『伊那槃那龍者』，伊那是樹，槃那是葉，因為過去毀壞樹葉的緣故，墮落在龍中，因此得名。難陀（Nanda）等名是歡喜、極歡喜龍。其餘的勸請等可以理解。 第四，在除疑悔過中，有三點。首先是起真心。二是禮謝悔過。三是說偈受懺開導。善財（Sudhana）是大人，為什麼會懷疑呢？因為相是反道（appearance is contrary to the path），理應懷疑。如果不是這樣，就無法甄別邪正。為什麼要勸請呢？因為要顯示真實功德。如果不是這樣，也無法區分真偽。因此拒絕其邪相，勸請接受其實德。問：如果是魔王（Māra）作此，難道也不能顯現這種勸請嗎？答：也如前面善知識（good spiritual teacher）指示此人，確實沒有錯誤。況且勸請中正說，不是魔所能為。善財已經得到超魔之眼，難道看不見嗎？如果這樣，知道不是魔，為什麼還生疑？因為大菩薩（Mahāsattva）的境界未能知曉的緣故。法理需要懷疑的緣故，如前面所說。 偈中，第一句勸順教除障，后一句勸因得果。第五，如說修行中有三點。首先是得安住三昧（Samādhi）者，是加行定（preparatory practice of concentration）。指沒有散動智（distracted wisdom）。用刀應該割斷，反之則安住。二是既至者，到達正證位（position of right realization）。寂靜（tranquility）是所證理（the principle to be realized），安樂（happiness）是能證智（the wisdom that can realize）。照明（illumination）是證相應（corresponding to realization），也是破無明（ignorance）。入火應該燒苦，反之則寂靜安樂。 三是白言者，說明后得智（wisdom attained after realization）說證中。事觸者是證智與理融合，所以說快樂。第六，『我唯下』是總結命名。

【English Translation】 English version Dog Bodhisattva, etc. There are three stages in the threefold exhortation. First, the exhortation by Brahmā (the creator god in Hinduism). Second, the exhortation by the six heavens of the desire realm (Kāmadhātu). Third, the exhortation by the Nāga (dragon deities) and the Eight kinds of supernatural beings. First, in the Brahmā's exhortation, there are three points. 'Telling Sudhana not to think like that' is a general exhortation, advising him not to doubt. Second, it specifically praises the original intention and merit of burning the body (as an offering). Third, it explains the merit of universal transformation and embracing living beings because of the descent of the Brahmās at that time. 'The four kinds of paths' refer to the four unobstructed wisdom paths (four kinds of unobstructed wisdom). Second, among the six heavens including the ten thousand demons, 'the ten thousand devas' refer to the Yāma Heaven. It is the same as the Trāyastriṃśa Heaven and the other four heavens. 'Mandala flowers, etc.' refer to the large and small white flowers. 'Īnapanāga Dragon', Īna means tree, Panā means leaf, because of destroying tree leaves in the past, it fell into the dragon realm, hence the name. Nanda (Nanda) and other names are joyful, extremely joyful dragons. The rest of the exhortations are understandable. Fourth, in removing doubts and repenting, there are three points. First is to arouse genuine sincerity. Second is to bow and repent. Third is to recite verses, receive repentance, and provide guidance. Sudhana (Sudhana) is a great man, why would he doubt? Because the appearance is contrary to the path, it is reasonable to doubt. If it were not so, there would be no way to distinguish between the heretical and the orthodox. Why exhort? Because it is to reveal true merit. If it were not so, there would be no way to distinguish between the true and the false. Therefore, reject its heretical appearance and exhort to accept its true merit. Question: If the Māra (demon king) did this, couldn't he also manifest this kind of exhortation? Answer: Just like the good spiritual teacher (Kalyāṇa-mitra) indicated this person earlier, there is indeed no mistake. Moreover, the exhortation speaks of righteousness, which is beyond what Māra can do. Sudhana has already obtained the eye that transcends Māra, can't he see it? If so, knowing it is not Māra, why still doubt? Because the realm of the great Bodhisattva (Mahāsattva) is not yet known. The principle of Dharma requires doubt, as mentioned earlier. In the verse, the first line exhorts to follow the teachings and remove obstacles, the second line exhorts to obtain the result from the cause. Fifth, in practicing according to the teachings, there are three points. First, those who attain abiding Samādhi (Samādhi) are in the preparatory practice of concentration (prayoga). It refers to having undistracted wisdom. It should be cut off with a knife, the opposite is abiding. Second, those who have arrived have reached the position of right realization. Tranquility (śānti) is the principle to be realized, happiness (sukha) is the wisdom that can realize. Illumination (āloka) is corresponding to realization, and it is also breaking ignorance (avidyā). Entering fire should burn suffering, the opposite is tranquility and happiness. Third, 'Bai Yan Zhe' explains the wisdom attained after realization (post-attainment wisdom) in the saying of realization. 'Shi Chu Zhe' is the fusion of the wisdom of realization and the principle, so it is said to be happiness. Sixth, 'I only below' is the summary and naming.

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。無盡者智依大定遍照法界故云也。又反道之用普周法界故云無盡。天竺本名得普攝道場菩薩解脫。解云普攝無盡諸眾生界。如上加勸中顯。皆令向佛果故云道場。梵本名毗目叉。此云解脫。舊翻名法門。但依得出離名門。則此名解脫。亦有業用自在可知。

第五仰推勝進三。初明凈法王等一句是總。二滿足下別。三如是等下結。推可知。第九住竟。

第十灌頂住中。

初舉法勸修中。城名師子奮迅者謂三昧德用自在之相。童女者位滿離染貞潔之相。彌多羅尼者此云慈女。謂智德內圓慈相外彰故名也。天竺本名彌多羅衍那。此云慈救物也。彼本亦云此女父名師子幢。即是王女也。以位滿故。

第二爾時善財下依教趣入中。先念前法。后至后處。前中初念自分境中觀真際等。二決定了知佛下明念勝進分中。果法等漸至后處可知。

第三見敬請中五。初推問。二指示。三入見殊勝依正。金色者可貴之貌。位滿顯彰。四設敬。五申請可知。

第四答言下示法界中四。初示法令觀。二觀已顯名。三辨法業用。四結己唯一。初中三。先一句舉法勸觀。則業用自在依止法界二見一一下明正觀證法界。略辨十句一一理實無邊下文普賢毛孔現塵剎等即正報現依。此中則依報現正。皆是無礙法界自

【現代漢語翻譯】 現代漢語譯本：『無盡者』，意指智慧依憑廣大禪定，光明遍照整個法界。又，反本歸道的功用普及周遍法界，所以稱為『無盡』。天竺原本的名稱是『得普攝道場菩薩解脫』，解釋為普遍攝受無盡的眾生世界。正如前面『加勸』中所顯示的，都是爲了使眾生趨向佛果，所以稱為『道場』。梵文字名為『毗目叉』(Vimoksha)，這裡翻譯為『解脫』。舊譯名為『法門』，只是依據得出離之門而命名，那麼這裡稱作『解脫』，也有其作用和自在的含義，可以理解。

第五，仰推勝進三部分。首先，『明凈法王等』一句是總說。其次，『滿足下』是分別說明。再次，『如是等下』是總結。『推』可以理解為類推。第九住結束。

第十，灌頂住中。

首先，在舉法勸修中，城名『師子奮迅』(Simhavikridita)是指三昧的德用自在之相。『童女』是指位階圓滿，遠離染污，貞潔的相貌。『彌多羅尼』(Mitrani)這裡翻譯為『慈女』，是指智慧功德在內圓滿，慈悲之相在外彰顯，所以這樣命名。天竺原本的名字是『彌多羅衍那』(Mitrayani)，這裡翻譯為『慈救物』。原本也說這位女子父親的名字是『師子幢』(Simhadhvaja)，也就是國王的女兒。因為位階圓滿的緣故。

第二，『爾時善財下』，是依據教導趨入其中。先憶念前面的法，然後到達後面的處所。前面部分，首先憶念自己境界中的觀真際等。其次，『決定了知佛下』，說明憶念勝進的部分。果法等逐漸到達後面的處所，可以理解。

第三，見敬請中有五個部分。首先是推問。其次是指示。再次是進入見到殊勝的依報和正報。金色，是可貴的相貌，位階圓滿而顯現。第四是設定敬意。第五是申請，可以理解。

第四，『答言下』，顯示法界中的四個部分。首先是顯示法令觀。其次是觀已顯名。再次是辨別法的業用。第四是總結自己是唯一的。首先的部分有三個方面。先用一句舉出法來勸導觀想，那麼業用自在依止法界。二見一一下，說明正確觀想證入法界。略微辨別十句，一一理實無邊。下文普賢毛孔現塵剎等，就是正報顯現依報。這裡則是依報顯現正報。都是無礙法界的自性。

【English Translation】 English version: 'The Inexhaustible One' refers to wisdom relying on vast samadhi, with its light illuminating the entire Dharma Realm. Furthermore, the function of returning to the source pervades the entire Dharma Realm, hence it is called 'Inexhaustible.' The original name in India is 'Gaining Universal Embrace of Bodhimanda Bodhisattva Liberation,' which is explained as universally embracing the inexhaustible realms of sentient beings. Just as shown in the previous 'Encouragement,' it is all to lead sentient beings towards the fruit of Buddhahood, hence it is called 'Bodhimanda' (place of enlightenment). The Sanskrit name is 'Vimoksha,' which is translated here as 'Liberation.' The old translation is 'Dharma Gate,' which is named based on the gate of liberation. So, calling it 'Liberation' here also has its function and freedom, which can be understood.

Fifth, the three parts of aspiring to advance further. First, the sentence 'Pure Dharma King, etc.' is a general statement. Second, 'Fulfillment below' is a separate explanation. Third, 'Thus, etc. below' is a conclusion. 'Aspiring' can be understood as inference. The ninth abode ends.

Tenth, in the Abhisheka (灌頂) Abode.

First, in encouraging cultivation by citing the Dharma, the city name 'Lion's Vigorous Play' (Simhavikridita) refers to the aspect of the virtue and function of samadhi being free and unhindered. 'Virgin' refers to the aspect of being complete in position, free from defilement, and chaste. 'Mitrani' is translated here as 'Compassionate Girl,' which refers to the inner perfection of wisdom and virtue, and the outward manifestation of compassion, hence the name. The original name in India is 'Mitrayani,' which is translated here as 'Compassionate Savior of Beings.' The original text also says that the father of this girl is named 'Lion Banner' (Simhadhvaja), who is the king's daughter. It is because of the completeness of her position.

Second, 'Then Sudhana below' is entering into it according to the teachings. First, remember the previous Dharma, and then arrive at the later place. In the previous part, first remember the contemplation of the true reality in one's own realm, etc. Second, 'Definitely knowing the Buddha below' explains the part of remembering and advancing further. The fruit Dharma, etc., gradually arrive at the later place, which can be understood.

Third, there are five parts in seeing, respecting, and requesting. First is inquiry. Second is instruction. Third is entering to see the wonderful support and principal. Golden color is a precious appearance, manifested by the completeness of the position. Fourth is setting up respect. Fifth is application, which can be understood.

Fourth, 'Answering, below' shows the four parts in the Dharma Realm. First is showing the Dharma to encourage contemplation. Second is revealing the name after contemplation. Third is distinguishing the function of the Dharma. Fourth is concluding that oneself is unique. The first part has three aspects. First, use a sentence to cite the Dharma to encourage contemplation, then the function is free and relies on the Dharma Realm. Two views, one by one, explain the correct contemplation to enter the Dharma Realm. Briefly distinguish ten sentences, each with limitless reality. The following text, such as the pores of Samantabhadra manifesting dust realms, etc., is the principal reward manifesting the support reward. Here, it is the support reward manifesting the principal reward. All are the nature of the unobstructed Dharma Realm.

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在故也。又此亦是器世間內現智正覺。亦是因位中現果法。亦是體中現用。有法喻合。三皆是彼女下結法屬人。亦是結果由因。二爾時善財正念下顯法門名。先問后答。答中名般若者。第十住位智度滿故。即智自在。依止法界。普莊嚴者依智起用。具德圓備。如法雲所顯則其事也。彼諸如來以異門令我入者攝別歸普故。一切成一故。顯一甚深故廣多故。三白言下辨業用中。先問后答。答中二。先舉法總標。生平等時者明正證相應時。明得法門之體也。得普門等者總明所得業用也。以此中得陀羅尼門三摩提地門依止法界故。以十住十地境位同故。得法亦相似也。二所謂下別顯所得。于中略舉。總有一百一十六門。分作十位。初八門明所知理事持。二功德下十門明行持。三從業陀羅尼下八門明業持。四從善行三昧下六門明定用持。五心海下五門明知他心持。六發起眾生下十一門明知所化持。七大悲下十五門起能化持。八世界起下十七門知剎海自在持。九分別佛身下二十七門知佛海自在持。十菩提心色下十門知色海無礙持。我唯下結已何知。

第五仰推勝進中三。初一句總推深廣之德。二安住下十句別顯。于中初二句明行深。次離癡下二句明惠廣。次得無礙下明眼智無礙。次一切世間下二句明行堅固。后善巧下二句明

【現代漢語翻譯】 現代漢語譯本：因為這是這樣的緣故。而且，這（境界）也是器世間（一切萬物所依處）內所顯現的智正覺（智慧和覺悟）。這也是在因位（修行階段）中顯現的果法（最終成就）。這也是在本體中顯現的作用。這裡有法（規律）和比喻相結合。這三者都是指彌勒菩薩（彼女）下結法（所傳授的法）屬於人（善財童子）。這也是結果由因（修行）而來。接下來『爾時善財正念』以下，是顯示法門的名字。先提問，后回答。回答中說『般若』，是因為第十住位的智慧和度量已經圓滿，所以智慧自在。依止於法界（宇宙的本源），普遍莊嚴，是依智慧而起的作用，具備圓滿的功德。就像法雲所顯示的那樣，就是這個意思。『彼諸如來以異門令我入者』，是指攝取個別歸於普遍，所以一切歸於一，所以顯示一的甚深和廣多。『三白言下辨業用中』，是辨別（法門的）作用，先提問，后回答。回答中分為兩部分。先總的標出法，『生平等時者』，是說明正證相應的時候，說明得到法門的本體。『得普門等者』，是總的說明所得到的業用。因為這裡得到陀羅尼門（總持法門）、三摩提地門（禪定之門），依止於法界，因為十住（菩薩十住位）、十地（菩薩十地）的境界相同，所以得到的法也相似。『二所謂下別顯所得』，是分別顯示所得到的（法門）。其中略舉了一些，總共有一百一十六個法門，分為十個位次。最初的八個法門，說明所知的事理持（保持）。『二功德下十門明行持』，是說明行持（修行）。『三從業陀羅尼下八門明業持』，是說明業持（事業）。『四從善行三昧下六門明定用持』，是說明定用持（禪定作用）。『五心海下五門明知他心持』，是說明知他心持（瞭解他人心）。『六發起眾生下十一門明知所化持』，是說明知所化持（瞭解所教化眾生）。『七大悲下十五門起能化持』，是說明起能化持（發起教化能力）。『八世界起下十七門知剎海自在持』，是說明知剎海自在持（瞭解佛剎海的自在）。『九分別佛身下二十七門知佛海自在持』，是說明知佛海自在持（瞭解佛海的自在）。『十菩提心色下十門知色海無礙持』，是說明知色海無礙持（瞭解色海的無礙）。『我唯下結已何知』，是我只是總結自己所知道的（部分）。 第五仰推勝進中三。初一句總推深廣之德。二安住下十句別顯。于中初二句明行深。次離癡下二句明惠廣。次得無礙下明眼智無礙。次一切世間下二句明行堅固。后善巧下二句明

【English Translation】 English version: Because that is the reason. Moreover, this (state) is also the manifestation of Jnana-bodhi (wisdom and enlightenment) within the realm of objects (the basis of all things). It is also the manifestation of the fruit-dharma (ultimate achievement) in the causal stage (stage of practice). It is also the manifestation of function within the substance. Here, there is a combination of dharma (law) and metaphor. These three all refer to Maitreya Bodhisattva (彼女)'s concluding dharma (the dharma taught) belonging to the person (Sudhana). This is also the result of the cause (practice). Next, 'At that time, Sudhana with right mindfulness' and below, is to show the name of the dharma gate. First ask, then answer. In the answer, 'Prajna' is mentioned because the wisdom and measure of the tenth dwelling place are complete, so wisdom is at ease. Relying on the Dharmadhatu (the source of the universe), universal adornment is the function arising from wisdom, possessing complete merits. Just like what the Dharma Cloud shows, that is the meaning. 'Those Tathagatas who lead me in through different gates' refers to taking the individual and returning to the universal, so everything returns to one, so it shows the profoundness and vastness of one. 'Three white words below distinguish the function', is to distinguish the function (of the dharma gate), first ask, then answer. The answer is divided into two parts. First, generally mark the dharma, 'When equality arises' is to explain when the corresponding time of correct proof, explaining the substance of obtaining the dharma gate. 'Obtaining universal gates, etc.' is to generally explain the functions obtained. Because here, the Dharani gate (total holding dharma gate), Samadhi ground gate (gate of meditation) are obtained, relying on the Dharmadhatu, because the realms of the ten dwellings (ten abodes of Bodhisattvas) and ten grounds (ten grounds of Bodhisattvas) are the same, so the dharma obtained is also similar. 'Two so-called below separately show what is obtained' is to separately show what is obtained (dharma gate). Among them, some are briefly mentioned, there are a total of one hundred and sixteen dharma gates, divided into ten positions. The first eight dharma gates explain the knowledge of the principles of holding (maintaining). 'Two merits below ten gates explain the practice of holding', is to explain the practice of holding (practice). 'Three from the karma Dharani below eight gates explain the karma holding', is to explain the karma holding (karma). 'Four from the good practice Samadhi below six gates explain the fixed use holding', is to explain the fixed use holding (meditation function). 'Five heart sea below five gates explain knowing other's mind holding', is to explain knowing other's mind holding (understanding other's mind). 'Six initiating sentient beings below eleven gates explain knowing what to transform holding', is to explain knowing what to transform holding (understanding the sentient beings to be taught). 'Seven great compassion below fifteen gates initiate the ability to transform holding', is to explain initiating the ability to transform holding (initiating the ability to teach). 'Eight world arises below seventeen gates know the Buddha land sea at ease holding', is to explain knowing the Buddha land sea at ease holding (understanding the ease of the Buddha land sea). 'Nine distinguish the Buddha body below twenty-seven gates know the Buddha sea at ease holding', is to explain knowing the Buddha sea at ease holding (understanding the ease of the Buddha sea). 'Ten Bodhi mind color below ten gates know the color sea unobstructed holding', is to explain knowing the color sea unobstructed holding (understanding the unobstructedness of the color sea). 'I only conclude what I know below', is that I am only summarizing what I know (part). Fifth, in the upward advancement, there are three. The first sentence generally promotes the virtues of depth and breadth. The second dwells below ten sentences separately show. Among them, the first two sentences show the depth of the line. The next two sentences away from infatuation show the breadth of Hui. The next unobstructed access shows the unobstructedness of the eye wisdom. The next two sentences in all worlds show the firmness of the line. The last two sentences of skill show

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攝化自在。三如是下結非己分。上來十住總明十住竟。

花嚴經探玄記卷第十八 大正藏第 35 冊 No. 1733 華嚴經探玄記

花嚴經探玄記卷第十九(盡第六地知識)

魏國西寺沙門法藏述

自下明十行善知識有十人。各當一位。

初歡喜行中亦五分。初舉法勸修中。國名救度者常以法財施一切故也。又行能濟物故名為救。令得出世。複名為度。比丘善現者行相超升比丘。表示施行內成勝報外現故名善現。勸往教問等可知。

第二爾時下依教趣入中。先思念前法。后漸至后位。前中初一句總念前般若普莊嚴門。下十一句別。一所證。二所依。三所度。四所行。亦是有為諸行無性。五剎那離生滅心。六幻現如光。七念理真性。次二念語義。后二念因果。第三于城下見敬申請中。初推求簡擇。于都市等求表無著之行隨緣造修也。二見彼比丘下明見勝相。言在林經行者表出世之相。亦顯修行之所。次正報殊勝。錶行順佛果故相同佛也。地品云。如說行者乃得聖法。斯之謂也。次天龍下明勝眷屬興諸供養。三爾時下設敬申請可知。第四答言下示己法界。于中三。初示依緣得法。二善男子下顯法之業用。三我唯下結法門名。初中亦三。初年少出家日近者。初入行位故名年

【現代漢語翻譯】 攝化自在（攝受教化眾生，得大自在）。『三如是』下總結非自己分內之事。以上十住總共闡明了十住的修行。

《華嚴經探玄記》卷第十八 大正藏第 35 冊 No. 1733 《華嚴經探玄記》

《華嚴經探玄記》卷第十九(直至第六地善知識)

魏國西寺沙門法藏 述

下面闡明十行善知識共有十位，各自對應一個位次。

首先，歡喜行中也有五部分。第一部分，舉法勸修中，國名救度，是因為常以法財佈施一切眾生。又因為行持能夠救濟事物，所以名為『救』。使眾生得出離世間，又名為『度』。比丘善現（行為表相超脫昇華的比丘），表示施行內里成就殊勝果報，外在顯現，所以名為『善現』。勸往教問等內容可以理解。

第二部分，『爾時』下，依據教導趣入修行中。先思念前面的法，然後逐漸到達後面的位次。前面部分，第一句總念前面的般若普莊嚴門。下面十一句分別闡述。一、所證悟的境界。二、所依止的法。三、所度化的眾生。四、所修行的行為，也是有為諸行無自性。五、剎那間遠離生滅之心。六、如幻化般顯現如光。七、憶念真如理體。其次兩句憶念語義。最後兩句憶念因果。第三部分，『于城』下，見到並恭敬申請教法。首先推求簡擇，在都市等處尋求，表示無著的行持，隨順因緣造作修行。第二部分，『見彼比丘』下，闡明所見殊勝之相。說在林中經行，表示出世之相，也顯示修行的處所。其次正報殊勝，表示行持順應佛果，所以與佛相同。地品中說，如說修行的人才能得到聖法，說的就是這個意思。其次天龍等闡明殊勝眷屬興起各種供養。第三部分，『爾時』下，設定恭敬並申請教法，可以理解。第四部分，『答言』下，開示自己的法界。其中分為三部分。首先開示依緣而得法。第二部分，『善男子』下，顯示法的業用。第三部分，『我唯』下，總結法門名稱。第一部分中也分為三部分。首先，年少出家，時間接近，是因為初入行位，所以名為年少。

【English Translation】 Achieving mastery through guidance and transformation (to receive and teach sentient beings, attaining great freedom). 'Three such' below concludes what is not within one's own scope. The above ten abodes collectively elucidate the practice of the ten abodes.

The Flower Adornment Sutra Exploration Records, Volume 18 Taisho Tripitaka Volume 35, No. 1733, Flower Adornment Sutra Exploration Records

The Flower Adornment Sutra Exploration Records, Volume 19 (Up to the Wise Teachers of the Sixth Ground)

Commentary by Śramaṇa Fazang of the Western Temple of the Wei Kingdom

Below, it explains that there are ten wise teachers for the Ten Practices, each corresponding to a position.

Firstly, in the Joyful Practice, there are also five parts. In the first part, 'introducing the Dharma and encouraging practice,' the country is named 'Savior' because it constantly bestows Dharma and wealth upon all beings. Also, because the practice can aid beings, it is called 'Savior.' Enabling beings to transcend the world is also called 'Deliverer.' The Bhikṣu Sudarśana (the Bhikṣu whose conduct transcends and ascends) represents the inner accomplishment of superior rewards through practice, outwardly manifested, hence the name 'Sudarśana'. The encouragement to go and inquire can be understood.

In the second part, 'At that time' below, entering into practice according to the teachings. First, contemplate the previous Dharma, then gradually reach the later positions. In the first part, the first sentence generally contemplates the previous Prajñā Universal Adornment Gate. The following eleven sentences explain separately. 1. The realm attained. 2. The Dharma relied upon. 3. The beings delivered. 4. The practices performed, which are also the impermanent actions without inherent nature. 5. The mind that momentarily departs from arising and ceasing. 6. Manifesting like an illusion, like light. 7. Recalling the true nature of reality. Next, two sentences recall the meaning of the words. Finally, two sentences recall cause and effect. In the third part, 'In the city' below, seeing and respectfully requesting the Dharma. First, seek and discern, searching in cities and other places, representing the practice of non-attachment, creating and cultivating according to conditions. In the second part, 'Seeing that Bhikṣu' below, explaining the superior aspects seen. Saying 'walking in the forest' represents the aspect of transcending the world, also showing the place of practice. Next, the superior proper reward represents that the practice accords with the Buddha's fruit, so it is the same as the Buddha. The Earth Chapter says, 'Those who practice as taught will attain the sacred Dharma,' which is what this means. Next, the Nāgas and other deities explain that the superior retinue arises to make various offerings. In the third part, 'At that time' below, setting up respect and requesting the Dharma can be understood. In the fourth part, 'Answering' below, revealing one's own Dharma realm. It is divided into three parts. First, revealing that the Dharma is attained by relying on conditions. In the second part, 'Good man' below, showing the function of the Dharma. In the third part, 'I only' below, concluding the name of the Dharma gate. The first part is also divided into three parts. First, leaving home at a young age, the time is near, because it is the initial entry into the practice position, so it is called young.

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少。創離十住之家故云日近。二自我下明所供諸佛。前位三十六。此中漸增故三十八恒也。又云自我生來者似於一生經爾所劫供彼諸佛。此何義也。釋云或報命極長。或以一生攝於多劫。如念攝劫等。或入佛法為生。謂云自我生此菩提心來。經爾所劫供爾所佛。又涅槃供八恒佛攝因位等(云云)。三彼諸佛所下明成行得法。一句總。二莊嚴下別中標三種。一定愿。二嘆行。三具足下德備。三嚴凈下釋出三因。如次可知。二就業用十一句。皆先辨業用。后出所因故。初三是前定愿莊嚴力。次一是前普賢行力。餘七是前菩薩行願力。于中初二供佛聞法。是前知菩提護法輪等。次二行定深。后三所知廣。三結名者遠照顯煥名曰燈明。則十不可說等。常用無竭。名為隨順。天竺本名不休息智燈菩薩解脫。

第五諸金剛下仰推勝進中。此是同類仰推。初顯生族勝。二報命勝。前雖一生到不可說劫。未得不死故今推也。三報體勝。謂內智無盡外色無壞。四普觀下明業用勝。五我當云何下結非己分。第一歡喜行竟。

第二饒益行中。

初舉法勸修內。初國名輸那者。此名凈亦名善。是大江名也。謂國有此江。從事為名。諸外道世人皆云。於此江中洗浴。悉滅罪增福故以為名。表持戒行舍離業非。童子名釋天主者。

【現代漢語翻譯】 現代漢語譯本：少。因為他離開了十住菩薩的家，所以說『日近』。二、『自我下』說明所供養的諸佛。前面（十住位）是三十六位，這裡逐漸增加，所以說是三十八恒河沙數。又說『自我生來』，似乎是說一生經歷了像那樣多的劫數來供養那些諸佛。這是什麼意思呢？解釋說，或許是報身壽命極長，或許是以一生來涵蓋多個劫數，比如以一念涵蓋一劫等等。或者把進入佛法作為生，說『自我生起此菩提心以來，經歷了那樣多的劫數供養了那樣多的佛』。又《涅槃經》中供養八恒河沙數的佛，涵蓋了因位等等（云云）。三、『彼諸佛所下』說明成就修行得到佛法。一句是總說，二、『莊嚴下』分別標出三種。一是定愿，二是讚歎修行，三、『具足下』說明功德完備。三、『嚴凈下』解釋說明三種因，依次可知。二、就事業作用有十一句，都是先辨明事業作用，后說明所依之因。最初三句是前述定愿的莊嚴之力，接下來一句是前述普賢行之力，其餘七句是前述菩薩行愿之力。其中最初兩句供佛聞法，是前述知菩提、護法輪等。接下來兩句是修行堅定深入，最後三句是所知廣博。三、總結名稱，遠照顯耀名為燈明，那麼十不可說等等，常用不竭，名為隨順。天竺原本的名字是『不休息智燈菩薩解脫』。 第五、諸金剛下，是仰慕推崇勝妙精進。這是同類之間的仰慕推崇。首先顯示出生家族的殊勝，二是報身壽命的殊勝。前面雖然說一生到達不可說劫，但未得不死，所以現在推崇這個。三是報身體的殊勝，說的是內在智慧無盡，外在色身無壞。四、『普觀下』說明事業作用的殊勝。五、『我當云何下』總結說這不是自己所能達到的境界。第一歡喜行結束。 第二饒益行中。 首先舉出佛法勸人修行。初、國名輸那（Śūna，意為凈或善），這是大江的名字。說的是國家有這條江，以從事為名。各種外道世人都說，在這江中洗浴，就能消滅罪業，增加福報，所以以此為名。表示持戒修行，舍離惡業。童子的名字是釋天主（Śakra-devendra）。

【English Translation】 English version: Few. Because he has left the home of the Ten Abodes, it is said to be 'near'. Second, 'From myself below' explains the Buddhas offered to. The previous position (of the Ten Abodes) is thirty-six, here gradually increasing, so it is said to be thirty-eight 'Heng'. Also, it is said 'From my birth', it seems to mean that one lifetime experienced as many kalpas as that to make offerings to those Buddhas. What does this mean? The explanation says, perhaps the reward body has an extremely long life, or perhaps one lifetime encompasses multiple kalpas, such as one thought encompassing one kalpa, etc. Or taking entering the Buddha-dharma as birth, saying 'From the time I generated this Bodhi-mind, I have experienced that many kalpas offering to that many Buddhas'. Also, in the Nirvana Sutra, offering to eight 'Heng' Buddhas encompasses the causal position, etc. (etc.). Third, 'Below where those Buddhas are' explains achieving practice and attaining the Dharma. One sentence is a general statement, second, 'Below adornment' separately marks three types. One is fixed vows, two is praising practice, three, 'Below complete' explains the merits are complete. Third, 'Below adornment and purity' explains the three causes, which can be known in order. Second, regarding the function of activities, there are eleven sentences, all of which first identify the function of activities, and then explain the cause on which they are based. The first three sentences are the power of the adornment of the aforementioned fixed vows, the next sentence is the power of the aforementioned Samantabhadra's practice, and the remaining seven sentences are the power of the aforementioned Bodhisattva's practice and vows. Among them, the first two sentences, offering to the Buddha and hearing the Dharma, are the aforementioned knowing Bodhi, protecting the Dharma wheel, etc. The next two sentences are firm and deep practice, and the last three sentences are vast knowledge. Third, summarizing the name, far-reaching illumination and manifestation is called 'Lamp Light', then the ten unspeakable, etc., are constantly used and inexhaustible, called 'Following'. The original name in India was 'Unceasing Wisdom Lamp Bodhisattva Liberation'. Fifth, below all the Vajras, is admiring and praising the sublime progress. This is admiration and praise among the same kind. First, it shows the superiority of the birth family, second, the superiority of the reward body's life. Although it was said earlier that one lifetime reached unspeakable kalpas, but immortality was not attained, so this is now praised. Third is the superiority of the reward body, which means that the inner wisdom is endless and the outer form is indestructible. Fourth, 'Below universal observation' explains the superiority of the function of activities. Fifth, 'Below what should I do' concludes that this is not a realm that one can reach. The first Joyful Conduct ends. In the Second Beneficial Conduct. First, the Dharma is raised to encourage people to practice. First, the country name Śūna (meaning pure or good), this is the name of a great river. It is said that the country has this river, and it is named after the activity. Various heretics and worldly people all say that bathing in this river can eliminate sins and increase blessings, so it is named after this. It represents upholding precepts and practicing, abandoning evil deeds. The boy's name is Śakra-devendra (Śakra, meaning Lord of the Gods).

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童子以表戒行清潔于戒自在故名天主。又準天竺本。應名諸根自在。以梵名因陀羅此云帝釋名也。因達唎此雲根也。濕筏羅此云自在。亦名主也。以釋天及根梵言相近故。各據一名也。二勸往教問。

第二時善財下依教趣入中。初明起勝念。二設敬辭退。三與眾同至。

第三見敬申請中。初推求告示。善城亦是輸那名也。天竺本名城善。而言城外者表戒行外防故也。河水側者表發定水故也。河水即是彼江水也。二見其所作弄沙戲者明三聚戒數方便集起也。三設敬。四申請可知。

第四答言下示己法界。于中三。初舉法門體。二善男子我因下明業用。三我唯下結其名。初中文殊教者表明人能護戒故知相。十善是吉。十惡是兇。戒相非一故云算數法。智論云。菩薩戒品微塵數也。善惡因果理決定故名印法。又有人釋云。初相兇除斷律儀戒也。次算善恒修攝善戒也。後印機救療攝生戒也。因此得一切巧術等者巧知世法轉成出世之用。是天竺本我得巧能轉變一切法智。二明業用中二。初顯相印二法功能。以相知善惡印除災故。是故同辨。二複次下現演算法巧能。羅叉此云萬也。三結己分可知。

第五諸大菩薩下仰推勝進中。初總舉所推。后我當下正推非己分。第二饒益行竟。

第三無恚恨行中。

【現代漢語翻譯】 現代漢語譯本： 童子因為其戒行清凈，勝過對戒律的自在掌握，所以被稱為天主（Deva Lord）。又根據天竺（印度）的原本，應名為諸根自在（Lord of the Senses）。因為梵文因陀羅（Indra）在此譯為帝釋（Śakra），是名字。因達唎（Indriya）在此譯為根。濕筏羅（Īśvara）在此譯為自在，也譯為主。因為釋天（Śakra）和根的梵文發音相近，所以各自取了一個名字。二是勸善財童子前往請教。

第二部分，善財童子按照教導趣入其中。首先闡明生起殊勝的念頭，其次是恭敬地告退，然後與眾人一同前往。

第三部分，拜見、恭敬並申請教誨。首先是推求告示。善城（Śubhapura）也是輸那（Śūna）的名字。天竺原本名為城善（Śubhapura），而說在城外，表明戒行對外有防禦作用。在河水邊，表明發起定水。河水就是那條江水。二是見到他所做的弄沙遊戲，表明三聚戒（三種戒律的總稱）的數量方便地聚集起來。三是表達敬意。四是申請教誨，這些都是可以理解的。

第四部分，回答說出自己所證悟的法界。其中分為三部分。首先是舉出法門的本體。二是『善男子，我因為...』，闡明其作用。三是『我唯...』，總結其名稱。第一部分中，文殊（Mañjuśrī）的教導表明人能夠守護戒律，因此能夠知曉相。十善（Daśa-kuśala）是吉祥的，十惡（Daśa-akuśala）是兇險的。戒相不是單一的，所以稱為算數法。智論（Mahāprajñāpāramitopadeśa）中說，菩薩戒（Bodhisattva-śīla）的品類如微塵般眾多。善惡因果的道理是決定的，所以稱為印法。又有人解釋說，最初的相兇，是去除斷律儀戒（Prātimokṣa-śīla）。其次是計算善，是恒常修習攝善戒（Kuśala-dharma-saṃgraha-śīla）。最後是印證機緣，救治攝生戒（Sattvārtha-kriyā-śīla）。因此得到一切巧術等，是巧妙地知曉世間法，並將其轉變成出世間的用途。天竺原本說，我得到了巧妙的能力，能夠轉變一切法智。二闡明作用中分為兩部分。首先是顯現相印二法的功能。因為通過相來知曉善惡，通過印來消除災禍，所以兩者一同辨別。二是『複次...』，展現演算法的巧妙能力。羅叉（Lakṣa）在此譯為萬。三是總結自己的本分，這是可以理解的。

第五部分，諸大菩薩仰慕並推崇勝進。首先是總的舉出所推崇的。然後是『我當下...』，正式推崇並非自己的本分。第二部分饒益有情行結束。

第三部分，無恚恨行。 English version: The boy is called Deva Lord (天主) because his precepts and conduct are pure, surpassing the freedom of precepts. According to the original text of Tianzhu (天竺, India), it should be called Lord of the Senses (諸根自在). Because the Sanskrit word Indra (因陀羅) is translated here as Śakra (帝釋), which is a name. Indriya (因達唎) is translated here as root (根). Īśvara (濕筏羅) is translated here as freedom (自在), and also as lord (主). Because the Sanskrit pronunciations of Śakra (釋天) and root are similar, each took a name. Second, he encourages Sudhana (善財) to go and seek instruction.

In the second part, Sudhana (善財) enters according to the teachings. First, it clarifies the arising of excellent thoughts, second, it respectfully takes leave, and then goes with the crowd.

In the third part, he meets, respects, and requests instruction. First, he seeks instructions. Śubhapura (善城) is also the name of Śūna (輸那). The original Tianzhu (天竺) name is Śubhapura (城善), and saying it is outside the city indicates that the precepts and conduct have an external defensive function. Being by the river indicates the initiation of samādhi-water. The river is that river. Second, seeing the sand play he is doing shows that the number of the three aggregates of precepts (三聚戒) are conveniently gathered. Third, express respect. Fourth, the request for instruction is understandable.

In the fourth part, the answer reveals the Dharmadhātu (法界) that one has realized. It is divided into three parts. First, it mentions the essence of the Dharma gate. Second, 'Good man, because I...' clarifies its function. Third, 'I only...' summarizes its name. In the first part, Mañjuśrī's (文殊) teaching shows that people can protect the precepts, so they can know the characteristics. The ten wholesome actions (十善, Daśa-kuśala) are auspicious, and the ten unwholesome actions (十惡, Daśa-akuśala) are dangerous. The characteristics of the precepts are not singular, so it is called calculation method. The Mahāprajñāpāramitopadeśa (智論) says that the categories of Bodhisattva precepts (菩薩戒, Bodhisattva-śīla) are as numerous as dust particles. The principle of cause and effect of good and evil is definite, so it is called the seal method. Some people also explain that the initial ominous sign is to remove the Prātimokṣa-śīla (斷律儀戒). Second, calculating good is constantly practicing the Kuśala-dharma-saṃgraha-śīla (攝善戒). Finally, sealing the opportunity is to save the Sattvārtha-kriyā-śīla (攝生戒). Therefore, obtaining all kinds of skillful techniques, etc., is to skillfully know the worldly Dharma and transform it into transcendental uses. The original Tianzhu (天竺) text says that I have obtained the skillful ability to transform all Dharma wisdom. The second clarification of function is divided into two parts. First, it shows the function of the two Dharmas of characteristic and seal. Because good and evil are known through characteristics, and disasters are eliminated through seals, the two are distinguished together. Second, 'Furthermore...' shows the skillful ability of the calculation method. Lakṣa (羅叉) is translated here as ten thousand. Third, summarizing one's own duty is understandable.

In the fifth part, all the great Bodhisattvas admire and promote progress. First, it generally mentions what is admired. Then, 'I now...' formally promotes what is not one's own duty. The second part, the practice of benefiting sentient beings, ends.

The third part, the practice of no anger or resentment.

【English Translation】 English version: The boy is called Deva Lord (天主) because his precepts and conduct are pure, surpassing the freedom of precepts. According to the original text of Tianzhu (天竺, India), it should be called Lord of the Senses (諸根自在). Because the Sanskrit word Indra (因陀羅) is translated here as Śakra (帝釋), which is a name. Indriya (因達唎) is translated here as root (根). Īśvara (濕筏羅) is translated here as freedom (自在), and also as lord (主). Because the Sanskrit pronunciations of Śakra (釋天) and root are similar, each took a name. Second, he encourages Sudhana (善財) to go and seek instruction.

In the second part, Sudhana (善財) enters according to the teachings. First, it clarifies the arising of excellent thoughts, second, it respectfully takes leave, and then goes with the crowd.

In the third part, he meets, respects, and requests instruction. First, he seeks instructions. Śubhapura (善城) is also the name of Śūna (輸那). The original Tianzhu (天竺) name is Śubhapura (城善), and saying it is outside the city indicates that the precepts and conduct have an external defensive function. Being by the river indicates the initiation of samādhi-water. The river is that river. Second, seeing the sand play he is doing shows that the number of the three aggregates of precepts (三聚戒) are conveniently gathered. Third, express respect. Fourth, the request for instruction is understandable.

In the fourth part, the answer reveals the Dharmadhātu (法界) that one has realized. It is divided into three parts. First, it mentions the essence of the Dharma gate. Second, 'Good man, because I...' clarifies its function. Third, 'I only...' summarizes its name. In the first part, Mañjuśrī's (文殊) teaching shows that people can protect the precepts, so they can know the characteristics. The ten wholesome actions (十善, Daśa-kuśala) are auspicious, and the ten unwholesome actions (十惡, Daśa-akuśala) are dangerous. The characteristics of the precepts are not singular, so it is called calculation method. The Mahāprajñāpāramitopadeśa (智論) says that the categories of Bodhisattva precepts (菩薩戒, Bodhisattva-śīla) are as numerous as dust particles. The principle of cause and effect of good and evil is definite, so it is called the seal method. Some people also explain that the initial ominous sign is to remove the Prātimokṣa-śīla (斷律儀戒). Second, calculating good is constantly practicing the Kuśala-dharma-saṃgraha-śīla (攝善戒). Finally, sealing the opportunity is to save the Sattvārtha-kriyā-śīla (攝生戒). Therefore, obtaining all kinds of skillful techniques, etc., is to skillfully know the worldly Dharma and transform it into transcendental uses. The original Tianzhu (天竺) text says that I have obtained the skillful ability to transform all Dharma wisdom. The second clarification of function is divided into two parts. First, it shows the function of the two Dharmas of characteristic and seal. Because good and evil are known through characteristics, and disasters are eliminated through seals, the two are distinguished together. Second, 'Furthermore...' shows the skillful ability of the calculation method. Lakṣa (羅叉) is translated here as ten thousand. Third, summarizing one's own duty is understandable.

In the fifth part, all the great Bodhisattvas admire and promote progress. First, it generally mentions what is admired. Then, 'I now...' formally promotes what is not one's own duty. The second part, the practice of benefiting sentient beings, ends.

The third part, the practice of no anger or resentment.

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初舉法勸修內城海住者。若隨相釋此城近南海而住。若準下文。出於財法施不可盡故云海住。優婆夷名自在者約行。則忍離瞋癡故云自在。若約德用。則作用任志故云自在。即下所顯是也。天竺本名真實富滿。解云以財法遍充故也。

第二時善財下依命趣求中。初明得熏修。二設敬辭退。三戀慕嘆德有十對可知。

第三見敬申請中。初推求等明入法方便。二進入下明見正報。除嚴具素服者表忍相故。三于其宮下見依報。開四門者四攝攝生故也。四一萬女下見眷屬勝。于中語音身香智大益物。設禮申請。

第四答言下正示法界中有三。初舉法門體。二以一器下辨業用。三我唯下結法屬己。初中以出生業用無窮竭故名無盡藏。所出利物。具勝德故名功德莊嚴。二業用中三。初明法門業用。二汝見我此下令見同益。三且待下舉現驗成。前中三。初施眾生食等益。二施二乘等益。三施菩薩益。初中一器食者。古釋云。勝流所依一味真如也。隨其所欲等者稱機說法也。而無增減者用而無盡也。又釋只是一器飯。即融同法界無盡緣起。是故無不應機。應無不益。益無不稱本位法界故。故云隨欲而無增減也。二現同益中二。初舉己眷屬報行等同有二十八句。初十句名自分方便行。次同境界下四句所修法同

【現代漢語翻譯】 現代漢語譯本：最初提到法，勸導居住在內城海邊的人修行。如果按照字面意思解釋，這座城市靠近南海而建。如果按照下文理解，因為財物和佛法的佈施是無窮無盡的，所以稱為『海住』。優婆夷（Upasika，女居士）名為自在，是就其行為而言，因為忍耐、遠離嗔恨和愚癡，所以稱為『自在』。如果就其德行和作用而言，則是作用隨心所欲，所以稱為『自在』，這在下文有所闡釋。天竺（India）原本的名字是真實富滿（Satyapurna），解釋為用財物和佛法普遍充滿。 第二部分，善財童子（Sudhana）按照指示前去求法。首先說明得到熏修，其次是恭敬的辭退，第三是對德行的戀慕和讚歎，有十對可以理解。 第三部分，見到后恭敬地申請佛法。首先是推求等，說明進入佛法的方法。其次是進入后，說明見到正報（正果）。除去華麗的裝飾，穿著樸素的衣服，是爲了表示忍辱的相。第三部分，在其宮殿中，見到依報（所居住的環境）。打開四扇門，是爲了用四攝法（佈施、愛語、利行、同事）來攝受眾生。第四部分，一萬個女子等，說明眷屬的殊勝。其中，語音、身香、智慧都對眾生有很大的利益。行禮並申請佛法。 第四部分，回答說，正式開示法界（Dharmadhatu）中有三個方面。首先是舉出法門的本體，其次是用一個器皿等來辨別業用，第三是我唯有等來總結法屬於自己。最初的部分，因為出生業用無窮無盡，所以稱為無盡藏（Akshayagarbha）。所產生的利益之物，具備殊勝的德行，所以稱為功德莊嚴（Gunavyuha）。第二部分，業用中有三個方面。首先說明法門的業用，其次是你看到我這裡等，讓（善財童子）看到同樣的利益，第三是且等待等，舉出現實的驗證來成就。前面的部分有三個方面。首先是佈施眾生食物等利益，其次是佈施聲聞乘（Sravakayana）等利益，第三是佈施菩薩（Bodhisattva）利益。最初的部分，一個器皿的食物，古代的解釋是，殊勝的法流所依賴的一味真如（Tathata）。隨其所欲等，是說根據根機說法。而沒有增減，是用而無盡。又解釋說，僅僅是一個器皿的飯，就融同法界無盡的緣起。因此沒有不應機的，應機沒有不利益的，利益沒有不符合本位法界的。所以說隨欲而沒有增減。第二部分，展現同樣的利益中有兩個方面。首先是舉出自己的眷屬、報行等相同，有二十八句。最初的十句名為自分方便行（Svabhava-upaya-carya）。其次是同境界下四句，所修的法相同。

【English Translation】 English version: Initially, the Dharma is mentioned, encouraging those residing in the inner city by the sea to practice. If interpreted literally, this city is built near the South Sea. If understood according to the following text, it is called 'Sea Dwelling' because the giving of wealth and Dharma is inexhaustible. The Upasika (female lay disciple) named 'Freely Acting' (Svatantra) refers to her conduct, because of patience, being free from anger and ignorance, hence called 'Freely Acting'. If referring to her virtue and function, it means that her actions are according to her will, hence called 'Freely Acting', which is explained below. The original name of India (Tian Zhu) is 'Truly Complete Abundance' (Satyapurna), explained as being universally filled with wealth and Dharma. In the second part, Sudhana, following instructions, goes to seek the Dharma. First, it explains obtaining cultivation; second, respectful farewells; third, longing and praise for virtue, with ten pairs that can be understood. In the third part, after seeing her, he respectfully requests the Dharma. First, seeking and so on, explaining the methods to enter the Dharma. Second, after entering, it explains seeing the proper reward (correct fruition). Removing the splendid decorations and wearing plain clothes is to represent the aspect of patience. In the third part, in her palace, seeing the dependent reward (the environment in which she lives). Opening the four gates is to use the four means of attraction (giving, kind speech, beneficial action, and cooperation) to gather sentient beings. In the fourth part, ten thousand women and so on, explaining the excellence of the retinue. Among them, voice, body fragrance, and wisdom greatly benefit sentient beings. He pays respects and requests the Dharma. In the fourth part, she answers, formally revealing that there are three aspects in the Dharmadhatu (Realm of Dharma). First, it raises the substance of the Dharma gate; second, it distinguishes the function with a single vessel and so on; third, 'I only have' and so on, concluding that the Dharma belongs to oneself. In the initial part, because the birth of karmic functions is endless, it is called Akshayagarbha (Inexhaustible Treasury). The objects of benefit produced possess excellent virtues, hence called Gunavyuha (Adornment of Merits). In the second part, there are three aspects in the karmic functions. First, it explains the karmic functions of the Dharma gate; second, 'You see me here' and so on, allowing (Sudhana) to see the same benefits; third, 'Just wait' and so on, citing real-world verification to achieve. There are three aspects in the previous part. First, benefiting sentient beings with food and so on; second, benefiting the Sravakayana (Vehicle of Hearers) and so on; third, benefiting Bodhisattvas. In the initial part, the food in one vessel, the ancient explanation is that it is the one flavor of Tathata (Suchness) upon which the excellent Dharma stream relies. 'According to their desires' and so on, means teaching according to the capacity of the audience. 'Without increase or decrease' means using it without end. Another explanation is that it is just one vessel of rice, which merges with the endless arising of conditions in the Dharmadhatu. Therefore, there is no non-response, and there is no benefit that does not respond, and there is no benefit that does not conform to the fundamental position of the Dharmadhatu. Therefore, it is said that it is 'according to desire without increase or decrease'. In the second part, there are two aspects in showing the same benefits. First, it cites that one's retinue, reward, conduct, and so on are the same, with twenty-eight sentences. The first ten sentences are called Svabhava-upaya-carya (own-nature expedient conduct). Second, the four sentences under 'same realm' are the same Dharma that is cultivated.

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。同具菩薩下十四句自他行滿同。二此諸菩薩下顯己攝成相。三善男子且待下舉現事驗成。三我唯下結名可知。

第五仰推中初別舉所推。二結非己分。第三無恚行竟。

第四無盡行中。

初舉法勸修內。城名大興者精進熾然故云也。又廣以財法起。成大施故以為名。長者如前。釋精進行味之中最勝故名甘露。行德勝出表之如頂。

第二時善財下依教趣入中。先設敬辭退。二爾時下憶念前法。三漸漸下至后位處。

第三週遍下見敬申請中。初推求。二樂求下起勝欲。三正見殊勝依正及勝眷屬。四設敬。五申請問行。

第四長者答言下示己法界中。初發心。二善男子汝見我下法攝眷屬令成十種饒益可知。三標己法門。謂財法無盡蘊在虛空。隨意給施故以為名。四隨其所須下明法門業用中。初總舉功德寶藏如意益生。二且待下舉事驗成。先見眾集。次觀空雨物。此同破虛空器三昧。正是十行所得。后授法令喜。五結己法門。

第五仰推勝進中。初總推。二謂下別有十句。三我當下結非己分。第四無盡行竟。

第五離癡亂行中。

初舉法勸修內。城名師子重閣者十德疊起狀類重閣。諸佛菩薩雄猛之士處在彼位故云師子。此宅在彼城。城依宅號故以為名。長者法寶周

【現代漢語翻譯】 現代漢語譯本：同樣具備菩薩的后十四句，是說自利利他的修行圓滿相同。第二，『此諸菩薩』以下，顯示自己攝受成就的相狀。第三，『善男子且待』以下，舉出現實的事情來驗證成就。第三，『我唯』以下，總結名稱，可以知曉。

第五，仰推中，首先分別舉出所推崇的對象。第二，總結說不是自己能力所及。第三，無恚行結束。

第四，無盡行中。

首先，舉出佛法勸人修行，城名叫大興（Daxing），是因為精進熾盛的緣故。又廣泛地用財物和佛法來發起和成就大的佈施，所以用這個名字。長者（Zhangzhe）如前所述。解釋精進行的味道之中最殊勝的，所以名叫甘露（Ganlu）。修行功德殊勝超出，用『頂』來表示。

第二，當時善財（Shancai）以下，依據教導趨入其中。首先，設定敬辭退讓。第二，『爾時』以下，憶念之前的佛法。第三，『漸漸』以下，到達後來的位置。

第三，『周遍』以下，見到后恭敬地申請，其中。首先，推求。第二，『樂求』以下，生起殊勝的慾望。第三，正見殊勝，依據正報和殊勝的眷屬。第四，設定恭敬。第五，申請詢問修行。

第四，長者回答說以下，展示自己的法界，其中。首先，發心。第二，『善男子汝見我』以下，用佛法攝受眷屬，使之成就十種饒益，可以知曉。第三，標明自己的法門。所謂財物和佛法的無盡蘊藏在虛空中，隨意給予施捨，所以用這個名字。第四，『隨其所須』以下，說明法門的行業作用，其中。首先，總舉功德寶藏如如意寶珠一樣利益眾生。第二，『且待』以下，舉出事例來驗證成就。先是見到眾人聚集。其次是觀察空中降下財物。這如同打破虛空器的三昧（Sanmei）。正是十行所得到的。最後是授予佛法令人歡喜。第五，總結自己的法門。

第五，仰推勝進中。首先，總的推崇。第二，所謂以下，分別有十句。第三，『我當』以下，總結說不是自己能力所及。第四，無盡行結束。

第五，離癡亂行中。

首先，舉出佛法勸人修行，城名叫師子重閣（Shizi Chongge），是因為十種功德重疊興起，形狀類似重疊的樓閣。諸佛菩薩雄猛之士處在那個位置，所以名叫師子（Shizi）。這個住宅在那個城裡。城依據住宅的名字，所以用這個名字。長者（Zhangzhe）的法寶周遍。

【English Translation】 English version: Similarly possessing the latter fourteen sentences of the Bodhisattva, it means that the practice of benefiting oneself and others is perfectly the same. Second, 'These Bodhisattvas' below shows the appearance of one's own acceptance and accomplishment. Third, 'Good man, please wait' below cites real events to verify the accomplishment. Third, 'I only' below summarizes the name, which can be known.

Fifth, in the upward recommendation, first separately list the objects of recommendation. Second, conclude that it is not within one's own ability. Third, the Wrathless Conduct ends.

Fourth, in the Inexhaustible Conduct.

First, cite the Dharma to encourage cultivation. The city is named Daxing (Great Flourishing), because of the intense and flourishing diligence. Also, it is named so because it widely initiates and accomplishes great giving with wealth and Dharma. The Elder (Zhangzhe) is as mentioned before. Explaining the most supreme taste in the flavor of diligent practice, hence it is named Ganlu (Sweet Dew). The merit of practice is superior and outstanding, represented by 'top'.

Second, at that time, Sudhana (Shancai) below, enters according to the teachings. First, set up respectful words of retreat. Second, 'At that time' below, recall the previous Dharma. Third, 'Gradually' below, reach the later position.

Third, 'Universally' below, seeing and respectfully requesting, among which. First, seek. Second, 'Joyfully seeking' below, generate superior desire. Third, the right view is superior, based on the proper reward and superior family members. Fourth, set up respect. Fifth, request to inquire about practice.

Fourth, the Elder answers below, showing his own Dharma realm, among which. First, generate the aspiration. Second, 'Good man, you see me' below, use the Dharma to gather family members, making them accomplish ten kinds of benefits, which can be known. Third, mark one's own Dharma gate. The so-called inexhaustible store of wealth and Dharma is in the void, giving and bestowing at will, hence the name. Fourth, 'According to their needs' below, explain the industry and function of the Dharma gate, among which. First, generally mention the treasure of merit and virtue benefiting sentient beings like a wish-fulfilling jewel. Second, 'Please wait' below, cite examples to verify the accomplishment. First, see the crowd gathering. Second, observe the objects falling from the sky. This is like breaking the Samadhi (Sanmei) of the void vessel. It is precisely what is obtained by the Ten Conducts. Finally, bestow the Dharma, making people rejoice. Fifth, conclude one's own Dharma gate.

Fifth, in the upward recommendation of advancement. First, general recommendation. Second, the so-called below, there are ten sentences separately. Third, 'I should' below, conclude that it is not within one's own ability. Fourth, the Inexhaustible Conduct ends.

Fifth, in the Conduct of Leaving Delusion and Confusion.

First, cite the Dharma to encourage cultivation. The city is named Shizi Chongge (Lion's Double Pavilion), because the ten virtues arise in layers, shaped like a double pavilion. The Buddhas and Bodhisattvas, brave and fierce men, are in that position, hence the name Shizi (Lion). This house is in that city. The city is named after the house, hence the name. The Elder's (Zhangzhe) Dharma treasure is universal.

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羅者周羅此雲頂髻則以法成人。寶為頂髻。天竺本云有法長者。名寶周羅。顯其定用可貴尊極之相。

第二依教趣入中。初設敬辭退。二念前法門熏修長養。三漸至后位。並文處可見。

第三週遍推求下明見敬申請中。于中於道遇見者明道力隨緣觸物便應。

第四時彼長者下授己法界。于中四一。執手等是授方便。則加行也。二遍觀等正見法界。則正證也。三問法因緣。則后得也。四我唯等結己所知。即立名也。初執手將歸者表攝歸所證。且觀我家者以法正授。二善財遍觀下證見法界。先總觀。二其宅廣大下別觀。謂此宅十重者向上重也。此相難定。略作三釋。一依古師云。十重即十地也。以八聖道通游入故以為八門。或四攝四無量亦為八門。初施食者謂初地檀行。二施寶衣者二地慚愧戒衣服。三施寶嚴具者三地忍行。用以嚴身。四施內眷屬者四地道品助行。五結集正法等者五地得五明論等。六得波若菩薩充滿等者六地得般若大智現前。于中三。初總顯深智。二所謂下別顯十門。一照則寂。二寂即照。三外緣不轉。四內照離染故。五體堅。六用廣。七含勝德。八見法界。九多巧便。十稱物機。十一約喻顯。是增數故也。三結集如是下結廣顯略。七響忍菩薩等者七地得有中殊勝行。知種種教法無別異

【現代漢語翻譯】 現代漢語譯本：羅者周羅（Ruo Zhe Zhou Luo），此雲頂髻，則是用法來成就人。寶為頂髻。天竺本云有法長者，名叫寶周羅。彰顯其定用可貴尊極之相。

第二，在依教趣入中，首先設立敬辭退讓，其次憶念前法門熏修長養，再次逐漸達到后位，這些都可以在文中看到。

第三，在周遍推求之後，闡明見敬申請。其中，于道遇見者，表明道力隨緣，接觸事物便能相應。

第四，當時彼長者授己法界。其中分為四點：一是執手等是授予方便，也就是加行；二是遍觀等是正見法界，也就是正證；三是問法因緣，也就是后得；四是我唯等是總結自己所知，也就是立名。首先，執手將歸，表示攝歸所證。且觀我家，是以法正授。其次，善財遍觀，證見法界。先是總觀，然後是其宅廣大，分別觀之。所謂此宅十重，是向上重疊。此相難以確定，略作三種解釋。一是依據古師的說法，十重即是十地。以八聖道通游入故，以為八門。或者四攝、四無量也作為八門。初施食者，謂初地檀行。二施寶衣者，二地慚愧戒衣服。三施寶嚴具者，三地忍行，用以嚴身。四施內眷屬者，四地道品助行。五結集正法等者，五地得五明論等。六得波若菩薩充滿等者，六地得般若大智現前。于中分為三點：首先總顯深智，其次所謂下分別顯示十門：一照則寂，二寂即照，三外緣不轉，四內照離染故，五體堅，六用廣，七含勝德，八見法界，九多巧便，十稱物機，十一約喻顯，是增數故。再次，結集如是下總結廣顯略。七響忍菩薩等者，七地得有中殊勝行，知種種教法無別異。

【English Translation】 English version: Luo Zhe Zhou Luo (Ruo Zhe Zhou Luo), which means 'topknot,' is to use the Dharma to accomplish people. The jewel is the topknot. The Tianzhu version says there was a Dharma elder named Bao Zhou Luo. It highlights the valuable and supremely honorable aspect of its fixed use.

Secondly, in entering through teaching, first, respectful words of humility are established; second, the previous Dharma door is remembered, cultivated, and nourished; third, gradually reaching later stages, all of which can be seen in the text.

Thirdly, after pervasive seeking, it clarifies seeing, respect, and application. Among them, encountering those on the path indicates that the power of the path follows conditions, and one should respond accordingly upon contact with things.

Fourthly, at that time, the elder bestowed his own Dharma realm. Among them, there are four points: first, holding hands, etc., is the granting of expedient means, which is the preliminary practice; second, pervasive observation, etc., is the correct view of the Dharma realm, which is the correct realization; third, inquiring about the causes and conditions of the Dharma, which is the subsequent attainment; fourth, 'I only,' etc., is summarizing what one knows, which is establishing a name. First, holding hands and leading back indicates gathering back to what has been realized. 'And observe my home' is to bestow the Dharma correctly. Second, Sudhana (Shan Cai) pervades observation, witnessing the Dharma realm. First, there is a general observation, then 'its house is vast,' a separate observation. The so-called ten layers of this house are stacked upwards. This appearance is difficult to determine, and three explanations are briefly given. First, according to the ancient teachers, the ten layers are the ten grounds (ten bhumis). Because the Eightfold Noble Path is used to travel and enter, it is considered eight gates. Or the Four Embracing Dharmas (catuh-samgraha) and the Four Immeasurables (catvari apramanani) are also considered eight gates. 'The first giving of food' refers to the practice of generosity (dana) on the first ground. 'The second giving of jeweled clothing' refers to the clothing of shame and moral discipline (sila) on the second ground. 'The third giving of jeweled ornaments' refers to the practice of patience (ksanti) on the third ground, used to adorn the body. 'The fourth giving of inner dependents' refers to the auxiliary practices of the path (marga) on the fourth ground. 'The fifth gathering of the correct Dharma,' etc., refers to obtaining the five sciences (vidya) and treatises (sastra) on the fifth ground. 'The sixth obtaining of the Prajna Bodhisattva being filled,' etc., refers to the manifestation of great wisdom (prajna) on the sixth ground. Among them, there are three points: first, generally revealing profound wisdom; second, 'the so-called' below separately shows the ten gates: one, illumination is stillness; two, stillness is illumination; three, external conditions do not turn; four, internal illumination is free from defilement; five, the body is firm; six, the function is vast; seven, it contains superior virtues; eight, it sees the Dharma realm; nine, there are many skillful means; ten, it suits the machine of things; eleven, it is revealed by analogy, which is an increasing number. Again, 'gathering thus' below summarizes the broad and reveals the brief. 'The Seventh Sound Endurance Bodhisattva,' etc., refers to obtaining the superior practice in the middle on the seventh ground, knowing that various teachings are not different.

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義成於響忍八常住菩薩等者此中有二德。八地證得無增減法界。神通剎等者於三世間自在故也。詣一切等者明九地受持佛法也。九補處等者明十地受職位等亦是等覺位。十一切如來者妙覺位。從初發心等明攝因成果。第二更釋此上十重。即總是此十行之位。始從施食名歡喜行。乃至第十如來充滿是真實行。以於一位攝一切位故。此有二重。一以十行前攝十住及十信行后攝迴向及十地位。二既以十行攝諸位盡。于自十內復以一位攝一切位。是故於此第五行中具斯十行。前海幢比丘在十住位。頂佛說法。還此以十住門攝一切位。今此長者在十行位。所居之宅還以十行門攝一切位。是即兩處攝義齊也。但以前寄第六住說。此約第五行辨。又前寄頂佛此約居宅者。併爲表勝劣不同故也。第三又釋總不約位。但此菩薩以行就機。現居勝躅。依則說十以顯無盡。初四以物施。初易后慚難。次二集法施。初淺而後深。次二領受法。初狹而後廣。后二現勝德。先因而後果。總此十位皆從粗漸細可知。又此長者具攝因果行位等法。總為所依故以為宅。三后得中顯法本因。于中先問后答。答中善根迴向三處。謂初滅除貧苦者。即十重中初四是其報也。二見佛菩薩等。三恒聞正法。此二即五重已上是其報也。故獲斯報者回求三處滿十重也。四

【現代漢語翻譯】 現代漢語譯本 關於『義成於響忍八常住菩薩等』，這裡面包含兩種功德。『八地』（第八地菩薩，指不動地）證得了無增無減的法界。『神通剎等』是指在三世間自在的緣故。『詣一切等』表明『九地』（第九地菩薩，指善慧地）受持佛法。『九補處等』表明『十地』（第十地菩薩，指法雲地）接受職位等，也是等覺位（指菩薩修行將滿，智慧接近佛的果位）。『十一切如來』指妙覺位（佛的果位）。『從初發心等』表明總攝因地之行和果地之德。 第二，進一步解釋這上面的十重，總括來說就是這十行之位。開始從佈施食物名為歡喜行，乃至第十如來充滿是真實行。因為在一個位中總攝一切位。這裡有兩重含義。第一，用十行向前總攝十住（菩薩修行十個階位）以及十信（修習佛法的十種信心），向後總攝迴向以及十地位。第二，既然用十行總攝諸位完畢，在自身十行內又用一位總攝一切位。因此在這第五行中具足這十行。之前海幢比丘在十住位，頭頂佛說法，還是用這十住門總攝一切位。現在這位長者在十行位，所居住的宅第還是用十行門總攝一切位。這就是兩處總攝的意義相同。但之前是寄託在第六住來說，這裡是依據第五行來辨析。又之前是寄託在頂佛，這裡是依據居宅，都是爲了表明殊勝和低劣的不同。 第三，又解釋總的意義不侷限於位次。只是這位菩薩依據行來適應根機，顯現居住在殊勝的處所。依據此則說十，來顯示無盡的意義。最初四個是用財物佈施，開始容易後來慚愧困難。其次兩個是聚集法佈施，開始淺顯而後深奧。其次兩個是領受法，開始狹隘而後廣博。最後兩個是顯現殊勝的功德，先是因而後是果。總的來說這十位都是從粗到細可以知道。又這位長者具足總攝因果行位等法，總的作為所依據的緣故作為宅第。三，在後得智中顯現法本因，其中先問后答。回答中善根迴向三個地方。所謂最初滅除貧窮困苦，就是十重中最初四個是其果報。第二，見到佛菩薩等。第三，恒常聽聞正法。這二者就是五重以上是其果報。所以獲得這樣的果報，回求三個地方圓滿十重。

【English Translation】 English version Regarding 'Yi Cheng Yu Xiang Ren Ba Chang Zhu Pusa Deng' (the meaning is accomplished by the eight steadfast Bodhisattvas who are tolerant of sounds), there are two virtues in this. 'Eighth Ground' (the eighth-stage Bodhisattva, referring to the Immovable Ground) has attained the Dharma Realm without increase or decrease. 'Supernatural powers and lands, etc.' means being at ease in the three worlds. 'Going to all, etc.' indicates that the 'Ninth Ground' (the ninth-stage Bodhisattva, referring to the Good Wisdom Ground) upholds the Buddha-dharma. 'Ninth Replacement, etc.' indicates that the 'Tenth Ground' (the tenth-stage Bodhisattva, referring to the Dharma Cloud Ground) receives positions, etc., which is also the position of Equivalent Enlightenment (referring to the stage where a Bodhisattva's practice is nearing completion, and their wisdom is close to the fruit of Buddhahood). 'Ten All Tathagatas' refers to the Wonderful Enlightenment position (the fruit of Buddhahood). 'From the initial aspiration, etc.' indicates the comprehensive collection of the causes of practice and the virtues of the result. Second, further explaining the above ten levels, generally speaking, these are the positions of the Ten Practices. Starting from giving food, it is called the Joyful Practice, and up to the tenth, the Tathagata's fullness is the True Practice. Because one position encompasses all positions. There are two layers of meaning here. First, the Ten Practices comprehensively encompass the Ten Dwellings (ten stages of Bodhisattva practice) and the Ten Faiths (ten kinds of faith in practicing the Buddha-dharma) forward, and comprehensively encompass the Dedication and the Ten Grounds backward. Second, since the Ten Practices have comprehensively encompassed all positions, within the Ten Practices themselves, one position encompasses all positions. Therefore, in this Fifth Practice, all Ten Practices are complete. Previously, the Bhikshu Hai幢 (Hai幢 Bhikshu) was in the position of the Ten Dwellings, with the Buddha speaking Dharma on his head, still using the Ten Dwelling gates to comprehensively encompass all positions. Now, this Elder is in the position of the Ten Practices, and the house he lives in still uses the Ten Practice gates to comprehensively encompass all positions. This is the same meaning of comprehensive collection in both places. But previously it was based on the Sixth Dwelling, and here it is analyzed based on the Fifth Practice. Also, previously it was based on the Buddha on the head, and here it is based on the dwelling, all to indicate the difference between superiority and inferiority. Third, another explanation of the general meaning is not limited to positions. It is just that this Bodhisattva adapts to the capacity of beings based on practice, manifesting residence in a superior place. Based on this, ten are spoken to reveal the meaning of inexhaustibility. The first four are giving with material things, easy at first and then ashamed and difficult later. The next two are gathering Dharma giving, shallow at first and then profound. The next two are receiving the Dharma, narrow at first and then broad. The last two are manifesting superior virtues, first the cause and then the effect. In general, it can be known that these ten positions are all from coarse to fine. Also, this Elder possesses the Dharma of comprehensively collecting causes, effects, practices, positions, etc., and is generally used as the basis, therefore it is used as the dwelling. Three, in the wisdom attained after enlightenment, the fundamental cause of the Dharma is revealed, in which there is first a question and then an answer. In the answer, the roots of goodness are dedicated to three places. What is called the initial elimination of poverty and suffering is that the first four of the ten levels are its retribution. Second, seeing Buddhas and Bodhisattvas, etc. Third, constantly hearing the correct Dharma. These two are the retribution of the five levels and above. Therefore, obtaining such retribution, returning to seek the three places fulfills the ten levels.

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我唯下結法名字。謂宿願所求之三處稱。遂成滿之十重故名滿足大愿法門。天竺本云得菩薩解脫。名無礙愿莊嚴道場。解云十重之宅名嚴道場。宿願徹微名無礙愿。則以彼無障礙願力嚴此宅處名道場也。

第五仰推中初別辨十句。皆云不可壞者德窮滿故。無進升故。不為緣動故。我當下結非己分。依梵本云。我當云何能知彼功德能說彼行。解云是則于彼已成之德不能了知。現行之行亦不能說。上下諸文皆同此應知。第五行竟。

第六善現行知識中。

初舉法勸修內。國名實利根者國者境位分齊也。般若離倒稱理名實。明照生后故名利根。此是托處顯第六行。城者防外守內。是妙智用。簡狹取廣故云普。通入游涉故。複稱門。普則是門。普門即城。皆持業釋。此約法辨。又釋城攝眷屬為多所趣故名普門此約事釋也。長者普眼妙香者智照根藥。普熏眾生故以為名。

第二依教趣入中。一辭。二念。三到念中十句。初一句總念前法。次二句明因念所得。次一句樂求無厭。次三句成就菩薩解脫根力。次二句行愿隨心。后一句得智體用。

第三見敬申請中。初求趣作念。二見勝依正。三設敬。四申請。

第四授己法界中三。初嘆發心為授法方便。二我知一切下授法門業用。三我唯下結法名

【現代漢語翻譯】 現代漢語譯本：我將總結以下結法（Jiefa，結法：總結歸納佛法的方法）的名字。這指的是宿願（Su yuan，宿願：前世的願望）所求的三處（San chu，三處：指身、口、意三業），併成就圓滿的十重（Shi chong，十重：指十種功德或境界），因此得名滿足大愿法門（Manzu dayuan famen，滿足大愿法門：圓滿實現宏大願望的法門）。在天竺（Tian zhu，天竺：古代印度）的原本中，被稱為得菩薩解脫（De pusa jietuo，得菩薩解脫：獲得菩薩的解脫），名為無礙愿莊嚴道場（Wuai yuan zhuangyan daochang，無礙愿莊嚴道場：以無礙的願力莊嚴的道場）。解釋說，十重的居所被稱為莊嚴道場（Zhuangyan daochang，莊嚴道場：莊嚴的修行場所），宿願通徹細微之處被稱為無礙愿（Wuai yuan，無礙愿：沒有障礙的願望）。因此，以那無障礙的願力來莊嚴這個居所，就叫做道場（Daochang，道場：修行場所）。

在第五部分『仰推中』，首先分別辨析十句，都說『不可壞』，是因為功德窮盡圓滿，沒有可以提升的空間，不會被因緣所動搖。我將總結以下非我自身所能及的部分。依據梵文原本說：『我應當如何才能知曉他的功德，才能述說他的行為？』解釋說，這是說對於他已經成就的功德不能完全瞭解，對於他現在的行為也不能完全述說。上下各處的文句都應如此理解。第五行結束。

在第六部分『善現行知識中』。

首先，舉出法來勸勉修行，其中，『國名實利根者』，國（Guo，國：國土）指的是境位分齊（Jingwei fenqi，境位分齊：境界和地位的界限）。般若（Bore，般若：智慧）遠離顛倒，符合真理，稱為實（Shi，實：真實）。明照（Ming zhao，明照：明亮的照耀）產生於后，所以稱為利根（Ligen，利根：敏銳的根器）。這是依託處所來顯明第六行。城（Cheng，城：城市）的作用是防禦外敵，守護內部，這是妙智（Miao zhi，妙智：微妙的智慧）的作用。捨棄狹隘而取廣闊，所以稱為普（Pu，普：普遍）。通達進入遊歷涉足，所以又稱為門（Men，門：門戶）。普就是門，普門（Pumen，普門：普遍的門戶）就是城，都是持業釋（Chi ye shi，持業釋：一種梵文語法術語）。這是從法的角度來辨析。又解釋說，城（Cheng，城：城市）攝受眷屬，爲了使他們多有去處，所以稱為普門（Pumen，普門：普遍的門戶），這是從事的角度來解釋。長者普眼妙香（Zhangzhe puyan miaoxiang，長者普眼妙香：具有普遍眼光和美妙香氣的長者），是智慧照耀的根源和藥物，普遍薰染眾生，所以以此為名。

第二，依據教導趣入其中。一辭（Yi ci，一辭：一句），二念（Er nian，二念：兩種念頭），三到念（San dao nian，三到念：三種念頭），在念中包含十句。第一句總念前面的法。第二、三句說明因念所得。第四句樂於追求而沒有厭倦。第五、六、七句成就菩薩解脫的根力。第八、九句行為和願望隨心所欲。最後一句得到智慧的本體和作用。

第三，見敬申請中。首先是求趣作念（Qiu qu zuo nian，求趣作念：尋求趨向併產生念頭），第二是見勝依正（Jian sheng yi zheng，見勝依正：見到殊勝的依報和正報），第三是設敬（She jing，設敬：設定恭敬），第四是申請（Shen qing，申請：提出請求）。

第四，授己法界中包含三點。首先是讚歎發心是授予佛法的方便。第二是『我知一切下』，授予法門的作用。第三是『我唯下』，總結結法的名字。

【English Translation】 English version: I will now summarize the name of this Jiefa (結法, Jiefa: a method of summarizing and categorizing Buddhist teachings). This refers to the three places (San chu, 三處: referring to the three karmas of body, speech, and mind) sought by Su yuan (宿願, Su yuan: past vows), and accomplishes the complete ten levels (Shi chong, 十重: referring to ten kinds of merits or states), hence the name Manzu dayuan famen (滿足大愿法門, Manzu dayuan famen: the Dharma gate of fulfilling great vows). In the original text from Tianzhu (天竺, Tianzhu: ancient India), it is called De pusa jietuo (得菩薩解脫, De pusa jietuo: attaining the liberation of a Bodhisattva), named Wuai yuan zhuangyan daochang (無礙愿莊嚴道場, Wuai yuan zhuangyan daochang: a sacred place adorned with unobstructed vows). It is explained that the dwelling of the ten levels is called Zhuangyan daochang (莊嚴道場, Zhuangyan daochang: an adorned place of practice), and the thorough understanding of past vows is called Wuai yuan (無礙愿, Wuai yuan: unobstructed vows). Therefore, adorning this dwelling with that unobstructed vow power is called Daochang (道場, Daochang: a place of practice).

In the fifth section, 'Looking Upward,' the ten sentences are first distinguished, all saying 'indestructible' because the merits are exhausted and complete, there is no room for advancement, and it is not moved by conditions. I will summarize the parts that are beyond my own ability. According to the Sanskrit original, it says: 'How can I know his merits and describe his actions?' It is explained that this means that one cannot fully understand the merits he has already achieved, nor can one fully describe his current actions. All the sentences above and below should be understood in this way. The fifth line ends.

In the sixth section, 'Knowledge of Good Manifestation Practice'.

First, the Dharma is cited to encourage practice, in which 'Guo ming shi li gen zhe' (國名實利根者), Guo (國, Guo: country) refers to Jingwei fenqi (境位分齊, Jingwei fenqi: the boundaries of realms and positions). Prajna (般若, Bore: wisdom) is free from delusion and conforms to truth, called Shi (實, Shi: reality). Ming zhao (明照, Ming zhao: bright illumination) arises later, so it is called Ligen (利根, Ligen: sharp faculties). This relies on the place to reveal the sixth practice. Cheng (城, Cheng: city) is for defending against external enemies and guarding the interior, which is the function of Miao zhi (妙智, Miao zhi: subtle wisdom). Abandoning the narrow and taking the broad, it is called Pu (普, Pu: universal). Penetrating and entering, traveling and wading, it is also called Men (門, Men: gate). Pu is the gate, and Pumen (普門, Pumen: universal gate) is the city, all of which are possessive compounds (Chi ye shi, 持業釋: a term in Sanskrit grammar). This is analyzed from the perspective of the Dharma. It is also explained that Cheng (城, Cheng: city) gathers dependents, so that they have many places to go, so it is called Pumen (普門, Pumen: universal gate), which is explained from the perspective of affairs. Elder Puyan Miaoxiang (長者普眼妙香, Zhangzhe puyan miaoxiang: an elder with universal vision and wonderful fragrance) is the root and medicine of wisdom illumination, universally perfuming sentient beings, so it is named after this.

Second, according to the teachings, enter into it. One phrase (Yi ci, 一辭: one sentence), two thoughts (Er nian, 二念: two kinds of thoughts), three arriving thoughts (San dao nian, 三到念: three kinds of arriving thoughts), containing ten sentences in the thoughts. The first sentence is a general thought of the previous Dharma. The second and third sentences explain what is obtained by thinking. The fourth sentence is happy to pursue without being tired. The fifth, sixth, and seventh sentences accomplish the root power of Bodhisattva liberation. The eighth and ninth sentences are actions and wishes as desired. The last sentence obtains the essence and function of wisdom.

Third, in seeing, respecting, and requesting. First is seeking to go and creating thoughts (Qiu qu zuo nian, 求趣作念: seeking to go and creating thoughts), second is seeing the superior support and reward (Jian sheng yi zheng, 見勝依正: seeing the superior support and reward), third is setting up respect (She jing, 設敬: setting up respect), and fourth is requesting (Shen qing, 申請: making a request).

Fourth, the Dharma realm of giving oneself contains three points. First, praising the aspiration is a convenient way to impart the Dharma. Second, 'I know everything below' is the function of imparting the Dharma gate. Third, 'I only below' summarizes the name of the Jiefa.

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體。就業用中有二。初療病通化下益眾生。二我又善知下因香起行。上供諸佛。前中有四。初除其身苦。二與其身樂。三然後為說下療其心病。四稱揚下正授大行。此四中初二共安樂眾生。亦是攝化方便。后二是利益眾生。亦是正授法行。就第四中有十四句。初三是授菩提心法以是行本故。一讚佛功德令發求一切智心。二大悲救眾生心。三諸度凈智是厭離有為心。亦是廣修勝行。心說諸大愿下十一句正授所修十度行法。初因大愿施行攝生。乃至末後二句顯于智度。二因香起行中。初知諸香體。二燒香起愿。三如願普熏成大供養。文處可見。以梵本中是賣香人故。三結名體中。令眾生歡喜者如前所說。利樂眾生故。普門者如前所說。燒香普熏嚴法界故。見一切佛者是所供諸佛故。天竺本云得令一切眾生喜足普門見佛供養香身法門。

第五仰推勝進分中。初一句舉其人。次一句總推大益。三其有見下別推見益。我當下結非己分。第六行竟。

第七無著行知識中。

初舉法勸修內。城名滿幢者方便境備勝出為名。王名滿足者善巧智圓違順自在故。以其王復表斯號。

第二依教趣求中。初辭。二念。三到就念中初一句總念。以此無著是善巧位故。總攝已前諸位之法故云次第憶等。此則念其教法。二復

【現代漢語翻譯】 現代漢語譯本：體。在就業用中有兩種。第一，治療疾病，通過通化來利益眾生。第二，我又善於瞭解，從香開始修行。用以上供養諸佛。前面的內容中有四個方面。第一，解除他們的身體痛苦。第二，給予他們身體的快樂。第三，然後為他們說法，治療他們的心病。第四，稱揚，然後正式傳授大乘修行。這四個方面中，前兩個共同安樂眾生，也是攝受教化的方便。后兩個是利益眾生，也是正式傳授修行方法。在第四個方面中，有十四句話。最初的三句是傳授菩提心法，因為這是修行的根本。一，讚歎佛的功德，令眾生髮起求一切智慧的心。二，大悲心救度眾生。三，諸度凈智是厭離有為法的心，也是廣修殊勝的修行。心說諸大愿以下的十一句，正式傳授所修的十度行法。最初因為大愿而施行，攝受眾生。乃至最後兩句，彰顯智慧的程度。二，從香開始修行中。首先，瞭解各種香的本體。第二，燒香併發起願望。第三，如願普遍薰染，成就大的供養。文句中可以見到。因為梵文字中說的是賣香人。三，總結名稱的本體中。令眾生歡喜，如前面所說，是爲了利益安樂眾生。普門，如前面所說，是因為燒香普遍薰染，莊嚴法界。見到一切佛，是因為所供養的諸佛。天竺本上說，得到令一切眾生喜悅滿足，普門見佛供養香身法門。 第五，仰推勝進分中。第一句，舉出這個人。第二句，總的讚歎他的巨大益處。第三句，『其有見下』，分別讚歎見面的益處。『我當下』，總結不是自己的本分。第六行結束。 第七，無著行知識中。 首先，舉出法來勸人修行。城名滿幢（方便境備勝出為名），王名滿足（善巧智圓違順自在故）。因為這個國王又表彰了這個稱號。 第二，依靠教法去追求。首先是辭別。第二是憶念。第三是到達。在憶念中，第一句是總的憶念。因為這個無著是善巧的地位，所以總攝了以前各個地位的法，所以說『次第憶等』。這就是憶念他的教法。第二，復

【English Translation】 English version: The Body. There are two aspects in its application. First, to cure illnesses and benefit sentient beings through transformation. Second, I am also skilled in understanding that practice arises from incense. Use the above to make offerings to all Buddhas. In the preceding content, there are four aspects. First, to relieve their physical suffering. Second, to give them physical pleasure. Third, then to teach them the Dharma, curing their mental illnesses. Fourth, to praise and then formally transmit the Great Vehicle practice. Among these four aspects, the first two jointly bring peace and happiness to sentient beings and are also expedient means of embracing and transforming them. The latter two benefit sentient beings and are also the formal transmission of the Dharma practice. In the fourth aspect, there are fourteen sentences. The first three sentences are the transmission of the Bodhicitta (the mind of enlightenment) Dharma, because this is the root of practice. One, praising the merits of the Buddha, causing sentient beings to generate the mind of seeking all wisdom. Two, the great compassionate mind to save sentient beings. Three, the pure wisdom of the perfections is the mind of renouncing conditioned dharmas and also extensively cultivating supreme practices. The eleven sentences from 'The mind speaks of great vows' onwards formally transmit the practice of the ten perfections. Initially, practice is carried out because of great vows, embracing sentient beings. And even the last two sentences reveal the extent of wisdom. Two, in the practice arising from incense. First, understand the essence of various incenses. Second, burn incense and generate vows. Third, as wished, universally permeate and accomplish great offerings. It can be seen in the text. Because the Sanskrit version speaks of a seller of incense. Three, in summarizing the essence of the name. Causing sentient beings to rejoice, as mentioned earlier, is for the benefit and happiness of sentient beings. 'Universal Gate', as mentioned earlier, is because burning incense universally permeates and adorns the Dharma Realm. Seeing all Buddhas is because of the Buddhas being offered to. The Tianzhu (ancient India) version says, 'Obtaining the Dharma Gate of causing all sentient beings to be joyful and satisfied, universally seeing the Buddha, offering the fragrant body'. Fifth, in the Section on Aspiring to Advance. The first sentence mentions the person. The second sentence generally praises his great benefits. The third sentence, 'Those who see below', separately praises the benefits of seeing him. 'I below', concludes that it is not one's own duty. End of the sixth line. Seventh, in the Knowledge of Unattached Practice. First, citing the Dharma to encourage practice. The city named 'Full Banner' (Manachattra) (meaning: the realm of skillful means is complete and surpasses others), the king named 'Fulfillment' (meaning: skillful wisdom is complete, and one is free in accordance with or against circumstances). Because this king also represents this title. Second, relying on the teachings to seek. First is farewell. Second is remembrance. Third is arrival. In remembrance, the first sentence is general remembrance. Because this 'Unattached' (Anasrava) is the position of skillful means, it encompasses all the dharmas of the previous positions, so it says 'remembering in sequence, etc.' This is remembering his teachings. Second, again

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作下念其人力。三如是下明因思念得勝進。大心有十六句。初九自分行心。二見諸佛下得勝進心。

第三見敬申請中七。初問答指示。二遙見彼王下見勝依正。三睹其逆相。四以生疑怖。五空天為決。于中二。初舉前教真實令不生疑。二菩薩方便下明後行玄密令其信入。初中謂前善知識教汝至此。彼教不虛。何以致疑。問善財豈不自憶前教。何故生疑。答以對瞋瞋害障道相故。理須要疑。方乃顯知菩薩道中反道順道二行差別。不爾耶正無以甄別。梁論戒學中釋甚深云。菩薩由如此方便勝智行殺生等十事。無染濁過失生無量福德。速得無上菩提。要大菩薩堪行此事。此有二種。一實行。二變化。實行者了知前人必應定作無間等業。無別方便令離此惡。唯可斷命使不作惡。又知此人若捨命已必生善道。又菩薩自念。我行殺業。必墮地獄為彼受苦。彼雖現受少輕苦惱來世必受樂果報也。解云此同瑜伽菩薩地中戒品內說。二變化者如那羅王及善財童子。或見可愛事。或見可畏事。各令眾生生於善處。解云彼引此經是變化作。那羅是梵語。此云滿也。或見可愛事者引此前文。初見依正生於可愛。后見犯王法等生於可畏。皆為益生故也。二明菩薩所作玄密之中。初二句巧智難思。后五句業用難思。謂跡違行順。非下位測量故

【現代漢語翻譯】 現代漢語譯本 『作下念其人力』，這是說要考慮到對方的能力。『三如是下明因思念得勝進』，這是通過思考原因來獲得更進一步的提升。『大心有十六句』，偉大的心有十六個方面。最初的九句是關於自己修行發心，第二部分『二見諸佛下得勝進心』，是關於見到諸佛后獲得更進一步的提升。

第三部分，在『見敬申請中七』，包含了七個方面。首先是問答指示，其次是『遙見彼王下見勝依正』，即遙遠地見到國王，從而見到殊勝的依報和正報。然後是目睹國王的逆行之相，因此產生懷疑和恐懼。最後是空中的天神來解除疑惑，其中又分為兩部分。首先是引用之前的教導，以證實其真實性，從而消除疑慮。其次是『二菩薩方便下明後行玄密令其信入』，說明菩薩後來的行為是玄妙隱秘的，從而使人信服。在第一部分中，意思是之前的善知識教導你到這裡，他的教導沒有虛假，為什麼會產生懷疑呢？有人問：善財童子難道不記得之前的教導了嗎？為什麼還會產生懷疑呢？回答是：因為面對嗔恨，嗔恨會損害和障礙修道，所以理所當然會產生懷疑，這樣才能顯現菩薩道中反道和順道兩種行為的差別。否則就無法分辨。梁論戒學中解釋甚深時說：菩薩通過如此方便的智慧，即使是殺生等十種行為，也不會有染污的過失，反而會產生無量的福德，迅速獲得無上菩提。這需要大菩薩才能做到。這有兩種情況：一是實行，二是變化。實行是指了知對方一定會造作無間地獄等惡業，沒有其他方法可以阻止他作惡，只能斷其性命，使他不再作惡。並且知道此人捨棄生命后一定會轉生善道。而且菩薩自己想到，我行殺業，一定會墮入地獄，為他受苦。他雖然現在承受少許輕微的苦惱，但來世一定會享受快樂的果報。解釋說，這與《瑜伽師地論·菩薩地》中的戒品所說相同。二是變化，例如那羅王（Nararaja，意為『人中之王』）和善財童子，或者見到可愛的事物，或者見到可怕的事物，都是爲了讓眾生轉生到善處。解釋說，這裡引用此經是變化所作。那羅（Nara）是梵語，意思是『滿』。或者見到可愛的事物，引用的是前面的經文，最初見到依報和正報而產生喜愛，後來見到國王觸犯王法等而產生恐懼，都是爲了利益眾生。第二部分說明菩薩所作所為的玄妙隱秘，最初兩句說的是菩薩的巧智難以思議，后五句說的是菩薩的業用難以思議。意思是菩薩的行為表面上違反常理，實際上是順應真理，不是下位者可以揣測的。

【English Translation】 English version 'Zuò xià niàn qí rén lì' (作下念其人力), this means to consider the other person's capabilities. 'Sān rú shì xià míng yīn sīniàn dé shèng jìn' (三如是下明因思念得勝進), this is about gaining further advancement through contemplating the causes. 'Dà xīn yǒu shíliù jù' (大心有十六句), the great mind has sixteen aspects. The first nine sentences are about cultivating the mind of practice oneself, and the second part, 'Èr jiàn zhū fó xià dé shèng jìn xīn' (二見諸佛下得勝進心), is about gaining further advancement after seeing all the Buddhas.

The third part, in 'Jiàn jìng shēnqǐng zhōng qī' (見敬申請中七), contains seven aspects. First is the question and answer instruction, and second is 'Yáojiàn bǐ wáng xià jiàn shèng yī zhèng' (遙見彼王下見勝依正), that is, seeing the king from afar, thereby seeing the superior dependent and principal rewards. Then, witnessing the king's rebellious appearance, thus generating doubt and fear. Finally, the deities in the sky come to resolve the doubts, which is further divided into two parts. First, quoting the previous teachings to confirm their authenticity, thereby eliminating doubts. Second, 'Èr púsà fāngbiàn xià míng hòu xíng xuánmì lìng qí xìn rù' (二菩薩方便下明後行玄密令其信入), explaining that the Bodhisattva's later actions are mysterious and hidden, thereby convincing people. In the first part, it means that the previous virtuous friend taught you to come here, and his teachings are not false, so why would you have doubts? Someone asks: Doesn't Sudhana (Shàncái Tóngzǐ, 善財童子) remember the previous teachings? Why would he still have doubts? The answer is: Because facing anger (chēn, 瞋), anger will harm and obstruct the path of cultivation, so it is natural to have doubts, so that the difference between the reverse and forward paths in the Bodhisattva path can be revealed. Otherwise, there would be no way to distinguish them. The Liang Treatise on the Study of Precepts explains the profound when it says: Bodhisattvas, through such expedient wisdom, even if they engage in the ten acts such as killing, will not have the fault of defilement, but will instead generate immeasurable merit and quickly attain unsurpassed Bodhi. This requires great Bodhisattvas to be able to do it. There are two situations: one is actual practice, and the other is transformation. Actual practice refers to knowing that the other person will definitely commit evil deeds such as creating the karma of the Avici Hell, and there is no other way to stop him from doing evil, so the only way is to end his life so that he will no longer do evil. And knowing that this person will definitely be reborn in a good realm after giving up his life. Moreover, the Bodhisattva himself thinks that if I commit the act of killing, I will definitely fall into hell and suffer for him. Although he is now suffering a little light suffering, he will definitely enjoy the fruits of happiness in the future. The explanation says that this is the same as what is said in the chapter on precepts in the Bodhisattva Bhumi of the Yogacarabhumi-sastra. The second is transformation, such as Nararaja (Nàluówáng, 那羅王, meaning 'King of Men') and Sudhana, either seeing lovely things or seeing terrible things, all in order to lead sentient beings to be reborn in good places. The explanation says that the quotation of this sutra here is a transformation. Nara (Nàluó, 那羅) is a Sanskrit word meaning 'full'. Or seeing lovely things, quoting the previous text, initially seeing the dependent and principal rewards and generating love, and later seeing the king violating the laws of the king and generating fear, all for the benefit of sentient beings. The second part explains the mysterious and hidden nature of the Bodhisattva's actions. The first two sentences say that the Bodhisattva's skillful wisdom is inconceivable, and the last five sentences say that the Bodhisattva's karmic functions are inconceivable. It means that the Bodhisattva's actions superficially violate common sense, but in reality, they are in accordance with the truth, and they cannot be speculated by those in lower positions.

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云也。六設敬。七申請。

第四時滿足王下明授己法界。二初授法方便。謂執手將入等。攝彼加行令趣真證。二善男子汝觀下正示法界令證相應。于中五。一舉果令入。二見我此報下示因令修。言幻化法門者出所修因。謂逆相不實故以為名。天竺本名住幻三昧。三我此下舉幻用。四當知下辨實行。五結己自分。

第五仰推勝進中。初一句總推。謂后第八位當無生忍故。此推之。下九句別顯幻等甚深。后一句結非己分。第七行竟。

第八尊重行善知識中。

初舉法教修中。城名善光者。謂順理益物業用為光。王名大光者大慈定光照益群品。攝化自在故以為名。

第二依教趣求中三。謂敬辭念前至后。就念中熏修前法令更增勝。謂例知世間一切法幻同入法界。

第三善財作如是念下明見敬申請中有五。初起勝唸作必見想。二見勝依報有十種莊嚴。一七重池塹。二七重寶墻。三十億街巷。四巷僧祇眾。五僧祇寶閣。六純寶帳。七寶蓋覆。八建幢幡。九別閣王住。十善財無染。謂知如幻故。往求善友無異念故。三見勝正報具大人相。以十種喻嘆美其德。二十八者現因位未滿故。四彼王殿前下見主伴攝生。先施資具后攝眾生故。下十門辨施意欠一句。五設敬申請可知。

第四授己法

【現代漢語翻譯】 現代漢語譯本 云也。六設敬。七申請。

第四時滿足王（Samantabhadra）下明授己法界。二初授法方便。謂執手將入等。攝彼加行令趣真證。二善男子汝觀下正示法界令證相應。于中五。一舉果令入。二見我此報下示因令修。言幻化法門者出所修因。謂逆相不實故以為名。天竺本名住幻三昧（Maya-samadhi）。三我此下舉幻用。四當知下辨實行。五結己自分。

第五仰推勝進中。初一句總推。謂后第八位當無生忍故。此推之。下九句別顯幻等甚深。后一句結非己分。第七行竟。

第八尊重行善知識中。

初舉法教修中。城名善光者。謂順理益物業用為光。王名大光者大慈定光照益群品。攝化自在故以為名。

第二依教趣求中三。謂敬辭念前至后。就念中熏修前法令更增勝。謂例知世間一切法幻同入法界。

第三善財作如是念下明見敬申請中有五。初起勝唸作必見想。二見勝依報有十種莊嚴。一七重池塹。二七重寶墻。三十億街巷。四巷僧祇眾。五僧祇寶閣。六純寶帳。七寶蓋覆。八建幢幡。九別閣王住。十善財無染。謂知如幻故。往求善友無異念故。三見勝正報具大人相。以十種喻嘆美其德。二十八者現因位未滿故。四彼王殿前下見主伴攝生。先施資具后攝眾生故。下十門辨施意欠一句。五設敬申請可知。

第四授己法

【English Translation】 English version Cloud also. Six offerings of respect. Seven requests.

The fourth [section] is where Samantabhadra (Samantabhadra) bestows his own Dharmadhatu. Two parts: First, the expedient of bestowing the Dharma, such as holding hands and leading in, etc., to gather the preliminary practices and lead them towards true realization. Second, 'Good man, observe below,' directly indicating the Dharmadhatu to enable corresponding realization. Within this, there are five aspects: First, presenting the result to lead them in. Second, 'Seeing my reward,' indicating the cause below for cultivation. The 'Illusion-like Dharma Gate' reveals the cause being cultivated, named so because of its unreal and reversed nature. The original name in India is 'Dwelling in Illusion Samadhi' (Maya-samadhi). Third, 'My this,' illustrates the function of illusion. Fourth, 'Know that,' distinguishes the actual practice. Fifth, concluding one's own portion.

The fifth [section] is about aspiring to advance further. The first sentence is a general encouragement, referring to the eighth stage where the patience with non-origination will be attained, hence this encouragement. The following nine sentences specifically reveal the profoundness of illusion, etc. The last sentence concludes that it is not one's own portion. End of the seventh line.

The eighth [section] is about respecting and practicing with virtuous friends.

First, illustrating the Dharma teaching and cultivation. The city is named 'Good Light,' meaning that it benefits beings and uses objects in accordance with the truth, hence the light. The king is named 'Great Light,' meaning that his great compassion and samadhi light illuminate and benefit all beings, freely transforming and guiding them, hence the name.

Second, relying on the teachings to seek and aspire, in three aspects: respectful words, contemplating from beginning to end. Within contemplation, cultivating the previous Dharma teachings to further enhance them, exemplifying the understanding that all phenomena in the world are like illusions, entering the Dharmadhatu together.

Third, 'Sudhana thought thus,' below clarifies the seeing, respecting, and requesting, in five aspects: First, arising a superior thought, thinking of certain seeing. Second, seeing the superior dependent rewards with ten kinds of adornments: First, seven layers of moats. Second, seven layers of jeweled walls. Third, thirty billion streets and alleys. Fourth, assemblies of sanghas in the alleys. Fifth, countless jeweled pavilions. Sixth, pure jeweled tents. Seventh, jeweled canopies covering. Eighth, erecting banners and flags. Ninth, separate pavilions for the king to reside. Tenth, Sudhana is without defilement, knowing it is like illusion, seeking virtuous friends without different thoughts. Third, seeing the superior principal reward with the marks of a great man, praising his virtues with ten kinds of metaphors. The twenty-eight [marks] indicate that the present causal position is not yet complete. Fourth, 'Before the king's palace,' below, seeing the host and companions gathering beings, first bestowing resources and then gathering sentient beings. The following ten doors explain the intention of giving, lacking one sentence. Fifth, the offering of respect and request can be understood.

Fourth, bestowing one's own Dharma.

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界中五。初示己法門。謂慈勝出離染圓滿備故以為名。二我于下明得法因緣。謂于多佛所聞此法。觀察者思惠故。清凈者思己明凈故。修習者修惠故。莊嚴者證得故。三我住此下顯法門業用。于中四。初以法攝生。謂授法令得慈心等益。二我以如是下以財益物。三隨行異見。四為我宿世下簡定機器。四此城眾生下明慈定功力中二。初說彼定用。二且待下對現其用。于中先入定后顯用。情與非常咸成勝益。五結己自分。

第五仰推勝進中。初一句總推慈益深廣。二七句約喻顯德。三我當云何下結非己分。第八行竟。

第九善法行知識中。

初舉法勸修內城名安住者契合實法不為緣壞故以為名。優婆夷名不動者。初發心時不為二乘煩惱所動。因以為名。

第二依教趣求中六。一設敬辭退。二念前法門修習增長。三作是思惟下因思得益。四復作是念下念知識功能。五善財如是悲心下因念感贊。隨菩薩天者是已業行之神。如來使天者是佛為攝生神。但修菩薩行位著已去皆有二天。常隨其人。既見善財深悲入定。于定現身加贊安慰。六出定漸至等可知。

第三推問下見敬。申請中有四。初推問知處。二爾時善財歡喜下見依報得益。謂光觸得定。以是法門之宮殿故。寄光觸身得五百三昧。三前詣下

【現代漢語翻譯】 現代漢語譯本： 界中五。首先展示自己的法門，名為慈勝出離染圓滿，因為慈悲殊勝，能夠脫離染污，達到圓滿完備的境界，所以以此為名。其次，我在下文說明獲得此法門的因緣，即在許多佛的處所聽聞此法。觀察者因為思考智慧的緣故。清凈者因為思考自己明凈的緣故。修習者因為修習智慧的緣故。莊嚴者因為證得的緣故。再次，我住在此處以下，彰顯法門的業用。其中有四點。首先，以法來攝受眾生，即傳授法令眾生得到慈心等利益。其次，我以如是以下，以財物來利益眾生。再次，隨順不同的見解。最後，因為我宿世以下，簡別確定可以教化的對象。最後，此城眾生以下，說明慈定的功力，其中有兩點。首先，說明彼定的作用。其次，且等待以下，針對現實情況展現其作用。其中先進入禪定，然後顯現作用。有情和無情都成就殊勝的利益。最後，總結自己的本分。

第五，仰推勝進中。第一句總括地讚歎慈悲的利益深廣。第二到第七句用比喻來彰顯功德。第八句，我應當如何以下，總結說這不是自己所能達到的境界。第八行結束。

第九，善法行知識中。

首先，舉出法門勸人修習，內城名為安住（Anzhu），意思是契合真實之法，不被因緣所破壞，所以以此為名。優婆夷名為不動（Budong），意思是最初發心的時候不被二乘的煩惱所動搖，因此以此為名。

其次，依據教導去尋求，其中有六點。第一，設定敬辭退避。第二，憶念之前的法門，修習增長。第三，作是思惟以下，因為思考而得到利益。第四，復作是念以下，憶念知識的功能。第五，善財（Shancai）如此悲心以下，因為憶念而感動讚歎。隨菩薩天（Pusa Tian）是已經從業行之神。如來使天（Rulai Shi Tian）是佛爲了攝受眾生而派出的神。只要修習菩薩行，位階達到一定程度，都會有這兩種天神，常常跟隨其人。既然看到善財深切的悲心而入定，就在禪定中現身，加以讚歎安慰。第六，出定漸至等，可以知道。

第三，推問以下，表示尊敬和申請，其中有四點。第一，推問所知之處。第二，爾時善財歡喜以下，看到依報而得到利益，因為光明接觸而得到禪定，因為這是法門的宮殿，所以憑藉光明接觸身體而得到五百種三昧（Sanmei）。第三，前詣以下

【English Translation】 English version: Section Five on the Realm. First, it demonstrates its own Dharma gate, named 'Compassionate Victory Over Defilement and Perfection' because compassion is supreme, capable of escaping defilement, and reaching a state of complete perfection, hence the name. Second, I explain below the causes and conditions for obtaining this Dharma gate, namely, hearing this Dharma in the presence of many Buddhas. The observer does so because of thoughtful wisdom. The pure one does so because of contemplating their own clarity. The practitioner does so because of cultivating wisdom. The adorned one does so because of attainment. Third, 'I dwell here' below, highlighting the function of the Dharma gate. Among them are four points. First, to gather sentient beings with the Dharma, that is, to impart decrees so that sentient beings may obtain benefits such as compassionate hearts. Second, 'I, in this way' below, to benefit beings with wealth. Third, to accord with differing views. Finally, 'Because of my past lives' below, to discern and determine those who can be taught. Finally, 'The sentient beings of this city' below, explaining the power of compassionate concentration, among which are two points. First, to explain the function of that concentration. Second, 'And wait' below, to demonstrate its function in response to the present situation. Among them, first enter samadhi (concentration), then manifest its function. Sentient and non-sentient beings alike achieve supreme benefit. Finally, to conclude one's own duty.

Fifth, in 'Looking Upward and Promoting Progress'. The first sentence generally praises the profound and vast benefits of compassion. The second to seventh sentences use metaphors to highlight virtues. The eighth sentence, 'What should I do' below, concludes that this is not a state that one can reach. End of the eighth line.

Ninth, in 'Knowledge of Good Dharma Practice'.

First, citing the Dharma to encourage practice, the inner city is named Anzhu (安住, Peaceful Abode), meaning it accords with the true Dharma and is not destroyed by conditions, hence the name. The Upasika (female lay devotee) is named Budong (不動, Immovable), meaning that at the initial arising of her mind, she was not moved by the afflictions of the Two Vehicles (Hinayana), hence the name.

Second, seeking according to the teachings, among which are six points. First, setting up respectful words of retreat. Second, recalling the previous Dharma gate, cultivating and increasing it. Third, 'Thinking in this way' below, gaining benefit because of thinking. Fourth, 'Again thinking in this way' below, recalling the function of knowledge. Fifth, 'Shancai (善財, Sudhana) with such compassionate heart' below, moved to praise because of recollection. The Pusa Tian (菩薩天, Bodhisattva Devas) are deities who have already engaged in karmic practices. The Rulai Shi Tian (如來使天, Tathagata's Messenger Devas) are deities sent by the Buddha to gather sentient beings. As long as one cultivates the Bodhisattva path and reaches a certain level, there will be these two types of deities, constantly following that person. Since they saw Shancai entering samadhi with deep compassion, they manifested in samadhi, adding praise and comfort. Sixth, 'Emerging from samadhi and gradually arriving' etc., can be known.

Third, 'Inquiring' below, expressing respect and request, among which are four points. First, inquiring about the place of knowledge. Second, 'At that time, Shancai rejoiced' below, gaining benefit from seeing the dependent reward, obtaining samadhi because of the touch of light, because this is the palace of the Dharma gate, therefore, relying on the touch of light on the body to obtain five hundred samadhis (三昧, Samadhi). Third, 'Going forward'

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見正報益中六。初見身勝。二宮殿勝。三香嚴勝。四眷屬勝。五離染勝有二句。先伏后斷。六牒見總嘆。頌中上半略嘆三行。下半舉喻總顯。四偈贊已下申請可知。

第四爾時彼女下授己法界。于中五。初答言下嘆美為授法方便。二我成就下授法門體。三白言下辨得法因緣。四我入此下顯法門業用。五我唯知下結己自分。就第二授法體中。無壞法門者所修大行非緣能壞故以為名。此總標也。修學下四句釋成。一以行堅是故無壞。二以持妙。謂總持稱性故。三以證玄。謂證理無二故。四以定深。謂遠離諸有莊嚴三昧故。是故名為無壞法門。就第三因緣中。四先問。二略答顯難。三重請。四爾時優婆夷下廣答。于中有六。初舉往見佛為發心緣。謂先見佛後起求念。二時彼如來下教發十心令便不壞。三我于爾時下聞法發心以求佛果。四我發是心時下明心堅離障。五若有眾生下明利他攝益。六我初發心來下總結自他行位滿足。就第四法門業用中四。先舉法總告。二善財愿見。三入定顯示。謂三昧力故。六種動世界。八相如來周於法界。四出定印述。及結自分可知。

第五諸大菩薩下仰推勝進中三。初一句總推。二如金翅下約喻嘆深。三我當下結非己分。第九行竟。

第十真實行善知識中。

初舉法勸

【現代漢語翻譯】 現代漢語譯本： 見《正報益中六》。首先是見身殊勝（見到佛身殊勝）。其次是宮殿殊勝（所居住的宮殿殊勝）。再次是香嚴殊勝（所散發的香氣莊嚴殊勝）。然後是眷屬殊勝（周圍的眷屬殊勝）。再是離染殊勝，這有兩句，先是降伏，然後是斷除。最後是總結所見，總的讚歎。頌文的上半部分簡略地讚歎了三種修行。下半部分用比喻總的顯示出來。四句偈頌讚嘆之后，所申請的內容可以知曉。

第四，這時，那位女子（彼女）傳授了她自己的法界。其中有五點。第一點，回答說，讚美是傳授佛法的方法。第二點，『我成就』以下，傳授法門的本體。第三點，『白言』以下，辨明得到佛法的因緣。第四點，『我入此』以下，顯示法門的行業作用。第五點，『我唯知』以下，總結自己所知的部分。關於第二點傳授法體，『無壞法門』（不會被破壞的法門）是指所修的大行不是因緣所能破壞的，因此以此為名。這是總的標示。『修學』以下四句解釋說明。第一，以行為堅定，所以不會被破壞。第二，以持戒為微妙，是指總持稱性。第三，以證悟為玄妙，是指證悟的道理沒有分別。第四，以禪定為深刻，是指遠離各種存在的莊嚴三昧。因此名為『無壞法門』。關於第三點因緣，先是四句提問，然後是兩句簡略回答，顯示其困難。再次是重複請求。然後是『爾時優婆夷』以下詳細回答。其中有六點。第一點，舉出往昔見佛為發心的因緣，是指先見到佛，然後生起求法的念頭。第二點，『時彼如來』以下，教導發起十種心，使之不會被破壞。第三點，『我于爾時』以下，聽聞佛法而發心，以求佛果。第四點，『我發是心時』以下，說明心堅定而遠離障礙。第五點，『若有眾生』以下，說明利益他人，攝受幫助。第六點，『我初發心來』以下，總結自己和他人修行位次的圓滿。關於第四點法門的作用，有四點。首先是舉出佛法總的告知。然後是善財（Sudhana）希望見到。然後是入定顯示，因為三昧的力量，六種震動世界，八種相的如來周遍法界。最後是出定印證敘述，以及總結自己所知的部分，可以知曉。

第五，各位大菩薩（Mahabodhisattva）以下，仰慕推崇殊勝精進，其中有三點。第一句是總的推崇。第二句，『如金翅』以下，用比喻讚歎其深刻。第三句，『我當』以下，總結這不是自己所能達到的境界。第九行結束。

第十，真實行善知識（Kalyanamitra）中。

首先是舉出佛法勸導。

【English Translation】 English version: See 'Zheng Bao Yi Zhong Liu'. First is the excellence of seeing the body (seeing the excellence of the Buddha's body). Second is the excellence of the palace (the excellence of the palace where one resides). Third is the excellence of fragrant adornment (the excellence of the fragrance emitted). Then is the excellence of the retinue (the excellence of the surrounding retinue). Then is the excellence of being free from defilement, which has two sentences, first subduing, then eliminating. Finally, summarize what was seen, generally praising it. The first half of the verse briefly praises the three practices. The second half uses metaphors to generally reveal them. After the four verses of praise, the requested content can be known.

Fourth, at this time, that woman (her) transmitted her own Dharmadhatu. Among them are five points. The first point, answering, praising is a method of transmitting the Dharma. The second point, 'I have achieved' below, transmits the essence of the Dharma gate. The third point, 'Bai Yan' below, clarifies the causes and conditions for obtaining the Dharma. The fourth point, 'I enter this' below, shows the function of the Dharma gate. The fifth point, 'I only know' below, summarizes what one knows. Regarding the second point of transmitting the essence, 'Indestructible Dharma Gate' (the Dharma gate that cannot be destroyed) refers to the great practice that is not destroyed by conditions, hence the name. This is the general indication. The four sentences below 'cultivation and learning' explain. First, with firm practice, it is indestructible. Second, with subtle precepts, it refers to the all-encompassing nature. Third, with profound realization, it refers to the principle of non-duality. Fourth, with deep Samadhi, it refers to being far from the adornment Samadhi of various existences. Therefore, it is called the 'Indestructible Dharma Gate'. Regarding the third point of causes and conditions, first are four questions, then two brief answers, showing its difficulty. Then repeat the request. Then 'at that time, the Upasika' below answers in detail. Among them are six points. The first point, citing the past seeing of the Buddha as the cause of aspiration, refers to seeing the Buddha first, then generating the thought of seeking the Dharma. The second point, 'at that time, that Tathagata' below, teaches to generate ten kinds of minds, so that they will not be destroyed. The third point, 'I at that time' below, hears the Dharma and aspires to seek Buddhahood. The fourth point, 'when I generate this mind' below, explains that the mind is firm and free from obstacles. The fifth point, 'if there are sentient beings' below, explains benefiting others, embracing and helping. The sixth point, 'since I first aspired' below, summarizes the perfection of one's own and others' stages of practice. Regarding the fourth point of the function of the Dharma gate, there are four points. First, cite the Dharma to generally inform. Then Sudhana hopes to see. Then entering Samadhi shows that because of the power of Samadhi, the six kinds of shaking worlds, the Tathagata of eight aspects pervades the Dharmadhatu. Finally, the confirmation and narration of exiting Samadhi, and the summary of what one knows, can be known.

Fifth, the great Bodhisattvas (Mahabodhisattva) below, admire and praise the excellent diligence, among which there are three points. The first sentence is the general praise. The second sentence, 'like the golden-winged bird' below, uses a metaphor to praise its profundity. The third sentence, 'I should' below, concludes that this is not a state that one can reach. The ninth line ends.

Tenth, in the true practice of good knowledge (Kalyanamitra).

First, cite the Dharma to encourage.

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修內。國名不可稱者所觀玄妙故。城名知足者般若盡相故有出家外道。名隨順一切眾生者巧智順機方便反道。天竺本云外道名一切處常行。

第二依教趣求中亦三。謂辭念及到。就念中十句。初句念人。次二句念法。次二句念往發心等。次四句念彼堅行及示業用。后念彼修習等念其修定照理。漸到中日沒入城者錶行位終極故也。

第三週遍下明見敬申請。于中四。初推求。二于中夜下見其依報。謂表所依法光破二邊闇故也。三爾時善財下見其正報。天明者障盡位顯故。登山者得位相應。故見外道者證人法界故。一萬梵等者主伴具足故。四設敬申請可知。

第四答言下授己法界。于中有四。初嘆發心。二我已安住下示己法門體德。三以平等下顯法業用。四我唯下結己自分。初中至一切處者明十行滿故也。第十智度遍知故也。有二義。一依定發智普照法界。二依定發通遍至一切。下二句釋此二義。如次應知。三業用中亦二。初明普觀智用。二無作通用。前中三。初舉平等惠光。二觀察下照機差別。三以妙智下說法被益。複次下第二無作通中二。一機莫能測。二類顯十方。種種智是意業。色像音聲是身語。亦如是者此有二義。一明彼無作神足所現色像。亦如巧智用遍十方故云亦復如是。二以知足城類閻浮

【現代漢語翻譯】 現代漢語譯本：修內（地名）。國名不可稱者所觀玄妙故。城名知足者般若（智慧）盡相故有出家外道。名隨順一切眾生者巧智順機方便反道。天竺（古印度）本云外道名一切處常行。

第二依教趣求中亦三。謂辭念及到。就念中十句。初句念人。次二句念法。次二句念往發心等。次四句念彼堅行及示業用。后念彼修習等念其修定照理。漸到中日沒入城者錶行位終極故也。

第三週遍下明見敬申請。于中四。初推求。二于中夜下見其依報。謂表所依法光破二邊闇故也。三爾時善財下見其正報。天明者障盡位顯故。登山者得位相應。故見外道者證人法界故。一萬梵等者主伴具足故。四設敬申請可知。

第四答言下授己法界。于中有四。初嘆發心。二我已安住下示己法門體德。三以平等下顯法業用。四我唯下結己自分。初中至一切處者明十行滿故也。第十智度遍知故也。有二義。一依定發智普照法界。二依定發通遍至一切。下二句釋此二義。如次應知。三業用中亦二。初明普觀智用。二無作通用。前中三。初舉平等惠光。二觀察下照機差別。三以妙智下說法被益。複次下第二無作通中二。一機莫能測。二類顯十方。種種智是意業。色像音聲是身語。亦如是者此有二義。一明彼無作神足所現色像。亦如巧智用遍十方故云亦復如是。二以知足城類閻浮（世界）

【English Translation】 English version: 'Cultivation Within'. The name of the country cannot be mentioned because of the profound mystery observed. The city is named 'Contentment', because prajna (wisdom) has exhausted all forms, hence there is an ascetic of another path who has left home. He is named 'Accommodating All Sentient Beings', using skillful wisdom to adapt to opportunities and expediently reverse the path. The original text in India (ancient India) states that the ascetic of another path is named 'Always Walking Everywhere'.

Secondly, there are also three aspects in seeking according to the teachings: namely, departure, contemplation, and arrival. Within contemplation, there are ten phrases. The first phrase contemplates the person. The next two phrases contemplate the Dharma (teachings). The next two phrases contemplate the past aspiration, etc. The next four phrases contemplate their steadfast practice and demonstration of karmic functions. Afterwards, contemplating their cultivation, etc., contemplates their cultivation of samadhi (meditative concentration) to illuminate the principle. Gradually arriving, the setting sun entering the city signifies the culmination of the stage of practice.

Thirdly, 'Universally Throughout' below clarifies seeing, reverence, and request. Within this, there are four aspects. First, investigation. Second, 'In the middle of the night' below, seeing their dependent reward, which signifies that the light of the Dharma relied upon breaks through the darkness of the two extremes. Third, 'At that time, Sudhana' below, seeing their proper reward. The dawning of the sky signifies that the obstructions are exhausted and the position is revealed. Climbing the mountain signifies attaining correspondence with the position. Therefore, seeing the ascetic of another path signifies realizing the realm of people and Dharma. 'Ten thousand Brahmas', etc., signifies that the host and companions are complete. Fourth, establishing reverence and request is knowable.

Fourthly, 'Answering' below, bestowing one's own Dharma realm. Within this, there are four aspects. First, praising the aspiration. Second, 'I have already dwelt' below, demonstrating the essence and virtue of one's own Dharma gate. Third, 'With equality' below, revealing the karmic function of the Dharma. Fourth, 'I only' below, concluding one's own share. 'In the beginning, reaching everywhere' signifies that the ten practices are fulfilled. The tenth wisdom degree is universally known. There are two meanings. First, relying on samadhi to generate wisdom that universally illuminates the Dharma realm. Second, relying on samadhi to generate supernatural powers that reach everywhere. The following two phrases explain these two meanings, which should be understood accordingly. Within the karmic functions, there are also two aspects. First, clarifying the function of universally observing wisdom. Second, the function of non-action. In the former, there are three aspects. First, raising the light of equal wisdom. Second, 'Observing' below, illuminating the differences in potential. Third, 'With wonderful wisdom' below, speaking the Dharma to benefit others. Furthermore, 'Again' below, in the second function of non-action, there are two aspects. First, the potential cannot be measured. Second, classifying and revealing the ten directions. Various kinds of wisdom are mental karma. Forms and sounds are bodily and verbal karma. 'Also like this' has two meanings. First, clarifying that the forms manifested by their non-action supernatural powers are also like the skillful wisdom that pervades the ten directions, hence it is said 'also like this'. Second, using the city of Contentment to classify Jambudvipa (world).

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。以閻浮類三千界。以三千界類十方界故云亦復如是。此則雙結智通三業具也。

第五諸大菩薩下仰推勝進中十句。初身等眾生數者顯至一切處神足過於己也。次一句所依定過。次二句所發通過。余句所發智過。我當下結非己分。第十行竟。

自下大段第四有十知識。明十回向德。

初甘露味國等明第一救護眾生離眾生相迴向。于中五義同前。初舉法勸修中。甘露味者救生善巧之勝味也。長者同前。德相凈勝名曰青蓮。巧知諸香故複名香。從相及智名青蓮花香。

第二時善財下依教趣求中四。初設敬辭退。二爾時下起勝欲樂。于中四。初於世不著。二常樂下專悕大行。三專求此等下結其意樂。四漸游等明至后位。

第三見敬申請中三。初設敬。二白言下申意十句。初五上求果德。后五悕成因行。三而未知下請問所要。

第四答言下示己法界。于中二。初嘆發心。二正授法界。中先舉所知法門。后結名字。前中三。初列所知香體有三十種。于中先知世間依正香薰習。二除滅煩惱下知出世間正行香薰習。菩薩以此饒益眾生。二彼香生起下明知香法義有十種。一知所因起。二知香氣至處。三知至已成益。四所作圓滿。五能令喜悅清凈。六令離惱安隱。七巧便入法。八所知分齊。九所作

【現代漢語翻譯】 現代漢語譯本：以閻浮提（Jambudvipa，指我們所居住的這個世界）為代表的三千大千世界，又以三千大千世界為代表，擴充套件到十方世界，所以說『亦復如是』。這總結了智慧通達三業（身、口、意）的完備。

第五段，從『諸大菩薩』開始，向上推崇勝妙精進，共有十句。首先，『身等眾生數』，顯示其神足通遍至一切處，超過自身的能力。接下來一句說明所依之禪定殊勝。再接下來兩句說明所發之神通。其餘各句說明所發之智慧殊勝。『我當下結非己分』，總結說這並非自己所能達到的境界。第十行結束。

從這裡開始，進入第四大段，講述十位善知識，闡明十回向的功德。

首先，從『甘露味國』等開始，闡明第一回向，即救護眾生，遠離眾生相迴向。其中五種含義與前文相同。首先，在舉出法門勸人修習中，『甘露味』是指救度眾生的善巧方便的殊勝滋味。『長者』與前文相同。其德行相貌清凈殊勝，所以叫做『青蓮』。因為善於瞭解各種香，所以又叫做『香』。從相貌和智慧兩方面來說，叫做『青蓮花香』。

第二，從『時善財』開始，講述依教奉行，尋求真理的過程，共有四部分。首先，是恭敬的辭退。其次，從『爾時』開始，生起殊勝的慾望和快樂，其中又有四部分。首先，是對世間不執著。其次，從『常樂』開始，專心渴望偉大的修行。第三，從『專求此等』開始，總結其意樂。第四，從『漸游』等開始，說明到達後來的位置。

第三，講述善財童子拜見、恭敬和申請教誨的過程，共有三部分。首先，是表達敬意。其次，從『白言』開始，陳述自己的意願，共有十句。前五句是向上尋求果德。后五句是希望成就因行。第三，從『而未知』開始，請問所需要了解的內容。

第四，從『答言』開始，展示自己的法界。其中分為兩部分。首先，是讚歎善財童子的發心。其次，是正式傳授法界。在傳授法界中，首先列舉所知的法門，然後總結名字。在列舉所知法門中，首先列出所知的香的本體有三十種。其中，首先是瞭解世間的依報和正報的香薰習。其次，從『除滅煩惱』開始，瞭解出世間的正行香薰習。菩薩用這些來饒益眾生。第二，從『彼香生起』開始，說明了解香的法義有十種。一是瞭解香產生的因。二是瞭解香氣到達的地方。三是瞭解到達后所成就的利益。四是所作所為圓滿。五是能夠令人喜悅清凈。六是令人遠離煩惱，得到安穩。七是善巧方便地進入佛法。八是所知的分際。九是所作的...

【English Translation】 English version: 'Representing the Jambudvipa (the world we live in) with the three thousand great chiliocosms, and further representing the three thousand great chiliocosms with the ten directions, hence the saying 'so it is also'. This concludes the completeness of wisdom penetrating the three karmas (body, speech, and mind).'

The fifth section, starting from 'all great Bodhisattvas', extols superior progress, consisting of ten sentences. First, 'bodies equal to the number of sentient beings' shows that their supernatural powers reach everywhere, surpassing their own abilities. The next sentence explains the excellence of the samadhi (meditative absorption) they rely on. The following two sentences explain the supernatural powers they emanate. The remaining sentences explain the wisdom they emanate. 'I will now conclude what is not my share' concludes that this is not a state that one can reach. The tenth line ends.

From here onwards, we enter the fourth major section, discussing the ten good advisors, elucidating the merits of the ten dedications.

First, starting from 'Nectar Flavor Country' etc., it elucidates the first dedication, which is dedicating to saving sentient beings, being apart from the appearance of sentient beings. Among them, the five meanings are the same as before. First, in citing the Dharma to encourage practice, 'Nectar Flavor' refers to the excellent taste of skillful means for saving sentient beings. 'Elder' is the same as before. Their virtuous appearance is pure and excellent, so it is called 'Blue Lotus'. Because they are good at understanding various fragrances, they are also called 'Fragrance'. From both appearance and wisdom, it is called 'Blue Lotus Fragrance'.

Second, starting from 'Then Sudhana', it narrates the process of following the teachings and seeking the truth, consisting of four parts. First, it is a respectful farewell. Second, starting from 'At that time', it generates superior desires and joy, which consists of four parts. First, it is non-attachment to the world. Second, starting from 'Always joyful', it wholeheartedly yearns for great practice. Third, starting from 'Specially seeking these', it concludes their intention and joy. Fourth, starting from 'Gradually traveling' etc., it explains reaching later positions.

Third, it narrates the process of Sudhana visiting, respecting, and requesting teachings, consisting of three parts. First, it is expressing respect. Second, starting from 'Saying', it states his wishes, consisting of ten sentences. The first five sentences are seeking the fruit of virtue upwards. The last five sentences are hoping to accomplish causal practices. Third, starting from 'And not knowing', it asks about what he needs to understand.

Fourth, starting from 'Answering', it displays his Dharma realm. It is divided into two parts. First, it is praising Sudhana's aspiration. Second, it is formally transmitting the Dharma realm. In transmitting the Dharma realm, it first lists the known Dharma gates, and then concludes the names. In listing the known Dharma gates, it first lists that the known essence of fragrance has thirty kinds. Among them, first is understanding the fragrance熏習(xun xi, influence) of the mundane dependent and principal retributions. Second, starting from 'Eliminating afflictions', it understands the fragrance熏習(xun xi, influence) of the supramundane correct practice. Bodhisattvas use these to benefit sentient beings. Second, starting from 'That fragrance arises', it explains that understanding the meaning of the Dharma of fragrance has ten kinds. One is understanding the cause of the fragrance's arising. Two is understanding the place where the fragrance reaches. Three is understanding the benefits achieved after reaching. Four is the completeness of what is done. Five is being able to make people joyful and pure. Six is making people be apart from afflictions and attain peace. Seven is skillfully entering the Buddha-dharma. Eight is the boundary of what is known. Nine is what is done...

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行業。十究竟根本。三善男子下知香業用略舉十種。初內以十義知之。龍斗生者知生起也。光云覆甘味國者知所行也。降香水者知成就也。著身金色者知具足也。聞香歡樂者知清凈也。滅一切病等者知安穩也。專向等者是方便也。我知彼等者是境界也。為說法者是行業也。令發心不退者是根本也。牛頭香等九種皆各有十義。文中存略故。或二或三等準之。先陀婆此雲石鹽名也。

第五仰推中先舉所推。于中初離障。二智慧下成出世。三學位香。后我當下結非己分。初回向竟。

第二不壞迴向知識中。

初舉法勸修內。城名樓閣者大悲依智勝出之狀。海師自在者。于佛法海及生死海能善通達及運度故以為名。教問可知。

第二依教趣入中三。初設敬辭退。二在路起勝念。于中初觀法真正。二復作下念法由人起于求心。先總念。后何以下釋成。三作是念下至彼推求。

第三見敬申請中三。先見所在。謂海岸等者是說法所作之所也。二設敬。三申請並可知。

第四答言下示己法界。于中二。先嘆發心能問。二我成就下舉法授與。前中三。初嘆問行體。二逮得下明行用。三薩婆若下明行得果。二授法中亦三。初舉名體。二在此下明業用。三我唯下結己分齊。初中大悲幢凈行者。以殊勝大

【現代漢語翻譯】 現代漢語譯本：行業。十究竟根本。三善男子下知香業用略舉十種。初內以十義知之。龍斗生者知生起也。光云覆甘味國者知所行也。降香水者知成就也。著身金色者知具足也。聞香歡樂者知清凈也。滅一切病等者知安穩也。專向等者是方便也。我知彼等者是境界也。為說法者是行業也。令發心不退者是根本也。牛頭香等九種皆各有十義。文中存略故。或二或三等準之。先陀婆（Sendhava，梵語，意為石鹽）此雲石鹽名也。

第五仰推中先舉所推。于中初離障。二智慧下成出世。三學位香。后我當下結非己分。初回向竟。

第二不壞迴向知識中。

初舉法勸修內。城名樓閣者大悲依智勝出之狀。海師自在者。于佛法海及生死海能善通達及運度故以為名。教問可知。

第二依教趣入中三。初設敬辭退。二在路起勝念。于中初觀法真正。二復作下念法由人起于求心。先總念。后何以下釋成。三作是念下至彼推求。

第三見敬申請中三。先見所在。謂海岸等者是說法所作之所也。二設敬。三申請並可知。

第四答言下示己法界。于中二。先嘆發心能問。二我成就下舉法授與。前中三。初嘆問行體。二逮得下明行用。三薩婆若（Sarvajna，一切智）下明行得果。二授法中亦三。初舉名體。二在此下明業用。三我唯下結己分齊。初中大悲幢凈行者。以殊勝大

【English Translation】 English version: Industry. Ten ultimate roots. A virtuous man knows the use of incense offerings, briefly listing ten aspects. First, internally understand through ten meanings. 'Dragon fight arises' signifies the arising. 'Light clouds cover the land of sweet flavors' signifies the path taken. 'Descending fragrant water' signifies accomplishment. 'Adorning the body with golden color' signifies completeness. 'Hearing the fragrance brings joy' signifies purity. 'Eradicating all diseases' signifies peace and stability. 'Exclusive dedication' signifies skillful means. 'I know them' signifies the realm. 'Preaching the Dharma' signifies the industry. 'Causing the mind to not regress' signifies the root. The nine types of incense, such as the sandalwood incense, each have ten meanings. The text is abbreviated, so refer to two or three aspects accordingly. Sendhava (Saindhava, meaning rock salt in Sanskrit) is another name for rock salt.

In the fifth, 'Looking Upward and Inquiring,' first, the object of inquiry is presented. Among these, first is the removal of obstacles. Second, 'Wisdom below' achieves transcendence. Third, the incense of the learning stage. Afterward, 'I below' concludes what is not one's own domain. The initial dedication is complete.

In the second, 'Indestructible Dedication of Knowledge':

First, the Dharma is presented to encourage cultivation. 'City named tower' signifies the state of great compassion relying on wisdom and surpassing others. 'Sea Master Self-Mastery' is named because they can skillfully understand and navigate the sea of Buddha Dharma and the sea of birth and death. The teachings and questions are understandable.

Second, relying on the teachings to enter, there are three aspects. First, respectful words of retreat are offered. Second, on the road, sublime thoughts arise. Among these, first, observe the Dharma as genuine. Second, 'Again, make below' think that the Dharma arises from people seeking the mind. First, think generally. Then, 'Why below' explains and completes it. Third, 'Make this thought below' to seek them.

Third, seeing, respecting, and requesting, there are three aspects. First, see the location. 'So-called coast' is the place where the Dharma is preached. Second, show respect. Third, the request is understandable.

Fourth, 'Answering words below' shows one's own Dharma realm. Among these, there are two aspects. First, praise the aspiration to be able to ask. Second, 'I achieve below' presents the Dharma and bestows it. In the former, there are three aspects. First, praise the body of the question. Second, 'Attaining below' clarifies the use of the practice. Third, 'Sarvajna (all-knowing) below' clarifies the fruit obtained from the practice. In the second, bestowing the Dharma, there are also three aspects. First, present the name and essence. Second, 'Here below' clarifies the function of the karma. Third, 'I only below' concludes one's own limits. In the first, the Great Compassion Banner Pure Practice person, with supreme great

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悲于生死海拔出眾生名為凈行。二業用中二。初在此城中因苦行度生。二我知海中下善知海相。因入海度生。前中三。初授法方便。二廣為說下正明授法。三我住下結。就授法中。起其宿善發菩提心此是總。下三心是別。起信論云發菩提心者發三種心。一者直心正念真心法故。二者深心樂修一切諸善行故。三者大悲心救拔一切苦眾生故。除生死下顯三心業用。初是直心離苦。二攝取下悲心攝物。三得一切下深心得法。下結城中益生。二知海益生中二。初明智知海。二我已成就下正顯益生。前中初十句知寶。次知龍宮等難。大身應是修羅。以四位修羅俱在海下故。次知水色時風等。二正益生中。成就如是智者牒前所解。遂為入海導師。則說法海以度眾生故。云爲益眾生故入海等。悉令下別顯益相有十法海。初四自利海。后六利他海。下結中二。先結益用不虛。二結唯一法。

第五諸大下仰推中二。先舉所推初推自行海。二以善方便下推利他海。后我當下結非己分。第二回向竟。

第三等諸佛迴向知識中。

初舉法勸修內。城名可樂者已境界等佛土可願樂也。長者無上勝者以得勝通更無加過故以為名。

第二依教趣入中三。初設敬辭退。二在路念法。三至后推求。念法中初增廣自分。二修習下修

【現代漢語翻譯】 現代漢語譯本： 因對生死輪迴感到悲憫，（菩薩）以超拔的智慧救度眾生，這被稱為『凈行』（Purification Practice）。在兩種事業的運用中，這是第二種。首先，在這座城市中，（菩薩）通過苦行來度化眾生。其次，『我知海中』（I know in the sea）以下，說明（菩薩）善於瞭解海洋的各種特徵，因此進入大海度化眾生。在前面的部分中，分為三個部分。首先是授予佛法的方便之法。其次，『廣為說下』（Widely speaking below）正式闡明授予佛法。第三，『我住下』（I dwell below）是總結。在授予佛法的部分中，喚起他們往昔的善根，發起菩提心，這是總綱。『下三心』（Below three minds）是分別闡述。《起信論》中說，發起菩提心的人，要發起三種心。第一是直心（Upright Mind），以正念真心為法則。第二是深心（Profound Mind），樂於修習一切諸善行。第三是大悲心（Great Compassionate Mind），救拔一切受苦的眾生。『除生死下』（Except for birth and death below）顯示三種心的作用。首先是直心，遠離痛苦。其次，『攝取下』（Gathering below）是悲心，攝取萬物。第三，『得一切下』（Obtaining everything below）是深心，獲得佛法。下面總結在城中利益眾生。其次，在知海中利益眾生，分為兩個部分。首先是闡明智慧瞭解海洋。其次，『我已成就下』（I have achieved below）正式顯示利益眾生。在前面的部分中，首先用十句來了解寶藏。其次是瞭解龍宮等難處。『大身』（Great Body）應該是阿修羅（Asura），因為四種阿修羅都在海底。其次是瞭解水色、時風等。第二部分正式利益眾生，『成就如是智者』（Achieving such wisdom）呼應前面所解釋的內容，於是成為進入大海的導師，用佛法之海來度化眾生。說『為益眾生故入海等』（Entering the sea for the benefit of sentient beings）。『悉令下』（Causing all below）分別顯示利益的方面，有十種法海。前四種是自利之海，后六種是利他之海。下面的總結分為兩個部分。首先總結利益的作用不虛妄。其次總結唯一佛法。 『第五諸大下』（Fifth all great below）是仰慕推崇，分為兩個部分。首先舉出所推崇的，首先推崇自行之海。其次，『以善方便下』（With good skillful means below）推崇利他之海。後面『我當下』（I below）總結不是自己的本分。第二次迴向結束。 第三，等同諸佛的迴向知識中。 首先舉出佛法勸人修習，城的名字叫『可樂』（Desirable），意思是境界等同於佛土，令人嚮往。長者的名字叫『無上勝』（Supreme Victor），因為獲得了殊勝的通力，沒有可以超越的，所以以此為名。 第二，依靠教導趣入其中，分為三個部分。首先是設立敬辭退讓。其次是在路上唸誦佛法。第三是到達之後推求。唸誦佛法中，首先是增廣自己的本分。其次是修習。

【English Translation】 English version: Being saddened by the cycle of birth and death, (the Bodhisattva) rescues sentient beings with extraordinary wisdom, which is called 'Purification Practice' (凈行, Jing Xing). Among the two applications of activities, this is the second. First, in this city, (the Bodhisattva) liberates sentient beings through ascetic practices. Second, 'I know in the sea' (我知海中) below, explains that (the Bodhisattva) is good at understanding the various characteristics of the ocean, and therefore enters the sea to liberate sentient beings. In the previous part, it is divided into three parts. The first is the expedient method of bestowing the Dharma. Second, 'Widely speaking below' (廣為說下) formally clarifies the bestowing of the Dharma. Third, 'I dwell below' (我住下) is the conclusion. In the part of bestowing the Dharma, it awakens their past good roots and arouses the Bodhi mind, which is the general outline. 'Below three minds' (下三心) are explained separately. The Awakening of Faith says that those who arouse the Bodhi mind must arouse three minds. The first is the Upright Mind (直心, Zhi Xin), taking right mindfulness and true mind as the principle. The second is the Profound Mind (深心, Shen Xin), delighting in cultivating all good deeds. The third is the Great Compassionate Mind (大悲心, Da Bei Xin), rescuing all suffering sentient beings. 'Except for birth and death below' (除生死下) shows the function of the three minds. The first is the Upright Mind, which is to be free from suffering. Second, 'Gathering below' (攝取下) is the Compassionate Mind, gathering all things. Third, 'Obtaining everything below' (得一切下) is the Profound Mind, obtaining the Dharma. Below summarizes benefiting sentient beings in the city. Second, benefiting sentient beings in the sea of knowledge is divided into two parts. The first is to clarify that wisdom understands the ocean. Second, 'I have achieved below' (我已成就下) formally shows benefiting sentient beings. In the previous part, first use ten sentences to understand the treasures. The second is to understand the difficulties such as the dragon palace. 'Great Body' (大身, Da Shen) should be Asura (阿修羅, A Xiu Luo), because the four types of Asuras are all at the bottom of the sea. The second is to understand the color of the water, the wind of the time, etc. The second part formally benefits sentient beings, 'Achieving such wisdom' (成就如是智者) echoes what was explained earlier, and then becomes a mentor to enter the sea, using the sea of Dharma to liberate sentient beings. Saying 'Entering the sea for the benefit of sentient beings' (為益眾生故入海等). 'Causing all below' (悉令下) separately shows the aspects of benefit, there are ten Dharma seas. The first four are the seas of self-benefit, and the last six are the seas of benefiting others. The following summary is divided into two parts. First, summarize that the effect of benefit is not false. Second, summarize the only Dharma. 'Fifth all great below' (第五諸大下) is admiration and praise, divided into two parts. First, list what is admired, first admire the sea of self-practice. Second, 'With good skillful means below' (以善方便下) praises the sea of benefiting others. Later, 'I below' (我當下) concludes that it is not one's own duty. The second dedication ends. Third, in the knowledge of dedication equal to all Buddhas. First, cite the Dharma to encourage people to practice, the name of the city is 'Desirable' (可樂, Ke Le), meaning that the realm is equal to the Buddha land, which is desirable. The name of the elder is 'Supreme Victor' (無上勝, Wu Shang Sheng), because he has obtained supreme supernatural powers, and there is nothing that can surpass it, so it is named after it. Second, relying on teaching to enter it, divided into three parts. The first is to set up respectful words of retreat. The second is to recite the Dharma on the road. The third is to seek after arriving. In reciting the Dharma, the first is to expand one's own duty. The second is to practice.

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八勝進。

第三城東下明見敬申請中三。初明依報所在。城東林等者于城攝化棲托之便也。在彼說法。正明攝化之相。二爾時下見已設敬。三白言下申請中。前五體良久以身表心。重稱己名以語表心顯愍重之極。又顯已是修行之器悕其說法也。

第四示己法界中二。先嘆其發心為授法方便。二我成就下正授己法。于中三。初標名總現。二何等釋法義用。三我唯下結法歸人。初中神力遍到眾生之所名至一切趣于中說法益生名凈行莊嚴。此至一切趣。不由功用。任運遍至故云無依無作。非他力持故云無依。非自加行故云無作。此則稱法性而普遍也。釋中先徴問后正釋。正釋中先至此三千界一切趣。說法益產生凈行嚴。種種論者五明等也。二如此下至十方界一切趣成凈行嚴。我唯下結己分齊。

第五諸大下仰推勝進中。初明身業遍。謂身等於剎不待神力。是故過前是所推也。二逮得下明語業。三分別下明意業。我當下結非己知。等諸佛迴向竟。

第四至一切處迴向善知識中。

初舉法勸修中亦三。先指處。二示人。三教問。國名難忍者表能證難證也。迦陵迦者此云斗諍時也。婆提者正云婆那。此雲林也。謂彼菩薩在此林中說法破障故云斗諍。斗諍顯理亦名難忍。比丘尼者顯慈悲凈惠名師子奮

【現代漢語翻譯】 現代漢語譯本 八勝進。

第三，城東下，明見敬申請中三。首先，'明依報所在'。'城東林等'，指的是在城中攝受教化，提供棲息之便利。'在彼說法'，正是爲了闡明攝受教化的面貌。第二，'爾時下'，表明已經表達了敬意。第三，'白言下'，申請說法。之前，'五體良久'，以身體表達心意。重複稱呼自己的名字，用語言表達心意，顯示出極度的憐憫和重視。也顯示自己是修行的器皿，渴望聽聞佛法。

第四，'示己法界中二'。首先，讚歎其發心，作為授予佛法的方便。第二，'我成就下'，正式授予自己的佛法。其中分為三部分。首先，'標名總現'。第二，'何等釋法義用'。第三，'我唯下'，總結佛法歸於人。在第一部分中，'神力遍到眾生之所'，名為'至一切趣'，在其中說法利益眾生，名為'凈行莊嚴'。這個'至一切趣'，不是通過功用，而是自然而然地遍及，所以說是'無依無作'。不是依靠他力支援，所以說是'無依'。不是自己額外施加行為，所以說是'無作'。這便是順應法性而普遍存在。

在解釋中，首先提問，然後正式解釋。在正式解釋中，首先是'至此三千界一切趣'，說法利益眾生，成就清凈的行為莊嚴。種種論者，如五明等。第二，'如此下至十方界一切趣成凈行嚴'。'我唯下'，總結自己的分際。

第五，'諸大下仰推勝進中'。首先，說明身業的普遍性。指的是身體遍佈于剎土，不需要依靠神力。因此，超過了之前所說的，是值得推崇的。第二，'逮得下'，說明語業。第三，'分別下'，說明意業。'我當下'，總結說自己無法知曉，如同諸佛迴向完畢。

第四，'至一切處迴向善知識中'。

首先，舉出佛法勸勉修行，也分為三部分。首先，指出地點。第二，展示人物。第三，教導提問。國名'難忍'，表明能夠證得難以證得的境界。'迦陵迦 (Kalingka)'，這裡的意思是'斗諍時'。'婆提 (Bhadra)'，正確的說法是'婆那 (Vana)'，這裡的意思是'林'。指的是那位菩薩在這個林中說法，破除障礙，所以說是'斗諍'。斗諍顯示真理，也叫做'難忍'。'比丘尼 (Bhikkhuni)'，顯示慈悲清凈的智慧，名為'師子奮'。

【English Translation】 English version Eight Superior Progressions.

Third, 'From the east of the city downwards', clarifies the respect and request in three aspects. First, 'Clarifying the location of reliance'. 'East of the city, forest, etc.' refers to the convenience of receiving and transforming through teaching within the city, providing a place to dwell. 'Preaching the Dharma there' precisely clarifies the aspect of receiving and transforming through teaching. Second, 'From that time downwards' indicates that respect has already been expressed. Third, 'From saying downwards' is the request for teaching. Before, 'Prostrating with the five limbs for a long time' expresses the mind through the body. Repeatedly calling one's own name expresses the mind through speech, showing the utmost compassion and importance. It also shows that one is a vessel for cultivation, hoping to hear the Dharma.

Fourth, 'Showing oneself in the Dharma realm in two aspects'. First, praising the arising of the mind as a means of bestowing the Dharma. Second, 'I achieve downwards' formally bestows one's own Dharma. Within this, there are three parts. First, 'Labeling and generally revealing'. Second, 'What is the explanation of the meaning and function of the Dharma'. Third, 'I only downwards' concludes that the Dharma returns to the person. In the first part, 'Divine power universally reaches the place of sentient beings' is called 'Reaching all destinies', and preaching the Dharma within it benefits sentient beings, which is called 'Pure conduct adornment'. This 'Reaching all destinies' is not through effort but naturally pervades, so it is said to be 'Without reliance, without action'. It is not supported by the power of others, so it is said to be 'Without reliance'. It is not oneself adding extra actions, so it is said to be 'Without action'. This is conforming to the Dharma nature and being universal.

In the explanation, first ask, then formally explain. In the formal explanation, first is 'Reaching all destinies in this three thousand world realm', preaching the Dharma benefits sentient beings, achieving pure conduct adornment. Various treatises, such as the five sciences, etc. Second, 'Like this downwards, reaching all destinies in the ten directions realm, achieving pure conduct adornment'. 'I only downwards' concludes one's own boundaries.

Fifth, 'Among the great ones, looking up to and promoting superior progress'. First, explain the universality of body karma. It refers to the body pervading the lands without relying on divine power. Therefore, it exceeds what was said before and is worthy of admiration. Second, 'Attaining downwards' explains speech karma. Third, 'Distinguishing downwards' explains mind karma. 'I downwards' concludes that one cannot know, just as the Buddhas have completed their dedication.

Fourth, 'Dedicating merit to virtuous friends in all places'.

First, citing the Dharma to encourage cultivation, also in three parts. First, point out the location. Second, show the person. Third, teach how to ask. The country name 'Difficult to Endure' indicates the ability to realize difficult-to-realize states. 'Kalingka (迦陵迦)' here means 'Time of strife'. 'Bhadra (婆提)', the correct term is 'Vana (婆那)', which means 'Forest'. It refers to that Bodhisattva preaching the Dharma in this forest, breaking through obstacles, so it is called 'Strife'. Strife reveals the truth, also called 'Difficult to Endure'. 'Bhikkhuni (比丘尼)' shows compassionate and pure wisdom, named 'Lion's Vigor'.

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迅者凈惠無畏決定說法。

第二依教趣入中三。先設敬辭去。二至后推求。三指示所在。準律中尼投陀皆在王園。以藉外護方得長道。

第三見敬申請中亦三。一見。二敬。三請。初見中亦三。初見依報。二見正報。三總結奇特。初中依報凈土略顯六義。一見大樹莊嚴略舉八種。二復見彼園泉流下寶池莊嚴。八功德水者。一輕。二冷。三軟。四美。五凈。六不臭。七飲時調適。八飲已無患。三從一一樹下下敷座莊嚴。四無量莊嚴下明雜種莊嚴。五善財見下出其所因。謂皆是出世善根及如幻智之所成就。六三千下明果用自在無障無礙。二見正報中二。初見遍坐諸座。勝德顯彰。于中先遍坐。后約十喻顯德。婆樓那者此名水。應是水天。佛見已成益故也。二見處一座下明見處遍坐廣說法要。于中有五。初為八部眾說法。二樂聲聞下為二乘說法。三為樂大乘者下為菩薩說法。四見處如是下總結化益。五何以故下釋其所由。初為凈居天說無盡者。彼天形中最凈無常有盡。為說出世無盡性故。為梵說普妙聲者。彼於世中自謂好聲。為說法界勝流普妙音也。為他化天翻世自在故說菩薩自在也。為化樂天說凈行法具德莊嚴。為兜率天說心藏旋復者說大回向不退轉也。為夜摩天翻其有量莊嚴為說無量嚴也。為釋天說令厭離

【現代漢語翻譯】 現代漢語譯本： 迅者凈惠無畏決定說法。

第二，依教趣入中分三部分。首先是設立敬辭，然後是推求，最後是指示所在。按照律宗的說法，尼投陀都位於王園中，因為藉助外在的庇護才能長久地修行。

第三，見敬申請中也分為三部分：一、見；二、敬；三、請。初見中又分為三部分：初見依報，二見正報，三總結奇特。初見依報凈土略微顯現六種莊嚴。一、見到大樹的莊嚴，略舉八種。二、又見到園中泉水流下，寶池的莊嚴。八功德水指的是：一、輕；二、冷；三、軟；四、美；五、凈；六、不臭；七、飲用時調和適宜；八、飲用后沒有疾病。三、從每一棵樹下都鋪設了座位，非常莊嚴。四、無量莊嚴，說明了各種各樣的莊嚴。五、善財見到這些，說明了這些莊嚴的成因，都是出世間的善根以及如幻的智慧所成就的。六、三千，說明了果報的功用自在，沒有障礙。二、見正報中分為兩部分：首先見到佛陀遍坐于各個座位上，殊勝的功德顯現出來。其中先是遍坐，然後用十個比喻來顯現功德。婆樓那（Varuna）的意思是水，應該是水天。佛陀見到他已經成就，所以對他有利益。二、見到佛陀在某個座位上，說明見到佛陀在各處遍坐，廣泛地說法要。其中有五點：首先是為八部眾說法；其次是為喜歡聲聞乘的人說法；再次是為喜歡大乘的人說法；第四是見到佛陀如此說法，總結了教化的利益；第五是解釋其中的原因。首先是為凈居天說無盡的道理，因為這些天人的形體最為清凈，但無常且有盡，所以為他們說出世間無盡的自性。為梵天說普遍美妙的聲音，因為梵天在世間自認為聲音最好，所以為他們說法界殊勝的流動，普遍美妙的聲音。為他化自在天，因為他們顛倒了世間的自在，所以為他們說菩薩的自在。為化樂天說清凈的修行，具足功德的莊嚴。為兜率天說心藏的旋轉和恢復，是說大回向不退轉。為夜摩天，因為他們顛倒了有量的莊嚴，所以為他們說無量的莊嚴。為釋提桓因（Śakra）說法，令他們厭離。

【English Translation】 English version: The Swift One, Pure Wisdom, Fearless, Decisively Speaks the Dharma.

Secondly, entering the teaching through instruction is divided into three parts: first, establishing respectful words; second, seeking and inquiring; and third, indicating the location. According to the Vinaya, the Nigaṇṭhas are all located in the King's Garden, because they can only practice the long path with external protection.

Thirdly, seeing, respecting, and requesting are also divided into three parts: 1. Seeing; 2. Respecting; 3. Requesting. The initial seeing is further divided into three parts: first, seeing the dependent environment; second, seeing the principal retribution; and third, summarizing the extraordinary. The initial seeing of the Pure Land's dependent environment briefly reveals six kinds of adornments. 1. Seeing the adornment of the great trees, briefly mentioning eight kinds. 2. Again seeing the springs flowing down into the jeweled ponds, adorned with the eight qualities of water: 1. Light; 2. Cold; 3. Soft; 4. Beautiful; 5. Pure; 6. Not smelly; 7. Suitable when drinking; 8. No illness after drinking. 3. Under each tree, seats are laid out, very adorned. 4. Immeasurable adornments, indicating various kinds of adornments. 5. Sudhana (善財) seeing these, explains the causes of these adornments, which are all accomplished by transcendent roots of goodness and illusory wisdom. 6. Three thousand, indicating that the function of the fruition is free and unobstructed. 2. Seeing the principal retribution is divided into two parts: first, seeing the Buddha seated everywhere on the seats, with outstanding virtues manifested. Among them, first is the universal seating, and then ten metaphors are used to manifest the virtues. Varuna (婆樓那) means water, and should be the Water Deva. The Buddha seeing him has already achieved benefit, so it is beneficial to him. 2. Seeing the Buddha on a certain seat, indicates seeing the Buddha seated everywhere, widely expounding the Dharma essentials. Among them, there are five points: first, speaking the Dharma for the eight classes of beings; second, speaking the Dharma for those who like the Śrāvakayāna; third, speaking the Dharma for those who like the Mahāyāna; fourth, seeing the Buddha speaking the Dharma in this way, summarizing the benefits of the teachings; fifth, explaining the reasons for this. First, speaking the endless principle for the Pure Abode Heavens, because the forms of these devas are the purest, but impermanent and finite, so speaking to them about the endless nature of transcendence. Speaking the universally wonderful sound for Brahma (梵天), because Brahma considers his voice to be the best in the world, so speaking to them about the Dharma realm's superior flow, the universally wonderful sound. For Paranirmitavasavartin Devas (他化自在天), because they have reversed the freedom of the world, so speaking to them about the freedom of the Bodhisattvas. Speaking about pure practice, complete with virtuous adornments, for the Nirmanarati Devas (化樂天). Speaking about the rotation and restoration of the heart-treasury for the Tusita Devas (兜率天), which is to say the great dedication of non-retrogression. For the Yama Devas (夜摩天), because they have reversed the finite adornments, so speaking to them about the immeasurable adornments. Speaking to Śakra (釋提桓因), causing them to be disgusted and leave.

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五欲也。為龍王說方便救護眾生者。方便降雨濟眾生故。又以法救龍金翅等苦。提頭等。等取餘三天王。為說無盡行法。為摩睺等說理智巧嚴。為迦樓等說法舍世海中大力。令于生死海中以悲智力令無畏也。為緊那說佛正行智光令破著樂。為摩睺說佛喜者。以蛇性多瞋聞佛則喜也。為人說出世勝趣。為羅剎說慈悲不令奪命故也。下為二乘中。初為樂聲聞說勝智光者令舍小惠樂大乘智光也。為樂緣覺說令舍劣樂佛殊勝功德故也。下明為大乘人。初為地前說定惠之光。次為地上初地發心說十大愿。餘九地可知。為金剛力士說智慧金剛者。此是十地滿后說金剛喻定智破微細著等也。此比丘尼既為第十地菩薩等說法。明非是小人為寄位故當迴向位也。四見如是下總結化益。五何以故下釋所由中。以此尼成百萬等中。略舉十門般若。則是前所說之法門等。三善財見下總結見聞奇特可知。二五體下明設敬中。以根緣相稱故。自見己身遍尼所在。同皆右繞等彼所入故也。又亦即是至一切處迴向隨心自在故也。三白言下申請可知。

第四我成就下正示己法界。于中有四。初標名。二顯體。三辨用。四結位。初中菩薩一切智底者有三義。一位居菩薩得百萬僧祇般若智用盡佛一切智之原底。謂如上文。乃至為等覺地菩薩說法。非下地

【現代漢語翻譯】 現代漢語譯本：五欲（pancha kama guna）也。爲了龍王（Naga-raja）說方便救護眾生，是因為方便降雨救濟眾生的緣故。又用法來救龍、金翅鳥（Garuda）等的痛苦，以及提頭（Tikhu）等，『等』字包括其餘的三天王（Triyak-deva-raja）。為他們宣說無盡行法。為摩睺羅伽（Mahoraga）等宣說理智巧嚴。為迦樓羅（Garuda）等說法，捨棄世間大海中的大力，讓他們在生死海中以悲智力而無所畏懼。為緊那羅（Kinnara）宣說佛的正行智光，讓他們破除對快樂的執著。為摩睺羅伽（Mahoraga）宣說佛的喜悅，因為蛇性多嗔，聽聞佛法就會歡喜。為人宣說出世間的殊勝趣味。為羅剎（Rakshasa）宣說慈悲，不讓他們奪取性命的緣故。下面是為二乘人說法。首先為樂於聲聞乘（Shravakayana）的人宣說殊勝智光，讓他們捨棄小惠，樂於大乘（Mahayana）的智光。為樂於緣覺乘（Pratyekabuddhayana）的人宣說，讓他們捨棄低劣的快樂，追求佛的殊勝功德。下面說明為大乘人說法。首先為十地前的菩薩宣說定慧之光。其次為地上初地菩薩發心宣說十大愿。其餘九地可以類推得知。為金剛力士（Vajra-pani）宣說智慧金剛，這是十地圓滿后宣說金剛喻定智，破除微細的執著等等。這位比丘尼既然為第十地菩薩等說法，說明她不是小人，因為是寄位菩薩，應當是迴向位的菩薩。『四見如是』下面總結化益。『五何以故』下面解釋原因，因為這位比丘尼成就百萬等，其中略舉十門般若（Prajna），就是前面所說的法門等。『三善財見』下面總結見聞的奇特，可以類推得知。『二五體』下面說明設敬，因為根緣相稱的緣故，自己看見自己的身體遍佈比丘尼所在之處，都一起右繞等等，因為他們所入的境界相同。又也即是到達一切處迴向隨心自在的緣故。『三白言』下面申請，可以類推得知。 第四我成就下正示己法界。于中有四。初標名。二顯體。三辨用。四結位。初中菩薩一切智底者有三義。一位居菩薩得百萬僧祇般若智用盡佛一切智之原底。謂如上文。乃至為等覺地菩薩說法。非下地

【English Translation】 English version: These are the five desires (pancha kama guna). Speaking expediently to protect sentient beings for the Naga-raja (Naga-raja) is because of the expediency of raining down and relieving sentient beings. Also, using the Dharma to save the suffering of dragons, Garuda (Garuda), etc., and Tikhu (Tikhu), etc., 'etc.' includes the remaining three Triyak-deva-raja (Triyak-deva-raja). For them, he expounds the Dharma of endless practice. For Mahoraga (Mahoraga) etc., he expounds the skillful adornment of reason and wisdom. For Garuda (Garuda) etc., he expounds the Dharma, abandoning the great power in the ocean of the world, allowing them to be fearless in the ocean of birth and death with the power of compassion and wisdom. For Kinnara (Kinnara), he expounds the light of the Buddha's correct practice and wisdom, allowing them to break through their attachment to happiness. For Mahoraga (Mahoraga), he expounds the joy of the Buddha, because the nature of snakes is mostly anger, and hearing the Buddha's teachings brings joy. For people, he expounds the supreme interest of transcending the world. For Rakshasa (Rakshasa), he expounds compassion, not allowing them to take lives. Below is the Dharma spoken for the two vehicles. First, for those who enjoy the Shravakayana (Shravakayana), he expounds the supreme light of wisdom, allowing them to abandon small favors and enjoy the light of wisdom of the Mahayana (Mahayana). For those who enjoy the Pratyekabuddhayana (Pratyekabuddhayana), he expounds, allowing them to abandon inferior happiness and pursue the Buddha's supreme merits. Below explains the Dharma spoken for Mahayana practitioners. First, for Bodhisattvas before the ten grounds, he expounds the light of Samadhi and wisdom. Secondly, for Bodhisattvas on the first ground, he expounds the ten great vows upon generating the aspiration for enlightenment. The remaining nine grounds can be inferred. For Vajra-pani (Vajra-pani), he expounds the wisdom Vajra, which is the Vajra-like Samadhi wisdom expounded after the ten grounds are perfected, breaking through subtle attachments, etc. Since this Bhikshuni expounds the Dharma for Bodhisattvas on the tenth ground, it shows that she is not a small person, because she is a Bodhisattva in a provisional position, she should be a Bodhisattva in the stage of dedication. 'Four views are like this' below summarizes the benefits of transformation. 'Five why' below explains the reason, because this Bhikshuni has achieved millions, etc., among which ten doors of Prajna (Prajna) are briefly mentioned, which are the Dharma doors mentioned earlier, etc. 'Three Sudhana's views' below summarizes the uniqueness of what is seen and heard, which can be inferred. 'Two five bodies' below explains the setting of reverence, because the roots and conditions are corresponding, one sees one's own body all over the place where the Bhikshuni is, and they all circumambulate to the right, etc., because the realms they enter are the same. Also, it is also because of reaching all places and dedicating oneself to being free according to one's mind. 'Three white words' below apply, which can be inferred. Fourth, 'I achieve' below, correctly shows one's own Dharma realm. There are four in it. First, label the name. Second, show the substance. Third, distinguish the use. Fourth, conclude the position. In the first, 'Bodhisattva's bottom of all wisdom' has three meanings. One is that the Bodhisattva in the position obtains millions of asamkhya of Prajna wisdom and uses up the origin and bottom of the Buddha's all wisdom. That is, as in the text above, even speaking Dharma for Bodhisattvas in the equal enlightenment ground, not the lower ground.

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能爾故得斯法。二智光頓照三際。窮種智之境故以為名。三廣興供養盡佛八相智之原底故得此名。二大聖下明體。于中先問后答。智光等者明般若具德也。於一念者頓照也。普照三世者廣照也。則以廣智具德為其體性。三大聖下明業用中亦先問后答。答中先辨業用所依。謂此法門境用之前處有此法林三昧。今入此定已現斯業用。下正顯業用中三。先上供八相諸佛。二若有眾生下明下救眾生。三我不起下遠離二相顯無思業用四我唯下結自分位。

第五諸大下仰推勝進。于中十事五對。一窮法無著。二約身外廣遍內包容。三外速往內含力。四外遍舉內廣容。五一念廣攝生后攝於多劫。則知一一念中攝生無盡。我當下結非己分。至一切處迴向竟。

第五無盡功德藏迴向知識中。

初舉法勸修內亦三。謂貪相違道得險難名。實行內備名寶莊嚴。婆須密多此云世友。亦名天友。以巧能引攝諸世間故。

第二依教進入中亦三。謂敬辭念法及至后位。就念法中。初因前尼惠照其心故令長養佛智。二一心下因思念前法后更增長悲智願行。就至后位推求中四。初推問勝故。二為淺智疑怪。三為深智嘆善。四指示所在。問何故前示瞋及耶見善財自疑。今現貪相乃令他疑。答以前二親障菩薩道故。貪愛順悲障行劣故

【現代漢語翻譯】 現代漢語譯本 能因此獲得此法。二智光頓然照亮過去、現在、未來三世。窮盡一切智慧的境界，因此得名。三廣泛地興辦供養，窮盡佛陀示現八相成道（指佛陀一生中最重要的八個階段）的智慧根源，因此得到這個名稱。二大聖以下闡明本體。其中先提問后回答。智光等，說明般若（智慧）具備功德。於一念，是頓然照亮。普照三世，是廣泛照耀。那麼就以廣大的智慧和具備功德作為它的體性。三大聖以下闡明作用，其中也是先提問后回答。回答中先辨明作用所依據的。說這個法門在境界和作用之前，有這個法林三昧（一種禪定）。現在進入這種禪定，已經顯現這種作用。下面正式顯現作用，分為三點。首先是向上供養示現八相成道的諸佛。二若有眾生以下，說明向下救度眾生。三我不起以下，遠離兩種對立的相，顯現無思無為的作用。四我唯以下，總結自己所處的位置。 第五諸大以下，仰仗並推崇勝妙的進步。其中有十件事，分為五對。一窮盡一切法而沒有執著。二從身體外在來說是廣闊普遍，從內在來說是包容一切。三外在迅速前往，內在包含力量。四外在普遍舉起，內在廣大包容。五一念之間廣泛地攝取，一生之後攝取于多個劫數。那麼就知道每一個念頭中攝取眾生是無盡的。我當下總結這不是自己的能力。到一切處迴向完畢。 第五無盡功德藏迴向知識中。 開始舉出佛法勸人修習，內在也分為三點。一是貪慾與正道相違背，得到險難的名稱。二是實際修行內在完備，名為寶莊嚴。婆須密多（Vasumitra），這裡翻譯為世友，也叫天友。因為他巧妙地能夠引導和攝受各個世間。 第二依教進入其中也分為三點。一是恭敬的言辭，二是憶念佛法，以及到達最後的地位。就憶念佛法來說。首先因為之前的尼（比丘尼）用智慧照亮他的心，所以使他增長佛陀的智慧。二一心以下，因為思念之前的佛法，之後更加增長悲智願行。就到達最後的地位，推求其中分為四點。一是推問殊勝的緣故。二是為淺薄的智慧感到疑惑奇怪。三是為深厚的智慧讚歎稱善。四是指示所在之處。問：為什麼之前示現嗔恨和邪見，善財（Sudhana）自己感到疑惑。現在示現貪愛之相，反而讓別人疑惑？答：因為之前的兩種是直接障礙菩薩道的原因。貪愛順應悲心，障礙修行比較輕微的緣故。

【English Translation】 English version Therefore, one can obtain this Dharma. The light of twofold wisdom illuminates the three realms (past, present, and future) instantaneously. It is named so because it exhausts the realm of omniscience (sarvajna). Extensive offerings are made, exhausting the source of the wisdom of the Buddha's eight aspects of enlightenment (the eight major events in the Buddha's life), hence this name is obtained. The following 'Great Sage' clarifies the substance, first with a question and then an answer. 'Wisdom light, etc.' indicates that Prajna (wisdom) possesses virtues. 'In a single thought' means instantaneous illumination. 'Universally illuminating the three worlds' means broad illumination. Thus, it takes vast wisdom and possessing virtues as its essence. The following 'Great Sage' clarifies the function, also with a question and then an answer. The answer first distinguishes the basis of the function, stating that before the realm and function of this Dharma gate, there is this Dharma Forest Samadhi (a type of meditation). Now, having entered this Samadhi, this function is manifested. The following formally reveals the function in three aspects. First, offering to the Buddhas who manifested the eight aspects of enlightenment. Second, 'If there are sentient beings' below, clarifies saving sentient beings downwards. Third, 'I do not arise' below, being apart from the two aspects, reveals the function of non-thinking. Fourth, 'I only' below, concludes one's own position. Fifth, 'All the Great' below, relies on and praises the sublime progress. Among them, there are ten matters, divided into five pairs. First, exhausting all Dharmas without attachment. Second, in terms of the external body, it is vast and universal; in terms of the internal, it is all-encompassing. Third, externally, it goes quickly; internally, it contains power. Fourth, externally, it universally raises; internally, it broadly encompasses. Fifth, in a single thought, it broadly gathers; after one life, it gathers in multiple kalpas (aeons). Thus, it is known that in each and every thought, gathering sentient beings is endless. 'I now' below, concludes that this is not one's own ability. The dedication to all places is completed. Fifth, in the dedication of the inexhaustible treasury of merit to knowledge. Initially, the Dharma is raised to encourage practice, and internally it is also divided into three points. First, greed is contrary to the path, obtaining the name of danger and difficulty. Second, actual practice is internally complete, named precious adornment. Vasumitra, here translated as 'Friend of the World,' is also called 'Friend of the Gods.' Because he skillfully can guide and gather all the worlds. Second, entering according to the teachings is also divided into three points. First, respectful words; second, mindfulness of the Dharma; and reaching the final position. Regarding mindfulness of the Dharma, first, because the previous Bhikkhuni (nun) illuminated his mind with wisdom, she caused him to increase the Buddha's wisdom. Second, 'With one mind' below, because of thinking about the previous Dharma, he further increases compassion, wisdom, vows, and practices. Regarding reaching the final position, seeking within is divided into four points. First, asking about the superior cause. Second, doubting and wondering for shallow wisdom. Third, praising and commending for profound wisdom. Fourth, indicating the location. Question: Why did he previously show anger and wrong views, and Sudhana (善財) himself felt doubt? Now, showing the appearance of greed, instead causes others to doubt? Answer: Because the previous two are the direct causes of obstructing the Bodhisattva path. Greed accords with compassion, and obstructing practice is relatively slight.

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。是故決定毗尼經菩薩寧起百千貪心不起一瞋等。又釋善財於前瞋及耶見已為調伏。是故於此更不敢疑。指示中在深宮內者依三法度經。國是智慧境。城是神通境。宮殿是說法境。今此女人正證欲如故在深宮。往詣門者加行位終至正證三昧門也。

第三善財聞下明見敬申請于中三。謂見敬請。就見中二。先見依果。后見正報。依報中。古釋云。十重寶墻者是十地位。十行樹者是十度行。十重塹者是十地中戒行。八功德水者是八定水盈滿也。敷以覺花樓閣者后得依正體重成故也。二見正報中二。初見三業勝相。二大眾下顯眷屬殊勝。設敬申請可知。

第四答言下示己法界。于中有四。一標名顯體。二若天見下辨其業用。三白言下得法因緣。四我唯下結己自分。前中離欲實際清凈法門者有二義。一約自行。雖悲願留惑示現欲處。然大智照欲則體性空名實際凈也。如凈名在欲而行禪等。又諸法無行經云。貪慾則是道恚癡亦復然。二約利生。謂雖留惑示現在欲。令處欲眾生要當離欲得此實際清凈法也。如掩提遮女等。二明業用中二。初身同器現。二若有眾生下以法益生。于中有十種三昧。皆是以欲化處欲眾生令得如此甚深三昧。阿梨宜者此云抱持摩觸。是攝受之相故。得彼三昧也。阿眾毗者此云嗚口。得言教密藏

【現代漢語翻譯】 現代漢語譯本：因此，《決定毗尼經》（Vinaya-viniscaya-sutra）中說，菩薩寧願生起百千貪心，也不起一絲瞋恨等等。而且善財童子（Sudhana）先前已經調伏了瞋恨和邪見。因此，在這裡他不敢再有任何懷疑。關於『指示中在深宮內者』，依據《三法度經》（Tri-skandha-sutra），國是智慧的境界，城是神通的境界，宮殿是說法的境界。現在這位女人正在證得慾望的境界，所以才在深宮之中。『往詣門者』，是指加行位的終結，到達正證三昧之門。

第三，善財童子聽到之後，表明了見、敬、申請三種行為。在『見』之中又分為兩種：先是見到依報，后是見到正報。關於依報，古時的解釋說，『十重寶墻』是十地，『十行樹』是十度行，『十重塹』是十地中的戒行，『八功德水』是八定之水盈滿。『敷以覺花樓閣』，是因為后得的依報和正報體重疊而成。

第二，見到正報又分為兩種：首先見到三業的殊勝之相，其次是『大眾下』，顯示眷屬的殊勝。設立敬意和申請是可以理解的。

第四，回答說，顯示自己的法界。其中有四點：一是標明名稱，顯示本體；二是『若天見下』，辨別其業用；三是『白言下』，得到法的因緣；四是『我唯下』，總結自己的本分。前面『離欲實際清凈法門』有兩種含義：一是就自身修行而言，雖然以悲願留住迷惑，示現在慾望之處，然而大智慧照見慾望，則體性是空的，名為實際清凈。如同《維摩詰經》（Vimalakirti Sutra）中所說，在慾望中而行禪定等等。而且《諸法無行經》（Sarvadharma-apravrtti-nirdesa-sutra）中說，貪慾就是道，瞋恚和愚癡也是如此。二是就利益眾生而言，即使留住迷惑，示現在慾望之中，也要讓處於慾望中的眾生，必須離開慾望，才能得到這實際清凈的法。如同掩提遮女（Amratatrata）等等。二，說明業用分為兩種：一是身同器現，二是『若有眾生下』，以法來利益眾生。其中有十種三昧，都是用慾望來化度處於慾望中的眾生，使他們得到如此甚深的三昧。阿梨宜（Ariyi）的意思是抱持摩觸，是攝受之相，所以得到彼三昧。阿眾毗（Acumbi）的意思是嗚口，得到言教的密藏。

【English Translation】 English version: Therefore, the Vinaya-viniscaya-sutra states that a Bodhisattva would rather generate hundreds of thousands of instances of greed than a single instance of anger, and so on. Moreover, Sudhana had already subdued anger and false views previously. Therefore, he dares not doubt any further here. Regarding 'the indication is within the deep palace,' according to the Tri-skandha-sutra, the country is the realm of wisdom, the city is the realm of supernormal powers, and the palace is the realm of teaching the Dharma. Now, this woman is precisely realizing the realm of desire, which is why she is in the deep palace. 'Going to the gate' refers to the end of the stage of application (prayoga-marga), reaching the gate of right realization of samadhi.

Third, after Sudhana heard this, he expressed seeing, reverence, and request. Within 'seeing,' there are two aspects: first, seeing the dependent environment (asraya-bhumi); second, seeing the principal retribution (adhipati-phala). Regarding the dependent environment, ancient interpretations say that the 'ten layers of precious walls' are the ten bhumis (stages), the 'ten rows of trees' are the ten paramitas (perfections), the 'ten layers of moats' are the precepts and conduct within the ten bhumis, and the 'eight qualities of water' are the fullness of the water of the eight samadhis. 'Covered with awakening flowers and pavilions' is because the subsequently attained dependent environment and principal retribution are formed by the weight of the body.

Second, seeing the principal retribution is divided into two aspects: first, seeing the superior aspects of the three karmas (body, speech, and mind); second, 'the assembly below' shows the excellence of the retinue. Establishing reverence and request is understandable.

Fourth, the answer states, showing one's own Dharma realm. There are four points within this: first, indicating the name and revealing the essence; second, 'if the heavens see below,' distinguishing its karmic functions; third, 'reporting below,' the causes and conditions for obtaining the Dharma; fourth, 'I only below,' summarizing one's own share. The preceding 'Dharma gate of actual purity free from desire' has two meanings: first, in terms of one's own practice, although abiding in delusion with vows of compassion, manifesting in the place of desire, great wisdom illuminates desire, so the essence is empty, called actual purity. Just as the Vimalakirti Sutra says, being in desire while practicing dhyana (meditation), and so on. Moreover, the Sarvadharma-apravrtti-nirdesa-sutra says that greed is the path, and anger and ignorance are also the same. Second, in terms of benefiting sentient beings, even if abiding in delusion, manifesting in desire, one must enable sentient beings in desire to leave desire in order to obtain this Dharma of actual purity. Like Amratatrata and so on. Second, explaining the karmic functions is divided into two aspects: first, the body appears the same as the vessel; second, 'if there are sentient beings below,' benefiting sentient beings with the Dharma. Within this, there are ten kinds of samadhi, all of which use desire to transform sentient beings in desire, enabling them to obtain such profound samadhi. Ariyi means holding and touching, which is the aspect of embracing, so one obtains that samadhi. Acumbi means kissing the mouth, obtaining the secret treasury of verbal teachings.

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之定。如是下總結。並是極位大菩薩所作非下位所知。如攝論定學中說。三明得法因緣中二。先問后答。答中先答於何所種善。后善男子下答修何等業。並可知。四我唯下結已唯知此一方便。

第五諸大下仰推勝進諸大菩薩有無量廣大方便。我豈能知。無盡功德藏迴向竟。

第六隨順平等善根迴向知識中。

初舉法勸修內。首婆波羅者此云善妙到彼岸。安住者謂得佛法身。常住供養故。又準天竺本應名攝持。或名執持攝入攝取諸善法故。常供塔者以于塔處常見法身故。

第二依教趣入中略無念法。

第三見敬請中。略無見敬。故云乃至也。

第四答言下示己法界中四。一標名。二辨體。三業用。四結德。初諸佛常身名不滅度。因位照達名菩薩法門。二住此下顯體狀中二。初見佛功德身常除化眾生者。但變異他心令見出歿。其實常身無出無滅。又佛月常住。但眾生心水影有現滅。二開塔戶下見佛法身常。以見佛體性無限盡故。以開塔者開其事相也。得定者見理性也。得妙法者得理中恒沙功德法也。三白言下明業用中。先問后答。答中二。初見此界三世諸佛。后類結十方。前中初見過去佛因果等事。二類未來現在。四我唯下結自分位。

第五諸大下仰推勝進中。長者雖知三世

【現代漢語翻譯】 之定。如此下總結。並是極位大菩薩所作，非下位所知。如《攝論》定學中所說。三明得法因緣中二，先問后答。答中先答於何所種善，后善男子下答修何等業。並可知。四我唯下結已唯知此一方便。 第五諸大下仰推勝進，諸大菩薩有無量廣大方便，我豈能知。無盡功德藏迴向竟。 第六隨順平等善根迴向知識中。 初舉法勸修內。首婆波羅者（Subhāparā，善妙到彼岸）此云善妙到彼岸。安住者謂得佛法身，常住供養故。又準天竺本應名攝持，或名執持攝入攝取諸善法故。常供塔者以于塔處常見法身故。 第二依教趣入中略無念法。 第三見敬請中。略無見敬。故云乃至也。 第四答言下示己法界中四。一標名。二辨體。三業用。四結德。初諸佛常身名不滅度，因位照達名菩薩法門。二住此下顯體狀中二。初見佛功德身常除化眾生者，但變異他心令見出歿。其實常身無出無滅。又佛月常住，但眾生心水影有現滅。二開塔戶下見佛法身常。以見佛體性無限盡故。以開塔者開其事相也。得定者見理性也。得妙法者得理中恒沙功德法也。三白言下明業用中。先問后答。答中二。初見此界三世諸佛。后類結十方。前中初見過去佛因果等事。二類未來現在。四我唯下結自分位。 第五諸大下仰推勝進中。長者雖知三世

【English Translation】 English version: This is the conclusion. This is done by the highest-level Bodhisattvas and cannot be understood by those of lower levels, as stated in the 'Śāstra on the Compendium of Asceticism' regarding the study of meditation. In the second part of the three illuminations on the causes and conditions for obtaining the Dharma, there is first a question and then an answer. In the answer, it first answers what kind of good is planted, and then 'Good man' answers what kind of karma is cultivated. All can be known. Fourth, 'I only' concludes that one only knows this one expedient. Fifth, 'All great' humbly infers advancement. The great Bodhisattvas have immeasurable and vast expedients. How could I know them? The dedication of the inexhaustible treasury of merit is completed. Sixth, in the knowledge of dedicating good roots in accordance with equality. First, it cites the Dharma to encourage cultivation. 'Subhāparā' (善妙到彼岸, beautifully reaching the other shore) means beautifully reaching the other shore. 'Abiding' means obtaining the Dharma body of the Buddha and constantly abiding in offering. Also, according to the original Indian text, it should be named 'Grasping' or 'Holding', incorporating and gathering all good Dharmas. Constantly offering to the stupa is because one constantly sees the Dharma body in the stupa. Second, entering according to the teachings briefly omits the Dharma of non-thought. Third, in seeing, respecting, and inviting, it briefly omits seeing and respecting. Therefore, it says 'even'. Fourth, 'Answering' shows one's own Dharma realm in four parts: 1. Naming. 2. Discriminating the substance. 3. Function. 4. Concluding the virtues. First, the constant body of all Buddhas is called non-extinction, and illuminating and reaching the causal position is called the Bodhisattva Dharma gate. Second, 'Abiding here' reveals the state in two parts. First, seeing the meritorious body of the Buddha constantly eliminates sentient beings, but transforms their minds to see coming and going. In reality, the constant body has no coming and no going. Also, the Buddha's moon constantly abides, but the reflections in the water of sentient beings' minds have appearance and disappearance. Second, 'Opening the stupa door' sees the Buddha's Dharma body constantly, because seeing the Buddha's nature is infinite and inexhaustible. Opening the stupa means opening its phenomenal aspects. Obtaining samadhi means seeing the rational nature. Obtaining the wonderful Dharma means obtaining the countless Dharma of merit in the principle. Third, 'Saying' clarifies the function. First, there is a question and then an answer. In the answer, there are two parts. First, seeing the Buddhas of the three times in this realm. Then, concluding the ten directions. In the former, one first sees the causes and effects of the past Buddhas. Second, categorizing the future and present. Fourth, 'I only' concludes one's own position. Fifth, 'All great' humbly infers advancement. Although the elder knows the three times

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佛不滅。然未能以能知之一念與所知之三際平等無二也。二未能即能知智住所知佛位。三知前後一切劫不能知無劫想。四雖見佛不滅不能知此佛則彼佛平等義。五如來下亦不能以染凈能所平等無二。謂心佛及眾生是三無差別。六凈莊嚴下雖照三世不能則智攝德。七成就下雖知佛未能同佛威儀。八分別下不能於法自在。我當下總結已不能堅固。善根迴向位竟。

第七隨順等觀一切眾生迴向知識中。

初舉法勸修內。光明山者彼山樹花常有光明表大悲光明普門示現。此山在南印度南邊。天竺本名逋多羅山。此無正翻。以義譯之名小樹蔓莊嚴山。又十一面經在此山說。觀世音者。有名光世音。有名觀自在。梵名逋盧羯底攝伐羅。逋盧羯底此云觀。毗盧此云光。以聲字相近是以有翻為光。攝伐羅此云自在。攝多此云音。勘梵本諸經中有作攝多。有攝伐羅。是以翻譯不同也。觀世音經中即時觀其音聲皆得解脫。解云等觀世間隨聲救苦名觀世音。彼經中具有三輪。初語業稱名除七災。謂水火等。二身業禮拜滿二愿。謂求男女等。三意業存念除三毒。謂若貪慾等。並如彼說。若偏就語業名觀世音。以業用多故。若就身語名光世音。以身光照及故。若具三輪攝物無礙名觀自在。

第二依教趣入中亦三。就念法內十句

【現代漢語翻譯】 現代漢語譯本 佛陀不會寂滅。然而，一、未能使能知的一念與所知的三際（過去、現在、未來）平等無二。二、未能使能知的智慧安住于所知的佛位。三、知曉前後一切劫，卻不能知曉無劫的境界。四、雖然見到佛陀不滅，卻不能理解此佛與彼佛的平等之義。五、如同如來降臨，也不能以染凈、能所平等無二的境界來理解。所謂心、佛及眾生，這三者沒有差別。六、如同凈莊嚴國土，雖然照耀三世，卻不能以智慧來攝取功德。七、如同成就一切功德，雖然知曉佛陀，卻未能與佛陀的威儀相同。八、如同分別諸法，卻不能於法自在。我當下總結，已不能堅固。善根迴向位結束。

第七，隨順等觀一切眾生迴向知識中。

首先，闡述方法並勸勉修習。光明山（Guangming Mountain）是指那座山上的樹木花草常有光明，象徵大悲光明普門示現。這座山在南印度南邊。天竺（India）本名逋多羅山（Potalaka Mountain）。此山沒有正面的翻譯。以意義翻譯之，名為小樹蔓莊嚴山。另外，《十一面經》也在此山宣說。觀世音（Avalokiteśvara）菩薩，又名光世音（Avalokiteśvara），又名觀自在（Lokeśvara）。梵文名為逋盧羯底攝伐羅（Avalokiteśvara）。逋盧羯底（Avalokita）意為『觀』，毗盧（loka）意為『光』。因為聲音和字形相近，所以有翻譯為『光』。攝伐羅（īśvara）意為『自在』。攝多（śvara）意為『音』。勘察梵文字的各種經典，有的寫作攝多（śvara），有的寫作攝伐羅（īśvara），因此翻譯不同。《觀世音經》中說，即時觀其音聲，皆得解脫。解釋說，平等地觀察世間，隨聲救苦，名為觀世音。該經中具有三輪。首先是語業，稱念名號，消除七災，如水災、火災等。其次是身業，禮拜，滿足二愿，如求男女等。再次是意業，存念，消除三毒，如貪慾等。都如該經所說。如果偏重於語業，則名為觀世音，因為業用很多。如果側重於身語，則名為光世音，因為身光照耀。如果具備三輪，攝受眾生沒有障礙，則名為觀自在。

第二，依據教義趣入，也分為三部分。就念法來說，有十句。

【English Translation】 English version The Buddha is not extinguished. However, one, it fails to make the single thought of knowing and the three junctures of what is known (past, present, and future) equal and non-dual. Two, it fails to make the wisdom of knowing abide in the Buddha position of what is known. Three, knowing all kalpas before and after, it cannot know the state of no kalpa. Four, although seeing the Buddha not extinguished, it cannot understand the meaning of the equality of this Buddha and that Buddha. Five, like the descent of the Tathagata, it also cannot understand with the non-duality of purity and impurity, the knower and the known. That is, the mind, the Buddha, and sentient beings are three without difference. Six, like the pure and adorned land, although illuminating the three worlds, it cannot use wisdom to gather merit. Seven, like accomplishing all merits, although knowing the Buddha, it has not been able to be the same as the Buddha's demeanor. Eight, like distinguishing all dharmas, it cannot be free in the Dharma. I conclude now, and I can no longer be firm. The position of dedicating good roots ends.

Seventh, in the dedication of knowledge by following and equally observing all sentient beings.

First, explain the method and encourage cultivation. Guangming Mountain (Mountain of Light) refers to the trees and flowers on that mountain that always have light, symbolizing the manifestation of great compassion and universal access. This mountain is located in the south of South India. The original name of India is Potalaka Mountain. This mountain has no direct translation. Translated by meaning, it is called Small Tree Vine Adorned Mountain. In addition, the Eleven-Faced Sutra is also spoken on this mountain. Avalokiteśvara Bodhisattva, also known as Avalokiteśvara, also known as Lokeśvara. The Sanskrit name is Avalokiteśvara. Avalokita means 'observe', loka means 'light'. Because the sound and shape are similar, some translations are 'light'. īśvara means 'sovereign'. śvara means 'sound'. Examining various classics in Sanskrit, some are written as śvara, and some are written as īśvara, so the translations are different. The Avalokiteśvara Sutra says that immediately observing its sound, all are liberated. The explanation says that equally observing the world, saving suffering according to the sound, is called Avalokiteśvara. This sutra has three wheels. The first is verbal karma, reciting the name, eliminating seven disasters, such as water disasters, fire disasters, etc. The second is physical karma, bowing, fulfilling two wishes, such as seeking sons and daughters, etc. The third is mental karma, remembering, eliminating the three poisons, such as greed, etc. All are as described in that sutra. If you focus on verbal karma, it is called Avalokiteśvara, because there are many karmic uses. If you focus on body and speech, it is called Avalokiteśvara, because the body light shines. If you have three wheels and receive sentient beings without hindrance, it is called Lokeśvara.

Second, according to the teachings, entering also has three parts. In terms of reciting the Dharma, there are ten sentences.

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皆。是依前教力增修行。余並可知。

第三見敬申請中亦三。初見中二。先善財見觀音。后觀音嘆善財。前中四。初見勝依正。住山西阿者。謂據山阿面東而住。是嚮明之相也。二為眾說法。三諦觀不瞬。四作如是念下勝念熏心。于中初八句別顯。后二句總結。二時觀音下嘆善財德中十句。初嘆心勝。謂具三心。二向普賢下嘆行愿勝。三欲聞下嘆持法勝。四增長下增善無厭。五順友教命。六從文殊下所依最勝。以賴彼發心故云從彼海起。又釋從本覺所流故云從彼智起。七成就下嘆成善根故得佛加被力定也。八離懈怠下嘆求法專誠。九嘆見佛成行。十智慧下嘆智滿圓證。爾時下敬請可知。

第四答言下示己法界中二。先嘆發心明授法方便。二我已下正示己法。于中四。一標名。二辨德。三顯用。四結位。初中大悲者是同體悲也。又是無緣悲也故名大悲。又具三悲故名大悲。光明之行者以悲光益物故以成行。天竺本名一切佛悲密智藏解脫。解云以巧悲密攝眾生故也。二教化下辨其德。于中二。初不離佛所現眾生前。二或以下以四攝等成攝化之益。三善男子下明其業用。于中三。初行法立誓。二令離怖畏有十八種。三複次下令行不退。四我唯下結己自分。

第五諸大下仰推中四。先推普賢願行。二不斷下

【現代漢語翻譯】 皆是依靠之前的教導力量來增進修行。其餘部分可以自行理解。

第三部分，『見敬申請』中也分為三部分。首先是『見』，分為兩部分：先是善財童子見到觀音菩薩（Avalokiteśvara，代表慈悲的菩薩），然後是觀音菩薩讚歎善財童子。在第一部分中，又分為四個小部分：首先是見到殊勝的依報和正報。『住山西阿者』，指的是居住在山坡面向東的地方，這是朝向光明的象徵。第二是為大眾說法。第三是專注地觀看，眼睛不眨一下。第四是『作如是念下』，殊勝的念頭充滿內心。其中，前八句是分別顯示，后兩句是總結。第二部分，『時觀音下』，讚歎善財童子的功德，共有十句。首先是讚歎心殊勝，指的是具備三種心。第二是『向普賢下』，讚歎行愿殊勝。第三是『欲聞下』，讚歎持法殊勝。第四是『增長下』，增長善根永不厭倦。第五是順從善知識的教導。第六是『從文殊下』，所依止的善知識最為殊勝，因為依靠文殊菩薩（Manjusri，代表智慧的菩薩）的發心，所以說是『從彼海起』。另一種解釋是從本覺自性流出，所以說是『從彼智起』。第七是『成就下』，讚歎成就善根，因此得到佛的加持力是必然的。第八是『離懈怠下』，讚歎求法的專一和真誠。第九是讚歎見到佛，成就修行。第十是『智慧下』，讚歎智慧圓滿，證得果位。『爾時下』，敬請的部分可以自行理解。

第四部分，『答言下示己法界』中分為兩部分：首先是讚歎發心，說明傳授佛法的方法。第二是『我已下』，正式展示自己的佛法。其中分為四個小部分：一是標明名稱。二是辨別功德。三是顯示作用。四是總結地位。在第一部分中，『大悲者』是同體大悲，也是無緣大悲，所以稱為大悲。又具備三種大悲，所以稱為大悲。『光明之行者』，因為用悲光利益眾生，所以成就修行。天竺（India）原本的名字是『一切佛悲密智藏解脫』，解釋為用巧妙的悲心秘密地攝受眾生。第二部分，『教化下』，辨別其功德。其中分為兩部分：首先是不離開佛所顯現的眾生面前。第二是『或以下』，用四攝法等成就攝受教化的利益。第三部分，『善男子下』，說明其事業和作用。其中分為三個小部分：首先是修行佛法，立下誓願。第二是使眾生遠離怖畏，有十八種。第三是『複次下』，使修行者不退轉。第四部分，『我唯下』，總結自己所負責的部分。

第五部分，『諸大下仰推』中分為四個小部分：首先是推崇普賢菩薩（Samantabhadra，代表大行的菩薩）的願行。第二是『不斷下』

【English Translation】 All are to increase practice by relying on the power of previous teachings. The rest can be understood on your own.

The third section, 'Seeing, Respecting, and Requesting,' also has three parts. First is 'Seeing,' which has two parts: first, Sudhana (Śreṣṭhidāraka, the main character in the Gandavyuha Sutra) sees Avalokiteśvara (Avalokiteśvara, the Bodhisattva of Compassion), and then Avalokiteśvara praises Sudhana. In the first part, there are four subsections: first, seeing the excellent environment and the being. 'Dwelling on the mountainside facing west' refers to living on the mountainside facing east, which is a symbol of facing the light. Second, teaching the Dharma to the assembly. Third, observing intently without blinking. Fourth, 'Thinking thus,' sublime thoughts fill the mind. Among these, the first eight lines are separate displays, and the last two lines are a summary. The second part, 'Then Avalokiteśvara,' praises Sudhana's virtues in ten lines. First, praising the mind as superior, meaning possessing the three minds. Second, 'Towards Samantabhadra,' praising the superiority of vows and practices. Third, 'Desiring to hear,' praising the superiority of upholding the Dharma. Fourth, 'Increasing,' increasing good roots without weariness. Fifth, obeying the teachings of good friends. Sixth, 'From Manjusri,' the most superior of those relied upon, because relying on the aspiration of Manjusri (Manjusri, the Bodhisattva of Wisdom), it is said to 'arise from that sea.' Another explanation is that it flows from the original nature of enlightenment, so it is said to 'arise from that wisdom.' Seventh, 'Accomplishing,' praising the accomplishment of good roots, so obtaining the power of the Buddha's blessing is certain. Eighth, 'Away from laziness,' praising the dedication and sincerity in seeking the Dharma. Ninth, praising seeing the Buddha and accomplishing practice. Tenth, 'Wisdom,' praising the fullness of wisdom and the complete realization. 'At that time,' the part about respectful request can be understood on your own.

The fourth section, 'Answering and Showing One's Own Dharma Realm,' has two parts: first, praising the aspiration and explaining the method of teaching the Dharma. Second, 'I already,' formally showing one's own Dharma. Among these, there are four subsections: first, stating the name. Second, distinguishing the virtues. Third, showing the function. Fourth, concluding the position. In the first part, 'Great Compassion' is compassion for all beings as one body, and it is also causeless compassion, so it is called Great Compassion. It also possesses the three kinds of compassion, so it is called Great Compassion. 'Practitioner of Light,' because using the light of compassion to benefit beings, one accomplishes practice. The original name in India (India) is 'All Buddhas' Secret Wisdom Treasury of Compassion Liberation,' explained as secretly gathering beings with skillful compassion. The second part, 'Teaching,' distinguishes its virtues. Among these, there are two subsections: first, not leaving the presence of beings manifested by the Buddha. Second, 'Or below,' using the four means of attraction to accomplish the benefit of gathering and teaching. The third part, 'Good man,' explains its activities and functions. Among these, there are three subsections: first, practicing the Dharma and making vows. Second, causing beings to be free from fear, there are eighteen kinds. Third, 'Furthermore,' causing practitioners not to regress. The fourth part, 'I only,' concludes the part that one is responsible for.

The fifth section, 'All Great Ones Reverently Recommend,' has four subsections: first, praising the vows and practices of Samantabhadra (Samantabhadra, the Bodhisattva of Great Practice). Second, 'Unceasingly'

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行業流續。三知一切下明攝生相續。四我當下結非己分。隨順等觀一切眾生迴向竟。

第八如相迴向善知識中。

初舉法觀修內二。初正趣東來。二觀音指示。三教其問道。初中東方來者表如相。證智開明之狀。名正趣者神力速至十方諸趣。以正法攝生故以為名。天竺本云有一菩薩名不行余道。解云唯行佛道不行餘二乘等道。即當正趣。謂趣正故也。梵本約遮。漢本就表。住金剛山頂者則是此光明山也。表住于如相不可破壞故也。下明動地寶嚴。放光雨供。來詣觀音者明智就悲。亦是隨化有緣示導善財。二時觀音下對審指示。三汝詣下教問可知。

第二時善財下依教趣入中二。初禮。二念法至后。位何故不念觀音悲門。以悲不離智故。令悲深入于智海方為究竟。

第三辭詣下見敬申請。前已見故但有詣敬申請。

第四我已成就下示己法界。于中三。初標名。二辨義。三結位。初中十方無際名為普門。一念遍至號曰速行。二白言下辨義中。先興三問。后還三答。一問得法之處。二問來處遠近。三問來時多少。答中三。先嘆深簡器。唯精進等者則是善財正當其人。以根緣相稱。欲為說故。二唯愿下起勝欲樂。三答言下正釋所問。妙藏剎者答所從來處也。佛所等答得法處也。從彼發來下答來

【現代漢語翻譯】 現代漢語譯本：行業流續。（指修行的方式和次第相續不斷。）三知一切下明攝生相續。（通過了解一切，明白如何攝受眾生，使之修行相續不斷。）四我當下結非己分。（我當下所做的一切，並非爲了自己。）隨順等觀一切眾生迴向竟。（隨順眾生的根器，平等地看待一切眾生，並將功德迴向給他們。）

第八如相迴向善知識中。（第八位善知識是關於如相迴向的。）

初舉法觀修內二。（首先提出如相迴向的修法，分為內在兩部分。）初正趣東來。（第一部分是正趣菩薩從東方而來。）二觀音指示。（第二部分是觀音菩薩的指示。）三教其問道。（第三部分是教導善財童子如何提問。）初中東方來者表如相。（東方來象徵著如相。）證智開明之狀。（象徵著證悟智慧，開明本性的狀態。）名正趣者神力速至十方諸趣。（正趣菩薩之所以得名，是因為他的神通力能夠迅速到達十方世界。）以正法攝生故以為名。（他以正法攝受眾生，因此得名。）天竺本云有一菩薩名不行余道。（天竺的原本經典中說，有一位菩薩名為『不行余道』。）解云唯行佛道不行餘二乘等道。（解釋說，這位菩薩只修行佛道，不修行聲聞乘和緣覺乘等其他道。）即當正趣。（指的就是正趣菩薩。）謂趣正故也。（因為他趣向正道。）梵本約遮。（梵文字是遮止的意思。）漢本就表。（漢文字是表述的意思。）住金剛山頂者則是此光明山也。（住在金剛山頂，指的就是光明山。）表住于如相不可破壞故也。（象徵著安住于如相，不可破壞。）下明動地寶嚴。（下面描述大地震動，寶物莊嚴。）放光雨供。（放出光明，降下供養的雨。）來詣觀音者明智就悲。（來到觀音菩薩面前，象徵著智慧趨向慈悲。）亦是隨化有緣示導善財。（也是隨著因緣化度眾生，指示引導善財童子。）二時觀音下對審指示。（第二部分是觀音菩薩仔細地指示。）三汝詣下教問可知。（第三部分是教導善財童子如何提問，可以理解。）

第二時善財下依教趣入中二。（第二部分是善財童子按照教導趣入，分為兩部分。）初禮。（第一部分是禮拜。）二念法至后。（第二部分是憶念正法，直至最後。）位何故不念觀音悲門。（為什麼在這個位置不憶念觀音菩薩的慈悲法門？）以悲不離智故。（因為慈悲不離智慧。）令悲深入于智海方為究竟。（讓慈悲深入到智慧的海洋中，才是究竟。）

第三辭詣下見敬申請。（第三部分是辭別后前往，表達敬意和申請。）前已見故但有詣敬申請。（因為之前已經見過，所以只有前往、敬意和申請。）

第四我已成就下示己法界。（第四部分是展示自己的法界。）于中三。（分為三個部分。）初標名。（第一部分是標明名稱。）二辨義。（第二部分是辨別意義。）三結位。（第三部分是總結位次。）初中十方無際名為普門。（在第一部分中，十方無邊無際，名為普門。）一念遍至號曰速行。（一念之間就能到達，號為速行。）二白言下辨義中。（第二部分，在『白言』之後，辨別意義。）先興三問。（首先提出三個問題。）后還三答。（然後回答三個問題。）一問得法之處。（第一個問題是得到佛法的地方。）二問來處遠近。（第二個問題是來的地方的遠近。）三問來時多少。（第三個問題是來的時間的長短。）答中三。（回答分為三個部分。）先嘆深簡器。（首先讚歎善財童子是堪受大法的根器。）唯精進等者則是善財正當其人。（只有精進等品質的人，才是善財童子這樣的人。）以根緣相稱。（因為根器和因緣相稱。）欲為說故。（想要為他說法。）二唯愿下起勝欲樂。（第二部分，『唯愿』之後，生起殊勝的欲樂。）三答言下正釋所問。（第三部分，在『答言』之後，正式解釋所問的問題。）妙藏剎者答所從來處也。（『妙藏剎』回答的是從哪裡來的問題。）佛所等答得法處也。（『佛所』等回答的是得到佛法的地方。）從彼發來下答來

【English Translation】 English version: 'Industry flows continuously.' (Refers to the continuous and uninterrupted practice of methods and stages.) 'Three know all below, clearly embracing sentient beings continuously.' (Through understanding everything, understand how to embrace sentient beings, enabling them to practice continuously.) 'Four, I now conclude what is not my share.' (Everything I do now is not for myself.) 'Following and equally viewing all sentient beings, dedicating merits completely.' (Following the capacities of sentient beings, viewing all sentient beings equally, and dedicating merits to them.)

'Eighth, the Good Knowing Advisor on Suchness-Aspect Dedication.' (The eighth Good Knowing Advisor is about the dedication of Suchness-Aspect.)

'First, raising the Dharma to observe and cultivate internally, in two parts.' (First, the method of Suchness-Aspect Dedication is proposed, divided into two internal parts.) 'First, Right-Going arrives from the East.' (The first part is that the Right-Going Bodhisattva arrives from the East.) 'Second, Avalokiteshvara indicates.' (The second part is the indication of Avalokiteshvara Bodhisattva.) 'Third, teaching him how to ask questions.' (The third part is teaching Sudhana how to ask questions.) 'First, among them, coming from the East represents Suchness-Aspect.' (Coming from the East symbolizes Suchness-Aspect.) 'The state of enlightened wisdom.' (Symbolizes the state of realizing wisdom and enlightening the original nature.) 'The name Right-Going means that divine power quickly reaches all directions and realms.' (The reason why the Right-Going Bodhisattva is named so is because his divine power can quickly reach the ten directions.) 'Taking sentient beings with the Right Dharma, hence the name.' (He embraces sentient beings with the Right Dharma, hence the name.) 'The Indian original says there is a Bodhisattva named 'Not Walking Other Paths'.' (The original Indian scriptures say that there is a Bodhisattva named 'Not Walking Other Paths'.) 'Explaining that he only walks the Buddha path and does not walk the other paths of the Two Vehicles, etc.' (Explaining that this Bodhisattva only practices the Buddha path and does not practice the paths of the Hearer Vehicle and the Solitary Realizer Vehicle, etc.) 'That is Right-Going.' (Refers to the Right-Going Bodhisattva.) 'Meaning he goes to the Right.' (Because he goes to the Right Path.) 'The Sanskrit version is about prohibition.' (The Sanskrit version is about prohibition.) 'The Chinese version is about expression.' (The Chinese version is about expression.) 'Staying on the summit of Vajra Mountain is this Mountain of Light.' (Staying on the summit of Vajra Mountain refers to the Mountain of Light.) 'Representing staying in Suchness-Aspect, indestructible.' (Symbolizes abiding in Suchness-Aspect, indestructible.) 'Below, it clarifies the earth shaking, treasures adorning.' (Below, it describes the earth shaking, treasures adorning.) 'Releasing light and raining offerings.' (Releasing light and raining offerings.) 'Coming to Avalokiteshvara means wisdom approaching compassion.' (Coming to Avalokiteshvara Bodhisattva symbolizes wisdom approaching compassion.) 'Also, following the transformation of those with affinities, showing and guiding Sudhana.' (Also, following the conditions to transform sentient beings, showing and guiding Sudhana.) 'Second, Avalokiteshvara below carefully indicates.' (The second part is Avalokiteshvara Bodhisattva carefully indicating.) 'Third, you go below, teaching how to ask is knowable.' (The third part is teaching Sudhana how to ask questions, which can be understood.)

'Second, at that time, Sudhana below, according to the teaching, enters in two parts.' (The second part is Sudhana entering according to the teaching, divided into two parts.) 'First, prostration.' (The first part is prostration.) 'Second, remembering the Dharma until the end.' (The second part is remembering the Right Dharma until the end.) 'Why does he not remember the compassionate gate of Avalokiteshvara at this position?' (Why does he not remember the compassionate Dharma gate of Avalokiteshvara Bodhisattva at this position?) 'Because compassion is inseparable from wisdom.' (Because compassion is inseparable from wisdom.) 'Letting compassion deeply enter the sea of wisdom is ultimate.' (Letting compassion deeply enter the ocean of wisdom is ultimate.)

'Third, bidding farewell and going below, seeing, respecting, and requesting.' (The third part is bidding farewell and going, expressing respect and requesting.) 'Because he has already seen before, there is only going, respecting, and requesting.' (Because he has already seen before, there is only going, respecting, and requesting.)

'Fourth, I have already accomplished below, showing my own Dharma realm.' (The fourth part is showing one's own Dharma realm.) 'In it, three parts.' (Divided into three parts.) 'First, labeling the name.' (The first part is labeling the name.) 'Second, distinguishing the meaning.' (The second part is distinguishing the meaning.) 'Third, concluding the position.' (The third part is concluding the position.) 'First, among them, the ten directions without boundaries are called Universal Gate.' (In the first part, the ten directions are boundless, called Universal Gate.) 'Reaching everywhere in one thought is called Swift Practice.' (Reaching everywhere in one thought is called Swift Practice.) 'Second, after 'White Words' below, distinguishing the meaning.' (The second part, after 'White Words', distinguishing the meaning.) 'First, raising three questions.' (First, raising three questions.) 'Then, returning three answers.' (Then, returning three answers.) 'First, asking the place of obtaining the Dharma.' (The first question is the place of obtaining the Dharma.) 'Second, asking the distance of the place of origin.' (The second question is the distance of the place of origin.) 'Third, asking the amount of time of arrival.' (The third question is the amount of time of arrival.) 'In the answer, three parts.' (The answer is divided into three parts.) 'First, praising deeply and selecting the vessel.' (First, praising Sudhana as a vessel capable of receiving the Great Dharma.) 'Only those with diligence, etc., are truly Sudhana.' (Only those with qualities such as diligence are like Sudhana.) 'Because the roots and conditions match.' (Because the roots and conditions match.) 'Wanting to speak for him.' (Wanting to speak the Dharma for him.) 'Second, after 'Only Wishing' below, arising superior desire and joy.' (The second part, after 'Only Wishing', arising superior desire and joy.) 'Third, after 'Answering Words' below, formally explaining the questions.' (The third part, after 'Answering Words', formally explaining the questions.) ''Wonderful Treasury Realm' answers the place of origin.' ('Wonderful Treasury Realm' answers the question of where he came from.) ''Buddha's Place', etc., answers the place of obtaining the Dharma.' ('Buddha's Place', etc., answers the question of where he obtained the Dharma.) 'Starting from there below answers the arrival

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時久如也。亦顯是遠近也。二於一念下釋爾許劫中行之分齊。正顯速行義。三所經諸國下辨速行成修行義。謂上供諸佛下救眾生。非直不廢速行而成妙行。亦乃則以速行成此勝行。四乃至下結通十方。謂從東既爾十方亦然。三我唯下結己自分。

第五諸大下仰推中。初一句總推。二別推。所住境界無量無壞不同正趣唯此住一金剛山頂。三別推速行。謂以法身本來滿法界不待速行。四分別下推其所作。謂說法度生皆等三世無著等也。五我當下結非己分。如相迴向竟。

第九無縛無著解脫迴向中。

初舉法勸修內。城名婆羅波提者正云墮羅拔提。此云有門城。謂城有端嚴之門故以為名也。大天者無縛凈報勝出自在故立斯號。

第二依教趣入內四。初禮辭。二念法中三。初思求前法。二出生下因思得法。三得不思議下出所得之法。三漸漸下至后推問。四有人指示是伴善知識也。

第三善財往詣下明見敬申請。

第四爾時大天下示己法界。于中二。初授法方便。后正授己法。前中亦二。初身業。后語業身中以四長臂者四無礙解方便用也。取四海水者與法界勝流義相應。洗其面者凈己應機之面。古來皆謂洗善財面。今勘梵本。以四長臂於四方處各取一海水自洗己面。是則水洗凈己能對。花

【現代漢語翻譯】 現代漢語譯本：時間長久就像很久以前一樣。也顯示了遠近的差別。『二於一念下釋爾許劫中行之分齊』，正是爲了顯示快速修行的意義。『三所經諸國下辨速行成修行義』，指的是上供養諸佛，下救度眾生。不只是沒有荒廢快速修行，反而成就了殊勝的修行，而且是以快速修行來成就這種殊勝的修行。『四乃至下結通十方』，指的是從東方開始，十方都是如此。『三我唯下結己自分』，總結了自己所能做到的部分。

第五，『諸大下仰推中』，首先用一句總括地讚歎。第二，分別讚歎。『所住境界無量無壞不同正趣唯此住一金剛山頂』，所居住的境界是無量無壞的，不同於其他的修行者，只有他居住在金剛山頂。第三，分別讚歎快速修行，指的是以法身本來就充滿法界，不需要等待快速修行。第四，『分別下推其所作』，讚歎他所做的事情，指的是說法度化眾生，都等同於過去、現在、未來三世，沒有執著等等。第五，『我當下結非己分』，總結了這不是自己所能做到的部分。就像迴向一樣結束。

第九，『無縛無著解脫迴向中』。

首先，舉出佛法勸人修行。城名婆羅波提（婆羅波提：城名）正確的說法是墮羅拔提（墮羅拔提：城名），這裡翻譯為『有門城』，指的是這座城市有端莊美麗的城門，因此得名。大天（大天：菩薩名）指的是沒有束縛，清凈的果報勝過自在，因此被稱為這個名字。

第二，依據教義進入修行，分為四個部分。第一是禮拜辭。第二是念誦佛法，分為三個部分。首先是思考之前的佛法。第二，『出生下因思得法』，因為思考而得到佛法。第三，『得不思議下出所得之法』，得到不可思議的佛法。第三，『漸漸下至后推問』，漸漸地向下，直到最後推問。第四，有人指示，這是同伴善知識。

第三，『善財往詣下明見敬申請』，說明善財童子前去拜見，恭敬地請求佛法。

第四，『爾時大天下示己法界』，這時大天菩薩向善財童子展示自己的法界。其中分為兩個部分。首先是授予佛法的方便。然後是正式授予自己的佛法。前面一部分也分為兩個部分。首先是身業，然後是語業。身業中，用四條長臂，指的是四無礙解（四無礙解：義解無礙、法解無礙、辭解無礙、樂說無礙）的方便運用。取四海水，與法界殊勝的流動之義相應。洗自己的臉，指的是凈化自己應機的面容。古來都認為是洗善財童子的臉。現在考察梵文版本，是用四條長臂在四個方向各取一份海水，自己洗臉。這就是用水洗凈自己，能夠應對一切。花

【English Translation】 English version: Time passes as if it were long ago. It also shows the difference between near and far. '二於一念下釋爾許劫中行之分齊' (Er Yu Yi Nian Xia Shi Er Xu Jie Zhong Xing Zhi Fen Qi) precisely reveals the meaning of rapid practice. '三所經諸國下辨速行成修行義' (San Suo Jing Zhu Guo Xia Bian Su Xing Cheng Xiu Xing Yi) refers to making offerings to all Buddhas above and saving sentient beings below. It is not just that rapid practice is not abandoned, but that it achieves excellent practice, and it is through rapid practice that this superior practice is achieved. '四乃至下結通十方' (Si Nai Zhi Xia Jie Tong Shi Fang) refers to that from the East, all ten directions are the same. '三我唯下結己自分' (San Wo Wei Xia Jie Ji Zi Fen) concludes the part that one can do.

Fifth, '諸大下仰推中' (Zhu Da Xia Yang Tui Zhong), the first sentence is a general praise. Second, separate praises. '所住境界無量無壞不同正趣唯此住一金剛山頂' (Suo Zhu Jing Jie Wu Liang Wu Huai Bu Tong Zheng Qu Wei Ci Zhu Yi Jin Gang Shan Ding), the realm in which he dwells is immeasurable and indestructible, unlike other practitioners, only he dwells on the summit of Mount Vajra. Third, separate praises for rapid practice, referring to the fact that the Dharmakaya is originally full of the Dharma realm and does not need to wait for rapid practice. Fourth, '分別下推其所作' (Fen Bie Xia Tui Qi Suo Zuo), praises what he does, referring to preaching the Dharma and saving sentient beings, which are equal to the past, present, and future three times, without attachment, etc. Fifth, '我當下結非己分' (Wo Dang Xia Jie Fei Ji Fen), concludes that this is not what one can do. It ends like dedication.

Ninth, '無縛無著解脫迴向中' (Wu Fu Wu Zhu Jie Tuo Hui Xiang Zhong).

First, cite the Dharma to encourage people to practice. The city name '婆羅波提' (Po Luo Bo Ti) [婆羅波提: City Name] is correctly called '墮羅拔提' (Duo Luo Ba Ti) [墮羅拔提: City Name], which is translated here as 'City with Gates', referring to the fact that the city has dignified and beautiful gates, hence the name. '大天' (Da Tian) [大天: Bodhisattva Name] refers to being free from bondage, and the pure reward surpasses freedom, hence the name.

Second, entering practice according to the teachings is divided into four parts. The first is the salutation. The second is reciting the Dharma, divided into three parts. The first is to think about the previous Dharma. Second, '出生下因思得法' (Chu Sheng Xia Yin Si De Fa), obtaining the Dharma through thinking. Third, '得不思議下出所得之法' (De Bu Si Yi Xia Chu Suo De Zhi Fa), obtaining the inconceivable Dharma. Third, '漸漸下至后推問' (Jian Jian Xia Zhi Hou Tui Wen), gradually downwards, until the final inquiry. Fourth, someone indicates, this is a companion, a good advisor.

Third, '善財往詣下明見敬申請' (Shan Cai Wang Yi Xia Ming Jian Jing Shen Qing), explaining that Sudhana went to visit and respectfully requested the Dharma.

Fourth, '爾時大天下示己法界' (Er Shi Da Tian Xia Shi Ji Fa Jie), at this time, the Bodhisattva Da Tian showed Sudhana his Dharma realm. It is divided into two parts. The first is the expedient of bestowing the Dharma. Then the formal bestowal of his own Dharma. The first part is also divided into two parts. First is body karma, then speech karma. In body karma, using four long arms refers to the expedient use of the four unimpeded understandings (四無礙解: Yi Jie Wu Ai, Fa Jie Wu Ai, Ci Jie Wu Ai, Le Shuo Wu Ai). Taking the four seas corresponds to the meaning of the excellent flow of the Dharma realm. Washing one's own face refers to purifying one's own responsive face. In ancient times, it was thought to be washing Sudhana's face. Now, examining the Sanskrit version, it is using four long arms to take a portion of seawater from each of the four directions to wash one's own face. This is to purify oneself with water, to be able to respond to everything. Flower

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散善財就其所。二作如是言下語業嘆機。初一句總。奇特法者世間所無故。二別嘆爲歸攝以正道。三別嘆爲師護以正法。四別嘆爲將引至智城。五具足下結離過應機。二我成就下正示己法中三。初標名體。二顯業用。三結自位。初中雲網者六度行法有潤益義遍覆義。喻之如雲有澇漉義隱映義。況之以網。則以六度行為體。二白言下明業用中。先問后答。答中三。初教行施行。于中初積物。二教施。三類餘眾生。二複次下教行戒等。三如是等下總結行成。三我唯下結己自分。

第五仰推中約五喻顯五行。初二自利。后三利他。我當下結非己分。無縛無著迴向竟。

第十法界無量回向知識中。

初舉法勸修內。前諸位並是南天竺。今指中天竺摩竭國。道場神者欲表二義。一約因。表地上證真同於佛位。迴向位終。是以成向此處。二約果。表佛臨機方便現身是善巧之相。屬迴向位滿。是故於此辨成道之處。良由五位終極各有成佛。樹下現成屬此位故。又神者表是智德玄密義也。然守道場神。有道場樹神。有道場地神。今是地表所依心地。以心中得道為道場地。名安住者攝諸善根迴向菩提。安在道場地處。住持不失要令成果。故以為名。

第二時善財下依教趣入中二。初設敬辭去。二至后位處。

【現代漢語翻譯】 現代漢語譯本 善財童子前往他們那裡。以下分為兩部分，用言語讚歎他們的根機。第一句是總說，稱讚佛法的奇特，因為這是世間所沒有的。第二部分分別讚歎他們能夠歸攝眾生於正道。第三部分分別讚歎他們像導師一樣用正法守護眾生。第四部分分別讚歎他們像將領一樣引導眾生到達智慧之城。第五部分以『具足』總結，說明他們遠離過失，應和眾生的根機。第二部分，『我成就』以下，正式展示自己的修行方法，分為三部分。首先標明修行方法的體性。其次顯示修行方法的作用。最後總結自己的位次。第一部分中，『雲網』指的是六度萬行，具有潤澤和遍覆的意義。用云來比喻，有滋潤和遮蔽的作用。用網來比喻，則是以六度萬行為體。第二部分，『白言』以下，闡明修行方法的作用，先提問，后回答。回答中分為三部分。首先是教導眾生施行佈施，其中首先是積聚財物，其次是教導眾生布施，再次是推廣到其他眾生。其次，『複次』以下，教導眾生修行持戒等。再次，『如是等』以下，總結修行成就。第三部分，『我唯』以下，總結自己的位次。 第五，仰推中，用五個比喻來顯示五種修行。前兩個是自利，后三個是利他。『我』以下總結，說明這不是自己的本分。無縛無著，迴向完畢。 第十，法界無量回向知識中。 首先，舉出佛法勸勉修行。之前的各位善知識都在南天竺，現在指的是中天竺的摩竭陀國（Magadha）。道場神（Bodhimanda Deva）想要表達兩種含義。一是約因，表示地上菩薩證悟真如，等同於佛的果位，迴向位結束，因此成就回向於此處。二是約果，表示佛陀隨機應變，方便示現，是善巧方便的相，屬於迴向位圓滿，因此在此處辨明成道之處。這是因為五位修行的終極目標都是成就佛果，在菩提樹下示現成道屬於這個位次。另外，『神』表示智慧和玄妙的含義。守護道場的神，有道場樹神（Bodhimanda Tree Deva），有道場地神（Bodhimanda Earth Deva），現在是地表所依的心地。因為在心中得道，所以稱為道場地。『安住』的意思是攝取各種善根，迴向菩提，安住在道場地處，住持而不失去，一定要使之成果，所以以此為名。 第二，『時善財』以下，依據教導趨入，分為兩部分。首先是恭敬告別，其次是到達后一位善知識處。

【English Translation】 English version Sudhana went to where they were. The following is divided into two parts, praising their capacity with words. The first sentence is a general statement, praising the uniqueness of the Dharma, because it is something that the world does not have. The second part separately praises them for being able to gather sentient beings into the right path. The third part separately praises them for protecting sentient beings with the right Dharma like a teacher. The fourth part separately praises them for guiding sentient beings to the city of wisdom like a general. The fifth part concludes with 'complete', explaining that they are free from faults and in accordance with the capacity of sentient beings. In the second part, from 'I have accomplished' onwards, formally presenting one's own practice methods, divided into three parts. First, state the nature of the practice methods. Second, show the function of the practice methods. Finally, summarize one's own position. In the first part, 'cloud net' refers to the six paramitas (Six Perfections) and myriad practices, which have the meaning of moisturizing and covering. Using clouds as a metaphor, they have the effect of moisturizing and sheltering. Using a net as a metaphor, it takes the six paramitas as its essence. In the second part, from 'White words' onwards, clarifying the function of the practice methods, first asking, then answering. The answer is divided into three parts. The first is to teach sentient beings to practice giving, in which the first is to accumulate wealth, the second is to teach sentient beings to give, and the third is to extend it to other sentient beings. Second, from 'Furthermore' onwards, teaching sentient beings to practice precepts, etc. Third, from 'Such and so on' onwards, summarizing the accomplishment of practice. In the third part, from 'I only' onwards, summarizing one's own position. Fifth, in 'Looking up and inferring', five metaphors are used to show five practices. The first two are for self-benefit, and the last three are for benefiting others. 'I' below summarizes, explaining that this is not one's own duty. Without bondage and without attachment, the dedication is completed. Tenth, in the dedication of the immeasurable Dharma realm to knowledge. First, cite the Dharma to encourage practice. The previous good advisors were all in South India, now referring to Magadha (Magadha) in Central India. The Bodhimanda Deva (Bodhimanda Deva) wants to express two meanings. One is about the cause, indicating that the bodhisattvas on the ground realize the true suchness, which is equal to the fruit position of the Buddha, and the dedication position ends, so the accomplishment is dedicated here. The second is about the fruit, indicating that the Buddha adapts to the occasion and conveniently shows up, which is a phase of skillful means, belonging to the completion of the dedication position, so the place of enlightenment is clarified here. This is because the ultimate goal of the five practices is to achieve Buddhahood, and the manifestation of enlightenment under the Bodhi tree belongs to this position. In addition, 'Deva' represents the meaning of wisdom and mystery. There are Devas guarding the Bodhimanda, there are Bodhimanda Tree Devas (Bodhimanda Tree Deva), and there are Bodhimanda Earth Devas (Bodhimanda Earth Deva), now it is the mind ground on which the earth's surface depends. Because enlightenment is attained in the heart, it is called Bodhimanda. 'Abiding' means gathering all kinds of good roots and dedicating them to Bodhi, abiding in the Bodhimanda, upholding without losing, and must make it fruitful, so it is named after this. Second, from 'Then Sudhana' onwards, entering according to the teachings, divided into two parts. The first is to bid farewell respectfully, and the second is to arrive at the place of the next good advisor.

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第三一萬地天各作是言下見敬申請四。初地天嘆善財德。二時安住下嚴土攝生。三告示寶藏。四設敬申意。

第四時彼地神則以下示己法界。于中五。初示體。二顯名。三業用。四因緣。五結位。初中以善財宿世善根悉皆迴向大菩提故。是故在此道場菩提樹下。藏中安住則是菩提心藏也。今欲證地。加令總現。則一切善根皆在此處。二我已成等顯法名者。以住持不失成佛決定名不壞藏。三我于下明其業用。于中十句。初一句總。謂常護者持彼所行故。下九別顯。內一智深證。二滿大愿。三凈妙行。四出勝通。五具德力。六成堅法。七聞佛說。以守護行增是故聞佛與記之法。八下以法化。九上受佛力。四乃往下明得法因緣。于中三。初往古時處。二修習下得法增廣。三于其中下更遇諸佛。皆于道場成正覺處恒作供養等。以其主當此門故也。五我唯下結己自位。

第五仰推中。一常能隨侍者以此地神唯道場處見佛不能常隨故仰推也。二悉聞下推廣聞。三深入下明深聞。四于唸唸下明頓聞。五一切佛影下明因出果不可壞等。六我當下結非己分。上來十回向位竟。

自下從婆娑婆陀至瞿夷有十善知識。明十地位行。

第一歡喜地知識內亦為五分。初舉法勸修中。正云迦毗羅婆窣堵此云黃物城。則

【現代漢語翻譯】 第三，萬地天各自這樣說，表達敬意和請求（分為四個部分）。第一部分，地天讚歎善財（Sudhana）的功德。第二部分，說明安住在下方的莊嚴國土攝受眾生。第三部分，告知寶藏所在。第四部分，表達敬意和陳述意願。

第四，這時彼地神（Earth Goddess）則以下開示自己的法界（Dharmadhatu）。其中分為五個部分。第一部分，揭示本體。第二部分，彰顯名號。第三部分，說明作用。第四部分，闡述因緣。第五部分，總結地位。第一部分中，因為善財（Sudhana）宿世的善根全部迴向大菩提（Mahabodhi），所以在此道場菩提樹下，藏中安住，這就是菩提心藏（Bodhi-citta-garbha）。現在想要證得地，加以總體的顯現，那麼一切善根都在此處。第二部分，『我已成等』，彰顯法名，以住持不失成佛的決定，名為不壞藏。第三部分，『我于下』，說明其作用，其中有十句。第一句是總說，說常護持彼所行。下面九句分別顯現，內在有：一，智慧深證；二，圓滿大愿；三，清凈妙行；四，出現殊勝神通；五，具足德力；六，成就堅固之法；七，聽聞佛說，以守護行增上，所以聽聞佛授記之法；八，以下法化；九，以上受佛力。第四部分，於是往下說明得法因緣，其中分為三部分。第一部分，往古之時處。第二部分，修習下得法增廣。第三部分，于其中下更遇到諸佛，都在道場成正覺之處恒常作供養等，因為他們主管此門。第五部分，『我唯下』，總結自己的地位。

第五，仰推中。一，常能隨侍者，因為這位地神（Earth Goddess）只能在道場處見到佛，不能常隨，所以仰推。二，『悉聞下』，推廣所聞。三，『深入下』，說明深入聽聞。四，『于唸唸下』，說明頓悟聽聞。五，『一切佛影下』，說明因出果不可壞等。六，『我當下』，總結並非自己的本分。以上是十回向位結束。

從下面婆娑婆陀（Vasubhadra）到瞿夷（Gopi），有十位善知識（Kalyanamitra），闡明十地位的修行。

第一歡喜地知識，內里也分為五個部分。第一部分，舉法勸修中，正云迦毗羅婆窣堵（Kapilavastu），這裡叫做黃物城。

【English Translation】 Third, the myriad Earth Devas each spoke in this way, expressing reverence and making requests (in four parts). First, the Earth Deva praises the merits of Sudhana. Second, it explains residing in the lower, adorned land to gather sentient beings. Third, it announces the location of the treasure. Fourth, it expresses reverence and states its intention.

Fourth, at this time, that Earth Goddess then reveals her own Dharmadhatu below. This is divided into five parts. First, revealing the essence. Second, manifesting the name. Third, the function. Fourth, the causes and conditions. Fifth, concluding the position. In the first part, because Sudhana's wholesome roots from past lives have all been dedicated to Mahabodhi (Great Enlightenment), therefore, in this Bodhimanda (place of enlightenment), under the Bodhi tree, residing within the treasury, this is the Bodhi-citta-garbha (womb of the Bodhi-mind). Now, wanting to realize the ground, and adding a general manifestation, then all wholesome roots are here. In the second part, 'I have become, etc.,' manifesting the Dharma name, with the upholding without loss of the determination to become a Buddha, named the indestructible treasury. In the third part, 'I below,' explains its function, which includes ten sentences. The first sentence is a general statement, saying to always protect and uphold what is practiced. The following nine sentences separately manifest, internally including: one, profound wisdom realization; two, fulfilling great vows; three, pure and wonderful conduct; four, appearing with supreme spiritual powers; five, possessing virtuous strength; six, accomplishing steadfast Dharma; seven, hearing the Buddha speak, with the protection of practice increasing, therefore hearing the Dharma of the Buddha's prediction; eight, transforming with the Dharma below; nine, receiving the Buddha's power above. In the fourth part, then explaining the causes and conditions for obtaining the Dharma, which is divided into three parts. The first part, the time and place in the past. The second part, cultivating and practicing below to increase and expand the Dharma. The third part, encountering Buddhas again within, always making offerings, etc., at the place where they attain perfect enlightenment in the Bodhimanda, because they are in charge of this gate. In the fifth part, 'I only below,' concludes one's own position.

Fifth, in the upward recommendation. One, those who can always attend, because this Earth Goddess can only see the Buddha at the Bodhimanda and cannot always follow, therefore recommending upwards. Two, 'Hearing all below,' promoting what is heard. Three, 'Deeply entering below,' explaining deeply hearing. Four, 'In every thought below,' explaining sudden hearing. Five, 'All Buddha shadows below,' explaining that the cause produces the indestructible fruit, etc. Six, 'I below,' concludes that it is not one's own role. The above is the end of the ten dedications.

From Vasubhadra (Virtuous Treasure) below to Gopi (Cowherd Girl), there are ten Kalyanamitras (spiritual friends), clarifying the practice of the ten Bhumis (grounds).

The first Joyful Ground knowledge is also divided into five parts. The first part, in encouraging cultivation by citing the Dharma, correctly says Kapilavastu, here called Yellow Object City.

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往古黃頭仙人先在此處。後於此作城故立斯號。亦名寂靜住處。何故在此城者表初地已上生佛家故在佛生城也。婆娑婆陀者正云婆羅婆薩那。此名依止不畏。即下文廣與怖畏眾生而作依止故也。天竺本婆僧多此云春也。謂表能生長萬行如春時也。夜天者同初會中主夜神等。謂在於夜中耀光救物故以為名。表證智妙離眾相破闇障故也。此九種夜天依梵本皆是女天表是慈悲之狀也。

第二時善財下依教趣入中。一敬辭。二念法十句。初一總。餘九別。皆是無壞法門之德。又釋以此九行入彼法門。三漸游至彼從東門入者是開明之初。入證之始故也。中城住者表離邊也。

第三爾時善財日沒下明見敬申請中。先見內三。一推求言日沒者表息地前分別智盡也。又以是夜天非晝日所見故。于闇夜方乃得見。二見彼下明正見身。古人云。城者謂初地教道。上空中住者謂證道。身如金者實德顯彰也。服朱衣者表證智光明也。三于其身下見其業用。于中三。初身現星光等者闇夜攝生也。二毛孔現法以益眾生。三隨所經下於一毛孔中見聞菩薩教化眾生。二善財見聞下設敬。三白言下申請。言一切智道者明十地是佛正因道故。

第四夜天告下示己法界中二。先嘆其發心順知識益。二正顯己法。于中四。初標名體。二顯業用

【現代漢語翻譯】 現代漢語譯本：很久以前，一位名叫黃頭的仙人首先居住在這裡。後來，因為在這裡建造了城市，所以就有了這個名稱。這裡也叫做寂靜住處。為什麼說這座城市代表初地以上的菩薩居住的地方呢？因為它是一座佛陀出生的城市。婆娑婆陀（Vāsavadattā）正確的說法是婆羅婆薩那（Paravasana），意思是『依止不畏』，也就是下文所說的，廣泛地為那些感到恐懼的眾生提供依靠。天竺（India）原本的婆僧多（Vasanta），在這裡翻譯成『春』，意味著它能像春天一樣生長萬行。夜天（Yakṣiṇī）和初會中的主夜神等同，意味著在夜晚中閃耀光芒，拯救眾生，因此得名。這代表證悟的智慧奇妙地脫離了各種表象，破除了黑暗的障礙。這九種夜天，根據梵文原本，都是女天，象徵著慈悲的狀態。 第二部分，善財童子按照教導進入其中。首先是敬辭，然後是念誦法的十句話。第一句是總括，其餘九句是分別闡述。這些都是無壞法門的功德。也可以解釋為通過這九種行為進入那個法門。第三部分，逐漸遊歷到達那裡，從東門進入，象徵著開悟的開始，也是進入證悟的開始。住在中城，象徵著遠離邊見。 第三部分，當時善財童子在日落之後，表明了見到、尊敬和申請的過程。首先見到內在的三種景象。第一，推究原因，說日落象徵著息地之前的分別智已經窮盡。而且因為這些夜天不是在白天能夠見到的，所以在黑暗的夜晚才能夠見到。第二，見到夜天，表明正確地見到了她的身相。古人說，城市象徵著初地的教導，在空中居住象徵著證悟的道路。身體像金子一樣，象徵著真實的功德顯現出來。穿著紅色的衣服，象徵著證悟的智慧光明。第三，從她的身體開始，看到了她的事業和作用。其中有三點。第一，身體顯現星光等，是爲了在黑暗的夜晚攝受眾生。第二，毛孔顯現佛法以利益眾生。第三，隨著她所經過的地方，在一個毛孔中見聞菩薩教化眾生。第二，善財童子見聞之後，表達敬意。第三，稟告說，一切智道，表明十地是佛陀真正的因地之道。 第四部分，夜天告訴善財童子，展示自己在法界中的作用，分為兩部分。首先讚歎善財童子的發心順應善知識的利益。第二，正式地顯現自己的佛法。其中有四點。第一，標明名稱和本體。第二，顯現事業和作用。

【English Translation】 English version: Long ago, a ṛṣi (sage) named Yellow Head first resided here. Later, because a city was built here, this name was established. This place is also called the Abode of Tranquility. Why does this city represent the place where Bodhisattvas above the first Bhūmi (stage of enlightenment) reside? Because it is a city where a Buddha was born. Vāsavadattā, correctly called Paravasana, means 'relying without fear,' which is what is said below, extensively providing reliance for those beings who feel fear. The original Vasanta in India is translated here as 'spring,' meaning that it can grow myriad practices like the spring season. Yakṣiṇī (female deity) is the same as the Night-Ruling Spirit in the first assembly, meaning that she shines light in the night and saves beings, hence the name. This represents that the wisdom of enlightenment wonderfully departs from all appearances and breaks through the darkness of obstacles. These nine Yakṣiṇīs, according to the original Sanskrit, are all female deities, symbolizing the state of compassion. The second part is when Sudhana (boy seeker of truth) enters according to the teachings. First, there is a respectful greeting, then ten sentences reciting the Dharma (teachings). The first sentence is a summary, and the remaining nine sentences are elaborated separately. These are all the merits of the indestructible Dharma gate. It can also be explained as entering that Dharma gate through these nine practices. The third part is gradually traveling to that place, entering from the east gate, symbolizing the beginning of enlightenment, and also the beginning of entering into realization. Living in the middle city symbolizes being far from extreme views. The third part, at that time, Sudhana, after sunset, shows the process of seeing, respecting, and requesting. First, he sees three inner scenes. First, investigating the reason, saying that sunset symbolizes that the discriminating wisdom before the Cessation Ground is exhausted. Moreover, because these Yakṣiṇīs cannot be seen during the day, they can only be seen in the dark night. Second, seeing the Yakṣiṇī shows that he correctly sees her form. The ancients said that the city symbolizes the teachings of the first Bhūmi, and living in the air symbolizes the path of realization. The body is like gold, symbolizing that true merits are revealed. Wearing red clothes symbolizes the light of the wisdom of realization. Third, starting from her body, he sees her activities and functions. Among them, there are three points. First, the body manifests starlight, etc., in order to gather beings in the dark night. Second, pores manifest the Dharma to benefit beings. Third, as she passes through places, he sees and hears Bodhisattvas teaching beings in one pore. Second, after seeing and hearing, Sudhana expresses respect. Third, he reports that the path of all-knowing wisdom shows that the ten Bhūmis are the true causal ground of the Buddha. The fourth part, the Yakṣiṇī tells Sudhana, showing her function in the Dharma realm, divided into two parts. First, she praises Sudhana's aspiration to accord with the benefits of a good teacher. Second, she formally reveals her Dharma. Among them, there are four points. First, marking the name and essence. Second, showing activities and functions.

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。三得法因緣。四結自分。初中光明普照諸法者正證法界也。壞散等者破異性障遣二愚也。又釋普照諸法者明其大智。壞散眾生愚者明大悲用。又釋前自利后利他。又釋普照等是能化之智。壞散等是對機化益。二我于惡眾生下明業用中。先長行后偈頌。前中二。初起救物之心有九種可知。二我常下正對緣救攝。于中有十門。初一總辨。后九別顯。前中初明救時亦是釋夜天義。以主當世間夜中攝化。亦表地上變易闇中以攝眾生。次城邑等明救處。後於此眾生以種種等成救事。若有遭海下別顯九門救處難眾生。皆有二救。一以世間救。二以出世救。一救海難中。先明所救難狀。后顯能救方便。雖救世海亦欲救拔生死海中眾生。此初段中略此文。二救陸地眾生為作光明等。是世中救。二發如是心下以惠光滅煩惱闇。是出世救也。三救在山眾生作果樹等是世間救。令眾生越生死山者出世救也。四救曠野眾生令離飢渴等是世中救。二復作是念下令究竟智道是出世救也。五見樂著下救著國土眾生令滅其樂著。是世中救。二作如是念下亦令除五陰著住佛境界。是出世救。六見著聚落下救著聚落眾生說法令厭。是世間救。二復作是念下令離六入空聚入一切智城。是出世間救。七複次下救迷或眾生令其解脫。是世間救。二發如是心下明出

【現代漢語翻譯】 三、得法因緣（Hetupratyaya）：指獲得佛法的因緣。 四、結自分（Bandhana-svabhāva）：指總結和區分（不同部分）。 初中，光明普照諸法者，正證法界也：首先，光明普遍照耀一切法，這是真正證悟法界。 壞散等者，破異性障，遣二愚也：『壞散』等，是破除異性障礙，遣除兩種愚癡。 又釋普照諸法者，明其大智：又解釋『普照諸法』，是闡明其大智慧。 壞散眾生愚者，明大悲用：『壞散眾生愚』，是闡明大悲心的作用。 又釋前自利后利他：又解釋前面是自利，後面是利他。 又釋普照等是能化之智，壞散等是對機化益：又解釋『普照』等是能教化的智慧，『壞散』等是針對不同根機進行教化利益。 二、我于惡眾生下，明業用中：第二，『我于惡眾生』以下，闡明（菩薩的）事業作用。 先長行后偈頌：先是長行文，后是偈頌。 前中二，初起救物之心有九種可知：前面分為兩部分，首先是生起救度眾生的心，有九種情況可以瞭解。 二、我常下正對緣救攝，于中有十門：第二，『我常』以下，正是針對因緣進行救度攝受，其中有十個方面。 初一總辨，后九別顯：首先是總的辨別，後面九個是分別顯示。 前中初明救時，亦是釋夜天義，以主當世間夜中攝化：前面首先闡明救度的時間，也是解釋夜叉（Yaksa）的意義，因為（夜叉）主要在世間的夜晚進行攝受教化。 亦表地上變易闇中以攝眾生：也表示在地上變易黑暗中來攝受眾生。 次城邑等明救處，後於此眾生以種種等成救事：其次，『城邑』等闡明救度的地方，然後對於這些眾生，用種種方法成就救度之事。 若有遭海下，別顯九門救處難眾生：如果有人遭遇海難以下，分別顯示九個方面救度處於困境的眾生。 皆有二救，一以世間救，二以出世救：都有兩種救度，一是世間的救度，二是出世間的救度。 一、救海難中，先明所救難狀，后顯能救方便：第一，在救度海難中，先闡明所救的危難狀況，后顯示能夠救度的方便。 雖救世海，亦欲救拔生死海中眾生：雖然救度世間的海難，也想要救拔生死海中的眾生。 此初段中略此文：這第一段中省略了這段文字。 二、救陸地眾生為作光明等，是世中救：第二，救度陸地上的眾生，為他們製造光明等，這是世間的救度。 二、發如是心下，以惠光滅煩惱闇，是出世救也：第二，『發如是心』以下，用智慧之光滅除煩惱的黑暗，這是出世間的救度。 三、救在山眾生作果樹等是世間救，令眾生越生死山者出世救也：第三，救度在山上的眾生，為他們種植果樹等，這是世間的救度，使眾生超越生死之山，這是出世間的救度。 四、救曠野眾生令離飢渴等是世中救：第四，救度曠野中的眾生，使他們遠離飢餓乾渴等，這是世間的救度。 二、復作是念下，令究竟智道是出世救也：第二，『復作是念』以下，使他們究竟證得智慧之道，這是出世間的救度。 五、見樂著下，救著國土眾生令滅其樂著，是世中救：第五，看到（眾生）貪戀執著，救度執著於國土的眾生，使他們滅除對快樂的執著，這是世間的救度。 二、作如是念下，亦令除五陰著住佛境界，是出世救：第二，『作如是念』以下，也使他們去除對五陰的執著，安住于佛的境界，這是出世間的救度。 六、見著聚落下，救著聚落眾生說法令厭，是世間救：第六，看到（眾生）執著于村落，救度執著于村落的眾生，為他們說法使他們厭離，這是世間的救度。 二、復作是念下，令離六入空聚入一切智城，是出世間救：第二，『復作是念』以下，使他們脫離六入（Sadayatana）的空聚，進入一切智（Sarvajnata）之城，這是出世間的救度。 七、複次下，救迷或眾生令其解脫，是世間救：第七，『複次』以下，救度迷惑的眾生，使他們解脫，這是世間的救度。 二、發如是心下，明出

【English Translation】 1. Three, the conditions for obtaining the Dharma (Hetupratyaya): refers to the causes and conditions for obtaining the Buddha's teachings. 2. Four, the nature of conclusion and distinction (Bandhana-svabhāva): refers to summarizing and distinguishing (different parts). Initially, 'the light universally illuminates all dharmas' means truly realizing the Dharmadhatu (Dharmadhatu). 'Destruction and scattering' etc., means breaking the obstacles of different natures and eliminating the two kinds of ignorance. Furthermore, explaining 'universally illuminating all dharmas' clarifies its great wisdom. 'Destroying and scattering the ignorance of sentient beings' clarifies the function of great compassion. Furthermore, it explains that the former is for self-benefit and the latter is for benefiting others. Furthermore, 'universal illumination' etc. is the wisdom to transform, and 'destruction and scattering' etc. is to transform and benefit according to the capacity of the audience. 2. 'I, towards evil sentient beings' below, clarifies the function of karma: Second, 'I, towards evil sentient beings' and below, clarifies (the Bodhisattva's) activities. First the prose, then the verses: First is the prose passage, then the verses. In the former part, there are two sections. The first is the arising of the mind to save beings, and there are nine kinds of situations that can be understood. 3. 'I always' below directly addresses the conditions for rescue and reception, and there are ten aspects within it: Second, 'I always' and below, is precisely aimed at rescuing and receiving based on conditions, with ten aspects within it. The first is a general distinction, and the latter nine are separate manifestations: First is a general distinction, and the latter nine are separate displays. The first part clarifies the time of rescue, which also explains the meaning of Yaksha (Yaksa), as it mainly subdues and transforms during the night in the world. It also represents subduing beings in the changing darkness on earth. Next, 'cities' etc. clarify the place of rescue, and then for these beings, various methods are used to accomplish the rescue. If there are those who encounter sea disasters below, it separately shows the nine aspects of rescuing beings in distress. There are two kinds of rescue, one is worldly rescue, and the other is transcendental rescue. First, in rescuing from sea disasters, it first clarifies the state of the disaster being rescued, and then shows the means of being able to rescue. Although rescuing from worldly seas, it also wants to rescue beings from the sea of birth and death. This first section omits this passage. Second, rescuing beings on land by creating light etc. is worldly rescue. Second, 'generating such a mind' below, using the light of wisdom to extinguish the darkness of afflictions, is transcendental rescue. Third, rescuing beings in the mountains by planting fruit trees etc. is worldly rescue, and enabling beings to transcend the mountain of birth and death is transcendental rescue. Fourth, rescuing beings in the wilderness by enabling them to be free from hunger and thirst etc. is worldly rescue. Second, 'again making this thought' below, enabling them to ultimately attain the path of wisdom is transcendental rescue. Fifth, seeing attachment below, rescuing beings attached to the country by enabling them to extinguish their attachment to pleasure is worldly rescue. Second, 'making such a thought' below, also enabling them to remove attachment to the five skandhas (Pancaskandha) and dwell in the realm of the Buddha is transcendental rescue. Sixth, seeing attachment to settlements, rescuing beings attached to settlements by preaching the Dharma to make them disgusted is worldly rescue. Second, 'again making this thought' below, enabling them to leave the empty gathering of the six entrances (Sadayatana) and enter the city of all-knowingness (Sarvajnata) is transcendental rescue. Seventh, 'furthermore' below, rescuing confused beings and enabling them to be liberated is worldly rescue. Second, 'generating such a mind' below, clarifies the

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世間救令滅癡闇止諸惡逆。于中先顯所救眾生。后如是下明能救之德。八我見貧苦下救老病眾生方便救濟是世中救。二復作是念下令得法身常住是出世間救。九我見諸惡眾生下救外道耶見眾生令住正見。是世間救。二復作是念下令得出世佛果等。此上九門於前九種眾生起九種心等。應準此知之。二偈頌中二十一頌分四。初一頌法門名體。二有四頌明四無量心。是能救生心。三有十頌明六處殊勝。初三眼。次二耳。次一鼻。次一舌。次一身。次二意。四末後六頌明業用廣大。初一神通廣。次三智慧廣。后二所見廣。第三善財白言下明得法因緣。先興二問。后還兩答。答中先答發心時節。二複次善男子過此下答得法久近。前中八。初總明過時劫佛興。二顯過去父王。三初佛興出。四辨本生身。五善友告贊佛興。六供佛及眾。七結會古今。八顯善力不虛。二答得法久近中五。初總明時處佛興。二顯本生身。三彼凈月下明善友勸導。四詣佛聞法。五明得三昧。于中四。初得方便三昧。二得此下明正得法門。三放光下明光照見佛增長法門。四一身下明身廣遍剎見佛增法。此上所說明此一法門根芽深遠跡至於此。四我唯下結自分位。

第五仰推中初推其自行。二于唸唸中教化下推利他行。我當下結非己分初歡喜地知識竟。

第二離垢地知識內。

初舉法勸修中。女夜天名者。最勝法界稱曰甚深。正智證入名為妙德。戒無誤犯之垢。智有照俗之功故云離垢光明也。

第二依教趣入中四。一嘆前。二辭去。三念法。四到后。初中以十偈嘆德。初二嘆身智甚深。次二嘆身智廣大。次二嘆毛光化用。次一嘆本因莊土。次二見聞獲益。后一結嘆無盡。就念法中。初思前有二。一思其初發心時。二思其得法圓滿之時。下明由思得益中有十句。行相可知。

第三見敬申請並可知。

第四答言下示己法界。于中有五。初嘆法器。二示法方便。三顯法名體。四辨法業用。五結己自分。初中嘆發心能問依地之行及行所依地。二示法前方便行。于中三。謂標辨結。辨釋中十行內。初一總謂依定見佛。餘九別。一見佛色身。次知佛功德身。次知佛光明身。次見佛毛光益物身。次見佛毛孔現光身。次見佛身業化。次二語業化。一廣。一深。末後一總結神力。三我已成下顯法名體中。寂滅定樂本智內證也。精進者后智策修也。準下以四禪四勤為其體性。四悉見三世下明業用中三。初釋寂滅義。二禪樂義。三精進義。初見佛無著釋寂滅義。于中初十句見佛依正主伴無著。二何以下徴責釋成亦有十句。于中初三妙絕三際。次一回超言表。

【現代漢語翻譯】 現代漢語譯本 第二【離垢地】（Vimalā bhūmi）知識內。

初舉法勸修中。【女夜天】（Devī）名者，最勝法界稱曰甚深。正智證入名為妙德。戒無誤犯之垢，智有照俗之功，故云離垢光明也。

第二依教趣入中四：一嘆前，二辭去，三念法，四到后。初中以十偈嘆德。初二嘆身智甚深，次二嘆身智廣大，次二嘆毛光化用，次一嘆本因莊土，次二見聞獲益，后一結嘆無盡。就念法中，初思前有二：一思其初發心時，二思其得法圓滿之時。下明由思得益中有十句，行相可知。

第三見敬申請並可知。

第四答言下示己法界。于中有五：初嘆法器，二示法方便，三顯法名體，四辨法業用，五結己自分。初中嘆發心能問依地之行及行所依地。二示法前方便行。于中三，謂標辨結。辨釋中十行內，初一總謂依定見佛。餘九別：一見佛色身，次知佛功德身，次知佛光明身，次見佛毛光益物身，次見佛毛孔現光身，次見佛身業化，次二語業化，一廣，一深。末後一總結神力。三我已下顯法名體中，寂滅定樂本智內證也。精進者后智策修也。準下以四禪四勤為其體性。四悉見三世下明業用中三：初釋寂滅義，二禪樂義，三精進義。初見佛無著釋寂滅義。于中初十句見佛依正主伴無著。二何以下徴責釋成亦有十句。于中初三妙絕三際，次一回超言表。

【English Translation】 English version Second, within the knowledge of the Vimalā bhūmi (Immaculate Ground).

First, introducing the Dharma and encouraging practice. The Devī (goddess) named 'Night's Radiance' speaks of the most supreme Dharma realm as profoundly deep. Righteous wisdom entering into realization is called 'Wonderful Virtue'. The absence of faults in precepts is 'immaculate', and the wisdom that illuminates the mundane is 'radiant'. Therefore, it is called 'Immaculate Radiance'.

Second, relying on the teachings to enter into practice, in four parts: 1. Praising the previous; 2. Taking leave; 3. Contemplating the Dharma; 4. Arriving later. The first part uses ten verses to praise virtue. The first two verses praise the profound depth of body and wisdom; the next two praise the vastness of body and wisdom; the next two praise the transformative function of the hair-pores' light; the next one praises the pure land as the fundamental cause; the next two praise the benefits of seeing and hearing; and the last one concludes with endless praise. Within the contemplation of the Dharma, the initial reflection has two aspects: 1. Reflecting on the initial aspiration; 2. Reflecting on the perfection of attaining the Dharma. The following clarifies the ten phrases of benefit gained from reflection, the characteristics of which are knowable.

Third, seeing, respecting, and requesting are all knowable.

Fourth, answering and revealing one's own Dharma realm. This has five parts: 1. Praising the vessel of the Dharma; 2. Showing the skillful means of the Dharma; 3. Revealing the name and essence of the Dharma; 4. Distinguishing the function of the Dharma; 5. Concluding one's own share. The first part praises the aspiration to be able to ask about the practice that relies on the ground and the ground on which the practice relies. The second part shows the preliminary practices for the Dharma. This has three aspects: marking, distinguishing, and concluding. Within the ten practices of distinguishing and explaining, the first one generally refers to seeing the Buddha by relying on samādhi (concentration). The remaining nine are distinct: 1. Seeing the Buddha's physical body; 2. Knowing the Buddha's body of merit; 3. Knowing the Buddha's body of light; 4. Seeing the Buddha's hair-pores' light benefiting beings; 5. Seeing the light manifested from the Buddha's pores; 6. Seeing the Buddha's bodily activities of transformation; 7 & 8. Two verbal activities of transformation, one broad, one deep. The last one concludes with divine power. The third part, 'I have already accomplished,' reveals the name and essence of the Dharma, which is the inner realization of the bliss of tranquil extinction and the original wisdom. 'Diligence' is the subsequent wisdom that motivates practice. According to the following, its essence is the four dhyānas (meditative absorptions) and the four right exertions. 'Seeing all beings in the three times' clarifies the three aspects of the function: 1. Explaining the meaning of tranquil extinction; 2. Explaining the meaning of the bliss of dhyāna; 3. Explaining the meaning of diligence. The first, 'seeing the Buddha without attachment,' explains the meaning of tranquil extinction. Within this, the first ten phrases see the Buddha, relying on the principal and accompanying aspects, without attachment. The second, 'Why below,' elicits a questioning explanation, also with ten phrases. Within this, the first three are wonderfully beyond the three times, and the next one returns and transcends words and expressions.

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次二性離虛實。次二體無改變。后二一性無性。此明所見色身等則如此平等是故不著也。二我如是了知下明得禪定業。于中初牒前起后。二正受下正顯得定樂。正受初禪明定體。滅意業者明所離。滅意業中欲惡等也。得寂智等是所得樂也。二禪中滅生死覺觀不廢攝生。三禪中滅煩惱苦故得真樂也。依第四禪增長大菩提心。出生下增成余行。三我如是修習下釋精進義。一菩薩依禪化眾生故名精進。又化眾生令離放逸亦名精進。初化在家令離放逸有十二種想。二化出家離放逸。三又復下嘆近善友。令勤斷二惡勤修二善。五我唯下結己自分。

第五仰推中六。初推普賢行愿。二離障具善。三成佛智境。四處染無染。五攝佛及法。六滅闇照夜。我當下結非己分。離垢地竟。

第三明地知識中。

初舉法勸修內二。初指示后位。后偈頌前文。初中三。先示處者不遠者。二三鄰次故。如來右面者證理同果。攝生之便故在右也。喜目觀察眾生者。內證深理。外現慈眼以視眾生故立斯號。天竺本名喜目光明照觸眾生也。二頌前法中十三。初正頌前法。后一頌指示后位。前中初二頌頌前依定見三世佛。次十頌明見舍那佛。于中初三頌明體德圓備。后七頌佛妙用自在。于中初三身業自在。次二語業自在。后二意業自在。

【現代漢語翻譯】 現代漢語譯本：其次，二性（兩種性質）是離虛實（遠離虛妄和真實）的。其次，二體（兩種本體）是沒有改變的。然後，二一性（兩種歸一的性質）是無性的。這說明所見到的色身等都是如此平等的，所以不執著。二、『我如是了知』以下說明得到禪定之業。其中，首先是承接前文，引起後文。二、『正受』以下正式顯現禪定的快樂。『正受初禪』說明禪定的本體。『滅意業者』說明所要遠離的。『滅意業中欲惡等也』，是指滅除意業中的慾望、邪惡等。『得寂智等』是所得到的快樂。二禪中，滅除生死覺觀，但不廢棄攝受眾生。三禪中，滅除煩惱痛苦，所以得到真正的快樂。依靠第四禪，增長廣大的菩提心。『出生』以下，增進成就其餘的修行。三、『我如是修習』以下，解釋精進的意義。一、菩薩依靠禪定化度眾生，所以名為精進。又，化度眾生，使他們遠離放逸，也名為精進。首先，化度在家眾，使他們遠離放逸，有十二種觀想。二、化度出家眾，使他們遠離放逸。三、『又復』以下，讚歎親近善友，使人勤奮地斷除兩種惡，勤奮地修習兩種善。五、『我唯』以下，總結自己所負責的部分。 第五，仰推中，包含六個方面。首先，推崇普賢（Samantabhadra）的行愿。二、遠離障礙，具備善行。三、成就佛的智慧境界。四、處於染污之中而沒有染污。五、攝受佛和法。六、滅除黑暗，照亮夜晚。『我當』以下，總結說這不是自己所負責的部分。離垢地（Vimalābhūmi）結束。 第三，說明地（Bhūmi）的知識中。 首先，舉出佛法，勸人修行，其中包含兩點。首先，指示後面的位置。然後，用偈頌來概括前面的內容。首先，在第一點中，包含三點。先指示處所，『不遠者』。二、三者鄰近相連的緣故。『如來右面者』，證明了證理同果。爲了攝受眾生的方便，所以在右邊。『喜目觀察眾生者』，內在證悟深刻的道理，外在顯現慈悲的眼神來觀察眾生，所以立了這個名號。天竺（India）本來的名字是喜目光明照觸眾生。二、用偈頌概括前面的佛法，其中包含十三點。首先，正式用偈頌概括前面的依靠禪定見到三世佛。其次，用十個偈頌說明見到毗盧遮那佛（Vairocana）。其中，首先用三個偈頌說明體德圓滿具備。然後用七個偈頌說明佛的妙用自在。其中，首先用三個偈頌說明身業自在。其次用兩個偈頌說明語業自在。最後用兩個偈頌說明意業自在。

【English Translation】 English version: Secondly, the two natures are apart from illusion and reality. Secondly, the two entities are without change. Then, the two unities are without nature. This explains that the seen forms and so on are all equally like this, therefore there is no attachment. Secondly, 'I thus understand' below explains obtaining the karma of dhyana (meditative state). Among them, first is connecting the previous and initiating the following. Secondly, 'Rightly receiving' below formally reveals the joy of dhyana. 'Rightly receiving the first dhyana' explains the essence of dhyana. 'Extinguishing mental karma' explains what to abandon. 'Extinguishing mental karma includes desires, evils, etc.' refers to extinguishing desires, evils, etc. in mental karma. 'Obtaining tranquil wisdom, etc.' is the joy obtained. In the second dhyana, extinguishing the perception of birth and death does not abandon embracing sentient beings. In the third dhyana, extinguishing the suffering of afflictions, therefore obtaining true joy. Relying on the fourth dhyana, increasing the great Bodhi mind. 'Emerging' below, enhances and accomplishes the remaining practices. Thirdly, 'I thus cultivate' below, explains the meaning of diligence. Firstly, Bodhisattvas rely on dhyana to transform sentient beings, therefore it is called diligence. Also, transforming sentient beings, causing them to be apart from laxity, is also called diligence. Firstly, transforming laypeople, causing them to be apart from laxity, there are twelve contemplations. Secondly, transforming renunciants, causing them to be apart from laxity. Thirdly, 'Moreover' below, praises being close to good friends, causing one to diligently cut off two evils and diligently cultivate two goods. Fifthly, 'I only' below, concludes one's own responsibility. Fifthly, in the upward inference, there are six aspects. Firstly, extolling the vows and practices of Samantabhadra (Universal Worthy). Secondly, being apart from obstacles and possessing good deeds. Thirdly, accomplishing the wisdom realm of the Buddha. Fourthly, being in defilement without being defiled. Fifthly, embracing the Buddha and the Dharma. Sixthly, extinguishing darkness and illuminating the night. 'I shall' below, concludes that this is not one's own responsibility. The Vimalābhūmi (Immaculate Ground) ends. Thirdly, explaining the knowledge of the Bhūmi (Ground). Firstly, citing the Dharma and encouraging cultivation, which includes two points. Firstly, indicating the later position. Then, summarizing the previous content with verses. Firstly, in the first point, there are three points. First, indicating the location, 'not far away'. Secondly, because the two or three are closely connected. 'The right side of the Tathagata' proves that realizing the principle is the same as the fruit. For the convenience of embracing sentient beings, therefore it is on the right. 'The one who observes sentient beings with joyful eyes', inwardly realizes profound principles, outwardly manifests compassionate eyes to observe sentient beings, therefore this name is established. The original name in India is 'joyful light illuminates and touches sentient beings'. Secondly, summarizing the previous Dharma with verses, which includes thirteen points. Firstly, formally summarizing the previous seeing the Buddhas of the three times by relying on dhyana with verses. Secondly, explaining seeing Vairocana (the Illuminator) Buddha with ten verses. Among them, firstly explaining the complete possession of the essence and virtue with three verses. Then explaining the wonderful function of the Buddha's self-mastery with seven verses. Among them, firstly explaining the self-mastery of body karma with three verses. Secondly explaining the self-mastery of speech karma with two verses. Finally explaining the self-mastery of mind karma with two verses.

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第二依教趣入中三。初設禮辭去。二起勝欲樂。三往至后位。就起勝欲中三。初十句自力思念贊知識德。次十句喜目加持轉起勝念。三則時了知下明因前勝念得增長法。

第三段中略無致敬申請。

見彼夜天下則是第四示己法界。于中有四。一體狀。二業用。三出因。四結名。初中身安寶座智處法門。謂依法界身現普光幢差別人法。以益眾生。令其喜悅為法門之狀。二一切毛孔下明業用。于中有三。先現大業用。二明善財睹見。三善財偈贊。初中有三。初毛孔出身云行十度以化眾生。二從又於一切毛孔顯現下明於毛孔夜天自現所修本行。以任持不失故。三從又一切毛孔出無量身云下明現諸趣身云說夜天本行。初中三。先總。二所謂下別辨十度。三如顯現下類通余法。別中十度即為十段可知。就第二現夜天本中。初總。二行檀下別顯十度。前六可知。方便願力中各五句。一標行體。二修行身。三所修行。四行離障。五行本因。智波羅蜜中先舉智度分齊。二隨順下顯所知法。就第三現諸趣身云說夜天本行中有四。初明所出身云。二明所說本行。三明以種種聲說。四明說法利益。初中先總舉。二所謂下別顯。別中始從阿迦尼吒下至金剛力士有六十類眾充滿法界可知。二為一切眾生下顯所說功德有三。初

【現代漢語翻譯】 現代漢語譯本 第二，依教理深入理解包含三個方面：首先是設定禮節告辭，其次是生起殊勝的慾望和喜樂，最後是前往後來的位置。在生起殊勝慾望和喜樂中，又包含三個方面：首先用十句話憑藉自己的力量思念和讚歎善知識的功德；其次用十句話通過喜悅的目光加持，從而轉生起殊勝的念頭；第三，通過『則時了知下』，闡明因為之前的殊勝念頭而獲得增長的方法。 第三段中，略去了致敬和申請的環節。 『見彼夜天下』，這是第四個方面，展示自己的法界。其中包含四個方面：一是體狀，二是業用，三是生起的原因，四是總結命名。首先，在體狀方面，身體安住在寶座上，智慧處於法門之中。這意味著依法界的身，顯現出普光幢的差別法，用來利益眾生，使他們喜悅，這就是法門的體狀。第二，『一切毛孔下』，闡明業用。其中包含三個方面：首先顯現大的業用，其次闡明善財童子的所見所聞，最後是善財童子的偈頌讚嘆。在最初顯現大的業用中，又包含三個方面：首先從毛孔中出身云，施行十度以教化眾生；其次，從『又於一切毛孔顯現下』，闡明在毛孔中，夜天神自己顯現所修的本行，以此來任持而不失；第三，從『又一切毛孔出無量身云下』，闡明顯現諸趣的身云，宣說夜天神的本行。在最初的三個方面中，又包含三個方面：首先是總說，其次是『所謂下』，分別辨識十度，第三是『如顯現下』，類比貫通其餘的法。分別辨識十度，即分為十段，可以知曉。就第二方面，顯現夜天神的本行中，首先是總說，其次是『行檀下』，分別顯現十度。前六度可以知曉。在方便和願力中，各有五句話。一是標明行體的本質，二是修行的身體，三是所修行的內容，四是行離的障礙，五是行持的根本原因。在智慧波羅蜜中，首先舉出智慧的度量和界限，其次是『隨順下』，顯現所知的法。就第三方面，顯現諸趣的身云，宣說夜天神的本行中，包含四個方面：首先闡明所出身云，其次闡明所說的本行，第三闡明用種種聲音來說，第四闡明說法的利益。在最初的方面中，首先是總舉，其次是『所謂下』，分別顯現。分別顯現中，從阿迦尼吒（Akanistha，色界天頂）開始，到金剛力士，共有六十類眾充滿法界，可以知曉。第二，『為一切眾生下』，顯明所說的功德，包含三個方面：首先

【English Translation】 English version Secondly, entering deeply into the teachings based on the scriptures includes three aspects: First, setting up the etiquette of bidding farewell; second, generating supreme desire and joy; and third, going to the subsequent position. In generating supreme desire and joy, there are three aspects: First, using ten sentences to contemplate and praise the virtues of the spiritual teacher through one's own strength; second, using ten sentences to generate supreme thoughts through the blessing of joyful eyes; third, through '則時了知下', clarifying the method of obtaining growth because of the previous supreme thoughts. In the third paragraph, the link of paying respects and requesting is omitted. '見彼夜天下', this is the fourth aspect, demonstrating one's own Dharmadhatu (法界, the realm of Dharma). It includes four aspects: First, the essence; second, the function; third, the cause of arising; and fourth, the concluding name. First, in terms of essence, the body dwells peacefully on the precious seat, and wisdom resides in the Dharma gate. This means that based on the body of the Dharmadhatu, the differentiated Dharma of the Universal Light Banner is manifested to benefit sentient beings and make them joyful, which is the essence of the Dharma gate. Second, '一切毛孔下', clarifies the function. It includes three aspects: First, manifesting great functions; second, clarifying what Sudhana (善財, a youth who sought enlightenment) sees and hears; and third, Sudhana's verses of praise. In the initial manifestation of great functions, there are three aspects: First, clouds of bodies emerge from the pores, practicing the ten perfections to teach sentient beings; second, from '又於一切毛孔顯現下', clarifying that in the pores, the Night Goddess (夜天, a type of deity) herself manifests the fundamental practices she has cultivated, thereby upholding them without loss; third, from '又一切毛孔出無量身云下', clarifying the manifestation of clouds of bodies in various realms, proclaiming the fundamental practices of the Night Goddess. In the initial three aspects, there are three aspects: First, a general statement; second, '所謂下', distinguishing the ten perfections; third, '如顯現下', drawing analogies to connect the remaining Dharmas. Distinguishing the ten perfections is divided into ten sections, which can be understood. Regarding the second aspect, manifesting the fundamental practices of the Night Goddess, first is a general statement, and second is '行檀下', separately manifesting the ten perfections. The first six perfections can be understood. In skillful means and vows, there are five sentences each. First, marking the essence of the practice; second, the body of practice; third, the content of the practice; fourth, the obstacles of practice; and fifth, the fundamental cause of practice. In wisdom paramita (波羅蜜, perfection), first, the measure and boundary of wisdom are mentioned, and second, '隨順下', the Dharma to be known is manifested. Regarding the third aspect, manifesting clouds of bodies in various realms, proclaiming the fundamental practices of the Night Goddess, there are four aspects: First, clarifying the clouds of bodies that emerge; second, clarifying the fundamental practices that are proclaimed; third, clarifying that it is spoken in various sounds; and fourth, clarifying the benefits of proclaiming the Dharma. In the initial aspect, first is a general statement, and second is '所謂下', separately manifesting. In separate manifestation, starting from Akanistha (阿迦尼吒, the highest heaven in the Realm of Form) to the Vajra Warrior, there are sixty types of beings filling the Dharmadhatu, which can be understood. Second, '為一切眾生下', manifesting the merits that are spoken, includes three aspects: First,

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明積劫之行。二得諸三昧下明所得通明。三得諸菩薩下明所得行位。三如是等類下明以聲說中三。初總舉。二所謂下別辨二十四種音聲。三以如是下結說。四彼一一身云下明說法利益中。初嚴土益。二無量下利生益。有六位漸次益可知。第二善財見聞證入法界于中三。先辨所見聞。二正念下正證法界。三何以下釋成證因。有十種所由可知。第三善財偈贊中。先明說偈所因。后正以偈贊。十偈分五。初二嘆依勝因現用益。次二嘆依法身現化益。次二益物無著。次二嘆依定現奇益。后二總結現身說法益。第三嘆已白言下明得法因緣。于中二。先興二問。一問發心時。二問得法久近。答二。初偈頌。后結會。前中有八十九頌半分為二。先有七十七頌半答發心時節。二從功德幢佛下十二頌答得法久近。前中有十複次。初寂靜音劫中有五。初八頌顯夜天本身。二從日沒下十一頌明見最初佛。三從我時下三頌明往到佛所。四從時彼如來下三頌明聞法發心。未曾忘失者明不退也。五從是後下五頌明發心。後於彼劫中所供諸佛略列十佛以顯本數。未得惠眼者明在信位中。未得十解正惠眼故。二天勝妙劫中四頌半。未離五欲者。未得正解猶著欲樂。三莊嚴梵音劫中有五頌半。猶未了真實者。未到十行位中如實而行真實行故。四歡喜德劫中

有五頌半。猶未得妙智等者。未得巧便十回向智稱法界等無量回向。五寂靜惠劫中五頌半。猶未解真法等者。未得地上本智證解真如法。亦未得后得智游剎供佛等。六香燈云劫中有五頌。成八正道者得初地見道故也。七明凈堅固劫中有六頌。嚴凈最勝道者明二三四五地中勝道行成。未得六地緣生深順忍也。八勝王劫中有五頌。于彼正道者在於六地修緣生中道觀。九千功德劫中有五頌半。在七地位未得八地無生忍故也。十無著莊嚴劫中有五頌。明供佛。二功德幢如來下十二頌正明得此法門。初陀羅尼念力等者明九地得四無礙解及持成就領受如來所說法雨。二我得明凈眼三昧陀羅尼者明得十地法門。一一見佛者攝報果中見佛也。心凈如空者明微細障亦盡也。得佛力者則十地受位墮在佛數也。觀察下明大悲攝物德。法雲波羅蜜等結位名也。佛子下二頌結成普賢行位。該通一切也。二結會古今中。初法會人。二顯己發心益。三乃至下明得法益生。第四我唯下結己自分。

第五大段諸大下仰推中二。先別辨十重可知。后我當下結非己分。三地竟。

第四焰地善知識中亦五。

初舉法勸修中。同在證位故云此佛眾中。吉祥勝智名為妙德。攝物起行名救護眾生。

第二依教趣入三。初拜辭。二思念中二。先

【現代漢語翻譯】 現代漢語譯本：有五頌半，『猶未得妙智等者』，指未獲得巧妙方便的十回向智，如稱量法界等無量回向。在五寂靜惠劫中，有五頌半，『猶未解真法等者』，指未獲得地上本智，以證悟真如之法，也未獲得后得智，以遊歷佛剎供養諸佛等。在六香燈云劫中，有五頌，『成八正道者』，因為證得了初地見道。在七明凈堅固劫中，有六頌，『嚴凈最勝道者』，闡明二、三、四、五地中殊勝道行的成就，但尚未獲得六地緣生深順忍。在八勝王劫中，有五頌，『于彼正道者』，指在六地修習緣生中道觀。在九千功德劫中，有五頌半，指在七地位，尚未獲得八地無生忍。在十無著莊嚴劫中，有五頌，闡明供養諸佛。二功德幢如來以下的十二頌，正是闡明獲得此法門。最初的『陀羅尼念力等者』，闡明九地獲得四無礙解，以及持有成就，領受如來所說的法雨。第二，『我得明凈眼三昧陀羅尼者』，闡明獲得十地法門。『一一見佛者』，在攝取報果中見到佛。『心凈如空者』，闡明微細的障礙也已消除。『得佛力者』，指十地受位，位列于佛的行列。『觀察下』，闡明大悲攝取眾生的功德。『法雲波羅蜜等』，總結地位的名稱。『佛子下』的兩頌，總結成就普賢行位，涵蓋一切。二是總結古今。首先是法會的人眾，二是彰顯自己發心的利益，三是『乃至下』，闡明獲得法益的眾生。第四，『我唯下』，總結自己所證得的部分。 第五大段，『諸大下仰推中二』，首先分別辨識十重可知，然後『我當下』，總結並非自己所證得的部分。三地結束。 第四焰地善知識中也有五頌。 首先是舉出佛法勸勉修習，因為同樣在證悟的地位，所以說『此佛眾中』。吉祥勝智名為妙德（Manjushri），攝取眾生髮起修行名為救護眾生（Sarvasattvatrāṇa）。 第二是依據教法趣入，分為三部分。首先是拜別，第二是思念，分為兩部分。首先是...

【English Translation】 English version: There are five and a half stanzas. 'Those who have not yet attained wonderful wisdom, etc.' refers to not having attained the skillful means of the ten dedications of wisdom, such as immeasurable dedications that measure the Dharmadhatu (realm of phenomena). In the five silent grace kalpas, there are five and a half stanzas. 'Those who have not yet understood the true Dharma, etc.' refers to not having attained the original wisdom of the ground, to realize the Dharma of Suchness (Tathata), and also not having attained the subsequent wisdom to travel to Buddha-lands to make offerings to Buddhas, etc. In the six incense lamp cloud kalpas, there are five stanzas. 'Those who have attained the Eightfold Noble Path' is because they have attained the Path of Seeing of the first ground. In the seven bright and firm kalpas, there are six stanzas. 'Those who adorn and purify the most excellent path' clarifies the accomplishment of the excellent path practices in the second, third, fourth, and fifth grounds, but they have not yet attained the deep and compliant forbearance of dependent origination of the sixth ground. In the eight victorious king kalpas, there are five stanzas. 'Those who are on that right path' refers to cultivating the Middle Way contemplation of dependent origination in the sixth ground. In the nine thousand merit kalpas, there are five and a half stanzas, referring to being in the seventh position, not yet having attained the non-origination forbearance of the eighth ground. In the ten unattached adornment kalpas, there are five stanzas, clarifying the offering to Buddhas. The twelve stanzas below the Two Merit Banner Tathagata (Dve Puṇyadhvaja Tathāgata) precisely clarify the attainment of this Dharma gate. The initial 'Dharani (mantra) power of mindfulness, etc.' clarifies that the ninth ground attains the four unobstructed eloquence and the accomplishment of upholding, receiving the rain of Dharma spoken by the Tathagata. Second, 'I have attained the Dharani of clear and bright eye Samadhi (meditative absorption)' clarifies the attainment of the Dharma gate of the tenth ground. 'Seeing Buddhas one by one' refers to seeing Buddhas in the collection of retribution fruits. 'The mind is pure like space' clarifies that even subtle obstacles are exhausted. 'Attaining the power of the Buddha' means that the tenth ground receives the position and falls into the number of Buddhas. 'Observing below' clarifies the virtue of great compassion gathering beings. 'Dharma cloud Paramita (perfection), etc.' concludes the name of the position. The two stanzas below 'Buddha-son' conclude the accomplishment of the practice position of Samantabhadra (Universal Virtue), encompassing everything. Two, concluding the past and present. First, the people of the Dharma assembly, second, revealing the benefits of one's own aspiration, third, 'and even below' clarifies the beings who have obtained the benefits of the Dharma. Fourth, 'I only below' concludes one's own share. The fifth major section, 'All the great ones below reverently infer in two', first separately identifies the ten weights that can be known, then 'I below' concludes what is not one's own share. The end of the three grounds. There are also five stanzas in the fourth Flame Ground Good Friend. First, it is to raise the Dharma and exhort cultivation, because they are in the same position of realization, so it is said 'in this Buddha assembly'. Auspicious victorious wisdom is called Manjushri (Mañjuśrī), and gathering beings to initiate practice is called Sarvasattvatrāṇa (Savior of All Beings). Second, it is to enter according to the teachings, divided into three parts. First is farewell, second is contemplation, divided into two parts. First is...

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思前所現法有五句。一總舉法門。二分別者剖折其門。三深入者證入盡原。四開發者探其所隱。五顯現者露其體狀。二隨順下念前所指人。三往至后位。

第三見敬申請。

第四示己法界。此二合辨。于中有四。初現法加證。二見用禮讚。三顯得法因緣。四結已自分。初中三。先示己法門身。二眉光加證。三善財則得法門。離垢者眼瞙盡故。圓滿者凈智具故。能見法也。二得此三昧下明見用禮讚中四。初見彼大用。二善財設禮。三天服本形。四善財偈贊。初中三。先明用所依處。二正明所現用相。三出用起所因。初處中亦三。一先微塵中見世界顯因陀羅網重重之相。二世界中見眾生生死流轉。三分別塵內世界形類不同。此中世界趣凈者眾生在染土中修凈土行故。趣不凈者作不善業向惡道故。又釋趣凈者是劫增向凈故。趣不凈者劫減向穢故。凈不凈者凈多穢少。不凈凈者穢多凈少。又釋前凈中有穢。后穢中有凈。二如是等下正明所現用相。于中二。先總顯。二為地獄下別辨。則辨中二。一為救苦。二為教化。前中三。初救惡道眾生苦。二救欲界天苦。三救人趣中苦有二十種畏。非時受生畏者是不值佛世生也。二又復教化下授之以法。謂四生三界通收一切也。三滿足大愿故下十七句釋成化所由。謂何因菩薩遍

【現代漢語翻譯】 思前所現法有五句：一、總舉法門；二、分別者剖析其門；三、深入者證入盡原；四、開發者探究其所隱；五、顯現者揭露其體狀。二、隨順下念前所指之人。三、前往後位。

第三，覲見敬禮並請求開示。

第四，展示自己的法界。此二者合在一起辨析，其中有四點：首先，展示佛法並加以印證；其次，見其作用並禮讚；再次，闡明獲得佛法的因緣；最後，總結自己所證得的境界。首先，在展示佛法並加以印證中，又分為三點：首先，展示自己的法門之身；其次，眉間放光加以印證；再次，善財童子因此得到法門。遠離垢染者，是因為眼中的障礙已經消除；圓滿者，是因為清凈的智慧已經具備，所以能夠見到佛法。其次，在『得到此三昧』之後，闡明見其作用並禮讚，其中有四點：首先，見到彼佛的大用；其次，善財童子行禮；再次，天人恢復本來的形貌；最後，善財童子以偈頌讚嘆。首先，在見到彼佛的大用中，又分為三點：首先，闡明其作用所依賴的處所；其次，正式闡明所顯現的作用和相狀；再次，說明此作用生起的原因。首先，在處所中，又分為三點：首先，在微塵中見到世界，顯現因陀羅網（Indra's net，帝網，比喻重重無盡）重重疊疊的景象；其次，在世界中見到眾生的生死流轉；再次，分辨微塵內的世界，其形狀和類別各不相同。其中，世界趨向清凈，是因為眾生在染污的國土中修習凈土法門；趨向不清凈，是因為造作不善的業，趨向惡道。另一種解釋是，趨向清凈，是因為劫數增加，趨向清凈；趨向不清凈，是因為劫數減少，趨向污穢。清凈與不清凈，是指清凈多而污穢少；不清凈與清凈，是指污穢多而清凈少。還有一種解釋是，前面的清凈中包含污穢，後面的污穢中包含清凈。其次，在『如是等』之後，正式闡明所顯現的作用和相狀，其中分為兩點：首先，總的顯示；其次，為地獄等分別辨析。在辨析中，又分為兩點：一是救度苦難；二是教化眾生。在救度苦難中，又分為三點：首先，救度惡道眾生的苦難；其次，救度欲界天（Desire realm，佛教宇宙觀中的欲界天）的苦難；再次，救度人道中的苦難，有二十種畏懼，『非時受生畏』是指不能在佛陀住世時出生。其次，在『又復教化』之後，傳授他們佛法，包括四生（四種生命形式：卵生、胎生、濕生、化生）和三界（三界：欲界、色界、無色界），涵蓋一切眾生。第三，『滿足大愿故』之後的十七句，解釋成就教化的原因，說明菩薩因何能普遍...

【English Translation】 The Law that appears before thought has five phrases: First, the general exposition of the Dharma gate; second, the discriminators analyze its gate; third, the deep divers realize the origin; fourth, the developers explore its hidden aspects; fifth, the manifestors reveal its essence. Second, following the lower thought of the person indicated earlier. Third, going to the later position.

Third, seeing, respecting, and requesting instruction.

Fourth, showing one's own Dharmadhatu (Dharmadhatu, 法界, the realm of reality). These two are discussed together, and within them are four points: First, showing the Dharma and adding proof; second, seeing its function and praising it; third, explaining the causes and conditions for obtaining the Dharma; fourth, concluding with one's own attainment. First, within showing the Dharma and adding proof, there are three points: First, showing one's own Dharma-body; second, adding proof with light from the eyebrows; third, Sudhana (Sudhana, 善財童子) then obtains the Dharma gate. Those who are free from defilement are so because the obstructions in their eyes are exhausted; those who are complete are so because pure wisdom is fully possessed, and thus they are able to see the Dharma. Second, after 'obtaining this Samadhi (Samadhi, 三昧, concentration)', clarifying the seeing of its function and praising it, there are four points: First, seeing the great function of that Buddha; second, Sudhana pays homage; third, the Devas (Devas, 天人, celestial beings) restore their original forms; fourth, Sudhana praises with verses. First, within seeing the great function, there are three points: First, clarifying the place where the function relies; second, formally clarifying the appearance of the function manifested; third, explaining the cause of the function arising. First, within the place, there are also three points: First, seeing the worlds within the dust, revealing the aspect of Indra's net (Indra's net, 帝網, a metaphor for infinite interconnectedness) overlapping; second, seeing the cycle of birth and death of sentient beings within the worlds; third, distinguishing the different shapes and types of worlds within the dust. Among these, the worlds tending towards purity are so because sentient beings cultivate Pure Land practices in defiled lands; those tending towards impurity are so because they create unwholesome karma and head towards evil paths. Another explanation is that tending towards purity means that the kalpa (kalpa, 劫, aeon) is increasing and heading towards purity; tending towards impurity means that the kalpa is decreasing and heading towards defilement. Purity and impurity mean that purity is more and defilement is less; impurity and purity mean that defilement is more and purity is less. Another explanation is that the former purity contains defilement, and the latter defilement contains purity. Second, after 'such as these', formally clarifying the appearance of the function manifested, within which there are two points: First, a general display; second, distinguishing separately for hells and so on. Within the distinguishing, there are two points: First, saving from suffering; second, teaching and transforming sentient beings. Within saving from suffering, there are three points: First, saving sentient beings from the suffering of evil paths; second, saving from the suffering of the Desire realm (Desire realm, 欲界, the realm of desire in Buddhist cosmology); third, saving from the suffering in the human realm, there are twenty kinds of fears, 'fear of untimely birth' means not being born when a Buddha is in the world. Second, after 'again teaching and transforming', imparting the Dharma to them, including the four types of birth (four types of birth: oviparous, viviparous, moisture-born, and metamorphic) and the three realms (three realms: Desire realm, Form realm, Formless realm), encompassing all sentient beings. Third, the seventeen sentences after 'because of fulfilling great vows' explain the reason for accomplishing the teaching and transformation, explaining why Bodhisattvas (Bodhisattvas, 菩薩) can universally...

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諸塵內。於五趣四生常現其前。拔苦與樂。釋云爲滿足大愿故。一一皆是一所由。準釋可知。二爾時下明善財喜敬設禮。三夜天則舍下明現本形。謂隱其實德現夜天形。四善財偈贊中二十頌半。初一總頌。餘下別中。初九頌半嘆夜天身光利益。二喜目下十頌述前所見。前中四。初三頌半嘆身光益物。次二嘆香寶光益。次二嘆口眼光益。次二嘆身普益物。二喜目下述前中四。初二述前指后光加證法。次一述所得三昧。次三述前夜天遍諸塵剎救攝眾生。后四頌述前夜天遍塵佛剎敬養如來。第三明得法因緣中二。先問后答。就前問中初總嘆深奇。下別問法門有三問。一問法門名字。二問得法久近。三問法門因行。二善男子下答中有二。初嘆深難說。二諦聽下承力許說。前中二。初下位非分。二何以下徴顯上境。又初凡小不知。二責不知所以。滿普賢下示不知所由。以唯是修普賢行已成滿者大菩薩所知境故。非二乘等所知。文中略舉八句顯難知。明善財亦具此知可得為器。謂以事廣故理深故時遠故。是此法門根芽深厚之相也。二許說中二。先誡聽許說中。諦聽者誡聽不謬故。承力者顯說所依故。二佛子下正說中。先長行后偈頌。前中有三大段。初于離垢圓滿劫中供佛修行。二從其後有劫下於大光明劫中供佛修行。三從如是等下

【現代漢語翻譯】 現代漢語譯本 諸塵內（一切微塵之中）。於五趣四生（地獄、餓鬼、畜生、人、天；卵生、胎生、濕生、化生）常現其前。拔苦與樂。釋云爲滿足大愿故。一一皆是一所由。準釋可知。 二爾時下明善財（Sudhana）喜敬設禮。三夜天則舍下明現本形。謂隱其實德現夜天（V夜天神）形。四善財偈贊中二十頌半。初一總頌。餘下別中。初九頌半嘆夜天身光利益。二喜目下十頌述前所見。前中四。初三頌半嘆身光益物。次二嘆香寶光益。次二嘆口眼光益。次二嘆身普益物。二喜目下述前中四。初二述前指后光加證法。次一述所得三昧（Samadhi）。次三述前夜天遍諸塵剎救攝眾生。后四頌述前夜天遍塵佛剎敬養如來。 第三明得法因緣中二。先問后答。就前問中初總嘆深奇。下別問法門有三問。一問法門名字。二問得法久近。三問法門因行。二善男子（virtuous man）下答中有二。初嘆深難說。二諦聽下承力許說。前中二。初下位非分。二何以下徴顯上境。又初凡小不知。二責不知所以。滿普賢（Samantabhadra）下示不知所由。以唯是修普賢行已成滿者大菩薩所知境故。非二乘等所知。文中略舉八句顯難知。明善財亦具此知可得為器。謂以事廣故理深故時遠故。是此法門根芽深厚之相也。二許說中二。先誡聽許說中。諦聽者誡聽不謬故。承力者顯說所依故。二佛子（son of Buddha）下正說中。先長行后偈頌。前中有三大段。初于離垢圓滿劫中供佛修行。二從其後有劫下於大光明劫中供佛修行。三從如是等下

【English Translation】 English version Within all dust motes (all the minute particles), she constantly appears before the five destinies and four kinds of birth (hell-beings, hungry ghosts, animals, humans, and gods; born from eggs, wombs, moisture, and transformation), removing suffering and giving joy. It is explained that this is to fulfill her great vows, and each appearance has its purpose, as can be understood from the explanation. Secondly, '爾時下' explains Sudhana's joy, respect, and prostration. Thirdly, '夜天則舍下' explains the manifestation of her original form, meaning she conceals her true virtues and appears as a Night Goddess (Night Deva). Fourthly, in Sudhana's verses of praise, there are twenty and a half stanzas. The first is a general praise, and the rest are specific. The first nine and a half stanzas praise the benefits of the Night Goddess's body radiance. The ten stanzas from '喜目下' describe what was seen earlier. Within the previous section, there are four parts. The first three and a half stanzas praise the benefits of her body radiance to beings. The next two praise the benefits of her fragrant jewel radiance. The next two praise the benefits of the radiance from her mouth and eyes. The next two praise the universal benefits of her body to beings. The section from '喜目下' describes the previous section in four parts. The first two describe the previous radiance pointing to the subsequent light adding proof to the Dharma. The next one describes the Samadhi attained. The next three describe the Night Goddess pervading all dust-mote realms, saving and gathering beings. The last four stanzas describe the Night Goddess pervading all Buddha-lands, reverently honoring and serving the Tathagatas. Thirdly, it explains the causes and conditions for obtaining the Dharma, in two parts: first, the question, then the answer. Within the question, first, there is a general praise of its profound wonder. Then, there are three specific questions about the Dharma-door. First, the name of the Dharma-door. Second, how long ago it was attained. Third, the causal practices of the Dharma-door. In the answer from '善男子下', there are two parts. First, an exclamation of its profound difficulty to explain. Second, '諦聽下', a promise to explain relying on the Buddha's power. Within the first part, there are two sections. First, it is beyond the capacity of lower positions. Second, '何以下', it cites and reveals the higher realm. Also, first, ordinary people do not know. Second, it blames the lack of understanding. '滿普賢下' shows the reason for not knowing, because it is only the realm known by great Bodhisattvas who have cultivated and perfected the practices of Samantabhadra. It is not known by those of the Two Vehicles (Sravakas and Pratyekabuddhas). The text briefly mentions eight phrases to show its difficulty to know. It clarifies that Sudhana also possesses this knowledge and can be a vessel, meaning that because the matter is vast, the principle is profound, and the time is distant, it is a sign of the deep roots and thick sprouts of this Dharma-door. In the promise to explain, there are two parts. First, a warning to listen carefully before promising to explain. '諦聽者' warns to listen without error. '承力者' reveals the reliance for the explanation. Second, '二佛子下', the actual explanation, first in prose, then in verses. In the prose, there are three major sections. First, practicing and making offerings to Buddhas in the Kalpa of Freedom from Defilement and Perfection. Second, from '從其後有劫下', practicing and making offerings to Buddhas in the Kalpa of Great Light. Third, from '從如是等下'

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總結塵等劫中供佛修行。就初段中有十。一總舉本事。二顯本生處。三本生。父母。四本生之身。五佛興利益。六普賢引導。七德女興供。八聞經得益。九宿因堅固。十結會古今。就本生處中三。初通舉世界。二彼世界東際下於彼界中別顯一四天下。三彼閻浮下別顯一王都。三時彼城中下明其本生。父母。四彼有一女下明本生之身。下明時人起惡是佛興所因。五時彼城北下明佛興利益。于中先明道場處。二最初妙德幢下明佛興攝化。于中有四。一放光警覺放光有十二重。漸次各令表知已后佛興。佛子彼佛下總結光益。二滿七日下動地集眾。三一切金剛下讚頌興供。四時彼三世下明會眾說法。于中三。先菩薩眾會。二佛轉法輪。三令無量下明眾得益有二。先明益眾。后何以下釋能益所由。前中初得人天益。二得二乘益。三立眾生於勇猛下明菩薩益。于中有十六句。初十令住十信位。發菩提心者令進入十住位。以彼初是發心位故。菩薩道者是十行位。凈波羅蜜者是十回向中令前十度行凈也。次令得初地乃至十地可知。大愿殊勝是等覺位中行。普賢願行者是一乘無障礙普遍五位之行愿也。何以下徴釋可知。六爾時普賢下明普賢引導。于中四。一身光映奪。二語告佛興。三時彼眾生下大眾歸心。四時彼聖王下明輪王趣詣。于中

【現代漢語翻譯】 現代漢語譯本 總結在塵點劫中供養佛陀和修行的情況。第一部分有十點：一、總括本事（根本的事蹟）。二、顯示本生處（過去生的地方）。三、本生父母（過去生的父母）。四、本生之身（過去生的身體）。五、佛興利益（佛出現帶來的利益）。六、普賢引導（普賢菩薩的引導）。七、德女興供（有德女子興辦供養）。八、聞經得益（聽聞佛經得到的利益）。九、宿因堅固（過去種下的因堅固）。十、總結古今（總結過去和現在）。 在本生處中，有三點：一、總括世界。二、在那個世界的東邊，特別顯示一個四天下（佛教宇宙觀中的一個世界）。三、在那閻浮（Jambudvipa，指我們所居住的南贍部洲）之下，特別顯示一個王都。 第三，那時在那座城中，說明他的本生父母。第四，那時有一個女子，說明本生之身。下面說明當時的人們產生惡念是佛陀出現的原因。 第五，那時在那座城的北邊，說明佛陀出現帶來的利益。其中先說明道場處（佛陀成道的地方）。二、最初妙德幢（佛陀的最初的殊勝功德）之下，說明佛陀出現攝受教化。其中有四點：一、放光警覺，放光有十二重，逐漸地各自讓眾生知道佛陀將要出現。佛子，那位佛陀之下，總結光明的利益。二、滿七日之下，大地震動，聚集大眾。三、一切金剛（Vajra，佛教護法神）之下，讚頌興辦供養。四、那時彼三世（過去、現在、未來）之下，說明集會的大眾聽聞佛法。其中有三點：一、菩薩眾集會。二、佛陀轉法輪（Dharmacakra，宣講佛法）。三、令無量之下，說明大眾得到利益，有兩點：先說明受益的眾生，后『何以』之下，解釋能夠利益的原因。前面先說得到人天（人和天人）的利益。二、得到二乘（聲聞和緣覺）的利益。三、立眾生於勇猛之下，說明菩薩的利益。其中有十六句。最初十句是令眾生安住於十信位（菩薩修行的最初階段）。發菩提心（Bodhicitta，立志成佛的心）的人，令進入十住位（菩薩修行的第二個階段），因為最初是發心位。菩薩道者，是十行位（菩薩修行的第三個階段）。凈波羅蜜（Paramita，到達彼岸的方法）者，是在十回向（菩薩修行的第四個階段）中，令前十度（佈施、持戒、忍辱、精進、禪定、智慧、方便、愿、力、智）的修行清凈。其次，令得到初地（菩薩修行的第五個階段）乃至十地（菩薩修行的第十四個階段），可以知道。大愿殊勝是等覺位（菩薩修行的第十五個階段）中的修行。普賢願行者，是一乘（Ekayana，成佛的唯一道路）無障礙普遍五位（信、住、行、向、地）的行愿。 『何以』之下，徵詢解釋，可以知道。六、那時普賢（Samantabhadra，象徵一切諸佛的理德與行德的菩薩）之下，說明普賢菩薩的引導。其中有四點：一、身光映奪。二、用語言告知佛陀將要出現。三、那時那些眾生之下，大眾歸心。四、那時那位聖王（Cakravartin，擁有統治世界的輪寶的理想君王）之下，說明輪王前往。

【English Translation】 English version Summarizing the offerings to the Buddha and the practice of cultivation throughout kalpas as numerous as dust particles. The initial section contains ten points: 1. A general overview of the fundamental events. 2. Revealing the place of the past life. 3. The parents of the past life. 4. The body of the past life. 5. The benefits of the Buddha's emergence. 6. Samantabhadra's (普賢) guidance. 7. A virtuous woman making offerings. 8. Benefits gained from hearing the scriptures. 9. The firmness of past causes. 10. Concluding the past and present. Within the section on the place of the past life, there are three points: 1. A general overview of the world. 2. To the east of that world, specifically revealing one four-continent world (referring to a single world system in Buddhist cosmology). 3. Below that Jambudvipa (閻浮, the continent where we live), specifically revealing a royal capital. Third, at that time, within that city, explaining his parents in the past life. Fourth, at that time, there was a woman, explaining the body of the past life. Below, it explains that the arising of evil thoughts among the people at that time was the cause of the Buddha's emergence. Fifth, at that time, to the north of that city, explaining the benefits of the Buddha's emergence. Among them, first explaining the place of the Bodhimanda (道場, the place of enlightenment). Second, below the 'Initial Wondrous Virtue Banner' (佛陀的最初的殊勝功德), explaining the Buddha's emergence to embrace and transform. Within this, there are four points: 1. Emitting light to awaken, the light having twelve layers, gradually causing each being to know that the Buddha is about to emerge. 'Buddha-son, that Buddha' below, summarizing the benefits of the light. 2. Below 'Seven days being complete', the earth shakes and the masses gather. 3. Below 'All Vajras' (金剛, diamond-like beings or deities), praising and making offerings. 4. At that time, below 'Those three times' (過去、現在、未來), explaining the assembled masses hearing the Dharma. Within this, there are three points: 1. The assembly of Bodhisattvas. 2. The Buddha turning the Dharma wheel (Dharmacakra, 佛法). 3. Below 'Causing immeasurable', explaining the masses gaining benefits, there are two points: first explaining the beings who benefit, and after 'Why' explaining the reason for being able to benefit. Before, first speaking of gaining the benefits of humans and devas (人和天人). 2. Gaining the benefits of the two vehicles (聲聞和緣覺). 3. Below 'Establishing beings in courage', explaining the benefits of Bodhisattvas. Within this, there are sixteen sentences. The first ten sentences are causing beings to abide in the ten faiths (十信位, the initial stage of Bodhisattva practice). Those who have generated Bodhicitta (菩提心, the mind of enlightenment), causing them to enter the ten abodes (十住位, the second stage of Bodhisattva practice), because the initial stage is the stage of generating the mind. 'Bodhisattva path' is the ten practices (十行位, the third stage of Bodhisattva practice). 'Pure Paramita' (波羅蜜, perfection) is, within the ten dedications (十回向, the fourth stage of Bodhisattva practice), causing the practice of the preceding ten perfections (佈施、持戒、忍辱、精進、禪定、智慧、方便、愿、力、智) to be purified. Next, causing them to attain the first ground (初地, the fifth stage of Bodhisattva practice) up to the tenth ground (十地, the fourteenth stage of Bodhisattva practice), it can be known. 'Great Vow Supreme' is the practice in the stage of near-perfect enlightenment (等覺位, the fifteenth stage of Bodhisattva practice). 'Samantabhadra's Vow and Practice' is the practice and vows of the unobstructed and universal five stages (信、住、行、向、地) of the One Vehicle (Ekayana, 一乘, the single path to Buddhahood). Below 'Why', inquiring and explaining, it can be known. 6. At that time, below Samantabhadra (普賢, the Bodhisattva symbolizing the virtue of practice), explaining Samantabhadra's guidance. Within this, there are four points: 1. The light of the body outshining. 2. Announcing with words that the Buddha is about to emerge. 3. At that time, below those beings, the masses returning to the heart. 4. At that time, below that Holy King (Cakravartin, 輪王, the ideal universal ruler), explaining the Wheel-Turning King approaching.

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三。初升身在空二十偈普告。于中分四。初一總勸往詣。次五嘆佛積德出世難值。次三明佛已出大利現前。后一令辨供供佛。三往佛設供。七爾時妙德眼女下明德女興供。于中三。初解嚴具奉佛。二變成寶蓋。三女見歡喜初者。若隨事言。以重佛故解身重服以散佛也。若錶行言。以己所修福惠二嚴回求佛果故奉佛也。二時莊嚴具下明佛納受變成寶蓋。于中初顯蓋莊嚴。如明凈樓閣者舉下文彌勒樓觀為喻。二于其蓋中下明蓋內所現。于中四。初現盧舍那佛及菩薩眾等。二又見一切諸劫下明現余剎余佛。三見普賢業用。四見重重帝網世界種種佛興異異說法。三時彼女見下明見聞歡喜以增善根成於法器。八爾時妙德幢佛下明聞經得益。于中初舉佛所說主伴經。法輪約義。妙音約教。二明所得益。于中三。初得三昧益。先總次別後結。別中略辨十二種。二復得凈心下明得凈心益。文略列三十四心。三如是等下明得法門初如是等心出生者明法門所依總舉。次別顯九種。后如是等總結可知。九善男子下明宿因堅固。復於是前者是離垢圓滿劫前曾造像已發堅心。十結會古今中三。初正會古今。二善男子我以下結所成益。三恭敬供養下明轉修勝行凈前法門。第二大段其後有劫下明大光明劫中供佛修行。于中三。先總舉。二其最初下別辨

【現代漢語翻譯】 現代漢語譯本 三。初升身在空二十偈普告。（初升：菩薩名）其中分為四個部分。首先，用一偈總勸大眾前往佛所。其次，用五偈讚歎佛陀積累功德，出世難遇。再次，用三偈說明佛陀已經出世，大利益就在眼前。最後，用一偈勸勉辨別供養佛陀的方式。三，前往佛所設供養。七，爾時妙德眼女（妙德眼女：菩薩名）下文說明德女興起供養。其中分為三個部分。首先，解除身上的莊嚴之物奉獻給佛陀。第二，莊嚴之物變成寶蓋。第三，德女見此景象心生歡喜。首先，如果從事情上來說，因為尊重佛陀的緣故，解除身上貴重的服飾來供養佛陀。如果從修行上來說，是用自己所修的福德和智慧兩種莊嚴，迴向求取佛果，所以奉獻給佛陀。二，時莊嚴具下文說明佛陀納受供養，莊嚴之物變成寶蓋。其中首先顯示寶蓋的莊嚴，『如明凈樓閣者』用下文彌勒樓觀（彌勒樓觀：指彌勒菩薩的住所）作為比喻。二，于其蓋中下文說明寶蓋內所顯現的景象。其中分為四個部分。首先，顯現盧舍那佛（盧舍那佛：報身佛）以及菩薩眾等。第二，又見一切諸劫下文說明顯現其他佛剎的其他佛陀。第三，見到普賢菩薩的業用。第四，見到重重帝網世界，種種佛陀興起，以不同的方式說法。三，時彼女見下文說明德女見聞這些景象，心生歡喜，以此增長善根，成為堪受佛法的法器。八，爾時妙德幢佛（妙德幢佛：佛名）下文說明聽聞佛經得到利益。其中首先舉出佛陀所說的主伴經，法輪是就義理而言，妙音是就教法而言。二，說明所得利益。其中分為三個部分。首先，得到三昧的利益。先總說，再分別說，最後總結。分別說中略微辨別了十二種三昧。二，復得凈心下文說明得到清凈心的利益。文中簡略列舉了三十四種清凈心。三，如是等下文說明得到法門，『初如是等心出生者』說明法門所依，總括說明。其次分別顯示九種法門。後文『如是等』是總結，可以知道。九，善男子下文說明宿世的因緣堅固。『復於是前者』是指在離垢圓滿劫之前，曾經造佛像，已經發了堅固的信心。十，總結古今因緣，分為三個部分。首先，正式總結古今因緣。二，善男子，我下文總結所成就的利益。三，恭敬供養下文說明轉而修習殊勝的行持，清凈之前的法門。第二大段，其後有劫下文說明在大光明劫中供養佛陀，修行佛法。其中分為三個部分。首先，總括說明。二，其最初下文分別辨別說明。

【English Translation】 English version III. Initially Ascending, He Proclaims Twenty Verses in the Void. This is divided into four parts. First, one verse generally encourages all to go to the Buddha's place. Second, five verses praise the Buddha's accumulated merits and the rarity of his appearance in the world. Third, three verses explain that the Buddha has already appeared, and great benefits are present. Finally, one verse urges discernment in offering to the Buddha. Three, going to the Buddha to make offerings. Seven, at that time, the Maiden of Wondrous Virtue (Maiden of Wondrous Virtue: Bodhisattva's name), the following text explains the virtuous maiden's offering. This is divided into three parts. First, she removes her adornments and offers them to the Buddha. Second, the adornments transform into a jeweled canopy. Third, the maiden rejoices upon seeing this. First, if speaking in terms of events, it is because of reverence for the Buddha that she removes her precious garments to offer to the Buddha. If speaking in terms of practice, it is because she uses the merits and wisdom she has cultivated to seek the Buddha's fruit, so she offers them to the Buddha. Two, at the time of the adornments, the following text explains that the Buddha accepts the offerings, and the adornments transform into a jeweled canopy. Among them, first, the adornment of the canopy is displayed, 'like a bright and clean pavilion,' using the Maitreya Pavilion (Maitreya Pavilion: refers to the residence of Maitreya Bodhisattva) mentioned below as a metaphor. Two, within the canopy, the following text explains the scenes that appear within the canopy. This is divided into four parts. First, it shows the Vairocana Buddha (Vairocana Buddha: Sambhogakaya Buddha) and the Bodhisattva assembly. Second, it also sees all the kalpas, the following text explains the appearance of other Buddhas in other Buddha lands. Third, it sees the activities of Samantabhadra Bodhisattva. Fourth, it sees the worlds of the overlapping Indra's nets, various Buddhas arising, teaching in different ways. Three, at the time she sees, the following text explains that the maiden sees and hears these scenes, and her heart rejoices, thereby increasing her good roots and becoming a vessel capable of receiving the Dharma. Eight, at that time, the Buddha of Wondrous Virtue Banner (Buddha of Wondrous Virtue Banner: Buddha's name), the following text explains the benefits gained from hearing the scriptures. Among them, first, the principal and accompanying scriptures spoken by the Buddha are mentioned, the Dharma wheel is in terms of meaning, and the wondrous sound is in terms of teaching. Two, explain the benefits gained. This is divided into three parts. First, gain the benefit of Samadhi. First, a general statement, then a separate statement, and finally a summary. In the separate statement, twelve kinds of Samadhi are briefly distinguished. Two, again gain pure mind, the following text explains the benefit of gaining a pure mind. The text briefly lists thirty-four kinds of pure minds. Three, such as these, the following text explains gaining the Dharma gate, 'initially, such minds are born' explains the basis of the Dharma gate, a general explanation. Next, nine kinds of Dharma gates are shown separately. The following text 'such as these' is a summary, which can be known. Nine, good men, the following text explains the firmness of past causes. 'Again, the former' refers to having made Buddha images before the Kalpa of Immaculate Perfection and having developed a firm faith. Ten, summarizing the causes of the past and present, divided into three parts. First, formally summarize the causes of the past and present. Two, good men, I, the following text summarizes the benefits achieved. Three, respectfully making offerings, the following text explains turning to cultivate superior practices, purifying the previous Dharma gates. The second major section, after that there is a Kalpa, the following text explains offering to the Buddha and practicing the Dharma in the Kalpa of Great Light. This is divided into three parts. First, a general explanation. Two, the very beginning, the following text separately distinguishes and explains.

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九佛各轉生供養聞經受持。三佛子如是等下最後佛邊所得法益。第三大段佛子如是等世界微塵下總結塵數劫中供佛修行。于中四。初供佛聞法。二於一一下得法攝行。三于唸唸下見佛行成。四何以下釋成行所由。以所說法多故。依法成行亦廣也。第二重頌中三十八頌半。初二頌與所得法門誡聽許說。余正頌前文。于中初二頌離垢劫中總數。二三十一頌半別顯。略列所供一百一十佛。三如是等下三頌結得法勸令速具。四我唯下結己自分。天竺本名現一切世間。前教化眾生對見法門。

第五仰推中十句。初行廣。二悉從等行深。三正身心。四滿根海。五具愿門。六具廣定。七成勝通。八修多智。九入證原。十結非己可知。炎地竟。

第五難勝地知識中。

初舉法勸修中。同佛證如故在道場。亦與前地同證真如故云去我不遠。五地禪增故名寂靜音。處寶等明列位主伴。

第二時善財下依教趣入。

第三頭面下禮敬申請。

第四爾時夜天告善財下示己法界。于中先嘆法器。后正授法。略作七門。一顯法名體。二辨法業用。三明所觀法境界四善巧方便五得法所由六根深淺七結名歸己。初標名體中無量歡喜莊嚴法門者。一以莊嚴法化無量眾生令歡喜故也。二見佛因果莊嚴之法生無量歡喜故也

【現代漢語翻譯】 現代漢語譯本：九佛各自轉生供養，聽聞佛經並受持。三佛子（指菩薩）像這樣在最後一位佛陀身邊獲得佛法利益。第三大段，佛子像這樣在世界微塵數般的劫數中供養佛陀並修行。其中分為四個部分：首先是供養佛陀並聽聞佛法；其次是在每一位佛陀那裡獲得佛法並修行；再次是在念念之間見到佛陀併成就修行；最後是解釋成就修行的原因，因為所說的佛法很多，所以依法成就的修行也很廣。第二重頌中有三十八頌半，前兩頌是關於所得的法門，告誡聽眾並允許宣說，其餘的頌文對應前文。其中，首先是離垢劫中的總數；其次是三十一頌半，分別顯示，簡略列舉了所供養的一百一十位佛陀；再次是總結獲得佛法並勸令迅速具足；最後是總結自己的本分。天竺本名是『現一切世間』，前文是教化眾生，對應見法門。

第五仰推中有十句。首先是行廣；其次是行深；再次是端正身心；然後是圓滿根海；接著是具足愿門；然後是具足廣定；接著是成就殊勝神通；然後是修習眾多智慧；然後是進入證悟之源；最後總結說這不是自己可以知道的。炎地結束。

第五難勝地知識中：

首先是舉出佛法勸人修行，因為與佛陀一樣證悟真如，所以在道場中。也與前一地一樣證悟真如，所以說『離我不遠』。五地禪定增加，所以名為寂靜音。處於寶位等，表明列位主伴。

第二是善財童子按照教導前去拜訪。

第三是頭面頂禮，表達敬意並提出請求。

第四是爾時夜天（神名）告訴善財童子，展示自己的法界。其中，首先是讚歎法器，然後正式傳授佛法。簡略地分為七個方面：一是顯示法門的名稱和本體；二是辨別法門的行業和作用；三是闡明所觀的法界境界；四是善巧方便；五是獲得佛法的原因；六是根器的深淺；七是總結名稱歸於自己。首先在標明名稱和本體中，『無量歡喜莊嚴法門』，一是用莊嚴的佛法教化無量眾生，使他們歡喜；二是見到佛陀因果莊嚴之法，生出無量歡喜。

【English Translation】 English version: The nine Buddhas each reincarnated to make offerings, listen to the scriptures, and uphold them. The three Buddha-children (referring to Bodhisattvas) thus obtained the benefits of the Dharma from the last Buddha. The third major section is about how the Buddha-children made offerings to the Buddhas and practiced cultivation in as many kalpas as there are dust particles in the world. It is divided into four parts: first, making offerings to the Buddhas and listening to the Dharma; second, obtaining the Dharma and practicing cultivation from each Buddha; third, seeing the Buddhas and accomplishing cultivation in every thought; and finally, explaining the reason for accomplishing cultivation, because there are many Dharmas spoken, so the cultivation accomplished according to the Dharma is also vast. There are thirty-eight and a half verses in the second set of verses. The first two verses are about the Dharma doors obtained, admonishing the listeners and allowing them to be spoken. The remaining verses correspond to the previous text. Among them, first is the total number in the Kalpa of Freedom from Defilement; second is thirty-one and a half verses, which are displayed separately, briefly listing the one hundred and ten Buddhas offered; third is summarizing the attainment of the Dharma and urging to quickly complete it; and finally, summarizing one's own duty. The original name in India is 'Manifesting All Worlds,' and the previous text is about teaching sentient beings, corresponding to the Dharma door of seeing.

The fifth, looking up and inferring, has ten sentences. First is the breadth of practice; second is the depth of practice; third is rectifying body and mind; then, fulfilling the sea of roots; then, possessing the gate of vows; then, possessing vast samadhi; then, accomplishing supreme supernatural powers; then, cultivating numerous wisdoms; then, entering the source of enlightenment; and finally, concluding that this is not something one can know oneself. The Flame Ground ends.

In the fifth, the Knowledge of the Difficult-to-Conquer Ground:

First, the Dharma is cited to encourage cultivation, because one has realized Suchness like the Buddhas, so one is in the Bodhi-mandala. Also, like the previous ground, one has realized Suchness, so it is said 'not far from me.' The samadhi of the fifth ground increases, so it is called the Sound of Tranquility. Being in the treasure position, etc., indicates the positions of the main and accompanying figures.

Second, Sudhana (name of the seeker) goes to visit according to the teachings.

Third, he prostrates with his head and face, expressing reverence and making a request.

Fourth, at that time, the Night Goddess (name of a deity) tells Sudhana, showing her Dharma realm. Among them, first is praising the Dharma vessel, and then formally transmitting the Dharma. It is briefly divided into seven aspects: first, showing the name and essence of the Dharma door; second, distinguishing the industry and function of the Dharma door; third, clarifying the realm of the Dharma to be observed; fourth, skillful means; fifth, the reason for obtaining the Dharma; sixth, the depth of the roots; and seventh, summarizing the name as belonging to oneself. First, in marking the name and essence, the 'Dharma Door of Immeasurable Joyful Adornment,' one is to teach immeasurable sentient beings with the adorned Dharma, making them joyful; and two is to see the adorned Dharma of the Buddhas' causes and effects, giving rise to immeasurable joy.

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。下文具此二故作二釋。即以悲智適悅為性。天竺本名起廣愛樂心剎那速疾莊嚴菩薩解脫。二辨業用中先問后答。此中通問四法門。一問法門所作正顯業用。二問法門境界明其所觀。三問法門方便顯其善巧。四問法門因行正顯所因。下答中答上四問則為四段。初答所作業用中三。初能凈眾生心海。二能為眾生滅障成德。三總結所作。初中先十心欠一。初一總。謂授以教法令聞熏心海。令息妄念現凈心體故也。八心別辨可知。二善男子我為眾生下滅障成德中二。初總明拔苦與樂。二若見眾生在家下別顯滅障成德。于中有三十三種分五。初十四門分十度化十四種眾生。初施戒有五門。愿度有二門。謂初不求大果心。后舍化眾生心。二為無色者下三門化厭色樂無色眾生。三為苦惱者下二門化有苦眾生。四為園觀者下七門化著處眾生。五為貪慾多下七門化惑障眾生。三我以如是下總結成前法門名也。此則化眾生令莊嚴德成生歡喜故也。第三複次善男子下答境界問。于中二。先辨觀察菩薩境界。后又善男子下明觀察如來境界。前中初舉所觀境釋顯莊嚴。后我見下辨無量歡喜。前中有二十四句種種。初自分德中差別德。從種種方便入如來下明勝進入果差別德並可知。就觀佛境界二。先有十門觀佛境相用。各先見佛果莊嚴。後生無量

【現代漢語翻譯】 現代漢語譯本 下文因為具備這兩種特性，所以作兩種解釋。即以悲智的適悅為自性。天竺本名是起廣愛樂心剎那速疾莊嚴菩薩解脫（Uplabdhi of Bodhisattva Who Arises with Great Loving and Joyful Mind in an Instant, Quickly and Majestically）。 二、辨別業用中先提問后回答。這裡總共提問了四個法門： 一問法門所作，正是爲了彰顯其業用。 二問法門境界，是爲了闡明其所觀。 三問法門方便，是爲了彰顯其善巧。 四問法門因行，正是爲了彰顯其所因。 下面的回答中，回答上面的四個問題，分為四個段落。首先回答所作業用，分為三部分： 一、能夠清凈眾生的心海。 二、能夠為眾生滅除障礙，成就功德。 三、總結所作。 第一部分中，先是十心缺少一個。第一個是總說，即給予教令，讓聽聞的教法熏習心海，讓妄念止息，顯現清凈的心體。 八心分別辨別可知。 二、善男子，我為眾生...下面是滅障成德，分為兩部分： 一、總的說明拔除痛苦，給予快樂。 二、若見眾生在家...下面分別顯示滅障成德。其中有三十三種，分為五部分： 首先是十四門，分十度化解十四種眾生。首先是佈施、持戒有五門，愿度有二門，即最初不求大果的心，後來是捨棄化度眾生的心。 二、為無色者...下面三門化解厭惡色樂，喜歡無色界的眾生。 三、為苦惱者...下面二門化解有痛苦的眾生。 四、為園觀者...下面七門化解執著處所的眾生。 五、為貪慾多...下面七門化解被迷惑障礙的眾生。 三、我以如是...下面總結成就前面的法門名稱。這是化解眾生，使莊嚴功德成就，產生歡喜的緣故。 第三、複次，善男子...下面回答境界的提問。其中分為兩部分： 首先辨別觀察菩薩的境界，然後又，善男子...下面闡明觀察如來的境界。前面一部分，首先舉出所觀察的境界，解釋彰顯莊嚴。後面，我見...辨別無量的歡喜。前面一部分有二十四句，種種。 首先是自分德中的差別德，從種種方便進入如來...下面闡明勝進入果的差別德，並且可以知道。就觀察佛的境界來說，首先有十門觀察佛的境相用，各自先見到佛果的莊嚴，然後產生無量...

【English Translation】 English version The following text provides two explanations because it possesses these two characteristics. Namely, it takes the joy of compassion and wisdom as its nature. The original Sanskrit name is Uplabdhi of Bodhisattva Who Arises with Great Loving and Joyful Mind in an Instant, Quickly and Majestically (起廣愛樂心剎那速疾莊嚴菩薩解脫). Two, in distinguishing the activities and functions, first ask and then answer. Here, four Dharma gates are asked about in general: First, asking about the actions of the Dharma gate is precisely to reveal its activities and functions. Second, asking about the realm of the Dharma gate is to clarify what is observed. Third, asking about the skillful means of the Dharma gate is to highlight its skillfulness. Fourth, asking about the causal practices of the Dharma gate is precisely to reveal what is caused. In the following answers, answering the above four questions is divided into four sections. First, answering the activities and functions performed is divided into three parts: First, it can purify the minds of sentient beings. Second, it can eliminate obstacles and accomplish virtues for sentient beings. Third, summarize what has been done. In the first part, the initial ten minds are missing one. The first is a general statement, which is to impart teachings, allowing the mind to be熏習 (xunxi, influenced by repeated exposure) by the Dharma heard, allowing delusional thoughts to cease, and revealing the pure nature of the mind. The eight minds can be distinguished and understood separately. Two, 'Good man, I for sentient beings...' Below is the elimination of obstacles and accomplishment of virtues, divided into two parts: First, a general explanation of removing suffering and giving happiness. Second, 'If you see sentient beings at home...' Below, the elimination of obstacles and accomplishment of virtues are shown separately. Among them, there are thirty-three kinds, divided into five parts: First, there are fourteen gates, dividing the ten perfections to transform fourteen kinds of sentient beings. First, giving and precepts have five gates, vows have two gates, namely the initial mind of not seeking great results, and later the mind of abandoning and transforming sentient beings. Two, 'For those without form...' Below, three gates transform sentient beings who厭色樂 (yan se le, are weary of form and delight in formlessness). Three, 'For those who are suffering...' Below, two gates transform sentient beings who are suffering. Four, 'For those who are in gardens and viewing...' Below, seven gates transform sentient beings who are attached to places. Five, 'For those with much greed...' Below, seven gates transform sentient beings who are deluded and obstructed. Three, 'I with such...' Below, summarize and accomplish the names of the preceding Dharma gates. This is to transform sentient beings, so that majestic virtues are accomplished, and joy arises. Third, 'Furthermore, good man...' Below, answer the question about the realm. Among them, it is divided into two parts: First, distinguish and observe the realm of the Bodhisattva, and then again, 'Good man...' Below, explain the observation of the realm of the Tathagata. In the first part, first cite the observed realm, explaining and revealing majesty. Later, 'I see...' distinguish immeasurable joy. In the first part, there are twenty-four sentences, of various kinds. First, the differentiated virtues in one's own virtues, from various skillful means entering the Tathagata... Below, explain the differentiated virtues of superior entry into the result, and it can be known. Regarding the observation of the Buddha's realm, first there are ten gates for observing the Buddha's realm, appearance, and function, each first seeing the majesty of the Buddha's fruit, and then generating immeasurable...

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歡喜。初三身光嚴。次二光云嚴。次二行相嚴。后三出衆嚴。二起者非起下明所見身光相用等。起則非起明用而常寂故。能喜所喜俱平等無性也。于中先標。二何以故下釋不起所由。佛子下結境界。第三佛子此法門者下答法門方便善巧之義。于中有三十二門。初一是總顯方便。次八約法說方便。后二十三約喻顯方便善巧。后結。以非喻為喻者理實此法非世喻能譬。略舉少分喻也。第五善財白下明法門因行。以去前問遠故。是故重問發起。答中三。初總標數。二別列行相。以修十波羅蜜行故得此法門。三佛子是為下結行得果。第六善財白言下明法根深淺。先問后答。答中二。先長行后偈頌。前中四。一明知過去普照幢劫中發心修行。二于彼剎下二佛世界塵數劫修行。三最後命終下明於此賢劫中修行得法。四善男子汝所問我下結答所問。初中有三。一明於最初佛邊發心得定。二彼道場上下明轉生更值余佛得法。略舉十生值於十佛得十三昧。三如是次第下總結十剎塵佛及受生得法。上明一劫中所見諸佛。二于彼佛剎下明二剎塵劫中各供佛修行及所經受生。顯此法門根無極深遠也。三最後命終下明此賢劫中供佛修行。于中三。初值拘樓孫等三佛得定。以此忍土在花藏中舉本統末故云生此等也。二今復下明見舍那佛正得此法門體

【現代漢語翻譯】 現代漢語譯本 歡喜。初三身光嚴。次二光云嚴。次二行相嚴。后三出衆嚴。二起者非起下明所見身光相用等。起則非起明用而常寂故。能喜所喜俱平等無性也。于中先標。二何以故下釋不起所由。佛子下結境界。第三佛子此法門者下答法門方便善巧之義。于中有三十二門。初一是總顯方便。次八約法說方便。后二十三約喻顯方便善巧。后結。以非喻為喻者理實此法非世喻能譬。略舉少分喻也。第五善財白下明法門因行。以去前問遠故。是故重問發起。答中三。初總標數。二別列行相。以修十波羅蜜行故得此法門。三佛子是為下結行得果。第六善財白言下明法根深淺。先問后答。答中二。先長行后偈頌。前中四。一明知過去普照幢劫中發心修行。二于彼剎下二佛世界塵數劫修行。三最後命終下明於此賢劫中修行得法。四善男子汝所問我下結答所問。初中有三。一明於最初佛邊發心得定。二彼道場上下明轉生更值余佛得法。略舉十生值於十佛得十三昧。三如是次第下總結十剎塵佛及受生得法。上明一劫中所見諸佛。二于彼佛剎下明二剎塵劫中各供佛修行及所經受生。顯此法門根無極深遠也。三最後命終下明此賢劫中供佛修行。于中三。初值拘樓孫（Kakusandha）等三佛得定。以此忍土在花藏中舉本統末故云生此等也。二今復下明見舍那佛（Vairocana）正得此法門體

【English Translation】 English version Joy. First, the three are the adornment of body light. Next, the two are the adornment of light clouds. Next, the two are the adornment of conduct. The last three are the adornment of emerging from the crowd. The 'two arising' means that 'non-arising' explains the seen body light, characteristics, function, etc. 'Arising then non-arising' explains the function while being eternally tranquil. The ability to rejoice and the rejoiced are both equal and without inherent nature. Among these, the first is a general indication. The second, 'Why is this so?' explains the reason for non-arising. 'Buddha-son' concludes the realm. The third, 'Buddha-son, this Dharma-gate,' answers the meaning of the Dharma-gate's skillful means. Within this, there are thirty-two gates. The first is a general display of skillful means. The next eight discuss skillful means in terms of the Dharma. The last twenty-three display skillful means through metaphors. The last is a conclusion. 'Using non-metaphors as metaphors' means that in reality, this Dharma cannot be compared to worldly metaphors. It is a brief mention of a few metaphors. Fifth, 'Sudhana (善財) said' explains the causal practice of the Dharma-gate. Because it is far from the previous question, it is asked again to initiate. In the answer, there are three parts. First, a general indication of the number. Second, a separate listing of the aspects of practice. Because of cultivating the ten Paramitas (十波羅蜜), this Dharma-gate is attained. Third, 'Buddha-son, this is' concludes the attainment of the result through practice. Sixth, 'Sudhana said' explains the depth of the roots of the Dharma. First a question, then an answer. In the answer, there are two parts: first, the prose section, then the verse section. In the first part, there are four aspects. First, it explains knowing and generating the aspiration for enlightenment and practicing in the past Universal Illumination Banner Kalpa (普照幢劫). Second, 'In that land' explains practicing for as many kalpas as there are dust motes in Buddha-worlds. Third, 'Finally, at the end of life' explains attaining the Dharma through practice in this Fortunate Kalpa (賢劫). Fourth, 'Good man, what you asked me' concludes the answer to the question. In the first part, there are three aspects. First, it explains generating the aspiration for enlightenment and attaining Samadhi (三昧) near the first Buddha. Second, 'In that Bodhimanda (道場)' explains being reborn and encountering other Buddhas to attain the Dharma. It briefly mentions ten births encountering ten Buddhas and attaining thirteen Samadhis. Third, 'In this order' summarizes the Buddhas as numerous as dust motes in ten lands and attaining the Dharma through rebirth. The above explains the Buddhas seen in one kalpa. Second, 'In that Buddha-land' explains offering to Buddhas and practicing in each of the two kalpas as numerous as dust motes, as well as the rebirths experienced. It shows that the roots of this Dharma-gate are infinitely deep and far-reaching. Third, 'Finally, at the end of life' explains offering to Buddhas and practicing in this Fortunate Kalpa. Within this, there are three aspects. First, encountering the three Buddhas, Kakusandha (拘樓孫), etc., and attaining Samadhi. Because this land of endurance is in the Flower Treasury, it mentions the root to govern the end, hence it says 'born in these, etc.' Second, 'Now again' explains seeing the Buddha Vairocana (舍那佛) and directly attaining the essence of this Dharma-gate.

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。三得法已深入下得法門用。于中有十。初總舉所得善巧之海。二以此下九門別顯業用。一見塵中諸佛。二見舍那普遍。三見彼諸佛。一一毛孔下明見化身諸佛充滿法界。四觀察三世下明同佛入證故。觀佛體同故。出生等依證起用差別故。初總持出生門。謂依平等出一切方便此一切中各一出一切。如是重重出生至十一重一一故也。此是無盡無盡法門海也。五得圓滿智地下明照過去佛十度行海。六普照如來過去無量下明照過去佛所得地位。七知無量佛下明知過去佛菩薩時二利行海。八普照如來一切智下明持法照佛。九于唸唸下總結所知。結答中五。一總結答。二如此界下以四佛類賢劫千佛。三如供養賢劫下類十方一切世界。未來一切劫諸佛悉皆供養。四彼離垢界猶在者以是十世中過去現在則現在現在故。又是凈土無災壞故。五汝當等結勸令學。二頌中十偈分五。初一誡聽勸學。次二明修因曠遠。次二供報恩田。次四救眾生苦難。后一顯己大愿。四我唯下結己自分。

第五仰推中先舉所推。謂善知時處。后非己知。難勝地竟。

第六現前地知識中。

初舉法勸修中。道場佛眾並同前釋。妙德守護諸城者依證智總持智名妙德。常入一切城故云守護。又以觀智守護心城令離妄念故名也。

第二依教趣

【現代漢語翻譯】 現代漢語譯本：三得法后，已經深入並運用了下得法門。其中有十個方面。首先，總括地列舉所獲得的善巧智慧之海。其次，以下面的九個方面分別顯示其作用。一，在見塵中見到諸佛（指在微細的塵埃中也能見到諸佛）。二，見到毗盧遮那佛（Vairocana，報身佛）的普遍存在。三，見到那些諸佛，一一毛孔下說明見到化身諸佛充滿法界（Dharmadhatu，宇宙）。四，觀察三世下說明因為與佛相同而入證悟，所以觀察佛的本體是相同的，因為出生等依據證悟而起用，所以有差別。首先是總持出生門，即依據平等性出生一切方便法門，這『一切』中各自一生出一切，像這樣重重出生，直到十一重，每一重都是如此。這就是無盡無盡的法門之海。五，得到圓滿智慧地下說明照見過去佛的十度（Paramita，波羅蜜）修行之海。六，普照如來過去無量下說明照見過去佛所證得的地位。七，知無量佛下說明知曉過去佛在菩薩階段的二利（自利利他）修行之海。八，普照如來一切智下說明持法照佛。九，在念念下總結所知。總結回答中有五個方面。一，總結回答。二，如此界下以四佛類比賢劫千佛（指在娑婆世界有賢劫千佛出現）。三，如供養賢劫下類比十方一切世界，未來一切劫的諸佛，都全部供養。四，彼離垢界猶在者，以是十世中過去現在則現在現在故，又是凈土無災壞故。五，汝當等，總結勸導學習。二，頌中有十個偈頌，分為五個部分。首先一個偈頌告誡聽聞，勸導學習。其次兩個偈頌說明修因的曠遠。再次兩個偈頌供養報恩田。再次四個偈頌救度眾生苦難。最後一個偈頌顯示自己的大愿。四，我唯下，總結自己應盡的本分。

第五，仰推中，先舉出所推崇的對象，即善於瞭解時機和處所。後來說『非己知』，是指難勝地已經結束。

第六，現前地知識中。

首先，舉出佛法勸導修行中，道場和佛眾的解釋與前面相同。『妙德守護諸城者』，依據證智和總持智，稱為妙德。因為常入一切城，所以稱為守護。又因為用觀智守護心城，使之遠離妄念，所以也這樣稱呼。

第二，依據教義趨向。

【English Translation】 English version: After obtaining the three attainments, one has deeply entered and utilized the 'lower attainment' Dharma gate. Within this, there are ten aspects. First, it generally lists the sea of skillful wisdom obtained. Second, the following nine gates separately reveal their functions. 1. Seeing Buddhas in the dust of perception (meaning seeing Buddhas even in the finest dust). 2. Seeing the universality of Vairocana (the Sambhogakaya Buddha). 3. Seeing those Buddhas, and below each pore, it explains seeing the manifested Buddhas filling the Dharmadhatu (universe). 4. Observing the three times (past, present, future) explains that because of entering enlightenment in the same way as the Buddhas, observing the essence of the Buddhas is the same. Because birth and other things arise from enlightenment, there are differences in function. First is the 'Total Retention Birth Gate', which means giving rise to all expedient Dharma gates based on equality. Each of these 'all' gives rise to all, and this birth repeats until the eleventh level, each level being like this. This is the endless sea of Dharma gates. 5. Obtaining perfect wisdom below explains illuminating the sea of the past Buddhas' practice of the ten Paramitas (perfections). 6. Universally illuminating the past immeasurable of the Tathagata below explains illuminating the status attained by the past Buddhas. 7. Knowing immeasurable Buddhas below explains knowing the past Buddhas' practice of the two benefits (self-benefit and benefiting others) during the Bodhisattva stage. 8. Universally illuminating the all-knowing wisdom of the Tathagata below explains upholding the Dharma and illuminating the Buddhas. 9. Summarizing what is known in each thought. There are five aspects in the summary answer. 1. Summarizing the answer. 2. 'Like this realm below' uses the four types of Buddhas to compare the thousand Buddhas of the Bhadrakalpa (meaning there are a thousand Buddhas appearing in the Saha world during the Bhadrakalpa). 3. 'Like offering to the Bhadrakalpa below' compares all the Buddhas in all the worlds of the ten directions and all future kalpas, all of whom are offered to. 4. 'Those who are still in the undefiled realm' because in these ten times, the past and present are the present, and it is a pure land without disasters. 5. 'You should etc.' concludes by encouraging learning. 2. There are ten verses in the gatha, divided into five parts. First, one verse warns to listen and encourages learning. Next, two verses explain the vastness of the cause of cultivation. Next, two verses offer to the field of repaying kindness. Next, four verses save sentient beings from suffering. The last verse reveals one's own great vow. 4. 'I only below' concludes one's own duty.

Fifth, in 'Looking Upward and Extolling', first, the object of admiration is mentioned, which is being good at understanding the timing and place. Later, it says 'not known by oneself', which means the 'Difficult to Overcome Ground' has ended.

Sixth, in the knowledge of the 'Manifest Ground'.

First, in raising the Dharma to encourage cultivation, the explanation of the Bodhimanda (place of enlightenment) and the assembly of Buddhas is the same as before. 'The Wonderful Virtue protects all cities' is based on the wisdom of realization and the wisdom of total retention, called Wonderful Virtue. Because it always enters all cities, it is called protection. Also, because it uses the wisdom of observation to protect the city of the mind, keeping it away from delusional thoughts, it is also called this.

Second, according to the teachings, one should tend towards.

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入中四。初偈贊中十頌。初一辭已受教來見此希境。二虛妄不知。三妙觀無厭。四無著現力。五不動見佛。六惠光照機。七知業現身。八知世佛平等。九離相說法。十修廣大行。二設敬辭退。三思念前法。初智慧分別者簡擇其義。隨順等趣證相應修廣身證者正證在身現露相應也。四往詣等至后位也。

第三見彼下見敬申請中三。先見勝依正中。一見依報眷屬。二見正報身云有十一種身。二善財下設禮敬。三白言下申請。

第四時彼夜天告下示已法界。于中二。先嘆法器。二我已成下正顯已法。于中有四。一標法名體。二顯法義用。三辨法根深淺。四結唯自分。初中正證法界名曰甚深。后智蘊辯名為妙德。宣教隨機廣略無礙名自在音聲。二是故佛子下顯義用。于中有二。先總后別。初中六。一勝大師化。二調御師化。三明凈日化。四平等心化。五我常以法施下正顯法施攝生。六我以如是下總結智慧益。二複次佛子下別辨中四。初釋甚深義。二釋妙德義。三釋自在音聲義。四總結上三義。初中三。初舉數總標。二所謂下別名釋義。三佛子我以下總結業用。初總中觀察者智照故。隨順者趣向故。攝取者正證故。別中舉法界中十種義。約十種行顯之。以行必稱理理由行顯故也。二佛子我如是思惟下釋妙德義。初總

【現代漢語翻譯】 現代漢語譯本：入中論第四部分。首先是讚頌中的十個頌詞。第一個頌詞表達了接受教誨后前來拜見的喜悅。第二個頌詞揭示了虛妄的無知。第三個頌詞讚歎了精妙的觀察永不厭倦。第四個頌詞展現了無執著的力量。第五個頌詞描述了不動搖地見到佛陀。第六個頌詞讚美了智慧之光照亮根機。第七個頌詞說明了知曉業力而顯現化身。第八個頌詞闡釋了知曉世間諸佛的平等性。第九個頌詞講述了離相說法。第十個頌詞讚揚了修習廣大的菩薩行。第二部分是表達敬意后告退。第三部分是思念之前的佛法。首先，智慧分別者會簡擇其中的意義。隨順等趣是指證悟與修行相應，廣身證是指真正的證悟在身上顯現。第四部分是前往等至的后位。 第三部分，從『見彼下』開始，講述了見、敬、申請三個方面。首先是見到殊勝的依報和正報。一是見到依報的眷屬。二是見到正報的身云，具有十一種身。第二部分，從『善財下』開始，是設禮敬。第三部分，從『白言下』開始，是申請。 第四部分，從『時彼夜天告下』開始，展示了已成就的法界。其中分為兩部分。首先是讚歎法器。第二部分，從『我已成下』開始，是正式顯現已成就的佛法。其中有四個方面。一是標明法名和體性。二是顯現佛法的意義和作用。三是辨別法根的深淺。四是總結為唯有自己才能理解。首先，在標明法名體性中，正式證悟的法界名為甚深。後來的智慧蘊藏和辯才名為妙德。宣講教義隨機應變，廣略無礙名為自在音聲。第二部分，從『是故佛子下』開始，是顯現意義和作用。其中分為總說和別說。首先是總說，包含六個方面。一是殊勝的大師教化。二是調御師的教化。三是明凈的日光照耀。四是平等心的教化。五是『我常以法施下』，正式顯現以法佈施來攝受眾生。六是『我以如是下』，總結智慧的利益。第二部分，從『複次佛子下』開始，是分別辨析，包含四個方面。一是解釋甚深的意義。二是解釋妙德的意義。三是解釋自在音聲的意義。四是總結以上三種意義。首先，在解釋甚深的意義中，包含三個方面。一是舉出數量總的標明。二是『所謂下』，分別命名解釋意義。三是『佛子我以下』，總結業用。首先，在總的標明中，觀察者是因為智慧的照耀。隨順者是因為趣向。攝取者是因為真正的證悟。在分別解釋中，舉出法界的十種意義，通過十種行來顯現。因為行必定符合道理，所以通過道理來顯現行。第二部分，從『佛子我如是思惟下』開始，是解釋妙德的意義。首先是總說。

【English Translation】 English version: The fourth section of the Entering the Middle Way (Madhyamakāvatāra). First, there are ten verses of praise. The first verse expresses the joy of coming to see this rare realm after receiving instruction. The second verse reveals the ignorance of delusion. The third verse praises the exquisite observation that is never tiring. The fourth verse demonstrates the power of non-attachment. The fifth verse describes seeing the Buddha without wavering. The sixth verse praises the light of wisdom illuminating the faculties. The seventh verse explains the manifestation of the body based on the knowledge of karma. The eighth verse elucidates the equality of all Buddhas in the world. The ninth verse speaks of teaching the Dharma without characteristics. The tenth verse praises the practice of vast Bodhisattva conduct. The second part is expressing respect and then taking leave. The third part is contemplating the previous Dharma. First, the wise discriminator selects the meaning within it. Anusarana-samata (隨順等趣) refers to the correspondence between realization and practice, and vistara-kaya-adhigama (廣身證) refers to the true realization manifesting on the body. The fourth part is going to the subsequent stage of samapatti (等至). The third part, starting from 'Seeing that below,' discusses the three aspects of seeing, respect, and request. First is seeing the superior support and principal. One is seeing the retinue of the support. Two is seeing the cloud of the principal body, possessing eleven types of bodies. The second part, starting from 'Sudhana below,' is offering respect. The third part, starting from 'Saying below,' is making a request. The fourth part, starting from 'When that night goddess told below,' demonstrates the Dharma realm that has been accomplished. It is divided into two parts. First is praising the vessel of Dharma. The second part, starting from 'I have accomplished below,' is formally revealing the Dharma that has been accomplished. It contains four aspects. One is marking the name and essence of the Dharma. Two is revealing the meaning and function of the Dharma. Three is distinguishing the depth of the roots of Dharma. Four is concluding that only oneself can understand. First, in marking the name and essence of the Dharma, the formally realized Dharma realm is called profound (gambhiram). The subsequent wisdom aggregate and eloquence are called excellent virtue (aryaguna). Preaching the doctrine adapts to the occasion, without obstruction in breadth or brevity, is called unconstrained sound (muktasvara). The second part, starting from 'Therefore, son of Buddha below,' is revealing the meaning and function. It is divided into general and specific explanations. First is the general explanation, containing six aspects. One is the teaching of the superior master. Two is the teaching of the tamer. Three is the illumination of the clear and pure sunlight. Four is the teaching of the equal mind. Five is 'I constantly give Dharma below,' formally revealing the embracing of beings through the giving of Dharma. Six is 'I, with such below,' summarizing the benefits of wisdom. The second part, starting from 'Furthermore, son of Buddha below,' is the separate analysis, containing four aspects. One is explaining the meaning of profound. Two is explaining the meaning of excellent virtue. Three is explaining the meaning of unconstrained sound. Four is summarizing the above three meanings. First, in explaining the meaning of profound, it contains three aspects. One is citing the number to generally mark it. Two is 'So-called below,' separately naming and explaining the meaning. Three is 'Son of Buddha, I below,' summarizing the karmic function. First, in the general marking, the observer is because of the illumination of wisdom. The follower is because of the inclination. The embracer is because of the true realization. In the separate explanation, the ten meanings of the Dharma realm are cited, and they are manifested through the ten practices. Because practice must conform to reason, practice is manifested through reason. The second part, starting from 'Son of Buddha, I think thus below,' is explaining the meaning of excellent virtue. First is the general explanation.

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舉。二所謂下別辨十門。總持勝智妙德備具故名圓滿。三以如是下總結益生。三複次佛子我或下釋自在音聲義中。初別顯有二十三句。初三句約三慧。辨法。后二十句以十法約廣略辨法。二佛子以如是下總結可知。四佛子我深下都結前法。謂入無壞法界者結初甚深義也。悉究竟如來正法者結妙德總持也。以無上法施等者結自在音聲也。佛子我已成下結自分法體。唸唸下結業用。三爾時善財下辨得法久近明法根深淺。于中先問后答。答中二。初明離垢光明劫中供佛修行。二複次佛子下明於佛剎塵數劫中供佛修行。前中三。先於最初佛所得法門。二次有佛下略列所值九十八佛。三佛子于離垢下總結須彌山塵等佛。初中六。一舉往時。二時有世界下顯往處。三于彼城外下明往佛興。四時有轉輪王下明父王修行。于中三。初王聞法出家。二見惡毀法。三護法令興。五時有比丘尼下明夜天本身發心得法。六佛子時輪王下結會古今。及得法利益。二次有如來下略列九十八佛。三佛子于離垢下結須彌塵等佛各供佛修護法門。二復有佛剎塵等劫中供佛修行是故佛子下顯夜天名可知。四我唯下結自分第五仰推中十句。一了語。二知心。三入語音。四善設語。五分別法。六攝總持。七巧出法。八攝眾生。九順凈智。十吼法施。我當下結非己

【現代漢語翻譯】 現代漢語譯本 舉。二所謂下別辨十門。總持勝智妙德備具故名圓滿。 三以如是下總結益生。三複次佛子我或下釋自在音聲義中。初別顯有二十三句。初三句約三慧。辨法。后二十句以十法約廣略辨法。二佛子以如是下總結可知。 四佛子我深下都結前法。謂入無壞法界者結初甚深義也。悉究竟如來正法者結妙德總持也。以無上法施等者結自在音聲也。佛子我已成下結自分法體。唸唸下結業用。 三爾時善財下辨得法久近明法根深淺。于中先問后答。答中二。初明離垢光明劫中供佛修行。二複次佛子下明於佛剎塵數劫中供佛修行。前中三。先於最初佛所得法門。二次有佛下略列所值九十八佛。三佛子于離垢下總結須彌山塵等佛。 初中六。一舉往時。二時有世界下顯往處。三于彼城外下明往佛興。四時有轉輪王下明父王修行。于中三。初王聞法出家。二見惡毀法。三護法令興。五時有比丘尼下明夜天（Yetian）本身發心得法。六佛子時輪王下結會古今。及得法利益。 二次有如來下略列九十八佛。三佛子于離垢下結須彌塵等佛各供佛修護法門。二復有佛剎塵等劫中供佛修行是故佛子下顯夜天（Yetian）名可知。 四我唯下結自分第五仰推中十句。一了語。二知心。三入語音。四善設語。五分別法。六攝總持。七巧出法。八攝眾生。九順凈智。十吼法施。我當下結非己

【English Translation】 English version To illustrate. Secondly, the following separately elucidates the ten gates. Because it encompasses the totality of wisdom and wondrous virtues, it is called 'perfect'. Thirdly, 'with such...' below summarizes the benefits produced. Thirdly, 'Furthermore, Buddha-child, I, or...' below explains the meaning of 'unobstructed sound'. Initially, it separately reveals twenty-three sentences. The first three sentences discuss the Dharma in relation to the three wisdoms. The latter twenty sentences discuss the Dharma in terms of breadth and brevity using the ten Dharmas. Secondly, 'Buddha-child, with such...' below, the summary is knowable. Fourthly, 'Buddha-child, I deeply...' below, entirely concludes the preceding Dharma. 'Entering the indestructible Dharma realm' concludes the initial profound meaning. 'Completely and thoroughly understanding the Tathagata's (Tathagata) true Dharma' concludes the totality of wondrous virtues. 'With unsurpassed Dharma giving, etc.' concludes the unobstructed sound. 'Buddha-child, I have accomplished...' below, concludes the substance of one's own Dharma. 'Moment by moment...' below, concludes the karmic function. Thirdly, 'At that time, Sudhana (Sudhana)...' below, distinguishes the length of time of obtaining the Dharma and clarifies the depth of the roots of Dharma. Among them, first a question, then an answer. Within the answer, there are two parts. Firstly, it clarifies the practice of making offerings to the Buddhas during the Kalpa (Kalpa) of Freedom from Impurity and Light. Secondly, 'Furthermore, Buddha-child...' below, clarifies the practice of making offerings to the Buddhas during the Kalpas (Kalpa) equaling the dust particles of Buddha-lands. Within the first part, there are three sections. Firstly, the Dharma gate obtained from the very first Buddha. Secondly, 'Then there were Buddhas...' below, briefly lists the ninety-eight Buddhas encountered. Thirdly, 'Buddha-child, in the Freedom from Impurity...' below, summarizes the Buddhas equaling the dust particles of Mount Sumeru (Sumeru). Within the first part, there are six sections. Firstly, mentioning the past. Secondly, 'At that time, there was a world...' below, reveals the place of the past. Thirdly, 'Outside that city...' below, clarifies the arising of the Buddha. Fourthly, 'At that time, there was a Wheel-Turning King (Chakravartin)...' below, clarifies the practice of the father-king. Within this, there are three sections. Firstly, the king hears the Dharma and leaves home. Secondly, seeing evil and destroying the Dharma. Thirdly, protecting the Dharma and causing it to flourish. Fifthly, 'At that time, there was a Bhikkhuni (Bhikkhuni)...' below, clarifies that Yatian (Yetian) herself aroused her mind and obtained the Dharma. Sixthly, 'Buddha-child, at the time of the Wheel-Turning King (Chakravartin)...' below, connects the past and present, and the benefits of obtaining the Dharma. Secondly, 'Then there were Tathagatas (Tathagata)...' below, briefly lists the ninety-eight Buddhas. Thirdly, 'Buddha-child, in the Freedom from Impurity...' below, concludes that each Buddha equaling the dust particles of Mount Sumeru (Sumeru) made offerings to the Buddhas and cultivated the Dharma-protecting gates. Secondly, there was the practice of making offerings to the Buddhas during the Kalpas (Kalpa) equaling the dust particles of Buddha-lands. Therefore, 'Buddha-child...' below, reveals that the name of Yatian (Yetian) is knowable. Fourthly, 'I only...' below, concludes the ten sentences within the fifth aspect of inference. Firstly, understanding speech. Secondly, knowing minds. Thirdly, entering speech sounds. Fourthly, skillfully establishing speech. Fifthly, distinguishing Dharmas. Sixthly, encompassing the totality. Seventhly, skillfully producing Dharmas. Eighthly, encompassing sentient beings. Ninthly, according with pure wisdom. Tenthly, roaring the Dharma giving. 'I...' below, concludes that it is not one's own.

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分。現前地竟。

花嚴經探玄記卷第十九 大正藏第 35 冊 No. 1733 華嚴經探玄記

華嚴經探玄記卷第二十(盡法界品)

魏國西寺沙門法藏述

第七遠行地知識內。

初舉法勸修中三。先指后位次。頌前法。三善財得利益。初中開敷樹花者。若約位此地是有行有開發無相住故名也。約事此天在香樹樓閣中故立此名。二頌前法者臨去慇勤囑付令修學故。于中十四頌半初二總頌境智法。次十一頌離垢光劫中供佛修行。于中初三總舉。次五別頌于初佛邊發大心等。次三頌明已后須彌塵等佛邊修行得法。后一頌半結轉剎塵劫中修行凈治此法。三爾時善財下明聞偈得益。于中二。先長行得法有六句。一總舉法體。二三昧。三總持。四通明。五辯海。六深法。后五是用。二偈贊夜天。于中十四頌分五。初四頌悲智甚深。次四頌度生廣大。次二離障攝德。次三見時眾除妄。后一用同佛果。

第二依教趣入中。初敬辭。二念法。三往後位可知。

第三見敬請中。初見依正主伴。二設敬。三申請並可知。

第四答言下示己法界。于中有五。一顯法義。二立法名。三明業用。四辨根深。五結自分。初中二。先明安樂眾生行。光救夜中眾生。謂日沒等夜中放光是夜天

【現代漢語翻譯】 分。現前地竟。

《花嚴經探玄記》卷第十九 大正藏第 35 冊 No. 1733 《華嚴經探玄記》

《花嚴經探玄記》卷第二十(盡法界品)

魏國西寺沙門法藏述

第七遠行地知識內。

初舉法勸修中三。先指后位次。頌前法。三善財得利益。初中開敷樹花者。若約位此地是有行有開發無相住故名也。約事此天在香樹樓閣中故立此名。二頌前法者臨去慇勤囑付令修學故。于中十四頌半初二總頌境智法。次十一頌離垢光劫中供佛修行。于中初三總舉。次五別頌于初佛邊發大心等。次三頌明已后須彌塵等佛邊修行得法。后一頌半結轉剎塵劫中修行凈治此法。三爾時善財下明聞偈得益。于中二。先長行得法有六句。一總舉法體。二三昧（Samadhi，禪定）。三總持（Dharani，陀羅尼）。四通明。五辯海。六深法。后五是用。二偈贊夜天。于中十四頌分五。初四頌悲智甚深。次四頌度生廣大。次二離障攝德。次三見時眾除妄。后一用同佛果。

第二依教趣入中。初敬辭。二念法。三往後位可知。

第三見敬請中。初見依正主伴。二設敬。三申請並可知。

第四答言下示己法界。于中有五。一顯法義。二立法名。三明業用。四辨根深。五結自分。初中二。先明安樂眾生行。光救夜中眾生。謂日沒等夜中放光是夜天（Night deity，夜神）。

【English Translation】 Section. The present ground is complete.

Huayan Sutra Tanxuan Ji, Volume 19 Taisho Tripitaka, Volume 35, No. 1733, Huayan Sutra Tanxuan Ji

Huayan Sutra Tanxuan Ji, Volume 20 (Entering the Realm of Reality)

Commentary by Shramana Fazang of Xisi Temple, Wei Kingdom

7th, Within the knowledge of the Far-Going Ground.

First, in encouraging cultivation by citing the Dharma, there are three parts. First, point to the subsequent position and order. Second, praise the preceding Dharma. Third, Sudhana (Shancai, 善財) obtains benefits. In the first part, 'opening the tree flowers' means that, in terms of position, this ground has practice, development, and non-abiding in form, hence the name. In terms of events, this deity is in the fragrant tree pavilion, hence this name. Second, praising the preceding Dharma means earnestly entrusting and instructing to cultivate and learn before leaving. Among them, fourteen and a half verses, the first two verses generally praise the realm of wisdom and Dharma. The next eleven verses praise offering to the Buddhas and practicing in the Kalpa of Stainless Light. Among them, the first three verses generally mention. The next five verses separately praise generating great aspiration at the side of the initial Buddha, etc. The next three verses praise clarifying the attainment of Dharma by practicing at the side of Buddhas like Sumeru dust. The last one and a half verses conclude that cultivating and purifying this Dharma in the turning of countless eons. Third, at that time, Sudhana (Shancai, 善財) below clarifies the benefits of hearing the verses. Among them, there are two parts. First, the prose passage obtains the Dharma with six sentences. First, generally mention the Dharma body. Second, Samadhi (Samadhi, 禪定). Third, Dharani (Dharani, 陀羅尼). Fourth, thorough understanding. Fifth, sea of eloquence. Sixth, profound Dharma. The last five are the application. Second, verses praise the night deity. Among them, fourteen verses are divided into five parts. The first four verses praise profound compassion and wisdom. The next four verses praise the vastness of saving beings. The next two verses are about removing obstacles and gathering virtues. The next three verses are about the multitude eliminating delusions when seeing. The last one is the same as the Buddha fruit.

Second, entering according to the teachings. First, respectful words. Second, mindfulness of the Dharma. Third, going to the subsequent position is knowable.

Third, in seeing, respecting, and requesting. First, seeing the principal and retinue. Second, showing respect. Third, requesting and applying are both knowable.

Fourth, answering and showing one's own Dharma realm. Among them, there are five parts. First, revealing the meaning of the Dharma. Second, establishing the name of the Dharma. Third, clarifying the function of karma. Fourth, distinguishing the depth of roots. Fifth, concluding one's own share. In the first part, there are two parts. First, clarifying the practice of bringing joy to sentient beings. The sentient beings in the light saving night. Namely, the night deity (Night deity, 夜神) emitting light in the night when the sun sets, etc.

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之義。令免世險路求一切智道。若於山等救難中眾生釋光明義。二又善男子下明利益眾生行。初化放逸眾生令修知足行。次授與十波羅蜜。令破十障釋成歡喜行可知。二我已成下立法名。依上三義遂立此名。天竺本名生廣喜處知足光明菩薩解脫。三業用中先問后答。以是業用分齊故云境界。答中二。先舉佛果力用益生彰己所學。于中先總后別可知。二我入此法門下明知菩薩因行業用顯已同成。于中二。先總顯。后我知下別辨。別辨中三。初知盧舍那佛本發心時修益生行。二知行菩薩行時修益生行。三通結一切所修行。初中五。先明大悲救物行。于中初見眾生苦。二起悲救攝。三結成慈悲。二以知足法下明大智益生行。三成就菩薩下成神通利物行。四以無上凈法下嚴土說法益生行。五分別一切未來下廣攝時處修攝生行。二佛子盧舍那下明行菩薩行時益生行中二。先見眾生具苦因苦果。謂初顯集因。常于生死等是苦果。二發起大悲等明救令出離授樂因果。謂初教修道因。滅不善下令得滅果。三佛子以如是下結中二。初結前初發心時益生。二以如是下結修行菩薩行時益生。並可知。四善財白言下明法根深淺厚薄之義。于中先問后答。答中二。初嘆深難辨承力許說。二乃往古下正顯承力所說之法。前中亦二。先長行后偈頌。長

【現代漢語翻譯】 之義（意義）。令（使）免世險路求一切智道（爲了避免世間的危險道路，尋求通往一切智慧的道路）。若於山等救難中眾生釋光明義（如果在山等地的救難中，眾生理解了光明的意義）。 二又善男子下明利益眾生行（第二，又，善男子，下面闡明利益眾生的行為）。初化放逸眾生令修知足行（首先，教化放逸的眾生，使他們修行知足的行為）。次授與十波羅蜜（接下來，授予他們十波羅蜜）。令破十障釋成歡喜行可知（使他們破除十種障礙，理解併成就歡喜的行為，這是可以理解的）。 二我已成下立法名（第二，『我已經成就』，下面確立法的名稱）。依上三義遂立此名（依據以上三種意義，於是確立了這個名稱）。天竺本名生廣喜處知足光明菩薩解脫（在古印度，本來的名稱是『生廣喜處知足光明菩薩解脫』）。 三業用中先問后答（第三，在業用中，先提問后回答）。以是業用分齊故云境界（因為這是業用的範圍，所以稱為境界）。答中二（回答中分為兩部分）。先舉佛果力用益生彰己所學（首先，舉出佛果的力量和作用來利益眾生，彰顯自己所學）。于中先總后別可知（其中先總說，後分別說明，這是可以理解的）。 二我入此法門下明知菩薩因行業用顯已同成（第二，『我進入此法門』，下面闡明了菩薩因地的行業作用，顯示自己已經共同成就）。于中二（其中分為兩部分）。先總顯（首先總的顯示）。后我知下別辨（然後，『我知道』，下面分別辨別）。 別辨中三（分別辨別中分為三部分）。初知盧舍那佛（Vairocana Buddha）本發心時修益生行（首先，知道盧舍那佛（Vairocana Buddha）（光明遍照佛）最初發心時，修行利益眾生的行為）。二知行菩薩行時修益生行（第二，知道在行菩薩行時，修行利益眾生的行為）。三通結一切所修行（第三，總結一切所修行的）。 初中五（第一部分中分為五部分）。先明大悲救物行（首先闡明大悲心救助眾生的行為）。于中初見眾生苦（其中，首先看到眾生的苦難）。二起悲救攝（第二，生起悲心，救助和攝受眾生）。三結成慈悲（第三，總結成就慈悲）。 二以知足法下明大智益生行（第二，『以知足法』，下面闡明大智慧利益眾生的行為）。三成就菩薩下成神通利物行（第三，『成就菩薩』，下面成就神通利益眾生的行為）。四以無上凈法下嚴土說法益生行（第四，『以無上凈法』，下面用無上的清凈法莊嚴國土，說法利益眾生的行為）。五分別一切未來下廣攝時處修攝生行（第五，『分別一切未來』，下面廣泛地在不同的時間和地點修行，攝受眾生的行為）。 二佛子盧舍那下明行菩薩行時益生行中二（第二，『佛子盧舍那』，下面闡明在行菩薩行時利益眾生的行為，分為兩部分）。先見眾生具苦因苦果（首先，看到眾生具備苦的因和苦的果）。謂初顯集因（也就是首先顯示集因）。常于生死等是苦果（常常在生死輪迴中等於是苦果）。 二發起大悲等明救令出離授樂因果（第二，發起大悲心等，闡明救助眾生使他們出離苦海，授予他們快樂的因和果）。謂初教修道因（也就是首先教導他們修行道的因）。滅不善下令得滅果（滅除不善，使他們得到滅的果）。 三佛子以如是下結中二（第三，『佛子以如是』，下面總結，分為兩部分）。初結前初發心時益生（首先總結前面最初發心時利益眾生）。二以如是下結修行菩薩行時益生（第二，『以如是』，下面總結修行菩薩行時利益眾生）。並可知（這些都是可以理解的）。 四善財白言下明法根深淺厚薄之義（第四，善財（Sudhana）稟告說，下面闡明法根深淺厚薄的意義）。于中先問后答（其中先提問后回答）。答中二（回答中分為兩部分）。初嘆深難辨承力許說（首先讚歎法義深奧難以辨別，承蒙佛力允許解說）。二乃往古下正顯承力所說之法（第二，『乃往古』，下面正式顯示承蒙佛力所說的法）。前中亦二（前面一部分也分為兩部分）。先長行后偈頌（先用散文形式，後用偈頌形式）。長（散文）

【English Translation】 The meaning of this is to enable beings to avoid the dangerous paths of the world and seek the path to all-knowing wisdom. If beings in distress, such as in mountains, understand the meaning of light. Secondly, 'Furthermore, virtuous men,' below elucidates the practice of benefiting sentient beings. First, transform the heedless sentient beings, causing them to cultivate the practice of contentment. Next, bestow upon them the Ten Paramitas (Ten Perfections). It can be understood that this enables them to break through the ten obstacles and realize the practice of joy. Secondly, 'I have already accomplished,' below establishes the name of the Dharma. Based on the above three meanings, this name is established. The original name in India is 'The Liberation of the Bodhisattva of Contentment, Light, and the Place of Generating Vast Joy'. Thirdly, in the activities, first ask and then answer. Because this is the scope of the activities, it is called a realm. There are two parts to the answer. First, cite the power and function of the Buddha-fruit to benefit beings, highlighting what one has learned. It can be understood that this is first general and then specific. Secondly, 'I enter this Dharma gate,' below elucidates that knowing the causal practices of a Bodhisattva demonstrates that one has jointly accomplished them. There are two parts to this. First, generally reveal. Then, 'I know,' below, separately distinguish. There are three parts to the separate distinction. First, knowing that when Vairocana Buddha (the Buddha of Illuminating Light Everywhere) initially aroused his mind, he cultivated the practice of benefiting beings. Secondly, knowing that when practicing the Bodhisattva path, he cultivated the practice of benefiting beings. Thirdly, universally concluding all that has been practiced. There are five parts to the first. First, elucidate the practice of great compassion in saving beings. Within this, first, see the suffering of sentient beings. Secondly, arouse compassion to rescue and gather them. Thirdly, conclude and accomplish loving-kindness and compassion. Secondly, 'With the Dharma of contentment,' below elucidates the practice of great wisdom benefiting beings. Thirdly, 'Accomplishing the Bodhisattva,' below accomplishes the practice of supernatural powers benefiting beings. Fourthly, 'With the unsurpassed pure Dharma,' below adorns the land and expounds the Dharma, benefiting beings. Fifthly, 'Distinguishing all futures,' below widely gathers beings in different times and places, cultivating the practice of gathering beings. Secondly, 'Buddha-son, Vairocana,' below elucidates the practice of benefiting beings when practicing the Bodhisattva path, in two parts. First, see that sentient beings possess the causes and results of suffering. That is, first reveal the cause of accumulation. Constantly being in birth and death is the result of suffering. Secondly, arousing great compassion, etc., elucidates rescuing and causing beings to depart from suffering, bestowing upon them the causes and results of happiness. That is, first teach the cause of cultivating the path. Eliminating unwholesomeness causes them to attain the result of cessation. Thirdly, 'Buddha-son, with this,' below concludes, in two parts. First, conclude the previous benefiting of beings when initially arousing the mind. Secondly, 'With this,' below concludes the benefiting of beings when practicing the Bodhisattva path. All of this can be understood. Fourthly, Sudhana (Good Wealth) said, below elucidates the meaning of the depth, shallowness, thickness, and thinness of the roots of Dharma. Within this, first ask and then answer. There are two parts to the answer. First, praise the depth and difficulty of discernment, and accept the permission to speak by relying on the power. Secondly, 'Going back to the past,' below formally reveals the Dharma spoken by relying on the power. There are also two parts to the former. First, prose, then verses. Prose.

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行中三。初嘆境難辨非但久遠故難知。亦是當時發心即得深法滿佛境故是故難知。此中難者一非聞惠能知。二非思慧能信。三非修慧能入。上心行處滅。四言語路絕。五非二乘智慧證得。若爾豈可善財亦不可得知耶。二除佛神力下明有因緣亦可得知。初一句佛力加持為緣。依善知識等明內行高勝為其因方可得知。善財正是其人故云能須佛力方能信等。翻難也。三何以故下責何因要須佛力方能知耶。釋以是佛境界故。若爾夜天云何得說。釋亦我承佛力說。頌中二十一頌半有五。初一舉境甚深頌前難說等。二有四頌明所不知人。頌前非諸天等能知。三有十四頌半頌前除佛神力等。于中初二頌前佛神力及依善知識成善根。次一頌前凈正直心。次一頌前哀愍眾生等。次六頌六度行及頌前拔煩惱樹等。次二頌半頌前滅諸染污得普照等。次二頌得如來樂入佛功德等。四有一頌勸善財學。五有一頌前我當承力說也。二正說發心久近中有二。先長行后偈頌。前中三。初明過去大王起行即是本事。二有童女下明夜天本生同修勝行。三結會古今。初中有五段。一總舉時處塵數佛興。二佛子彼世界海中。有世界性下別舉本處明輪王興化。以是鐵輪王故。云彼閻浮提。三彼大劫中下明有惡劫起。于中五濁熾然者總舉也。謂劫濁見濁煩惱濁眾生濁

【現代漢語翻譯】 行中三（此指《華嚴經》中的一段經文，分為三個部分）。首先是感嘆境界難以辨別，不僅僅是因為時間久遠難以知曉，也是因為當時發心就能獲得深妙的佛法，圓滿佛的境界，所以難以知曉。這其中難以知曉的原因有五點：一，不是通過聽聞佛法的智慧（聞慧）能夠知曉的；二，不是通過思索佛法的智慧（思慧）能夠相信的；三，不是通過修行佛法的智慧（修慧）能夠進入的；四，是心念行為止息之處；五，是言語道路斷絕之處；六，不是二乘（聲聞乘和緣覺乘）的智慧能夠證得的。如果這樣，難道善財童子（Sudhana）也不可能得知嗎？ 其次，在『除佛神力下』說明有因緣也可以得知。第一句『佛力加持為緣』，依靠善知識（Kalyanamitra）等說明內在修行高深殊勝是其原因，才可以得知。善財童子正是這樣的人，所以說『能須佛力方能信等』，這是反駁前面的疑問。第三，『何以故下』責問為什麼一定要依靠佛力才能知曉呢？解釋說因為這是佛的境界。如果這樣，夜天神（Yaksa）又怎麼能說呢？解釋說『亦我承佛力說』，我也是承蒙佛力加持才說的。 頌文中有二十一頌半，分為五個部分。第一頌，總舉境界甚深，讚歎前面所說的難以言說等。第二部分有四頌，說明不能知曉的人，讚歎前面所說的不是諸天等能夠知曉的。第三部分有十四頌半，讚歎前面所說的除了佛的神力等。其中，最初兩頌讚嘆前面的佛神力以及依靠善知識成就善根。接下來一頌讚嘆前面的清凈正直的心。再接下來一頌讚嘆前面的哀愍眾生等。再接下來六頌讚嘆六度（Paramita）之行，以及讚歎前面所說的拔除煩惱樹等。再接下來兩頌半讚歎前面所說的滅除各種染污，獲得普遍照耀等。再接下來兩頌讚嘆獲得如來之樂，進入佛的功德等。第四部分有一頌勸勉善財童子學習。第五部分有一頌讚嘆前面所說的『我當承力說也』。 其次，正式講述發心的久遠，分為兩個部分，先是長行文，后是偈頌。長行文中分為三個部分。首先說明過去的大王發起修行，這就是本來的事蹟。其次，『有童女下』說明夜天神的本生也一同修行殊勝的行持。第三，總結會合古今。第一個部分中有五段。一，總舉時間、地點、塵數般的佛出現。二，『佛子彼世界海中。有世界性下』分別舉出本來的處所，說明輪王（Cakravartin）興盛教化。因為是鐵輪王，所以說『彼閻浮提（Jambudvipa）』。三，『彼大劫中下』說明有惡劫興起。其中，『五濁熾然者』是總的概括。指的是劫濁、見濁、煩惱濁、眾生濁。

【English Translation】 Modern English version Section Three of the Conduct. First, it laments that the realm is difficult to discern, not only because it is difficult to know due to its long duration, but also because one immediately attains profound Dharma and fulfills the Buddha realm upon initially generating the aspiration. Therefore, it is difficult to know. Among these difficulties, one is that it cannot be known through the wisdom of hearing (Srutamaya-prajna). Two, it cannot be believed through the wisdom of thinking (Cintamaya-prajna). Three, it cannot be entered through the wisdom of cultivation (Bhavanamaya-prajna). Four, it is where the activity of the mind ceases. Five, the path of language is cut off. Six, it cannot be attained by the wisdom of the Two Vehicles (Sravakayana and Pratyekabuddhayana). If so, could it be that Sudhana (Sudhana) also cannot know it? Second, 『Below, apart from the Buddha's divine power』 clarifies that it can also be known if there is a cause and condition. The first sentence, 『The Buddha's power is added as a condition,』 relies on virtuous friends (Kalyanamitra) and others to clarify that the high and excellent inner practice is the cause, and then it can be known. Sudhana is precisely such a person, so it is said, 『One must rely on the Buddha's power to be able to believe, etc.』 This is refuting the previous question. Third, 『Why is it that below』 questions why it is necessary to rely on the Buddha's power to know it? It explains that it is because it is the Buddha's realm. If so, how could the Yaksha (Yaksa) speak? It explains, 『Also, I speak relying on the Buddha's power.』 There are twenty-one and a half verses in the gatha, divided into five parts. The first verse generally describes the profound realm, praising what was said earlier as difficult to express, etc. The second part has four verses, explaining the people who cannot know it, praising what was said earlier that it cannot be known by the devas (Deva), etc. The third part has fourteen and a half verses, praising what was said earlier that apart from the Buddha's divine power, etc. Among them, the first two verses praise the Buddha's divine power and relying on virtuous friends to accomplish good roots. The next verse praises the pure and upright mind. The next verse praises compassion for sentient beings, etc. The next six verses praise the practice of the Six Perfections (Paramita), and praise what was said earlier about uprooting the tree of afflictions, etc. The next two and a half verses praise what was said earlier about extinguishing various defilements and obtaining universal illumination, etc. The next two verses praise obtaining the joy of the Tathagata (Tathagata) and entering the Buddha's merits, etc. The fourth part has one verse encouraging Sudhana to learn. The fifth part has one verse praising what was said earlier, 『I will speak relying on power.』 Second, formally narrating the length of time of generating the aspiration, divided into two parts, first the prose, then the verses. The prose is divided into three parts. First, it explains that the king of the past initiated practice, which is the original event. Second, 『Below, there is a maiden』 explains that the Yaksha's past life also practiced excellent conduct together. Third, it summarizes and combines the past and present. The first part has five sections. One, it generally mentions the time, place, and the appearance of Buddhas like dust particles. Two, 『In the sea of worlds of the Buddha's sons. Below, there is the nature of the world』 separately mentions the original place, explaining the flourishing of the Cakravartin (Cakravartin)'s teaching. Because he was an iron-wheel king, it is said, 『That Jambudvipa (Jambudvipa).』 Three, 『Below, in that great kalpa』 explains that an evil kalpa arises. Among them, 『Those with the five turbidities blazing』 is a general summary. It refers to the turbidity of the kalpa, the turbidity of views, the turbidity of afflictions, and the turbidity of sentient beings.

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命濁具如別章。行十惡等造苦因也。死入惡道明受異熟果也命短等明受等流果也。以諸貪著下明增上果。四彼時人民下明苦人于王上訴求救為大悲之境。五時彼大王聞下對境起心成大悲之行。于中三。先心得大悲法。謂百萬僧祇等。二口發大悲語。謂十種悲語等為愍眾生十種苦故。一地獄苦。二煩惱苦。三老病死苦。四恐怖苦。五見疑苦。六愚癡苦。七慳嫉苦。八生死苦。九生盲苦。十障礙苦。十種對治如文可知。三時彼大王下明身行大悲事。于中五。先宣敕普告。二時城東下設大施會。三爾時閻浮下大眾普集。四時王見已下明見乞者現前王大歡喜。是適悅意樂。于中四。一法說校量。二喻。三合。四何以故下釋大喜所由。文並可知。五複次佛子時彼大王下正起勝想普施所須。第二時彼會中有一童女下明本生身同修勝行。于中六。初嘆女德勝。二作如是念下順善知識舍物。同願脫莊嚴具者示背世間榮華之報。置王前而發願者悕同出世菩薩大行。三時彼大王告此下王施與女者明菩薩攝受同行故也。四女人說偈贊王德者賀恩報故。五十二頌分二。初二十五頌總顯大王興世利益。后二十七別明本生利益之相。前中四。初六頌明王未興時損二。次二偈明王興益。三有十頌顯王興世翻捐成德。四有七頌明大王聲教利益。二從王父

名凈下二十七頌別顯本生中五。初四頌明前王世末。二有八頌明王興先相。三有三頌父王游池。四有五頌明童子出生益。五末後七頌明王出利益。五爾時等明女贊已設禮。六王贊女德以衣授之主伴同益。第三結會古今中。略不結云爾時彼童女者今則我身是。第二重頌中十偈。初二天眼。次一天耳。次一他心。次一宿命。次四廣知諸佛因果等事。后一結勸修學。五我唯下結自分可知。

第五仰推勝進中五句。初明行廣。二大愿滿。三攝多德。四行無礙。五法自在下結非已分。遠行地竟。

第八不動地知識中。

舉法勸修內。愿勇光明守護眾生者以此地中愿波羅蜜增上故云勇也。又準梵本是精進勇猛之義。非是勇出之狀。以此愿勇之光饒益眾生故云守護。教問八地凈佛剎等行也。余同前釋。

第二依教趣入中二。初辭前。二趣后。略無念法。

第三見敬申請中三。先見。二禮。三觀。略無申請。以理法于身見已無請。初中二。先見身所在下顯身相。于中二。初光明普照等總明身光深廣。謂稱理法界故遍事法界故。一切日月下別辨二十種身云自在。于中初八是應機攝化身。二詣諸佛所下八是應法成行身。三離熾燃下四是應理平等身。二善財見下禮敬念觀。三于善知識下因觀得勝心。初總次別

【現代漢語翻譯】 現代漢語譯本：名凈下二十七頌別顯本生中五：首先四頌闡明前王在世的末期景象；其次有八頌闡明新王興起的先兆；再次有三頌描述父王遊玩池塘；然後有五頌闡明童子出生帶來的利益；最後七頌闡明新王帶來的利益。五，『爾時等明女贊已設禮』，說明女子讚歎完畢後行禮。六，國王讚美女子的德行，並將衣服授予她，主伴共同受益。第三，總結古今，略去總結部分，說『爾時彼童女者今則我身是』，即當時的童女就是現在的我。第二，重頌中有十個偈頌，最初兩個關於天眼（divyacakṣus，能看見超自然事物的能力），接著一個關於天耳（divyaśrotra，能聽見超自然聲音的能力），接著一個關於他心（citta-jñāna，瞭解他人想法的能力），接著一個關於宿命（pūrva-nivāsanusmṛti-jñāna，回憶前世的能力），接著四個廣泛瞭解諸佛的因果等事，最後一個總結並勸勉修學。五，『我唯下結自分可知』，總結自己所知的部分。 第五，仰推勝進中有五句：首先闡明行持廣大；其次闡明大愿圓滿；再次闡明攝取眾多功德；然後闡明行持沒有障礙；『五法自在下結非已分』，總結並非自己所能完全理解的部分。遠行地結束。 第八，不動地知識中： 舉法勸修中，『愿勇光明守護眾生者』，因為在此地中愿波羅蜜（praṇidhāna-pāramitā，愿波羅蜜多）增上的緣故，所以說是『勇』。而且根據梵文版本，是精進勇猛的意思，並非是勇於出離的狀態。用這種願力之光饒益眾生，所以說是『守護』。教問八地凈佛剎等行。其餘部分與前文解釋相同。 第二，依教趣入中有二：首先是辭別之前；其次是趨向之後。略去了無念法。 第三，見敬申請中有三：首先是見到；其次是禮拜；然後是觀察。略去了申請，因為對於已經通過理法在自身見證的人來說，已經沒有請求的必要了。最初的部分分為兩部分：首先是『見身所在下顯身相』，顯示身體的相貌。其中又分為兩部分：首先是『光明普照等總明身光深廣』，總體闡明身體的光明深廣，因為符合理法界，所以遍及事法界。『一切日月下別辨二十種身云自在』，分別辨別二十種身體，說是自在。其中最初八種是應機攝化身，『二詣諸佛所下八是應法成行身』，中間八種是應法成行身，『三離熾燃下四是應理平等身』，最後四種是應理平等身。『二善財見下禮敬念觀』，善財見到后禮敬念觀。『三于善知識下因觀得勝心』，因為觀察善知識而獲得殊勝的心。首先是總的，然後是分別的。

【English Translation】 English version: In the twenty-seven verses separately revealing the Jataka (Jātaka, birth stories) under the name 'Pure Conduct', there are five parts: First, four verses clarify the final period of the previous king's reign; second, eight verses clarify the omens of the new king's rise; third, three verses describe the father king's visit to the pond; then, five verses clarify the benefits brought by the birth of the child; and finally, seven verses clarify the benefits brought by the new king. Five, 'At that time, etc., explaining the woman's praise and the setting of the ceremony,' indicates that the woman completed her praise and performed the ritual. Six, the king praises the woman's virtues and bestows clothing upon her, benefiting both the king and his companions. Third, summarizing the past and present, omitting the concluding part, saying 'The girl at that time is now my own body,' meaning the girl at that time is who I am now. Second, in the repeated verses, there are ten gathas (verses): the first two are about the divine eye (divyacakṣus, the ability to see supernatural things), then one about the divine ear (divyaśrotra, the ability to hear supernatural sounds), then one about the knowledge of others' minds (citta-jñāna, the ability to understand others' thoughts), then one about the knowledge of past lives (pūrva-nivāsanusmṛti-jñāna, the ability to recall past lives), then four about broadly knowing the causes and effects of all Buddhas, and the last one summarizes and encourages learning. Five, 'I only conclude what I know below,' summarizes the part that one knows oneself. Fifth, in the five sentences of reverently promoting advancement: First, clarifying the vastness of practice; second, clarifying the fulfillment of great vows; third, clarifying the gathering of many merits; then, clarifying that practice is without obstacles; 'Five, the freedom of Dharma concludes what is not yet fully understood,' concluding the part that is not fully understood by oneself. The Far-Going Ground ends. Eighth, in the knowledge of the Immovable Ground: In encouraging practice by citing the Dharma, 'Those who wish for courageous light to protect sentient beings,' because the praṇidhāna-pāramitā (vow pāramitā) increases in this ground, it is said to be 'courageous.' Moreover, according to the Sanskrit version, it means diligent and brave, not the state of being courageous in leaving. Using this light of vow to benefit sentient beings, it is said to be 'protecting.' Teaching and asking about the practices of purifying Buddha-lands in the eighth ground, etc. The rest is the same as the previous explanation. Second, in approaching and entering according to the teachings, there are two parts: First, bidding farewell to the previous; second, heading towards the latter. The Dharma of non-thought is omitted. Third, in seeing, respecting, and requesting, there are three parts: First, seeing; second, bowing; then, observing. Requesting is omitted, because for those who have already witnessed through reason and Dharma in themselves, there is no need to request. The initial part is divided into two parts: First, 'Seeing where the body is located reveals the appearance of the body,' revealing the appearance of the body. Among them, there are two parts: First, 'The universal illumination of light generally clarifies the depth and breadth of the body's light,' generally clarifying the depth and breadth of the body's light, because it conforms to the realm of principle, it pervades the realm of phenomena. 'Below all suns and moons, twenty kinds of bodies are separately distinguished as being at ease,' separately distinguishing twenty kinds of bodies, saying they are at ease. Among them, the first eight are bodies of expedient means for gathering and transforming, 'The eight below going to all Buddhas are bodies of accomplishing practice according to the Dharma,' the middle eight are bodies of accomplishing practice according to the Dharma, 'The four below leaving burning are bodies of equality according to principle,' the last four are bodies of equality according to principle. 'Second, Sudhana seeing, bowing, respecting, and contemplating,' Sudhana sees, then bows, respects, and contemplates. 'Third, because of observing good teachers, one obtains a superior mind,' because of observing good teachers, one obtains a superior mind. First is general, then is separate.

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后結。別中十心皆先舉所得心名。后釋心義並可知。

第四爾時善財一心下明現證法界。于中四。初證得法體。二顯法名義。三辨法根深。四結法本位。初中三。先得共法。二得正直心。三偈贊德。初中三。先觀此天。身得塵數等是總舉。若約自分是極位菩薩。共所得故名為共法。若約勝進同諸如來。共所得法故云共法。望下皆是不共。衍法師云。菩薩共法通論有四。一人法無二。與一切法界共。二因果無二。與一切諸佛共。三自他無二。與一切菩薩共。四染凈無二。與一切眾生共。二所謂下別列八十四種。一一中皆初標名后釋義。並如文可知。三得如是下結。二爾時善財入如是下明因此共法更得直心無邊可知。三頌讚中十偈分二。初三頌前法。餘七請後行。前中初一頌所起十心標初心統於後也。次一頌所得共法。后一頌所得正直心。二唯愿下請後行。初三請授法。次三請授行。后一結重恩。第二爾時善財說偈下顯法名義。先問后答。此中亦問法根深厚相通有三問。一問名義。二問發心久近。三問幾時成佛。答中不答后問故唯二答。初答名義中。先名者身隨應化智善開覺令物增善故云長養。二我入此下顯義用中四。初釋覺悟義。謂了法平等是正證故。二解一切下依證現用。釋隨應化義于中三。先無邊現色是總句

{ "translations": [ "現代漢語譯本：", "后結：總結部分。別中十心皆先舉所得心名：在區別十種心的時候，總是先列舉所獲得的心（的名稱）。后釋心義並可知：之後解釋心的意義，這樣就都可以理解了。", "", "第四爾時善財一心下明現證法界：第四部分，從『爾時善財一心下』開始，闡明善財童子親身證悟法界。于中四：其中分為四個部分。初證得法體：首先是證得法的本體。二顯法名義：其次是彰顯法的名稱和意義。三辨法根深：再次是辨析法的根基深厚。四結法本位：最後是總結法的根本地位。初中三：在第一部分中，又分為三個部分。先得共法：首先是獲得共同的法。二得正直心：其次是獲得正直的心。三偈贊德：再次是用偈頌讚美功德。初中三：在獲得共同的法的部分，又分為三個部分。先觀此天：首先是觀察這位天神。身得塵數等是總舉：身體獲得如塵埃數量一樣多的功德，這是總體的概括。若約自分是極位菩薩：如果按照他自身來說，他是極高地位的菩薩。共所得故名為共法：因為是共同獲得的，所以稱為共同的法。若約勝進同諸如來：如果按照勝進來說，他和諸位如來相同。共所得法故云共法：因為是共同獲得的法，所以稱為共同的法。望下皆是不共：相對於下面的內容來說，這些都是不共同的。衍法師云：衍法師說。菩薩共法通論有四：菩薩的共同法總的來說有四種。一人法無二，與一切法界共：人與法沒有分別，與一切法界共同。二因果無二，與一切諸佛共：因與果沒有分別，與一切諸佛共同。三自他無二，與一切菩薩共：自己與他人沒有分別，與一切菩薩共同。四染凈無二，與一切眾生共：染污與清凈沒有分別，與一切眾生共同。二所謂下別列八十四種：其次，下面分別列舉八十四種。一一中皆初標名后釋義：每一種中都是先標明名稱，然後解釋意義。並如文可知：這些都可以從經文里瞭解到。三得如是下結：第三部分是總結。二爾時善財入如是下明因此共法更得直心無邊可知：第二部分，從『爾時善財入如是下』開始，闡明因為這些共同的法，善財童子獲得了更加正直的心，這種正直的心是無邊無際的，這些都可以理解。三頌讚中十偈分二：第三部分，讚美的十首偈頌分為兩個部分。初三頌前法：前三首偈頌是讚美前面的法。餘七請後行：其餘七首是請求後面的修行。前中初一頌所起十心標初心統於後也：在前面的三首偈頌中，第一首是讚美所生起的十種心，標明最初的心統領後面的心。次一頌所得共法：第二首是讚美所獲得的共同的法。后一頌所得正直心：最後一首是讚美所獲得的正直的心。二唯愿下請後行：第二部分，從『唯愿下』開始，是請求後面的修行。初三請授法：前三句是請求傳授法。次三請授行：接下來的三句是請求傳授修行的方法。后一結重恩：最後一句是總結深重的恩德。第二爾時善財說偈下顯法名義：第二部分，從『爾時善財說偈下』開始，彰顯法的名稱和意義。先問后答：先提問，然後回答。此中亦問法根深厚相通有三問：這裡詢問法的根基深厚，相通的有三個問題。一問名義：第一個問題是詢問名稱和意義。二問發心久近：第二個問題是詢問發心的時間長短。三問幾時成佛：第三個問題是詢問什麼時候成佛。答中不答后問故唯二答：回答中沒有回答後面的問題，所以只有兩個回答。初答名義中：在第一個回答中，回答名稱和意義。先名者身隨應化智善開覺令物增善故云長養：首先，名稱是身體隨著應有的變化，智慧善於開啟覺悟，使事物增加善良，所以稱為長養。二我入此下顯義用中四：第二部分，從『我入此下』開始，彰顯意義和作用，分為四個部分。初釋覺悟義：首先是解釋覺悟的意義。謂了法平等是正證故：意思是了解法的平等是真正的證悟。二解一切下依證現用：第二部分，從『解一切下』開始，依據證悟來展現作用。釋隨應化義于中三：解釋隨著應有的變化，分為三個部分。先無邊現色是總句：首先，無邊地顯現各種顏色，這是總體的概括。", 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。謂攝論等名土自在依止法界。當此地也。二所謂下別有一百種色。檢文欠二句。三于唸唸中現如是等總結。以是起信論中第八地名色自在地此之謂也。三或見或念下隨機滅不善法安立善法等。釋長養善根義。四佛子我住下結法門業用廣大。第三如汝所問下明法根深厚。于中二。一嘆深許說。二正說所說。前中三。初牒問許說。二菩薩圓滿下嘆顯甚深。于中約五譬喻以顯深義。初一日性無闇喻喻菩薩智無妄能破妄。二日光遍照喻喻菩薩寂而常用義。三虛舟濟物喻喻菩薩無住攝生義。四空性無礙喻喻菩薩無功益物義。五化無形質喻喻菩薩用而常寂義。三佛子菩薩智慧下明結承力許說。二乃往下正說所說中二。先長行后偈頌。前中三。先明善光劫中供佛修行。二明日光劫中供佛修行。三結塵數劫中供佛修行。初中有二。初明於最初佛所修行得法。二轉生值余佛。初中有十四段。一古佛出世。二昔人造惡。三佛正開導。四王力治罰。五太子悲救。六臣議令死。七請代囚命。八王怒令誅。九母請王審。十太子確救。十一代獄放囚。十二王許修福。十三正設施會。十四佛救太子。于中有八。一國人已集。二佛眾云赴。三見佛威光。四敬禮申請。五說法益眾。六太子得法。七結會古今。于中有四人。一太子。二惡臣。三獄囚。四大

【現代漢語翻譯】 現代漢語譯本： 所謂《攝大乘論》等經所說的『土自在依止法界』，指的就是這個（第八）地。 第二，所謂『下面特別有一百種色』，查閱原文缺少兩句。 第三，『于唸唸中現如是等』是總結，因為《起信論》中第八地名為『色自在地』，說的就是這個。 第三，『或見或念』以下，是隨機滅除不善法，安立善法等，解釋了長養善根的意義。 第四，『佛子，我住』以下，總結了法門的業用廣大。 第三，『如汝所問』以下，闡明法根深厚。其中分為兩部分：一是讚歎深奧並允許宣說，二是正式宣說所要說的內容。前一部分分為三點：首先是重述提問並允許宣說；其次是『菩薩圓滿』以下，讚歎並彰顯其甚深之處，其中用五個比喻來彰顯其深奧的意義：第一，『日性無闇』的比喻，比喻菩薩的智慧沒有虛妄，能夠破除虛妄；第二，『日光遍照』的比喻，比喻菩薩寂靜而又常用的意義；第三，『虛舟濟物』的比喻，比喻菩薩無所住而又攝受眾生的意義；第四，『空性無礙』的比喻，比喻菩薩無功用而又利益萬物的意義；第五，『化無形質』的比喻，比喻菩薩運用而又常處於寂靜的意義。第三，『佛子，菩薩智慧』以下，闡明總結承受力量並允許宣說。 第二，『乃往』以下，正式宣說所要說的內容，分為兩部分：先是長行文，后是偈頌。長行文分為三部分：首先闡明在善光劫中供養佛並修行；其次闡明日光劫中供養佛並修行；最後總結塵數劫中供養佛並修行。第一部分分為兩部分：首先闡明在最初的佛那裡修行而得法；其次是轉生遇到其他的佛。第一部分分為十四段：一，古佛出世；二，昔日有人造惡；三，佛陀正在開導；四，國王用權力懲罰；五，太子悲憫救助；六，大臣商議判處死刑；七，請求代替囚犯的性命；八，國王憤怒下令誅殺；九，母親請求國王審判；十，太子堅決救助；十一，代替囚犯入獄並釋放囚犯；十二，國王允許修福；十三，正式設施齋會；十四，佛陀救助太子。其中分為八點：一，國人已經聚集；二，佛的僧眾如雲般赴會；三，見到佛的威光；四，恭敬禮拜並申請說法；五，說法利益大眾；六，太子得法；七，總結齋會的古今。其中有四種人：一，太子；二，惡臣；三，獄囚；四，大（眾）。

【English Translation】 English version: The 'Earth Sovereignty Relying on Dharma Realm' mentioned in texts like the Mahāyānasaṃgraha (Compendium of the Great Vehicle) refers to this (eighth) bhūmi (stage). Second, regarding 'below there are specifically one hundred types of colors,' checking the text reveals that two sentences are missing. Third, 'appearing as such in every moment' is a summary, because the eighth bhūmi in the Awakening of Faith is called 'Color Sovereignty Bhūmi,' which is what this refers to. Third, 'seeing or thinking' and what follows explains the meaning of cultivating good roots by randomly eliminating unwholesome dharmas and establishing wholesome dharmas. Fourth, 'Son of Buddha, I dwell' and what follows summarizes the vast karmic function of the Dharma gate. Third, 'As you asked' and what follows clarifies the depth of the roots of Dharma. It is divided into two parts: first, praising the profound and permitting the explanation; second, formally explaining what is to be said. The first part is divided into three points: first, restating the question and permitting the explanation; second, 'Bodhisattva's perfection' and what follows praises and manifests its profoundness, using five metaphors to manifest its profound meaning: first, the metaphor of 'the nature of the sun having no darkness' symbolizes that the Bodhisattva's wisdom has no falsehood and can destroy falsehood; second, the metaphor of 'sunlight shining everywhere' symbolizes the Bodhisattva's meaning of being tranquil yet constantly functioning; third, the metaphor of 'an empty boat ferrying beings' symbolizes the Bodhisattva's meaning of dwelling nowhere yet gathering beings; fourth, the metaphor of 'the unobstructed nature of emptiness' symbolizes the Bodhisattva's meaning of benefiting beings without effort; fifth, the metaphor of 'transformation having no form or substance' symbolizes the Bodhisattva's meaning of using while always being in tranquility. Third, 'Son of Buddha, Bodhisattva's wisdom' and what follows clarifies summarizing the power of bearing and permitting the explanation. Second, 'Then going' and what follows formally explains what is to be said, divided into two parts: first, the prose; second, the verses. The prose is divided into three parts: first, clarifying offering to the Buddha and practicing in the Good Light kalpa (aeon); second, clarifying offering to the Buddha and practicing in the Sunlight kalpa; third, summarizing offering to the Buddha and practicing in countless kalpas. The first part is divided into two parts: first, clarifying obtaining the Dharma by practicing with the first Buddha; second, being reborn and encountering other Buddhas. The first part is divided into fourteen sections: one, an ancient Buddha appears in the world; two, someone in the past commits evil; three, the Buddha is currently guiding; four, the king punishes with power; five, the prince compassionately rescues; six, the ministers discuss sentencing to death; seven, requesting to replace the prisoner's life; eight, the king angrily orders execution; nine, the mother requests the king to judge; ten, the prince firmly rescues; eleven, replacing the prisoner in jail and releasing the prisoner; twelve, the king allows cultivating merit; thirteen, formally establishing a vegetarian feast; fourteen, the Buddha rescues the prince. It is divided into eight points: one, the people of the country have already gathered; two, the Buddha's sangha (community) attends like clouds; three, seeing the Buddha's majestic light; four, respectfully bowing and requesting Dharma; five, the Dharma benefits the masses; six, the prince obtains the Dharma; seven, summarizing the past and present of the feast. There are four types of people: one, the prince; two, the evil minister; three, the prisoner; four, the great (masses).

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王。八出家得法。第二我于爾時下明轉生值余佛略舉八佛。通結一萬。第二次復有下明日光劫中供佛修行。于中三。先總舉數。二別列十佛及轉受十生。三我諸趣受身下總結六十億佛一一得法。第三如一劫下總結塵數劫中供佛修行修此法門。二重頌中三十六偈分九。初一頌承力許說。次六頌古世佛興昔人造惡。次七頌太子悲救代命。次五頌初佛說法利益得法。次一頌結一萬佛。次一頌結塵數劫等。次四頌結會得法。次八頌法門業用。后三頌長時益物下結自分仰推勝進。並可知。不動地竟。

第九善惠地知識內。

舉法勸修。初指處。此園在迦毗羅城東二十餘里。是摩耶生太子處。流彌尼者無正翻。義翻云花果等勝妙事具足也。二示人。名妙德圓滿林天者謂善妙之德內備。發願守護此林故以為名也。天竺本云有留彌尼天女。名妙圓光勝愛樂也。三教問中以是生佛處故教問生佛家等。

第二依教趣入中亦三。一敬辭。二念法。三至林推覓。

第三見坐下明見敬申請中。初見。二敬。三請可知。

第四答言下授己法界。于中作五門分別。一顯法義。二立法名。三明業用。四辨法根五結自分。初中二。長行與頌。長行中有四。初總標嘆德。二列十名。三釋十義。四結嘆益。初中三。先總嘆能行

【現代漢語翻譯】 王。八出家得法（國王第八個兒子出家證得佛法）。第二我于爾時下明轉生值余佛略舉八佛。通結一萬。第二次復有下明日光劫中供佛修行。于中三。先總舉數。二別列十佛及轉受十生。三我諸趣受身下總結六十億佛一一得法。第三如一劫下總結塵數劫中供佛修行修此法門。二重頌中三十六偈分九。初一頌承力許說。次六頌古世佛興昔人造惡。次七頌太子悲救代命。次五頌初佛說法利益得法。次一頌結一萬佛。次一頌結塵數劫等。次四頌結會得法。次八頌法門業用。后三頌長時益物下結自分仰推勝進。並可知。不動地竟。

第九善惠地知識內。

舉法勸修。初指處。此園在迦毗羅城（Kapilavastu）東二十餘里。是摩耶（Maya）生太子處。流彌尼（Lumbini）者無正翻。義翻云花果等勝妙事具足也。二示人。名妙德圓滿林天者謂善妙之德內備。發願守護此林故以為名也。天竺本云有留彌尼天女。名妙圓光勝愛樂也。三教問中以是生佛處故教問生佛家等。

第二依教趣入中亦三。一敬辭。二念法。三至林推覓。

第三見坐下明見敬申請中。初見。二敬。三請可知。

第四答言下授己法界。于中作五門分別。一顯法義。二立法名。三明業用。四辨法根五結自分。初中二。長行與頌。長行中有四。初總標嘆德。二列十名。三釋十義。四結嘆益。初中三。先總嘆能行

【English Translation】 The eighth son of the king renounced the world and attained the Dharma. Secondly, from 'I at that time' onwards, it explains rebirth and encountering other Buddhas, briefly mentioning eight Buddhas, and concluding with ten thousand. The second time, from 'Again, there is' onwards, it describes offering to Buddhas and practicing in the Sunlight Kalpa, in three parts. First, it generally states the number. Second, it lists ten Buddhas separately and receiving ten rebirths. Third, from 'My various realms receiving bodies' onwards, it concludes that sixty billion Buddhas each attained the Dharma. Thirdly, from 'Like one kalpa' onwards, it concludes offering to Buddhas and practicing in countless kalpas, cultivating this Dharma method. In the second repetition of the verses, thirty-six verses are divided into nine parts. The first verse acknowledges the power and permits the explanation. The next six verses describe the rise of Buddhas in ancient times and the creation of evil by people. The next seven verses describe the prince's compassion, saving lives in place of others. The next five verses describe the benefits of the first Buddha preaching the Dharma and attaining the Dharma. The next verse concludes with ten thousand Buddhas. The next verse concludes with countless kalpas, etc. The next four verses conclude with the assembly attaining the Dharma. The next eight verses describe the function of the Dharma method. The last three verses conclude with benefiting beings for a long time, pushing forward towards advancement. All can be understood. The Immovable Ground ends.

Within the ninth Good Wisdom Ground of Knowledge.

Encouraging cultivation by presenting the Dharma. First, it points out the location. This garden is located more than twenty li east of Kapilavastu (迦毗羅城), the place where Prince Maya (摩耶) was born. Lumbini (流彌尼) has no exact translation. Its meaning is interpreted as being complete with excellent and wonderful things such as flowers and fruits. Second, it shows the person. The one named 'Forest Heaven of Wonderful Virtue and Perfection' means that within is prepared with good and wonderful virtues. It is named this because of the vow to protect this forest. The original Indian text says there is a Lumbini (留彌尼) heavenly woman named 'Wonderful Round Light, Supreme Loving Joy'. Third, in the teaching and questioning, because this is the place where the Buddha was born, it teaches and questions about the Buddha's family, etc.

Secondly, entering according to the teaching also has three parts. First, respectful words. Second, mindfulness of the Dharma. Third, going to the forest to seek.

Thirdly, seeing the seated one, it explains seeing, respecting, and requesting. First, seeing. Second, respecting. Third, requesting can be understood.

Fourthly, answering, it bestows one's own Dharma realm. Within this, five doors are distinguished. First, revealing the meaning of the Dharma. Second, establishing the name of the Dharma. Third, explaining the function of the Dharma. Fourth, distinguishing the root of the Dharma. Fifth, concluding one's own part. In the first, there are two parts: prose and verses. In the prose, there are four parts. First, generally praising the virtues. Second, listing ten names. Third, explaining the ten meanings. Fourth, concluding with praise and benefits. In the first, there are three parts. First, generally praising the ability to practice.

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生如來家。二于唸唸下別顯修法成行。三具足下明行成趣果。二列十名者有諸德釋將配十地。一一別釋。今就通釋。一供佛愿。二覺心支者依菩提心出生余行名支也。三觀寂滅。四凈直心。五智普照。六生佛家。七佛光力。八達佛智。九嚴法界。十勤至佛。由行此十行令諸菩薩得生佛家故也。三提名別釋中。十種即為十段。一一各三。謂標釋結。初可知。二中有十種菩提心。皆有標名釋義。支者差別義有十種故。又是因義為余行本故。三中有九種心。與前十心何別者。前是行本心。此是現行心故生佛家也。四中亦以十句釋成直心。謂正直趣法堅心不動故生佛家也。五中亦以十行釋成普照。初六可知。無礙眼者是方便。深入等是願力。智者等是智度。由十行普照得佛家。六中亦以十句釋生如來家。一隨佛教生證深法門。二同佛大愿。三行同。四體同。五背向同。六長善同。七住法同。八得佛定。九攝眾生。十聞持法。七中以九句釋顯佛光明力。謂知諸法如幻等故成就如化通明之力。同佛光力遍游十方故也。八中亦十句釋分別薩婆若。一總觀。二于無量劫下別顯分別果智及智所知境等。並分別可知。九中亦有十句釋莊嚴法界。謂嚴剎土化身嚴。起行嚴。攝生嚴等並準可知。十中亦有十句。釋勇猛精進至佛。一總。二一切世

界下別顯三世佛智所知及示成正覺教化眾生故也。四住是法下結成利益。于中先顯十種利益行成。后以一切法下隨應成佛。結生如來家。二重頌中十頌如其次第。各頌一受生法。文顯可知。菩薩具此下結二我成就下明立名。言無量境界自在者明菩薩為物現生故云自在。奇瑞非一名無量境。天竺本云。我成就菩薩解脫名無量劫執持一切菩薩受生自在顯現。三善財白言下明法門境界。先問后答。答中有三。初明下生有十瑞應。二明生時有十光明。三明受生有十自在。初中三。先天神自顯本願生此。二菩薩下生所現十瑞相。三此相現時下見瑞知菩薩生。二佛子摩耶夫人出迦毗羅下明生時有十光明。有舉數列名總結可知。三摩耶於此畢利叉下明受生。于中有四。一總標。二別顯。畢利叉者具云缽刺叉。義翻云高顯樹也。有處名阿輸迦樹。此云無憂樹也。又阿說他樹此云無羅樹。謂繞三匝能滅罪障。此是菩提樹非是生處樹也。又名畢缽羅樹。此云樒樹。在嶺南亦有此類可知。十自在者。一八部雲集光照息苦。二腹受三千遍坐百億。三毛孔現佛過去行法。四毛孔現佛過去本事。五毛孔現佛過去形色。六毛孔現佛往昔本施。七身中出佛本嚴土事。八身出八部宮殿滿林。九身出菩薩讚歎舍那。十金剛地輪生大蓮花以承菩薩。三摩耶生時

【現代漢語翻譯】 現代漢語譯本： 這是爲了顯示諸佛于界下（指欲界之下）所知的過去、現在、未來三世的智慧，以及示現成正覺、教化眾生的緣故。『四住是法下』總結了所獲得的利益。其中，先闡述成就十種利益的行為，然後以『一切法下』說明隨順因緣成就佛果，最終歸於如來之家。在兩重頌文中，每十頌依次讚頌一種受生之法，文義顯明易懂。『菩薩具此下』總結了二我成就，並說明了立名的原因。『言無量境界自在者』說明菩薩爲了利益眾生而示現降生，所以稱為自在。這種奇特的祥瑞並非只有一個名稱，而是無量境界。天竺原本說：『我成就菩薩解脫，名為無量劫執持一切菩薩受生自在顯現。』『三善財白言下』說明了法門的境界，先提問后回答。回答中有三部分：首先說明下生時有十種瑞應；其次說明出生時有十種光明；最後說明受生時有十種自在。第一部分又分為三點：首先是諸天神自然顯現本願而降生於此；其次是菩薩下生時所顯現的十種瑞相；最後是『此相現時下』，見到這些祥瑞就知道菩薩已經降生。『二佛子摩耶夫人出迦毗羅下』說明出生時有十種光明，列舉數目和名稱，總結可知。『三摩耶於此畢利叉下』說明受生的情況，其中有四點：一是總標；二是分別顯示。『畢利叉』，具云『缽刺叉』（Palasa），義譯為『高顯樹』。有的地方稱為『阿輸迦樹』（Asoka），此云『無憂樹』。又稱『阿說他樹』（Asvattha），此云『無羅樹』，意思是繞樹三匝可以消除罪障。這是菩提樹，不是出生的地方的樹。又名『畢缽羅樹』（Pippala），此云『樒樹』，在嶺南也有此類樹木，可以瞭解。十種自在是：一、天龍八部雲集，光明照耀，消除痛苦；二、在母胎中接受三千大千世界，遍坐百億國土；三、毛孔顯現諸佛過去所行的法；四、毛孔顯現諸佛過去的本生故事；五、毛孔顯現諸佛過去的形貌和色彩；六、毛孔顯現諸佛往昔的佈施；七、身中顯現諸佛原本莊嚴的國土之事；八、身中顯現天龍八部的宮殿充滿樹林；九、身中顯現菩薩讚歎毗盧遮那佛；十、金剛地輪生出大蓮花來承托菩薩。三摩耶夫人生產時。

【English Translation】 English version: This is to reveal the wisdom of the Buddhas in the three periods of time—past, present, and future—known below the realm (referring to below the desire realm), as well as to demonstrate the attainment of perfect enlightenment and to teach and transform sentient beings. 'Si zhu shi fa xia' (四住是法下) summarizes the benefits obtained. Among them, it first elucidates the practice of achieving ten kinds of benefits, and then uses 'yi qie fa xia' (一切法下) to explain the accomplishment of Buddhahood in accordance with conditions, ultimately returning to the family of the Tathagata. In the two-fold verses, each set of ten verses successively praises one method of being born, and the meaning of the text is clear and easy to understand. 'Pusa ju ci xia' (菩薩具此下) summarizes the accomplishment of the two selves and explains the reason for establishing the name. 'Yan wuliang jingjie zizaizhe' (言無量境界自在者) explains that the Bodhisattva manifests birth for the benefit of sentient beings, so it is called freedom. This peculiar auspiciousness is not just one name, but immeasurable realms. The original text in India says: 'I accomplish the Bodhisattva's liberation, named immeasurable kalpas holding all Bodhisattvas' freedom of birth manifestation.' 'San caibai yan xia' (三善財白言下) explains the realm of the Dharma gate, first asking and then answering. There are three parts to the answer: first, it explains that there are ten auspicious responses at the time of birth; second, it explains that there are ten lights at the time of birth; and finally, it explains that there are ten freedoms at the time of birth. The first part is divided into three points: first, the gods naturally manifest their original vows and are born here; second, the ten auspicious signs manifested by the Bodhisattva at the time of birth; and finally, 'ci xiang xian shi xia' (此相現時下), seeing these auspicious signs, one knows that the Bodhisattva has been born. 'Er fozi moye furen chu jiapiluo xia' (二佛子摩耶夫人出迦毗羅下) explains that there are ten lights at the time of birth, listing the numbers and names, and the summary is knowable. 'San moye yu ci bili cha xia' (三摩耶於此畢利叉下) explains the situation of being born, which has four points: first, a general mark; second, separate displays. 'Bili cha', fully called 'Palasa' (缽刺叉), is translated as 'high and prominent tree'. Some places call it 'Asoka' (阿輸迦樹), which is called 'wuyou shu' (無憂樹), meaning 'worry-free tree'. Also called 'Asvattha' (阿說他樹), which is called 'wuluo shu' (無羅樹), meaning that circling the tree three times can eliminate sins. This is the Bodhi tree, not the tree of the place of birth. Also known as 'Pippala' (畢缽羅樹), which is called 'mi shu' (樒樹), and there are also such trees in Lingnan, which can be understood. The ten freedoms are: first, the gathering of the eight divisions of gods and dragons, the light shines, eliminating suffering; second, receiving three thousand great thousand worlds in the womb, sitting all over hundreds of millions of lands; third, the pores show the Dharma practiced by the Buddhas in the past; fourth, the pores show the past birth stories of the Buddhas; fifth, the pores show the past appearances and colors of the Buddhas; sixth, the pores show the past almsgiving of the Buddhas; seventh, the body shows the original solemn land affairs of the Buddhas; eighth, the body shows the palaces of the eight divisions of gods and dragons filling the forest; ninth, the body shows the Bodhisattva praising Vairocana Buddha; tenth, the Vajra earth wheel gives birth to great lotus flowers to support the Bodhisattva. When Maya gave birth.

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下顯相狀。于中五。一朗耀挺特如空中日現。二威光赫奕如雷電光。三應機現身如山起云。四現破無明如闇中燈。五雖生不生用常寂故。四我於一念下明夜天結自所知受生分齊。四爾時善財下明法根深厚。先問后答。答中二。先長行后偈頌。前中十。一古世佛興。二出往佛母。三攀樹生佛。四授與乳母。五乳母得定。六得此法門。七結會古今。八廣見受生。九知本大愿。十供佛持法。二頌中二十三頌半分四。初一誡聽許說。二有八偈半明初佛所發心得法。三我于億剎下十三偈明更供多佛凈修增廣。四末後一偈結嘆無盡。下結自分及推勝進。並可知。善惠地竟。

第十法雲地知識內。

初舉法勸修中。城名如前釋。瞿夷者古譯名明女。又勘諸梵本或名嶠比。此云覆障。謂在家父母所護。不令人見等。或名瞿婆。此云守護大地。佛為太子時有三夫人。瞿夷第一。耶輸陀羅第二。摩奴舍第三。又瞿夷是王女寶。今表因位終極慈悲之相顯著故取第一也。又以證法既滿法喜適悅是妻義也。

第二依教趣入中。一敬辭。二念法。三至后。

第三見敬申請中三。先方便推求。二見其勝報。三致敬請問。初中四。先天眾迎贊。二善財印述。三天眾供嘆。四升堂推覓。初中二。先迎二白言下贊。此是守堂神贊中

【現代漢語翻譯】 現代漢語譯本： 下顯相狀。其中有五點。一，朗耀挺拔，如空中太陽顯現。二，威光赫奕，如雷電的光芒。三，應機現身，如山中升起的云。四，顯現破除無明，如黑暗中的燈。五，雖有生滅之相，但其本體的功用卻是恒常寂靜的。四，我在一念之間，明白了夜天神所知曉的受生分際。四，這時，善財童子明白了法根深厚。先提問，后回答。回答中分為兩部分：先是長行文，后是偈頌。長行文中包含十點：一，古世有佛出世。二，從佛母的身體中出來。三，攀樹而生佛。四，授與乳母哺育。五，乳母因此得定。六，得到這種法門。七，總結古今之事。八，廣泛地見證受生之事。九，知曉根本的大愿。十，供養佛並護持佛法。二，偈頌中，二十三頌半分為四部分：首先，用一頌告誡聽眾並允許解說。其次，用八偈半說明最初佛所發的心以及得法的情況。再次，『我于億剎下』用十三偈說明不斷供養諸佛，清凈修行，增益廣大。最後，用一偈總結讚歎無盡的功德。下面總結自己的修行，並推崇勝妙的精進，這些都是可以知曉的。善惠地到此結束。

第十法雲地知識之內。

首先，在舉出佛法並勸人修行的部分中，城的名稱如前文解釋。瞿夷（Guhya），古譯名為明女。又根據各種梵文版本，或名為嶠比（Gopi），意為覆障，指在家父母的保護，不讓人輕易見到。或名為瞿婆（Gopā），意為守護大地。佛陀作為太子時有三位夫人，瞿夷（Guhya）是第一位，耶輸陀羅（Yaśodharā）是第二位，摩奴舍（Manushya）是第三位。又瞿夷（Guhya）是王女之寶。現在表示因位修行的終極，慈悲之相顯著，所以取第一位。又因為證得佛法，法喜充滿，如同妻子一般。

第二，在依教奉行進入的部分中，包括一，敬辭。二，念法。三，到達之後。

第三，在拜見、尊敬並申請開示的部分中，分為三點：首先，方便地推求。二，見到她的殊勝果報。三，致敬並請問。在第一點中，分為四點：一，天眾迎接讚歎。二，善財童子印證並敘述。三，天眾供養並讚歎。四，登上殿堂尋找。在第一點中，分為兩點：首先是迎接，二白言下贊，這是守堂神所作的讚歎。

【English Translation】 English version: The following manifests appearances. Among them are five aspects: 1. Radiantly bright and upright, like the sun appearing in the sky. 2. Majestic and dazzling, like the light of thunder and lightning. 3. Appearing in response to the occasion, like clouds rising from the mountains. 4. Manifesting the breaking of ignorance, like a lamp in the darkness. 5. Although there is the appearance of birth and death, its essential function is eternally tranquil. 4. In a single thought, I understood the boundaries of rebirth known by the Night Sky God (Night Sky God). 4. At this time, Sudhana (Sudhana) understood that the roots of Dharma were deep. First, he asked, then he answered. The answer is divided into two parts: first, the prose passage, then the verses. The prose passage contains ten points: 1. Buddhas appeared in ancient times. 2. Coming forth from the body of the Buddha's mother. 3. Giving birth to the Buddha by climbing a tree. 4. Entrusting to the wet nurse for nourishment. 5. The wet nurse attained Samadhi (Samadhi) because of this. 6. Obtaining this Dharma gate. 7. Summarizing the events of ancient and modern times. 8. Widely witnessing the events of rebirth. 9. Knowing the fundamental great vows. 10. Making offerings to the Buddha and upholding the Dharma. 2. In the verses, the twenty-three and a half verses are divided into four parts: First, one verse admonishes the audience and permits explanation. Second, eight and a half verses explain the initial mind awakened by the Buddha and the attainment of the Dharma. Third, 'I, in countless lands below,' uses thirteen verses to explain the continuous offering to the Buddhas, purifying practice, and increasing vastness. Finally, one verse concludes with praise of endless merit. Below is a summary of one's own practice, and the promotion of sublime diligence, which can be known. The Bhadra-śrī (Bhadra-śrī) stage ends here.

Within the knowledge of the tenth Dharma-megha (Dharma-megha) stage.

First, in the part of raising the Dharma and encouraging practice, the name of the city is as explained earlier. Guhya (Guhya), an ancient translation meaning 'Bright Woman.' Also, according to various Sanskrit versions, it is also named Gopi (Gopi), meaning 'Covering Obstruction,' referring to the protection of parents at home, not allowing people to see easily. Or named Gopā (Gopā), meaning 'Guardian of the Earth.' When the Buddha was a prince, he had three wives: Guhya (Guhya) was the first, Yaśodharā (Yaśodharā) was the second, and Manushya (Manushya) was the third. Also, Guhya (Guhya) is the treasure of the princess. Now it represents the ultimate of the causal stage practice, the aspect of compassion is significant, so the first one is taken. Also, because of attaining the Dharma, the joy of Dharma is full, like a wife.

Second, in the part of entering according to the teachings, it includes: 1. Respectful words. 2. Recitation of the Dharma. 3. After arriving.

Third, in the part of seeing, respecting, and requesting instruction, it is divided into three points: First, conveniently seeking. Second, seeing her supreme rewards. Third, paying respect and asking questions. In the first point, it is divided into four points: 1. Heavenly beings welcome and praise. 2. Sudhana (Sudhana) confirms and narrates. 3. Heavenly beings make offerings and praise. 4. Ascending the hall to seek. In the first point, it is divided into two points: First is the welcome, and the praise below the two white words, which is the praise made by the guardian deity of the hall.

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四。初贊行究竟。二我觀下贊精進得果。三我觀下嘆精進得法。四何以下釋成可知。二善財答言下印述中二。初一句印其所說。二欲令下述自所作。于中四。初于惡眾生起大慈行。有法喻合可知。二于修善眾生起大喜行。三何以下釋成所由。四若有菩薩下結行利益。于中十六句皆有標釋可知。天神下總結可知。三善財將升下明天眾供嘆中。先供散其身。二頌嘆其德十偈分四。初三嘆利生行。次一求友行。次三無礙行。后三勇猛行。四爾時下升堂推覓可知。二即見下明見勝報。于中一見正報。二見眷屬。三顯眷屬同行德。于中有十句。一本行同。二四攝同。三大悲同。四大慈同。五大智同。六不退同。七行滿同。八離障同。九普行同。十成果同。三致敬請問中。皆問悲智等。逆順無礙行有九句。一在染不污。二得理不證。三得果住因。四出世恒入。五處理現事。六無言現說。七知空攝化。八知寂恒供。九知真行俗。

第四爾時瞿夷下示己法界中二。初嘆問許說。二正示己法。于中作五門分別。一法義。二法名。三法用。四法根。五法位。初中二。先長行后偈頌。前中亦二。先十法顯因陀羅行。有總標別辨及結可知。二勤修十法值善知識。亦有標釋結可知。二頌中十三偈。初二頌前依善知識。次九頌餘九行。后二結

【現代漢語翻譯】 現代漢語譯本 四、初讚歎菩薩的修行達到究竟圓滿的境界。二、我觀察下文讚歎善財童子精進修行獲得果報。三、我觀察下文讚歎善財童子精進修行獲得佛法。四、為什麼下文的解釋能夠成立是可以知道的。二、善財童子回答說下文印證敘述，其中分為兩部分。第一句印證他所說的話。二、想要下文敘述自己所做的事情。其中分為四個部分。首先，對於惡劣的眾生髮起大慈悲的修行，有法、比喻、總結，可以知道。二、對於修行善法的眾生髮起大歡喜的修行。三、為什麼下文的解釋能夠成立它的原因。四、如果有一位菩薩下文總結修行的利益。其中十六句都有標示和解釋，可以知道。天神下文總結，可以知道。三、善財童子將要登上高堂下文說明天眾的供養和讚歎，其中。首先，供養並散佈他的身體。二、用頌歌讚歎他的功德，十首偈頌分為四個部分。最初三首讚歎利益眾生的行為。其次一首讚歎尋求善友的行為。其次三首讚歎無礙的行為。最後三首讚歎勇猛的行為。四、這時下文登上高堂尋找，可以知道。二、立即見到下文說明見到殊勝的果報。其中一部分是見到正報。二、見到眷屬。三、彰顯眷屬同行同德。其中有十句。一、本來的修行相同。二、四攝法相同。三、大悲心相同。四、大慈心相同。五、大智慧相同。六、不退轉相同。七、修行圓滿相同。八、遠離障礙相同。九、普賢行相同。十、成就果報相同。三、致敬請問中。都問關於悲智等等。逆行和順行都沒有障礙，有九句。一、在染污中不被污染。二、得到真理不執著。三、得到果報安住于因地。四、出離世間恒常入世。五、處理事情顯現於事相。六、沒有言語顯現說法。七、知道空性攝受教化。八、知道寂靜恒常供養。九、知道真諦而行於世俗。 第四、這時瞿夷（Guhya，秘密）下文顯示自己的法界，其中分為兩部分。首先，讚歎提問並允許解說。二、正式顯示自己的法。其中分為五個方面來分別。一、法的意義。二、法的名稱。三、法的用處。四、法的根本。五、法的位次。最初的部分分為兩部分。先是長行文，后是偈頌。前面的部分也分為兩部分。首先，用十種法來彰顯因陀羅（Indra，帝釋天）的行為。有總標、分別辨析以及總結，可以知道。二、勤奮修習十種法，值遇善知識。也有標示、解釋、總結，可以知道。二、頌文中有十三首偈頌。最初兩首偈頌前面所說的依靠善知識。其次九首偈頌其餘九種修行。最後兩首總結。

【English Translation】 English version 4. Firstly, it praises the ultimate completion of practice. Secondly, I observe that the following praises the diligent practice of Sudhana (善財童子) and the attainment of its fruits. Thirdly, I observe that the following praises the diligent practice of Sudhana and the attainment of the Dharma. Fourthly, why the following explanation can be established is knowable. Secondly, Sudhana's reply below confirms and narrates, divided into two parts. The first sentence confirms what he said. Secondly, desiring the following to narrate what he has done himself, divided into four parts. Firstly, towards evil beings, he initiates great compassion, with Dharma, metaphors, and conclusions, which are knowable. Secondly, towards beings practicing goodness, he initiates great joy. Thirdly, why the following explanation can establish its cause. Fourthly, if there is a Bodhisattva, the following concludes the benefits of practice. Among them, all sixteen sentences have labels and explanations, which are knowable. The gods below provide a conclusion, which is knowable. Thirdly, Sudhana is about to ascend the high seat, the following explains the offerings and praises of the heavenly beings, among which: Firstly, offering and scattering his body. Secondly, praising his virtues with verses, ten verses divided into four parts. The first three praise the actions of benefiting beings. The next one praises the actions of seeking good friends. The next three praise the unobstructed actions. The last three praise the courageous actions. Fourthly, at that time, the following ascends the hall to seek, which is knowable. Secondly, immediately seeing the following clarifies seeing the superior rewards. Among them, one part is seeing the proper reward. Secondly, seeing the retinue. Thirdly, highlighting the virtues of the retinue's shared practice. Among them, there are ten sentences. 1. The original practice is the same. 2. The four means of attraction are the same. 3. Great compassion is the same. 4. Great loving-kindness is the same. 5. Great wisdom is the same. 6. Non-retrogression is the same. 7. Practice completion is the same. 8. Freedom from obstacles is the same. 9. Universal practice is the same. 10. Fruit attainment is the same. Thirdly, in paying respects and asking questions. All ask about compassion, wisdom, etc. There are nine sentences about unobstructed reverse and forward practice. 1. In defilement, not being defiled. 2. Attaining truth without attachment. 3. Attaining fruit and abiding in the cause. 4. Leaving the world and constantly entering it. 5. Handling affairs and manifesting in phenomena. 6. Without words, manifesting speech. 7. Knowing emptiness and embracing transformation. 8. Knowing stillness and constantly making offerings. 9. Knowing truth and practicing in the mundane. Fourthly, at that time, Guhya (瞿夷, Secret) below shows his own Dharma realm, divided into two parts. Firstly, praising the question and allowing explanation. Secondly, formally showing his own Dharma. Among them, making distinctions in five aspects. 1. The meaning of the Dharma. 2. The name of the Dharma. 3. The use of the Dharma. 4. The root of the Dharma. 5. The position of the Dharma. The initial part is divided into two parts. First is the prose, then the verses. The preceding part is also divided into two parts. Firstly, using ten Dharmas to highlight the actions of Indra (因陀羅, Deity). There is a general label, separate analysis, and conclusion, which are knowable. Secondly, diligently practicing ten Dharmas and encountering good teachers. There is also a label, explanation, and conclusion, which are knowable. Secondly, there are thirteen verses in the verse section. The first two verses praise relying on good teachers as mentioned earlier. The next nine verses praise the remaining nine practices. The last two conclude.

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嘆行用。二我已下立法名者。謂一切菩薩三昧深廣以勝智觀察分別。天竺本云成就菩薩解脫。名觀一切菩薩三昧海境界。三善財白言下明法用中。先問后答。答中三。初知此娑婆世界中境。二知十方世界中境。三盧舍那下釋能知所由。初中四。先知眾生善惡耶正。二彼諸劫中下知佛因果。三知二乘眷屬。四知彼眷屬菩薩下明知菩薩眾及其行位。亦是知菩薩三昧海。有諸句可知。二如此娑婆下知十方界。各十十世界者是無盡故也。三盧舍那下明能知所以中。有標徴釋並可知。四善財白言下顯法根中。先問后答。答中有四。一明於初佛修行聞法。二更值六十百千億那由他佛修行供養。三于最後佛所得此法門。四後於塵數劫中修治此法。初段中長分有十五段。一古世王都。二太子福報。三寶女端嚴。四太子求娉。五時彼園下明佛興女夢。六天勸詣佛。七女求天子。十偈分二。初三自述己德堪為行侶。后七偈嘆太子德請其納受。八太子問女說十一偈分二。初四彰己離過。后七勸成勝行。九女母偈答。女有勝德。愿為納受。有二十四頌分六。初二總說女緣。次六說女生處。次五具勝色聲。次四智德過人。次二遠離世患。后五具出世行。十太子答母。能不障道我當納受。于中先長行有九句。一發心積德。二凈修度行。三供佛護法。

【現代漢語翻譯】 現代漢語譯本 嘆行用。二我已下立法名者：謂一切菩薩三昧（Samadhi，定）深廣，以勝智觀察分別。《天竺本》云『成就菩薩解脫』，名觀一切菩薩三昧海境界。 三善財白言下明法用中，先問后答。答中三：初知此娑婆世界（Saha World，我們所居住的這個世界）中境；二知十方世界中境；三盧舍那（Locana，光明遍照）下釋能知所由。初中四：先知眾生善惡耶正；二彼諸劫中下知佛因果；三知二乘眷屬；四知彼眷屬菩薩下明知菩薩眾及其行位，亦是知菩薩三昧海。有諸句可知。二如此娑婆下知十方界，各十十世界者是無盡故也。三盧舍那下明能知所以中，有標徴釋並可知。 四善財白言下顯法根中，先問后答。答中有四：一明於初佛修行聞法；二更值六十百千億那由他（Nayuta，數量單位，意為極多）佛修行供養；三于最後佛所得此法門；四後於塵數劫中修治此法。初段中長分有十五段：一古世王都；二太子福報；三寶女端嚴；四太子求娉；五時彼園下明佛興女夢；六天勸詣佛；七女求天子。十偈分二：初三自述己德堪為行侶，后七偈嘆太子德請其納受。八太子問女說十一偈分二：初四彰己離過，后七勸成勝行。九女母偈答：女有勝德，愿為納受。有二十四頌分六：初二總說女緣，次六說女生處，次五具勝色聲，次四智德過人，次二遠離世患，后五具出世行。十太子答母：能不障道我當納受。于中先長行有九句：一發心積德，二凈修度行，三供佛護法。

【English Translation】 English version Explaining the application of practice. Secondly, 'I have already established the name of the Dharma': This refers to the profound and vast Samadhi (concentration) of all Bodhisattvas, observed and distinguished with superior wisdom. The Indian version says 'achieving the liberation of Bodhisattvas,' named 'Observing the Realm of the Samadhi Sea of All Bodhisattvas.' Thirdly, from 'Sudhana (善財) said,' it explains the application of the Dharma, first asking and then answering. The answer has three parts: first, knowing the state within this Saha World (娑婆世界, the world we live in); second, knowing the state within the ten directions of the world; third, Locana (盧舍那, the light that shines everywhere) explains the reason for being able to know. The first part has four aspects: first, knowing the good, evil, right, and wrong of sentient beings; second, knowing the cause and effect of Buddhas in those kalpas; third, knowing the retinue of the two vehicles (聲聞乘 and 緣覺乘); fourth, knowing the Bodhisattva assembly and their stages of practice, which is also knowing the Samadhi Sea of Bodhisattvas. Many sentences can be understood. Secondly, 'Like this Saha,' it knows the ten directions of the world, each with ten worlds, which is endless. Thirdly, Locana explains the reason for being able to know, with marking, evidence, and explanation, all of which can be understood. Fourthly, from 'Sudhana said,' it reveals the root of the Dharma, first asking and then answering. The answer has four parts: first, explaining the practice and Dharma hearing of the initial Buddha; second, encountering sixty hundred thousand billion Nayuta (那由他, a unit of quantity, meaning extremely many) Buddhas for practice and offering; third, obtaining this Dharma door from the last Buddha; fourth, cultivating and purifying this Dharma in countless kalpas. The first section has fifteen long divisions: first, the ancient capital; second, the prince's blessings; third, the beauty of the precious woman; fourth, the prince seeking marriage; fifth, the Buddha's appearance and the woman's dream; sixth, the gods advising to visit the Buddha; seventh, the woman seeking the heavenly son. The ten verses are divided into two parts: the first three describe one's own virtues as worthy companions, and the last seven verses praise the prince's virtues and request acceptance. Eighth, the prince asks the woman, saying eleven verses divided into two parts: the first four show one's own freedom from faults, and the last seven encourage the accomplishment of superior practice. Ninth, the woman's mother answers in verse: the woman has superior virtues and wishes to be accepted. There are twenty-four verses divided into six parts: the first two generally describe the woman's conditions, the next six describe the place of her birth, the next five describe her superior appearance and voice, the next four describe her intelligence and virtue surpassing others, the next two describe her being far from worldly troubles, and the last five describe her having transcendent practices. Tenth, the prince answers the mother: if she can not obstruct the path, I will accept her. Among them, there are nine sentences in prose: first, generating the aspiration and accumulating merit; second, purifying and cultivating the practice of crossing over; third, making offerings to the Buddha and protecting the Dharma.

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四嚴凈剎土。五利樂眾生。六修行具地。七行檀。八出家。九汝莫障我。二偈中七頌半。初一頌初行。次一起頌第六。次一頌第二。次一頌第四。次一頌第五。次半卻頌第三。次一頌第十。后一頌第八九可知。十一時女答言下順命同志幸唯見納。有十四偈分三。初三求慕心堅。次六悕同勝行。后五說佛勸詣。十二太子聞佛歡喜贈寶。十三女母遂意重嘆女德。十偈分四。初三嘆德同太子。次三嘆身業勝。次一語業勝。后三意業勝。十四時太子下相與詣佛。于中三。初見佛勝相。二致敬供養。三聞經得益。十五還告父王。于中八。初總白佛興。二問答所聞。三王喜告言。四舍位詣佛。五聞法獲益。六出家得法。七太子紹位弘其佛法。八結會古今。于中一會太子。二會父王。三會女母。四會眷屬。五會女身。第二彼佛滅後下更值六十百千億那由他佛。文中略列四十佛名。悉皆敬養。第三其最後佛下明於末後佛所得法因緣。第四我得此法門下更于已後塵數劫中值塵數佛修治此法。于中四。初供養多佛行猶未滿。二佛子下聞多佛法未至普賢。三何以下釋非普賢所以。四何以故者重責云既未能知普賢所行。何以得知齊佛境界。釋以于彼毛孔中唸唸悉見等故。此則彰己但能見彼所現不能作彼現事。于中三。先見器世間及智正覺世間。

【現代漢語翻譯】 現代漢語譯本 四、嚴凈剎土（莊嚴清凈的佛國凈土）。 五、利樂眾生（利益和安樂一切眾生）。 六、修行具地（修習各種功德，具足成佛的資糧）。 七、行檀（佈施行）。 八、出家（捨棄世俗生活，加入僧團）。 九、汝莫障我（你不要阻礙我）。 二偈中七頌半（兩首偈頌中包含七頌半的內容）。 初一頌初行（第一頌的第一行）。 次一起頌第六（接下來一起頌的第六行）。 次一頌第二（接下來一頌的第二行）。 次一頌第四（接下來一頌的第四行）。 次一頌第五（接下來一頌的第五行）。 次半卻頌第三（接下來半頌的第三行）。 次一頌第十（接下來一頌的第十行）。 后一頌第八九可知（最後一頌的第八、九行可以得知）。 十一、時女答言下順命同志幸唯見納（當時，女子回答說願意順從太子的意願，希望能夠被接納）。有十四偈分三（有十四首偈頌，分為三個部分）。 初三求慕心堅（最初三首偈頌表達了女子愛慕太子，心意堅定的情感）。 次六悕同勝行（接下來六首偈頌表達了女子希望與太子一同修行殊勝的德行）。 后五說佛勸詣（最後五首偈頌講述了女子勸說太子去拜見佛陀）。 十二、太子聞佛歡喜贈寶（太子聽聞佛法后非常歡喜，贈送寶物給女子）。 十三、女母遂意重嘆女德（女子的母親如願以償，再次讚歎女兒的德行）。十偈分四（十首偈頌分為四個部分）。 初三嘆德同太子（最初三首偈頌讚嘆女子的德行與太子相同）。 次三嘆身業勝（接下來三首偈頌讚嘆女子身業的殊勝）。 次一語業勝（接下來一首偈頌讚嘆女子語業的殊勝）。 后三意業勝（最後三首偈頌讚嘆女子意業的殊勝）。 十四、時太子下相與詣佛（當時，太子與女子一同前往佛陀處）。于中三（其中包含三個部分）。 初見佛勝相（首先是見到佛陀殊勝的相好）。 二致敬供養（其次是向佛陀致敬和供養）。 三聞經得益（最後是聽聞佛法，獲得利益）。 十五、還告父王（太子回來后告訴父王）。于中八（其中包含八個部分）。 初總白佛興（首先總的說明佛法興盛）。 二問答所聞（其次是父王與太子之間關於所聞佛法的問答）。 三王喜告言（父王聽后非常高興，並說道）。 四舍位詣佛（父王捨棄王位，前往佛陀處）。 五聞法獲益（父王聽聞佛法，獲得利益）。 六出家得法（父王出家，證得佛法）。 七太子紹位弘其佛法（太子繼承王位，弘揚佛法）。 八結會古今（總結古今之事）。于中一會太子（其中一是太子）。 二會父王（二是父王）。 三會女母（三是女子的母親）。 四會眷屬（四是眷屬）。 五會女身（五是女子自身）。 第二、彼佛滅後下更值六十百千億那由他佛（在那尊佛陀滅度后，又遇到了六十百千億那由他（Nayuta，數量單位，表示極大的數目） 尊佛）。文中略列四十佛名（文中簡略地列舉了四十尊佛的名號）。悉皆敬養（全都恭敬供養）。 第三、其最後佛下明於末後佛所得法因緣（在最後一位佛陀那裡，闡明了獲得佛法的因緣）。 第四、我得此法門下更于已後塵數劫中值塵數佛修治此法（我獲得此法門后，又在之後的如塵沙般眾多的劫數中，遇到如塵沙般眾多的佛陀，修習此法）。于中四（其中包含四個部分）。 初供養多佛行猶未滿（首先是供養了眾多的佛陀，但菩薩行仍然沒有圓滿）。 二佛子下聞多佛法未至普賢（佛子聽聞了眾多佛陀的教法，但還沒有達到普賢菩薩的境界）。 三何以下釋非普賢所以（為什麼以下解釋說不是普賢菩薩的境界）。 四何以故者重責云既未能知普賢所行。何以得知齊佛境界（為什麼責問說，既然不能夠了解普賢菩薩的修行，又怎麼能夠得知與佛陀相同的境界）。釋以于彼毛孔中唸唸悉見等故（解釋說，因為能夠在普賢菩薩的毛孔中，唸唸都見到一切事物等等）。此則彰己但能見彼所現不能作彼現事（這表明自己只能見到普賢菩薩所顯現的境界，而不能夠做到普賢菩薩所做的事情）。于中三（其中包含三個部分）。 先見器世間及智正覺世間（首先是見到器世間（physical world）和智正覺世間（world of wisdom and enlightenment））。

【English Translation】 English version 4. Adorning and purifying the Buddha-land. 5. Benefiting and bringing joy to all sentient beings. 6. Cultivating the grounds for enlightenment. 7. Practicing generosity (Dāna). 8. Renouncing the household life (becoming a monastic). 9. 'Do not obstruct me'. In the two Gathas (verses), there are seven and a half stanzas. The first line of the first stanza. Next, the sixth line of the first stanza together. Next, the second line of one stanza. Next, the fourth line of one stanza. Next, the fifth line of one stanza. Next, half a stanza, the third line. Next, the tenth line of one stanza. Lastly, the eighth and ninth lines of one stanza are understandable. 11. At that time, the woman answered, expressing her willingness to obey and hoping to be accepted as a companion. There are fourteen Gathas divided into three parts. The first three express her firm admiration. The next six express her desire to share in superior practices. The last five speak of the Buddha and encourage him to visit. 12. The prince, hearing of the Buddha, rejoiced and gifted treasures. 13. The woman's mother, fulfilling her wish, praised her daughter's virtues. Ten Gathas divided into four parts. The first three praise her virtues as being equal to the prince's. The next three praise the superiority of her bodily actions. The next one praises the superiority of her speech. The last three praise the superiority of her mental actions. 14. At that time, the prince went with her to see the Buddha. In this, there are three parts. First, seeing the Buddha's superior marks. Second, paying respects and making offerings. Third, hearing the teachings and gaining benefit. 15. He then informed his father, the king. In this, there are eight parts. First, generally reporting the rise of the Buddha. Second, questions and answers about what was heard. Third, the king rejoiced and said. Fourth, renouncing the throne to visit the Buddha. Fifth, hearing the Dharma and gaining benefit. Sixth, renouncing the household life and attaining the Dharma. Seventh, the prince inheriting the throne and propagating the Buddha's teachings. Eighth, connecting the past and present. In this, one connects with the prince. Two connect with the father, the king. Three connect with the woman's mother. Four connect with the relatives. Five connect with the woman herself. Second, after that Buddha passed away, he encountered sixty hundred thousand million Nayutas (Nayuta, a unit of large number) of Buddhas. The text briefly lists forty Buddha names. All were respectfully revered and offered to. Third, the last Buddha clarifies the causes and conditions for obtaining the Dharma from the last Buddha. Fourth, after I obtained this Dharma gate, I encountered as many Buddhas as there are dust particles in countless kalpas (aeons), cultivating this Dharma. In this, there are four parts. First, offering to many Buddhas, the practice is still not complete. Second, the Buddha's disciples heard many Buddha's teachings but have not reached Samantabhadra's (Universal Virtue Bodhisattva) level. Third, why the following explains that it is not Samantabhadra's level. Fourth, why the question is repeated, saying that since one cannot know Samantabhadra's practice, how can one know the realm equal to the Buddha's? It is explained that in his pores, one sees everything in every moment. This shows that one can only see what he manifests but cannot do what he does. In this, there are three parts. First, seeing the container world (physical world) and the world of wisdom and enlightenment.

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二複次下見眾生世間。三我于菩薩一一下總結所見。下結自分及推勝進並可知。法雲地竟。上來總四十一人明大段第一寄位修行相竟。

第二大段摩耶夫人下明會緣入實相知識。謂會前諸位差別之緣。令歸平等一實法界。生於佛果如摩耶生佛故次明也。此中有十人分之為二。初一是總。餘九是別。以初摩耶得智幻法門末後童子童女亦得幻住法門。以始終相會總別相融無二故也。

就初中亦五義同前。

初舉法勸修中二。初長行指后。次說偈頌前。就長行中。摩耶者此云幻生菩薩。夫人者梵名提婆多。正翻應名天后。古人就義名曰夫人。問余經論說。摩耶生佛七日命終生忉利天。云何此中指迦毗羅城。答化相示滅。實報常存。若爾迦毗豈非化處。釋此亦深非常人可見。如菩提樹下即蓮華藏等。又如雙林示滅常在靈山等。又摩耶等諸眷屬。若小乘中是實非化。若始教大乘中是化非實。若終教中亦實亦化。謂實是大菩薩示現為化故。若頓教中非實非化。以即相無相故。若圓教中並是法界實德。是人亦是法門故。又是舍那海印定中所現故屬佛實德攝也。余並準之。二汝詣彼問下教問可知。二偈頌前法中三十三偈分三。初一總顯己行。次十七偈遠說前劫事佛因緣。前長行所無。次於后所過劫下十五偈正頌前長

【現代漢語翻譯】 現代漢語譯本： 再說向下觀察眾生世間。第三，我對菩薩所見一一總結。下面總結自己的部分，並推崇勝進，這些都可以理解。法雲地結束。以上總共四十一人，闡明第一大段寄位修行相完畢。

第二大段從摩耶夫人開始，闡明會緣入實相的知識。意思是彙集前面各個位次的差別之緣，使之歸於平等一實法界。如同摩耶夫人誕生佛陀一樣，因此接下來闡明這個道理。這其中有十人，分為兩部分。最初一個是總說，其餘九個是別說。因為最初的摩耶夫人得到智幻法門，最後面的童子童女也得到幻住法門，因為始終相互會合，總說和別說相互融合，沒有差別。

就最初的總說中，也有五種意義與前面相同。

最初，在舉法勸修中，分為兩部分。首先是長行指引後面，其次是偈頌讚美前面。就長行中，摩耶，這裡的意思是幻生菩薩。夫人，梵文名字是提婆多（Devadatta），正確的翻譯應該是天后。古人按照意義稱作夫人。有人問，其他經論說，摩耶夫人誕生佛陀七日後命終，生到忉利天（Trāyastriṃśa）。為什麼這裡指迦毗羅城（Kapilavastu）？回答說，這是化相示現滅度，實報仍然常存。如果這樣，迦毗羅城難道不是化現之處嗎？解釋這個道理非常深奧，不是一般人可以理解的。例如菩提樹下就是蓮華藏世界等等。又如在雙林示現滅度，卻常常在靈山等等。又如摩耶夫人等眷屬，如果按照小乘的觀點，是真實而非化現。如果按照始教大乘的觀點，是化現而非真實。如果按照終教的觀點，既是真實也是化現。意思是真實是大菩薩示現為化現的緣故。如果按照頓教的觀點，非真實也非化現，因為當下即是相無相的緣故。如果按照圓教的觀點，都是法界實德，人也是法門。又是舍那佛（Vairocana）海印定中所顯現的，因此屬於佛的實德所攝。其餘的可以參照這個來理解。第二，『你到那裡去問』，下面教導如何提問，這些都可以理解。第二，偈頌讚美前面佛法，三十三首偈頌分為三部分。最初一首總的顯示自己的修行。其次十七首偈頌遙遠地講述過去劫中侍奉佛陀的因緣，這是前面長行中所沒有的。其次，在『於後所過劫』下面，十五首偈頌正式讚美前面長行

【English Translation】 English version: Furthermore, observing the world of sentient beings. Third, I summarize what I have seen of each Bodhisattva. Below summarizes one's own part and promotes excellence, which can be understood. The Dharma Cloud Ground ends. Above, a total of forty-one people clarify the first major section, the aspect of cultivating practice while dwelling in a provisional position, is completed.

The second major section, beginning with Māyādevī (Māyā, meaning 'illusion-born' Bodhisattva), clarifies the knowledge of converging conditions to enter the real aspect. This means gathering the conditions of difference from the previous positions, causing them to return to the equal and singular reality-dharma realm. Just as Māyādevī gave birth to the Buddha, therefore, this principle is clarified next. Within this, there are ten people, divided into two parts. The first is a general statement, and the remaining nine are specific statements. Because the initial Māyādevī obtained the Dharma gate of wisdom and illusion, and the last boys and girls also obtained the Dharma gate of dwelling in illusion, because the beginning and end meet each other, and the general and specific merge without difference.

Regarding the initial general statement, there are also five meanings that are the same as before.

Initially, in raising the Dharma and encouraging cultivation, it is divided into two parts. First, the prose passage points to the later part, and second, the verses praise the former part. Regarding the prose passage, Māyā, here meaning 'illusion-born' Bodhisattva. Devī (Devī, Sanskrit name Devadatta), the correct translation should be 'Queen of Heaven'. The ancients called her 'Lady' according to the meaning. Someone asks, other sutras and treatises say that Māyādevī died seven days after giving birth to the Buddha and was born in Trāyastriṃśa Heaven (Trāyastriṃśa). Why does this passage refer to Kapilavastu (Kapilavastu)? The answer is that this is a transformation aspect showing extinction, but the real reward still exists. If so, isn't Kapilavastu a place of transformation? Explaining this principle is very profound and not something that ordinary people can understand. For example, under the Bodhi tree is the Lotus Treasury World, and so on. Also, like showing extinction in the twin trees, but often being on Vulture Peak, and so on. Also, like Māyādevī and other family members, if according to the Hinayana view, it is real and not a transformation. If according to the initial teaching of Mahayana, it is a transformation and not real. If according to the final teaching, it is both real and a transformation. Meaning that the real is a great Bodhisattva showing as a transformation. If according to the sudden teaching, it is neither real nor a transformation, because the present is both form and formlessness. If according to the perfect teaching, they are all real virtues of the Dharma realm, and the person is also a Dharma gate. It is also manifested in the Samantabhadra (Vairocana) Ocean Seal Samadhi, therefore, it belongs to the real virtues of the Buddha. The rest can be understood by referring to this. Second, 'You go there to ask', below teaches how to ask questions, which can be understood. Second, the verses praise the previous Dharma, thirty-three verses are divided into three parts. The first verse generally shows one's own practice. The next seventeen verses remotely speak of the causes and conditions of serving the Buddha in past kalpas, which is not in the previous prose passage. Next, in 'In the kalpas passed later' below, fifteen verses formally praise the previous prose passage.

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行所說因緣。于中先十頌前于諸佛所所得法門。次我于菩薩身下五頌前于菩薩毛孔所見等事。第二依教趣入中六。初辭前。二念后。三引導。四見勝。五致敬。六申請。就念后中三。初總念知識德。二具凈法身下別念其身有十九種。三如是等下結成難見起四種念。一云何見。二云何親近。三云何知其相。四云何聞法受持。三作是念已下明伴善知識方便引導。于中三。初城天教守心城。二妙德天贊德加持。三羅剎王教令起行。初中三。先供養善財。二教守心城有二十四種。一一各初勸所作。后釋作所以。初中應守護心城者忍不起妄念也。離生死者由無妄念不起惑造業故云離也。又云應修無壞心城者以信法不壞故。又持法不妄故。又云應放心城普照光明者。以根欲性力智光照達群機故。余並準釋可知。三菩薩摩訶薩下釋成利益。于中先總標。二何以下釋所以。三佛子下結。

第二爾時有天下明妙德天贊德加持中。一讚嘆摩耶令其欣樂。二放光加持。三善財獲益。于中得十種眼。一一各先標眼名。后顯眼義。並準釋可知。

第三時有守護下明羅剎王教令起行。于中三。初教十法得近知識。初總次別後結。別中一直心。二悲心。三智心。四不退心。五堅信心。六深心觀性故。七大心普覆故。八廣心了法界故。九巧

【現代漢語翻譯】 現代漢語譯本：

所說的因緣。其中先用十頌說明以前在諸佛處所得的法門。其次，我用菩薩身下的五頌說明以前在菩薩毛孔所見等事。第二部分是依教趣入，分為六個部分：一是辭前，二是念后，三是引導，四是見勝，五是致敬，六是申請。在念後部分中，又分為三個部分：一是總念知識（善知識）的功德，二是『具凈法身』以下，分別念其身有十九種功德，三是『如是等』以下，總結成難見，生起四種念頭：一、如何見？二、如何親近？三、如何知其相？四、如何聞法受持？第三部分是『作是念已』以下，說明伴隨善知識，方便引導。其中分為三個部分：一是城天教守心城，二是妙德天贊德加持，三是羅剎王教令起行。第一部分中又分為三個部分：首先是供養善財，二是教守心城，有二十四種方法，每一種方法都是先勸導所作，后解釋所作的原因。首先，『應守護心城』是指忍耐，不起妄念。『離生死者』是因為沒有妄念，不起惑造業，所以說『離』。又說『應修無壞心城』，是因為信法不壞。又因為持法不妄。又說『應放心城普照光明』，是因為根、欲、性、力、智的光明照達群機。其餘的都可以參照解釋。三、菩薩摩訶薩（Bodhisattva-Mahāsattva，大菩薩）以下，解釋成就的利益。其中先總標，二、何以下解釋原因，三、佛子（Buddhaputra，佛之子）以下總結。

第二部分，『爾時有天下』說明妙德天贊德加持。一是讚歎摩耶（Māyā，佛母），令其欣樂，二是放光加持，三是善財獲益。其中得到十種眼，每一種眼都是先標明眼名，后顯示眼義。都可以參照解釋。

第三部分，『時有守護』以下說明羅剎王教令起行。其中分為三個部分：一是教導十種方法，得以親近知識（善知識），先總說，再分別說，后總結。分別說中：一是直心，二是悲心，三是智心，四是不退心，五是堅信心，六是深心，觀性故，七是大心，普覆故，八是廣心，了法界故，九是巧

【English Translation】 English version:

The spoken causes and conditions. Among them, the first ten verses explain the Dharma doors obtained from all the Buddhas in the past. Secondly, I use the five verses below the body of the Bodhisattva (Bodhisattva) to explain the things seen in the pores of the Bodhisattva in the past. The second part is entering according to the teachings, divided into six parts: first, farewell; second, recollection; third, guidance; fourth, seeing the superior; fifth, paying homage; and sixth, requesting. In the recollection part, it is further divided into three parts: first, generally recollecting the merits of the knowledge (good knowledge); second, from 'possessing a pure Dharma body' onwards, separately recollecting that the body has nineteen kinds of merits; and third, from 'such as these' onwards, summarizing the difficulty of seeing and generating four kinds of thoughts: 1. How to see? 2. How to get close? 3. How to know its characteristics? 4. How to hear the Dharma and uphold it? The third part is from 'Having made these thoughts' onwards, explaining how to accompany good knowledge and conveniently guide. Among them, it is divided into three parts: first, the city deity teaches to guard the city of the mind; second, the wonderful virtue deity praises the virtue and blesses; and third, the Rakshasa (Rākṣasa, demon) king teaches to arise and act. The first part is further divided into three parts: first, offering to Sudhana (Sudhana-śreṣṭhi-dāraka, 善財童子); second, teaching to guard the city of the mind, with twenty-four methods, each method first exhorting what to do, and then explaining the reason for doing it. First, 'one should guard the city of the mind' refers to patience, not giving rise to delusional thoughts. 'Those who are free from birth and death' are because there are no delusional thoughts, no arising of delusion and karma, so it is said 'free'. It is also said 'one should cultivate an indestructible city of the mind', because believing in the Dharma is indestructible. Also, because upholding the Dharma is not delusional. It is also said 'one should release the city of the mind to universally illuminate light', because the light of the roots, desires, nature, power, and wisdom illuminates and reaches the masses of opportunities. The rest can be explained by analogy. Third, Bodhisattva-Mahāsattva (Bodhisattva-Mahāsattva, great Bodhisattva) below, explains the benefits of accomplishment. Among them, first a general statement, second, 'why below' explains the reason, third, Buddha's son (Buddhaputra, son of Buddha) below concludes.

Second part, 'At that time, there was the world below' explains the wonderful virtue deity praising the virtue and blessing. First, praising Māyā (Māyā, Buddha's mother), making her happy, second, emitting light and blessing, third, Sudhana benefiting. Among them, obtaining ten kinds of eyes, each eye first stating the name of the eye, and then showing the meaning of the eye. All can be explained by analogy.

Third part, 'At that time, there was guarding below' explains the Rakshasa king teaching to arise and act. Among them, it is divided into three parts: first, teaching ten methods to be able to get close to knowledge (good knowledge), first a general statement, then separate statements, and then a conclusion. In the separate statements: first, a straight mind; second, a compassionate mind; third, a wise mind; fourth, a non-retreating mind; fifth, a firm faith mind; sixth, a deep mind, observing the nature; seventh, a great mind, universally covering; eighth, a broad mind, understanding the Dharma realm; ninth, skillful

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心應病與藥故。十常心行不斷故。二複次下教十三昧。見善知識者以入三昧知佛菩薩平等法身故。又依三昧得見諸佛菩薩故。又以摩耶是三昧境故。初總次別後結。並可知。三爾時善財答下明教求善知識。先善財領前問后。二答言下正教求處。以摩耶所在遍十方故令禮十方求也。

第四爾時善財隨順下明見勝依正。于中先見依報中。古德云。見大蓮華從地出者是所詮法界名大蓮花。如從心顯名地涌出。又釋前城天等三位。調煉善財令心至徹。慧眼得開方見摩耶實報境界故。云地涌出等有四。一蓮花。二樓觀。名攝取法界方藏者。攝取十方各盡法界蘊在其中故云藏也。古德云。五位自分勝進故名千柱也。三師子座。四于金鈴中下出音聲等九種法門流化。二善財見此下明見正報身有二。初見身故。二見身業用。初中三。初總舉。次正見法界身云。后結勝。就正見中有五十七種法界身云分三。初二十種直列身名。二從不去色身下三十種皆先出身名后釋身義。三如是色非色下七句簡非世間五蘊所攝。三善財見摩耶下結其所現殊勝身云。第二善財見如是等下明身業用。謂此身云能增長眾生十波羅蜜行。然不次第。初長其檀行。二出生下明精進行。三知一切下明忍行。四具足下明禪行。五皆悉嚴凈下明方便行。六以明凈下明

【現代漢語翻譯】 現代漢語譯本：心與應病之藥相應，因為十種常心行持不斷。其次，下面教導十三種三昧。見到善知識是因為能進入三昧，瞭解佛菩薩的平等法身。又因為依靠三昧能夠見到諸佛菩薩。又因為摩耶是三昧的境界。先總說，再分別說，最後總結。這些都可以理解。第三，當時善財回答說，下面闡明教導如何尋求善知識。首先，善財領會了前面的提問。其次，回答說，正式教導尋求之處。因為摩耶所在之處遍佈十方，所以要禮拜十方來尋求。 第四，當時善財隨順，下面闡明見到殊勝的依報和正報。其中，首先見到依報。古德說，見到大蓮花從地涌出，這是所詮釋的法界，名為大蓮花。如同從心中顯現，所以說是從地涌出。又解釋了前面的城、天等三個位置，調伏磨練善財，使他的心達到徹底，慧眼得以開啟，才能見到摩耶的實報境界。所以說從地涌出等有四種：一是蓮花，二是樓觀，名為攝取法界方藏，攝取十方各自窮盡法界蘊藏在其中，所以說是藏。古德說，五種位置各自殊勝前進，所以名為千柱。三是師子座，四是在金鈴中發出音聲等九種法門流佈教化。其次，善財見到這些，下面闡明見到正報身，有二個方面。首先是見到身，其次是見到身的業用。首先見到身，其中有三點。首先是總的概括，其次是正式見到法界身云，最後是總結殊勝。在正式見到法界身中，有五十七種法界身云，分為三部分。首先是二十種直接列出身的名字，其次是從不去色身開始的三十種，都是先出現身的名字，然後解釋身的意義。三是如是色非色等七句，簡要說明不是世間五蘊所攝。三是善財見到摩耶，總結她所顯現的殊勝身云。第二，善財見到如是等等，下面闡明身的業用。意思是說，這些身云能夠增長眾生的十波羅蜜行，然而不是按照順序。首先增長他的檀行，二是出生，下面闡明精進行，三是知一切，下面闡明忍行，四是具足，下面闡明禪行，五是皆悉嚴凈，下面闡明方便行，六是以明凈，下面闡明慧行。

【English Translation】 English version: The mind corresponds to the illness and the appropriate medicine because the ten constant mental practices are continuous. Secondly, the following teaches the thirteen Samadhis. Seeing a good teacher is because one can enter Samadhi and understand the equal Dharmakaya (法身) [Dharmakaya: the body of the Dharma] of Buddhas and Bodhisattvas. Also, because one can see all Buddhas and Bodhisattvas by relying on Samadhi. Also, because Maya (摩耶) [Maya: Illusion] is the realm of Samadhi. First, a general statement, then a separate statement, and finally a summary. These can all be understood. Third, when Sudhana (善財) [Sudhana: a youth who sought enlightenment] answered, the following clarifies how to seek a good teacher. First, Sudhana understands the previous question. Secondly, answering, formally teaches where to seek. Because Maya is everywhere in the ten directions, one should worship the ten directions to seek her. Fourth, when Sudhana followed, the following clarifies seeing the superior dependent and principal rewards. Among them, first seeing the dependent reward. An ancient virtuous person said that seeing a great lotus flower emerging from the ground is the Dharmadhatu (法界) [Dharmadhatu: the realm of reality] being explained, called the great lotus flower. It is like appearing from the mind, so it is said to emerge from the ground. It also explains the previous three positions of city, heaven, etc., taming and refining Sudhana, so that his mind reaches thoroughness and his wisdom eye can be opened to see Maya's real reward realm. Therefore, it is said that there are four things emerging from the ground: first, the lotus flower; second, the pavilions, called 'collecting the Dharmadhatu square storehouse,' collecting all the Dharmadhatu in the ten directions, so it is called a storehouse. An ancient virtuous person said that the five positions each have their own superior advancement, so they are called a thousand pillars. Third, the lion throne; fourth, the nine kinds of Dharma methods flowing and transforming from the golden bell. Secondly, Sudhana sees these, and the following clarifies seeing the principal reward body, which has two aspects. First, seeing the body; second, seeing the activities of the body. First seeing the body, which has three points. First, a general summary; second, formally seeing the Dharmadhatu body cloud; and finally, summarizing the superiority. In formally seeing the Dharmadhatu body, there are fifty-seven kinds of Dharmadhatu body clouds, divided into three parts. First, twenty kinds directly listing the names of the bodies; second, the thirty kinds starting from the 'non-departing form body' (不去色身), all first appear the name of the body, and then explain the meaning of the body. Third, the seven sentences such as 'such form is not form' (如是色非色) briefly explain that it is not included in the five aggregates (五蘊) [five aggregates: the five aspects that constitute a person] of the world. Third, Sudhana sees Maya, summarizing the superior body clouds she manifests. Second, Sudhana sees such things, etc., and the following clarifies the activities of the body. It means that these body clouds can increase the ten Paramita (波羅蜜) [Paramita: perfection] practices of sentient beings, but not in order. First, increasing his Dana (檀) [Dana: giving] practice; second, 'birth,' clarifying the diligent practice; third, 'knowing everything,' clarifying the forbearance practice; fourth, 'completing,' clarifying the Dhyana (禪) [Dhyana: meditation] practice; fifth, 'all are adorned and purified,' clarifying the skillful means practice; sixth, 'with clear purity,' clarifying the wisdom practice.

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般若行。七凈佛道下明戒行。八得凈法身下明願行。九一念充下明力行。十如來智下明智行。

第五善財見摩耶下明見已致敬中四。初牒前所見。二變身等彼。三禮已得定。四起已繞住。

第六白言下申請中二。先申其本情。二愿為下請其為說。以此門是都會於前諸位法故。是故舉初文殊教發。乃至於今至大聖所。總敘始終。欲同會平等故也。第四大段答言下示己法界。于中四。一標名體。二明業用。三辨根原。四結自分。初中大愿者宿願力。由此生生常為佛母。如悲花經說也。大智者即般若為母也。幻者是愿智所作生佛之義。謂於己身不壞小。而廣容於佛身。實無生而現生。天竺本云。我住菩薩解脫名大愿智幻莊嚴矣。二得此法門下明其業用。于中二。初為舍那佛母。二總為賢劫千佛母。前中長分有十。一得法生佛。二光入我身。三因見八相。四身容十方。五眾同入胎。六胎內遊行。七又唸唸下十方同入。八悉皆容下明大小無礙。九於此世界下結通十方。亦不分身者以此處身即是彼身故不須分也。十何以故下釋所由。謂攝用歸體也。二總為賢劫千佛母中二。先略列二百七十九佛。佛子如是下總結千佛。二亦於十方下明此處。為佛母不廢自身。於十方界教化眾生。三辨得法根原中。先問后答。答中六。一

【現代漢語翻譯】 現代漢語譯本 般若行：第七，『凈佛道下明戒行』，闡明了通過持戒來凈化佛道；第八，『得凈法身下明願行』，闡明了通過發願來獲得清凈法身；第九，『一念充下明力行』，闡明了通過精進努力來修行；第十，『如來智下明智行』，闡明了通過如來的智慧來修行。

第五，善財童子拜見摩耶夫人，闡明了在見到之後如何致敬，分為四個部分：首先，回顧之前所見；其次，變化身體等同於摩耶夫人；再次，禮拜之後獲得禪定；最後，起身之後繞佛居住的地方。

第六，『白言下申請中二』，闡明了（善財童子）的請求，分為兩個部分：首先，陳述自己的本意；其次，『愿為下請其為說』，請求（摩耶夫人）為自己說法。因為這個法門是彙集了之前各個階段的法，所以從最初文殊菩薩的教導開始，直到現在到達大聖（摩耶夫人）這裡，總述了整個過程，想要達到同等和平等的境界。第四大段，『答言下示己法界』，闡明了（摩耶夫人）展示自己的法界，分為四個部分：首先，標明名稱和本體；其次，闡明作用；再次，辨別根源；最後，總結自己的部分。最初的部分，『大愿者宿願力』，指的是宿世的願力，因此生生世世都成為佛的母親，如《悲華經》所說。『大智者即般若為母也』，指的是般若智慧是（諸佛）之母。『幻者是愿智所作生佛之義』，指的是通過願力和智慧所產生的佛的意義，即在自身不縮小的情況下，能夠容納佛的身軀，實際上沒有生卻顯現出生。天竺原本說：『我住菩薩解脫名大愿智幻莊嚴矣』。第二，『得此法門下明其業用』，闡明了（摩耶夫人）的業用，分為兩個部分：首先，作為舍那佛的母親；其次，總的來說是賢劫千佛的母親。前面的部分又分為十個方面：第一，得到法而生佛；第二，光明進入我的身體；第三，因為見到（佛的）八相；第四，身體容納十方；第五，大眾一同進入胎中；第六，胎內**（此處原文如此，可能指胎內教化）；第七，『又唸唸下十方同入』，十方世界一同進入；第八，『悉皆容下明大小無礙』，闡明了大小沒有障礙；第九，『於此世界下結通十方』，總結了貫通十方世界，『亦不分身者以此處身即是彼身故不須分也』，也不需要分身，因為這裡（摩耶夫人）的身就是彼身。第十，『何以故下釋所由』，解釋了原因，指的是攝用歸體。第二，『總為賢劫千佛母中二』，總的來說是賢劫千佛的母親，分為兩個部分：首先，簡略地列舉了二百七十九佛，『佛子如是下總結千佛』，佛子是這樣總結千佛的。第二，『亦於十方下明此處』，闡明了這裡，作為佛的母親，不放棄自身，在十方世界教化眾生。第三，辨別得到法的根源，首先是提問，然後是回答。回答分為六個方面：第一

【English Translation】 English version Prajna Practice: Seventh, 'Purifying the Buddha-path through precepts,' elucidates purifying the Buddha-path by upholding precepts. Eighth, 'Attaining the pure Dharma-body through vows,' elucidates attaining the pure Dharma-body by making vows. Ninth, 'Fulfilling with a single thought through effort,' elucidates cultivating through diligent effort. Tenth, 'The wisdom of the Tathagata through wisdom,' elucidates cultivating through the wisdom of the Tathagata.

Fifth, Sudhana's visit to Maya, elucidates how to pay respect after seeing, divided into four parts: First, reviewing what was seen before; Second, transforming the body to be equal to Maya; Third, attaining Samadhi after prostration; Fourth, rising and circumambulating the place where the Buddha resides.

Sixth, 'Speaking and requesting,' elucidates (Sudhana's) request, divided into two parts: First, stating his original intention; Second, 'Wishing to be told,' requesting (Maya) to explain the Dharma. Because this Dharma-gate is a compilation of the Dharma from previous stages, it starts from the initial teachings of Manjushri Bodhisattva, up to reaching the Great Sage (Maya), summarizing the entire process, aiming to achieve equality and peace. The fourth major section, 'Answering and showing one's own Dharma-realm,' elucidates (Maya) displaying her Dharma-realm, divided into four parts: First, stating the name and essence; Second, elucidating the function; Third, distinguishing the origin; Fourth, summarizing one's own part. The initial part, 'Great Vow is the power of past vows,' refers to the power of vows from past lives, therefore becoming the mother of Buddhas in every life, as stated in the Karunapundarika Sutra. 'Great Wisdom is Prajna as the mother,' refers to Prajna wisdom being the mother (of all Buddhas). 'Illusion is the meaning of Buddhas produced by vow-wisdom,' refers to the meaning of Buddhas produced by the power of vows and wisdom, that is, without diminishing oneself, one can contain the body of the Buddha, actually not born but appearing to be born. The original text in India says: 'I dwell in the liberation of Bodhisattvas, named Great Vow Wisdom Illusion Adornment.' Second, 'Obtaining this Dharma-gate and elucidating its function,' elucidates (Maya's) function, divided into two parts: First, as the mother of Vairocana Buddha; Second, generally as the mother of the thousand Buddhas of the Bhadrakalpa. The previous part is further divided into ten aspects: First, obtaining the Dharma and giving birth to Buddhas; Second, light entering my body; Third, because of seeing the eight signs (of a Buddha); Fourth, the body containing the ten directions; Fifth, the masses entering the womb together; Sixth, ** in the womb (the original text is as such, possibly referring to teaching within the womb); Seventh, 'Again, thought after thought, the ten directions enter together,' the ten directions entering together; Eighth, 'All are contained, elucidating that there is no obstruction between large and small,' elucidating that there is no obstruction between large and small; Ninth, 'In this world, connecting the ten directions,' summarizing the connection of the ten directions, 'Also, not dividing the body because the body here is the body there, so there is no need to divide,' also, there is no need to divide the body because the body here (Maya's) is the body there. Tenth, 'Why, explaining the reason,' explaining the reason, referring to the integration of function into essence. Second, 'Generally being the mother of the thousand Buddhas of the Bhadrakalpa,' generally being the mother of the thousand Buddhas of the Bhadrakalpa, divided into two parts: First, briefly listing two hundred and seventy-nine Buddhas, 'Buddha-children are like this, summarizing the thousand Buddhas,' Buddha-children summarize the thousand Buddhas in this way. Second, 'Also, in the ten directions, elucidating here,' elucidating here, as the mother of Buddhas, not abandoning oneself, teaching sentient beings in the ten directions. Third, distinguishing the origin of obtaining the Dharma, first is the question, then is the answer. The answer is divided into six aspects: First

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往時輪王。二臨欲成佛魔來惱亂。三輪王降魔菩薩成佛。四愿為其母復供多佛。五結會古今。常為其母。六廣顯過現為十方佛母。四我唯下結自分。第五推勝進可知。會緣入實相知識中總門竟。

第二明幻智念力知識者。自下九位知識皆是舊翻于奠本所欠。應是西域覺賢之所略耳。余共日照三藏。勘天竺諸本及崑崙本並於奠別行本並皆同有此文。是以于大唐永隆年。西京西太原寺三藏法師地婆訶羅。唐云日照。共京十大德道成律師等奉敕譯補。沙門復禮親從筆受。

文中亦五。初舉法勸修中。初示處內。何故此中上三十三天者。顯是摩耶。

后所住故。人間諸位會相盡故。二示人內。正念天者顯大智自在。入理不忘故。童女者慈悲離染故。天主光者。顯凈義光明義是天義。最勝義自在義是主義。破闇義照現義是光義。即顯悲智勝用以立斯名。三教問可知。

第二依教趣入。及第三見敬申請並可知。言誘誨者。依梵本應云善能教誡教授諸菩薩等愿為我說。

第四天女答下示己法界。于中四。初標法名體。二顯法根深。三明法業用。四結己自分。初得菩薩解脫者以人簡法。不同佛解脫。解脫即是法門。名無礙念者隨所憶念無不現前。名為無礙。所念分明名為清凈。唸佛境具德名莊嚴。以宿

命念智為體。二善男子我念過去下明法根深固。于中二。初明所供諸佛有三。初憶青蓮劫中。先總明供佛。二又彼下別記八相。念力分明。二又憶下略列九劫中所供諸佛。三善男子下總結恒沙劫中常不離佛。二從彼一切下明所得法門。于中二。先總舉所得。二受持下明修治明凈。三如是先劫下明業用中。謂以此念力憶前諸劫及佛法。明瞭現前。無有闇障故以立此名。四我唯下結己自分。第五仰推可知。念力知識竟。

第三幻智師範知識中。初舉法勸修內。童子師者顯教導師範故也。名遍友者。謂遍於一切學類眾生悉為師訓故以為名。二依教趣入中。先得法利益。二禮足辭退。三見敬申請可知。四答言下應示己法界。為與童子法門同故。是故示彼童子令往問之。又釋此童子則是法門以名。無二故。人法無礙故。

第四幻智轉藝門知識中。初三可知。四時彼童子告下示己法界。于中三。一標名體。二顯業用。三結自分。初名善轉眾藝者。眾藝者是所知所解世間技藝則文字等也。善轉者是能知巧智善。謂善巧轉。謂轉變以善巧智轉世眾藝成出世般若故以為名。以善巧量智為體。二我恒下明業用。于中三。初總舉根本。二唱阿字時下別顯四十二門。初唱阿字時入般若門名威德等者。梵語威德名阿答摩。是故唱世阿

【現代漢語翻譯】 現代漢語譯本 以憶念和智慧為本體。兩位善男子，我憶念過去，下面闡明法根深厚穩固。其中分為兩部分。首先闡明所供養的諸佛有三種。首先回憶青蓮劫中，先總的說明供養諸佛。其次『又彼下』分別記述八相成道。憶念的力量分明。其次『又憶下』簡略的列出九劫中所供養的諸佛。第三『善男子下』總結在恒河沙數劫中常常不離開佛。第二，從『彼一切下』闡明所得到的法門。其中分為兩部分。首先總的舉出所得。其次『受持下』闡明修治使之明凈。第三，『如是先劫下』闡明業用。意思是憑藉這種憶念的力量回憶以前的各個劫以及佛法，明瞭的顯現在眼前，沒有黑暗的遮蔽，因此以此立名。第四，『我唯下』總結自己的本分。第五，仰慕推崇可知。憶念力量的知識講述完畢。

第三，幻智師範知識中。首先舉出佛法勸人修習。童子師，是顯教的導師和模範。名字叫遍友，意思是對於一切學類的眾生都作為老師訓導，因此以此為名。第二，依靠教導趣入其中。首先得到佛法的利益。其次禮拜佛的腳辭別退下。第三，見到恭敬申請可知。第四，回答說『下』應該展示自己的法界。爲了和童子的法門相同。因此指示那位童子讓他去問遍友。又解釋這位童子就是法門，因為名稱沒有差別。人和法沒有障礙的緣故。

第四，幻智轉變技藝之門知識中。開始的三部分可知。第四，當時那位童子告訴『下』展示自己的法界。其中分為三部分。第一，標明名稱本體。第二，顯示業用。第三，總結自己的本分。首先名字叫善於轉變各種技藝的人。各種技藝是所知所解的世間技藝，比如文字等等。善於轉變是能夠知道巧妙智慧的善。意思是善巧的轉變。意思是轉變，用善巧的智慧轉變世間的各種技藝成為出世間的般若，因此以此為名。以善巧的衡量智慧為本體。第二，『我恒下』闡明業用。其中分為三部分。首先總的舉出根本。其次唱誦阿字時『下』分別顯示四十二個法門。首先唱誦阿字時進入般若之門，名字叫威德等等。梵語威德名叫阿答摩 (Ātman，意為「真我」)。因此唱誦世間的阿字。

【English Translation】 English version Taking memory and wisdom as its essence. Two good men, I recall the past, and below I elucidate the deep and firm roots of Dharma. This is divided into two parts. First, I explain that there are three types of Buddhas offered to. First, recalling the Blue Lotus Kalpa, I first generally explain offering to the Buddhas. Second, 'Moreover, below' specifically records the eight aspects of enlightenment. The power of memory is clear. Second, 'Moreover, recalling below' briefly lists the Buddhas offered to in the nine kalpas. Third, 'Good men, below' concludes that one is always inseparable from the Buddha in the kalpas of the Ganges' sands. Second, from 'All those below' I explain the Dharma doors obtained. This is divided into two parts. First, I generally mention what was obtained. Second, 'Receiving and upholding below' explains cultivating and purifying it. Third, 'Thus, in previous kalpas below' explains the karmic function. It means relying on this power of memory to recall the previous kalpas and the Buddhadharma, clearly appearing before one's eyes, without darkness obscuring it, therefore this name is established. Fourth, 'I only below' concludes my own duty. Fifth, admiration and reverence can be known. The knowledge of the power of memory is finished.

Third, in the knowledge of the illusory wisdom teacher. First, the Dharma is mentioned to encourage practice. The child teacher is a teacher and model of exoteric teachings. The name 'Universally Friend' means that he is a teacher and instructor to all beings of all learning categories, therefore he is named as such. Second, relying on the teachings to enter into it. First, obtain the benefits of the Dharma. Second, bow at the feet and take leave. Third, seeing respect and application can be known. Fourth, answering 'below' should show one's own Dharma realm. In order to be the same as the child's Dharma door. Therefore, he instructed that child to ask Universally Friend. Also, it is explained that this child is the Dharma door, because the names are not different. Because there is no obstacle between person and Dharma.

Fourth, in the knowledge of the door of illusory wisdom transforming skills. The first three parts are knowable. Fourth, at that time, that child told 'below' to show his own Dharma realm. This is divided into three parts. First, mark the name and essence. Second, show the karmic function. Third, conclude one's own duty. First, the name is called the one who is good at transforming various skills. Various skills are the worldly skills that are known and understood, such as writing and so on. Being good at transforming is the goodness of being able to know skillful wisdom. It means skillful transformation. It means transforming, using skillful wisdom to transform the various worldly skills into transcendent Prajna, therefore it is named as such. Taking skillful measuring wisdom as its essence. Second, 'I always below' explains the karmic function. This is divided into three parts. First, generally mention the root. Second, when chanting the 'A' syllable 'below' separately shows the forty-two Dharma doors. First, when chanting the 'A' syllable, enter the Prajna door, the name is Majesty and Virtue and so on. The Sanskrit name for Majesty and Virtue is Ātman (meaning 'true self'). Therefore, chant the worldly 'A' syllable.

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字時便即轉入般若威德。以阿聲同故。即此得彼以為難故。余門並皆多悉如是準釋可知。三善男子下總結多門。言根本字者有二義。一以此等字並是世字之中根本字故。依此以入般若門故云為首。理實無量。二以此等字為所依根本。仗之以顯般若法門。三我唯下結自分。第五如諸菩薩下仰推勝進中二。初總標通達世及出世二位章門。二別釋二門。先明世法有十門。一知文字。前約此方。此通殊方故。是所推也。二知醫療。三別珍寶。四相住處。五觀天地。六能相人。七解畜音。八別雲霞。九知豐德。十識安危。如是下總結世法。皆是於此而顯般若。非但文字知是推也。上來諸位善財所求。於此世法並皆捨棄。令此悉成般若法門為甚難故。是故示之。二又能下釋出世法。初總與所知之法。謂釋名出體。言隨順修行者明說法之意。二智入下明能知深證故無過失也。我當下總結非分。

第五幻智無依門知識中。

初舉法勸修內。婆呾那者此云圓。謂具德圓備。出生無盡故以為名。又以調柔至順超過餘位故名賢勝。

二三可知。

第四答言下示己法界。于中亦三。一標名體。二顯業用。三結自分。初中法門依梵名那阿賴耶蔓茶羅。那云無也不也。阿賴耶云依處也依止也。蔓茶羅云道場也圓場。謂無阿

【現代漢語翻譯】 現代漢語譯本 字時便即轉入般若威德。因為『阿』聲相同。即由此而得彼，因為這很難。其餘法門大多如此，可以參照解釋來理解。『三善男子』以下總結多種法門。說到根本字，有兩種含義。一是這些字都是世間字中的根本字。依靠這些字進入般若之門，所以稱為首要。道理實際上是無量的。二是這些字是所依賴的根本。憑藉它們來顯現般若法門。『三我唯』以下總結自己的部分。第五，『如諸菩薩』以下，仰仗推崇勝進，分為兩部分。一是總標通達世間和出世間兩種地位的章節法門。二是分別解釋這兩個法門。先說明世間法有十門。一是知文字。前面是就此方而言，這裡是通達殊方，所以是所推崇的。二是知醫療。三是辨別珍寶。四是相住處。五是觀察天地。六是能相人。七是瞭解畜生語言。八是辨別雲霞。九是知豐收的徵兆。十是識別安危。『如是』以下總結世間法。都是由此而顯現般若。不僅僅是知文字，這是推崇。上面這些地位是善財所尋求的。對於這些世間法，都捨棄了。令這些都成為般若法門，這是非常難的。所以才展示這些。『二又能』以下解釋出世間法。首先是總說所知之法，即解釋名稱，顯現本體。說到隨順修行，是說明說法的意義。『二智入』以下說明能知深證，所以沒有過失。『三我當』以下總結自己的部分。 第五幻智無依門知識中。 首先舉出法門，勸人修習。『婆呾那』（Bō dān nà）這裡翻譯為『圓』，意思是具足功德，圓滿具備，出生無盡，所以以此為名。又因為調柔至順，超過其他地位，所以名為賢勝。 第二、第三點可以自己理解。 第四，『答言』以下展示自己的法界。其中也分為三部分。一是標明名稱和本體。二是顯現作用。三是總結自己的部分。首先，法門依據梵文名稱『那阿賴耶蔓茶羅』（na ā lài yé màn chá luó）。『那』（na）的意思是沒有，也不是。『阿賴耶』（ā lài yé）的意思是依處，依止。『蔓茶羅』（màn chá luó）的意思是道場，圓場。意思是無阿

【English Translation】 English version At the moment of uttering the word, one immediately enters the majestic power of Prajna (bōrě, wisdom). Because the sound of 'A' is the same. That is, obtaining that from this, because it is difficult. The remaining Dharma gates are mostly like this, and can be understood by referring to the explanation. 'Three good men' below summarizes various Dharma gates. Speaking of the root word, there are two meanings. First, these words are all root words among the worldly words. Relying on these to enter the Prajna gate, so it is called the first. The truth is actually immeasurable. Second, these words are the root upon which one relies. Relying on them to manifest the Prajna Dharma gate. 'Three I only' below summarizes one's own part. Fifth, 'As all Bodhisattvas' below, relying on promoting advancement, divided into two parts. First, a general indication of the chapter Dharma gates that understand both worldly and supramundane positions. Second, separate explanations of these two Dharma gates. First, explain that worldly Dharma has ten gates. First, knowing writing. The previous one was in terms of this land, this is understanding different lands, so it is what is promoted. Second, knowing medical treatment. Third, distinguishing treasures. Fourth, observing dwelling places. Fifth, observing heaven and earth. Sixth, being able to judge people. Seventh, understanding animal languages. Eighth, distinguishing clouds and mists. Ninth, knowing signs of abundant harvest. Tenth, recognizing safety and danger. 'Thus' below summarizes worldly Dharma. All of these manifest Prajna. It is not just knowing writing, this is promotion. The above positions are what Sudhana (shàn cái) sought. For these worldly Dharmas, they are all abandoned. Making these all become Prajna Dharma gates, this is very difficult. Therefore, they are shown. 'Two also able' below explains supramundane Dharma. First, a general statement of the Dharma to be known, that is, explaining the name and manifesting the essence. Speaking of following practice, it is explaining the meaning of preaching the Dharma. 'Two wisdom enters' below explains that being able to know deeply proves that there is no fault. 'Three I should' below summarizes one's own part. Fifth, in the knowledge of the Illusory Wisdom Without Reliance Gate. First, cite the Dharma and encourage cultivation. 'Bhaṭṭa' (Pó dān nà) here is translated as 'round', meaning possessing virtues, complete and fully equipped, giving birth to endlessness, so it is named as such. Also, because of its gentle and compliant nature, surpassing other positions, it is called virtuous and superior. The second and third points can be understood by oneself. Fourth, 'Answering' below shows one's own Dharma realm. Among them, it is also divided into three parts. First, indicate the name and essence. Second, manifest the function. Third, summarize one's own part. First, the Dharma gate is based on the Sanskrit name 'Na-Alaya-Mandala' (na ā lài yé màn chá luó). 'Na' (na) means no, or not. 'Alaya' (ā lài yé) means reliance, dependence. 'Mandala' (màn chá luó) means the place of enlightenment, the round place. Meaning no A

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賴耶染分依處而有凈分圓滿道場。出生勝德不可窮盡。即轉依究竟顯德無盡也。二業用中。初一句標業用意為利眾生故云既自等也。二得無盡三昧等總舉。三以能下別顯十種無盡。初六六根。后四勝德。一明。二通。三德。四光。三結自分。五推勝進並可知。

第六幻智無著門知識內。初舉法勸修中。城名沃田者。是南天竺近水下濕田稼甚茂故以為名。與下海澗國同。亦名賢陂城。又于所得解脫堅固安住故云堅固解脫。又一得永脫故云堅固。又所得菩薩真實解脫更無所求故以為名。四示己法界中三。一標名。正念現前離所知障故云無著。離煩惱障故云清凈。謂順理之念不雜二障故以名焉。二我自下明法具德備足無求。既是因人何得乃爾。釋設更所解不異於此。但須修行故。無復求下結自推勝並可知。

第七幻智光明門知識內。初中妙月者悲德清涼故以為名。上文云菩薩清涼月游於畢竟空。此之謂也。宅有光明是法門之用。四示己法界中標名。內證離障為凈智。后智攝物故曰光明。又光明者對治無明故。凈者治惑染故。余文可知。

第八幻智無盡門知識內。初中城名出生者。城中出生人物故。長者無勝軍者行德超過名為無勝。當體具德從喻如軍。

下示己法界中三。初標名。無盡相者所成德相

【現代漢語翻譯】 現代漢語譯本：阿賴耶識的染污部分是清凈部分圓滿道場的所依之處，由此出生殊勝功德，無窮無盡。這就是轉依，最終顯現無盡的功德。在兩種作用中，第一句標明作用的意圖是爲了利益眾生，所以說『既自』等。第二，獲得無盡三昧等是總體的概括。第三，以『能』字以下分別顯示十種無盡。最初六種是六根的無盡，後面四種是殊勝功德的無盡。一是明，二是通，三是德，四是光。最後總結自身所證，第五推崇殊勝精進，這些都可以理解。 第六，幻智無著門知識內。最初舉出佛法勸人修習中，城名沃田（城名，意為肥沃的田地），是南天竺靠近水邊的低窪潮濕的田地，莊稼非常茂盛，因此得名，與下面的海澗國相同。也叫賢陂城。又因為在所得的解脫中堅固安住，所以說『堅固解脫』。又因為一旦獲得就永遠解脫，所以說『堅固』。又因為所得的菩薩真實解脫，更無所求，所以以此為名。在第四部分，顯示自己的法界中，分為三點。一是標明名稱，正念現前，遠離所知障，所以說『無著』。遠離煩惱障，所以說『清凈』。意思是順應真理的念頭不夾雜兩種障礙，所以以此命名。第二，『我自』以下說明佛法具備功德，完備充足，沒有所求。既然是因地的人，為什麼會這樣呢？解釋說，即使再有所理解，也不會與此不同，只需要修行就可以了。所以，『無復求』以下總結自身，推崇殊勝，這些都可以理解。 第七，幻智光明門知識內。最初，妙月（人名）是因為悲憫的功德清涼，所以以此為名。上文說『菩薩清涼月游於畢竟空』，說的就是這個意思。宅有光明是法門的作用。第四部分，顯示自己的法界，標明名稱。內在的證悟遠離障礙是凈智，後天的智慧攝受萬物，所以說『光明』。又光明是對治無明的，凈是對治迷惑染污的。其餘的文字都可以理解。 第八，幻智無盡門知識內。最初，城名出生（城名），是因為城中出生人物。長者無勝軍（人名）是因為行為功德超過他人，所以名為無勝。當體具備功德，從比喻來說就像軍隊一樣。 下面顯示自己的法界中，分為三點。首先標明名稱，無盡相（佛學術語）是指所成就的功德的相狀。

【English Translation】 English version: The defiled aspect of Ālaya-vijñāna (storehouse consciousness) is the basis upon which the pure aspect of the perfect Maṇḍala (sacred space) rests, giving rise to supreme virtues that are inexhaustible. This is transformation of the basis (āśraya-parāvṛtti), ultimately revealing endless merits. Among the two functions, the first sentence indicates that the intention of the function is to benefit sentient beings, hence 'since self' etc. Second, obtaining inexhaustible Samādhi (concentration) etc. is a general summary. Third, from 'able' onwards, ten kinds of inexhaustibility are specifically shown. The first six are the inexhaustibility of the six sense organs, and the last four are the inexhaustibility of supreme virtues. First is clarity, second is unobstructedness, third is virtue, and fourth is light. Finally, summarize one's own attainment, and fifth, promote supreme progress, which can be understood. Sixth, within the knowledge of the Illusory Wisdom of Non-attachment. Initially, in encouraging cultivation by citing the Dharma, the city named Fertile Field (city name, meaning fertile land) is in South India, near watery, low-lying, and humid fields where crops are very lush, hence the name, similar to the Sea Ravine Country below. It is also called Worthy Bank City. Furthermore, because of firmly abiding in the liberation obtained, it is said 'firm liberation'. Also, because once obtained, one is eternally liberated, it is said 'firm'. Also, because the real liberation of the Bodhisattva (enlightenment being) is obtained, and there is nothing more to seek, hence the name. In the fourth part, showing one's own Dharma realm, there are three points. First, naming, with right mindfulness present, away from the obstacle of the knowable, hence 'non-attachment'. Away from the obstacle of afflictions, hence 'purity'. Meaning that thoughts in accordance with truth are not mixed with the two obstacles, hence the name. Second, from 'I self' onwards, explaining that the Dharma possesses merits, is complete and sufficient, and there is nothing to seek. Since it is a person on the causal ground, why is it like this? The explanation is that even if there is further understanding, it will not be different from this, only cultivation is needed. Therefore, from 'no further seeking' onwards, summarizing oneself and promoting supreme, these can be understood. Seventh, within the knowledge of the Illusory Wisdom of Light. Initially, Wondrous Moon (person's name) is so named because of the cooling quality of compassionate virtue. The text above says 'The Bodhisattva's cool moon travels in ultimate emptiness', referring to this. The house having light is the function of the Dharma gate. In the fourth part, showing one's own Dharma realm, naming. Inner realization away from obstacles is pure wisdom, and later wisdom gathers things, hence 'light'. Also, light is the antidote to ignorance, and purity is the cure for delusion and defilement. The remaining text can be understood. Eighth, within the knowledge of the Illusory Wisdom of Inexhaustibility. Initially, the city named Birth (city name) is because people are born in the city. The elder Unsurpassed Army (person's name) is named Unsurpassed because his conduct and virtue surpass others. Inherently possessing virtue, metaphorically like an army. Below, showing one's own Dharma realm, there are three points. First, naming, the aspect of inexhaustibility (Buddhist term) refers to the aspect of the merits achieved.

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無盡窮故。二我以下明業用可知。三結自分及推勝進並可知。

第九幻智誠語門知識內。初中聚落名法者。在此弘法故。表此即法故。尸毗最勝者梵本具言名達磨濕毗阿羯。達磨云法。濕毗云空營。謂如軍眾去後空營之所也。阿羯云最上。應云最上法空營。營則是聚落處也。從處以立人名。

下示己法界中三。初標名。誠愿語者此有二義。一從初發心立弘誓言。后必如言而行。不乖先言故名也。二菩薩行行時如施眼時有問悔不答言不悔。此言誰信。則立誓言。若實不虛令眼平復。如言則善故云誠愿語也。二過去下明業用中釋上二義。先釋初義。二我以住于下釋后義。以能成滿行故。下結自分推勝進可知。

第十幻智歸幻門知識內。初中城名妙意花者梵名蘇滿那也。以彼城門之側有此花故立以為名。此亦在南天竺。童子童女表智悲相資。智則依德而起。悲則蘊德以成。舊本名妙德。當此德生也。妙德惠當此有德也。以本語名室利末此云有德。室利末底此云德惠。以聲字相近故。二譯不同也。

下示己法界中三。初標名。幻住亦二義。一明所知諸法依緣虛立名為幻住。二能知之智住幻境中。此則住幻故云幻住。二以斯下明業用中二。初略知十種幻住。一一皆先標名后釋。初六知世間法幻住。一總

【現代漢語翻譯】 無盡窮故：因為（佛的智慧和能力）是無盡的，沒有窮盡的緣故。 二我以下明業用可知：第二部分，從『我』開始，闡明了（佛的智慧和能力）在業力運作中的作用，這是可以理解的。 三結自分及推勝進並可知：第三部分，總結了自身（佛）的理解，並推論了（佛的智慧和能力）的殊勝之處，這些都是可以理解的。

第九幻智誠語門知識內：第九部分，關於幻智（幻化出來的智慧）和誠語門（真實不虛的語言之門）的知識。 初中聚落名法者：第一部分中，聚落（村落）被稱為『法』的原因是： 在此弘法故：因為佛陀在這裡弘揚佛法。 表此即法故：表明這個地方就是佛法的象徵。 尸毗最勝者梵本具言名達磨濕毗阿羯（Dharmasvibhi-akara）：尸毗（Śibi）最勝者的梵文全名是Dharmasvibhi-akara（Dharmasvibhi-akara）。達磨（Dharma）意為『法』，濕毗（Svibhi）意為空營，指的是軍隊離開后的空營地。阿羯（Akara）意為最上，所以應譯為『最上法空營』。營地是聚落所在之處，因此以地名作為人名。

下示己法界中三：下面展示了自身法界（佛的境界）中的三個方面。 初標名：首先標明名稱。 誠愿語者此有二義：『誠愿語』（真實願望之語）有兩種含義： 一從初發心立弘誓言。后必如言而行。不乖先言故名也：一是最初發菩提心時立下宏大誓言，之後必定按照誓言去行動，不違背先前的誓言，因此得名。 二菩薩行行時如施眼時有問悔不答言不悔。此言誰信。則立誓言。若實不虛令眼平復。如言則善故云誠愿語也：二是菩薩在修行時，例如佈施眼睛時，有人問是否後悔，菩薩回答不後悔。但誰會相信呢？於是立下誓言，如果真實不虛，就讓眼睛恢復。如果誓言應驗，那就是善，所以稱為『誠愿語』。 二過去下明業用中釋上二義：第二部分，從『過去』開始，闡明了（誠愿語）在業力運作中的作用，並解釋了上述兩種含義。 先釋初義：首先解釋第一種含義。 二我以住于下釋后義：第二部分，從『我以住于』開始，解釋第二種含義。 以能成滿行故：因為（誠愿語）能夠成就和圓滿修行。 下結自分推勝進可知：下面總結自身（佛）的理解，並推論（誠愿語）的殊勝之處，這些都是可以理解的。

第十幻智歸幻門知識內：第十部分，關於幻智（幻化出來的智慧）迴歸幻境之門的知識。 初中城名妙意花者梵名蘇滿那也（Sumanaya）：第一部分中，城池的名字『妙意花』的梵文名字是Sumanaya（Sumanaya）。 以彼城門之側有此花故立以為名：因為那座城門旁邊有這種花，所以用它來命名。 此亦在南天竺：這個地方也在南天竺。 童子童女表智悲相資：童子和童女象徵著智慧和慈悲相互資助。 智則依德而起：智慧依靠功德而生起。 悲則蘊德以成：慈悲蘊含功德而成就。 舊本名妙德：舊的版本名為『妙德』。 當此德生也：意思是功德產生的地方。 妙德惠當此有德也：『妙德惠』的意思是擁有功德。 以本語名室利末（Śrīmat）：因為梵語本名是Śrīmat（Śrīmat），意思是『有德』。 室利末底（Śrīmatī）此云德惠：Śrīmatī（Śrīmatī）的意思是『德惠』。 以聲字相近故。二譯不同也：因為發音和文字相近，所以有兩種不同的翻譯。

下示己法界中三：下面展示了自身法界（佛的境界）中的三個方面。 初標名：首先標明名稱。 幻住亦二義：『幻住』（如幻般的安住）也有兩種含義： 一明所知諸法依緣虛立名為幻住：一是說明所知的諸法都是依靠因緣而虛假建立的，這被稱為『幻住』。 二能知之智住幻境中。此則住幻故云幻住：二是能知之智慧安住在幻境之中，這就是安住在幻境中，所以稱為『幻住』。 二以斯下明業用中二：第二部分，從『以斯』開始，闡明了（幻住）在業力運作中的兩個方面。 初略知十種幻住：首先簡略地瞭解十種幻住。 一一皆先標名后釋：每一種幻住都先標明名稱，然後進行解釋。 初六知世間法幻住：首先是瞭解六種世間法的幻住。 一總：第一種是總的（幻住）。

【English Translation】 Endless and Exhaustless: Because (the Buddha's wisdom and abilities) are endless and without exhaustion. The Second, Starting with 'I', Explains the Function of Karma and is Understandable: The second part, starting with 'I', elucidates the role of (the Buddha's wisdom and abilities) in the operation of karma, which is understandable. The Third Concludes Self-Understanding and Infers Superior Progress, All of Which is Understandable: The third part summarizes the self-understanding (of the Buddha) and infers the superiority of (the Buddha's wisdom and abilities), all of which is understandable.

Ninth, Within the Knowledge of Illusory Wisdom and the Gate of Sincere Speech: The ninth part, concerning the knowledge of illusory wisdom (wisdom manifested through illusion) and the gate of sincere speech (the gate of truthful and unwavering language). First, Among Them, the Village Named 'Dharma': In the first part, the reason why the village is called 'Dharma' is: Because the Dharma is Propagated Here: Because the Buddha propagates the Dharma here. Indicating That This is the Dharma: Indicating that this place is a symbol of the Dharma. Śibi the Most Excellent, the Sanskrit Version Fully States the Name Dharmasvibhi-akara (Dharmasvibhi-akara): The full Sanskrit name of Śibi (Śibi) the Most Excellent is Dharmasvibhi-akara (Dharmasvibhi-akara). Dharma (Dharma) means 'law', Svibhi (Svibhi) means empty camp, referring to the empty camp after the army has left. Akara (Akara) means the most supreme, so it should be translated as 'the most supreme Dharma empty camp'. The camp is where the village is located, so the place name is used as a person's name.

Below, Showing Three Aspects Within One's Own Dharma Realm: Below, three aspects within one's own Dharma realm (the Buddha's realm) are shown. First, Labeling the Name: First, labeling the name. Sincere Vow Speech Has Two Meanings: 'Sincere vow speech' (speech of true aspiration) has two meanings: First, From the Initial Aspiration, Establish a Grand Vow. Afterwards, One Will Surely Act According to the Words. It is Named Because It Does Not Deviate From the Previous Words: First, when initially arousing Bodhicitta, establish a grand vow, and afterwards, one will surely act according to the vow, without deviating from the previous words, hence the name. Second, When a Bodhisattva Practices, Such as When Giving an Eye, If Asked Whether They Regret It, They Answer That They Do Not Regret It. Who Would Believe This? Then Establish a Vow. If It Is Truly Not False, Let the Eye Recover. If the Words Come True, That Is Good, Hence It Is Called 'Sincere Vow Speech': Second, when a Bodhisattva is practicing, such as when giving an eye, someone asks if they regret it, and the Bodhisattva answers that they do not regret it. But who would believe it? So they make a vow, if it is truly not false, let the eye recover. If the vow is fulfilled, that is good, so it is called 'sincere vow speech'. The Second, Starting with 'Past', Explains the Function of Karma and Interprets the Above Two Meanings: The second part, starting with 'Past', elucidates the role of (sincere vow speech) in the operation of karma and interprets the above two meanings. First, Explain the First Meaning: First, explain the first meaning. The Second, Starting with 'I Dwell In', Explains the Latter Meaning: The second part, starting with 'I dwell in', explains the second meaning. Because It Can Accomplish and Fulfill Practice: Because (sincere vow speech) can accomplish and fulfill practice. Below, Concluding Self-Understanding and Inferring Superior Progress is Understandable: Below, summarizing self-understanding (of the Buddha) and inferring the superiority of (sincere vow speech) is understandable.

Tenth, Within the Knowledge of Illusory Wisdom Returning to the Gate of Illusion: The tenth part, concerning the knowledge of illusory wisdom (wisdom manifested through illusion) returning to the gate of illusion. First, Among Them, the City Named Wonderful Intent Flower, the Sanskrit Name is Sumanaya (Sumanaya): In the first part, the Sanskrit name of the city named 'Wonderful Intent Flower' is Sumanaya (Sumanaya). It Is Named Because There Is This Flower Beside the City Gate: It is named because there is this flower beside that city gate. This Is Also in South India: This place is also in South India. Boys and Girls Represent the Mutual Assistance of Wisdom and Compassion: Boys and girls symbolize the mutual assistance of wisdom and compassion. Wisdom Arises Based on Virtue: Wisdom arises based on merit. Compassion Contains Virtue to Achieve: Compassion contains merit to achieve. The Old Version Is Named Wonderful Virtue: The old version is named 'Wonderful Virtue'. It Means the Place Where This Virtue Arises: It means the place where virtue arises. Wonderful Virtue and Grace Mean Having Virtue: 'Wonderful Virtue and Grace' means having virtue. Because the Original Language Name is Śrīmat (Śrīmat): Because the original Sanskrit name is Śrīmat (Śrīmat), meaning 'virtuous'. Śrīmatī (Śrīmatī) Means Virtue and Grace: Śrīmatī (Śrīmatī) means 'virtue and grace'. Because the Pronunciation and Words Are Similar. The Two Translations Are Different: Because the pronunciation and words are similar, there are two different translations.

Below, Showing Three Aspects Within One's Own Dharma Realm: Below, three aspects within one's own Dharma realm (the Buddha's realm) are shown. First, Labeling the Name: First, labeling the name. Illusory Abiding Also Has Two Meanings: 'Illusory abiding' (abiding as if in an illusion) also has two meanings: First, Explaining That All Knowable Dharmas Are Falsely Established Based on Conditions, Called Illusory Abiding: First, explaining that all knowable dharmas are falsely established based on conditions, this is called 'illusory abiding'. Second, the Wisdom That Can Know Dwells in the Illusory Realm. This Is Abiding in Illusion, Hence It Is Called Illusory Abiding: Second, the wisdom that can know dwells in the illusory realm, this is abiding in illusion, hence it is called 'illusory abiding'. The Second, Starting with 'With This', Explains Two Aspects in the Function of Karma: The second part, starting with 'With this', elucidates two aspects of (illusory abiding) in the operation of karma. First, Briefly Know the Ten Kinds of Illusory Abiding: First, briefly know the ten kinds of illusory abiding. Each One First Labels the Name and Then Explains: Each illusory abiding first labels the name and then explains. First, Six Knowledges of the Illusory Abiding of Worldly Dharmas: First, understanding the six kinds of illusory abiding of worldly dharmas. One, General: The first is the general (illusory abiding).

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知。次二知人法幻。次二知三界生滅幻。次一知國土幻。后三知三乘幻。初一二乘。次一菩薩后一菩薩所作。下結幻境。自性不思者則有則空無二故不思議。又以自性亡二邊亦不住于中故云不思議也。下結推可知。下利益善財亦可見。上來十人總明第二大段會緣入實相知識竟。

大段第三。彌勒位是攝德成因相知識者。前既會緣入實。定堪成佛故。辨一生補處成因之義。五分同前。

初舉法勸修中亦三。初指處。二示人。三教問。初指處中此是南天竺近海岸故名海澗國。天竺本名海岸門國。園林具德名大莊嚴。林中有樓觀顯耀名明凈藏。梵本毗盧遮那莊嚴藏。次菩薩往昔下出樓觀因。二彼園林下示正報。彌勒者梵語具言名迷帝隸。此云慈。是其姓也。以姓為名。名曰慈氏。然有三緣。一由本願。謂過去值大慈佛。因則發願。愿我成佛亦得斯名。二由三昧名。下云見彌勒。初得慈心三昧。因以為名。三就相立名。母懷時有慈心。相師占曰由所懷子慈令母慈也。如母懷鹙子能論義等。又名阿逸多。此云無勝。以生具相好更無過者故云無勝。下嘆其所作中四句。初化親眷屬。二化餘人。三為善財。四通為一切。三汝詣下勸往教問中三。初教起十問。二何以下釋廣問所以。于中二。初明所求彌勒德廣。二善男子下

【現代漢語翻譯】 現代漢語譯本：知。其次是知人法如幻（知道人的存在和法則如同幻象）。其次是知三界（欲界、色界、無色界）的生滅如幻。其次是知國土如幻。最後是知三乘（聲聞乘、緣覺乘、菩薩乘）如幻。最初是二乘（聲聞乘、緣覺乘）。其次是菩薩，最後是菩薩所作所為。下面總結幻境，自性不可思議，因為有和空沒有分別，所以不可思議。又因為自性消亡，二邊也不住于中，所以說不可思議。下面總結推論可知。下面利益善財童子也可以看到。上面十個人總共闡明第二大段，會合因緣進入實相的知識完畢。 大段第三。彌勒菩薩的地位是攝取功德成就因相的知識。前面已經會合因緣進入實相，必定可以成佛，所以辨別一生補處菩薩成就因地的意義。五部分內容和前面相同。 首先是舉出法則勸人修行，其中也分為三部分。首先是指出地點。其次是展示人物。第三是教導提問。首先是指地點，這裡是南天竺靠近海岸，所以叫做海澗國。天竺本來的名字是海岸門國。園林具備功德，叫做大莊嚴。林中有一座樓觀，顯耀光明，叫做明凈藏。梵文字是毗盧遮那莊嚴藏（Vairocana-vyūha-garbha）。其次是菩薩往昔的因緣，說明樓觀的由來。其次是『彼園林下』，展示正報。彌勒（Maitreya）是梵語的音譯，完整的說法是迷帝隸（Maitreya），這裡翻譯為慈，是他的姓。用姓作為名字，叫做慈氏。然而有三種因緣。第一種是由於本願。過去遇到大慈佛，因此發願，愿我成佛也能得到這個名字。第二種是由於三昧（Samadhi）的名字。下面說見到彌勒菩薩，最初得到慈心三昧，因此用這個作為名字。第三種是就相貌而立名。母親懷孕的時候有慈心，相士占卜說因為所懷的孩子慈悲，使得母親也慈悲。如同母親懷鹙子就能論義等等。又名阿逸多（Ajita），這裡翻譯為無勝，因為出生就具備美好的相貌，沒有人能超過他，所以叫做無勝。下面讚歎他所作所為，分為四句。最初是教化親眷屬。其次是教化其他人。第三是為善財童子。第四是普遍為一切眾生。第三，你到下面去勸導前往教問，分為三部分。首先是教導提出十個問題。第二，為什麼下面解釋廣泛提問的原因。其中分為兩部分。首先是說明所求的彌勒菩薩的功德廣大。第二，善男子啊，下面

【English Translation】 English version: Knowing. Next is knowing that the Dharma of people is like illusion (knowing that the existence and laws of people are like illusions). Next is knowing that the arising and ceasing of the Three Realms (Desire Realm, Form Realm, Formless Realm) are like illusions. Next is knowing that the lands are like illusions. Finally, knowing that the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) are like illusions. Initially, the Two Vehicles (Śrāvakayāna, Pratyekabuddhayāna). Next is the Bodhisattva, and finally what the Bodhisattva does. Below concludes the illusory realm, the self-nature is inconceivable because there is no distinction between existence and emptiness, so it is inconceivable. Also, because self-nature vanishes, and the two extremes do not dwell in the middle, it is said to be inconceivable. Below concludes that inference is knowable. Below, benefiting Sudhana can also be seen. The above ten people in total explain the second major section, the knowledge of meeting conditions and entering the real aspect is complete. The third major section. Maitreya's position is the knowledge of gathering virtues and accomplishing the causal aspect. Since the previous meeting of conditions has entered the real aspect, it is certain to become a Buddha, so it distinguishes the meaning of a Bodhisattva who will attain Buddhahood in one lifetime achieving the causal ground. The five parts are the same as before. First, it raises the Dharma to encourage cultivation, which is also divided into three parts. First, it points out the location. Second, it shows the person. Third, it teaches questioning. First, it points out the location, this is near the coast of South India, so it is called the Sea Grotto Country. The original name of India was the Coastal Gate Country. The garden possesses virtues, called Great Adornment. In the forest, there is a pavilion that shines brightly, called Pure Light Treasury. The Sanskrit version is Vairocana-vyūha-garbha (毗盧遮那莊嚴藏). Next is the Bodhisattva's past causes, explaining the origin of the pavilion. Next is 'Below the garden', showing the proper reward. Maitreya (彌勒) is a transliteration of Sanskrit, the complete saying is Maitreya (迷帝隸), here translated as 'compassion', is his surname. Using the surname as the name, called the 'Clan of Compassion'. However, there are three causes. The first is due to the original vow. In the past, he encountered the Great Compassion Buddha, therefore he made a vow, wishing that when I become a Buddha, I can also obtain this name. The second is due to the name of the Samadhi (三昧). Below it says seeing Maitreya, initially obtaining the Compassionate Heart Samadhi, therefore using this as the name. The third is naming based on appearance. When the mother was pregnant, she had a compassionate heart, the fortune teller predicted that because the child she was carrying was compassionate, it made the mother also compassionate. Just like the mother carrying Śāriputra was able to discuss the meaning, etc. Also named Ajita (阿逸多), here translated as 'Unsurpassed', because he was born with beautiful features, no one can surpass him, so it is called 'Unsurpassed'. Below praises what he does, divided into four sentences. Initially, transforming relatives. Second, transforming others. Third, for Sudhana. Fourth, universally for all beings. Third, you go below to encourage going to teach and ask, divided into three parts. First, teaching to raise ten questions. Second, why below explains the reason for asking widely. Among them, divided into two parts. First, it explains that the virtues of Maitreya sought are vast. Second, good man, below

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勸彼能求。亦起廣心。前中二。初通顯彌勒德成位滿。二別辨彌勒是汝真友。以設若德滿非己有緣亦不可求也。二勸善財廣心中。初略舉十事中不應足想。二何以故下釋所以。既不於一善根生足。未知作幾許耶。釋云無量等也。文中總有八十句無量分七。初二十句明救生斷障行。二凈修無量下十句成己心志根欲行。三發起無量大精進下九句明力用自在行。四悉分別下十句明攝法治惑行。五詣佛剎下十句明供佛攝生行。六不惜壽命下十句明求法攝生行。七攝持下十句攝成菩薩深願行。三略說下九句一切結顯無盡。三是故善男子下正勸求善知識。于中七。初總勸敬求。二何以故下明行因善友。三何以故下釋友能成行。四複次下顯善友要勝。五又善男子下教起勝心。六何以故下釋勝想所由。七善男子略說下明順友成益。初中由前勸起廣心。是故勸敬求善友也。第二何以故者但起廣心。何須敬求善友。釋以因善友廣行方成。于中四十句行。初十句明願行堅心行。二一切菩薩總持下十句明備具勝德行。三出生一切下十句明攝法益生行。四遠離惡道下十句明殊勝超過行。第三何以故者何以此行皆因善友成耶。釋以善知識能令行人除障起行故。于中三。初能滅障礙。二示導下能成行位。三滅一切下能令得果。第四複次下顯善友要勝。

【現代漢語翻譯】 現代漢語譯本 勸導他發起求取之心，也生起廣大的心量。前面分為兩部分：第一部分總的彰顯彌勒（Maitreya，未來佛）的功德圓滿，果位成就；第二部分特別說明彌勒是你的真誠善友，因為假設功德圓滿並非與自己有緣，也是無法求得的。第二部分勸善財（Sudhana）發起廣大的心量，首先概括地列舉十件事，不應因此就感到滿足。接下來『何以故』解釋原因。既然不因為一種善根就感到滿足，那麼還不知道要修作多少呢？解釋說有無量等等。文中總共有八十句無量，分為七部分。最初二十句說明救度眾生、斷除障礙的修行。第二部分『凈修無量』以下十句成就自己的心志、根器、慾望的修行。第三部分『發起無量大精進』以下九句說明力量作用自在的修行。第四部分『悉分別』以下十句說明攝取佛法、調伏惑業的修行。第五部分『詣佛剎』以下十句說明供養諸佛、攝受眾生的修行。第六部分『不惜壽命』以下十句說明尋求佛法、攝受眾生的修行。第七部分『攝持』以下十句攝取成就菩薩的深切願行。第三部分『略說』以下九句一切總結，彰顯無有窮盡。第三部分『是故善男子』以下正式勸導求善知識。其中分為七部分：第一部分總的勸導恭敬求取。第二部分『何以故』以下說明修行的根本在於善友。第三部分『何以故』以下解釋善友能夠成就修行。第四部分『複次』以下彰顯善友的重要殊勝。第五部分『又善男子』以下教導生起殊勝的心念。第六部分『何以故』以下解釋殊勝心念的由來。第七部分『善男子略說』以下說明順從善友所成就的利益。第一部分中，由於前面勸導發起廣大的心量，因此勸導恭敬求取善友。第二部分『何以故』，只是生起廣大的心量，為何需要恭敬求取善友？解釋說因為依靠善友，廣大的修行才能成就。其中有四十句修行，最初十句說明願行堅固的心行。第二部分『一切菩薩總持』以下十句說明完備具足殊勝功德的修行。第三部分『出生一切』以下十句說明攝取佛法利益眾生的修行。第四部分『遠離惡道』以下十句說明殊勝超勝的修行。第三部分『何以故』，為何這些修行都因為善友才能成就呢？解釋說因為善知識能夠使修行人去除障礙，發起修行，因此分為三部分：第一部分能夠滅除障礙。第二部分『示導』以下能夠成就果位。第三部分『滅一切』以下能夠使人得到果報。第四部分『複次』以下彰顯善友的重要殊勝。

【English Translation】 English version Encourage him to seek and also arouse a vast mind. The preceding is divided into two parts: the first generally reveals Maitreya's (Maitreya, the future Buddha) accomplished virtues and fulfilled position; the second specifically distinguishes Maitreya as your true friend, because if the accomplished virtues are not related to oneself, they cannot be sought. The second part encourages Sudhana (Sudhana) to arouse a vast mind, first briefly listing ten things, one should not feel satisfied with just these. Next, 'Why?' explains the reason. Since one is not satisfied with just one good root, then how much more needs to be cultivated? The explanation says immeasurable, etc. In the text, there are a total of eighty sentences of immeasurable, divided into seven parts. The first twenty sentences explain the practice of saving beings and cutting off obstacles. The second part, 'Purely cultivating immeasurable' below, ten sentences accomplish one's own mind, aspirations, roots, and desires. The third part, 'Arousing immeasurable great vigor' below, nine sentences explain the practice of powerful and unhindered action. The fourth part, 'Completely distinguishing' below, ten sentences explain the practice of gathering the Dharma and subduing delusions. The fifth part, 'Going to Buddha lands' below, ten sentences explain the practice of offering to Buddhas and gathering beings. The sixth part, 'Not cherishing life' below, ten sentences explain the practice of seeking the Dharma and gathering beings. The seventh part, 'Gathering and holding' below, ten sentences gather and accomplish the deep vows of a Bodhisattva. The third part, 'Briefly speaking' below, nine sentences summarize everything, revealing endlessness. The third part, 'Therefore, good man' below, formally encourages seeking good teachers. Among them, it is divided into seven parts: the first part generally encourages respectful seeking. The second part, 'Why?' below, explains that the cause of practice lies in good friends. The third part, 'Why?' below, explains that good friends can accomplish practice. The fourth part, 'Furthermore' below, reveals the importance and superiority of good friends. The fifth part, 'Also, good man' below, teaches to arouse superior thoughts. The sixth part, 'Why?' below, explains the origin of superior thoughts. The seventh part, 'Good man, briefly speaking' below, explains the benefits achieved by following good friends. In the first part, due to the previous encouragement to arouse a vast mind, therefore, it encourages respectful seeking of good friends. The second part, 'Why?', just arousing a vast mind, why is it necessary to respectfully seek good friends? It explains that because relying on good friends, vast practice can be accomplished. Among them, there are forty sentences of practice, the first ten sentences explain the practice of firm mind in vows and actions. The second part, 'All Bodhisattvas' total holding' below, ten sentences explain the practice of completely possessing superior virtues. The third part, 'Giving birth to all' below, ten sentences explain the practice of gathering the Dharma and benefiting beings. The fourth part, 'Away from evil paths' below, ten sentences explain the practice of superior transcendence. The third part, 'Why?', why are these practices all accomplished because of good friends? It explains that because good teachers can enable practitioners to remove obstacles and initiate practice, therefore, it is divided into three parts: the first part can eliminate obstacles. The second part, 'Showing and guiding' below, can accomplish the fruition. The third part, 'Eliminating all' below, can enable people to attain the fruit. The fourth part, 'Furthermore' below, reveals the importance and superiority of good friends.

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于中十句約喻顯德。皆有標釋可知。二是故下結勸。第五又善男子下教起勝心。于中三。初二十二句教於善友起此勝心。皆有標釋。明心下下堪見善友堪為法器。二又善男子應于下明於三處順於法想。于中初有十句。一一皆有三想可知。三善男子詣善知下結勸。第六何以故下釋勝想所因中先徴。但求善友則得成行。何須起此心想。釋因凈此直心方堪見善知識。順教增善故也。于中十句。一一皆法喻雙舉。第七善男子略說下明順友成益。于中三。初得十重十不可說願行。二略說下九句一切結因善友滿。三如是等下八句明依善友起行之義可知。

第二善財聞如是下明依教趣入中。略無敬辭念法。至后可知。

第三以過去際下明見敬申請。于中三。先見。二禮。三請。初見中二。先見依報后見正報。前中三。初起勝念。二禮觀察。三繞念贊。初中亦三。先念勝願行。二作是念下明信智轉增。三善財如是下結觀勝境。二五體等明身禮智觀。觀中四。初於法界樓觀起三寶福田想。二作是念下明等觀樓觀照三無性法界。初觀圓成性。次等觀如如來除妄等明觀遍計性。后等觀如影等明觀依他性。三深心信下明觀成得益。于中二。先總信解。謂觀見無性平等理而不失緣起業果故云信解也。此中有七句。皆空無性而因此起彼

【現代漢語翻譯】 現代漢語譯本： 其中十句用比喻來彰顯功德，都有標示和解釋，可以理解。『二是故下結勸』是最後的總結勸勉。第五，『又善男子下教起勝心』，教導發起殊勝之心，其中分為三部分。首先，二十二句教導對於善友生起這種殊勝之心，都有標示和解釋。『明心下下堪見善友堪為法器』，說明內心清凈才能見到善友，堪為佛法之器。第二，『又善男子應于下明於三處順於法想』，闡明在三個方面順應佛法的想法，其中開始有十句，每一句都有三種想法，可以理解。第三，『善男子詣善知下結勸』，總結勸勉。第六，『何以故下釋勝想所因中先徴』，解釋殊勝想法的原因，首先提出疑問：僅僅尋求善友就能成就修行，為什麼需要生起這種心想？解釋說，因為清凈這種正直的心才能見到善知識，順應教導才能增長善根。其中有十句，每一句都用佛法和比喻雙重說明。第七，『善男子略說下明順友成益』，闡明順從善友所獲得的利益，其中分為三部分。首先，獲得十重十不可說的願行。第二，『略說下九句一切結因善友滿』，用九句話總結一切因緣都是因為善友圓滿。第三，『如是等下八句明依善友起行之義可知』，闡明依靠善友發起修行的意義，可以理解。

第二，『善財聞如是下明依教趣入中』，闡明善財童子聽聞教誨后依教奉行，開始進入實修階段，省略了敬語和念法，後面會提到。

第三，『以過去際下明見敬申請』，闡明善財童子表達敬意和請求教誨，分為三個部分：首先是見到，然後是禮拜，最後是請求。首先是見到，分為先見到依報，后見到正報。前面一部分分為三部分：首先是生起殊勝的念頭，然後是禮拜觀察，最後是繞念讚歎。首先是生起殊勝的念頭，也分為三部分：首先是念誦殊勝的願行，然後是『作是念下明信智轉增』，闡明信心和智慧不斷增長，最後是『善財如是下結觀勝境』，總結觀察殊勝的境界。第二，『五體等明身禮智觀』，用五體投地等行為來表明身禮和智觀。觀想中分為四個部分：首先，『於法界樓觀起三寶福田想』，在法界樓觀中生起三寶福田的想法。第二，『作是念下明等觀樓觀照三無性法界』，闡明平等觀想樓觀照耀三無自性的法界，首先觀想圓成實性，然後『次等觀如如來除妄等明觀遍計性』，平等觀想如如來去除虛妄等，闡明觀想遍計所執性，最後『后等觀如影等明觀依他性』，平等觀想如影像等，闡明觀想依他起性。第三，『深心信下明觀成得益』，闡明觀想成就后獲得的利益，分為兩個部分：首先是總體的信解，意思是觀見到無自性的平等之理，而不失去緣起業果，所以稱為信解。這裡有七句，都是空無自性，但因此而生起彼果。

【English Translation】 English version: Among these, ten sentences use metaphors to highlight merits, all with labels and explanations for understanding. '二是故下結勸' is the final summary and exhortation. Fifth, '又善男子下教起勝心' teaches the arising of a supreme mind, divided into three parts. First, twenty-two sentences teach the arising of this supreme mind towards virtuous friends, all with labels and explanations. '明心下下堪見善友堪為法器' explains that a pure heart is necessary to see virtuous friends and be a vessel for the Dharma. Second, '又善男子應于下明於三處順於法想' elucidates aligning with Dharma thoughts in three aspects, starting with ten sentences, each with three thoughts for understanding. Third, '善男子詣善知下結勸' concludes with exhortation. Sixth, '何以故下釋勝想所因中先徴' explains the cause of supreme thoughts, first posing the question: merely seeking virtuous friends can achieve practice, why is it necessary to arise such thoughts? It explains that only by purifying this upright mind can one see good teachers, and aligning with teachings increases merit. Among these are ten sentences, each explaining with both Dharma and metaphors. Seventh, '善男子略說下明順友成益' elucidates the benefits of following virtuous friends, divided into three parts. First, obtaining ten layers of ten unspeakable vows and practices. Second, '略說下九句一切結因善友滿' summarizes with nine sentences that all causes and conditions are fulfilled because of virtuous friends. Third, '如是等下八句明依善友起行之義可知' elucidates the meaning of initiating practice relying on virtuous friends, which can be understood.

Second, '善財聞如是下明依教趣入中' elucidates that Sudhana, having heard the teachings, practices accordingly, entering the stage of actual practice, omitting honorifics and recitation of Dharma, which will be mentioned later.

Third, '以過去際下明見敬申請' elucidates Sudhana expressing respect and requesting teachings, divided into three parts: first, seeing; then, prostrating; and finally, requesting. First is seeing, divided into first seeing the dependent environment, then seeing the principal being. The first part is divided into three parts: first, arising supreme thoughts; then, observing with prostrations; and finally, circumambulating and praising. First is arising supreme thoughts, also divided into three parts: first, reciting supreme vows and practices; then, '作是念下明信智轉增' elucidates that faith and wisdom constantly increase; and finally, '善財如是下結觀勝境' concludes with observing the supreme realm. Second, '五體等明身禮智觀' uses actions such as five-point prostration to indicate physical reverence and intellectual contemplation. Contemplation is divided into four parts: first, '於法界樓觀起三寶福田想' arising the thought of the Three Jewels as fields of merit in the Dharma realm pavilion. Second, '作是念下明等觀樓觀照三無性法界' elucidates equally contemplating the pavilion illuminating the Dharma realm of three non-natures, first contemplating the perfected nature, then '次等觀如如來除妄等明觀遍計性' equally contemplating like the Tathagata removing delusions, elucidating contemplating the completely imputed nature, and finally '后等觀如影等明觀依他性' equally contemplating like shadows, elucidating contemplating the dependently originated nature. Third, '深心信下明觀成得益' elucidates the benefits obtained after contemplation is accomplished, divided into two parts: first, overall faith and understanding, meaning contemplating the principle of equality of no-self-nature without losing the karmic consequences of dependent origination, hence called faith and understanding. Here are seven sentences, all empty and without self-nature, but from this arises that result.

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。二解了迴向下別辨解益中五。初解迴向法。二舍離下明離倒執。初從自在而生者是外道執梵天自在天等生諸法也。本有實性次第生者有二釋。一是外道冥諦之中本有其性后次第出也。二是小乘一切有部未來藏中。先有體性次第待緣而生也。三離我我所下明大乘正緣起法。四見有為下明見空有無礙法。五悉知下明見法稱實。多喻證成。四善財禮未起下結益分齊。三稽首畢下明身繞念贊念贊。于中有三。初身業繞旋。二意業念觀。三語業偈贊。就第二念有八十句。一一皆舉能住者德嘆所住處樓觀。以初二句具顯余並略之。于中分十。初約境顯勝。二住甚深下約德顯妙。三以一劫下約用顯自在。四普照下約行顯勝。五可尊重下約對治顯勝。六住四禪下約定自在。七一切煩惱下約利他行。八得九次第下約護小乘行。九觀陰下明染凈無二行。十如是下結德住處。三語業偈贊中有五十五偈分七。初二偈總顯彌勒德勝。二有八偈嘆自行勝。三有九偈嘆利他勝。四有八偈嘆功德勝。五有九偈嘆方便勝。六有十一偈嘆三昧勝。七后八偈嘆願行勝。二見正報中三。初欲見。二遙見。三嘆德。言從外來者攝化就機故。還來歸本故。威德下嘆德中。初挺特普照。二超世魔染。三深入下德齊因果。四住大智下嘆受位灌頂。二致敬。三請問並可知

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第四爾時彌勒下授己法界。于中二。初嘆善財法器利益。二正令入己法界。前中有六。初為己眷屬嘆善財德令人仿習。二正為善財嘆德令喜。三勸歸文殊彌勒攝受。四善財自慶重請彌勒。五彌勒以偈重嘆善財。六具嘆無盡大菩提心。就初段中文有八。初指示大眾。二嘆善財精進德。頻陀伽羅是猶覺城也。百十者。古師有三釋。一云上來至此應有一百一十。但文中脫漏故不具列也。一云上來所列是正善知識。若通取主伴方便導引等則百一十也。是故上文未欠。滿足王及大光王等。前皆云漸經人眾聚落城邑曠野等。故知通取所經處有一百一十也。一云信等五位則為五十。后摩耶彌勒文殊普賢及佛為五此五十五。各有自分勝進故有一百一十也。此等併爲舊經不足有此諸釋。今既文具。不勞異釋。此是總括前後知識有五十四位。分德生童子及有德童女則為五十五人。各有自分勝進故有百一十也。三如是童子下嘆善財直學大乘德。文中有十句。文可知。四如是之人下嘆行勝希有德。于中二。先標。二何以下釋成。釋成中三。初總釋。二度無智海下別釋。于中化二十一種眾生。三救護下總結釋可知。五諸善男子下嘆善財菩提心希有德。六諸善男子若有菩薩下嘆善財堪為勝軌德。七此童子者入威儀下嘆善財如海深廣行。八

顯現一切下明一切處遍修行。第二善財汝今得下正為善財嘆德令喜。于中四。初嘆善財本見文殊益。于中先總。二所謂下別遠離惡導等入十信益。過童蒙地者入十住益。住功德地者入十行十回向益。具智惠地者十地益。下明入勝進佛智益。二若能如是下嘆善財見功德云等已后諸善知識益。于中初總辨見勝人益。二隨彼下別顯聞妙法益。三善財汝應發大下嘆善財超劫速成行。于中初總舉得果速。次別顯修因速。謂進行超群也。余菩薩約隨位差別說。一生皆具者約普門該攝說。又此一生亦攝多劫。如上仙人執手成多劫行等。又此普賢法雖圓融相攝一位則一切故一生皆得。然亦要由直心精進方得速成。直心者心中不雜異念故。趣入猛盛故。精進者稱心而作故。后其有下嘆成利益。四善財當知下嘆普行希逢德亦二。初嘆行希成。謂過去佛往修行時。無有於一生身得逢爾許善知識者。是故汝今極為希有。二其有眾生下亦嘆利益。第三爾時彌勒下勸歸文殊。彌勒攝受于中五。初勸往文殊。二善財悲泣以念深恩故。三文殊授瓔。四善財奉散明以智導令成福行故也。五彌勒摩頂明加持攝受之義也。第四爾時善財下明善財自慶重請中。先說偈自慶。後設敬重請。于中三。初總敬請。二大聖下嘆德請。于中初嘆行位成滿。次為煩惱下嘆攝生

【現代漢語翻譯】 現代漢語譯本 顯現一切下明一切處遍修行。第二，善財（Sudhana，求財童子）你現在得到下正為善財讚歎功德，使他歡喜。其中分為四部分。首先，讚歎善財最初見到文殊（Manjushri，智慧的象徵）的利益。其中先總說。第二，『所謂下』分別說明遠離惡知識等，進入十信位的利益；超過童蒙地，進入十住位的利益；安住于功德地，進入十行、十回向位的利益；具備智慧地，進入十地位的利益；下面說明進入殊勝精進佛智的利益。第二，『若能如是下』讚歎善財見到功德云等之後的各位善知識的利益。其中首先總說見到殊勝之人的利益。第二，『隨彼下』分別顯示聽聞妙法的利益。第三，『善財汝應發大下』讚歎善財超越劫數迅速成就修行。其中首先總舉得到果位的迅速。其次分別顯示修習因地的迅速，是指進行超越眾人。其餘菩薩是根據隨順位次的差別而說的，『一生皆具』是根據普門周遍攝受而說的。又，這一生也包含多個劫數，如上面的仙人執手成就多個劫數的修行等。又，這普賢（Samantabhadra，大行愿）法雖然圓融相攝，一位即一切，所以一生都能得到。然而也要由直心精進才能迅速成就。直心是指心中不雜異念，趣入猛烈盛大的狀態。精進是指稱合心意而行。之後，『其有下』讚歎成就利益。第四，『善財當知下』讚歎普賢行稀有難逢，功德也有兩方面。首先讚歎修行稀有成就，是指過去佛往昔修行時，沒有在一生之中得遇如此多的善知識。所以你現在極為稀有。第二，『其有眾生下』也讚歎利益。第三，『爾時彌勒下』勸導歸向文殊。彌勒（Maitreya，慈氏菩薩）攝受，其中分為五部分。首先勸導前往文殊處。第二，善財悲泣，因為思念深厚的恩德。第三，文殊授予瓔珞。第四，善財奉獻散花，表明以智慧引導，成就福德之行。第五，彌勒摩頂，表明加持攝受的意義。第四，『爾時善財下』說明善財自我慶幸，再次請求。先說偈自我慶幸，後設敬重之請。其中分為三部分。首先總敬請。第二，『大聖下』讚歎功德而請。其中首先讚歎行位成就圓滿。其次，『為煩惱下』讚歎攝受眾生。

【English Translation】 English version Manifesting all, illuminating all, everywhere practicing. Secondly, Sudhana (the seeker of wealth) now attains the lower, truly praising Sudhana's virtues, causing joy. This is divided into four parts. First, praising the benefits of Sudhana's initial meeting with Manjushri (symbol of wisdom). Initially, a general statement. Second, 'The so-called below' separately explains the benefits of distancing from evil guides, etc., entering the Ten Faiths; surpassing the stage of childish ignorance, entering the Ten Dwellings; abiding in the Land of Merit, entering the Ten Practices and Ten Dedications; possessing the Land of Wisdom, entering the Ten Bhumis; below explains entering the superior, progressive Buddha wisdom. Second, 'If one can thus below' praises the benefits of Sudhana seeing Merit Cloud and other virtuous friends thereafter. Initially, a general statement distinguishing the benefits of seeing superior beings. Second, 'Following them below' separately reveals the benefits of hearing wondrous Dharma. Third, 'Sudhana, you should generate great below' praises Sudhana's swift accomplishment of practice, surpassing kalpas. Initially, a general statement citing the swiftness of attaining the fruit. Secondly, separately revealing the swiftness of cultivating the cause, referring to progressing beyond the multitude. The other Bodhisattvas are spoken of according to the differences in their respective positions; 'possessing all in one lifetime' is spoken of according to the all-encompassing nature of the Universal Gate. Moreover, this one lifetime also encompasses many kalpas, such as the above-mentioned immortal holding hands and accomplishing practices of many kalpas. Furthermore, although this Samantabhadra (universal worthy) Dharma is perfectly integrated, one position is all, so all can be attained in one lifetime. However, it also requires straightforwardness and diligence to achieve swift accomplishment. Straightforwardness means that the mind is not mixed with different thoughts, entering into a fierce and vigorous state. Diligence means acting in accordance with one's heart. Afterwards, 'Those who have below' praises the accomplishment of benefits. Fourth, 'Sudhana, know that below' praises the rarity of Samantabhadra's practice, and the merits are also twofold. First, praising the rare accomplishment of practice, referring to when past Buddhas practiced in the past, none had encountered so many virtuous friends in one lifetime. Therefore, you are now extremely rare. Second, 'Those sentient beings below' also praises the benefits. Third, 'At that time, Maitreya below' encourages returning to Manjushri. Maitreya (the benevolent one) receives, which is divided into five parts. First, encouraging going to Manjushri's place. Second, Sudhana weeps, because of remembering deep kindness. Third, Manjushri bestows a necklace. Fourth, Sudhana offers scattered flowers, indicating that wisdom guides, accomplishing meritorious deeds. Fifth, Maitreya touches the crown of the head, indicating the meaning of blessing and receiving. Fourth, 'At that time, Sudhana below' explains Sudhana's self-congratulation, requesting again. First, reciting a verse to congratulate oneself, then making a respectful request. This is divided into three parts. First, a general respectful request. Second, 'Great Sage below' praises virtues and requests. First, praising the accomplishment and fulfillment of practice and position. Second, 'For afflictions below' praises receiving sentient beings.

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濟物德。三唯愿下結請。第五彌勒以偈重嘆德中有六十八頌分六。初一總嘆專求。次有十偈別嘆善來。次有八偈嘆其來意。次有十偈明行位成立。次有二十二偈嘆利他兼自行。下有十七偈只結自他行。第六爾時彌勒下廣嘆菩提心無盡德。中有四。初結前生后。總嘆發心。二汝得善利下嘆得十種善利。三何以故下廣顯發心功德有二百一十八句。初一百一十五句明菩提心殊勝功德高齊佛果。二譬如有人得自在藥下一百三句明菩提心自在功德廣多無量。前中依光統師。分配十二住科為十二段。今謂此中一一各顯菩提心中。一種勝德皆通始終。此亦不可別配諸位。一一皆約世喻顯德準釋可知。天德瓶者于中所索悉皆得故如如意珠也。恒娑者此云鵝毛。以此為衣水澆不著。喻菩提心塵垢不染。七使者貪等五鈍使。復取身邊二見故為七也。波羅提毗叉藥者此云燈照藥。毗樓那風者應是毗嵐風。此云旋猛風也。次佛子菩提心者如是下結其功德等。于因果下釋以菩薩諸位功德及佛果功德並皆從此心中所出生故。是故此心等彼所出。第二善男子譬如有人得自在藥下明菩提心功德廣多無量。于中一百三句。亦有諸德配十地分之。今亦通辨。一一各顯一德。皆先喻后合。準釋可知。以此說者聽者俱是大人皆廣見故。是故所舉譬喻多非人間所有

。頻伽陀藥者具正云毗笈摩。此云除去。謂能除去毒惡剎故。刪陀那大藥王樹者此云續斷藥。謂此樹藥能令所傷骨肉等皆得後續故云也。藥草名阿藍婆者具云阿羅底藍婆。此云得喜藥。謂得涂身令身患心惡皆止生悅故以為名。憂陀伽婆羅栴檀者具云地毗烏羅伽娑羅也。地毗此云妙。烏羅伽此云腹行。即龍蛇之類。娑羅此云勝。亦云堅固。謂此栴檀堅固勝生在龍宮故以為名。波利質多樹正云波唎耶咀羅拘毗陀羅此云香遍樹。謂此樹枝華實一切皆香故立此名。又此樹香氣于忉利天處一切普熏故名香遍。那利羅樹者具云㮈唎羅吉唎。此云莖等有用樹。㮈唎此云莖也羅是多聲。謂莖等枝葉花果也。吉唎此云能作。謂此樹莖等悉有用益眾生故。此樹出海中。其形甚高。似多羅樹。其果甚美。于中有汁。似椰子樹。阿羅娑藥者具云呵吒迦阿羅娑。此云金光汁藥。呵吒迦云金光明。阿羅娑云汁藥。出於山中井內。諸龍守護。若有得飲皆成仙人。迦毗伽鳥者具云迦羅頻伽。此云美音言鳥。謂迦羅云美音。頻伽云語言。謂雪山中一切鳥聲皆悉不及。又在卵中則能出聲。阿夜健多鐵者具云阿夜塞建那。謂阿夜此云鐵。塞建那此云勝伏。謂此鐵能伏碎余鐵故名勝伏鐵。摩伽羅魚者此云極大之魚。謂是巨鱉魚也。四善男子下結前功德廣多無量。

【現代漢語翻譯】 現代漢語譯本 『頻伽陀藥』（Pingqietuo Yao）的正確名稱是『毗笈摩』（Pijimo），意思是『除去』，指的是能夠除去毒惡的邪氣。 『刪陀那大藥王樹』（Shantuona Da Yaowang Shu）的意思是『續斷藥』，指的是這種樹的藥能夠使受傷的骨肉等都得以接續。 藥草名為『阿藍婆』（Alanpo），正確的名稱是『阿羅底藍婆』（Aluodililanpo），意思是『得喜藥』，指的是塗在身上能夠使身體的疾病和心中的惡念都停止，產生喜悅，因此得名。 『憂陀伽婆羅栴檀』（You Tuo Qie Poluo Zhantan）正確的名稱是『地毗烏羅伽娑羅』（Di Pi Wuluojia Suoluo）。『地毗』（Di Pi）意思是『妙』，『烏羅伽』（Wuluojia）意思是『腹行』，指龍蛇之類，『娑羅』（Suoluo）意思是『勝』，也指『堅固』，指的是這種栴檀堅固殊勝，生長在龍宮中，因此得名。 『波利質多樹』（Boli Zhiduo Shu）正確的名稱是『波唎耶咀羅拘毗陀羅』（Boliyejuluo Ju Pituluo），意思是『香遍樹』，指的是這種樹的枝、花、果實一切都香，因此得名。而且這種樹的香氣在忉利天（Daolitian）處處普遍散發，所以叫做香遍。 『那利羅樹』（Naliluo Shu）正確的名稱是『㮈唎羅吉唎』（Naliluo Jili），意思是『莖等有用樹』。『㮈唎』（Nali）意思是『莖』，『羅』（Luo）是多的意思，指的是莖等枝葉花果。『吉唎』（Jili）意思是『能作』，指的是這種樹的莖等都能夠有用益於眾生。這種樹生長在海中，形狀非常高大，像多羅樹，它的果實非常美好，其中有汁液，像椰子樹。 『阿羅娑藥』（Aluosa Yao）正確的名稱是『呵吒迦阿羅娑』（He Tuo Jia Aluosa），意思是『金光汁藥』。『呵吒迦』（He Tuo Jia）意思是『金光明』，『阿羅娑』（Aluosa）意思是『汁藥』，產于山中的井內，由諸龍守護。如果有人能夠飲用，都能夠成為仙人。 『迦毗伽鳥』（Jia Pi Qie Niao）正確的名稱是『迦羅頻伽』（Jialuopingjia），意思是『美音言鳥』。『迦羅』（Jialuo）意思是『美音』，『頻伽』（Pingjia）意思是『語言』，指的是雪山中一切鳥的聲音都比不上它，而且還在卵中就能發出聲音。 『阿夜健多鐵』（A Ye Jian Duo Tie）正確的名稱是『阿夜塞建那』（A Ye Sai Jian Na），『阿夜』（A Ye）意思是『鐵』，『塞建那』（Sai Jian Na）意思是『勝伏』，指的是這種鐵能夠勝過並粉碎其他的鐵，因此得名勝伏鐵。 『摩伽羅魚』（Maluojia Yu）意思是『極大之魚』，指的是巨大的鱉魚。 『四善男子』以下總結前面的功德廣大無量。

【English Translation】 English version 『Pingqietuo Yao』 (頻伽陀藥) is correctly called 『Pijimo』 (毗笈摩), which means 『to remove,』 referring to the ability to remove poisonous and evil influences. 『Shantuona Da Yaowang Shu』 (刪陀那大藥王樹) means 『Xu Duan Yao』 (續斷藥), referring to the medicine from this tree that can reconnect injured bones and flesh. The medicinal herb named 『Alanpo』 (阿藍婆) is correctly called 『Aluodililanpo』 (阿羅底藍婆), meaning 『medicine of obtaining joy,』 referring to its ability to stop physical ailments and evil thoughts when applied to the body, generating joy, hence the name. 『You Tuo Qie Poluo Zhantan』 (憂陀伽婆羅栴檀) is correctly called 『Di Pi Wuluojia Suoluo』 (地毗烏羅伽娑羅). 『Di Pi』 (地毗) means 『wonderful,』 『Wuluojia』 (烏羅伽) means 『belly-crawling,』 referring to dragons and snakes, and 『Suoluo』 (娑羅) means 『superior』 or 『firm.』 This refers to the sandalwood being firm, superior, and growing in the dragon palace, hence the name. 『Boli Zhiduo Shu』 (波利質多樹) is correctly called 『Boliyejuluo Ju Pituluo』 (波唎耶咀羅拘毗陀羅), meaning 『fragrance-spreading tree,』 referring to the fragrance of all its branches, flowers, and fruits. Moreover, the fragrance of this tree pervades everywhere in the Trayastrimsa Heaven (忉利天), hence the name 『fragrance-spreading.』 『Naliluo Shu』 (那利羅樹) is correctly called 『Naliluo Jili』 (㮈唎羅吉唎), meaning 『tree with useful stems, etc.』 『Nali』 (㮈唎) means 『stem,』 and 『Luo』 (羅) indicates plurality, referring to stems, branches, leaves, flowers, and fruits. 『Jili』 (吉唎) means 『capable of making,』 referring to the usefulness of the tree's stems, etc., for benefiting sentient beings. This tree grows in the sea, is very tall, resembling the Tala tree, and its fruit is very beautiful, containing juice like a coconut. 『Aluosa Yao』 (阿羅娑藥) is correctly called 『He Tuo Jia Aluosa』 (呵吒迦阿羅娑), meaning 『golden light juice medicine.』 『He Tuo Jia』 (呵吒迦) means 『golden light,』 and 『Aluosa』 (阿羅娑) means 『juice medicine,』 produced in wells within mountains, guarded by dragons. If anyone can drink it, they can become immortals. 『Jia Pi Qie Niao』 (迦毗伽鳥) is correctly called 『Jialuopingjia』 (迦羅頻伽), meaning 『bird with beautiful sound and speech.』 『Jialuo』 (迦羅) means 『beautiful sound,』 and 『Pingjia』 (頻伽) means 『language,』 referring to its sound surpassing all other birds in the Himalayas, and it can even make sounds while still in the egg. 『A Ye Jian Duo Tie』 (阿夜健多鐵) is correctly called 『A Ye Sai Jian Na』 (阿夜塞建那). 『A Ye』 (阿夜) means 『iron,』 and 『Sai Jian Na』 (塞建那) means 『victorious,』 referring to this iron's ability to overcome and crush other iron, hence the name 『victorious iron.』 『Maluojia Yu』 (摩伽羅魚) means 『extremely large fish,』 referring to a giant turtle. The following section, starting with 『four good men,』 summarizes the preceding immeasurable and vast merits.

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初通舉。后別結。善財何故在此廣嘆菩提心者。以是位終極故。功成德立。由本大心故須嘆也。

第二大段善男子汝先所問下正授己法界。于中有四。一授法體。二顯法名。三辨來處。四明生處。初中五。先明攝入方便。于中二句。所牒問勸入令其趣證。二請其開門為求證方便。二彌勒彈指下加令入證。謂若就因力即是善財修無間道斷除妄想。所證理現名曰門開。解脫道中正證法界名為即入。若就緣力即是彌勒加持。今約緣力說也。證已反顧本來性滿非新得故。更無入處之門故云還閉。又以一證永得無有退失。更無復出故云還閉。三爾時善財觀察下明證所見境。于中五。一見依報。二見正報。三見諸佛。四聞法音。五見出生。初見依報凈土。中先見后益。見中此是彌勒實報所成樓觀。次於內具百千樓觀者明一土則一切土主伴具足也。二爾時善財睹見下明得益。于中先心喜障除益。後身遍樓觀益。二又見無量下明見正報因果。于中有六。初總舉本緣。初發心時。二或見初得慈心下明發心已后修行得記時。三或見為輪王下見本生隨類生身有十三種。四或為四天王眷屬下明見本生說法益物有十種。五或見滿足下明本行成滿德。六或見正受下明見業用自在德。于中先毛孔出身云。后復見下明毛孔出法門。三或於樓觀見諸

【現代漢語翻譯】 現代漢語譯本 初通舉。后別結。善財（Sudhana）何故在此廣嘆菩提心者？以是位終極故，功成德立，由本大心故須嘆也。

第二大段，善男子，汝先所問下，正授己法界。于中有四：一，授法體；二，顯法名；三，辨來處；四，明生處。初中五：先明攝入方便。于中二句：所牒問勸入，令其趣證。二，請其開門，為求證方便。二，彌勒（Maitreya）彈指下，加令入證。謂若就因力，即是善財（Sudhana）修無間道，斷除妄想，所證理現，名曰門開。解脫道中，正證法界，名為即入。若就緣力，即是彌勒（Maitreya）加持。今約緣力說也。證已反顧，本來性滿，非新得故，更無入處之門，故云還閉。又以一證永得，無有退失，更無復出，故云還閉。三，爾時善財（Sudhana）觀察下，明證所見境。于中五：一，見依報；二，見正報；三，見諸佛；四，聞法音；五，見出生。初見依報凈土，中先見后益。見中，此是彌勒（Maitreya）實報所成樓觀。次於內具百千樓觀者，明一土則一切土主伴具足也。二，爾時善財（Sudhana）睹見下，明得益。于中先心喜障除益，後身遍樓觀益。二，又見無量下，明見正報因果。于中有六：初，總舉本緣，初發心時。二，或見初得慈心下，明發心已后修行得記時。三，或見為輪王下，見本生隨類生身有十三種。四，或為四天王眷屬下，明見本生說法益物有十種。五，或見滿足下，明本行成滿德。六，或見正受下，明見業用自在德。于中先毛孔出身云，后復見下，明毛孔出法門。三，或於樓觀見諸

【English Translation】 English version First, a general introduction; then, separate conclusions. Why does Sudhana (善財) extensively praise the Bodhi-mind here? Because this is the ultimate position, where merit is accomplished and virtue established, all due to the original great mind, hence the need for praise.

In the second major section, 'Good man, regarding what you asked earlier,' the true transmission of one's own Dharma-realm is conferred. Within this, there are four aspects: first, conferring the Dharma-body; second, revealing the Dharma-name; third, distinguishing the origin; and fourth, clarifying the place of birth. The first aspect has five parts: first, clarifying the means of entry. Within this, the two sentences address the question, encouraging entry and urging towards realization. Second, requesting the opening of the gate as a means for seeking realization. Second, Maitreya's (彌勒) finger snap facilitates entry into realization. If relying on the power of causes, it is Sudhana (善財) cultivating the uninterrupted path, eliminating delusion, and the principle realized manifests, called 'the gate opens.' In the path of liberation, directly realizing the Dharma-realm is called 'immediate entry.' If relying on the power of conditions, it is Maitreya's (彌勒) blessing. This is now explained in terms of the power of conditions. Having realized, looking back, the original nature is complete, not newly attained, hence there is no further gate to enter, thus it is said 'it closes again.' Moreover, with one realization, it is eternally obtained, without loss, and there is no further exit, thus it is said 'it closes again.' Third, 'At that time, Sudhana (善財) observed,' clarifying the realm seen in realization. Within this, there are five aspects: first, seeing the dependent reward; second, seeing the direct reward; third, seeing the Buddhas; fourth, hearing the Dharma-sound; and fifth, seeing the arising. First, seeing the Pure Land as the dependent reward, within which, first seeing, then benefiting. Within the seeing, this is the pavilion accomplished by Maitreya's (彌勒) true reward. Next, 'within, possessing hundreds of thousands of pavilions,' clarifying that in one land, all the lords and companions of all lands are complete. Second, 'At that time, Sudhana (善財) beheld,' clarifying the attainment of benefit. Within this, first, the benefit of joy in the mind and the removal of obstacles; then, the benefit of the body pervading the pavilion. Second, 'Again seeing immeasurable,' clarifying the seeing of the cause and effect of the direct reward. Within this, there are six aspects: first, a general introduction of the original conditions, at the time of the initial aspiration. Second, 'Or seeing the initial attainment of loving-kindness,' clarifying the time of cultivation and receiving prediction after the initial aspiration. Third, 'Or seeing as a Wheel-Turning King,' seeing thirteen kinds of bodies arising according to the type of birth in the original life. Fourth, 'Or as the retinue of the Four Heavenly Kings,' clarifying the ten kinds of benefiting beings by expounding the Dharma in the original life. Fifth, 'Or seeing the fulfillment,' clarifying the virtue of the complete accomplishment of the original practice. Sixth, 'Or seeing the correct reception,' clarifying the virtue of the freedom of karmic function. Within this, first, clouds of bodies arising from pores; then, 'Again seeing,' clarifying Dharma-doors arising from pores. Third, 'Or seeing in the pavilion all the

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如來下明見諸佛攝化之德。于中三。先總通見。后爾時善財諸樓觀中下別見八相成道攝生之相。以自在力無障礙故一中見也。三善財自見下結所見利益。四又聞下明聞法音。于中二。先聞五種法音聲。一總辨所聞行法音。謂金鈴中聲及余嚴具亦聞此音。二聞初發心聲。三聞成正覺聲。四聞財法二施聲。五聞成佛攝生聲。二聞如是等下結聞聲益得十種行門可知。五見寶鏡中下明見出生。于中有六。初見寶鏡中三世間。初見智正覺。次凈世界下器世間。次又見下見眾生世間。二又見寶柱中放光網。三見珠瓔珞琉璃出水及光。四見花中人物。五見寶樹中凡聖。六見半月像中行用。于中有十四種。一放光。二見彌勒本行施行。餘十二種現身化導可知。又釋通前總有七種法門。一鈴現音聲法門。二鏡現形相法門三柱現住持法門。四瓔現莊嚴法門。五花現開敷法門。六樹現建立法門。七半月現住位起行法門。四彌勒告下問答辨定中三。先問。次唯然答。三譬辨定其見。于中有十喻顯示。一夢見山海喻喻善財超妄見勝境。二臨終業現喻喻難思境冥現。三非人所持喻喻加持見勝法。四龍宮奄久喻喻長劫謂須臾。五寶藏廣現喻喻一中現多事。六遍處定境喻喻勝境隨心現。七干城無礙喻喻所見無礙法。八昇天見人喻喻見法得自在。九海現三

千喻喻所見明瞭德。十幻現無礙喻喻威力現奇德。五爾時彌勒下攝威令起。于中三。初攝威警起。二先問所見。三稱實而答並可知。授法體竟。第二顯法名中。先問后答。以攝前後際故云入三世智。此即九世中三現在也。正念思惟者顯能見之智明瞭無倒。莊嚴藏者明所見之境具德含藏。即樓觀中攝一切劫一切剎各具勝德。皆有出生故立此名。又以此人位極不言我唯知此又是法行成滿故云得如是等不可說法。第三大聖下辨來處。于中二。先明依報。初問后答。問意云。此小樓觀內有爾許奇特事為是從外入來為不爾耶。答中有二喻。先明神力出生無從喻。二智愿所現無本喻。二善財白言下顯正報。于中二。先問后答。問意前見彌勒從外來不知來處故問也。答中有三。初就實無趣。二從行說有。三隨事辨來。又釋初約法身。次就報身。后約化身。又初體。次德。後用。就初中有十句無趣。趣者是處義。謂無從來處亦無所至處。又趣是趣向義。亦無來去發趣故。二善男子下從行說有中。明法身隨緣從行說趣同。凈名云。吾從道場來。相似有七句。一悲。二戒。三愿。四通。五體。六用。七化可知。三汝所問下隨事說來中。以海澗樓觀是修道處摩離國是本生處。暫住生處。化人故從彼還此也。摩離者具云摩羅底數也。摩羅此云鬘

【現代漢語翻譯】 現代漢語譯本 千喻喻所見，明瞭德（功德）。十幻現，無礙喻喻，威力現奇德（奇異的功德）。 五爾時，彌勒（Maitreya）下攝威令起。于中三：初攝威警起，二先問所見，三稱實而答，並可知，授法體竟。 第二顯法名中，先問后答，以攝前後際故云入三世智。此即九世中三現在也。正念思惟者，顯能見之智明瞭無倒。莊嚴藏者，明所見之境具德含藏，即樓觀中攝一切劫一切剎各具勝德，皆有出生故立此名。又以此人位極，不言『我唯知此』，又是法行成滿故云『得如是等不可說法』。 第三大聖下辨來處。于中二：先明依報，初問后答。問意云：『此小樓觀內有爾許奇特事，為是從外入來？為不爾耶？』答中有二喻：先明神力出生無從喻，二智愿所現無本喻。 二善財（Sudhana）白言下顯正報。于中二：先問后答。問意：前見彌勒（Maitreya）從外來，不知來處故問也。答中有三：初就實無趣，二從行說有，三隨事辨來。又釋初約法身，次就報身，后約化身。又初體，次德，後用。就初中有十句無趣。趣者是處義，謂無從來處，亦無所至處。又趣是趣向義，亦無來去發趣故。 二善男子下，從行說有中，明法身隨緣從行說趣同。《凈名》（Vimalakirti Sutra）云：『吾從道場來。』相似有七句：一悲，二戒，三愿，四通，五體，六用，七化可知。 三汝所問下，隨事說來中，以海澗樓觀是修道處，摩離國（Moli）是本生處，暫住生處，化人故從彼還此也。摩離者，具云摩羅底數也。摩羅此云鬘。

【English Translation】 English version Thousand metaphors show what is seen, clearly understanding virtue (merit). Ten illusions manifest, unimpeded metaphors, power reveals wondrous virtue (extraordinary merit). Five then, Maitreya descends, gathering authority and initiating action. Within this, there are three parts: first, gathering authority and initiating a warning; second, first asking what is seen; third, answering truthfully, which can be understood, completing the transmission of the Dharma body. Second, in revealing the Dharma name, first asking and then answering, to encompass the past and future, hence it is said to enter the wisdom of the three times. This is the present of the three times within the nine times. 'Right mindfulness and contemplation' reveals that the wisdom of what is seen is clear and without inversion. 'Adorned Treasury' clarifies that the realm of what is seen possesses virtues and contains treasures, that is, within the pavilion, it encompasses all kalpas and all lands, each possessing superior virtues, all having birth, hence this name is established. Moreover, this person's position is supreme, not saying 'I only know this,' and it is the fulfillment of Dharma practice, hence it is said 'obtaining such indescribable Dharma'. Third, the great sage below distinguishes the place of origin. Within this, there are two parts: first, clarifying the dependent reward, first asking and then answering. The meaning of the question is: 'Within this small pavilion, there are so many extraordinary things, did they come from outside? Or not?' Within the answer, there are two metaphors: first, clarifying that the birth of divine power has no source; second, that the manifestation of wisdom and vows has no origin. Two, Sudhana's statement below reveals the proper reward. Within this, there are two parts: first, asking and then answering. The meaning of the question: previously seeing Maitreya coming from outside, not knowing the place of origin, hence the question. Within the answer, there are three parts: first, speaking of no destination in reality; second, speaking of existence from practice; third, distinguishing the origin according to events. Also, explaining first about the Dharmakaya, then about the Sambhogakaya, and then about the Nirmanakaya. Also, first the essence, then the virtue, then the function. Regarding the first, there are ten sentences of no destination. Destination means place, meaning there is no place from which to come, nor any place to arrive. Also, destination means direction, also there is no coming and going, initiating action. Two, good man below, speaking of existence from practice, clarifying that the Dharmakaya follows conditions, speaking of destination from practice is the same. The Vimalakirti Sutra says: 'I come from the Bodhimanda.' There are seven similar sentences: one, compassion; two, precepts; three, vows; four, penetration; five, essence; six, function; seven, transformation can be understood. Three, what you asked below, speaking of coming according to events, the Haijian Pavilion is a place of cultivation, Moli country is the place of original birth, temporarily residing in the place of birth, a transformation person, hence returning here from there. Moli, fully called Maratika. Mara means garland.

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。底數此雲中。謂鬘中國此近摩羅耶山故名相同也。瞿波羅此云守護地。第四明生處中二。先問后答。問意前既云前生處來。未知何者是菩薩生處。答中二。初明依法家生行德處。二依事家生化身處。前中有五。一顯所生處。二生緣眷屬。三校量顯勝。四所知自在。五體用廣大。初中十種俱是生起行處故。一行因。二行緣。三行相。四愿扶。五化他。六觀理。七隨事。八益物。九無住。十順古。二善男子下明生緣眷屬中二十句。初七明生育。次四為長益。餘九為成立同太子可知。三如是菩薩超凡下明校量顯勝有十句。初一句超凡證性是總。生如來家下別九句可知。四摩訶薩生如是家下明所知自在。于中七句。一知趣空現受生。二了趣如化在有不著。三達無我化眾生。四了生死能長時。五知陰幻。六了一切法。七得法身離染。五善男子我凈法身下明業用廣大有十句。初一法身充法界。餘九德身滿法界。二若諸同行下明依事家生化身處。于中有三。初生人中。拘提聚落者具云拘吒迦羅。此云樓觀。即次前文名樓觀聚落也。為三類眾生。一為同行。二為滅慢。三為父母等。二生兜率為四種眾生。一為化彼天。二集一生說法。三化宿世同行。四開佛所化。謂釋迦遺法所化眾生根未熟故如花未開。又利益未得亦如花合。待彌勒佛

令其開發故也。三下產生佛汝及文殊俱見我者釋有三義。一云我當來成佛時亦說此花嚴。彼時亦有文殊善財所說之法故云也。二云我成佛時汝與文殊俱來。助我宣揚法化。三為表法。謂善財何故上于佛會但求諸善知識而不求佛者。以善財此生是修因之身未成果故不至佛所。非謂不求。但成果隔因故說當見佛。以是滿位故無仰推等也。上來攝德成因相知識竟。

第四智照無二相知識者。顯前因法生果體無分別絕境智等諸二相故。

初舉法勸修中。初勸往教問。以位極故教問。具足普賢行也。二彼當下嘆德勸往。于中有二。初通顯勝德。先徴責后十句釋成。一能滿他行。二為佛母。三菩薩師。四勤化生。五大名聞。六大法師。七佛所贊。八住深智。九多劫修。十滿普行。二善男子下別嘆其是善財本緣。于中三。初明善財所成功德皆文殊力。二是故下結勸令往。三何以故下釋顯所由。是故上來所見所成皆是文殊也。

二時善財下明依教趣入。于中三。初設敬辭退二爾時下造詣其處。今從彌勒卻向文殊還行百一十城。故知從初至彌勒定經百十故也。至普門者攝別歸普故。謂攝前諸差別位歸此文殊普門故也。三觀察下起念推求。此中漢本經欠十七行文。今勘梵本並翻補訖。

三作是念時下明正證法界以

【現代漢語翻譯】 現代漢語譯本 令其開發的緣故。『三下產生佛汝及文殊俱見我者』，解釋有三重含義：第一種說法是，我將來成佛時，也會宣說這部《華嚴經》。那時也會有文殊（Manjushri，智慧的象徵）和善財（Sudhana，求法者）所說的法，所以這樣說。第二種說法是，我成佛時，你和文殊會一起來幫助我宣揚佛法教化。第三種說法是爲了表法，即善財為什麼在佛的法會上只求諸位善知識（Kalyanamitra， духовный друг）而不求佛呢？因為善財此生是修因之身，尚未證成果位，所以不到佛的處所。並非說他不求佛，只是因為成果與因地相隔，所以說將來會見到佛。因為這是圓滿的果位，所以沒有仰慕推崇等等的必要。以上是攝取功德成就因地之相的善知識。 第四，智照無二相的善知識，顯示前面的因法所生的果體沒有分別，斷絕境界智等等的二相的緣故。 首先，在舉法勸修中，首先勸人前往請教。因為位階極高，所以教導詢問，具足普賢（Samantabhadra，大行愿）的行愿。其次，對方讚歎功德勸人前往，其中有兩點。首先，普遍顯示殊勝功德，先提出疑問，然後用十句解釋成就。一、能夠圓滿他人的修行。二、是佛的母親。三、是菩薩的老師。四、勤奮教化眾生。五、有很大的名聲。六、是大法師。七、被佛所讚歎。八、安住于甚深智慧。九、多劫修行。十、圓滿了普賢的行愿。其次，『善男子』以下分別讚歎他是善財的根本因緣。其中有三點。首先，說明善財所成就的功德都是文殊的力量。其次，『是故』以下總結勸人前往。第三，『何以故』以下解釋顯示原因。因此，以上所見所成都是文殊的功勞。 其次，『時善財』以下說明依教奉行進入。其中有三點。首先，設定敬辭退下。其次，『爾時』以下前往那個地方。現在從彌勒（Maitreya，慈氏菩薩）處離開，卻又向文殊處返回，行經一百一十座城。所以知道從一開始到彌勒處必定經過一百一十座城。到達普門，是攝取差別歸於普遍的緣故。即攝取前面諸種差別位，歸於這文殊的普門。 第三，『觀察』以下生起念頭推求。此中漢文字的經典缺少十七行文字。現在考證梵文字並翻譯補全。 第三，『作是念時』以下說明正式證入法界，以...

【English Translation】 English version It is to enable its development. 'When the three lower beings become Buddhas, you and Manjushri will both see me,' which has three meanings. The first explanation is that when I become a Buddha in the future, I will also speak this Flower Garland Sutra (Avatamsaka Sutra). At that time, there will also be the Dharma spoken by Manjushri (Manjushri, symbol of wisdom) and Sudhana (Sudhana, seeker of Dharma), so it is said. The second explanation is that when I become a Buddha, you and Manjushri will come together to help me propagate the Dharma and teachings. The third explanation is to represent the Dharma, that is, why does Sudhana only seek all the good advisors (Kalyanamitra, spiritual friend) at the Buddha's assembly and not seek the Buddha? Because Sudhana's present life is a body of cultivating causes and has not yet attained the fruit position, so he does not go to the Buddha's place. It is not that he does not seek the Buddha, but because the fruit is separated from the cause, it is said that he will see the Buddha in the future. Because this is the complete position, there is no need for admiration or promotion, etc. The above is the good advisor who gathers merits and achieves the cause phase. Fourth, the good advisor of wisdom and illumination without two phases shows that the fruit body produced by the previous cause Dharma has no distinction, and cuts off the two phases of the realm of wisdom, etc. First, in encouraging cultivation by citing the Dharma, first encourage people to go and ask for advice. Because the position is extremely high, so teach and ask, fully possessing the vows of Samantabhadra (Samantabhadra, great vows). Second, the other party praises the merits and encourages people to go, which has two points. First, universally show the supreme merits, first raise questions, and then explain and achieve with ten sentences. 1. Able to fulfill the practice of others. 2. Is the mother of the Buddhas. 3. Is the teacher of the Bodhisattvas. 4. Diligently transforms sentient beings. 5. Has great fame. 6. Is a great Dharma master. 7. Is praised by the Buddhas. 8. Abides in profound wisdom. 9. Cultivates for many kalpas. 10. Fulfills the vows of Samantabhadra. Second, 'Good man' below separately praises him as Sudhana's fundamental cause. There are three points in it. First, it explains that the merits achieved by Sudhana are all the power of Manjushri. Second, 'Therefore' below concludes and encourages people to go. Third, 'Why' below explains and shows the reason. Therefore, what is seen and achieved above is all the merit of Manjushri. Second, 'When Sudhana' below explains entering according to the teachings. There are three points in it. First, set up respectful words and retreat. Second, 'At that time' below goes to that place. Now, leaving Maitreya (Maitreya, Bodhisattva of Loving-kindness), he returns to Manjushri, passing through one hundred and ten cities. Therefore, it is known that from the beginning to Maitreya, one must pass through one hundred and ten cities. Reaching the Universal Gate is to gather the differences and return to the universal, that is, to gather the previous various different positions and return to this universal gate of Manjushri. Third, 'Observing' below gives rise to the thought of seeking. In this, the Chinese version of the scripture is missing seventeen lines of text. Now, the Sanskrit version has been examined and translated to complete it. Third, 'When this thought arises' below explains the formal entry into the Dharma realm, using...

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表智照無二平等義故。無見敬申請等也。于中初申手摩頂。言過一百一十由旬者徹過如前差別之位至此平等普門之所。摩善財頂者示以普法灌其頂也。二而作是言下明語示教誨。于中二。先舉所作行闕。后顯不能入理。則顯善財無此失故能得斯法。前中十句。一無信根者以闕行本故。二心沒憂海者行心不發故。三功行不具者不修加行故。四已起精進並退失故。五不期多行故。六於一住著故。七不善發起菩薩行愿者此中二句。一不發願。二不起行。九善友不護。十如來不念。二是等下明不能入理有十二句。初四舉所知理法。二若周遍下顯不能知分齊。三是文殊下明所成益。于中二。初贊慰令喜。二令得下明得法。于中初令得廣多差別法有七句可知。二復令得入下令得普賢廣大法。四既置下明攝用歸本。以普賢道場是文殊自所住處。還安善財置於此處。同己所得。所作既畢。是以不現也。五於是善財下明成德究竟。于中初廣見勝友。皆能順教明其行緣。行緣既多。明成德非少。增長下顯所成德有十句。一成悲智德。二寂用德。三深廣德。四正勤德。五證教德。六行愿德。七照境德。八破障德。九成位德。十修普德也。智照無二相知識竟(又亦上來總是文殊當般若門竟自下普賢當法界門故也)。

第五顯因廣大相知識

【現代漢語翻譯】 現代漢語譯本： 爲了表明智慧觀照沒有二元對立的平等意義。沒有看見（眾生）恭敬申請等等（行為）。其中首先是伸出手摩頂。說超過一百一十由旬（Yojana，印度長度單位）是指徹悟超過了之前有差別的位次，到達這平等普門的所在。摩善財（Sudhana）的頭頂，是向他展示普遍的佛法，灌輸到他的頭頂。其次是說這些話，表明用語言來指示教誨。其中分為兩點。首先指出所作所為的缺失，然後表明不能進入真理。以此來顯示善財沒有這些缺失，所以能夠得到這種佛法。前面的十句，一是沒有信根，因為缺少行為的根本；二是內心沉沒在憂愁的海洋中，因為修行的心沒有生起；三是功德和修行不完備，因為沒有修習加行；四是已經生起精進而又退失；五是不期望多種修行；六是執著於一種；七是不善於發起菩薩的行愿，這其中又分為兩句，一是不發願，二是不起行；九是善友不護持；十是如來不憶念。二是『是等』以下表明不能進入真理，有十二句。最初四句是舉出所知的理法。二是『若周遍』以下顯示不能瞭解分際。三是『是文殊』以下表明所成就的利益。其中分為兩點。首先是讚歎安慰，使他歡喜。二是『令得』以下表明得到佛法。其中首先是使他得到廣多有差別的佛法，有七句可以瞭解。二是『復令得入』以下使他得到普賢（Samantabhadra）廣大的佛法。四是『既置』以下表明攝用歸本。因為普賢道場是文殊（Manjusri）自己所居住的地方，又把善財安置在這裡，與自己所得相同。所作的事情已經完畢。因此不再顯現。五是『於是善財』以下表明成就德行究竟。其中首先是廣泛地見到殊勝的善友，都能順從教誨，表明他的修行因緣。修行因緣既然多，表明成就的德行不少。『增長』以下顯示所成就的德行有十句。一是成就悲智德，二是寂用德，三是深廣德，四是正勤德，五是證教德，六是行愿德，七是照境德，八是破障德，九是成位德，十是修普德。智慧觀照沒有二元對立的相的知識到此結束（而且以上總是文殊的般若之門結束，從下面開始是普賢的法界之門）。

第五，顯示因廣大相的知識。

【English Translation】 English version: It is to show that wisdom and illumination have no dualistic equality. There is no seeing (beings) respectfully requesting, etc. Among them, the first is to extend the hand and rub the crown of the head. Saying 'more than one hundred and ten Yojanas (Yojana, an Indian unit of length)' means thoroughly understanding beyond the previous differentiated positions to this place of equal universal gate. Rubbing the crown of Sudhana's head is to show him the universal Dharma, instilling it into his crown. The second is to say these words, indicating instruction and teaching through language. It is divided into two points. First, point out the deficiencies in what has been done, and then show that one cannot enter the truth. This is to show that Sudhana does not have these deficiencies, so he can obtain this Dharma. The previous ten sentences, one is without the root of faith, because lacking the root of action; two is the mind is sunk in the sea of sorrow, because the mind of practice has not arisen; three is merit and practice are incomplete, because one has not practiced additional practices; four is one has already generated diligence and then retreated; five is not expecting multiple practices; six is attached to one; seven is not good at initiating the vows and practices of Bodhisattvas, which is further divided into two sentences, one is not making vows, and two is not initiating practices; nine is good friends do not protect; ten is the Tathagata does not remember. The second is 'these etc.' below indicates that one cannot enter the truth, there are twelve sentences. The first four sentences are to cite the known principles and methods. The second is 'if pervasive' below shows that one cannot understand the divisions. The third is 'it is Manjusri' below indicates the benefits achieved. It is divided into two points. The first is to praise and comfort, making him happy. The second is 'to obtain' below indicates obtaining the Dharma. Among them, the first is to enable him to obtain the Dharma of vast and differentiated differences, there are seven sentences that can be understood. The second is 'again to enter' below enables him to obtain the vast Dharma of Samantabhadra. The fourth is 'already placed' below indicates that the collection of functions returns to the origin. Because the Samantabhadra's Bodhimanda is the place where Manjusri himself resides, and he also places Sudhana here, the same as what he has obtained. The things that have been done are finished. Therefore, it no longer appears. The fifth is 'therefore Sudhana' below indicates the ultimate achievement of virtue. Among them, the first is to widely see the excellent good friends, who can all follow the teachings, indicating his karmic conditions of practice. Since there are many karmic conditions of practice, it shows that the virtues achieved are not few. 'Increase' below shows that the virtues achieved have ten sentences. The first is to achieve the virtue of compassion and wisdom, the second is the virtue of stillness and function, the third is the virtue of depth and breadth, the fourth is the virtue of right diligence, the fifth is the virtue of proving the teachings, the sixth is the virtue of practice and vows, the seventh is the virtue of illuminating the realm, the eighth is the virtue of breaking obstacles, the ninth is the virtue of achieving position, and the tenth is the virtue of cultivating universality. The knowledge of the aspect that wisdom and illumination have no duality ends here (and moreover, the above is always the end of Manjusri's Prajna gate, from below is the gate of Samantabhadra's Dharmadhatu).

Fifth, showing the knowledge of the aspect of great cause.

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以前照理無二顯其甚深方堪成佛廣大之因故。于中三。初舉法勸修。二依教趣入。三正證法界。

初中聞普賢名等者是何處聞。謂前文殊言聲說故。又亦是前文殊所置善財于普賢道場。是故於彼聞此名等。于中初總顯普賢德位。二地具下別辨普賢地位有十句。一地具者助道法等。又釋信等行為成地法。二地法者諸地所行法如初地十愿二地戒法等。三地得者諸地所得果。謂調柔等。四地次第者諸地連線等。五地修者諸地中不住道仰修上地等。又是攝論中五修等。六地住處者功德住處故。又證智相應故。七地境界者二諦為境故。又遍行真如等為所證境故。八地持者任持所餘諸功德故。又瑜伽三持中是圓滿持故。九地共者三種同相智。諸地同行故。十地正道者根本后得二智為體故。

二爾時善財下依教趣入中四。初起勝心。二見瑞應。三見光相。四結所見。初中起十種心者此十心之境並是普賢境界。是故起心還稱彼境。方可得見普賢故也。二見十瑞應中先明得見所因有自他二力也。十瑞相者謂見普賢依報也。于中攝為五對中。先明土凈。后住處眾生凈並可知。三見十光相者謂見普賢正報相。又前但直見。此中重見。又前粗相見。此中微細見。又前但見其體。此中見業用。於此十中初二但放光明。次四放光粗供具

【現代漢語翻譯】 現代漢語譯本： 以前照理無二，顯現其甚深，方可成就佛陀廣大之因，故分為三部分。第一部分，舉出法門勸人修習。第二部分，依據教義趣入。第三部分，真正證悟法界。 第一部分中，『聞普賢名等』是在何處聽聞？答：在前文殊菩薩所說的音聲中聽聞。而且也是前文殊菩薩安排善財童子前往普賢菩薩的道場。因此在那裡聽聞這些名號等。其中，首先總括地顯示普賢菩薩的功德和地位。『二地具下』以下，分別辨別普賢菩薩的地位，共有十句。『一地具』，指的是助道之法等。又解釋為信等行為成就地之法。『二地法』，指的是諸地所修行的法，如初地的十愿、二地的戒法等。『三地得』，指的是諸地所獲得的果，如調柔等。『四地次第』，指的是諸地之間的連線等。『五地修』，指的是在諸地中不住于道，仰慕修習上地等。又是《攝大乘論》中的五種修習等。『六地住處』，指的是功德的住處。又因為與證智相應。『七地境界』，指的是以二諦為境界。又以遍行真如等為所證的境界。『八地持』，指的是任持其餘所有的功德。又是瑜伽三持中的圓滿持。『九地共』，指的是三種同相智，諸地共同修行的緣故。『十地正道』，指的是根本智和后得智二智為體。 第二部分，『二爾時善財下』，依據教義趣入，分為四部分。第一部分，生起殊勝之心。第二部分，見到瑞應。第三部分，見到光相。第四部分，總結所見。第一部分中，生起十種心，這十種心的境界都是普賢菩薩的境界。因此生起心念還應稱合那些境界，才可以得見普賢菩薩。第二部分，見到十種瑞應中，首先說明得見的原因有自力和他力。十種瑞相，指的是見到普賢菩薩的依報（所居住的環境）。其中概括為五對。首先說明國土清凈，之後是住處眾生清凈，這些都可以知道。第三部分，見到十種光相，指的是見到普賢菩薩的正報相（自身）。而且前面只是直接見到，這裡是再次見到。而且前面是粗略地見到，這裡是細微地見到。而且前面只是見到其本體，這裡見到其業用。在這十種光相中，前兩種只是放出光明，后四種放出光明的粗略供具。

【English Translation】 English version: Previously, according to the principle of non-duality, revealing its profound depth, one can then accomplish the vast cause of becoming a Buddha, hence it is divided into three parts. The first part, citing the Dharma to encourage practice. The second part, entering according to the teachings. The third part, truly realizing the Dharmadhatu (realm of reality). In the first part, where is 『hearing the name of Samantabhadra (Universal Virtue) etc.』 heard? The answer is: it is heard in the voice spoken by the previous Manjushri (Gentle Glory) Bodhisattva. Moreover, it was also Manjushri who arranged for Sudhana (Good Wealth) to go to the Bodhimanda (enlightenment place) of Samantabhadra. Therefore, it is there that these names etc. are heard. Among them, first, the virtues and position of Samantabhadra are generally revealed. From 『The two grounds possess below』, the positions of Samantabhadra are distinguished separately, with ten sentences in total. 『One ground possesses』, refers to the aiding Dharma etc. It is also explained as faith etc. acting to accomplish the Dharma of the ground. 『Two ground Dharma』, refers to the Dharma practiced by the various grounds, such as the ten vows of the first ground, the precepts of the second ground etc. 『Three ground attainment』, refers to the fruits attained by the various grounds, such as gentleness etc. 『Four ground sequence』, refers to the connection between the various grounds etc. 『Five ground cultivation』, refers to not dwelling in the path in the various grounds, admiring and cultivating the upper grounds etc. It is also the five cultivations etc. in the Mahāyānasaṃgraha (Compendium of Mahayana). 『Six ground dwelling place』, refers to the dwelling place of merit. Also, because it corresponds to the wisdom of realization. 『Seven ground realm』, refers to the two truths being the realm. Also, the all-pervading Suchness (true thusness) etc. being the realm to be realized. 『Eight ground holding』, refers to upholding all the remaining merits. Also, it is the perfect holding among the three holdings of Yoga. 『Nine ground common』, refers to the three kinds of same-aspect wisdom, because the various grounds practice together. 『Ten ground right path』, refers to the fundamental wisdom and the subsequent wisdom as the body. In the second part, 『Two then Sudhana below』, entering according to the teachings, divided into four parts. The first part, generating a supreme mind. The second part, seeing auspicious responses. The third part, seeing light aspects. The fourth part, concluding what was seen. In the first part, generating ten kinds of minds, the realms of these ten minds are all the realms of Samantabhadra. Therefore, generating thoughts should still match those realms, so that one can see Samantabhadra. In the second part, seeing ten kinds of auspicious responses, first explaining that the reason for seeing has both self-power and other-power. The ten auspicious signs refer to seeing the dependent retribution (environment) of Samantabhadra. Among them, it is summarized into five pairs. First, explaining the purity of the land, then the purity of the sentient beings in the dwelling place, these can be known. In the third part, seeing ten kinds of light aspects, refers to seeing the proper retribution aspect (self) of Samantabhadra. Moreover, the previous was just directly seeing, this is seeing again. Moreover, the previous was roughly seeing, this is subtly seeing. Moreover, the previous was just seeing its essence, this is seeing its function. Among these ten kinds of light aspects, the first two only emit light, the latter four emit rough offerings of light.

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。后四人物利益可知。四結前所見必見普賢。

三爾時善財下明正證法界。于中有八。一見身得益。二摩頂得益。三因深果厚。四舉益勸觀。五觀見奇特益。六校量所得。七結齊佛果。八偈頌因果。

初中二。先明所見法身。后明見已得益。前中有四。一總見普賢。二別觀毛孔。三重觀支節。四結遍十方。初中依前十心所念稱境而見。初依前第一心見在道場如來前者表普賢齊佛果故。因果位同故。二心如虛空者依第二心見。三無染著者依第三心見。四除障凈剎者依第四心見。五以無礙法者同前心。六充滿十方亦同。七住一切智者是第七得薩婆若境心。八入諸法界者是深入法海心。九教化眾生者是教化成就眾生廣心。十於一切劫下明前末後具因果心。亦攝前莊嚴道場心。二明見毛孔業用者前亦初總見凈土。后見塵中業用今亦先總見正報。后見毛孔作用。于中二。十種分五。初一光救法界眾生。次五出法界供具供養諸佛。次四出法界身云利益眾生。次三出法界土調伏眾生。后六出法界菩薩諸佛云。三重觀支節等中。初見一三千界。次十方下通現十方世界風輪等。皆悉現顯。四如此娑婆下結通十方中有四重普遍。初舉舍那結賢首。二舉賢首結東方三舉東方結十方。四舉十方結微塵。是故當知。前即身中苞容法界

【現代漢語翻譯】 現代漢語譯本：后四種人能夠了解其中的利益。如果四種人能夠結合前面所見到的景象，必定能見到普賢（Samantabhadra，象徵菩薩的行愿）。

接下來，善財（Sudhana）闡明了證得法界的正果，其中包含八個方面：一、見到普賢菩薩的身相而獲得利益；二、被普賢菩薩摩頂而獲得利益；三、因為修行的因地深厚，所以獲得的果報也豐厚；四、舉出所獲得的利益，勸勉他人觀想；五、觀想所見到的奇特利益；六、衡量所獲得的功德；七、總結最終證得佛果；八、用偈頌來概括因果關係。

首先，在『見身得益』中，又分為兩部分：先闡明所見到的法身，然後闡明見到法身之後所獲得的利益。在闡明所見到的法身中，又分為四個方面：一、總的見到普賢菩薩；二、分別觀想普賢菩薩的毛孔；三、再次觀想普賢菩薩的肢體；四、總結普賢菩薩的法身遍佈十方。在總的見到普賢菩薩中，是依據前面十種心念，與所觀想的境界相符而見到的。最初，依據前面第一種心念，見到普賢菩薩在道場中，如同如來一般，這表明普賢菩薩與佛的果位相同，因為因地和果位是相同的。『二心如虛空者』，是依據第二種心念而見到的。『三無染著者』，是依據第三種心念而見到的。『四除障凈剎者』，是依據第四種心念而見到的。『五以無礙法者』，與前面的心念相同。『六充滿十方』，也與前面的心念相同。『七住一切智者』，是第七種獲得一切智（Sarvajna）境界的心念。『八入諸法界者』，是深入法海的心念。『九教化眾生者』，是教化成就眾生的廣大心念。『十於一切劫下』，闡明了前面和最後都具備因果的心念，也包含了前面莊嚴道場的心念。接下來，闡明見到毛孔的業用，前面也是先總的見到凈土，然後見到微塵中的業用，現在也是先總的見到正報，然後見到毛孔的作用。其中分為兩部分：十種分為五類。第一類，一道光明救度法界眾生。第二類，五種化現法界的供具，供養諸佛。第三類，四種化現法界的身云，利益眾生。第四類，三種化現法界的國土，調伏眾生。第五類，六種化現法界的菩薩和諸佛云。再次觀想肢體等，首先見到一個三千大千世界（Trisahasra-Mahasahasra-lokadhatu）。其次，從十方普遍顯現十方世界的風輪等，都完全顯現出來。最後，『如此娑婆下』，總結貫通十方，其中有四重普遍。首先，舉出舍那佛（Locana Buddha）總結賢首菩薩（Bodhisattva）。其次，舉出賢首菩薩總結東方。第三，舉出東方總結十方。第四，舉出十方總結微塵。因此應當知道，前面所說的，就是自身中包含容納法界。

【English Translation】 English version: The last four types of people can understand the benefits within. If these four types of people can combine what they have seen before, they will surely see Samantabhadra (普賢, symbolizing the vows and practices of a Bodhisattva).

Next, Sudhana (善財) elucidates the correct attainment of the Dharmadhatu (法界, the realm of reality), which includes eight aspects: 1. Gaining benefits from seeing the body of Samantabhadra; 2. Gaining benefits from being touched on the head by Samantabhadra; 3. Because the cause of practice is profound, the resulting reward is also abundant; 4. Citing the benefits gained to encourage others to contemplate; 5. Contemplating the extraordinary benefits seen; 6. Measuring the merits gained; 7. Summarizing the ultimate attainment of Buddhahood; 8. Using verses to summarize the relationship between cause and effect.

First, in 'Gaining benefits from seeing the body', it is further divided into two parts: first, elucidating the Dharmakaya (法身, the body of the Dharma) seen, and then elucidating the benefits gained after seeing the Dharmakaya. In elucidating the Dharmakaya seen, it is further divided into four aspects: 1. Generally seeing Samantabhadra; 2. Separately contemplating the pores of Samantabhadra; 3. Again contemplating the limbs of Samantabhadra; 4. Summarizing that the Dharmakaya of Samantabhadra pervades the ten directions. In generally seeing Samantabhadra, it is seen according to the previous ten thoughts, which are in accordance with the contemplated realm. Initially, according to the first thought, seeing Samantabhadra in the Bodhimanda (道場, place of enlightenment), like a Tathagata (如來, Thus Come One), which indicates that Samantabhadra has the same fruit position as the Buddha, because the cause and fruit positions are the same. 'The second thought is like empty space', which is seen according to the second thought. 'The third is without attachment', which is seen according to the third thought. 'The fourth removes obstacles and purifies lands', which is seen according to the fourth thought. 'The fifth uses unobstructed Dharma', which is the same as the previous thought. 'The sixth fills the ten directions', which is also the same as the previous thought. 'The seventh dwells in all wisdom', which is the seventh thought of attaining the realm of Sarvajna (薩婆若, all-knowing). 'The eighth enters all Dharmadhatus', which is the thought of deeply entering the ocean of Dharma. 'The ninth teaches and transforms sentient beings', which is the vast thought of teaching and accomplishing sentient beings. 'The tenth, below, in all kalpas', elucidates the cause and effect of both the beginning and the end, and also includes the previous thought of adorning the Bodhimanda. Next, elucidating the karmic functions of seeing the pores, previously it was also first generally seeing the pure land, and then seeing the karmic functions in the dust, now it is also first generally seeing the main reward, and then seeing the functions of the pores. It is divided into two parts: the ten types are divided into five categories. The first category, one light saves sentient beings in the Dharmadhatu. The second category, five manifestations of offerings in the Dharmadhatu, offering to all Buddhas. The third category, four manifestations of body clouds in the Dharmadhatu, benefiting sentient beings. The fourth category, three manifestations of lands in the Dharmadhatu, subduing sentient beings. The fifth category, six manifestations of Bodhisattvas and Buddha clouds in the Dharmadhatu. Again contemplating the limbs, etc., first seeing one Trisahasra-Mahasahasra-lokadhatu (三千大千世界, great trichiliocosm). Secondly, the wind wheels of the ten directions are universally manifested from the ten directions, and all are completely manifested. Finally, 'Thus, in this Saha', summarizing the connection of the ten directions, there are four levels of universality. First, citing Locana Buddha (舍那佛) to summarize the Bodhisattva. Secondly, citing the Bodhisattva to summarize the East. Thirdly, citing the East to summarize the ten directions. Fourthly, citing the ten directions to summarize the dust. Therefore, it should be known that what was said earlier is that the Dharmadhatu is contained and encompassed within oneself.

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。廣無邊故顯其普義。今即明此含法界身潛入微塵調柔無礙。明其賢義。是即內外周遍限量斯盡故名也。二爾時下明善財得益中。初總舉因見所得。以究竟位中智故云不可壞也。下別顯十智中。初四身遍見聞。后六智內充實。初五是佛智。后一是普賢智並可知。

第二摩頂得定中二。初明此處一世界中摩益。先摩頂。次得定中三。初舉定。二攝眷屬。三明定用成益。有八句所益可知。二如此下結通十方世界佛所摩益同之。以善財等普賢故周遍十方也。

第三爾時普賢下明因深果厚中三。先問答審見。二明因深遠。三明結因成果。就因中初明所修之行有四句。初總明多劫修。二明修起大心。三在家修施行。四出家修道行。二善男子下結十句行。明說不可儘可知。三善男子我得下結因成果。于中先結因有成果之功故云力。有十句可知。二得是力下所成果德。于中初由了因得法身果。後由生因得色身果。

第四汝且觀我下明舉益勸觀。于中二。初總明難聞見。二別成不退益。于中五句。一聞名益。二見等益有七種相可知。三思念益。先約時後約生。四以如是下總結益用。五明轉生益二句。一聞修因生凈土。二見聞身生法身。

第五汝復觀我下明觀見奇特。于中二。初身份之內見三種世間。並各無邊

【現代漢語翻譯】 現代漢語譯本：因為廣大無邊，所以彰顯其普遍的意義。現在就說明這包含法界的身軀潛入微塵，調和柔順沒有阻礙，彰顯其賢善的意義。這就是內外周遍、窮盡一切，所以這樣命名。第二，『爾時』以下說明善財童子獲得利益，首先總括因為見到而獲得的利益，因為在究竟的地位中有智慧，所以說不可破壞。下面分別顯示十種智慧，首先是四種身遍見遍聞，後面六種是智慧在內里充實。最初五種是佛的智慧，後面一種是普賢菩薩的智慧，這些都可以理解。 第二，摩頂獲得禪定中分為二。首先說明在此一個世界中摩頂的利益。先是摩頂，其次是獲得禪定，禪定中分為三。首先是舉出禪定，第二是攝受眷屬，第三是說明禪定的作用成就利益，有八句所說的利益可以理解。第二，『如此』以下總結貫通十方世界佛所摩頂的利益都是一樣的。因為善財童子等同於普賢菩薩，所以周遍十方。 第三，『爾時普賢』以下說明因深果厚，分為三。首先是問答審視所見，第二是說明因的深遠，第三是說明總結因成就果。就因來說，首先說明所修的行有四句。首先總說多劫修行，第二說明修習發起大心，第三在家修行佈施，第四齣家修行道行。第二，『善男子』以下總結十句行，說明說不可窮盡可以理解。第三，『善男子我得』以下總結因成就果。其中首先總結因有成就果的功用，所以說是力，有十句可以理解。第二，『得是力』以下是所成就的果德。其中首先由了因得到法身果，後面由生因得到色身果。 第四，『汝且觀我』以下說明舉出利益勸人觀看。其中分為二。首先總說難以聽聞見到，第二分別成就不會退轉的利益。其中有五句。第一是聽聞名字的利益，第二是見到等等的利益，有七種相可以理解。第三是思念的利益，先是約時間，后是約生命。第四，『以如是』以下總結利益的作用。第五說明轉生的利益有兩句。一是聽聞修習的因，轉生到凈土，二是見到聽聞身，轉生到法身。 第五，『汝復觀我』以下說明觀看見到的奇特。其中分為二。首先在身份之內見到三種世間，並且各自無邊。

【English Translation】 English version: Because it is vast and boundless, it manifests its universal meaning. Now, it explains that this body, which contains the Dharmadhatu (Dharma Realm), penetrates into a tiny mote of dust, harmonizing and yielding without obstruction, manifesting its virtuous meaning. This is because it is all-encompassing, both internally and externally, and exhaustive, hence the name. Second, the section beginning with 'At that time' explains the benefits gained by Sudhana (Sudhana-śreṣṭhi/Child of Good Wealth). First, it summarizes the benefits gained through seeing, because there is wisdom in the ultimate position, so it is said to be indestructible. Below, it separately reveals the ten wisdoms, the first four being the omnipresent seeing and hearing of the four bodies, and the latter six being the inner fulfillment of wisdom. The first five are the wisdom of the Buddha, and the last one is the wisdom of Samantabhadra (Universal Worthy), which can be understood. Second, the section on receiving the empowerment of touching the crown of the head and attaining Samadhi (concentration) is divided into two. First, it explains the benefits of touching the crown of the head in this one world. First is touching the crown of the head, and second is attaining Samadhi, which is divided into three. First is mentioning the Samadhi, second is gathering the retinue, and third is explaining the function of the Samadhi in achieving benefits, with eight sentences describing the benefits that can be understood. Second, the section beginning with 'Thus' concludes that the benefits of touching the crown of the head by the Buddhas in the ten directions are the same, because Sudhana is equal to Samantabhadra, so it is all-pervasive in the ten directions. Third, the section beginning with 'At that time, Samantabhadra' explains the deep cause and profound effect, divided into three. First is questioning and examining what is seen, second is explaining the depth and distance of the cause, and third is explaining the conclusion of the cause achieving the effect. Regarding the cause, first it explains that the practice cultivated has four sentences. First, it generally says that one cultivates for many kalpas (eons), second it explains that one cultivates and arouses the great mind, third one practices giving while at home, and fourth one practices the path while renouncing home. Second, the section beginning with 'Good man' concludes with ten sentences of practice, explaining that it cannot be exhausted and can be understood. Third, the section beginning with 'Good man, I have attained' concludes the cause achieving the effect. Among them, first it concludes that the cause has the function of achieving the effect, so it is called power, with ten sentences that can be understood. Second, the section beginning with 'Attaining this power' is the virtuous effect achieved. Among them, first the Dharmakaya (Dharma Body) fruit is obtained from the causal condition, and later the Rupakaya (Form Body) fruit is obtained from the generative cause. Fourth, the section beginning with 'You should observe me' explains the benefits and encourages people to observe. It is divided into two. First, it generally says that it is difficult to hear and see, and second, it separately achieves the benefit of non-retrogression. There are five sentences among them. The first is the benefit of hearing the name, the second is the benefit of seeing, etc., with seven aspects that can be understood. The third is the benefit of thinking, first about time, and then about life. Fourth, the section beginning with 'With this' concludes the function of the benefits. Fifth, it explains the benefits of rebirth in two sentences. First, hearing and cultivating the cause leads to rebirth in the Pure Land, and second, seeing and hearing the body leads to rebirth in the Dharmakaya. Fifth, the section beginning with 'You should observe me again' explains the uniqueness of what is seen. It is divided into two. First, within the parts of the body, one sees the three kinds of worlds, each of which is boundless.

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。二又見下明見從身所出佛果業用。

第六爾時善財逕由下明校量所得。于中二。初正校量顯多。二何以故下釋顯多義。于中六句。一所入多。二所得多。三所知多。四所度多。五所修多。六不此沒等明平等普遍同普賢境。

第七爾時善財能自下明位滿齊佛。于中有十六句。初一句總顯因圓。二不久下總明等果。三一身充滿明得普賢身。下有十三種等於諸佛。此是因位圓滿更無所修。是故但云與諸佛等。不辨更求知識修因。普賢位竟。

第八偈頌中有九十九偈半。問既云重頌未知頌何處文。答有人釋。此是頌前善財當得十三種所等佛境。即科此文亦為十三段次第配釋。此釋不便。前善財所得是結集者說。非是普賢說。何因乃為重頌。又有釋云此頌前普賢說自往因所事諸佛等。此亦難用。以偈文中總無此意。今釋前長行中唯明因行。未說果用。今明重頌說果非因。文綺互顯故也。又釋今頌舉果顯因。是顯發釋故也。何故唯顯佛德者為善財因行窮滿不為可說因門。是故說佛果業用。又為普賢對佛前坐承力攝化其用究竟。推功在佛。偈中分六。初有五偈。誡聽許說。略嘆佛德。二時諸菩薩下三偈明眾領勸嘆說聽受。三諸佛微妙下二十偈半通嘆十方報佛勝德。于中五。初三明大智無著照機德。次四嘆形言隨

【現代漢語翻譯】 現代漢語譯本 二、又見到從自身顯現的佛果業用。

第六、這時，善財童子經過下明校量所得的境界。其中分為兩部分：第一部分，正式校量顯示其多；第二部分，『何以故下』解釋顯示其多的意義。其中有六句：一、所入多；二、所得多；三、所知多；四、所度多；五、所修多；六、『不此沒等』說明平等普遍，與普賢菩薩的境界相同。

第七、這時，善財童子能夠自己下明位滿齊佛的境界。其中有十六句。第一句，總的顯示因地的圓滿。第二句，『不久下』總的說明等同佛的果位。第三句，『一身充滿』說明得到普賢菩薩的身。下面有十三種等同於諸佛。這是因位的圓滿，不再需要任何修行。所以只說與諸佛等同，不再辨別進一步尋求知識和修行因地。普賢菩薩的位子到此結束。

第八、偈頌中有九十九偈半。問：既然說是重頌，不知道頌的是哪裡的文字？答：有人解釋說，這是頌揚前面善財童子將要得到的十三種等同佛的境界。就把這段文字也分為十三段，依次配合解釋。這種解釋不方便。前面善財童子所得的境界是結集者說的，不是普賢菩薩說的。怎麼會是重頌呢？又有解釋說，這頌揚前面普賢菩薩說自己往昔因地所事奉的諸佛等。這種解釋也難以採用。因為偈頌文中總沒有這個意思。現在解釋說，前面長行中只說明因地的修行，沒有說果地的作用。現在說明重頌是說果地而不是因地。文采相互輝映顯現的緣故。又解釋說，現在頌揚舉果顯因，是顯發解釋的緣故。為什麼只顯揚佛的功德呢？因為善財童子的因地修行已經窮盡圓滿，沒有可以說的因地法門。所以說佛果的業用。又是爲了普賢菩薩在佛前就坐，承受佛力的攝受教化，其作用究竟圓滿。推究功勞在於佛。偈頌中分為六部分。最初有五偈。告誡聽聞，允許宣說。簡略地讚歎佛的功德。第二，『時諸菩薩下』三偈說明大眾領悟勸請讚歎宣說聽受。第三，『諸佛微妙下』二十偈半，普遍讚歎十方報身佛的殊勝功德。其中分為五部分。最初三偈說明大智慧無所執著，照見根機的功德。其次四偈讚歎形體語言隨

【English Translation】 English version 2. Furthermore, he saw the manifestation of Buddha-fruit activities emerging from his own body.

1. At that time, Sudhana (Virtuous Youth) attained the state of 'lower illumination' through careful consideration. This section has two parts: first, a formal assessment highlighting its abundance; second, the explanation of the meaning of this abundance, starting with 'Why is it so?'. This explanation consists of six phrases: 1. Abundance of entry; 2. Abundance of attainment; 3. Abundance of knowledge; 4. Abundance of those liberated; 5. Abundance of cultivation; 6. 'Not this submerged, etc.' clarifies equality, universality, and sameness with the realm of Samantabhadra (Universal Virtue).

2. At this time, Sudhana was able to, from his own position, illuminate the state of complete attainment equal to the Buddhas. This section contains sixteen phrases. The first phrase generally reveals the perfection of the causal ground. The second phrase, 'Not long after,' generally clarifies the result of equality. The third phrase, 'One body pervades,' explains the attainment of the body of Samantabhadra. Below are thirteen kinds of equality with all the Buddhas. This is the perfection of the causal ground, requiring no further cultivation. Therefore, it is only said to be equal to all the Buddhas, without further seeking knowledge or cultivating the causal ground. The position of Samantabhadra concludes here.

3. The verses contain ninety-nine and a half stanzas. Question: Since it is said to be a restatement in verse, it is not known which part of the text is being restated. Answer: Some explain that this is praising the thirteen kinds of Buddha-realms that Sudhana will attain. They divide this text into thirteen sections, matching and explaining them in order. This explanation is inconvenient. What Sudhana attained earlier was said by the compilers, not by Samantabhadra. How could it be a restatement? Others explain that this praises Samantabhadra's past causal ground, serving all the Buddhas, etc. This explanation is also difficult to adopt because the verses do not generally convey this meaning. Now, the explanation is that the preceding prose passage only clarifies the practice of the causal ground, without mentioning the function of the resultant ground. Now, the restatement in verse clarifies the resultant ground, not the causal ground. This is because the literary embellishments mutually reveal each other. Another explanation is that the current praise highlights the cause by citing the result, which is an explanation that reveals and elucidates. Why only reveal the Buddha's virtues? Because Sudhana's practice of the causal ground is exhausted and complete, there is no causal ground dharma that can be spoken of. Therefore, the activities and functions of the Buddha-fruit are spoken of. Furthermore, it is because Samantabhadra is sitting before the Buddha, receiving the Buddha's power of attraction and transformation, and its function is ultimately complete. The credit is attributed to the Buddha. The verses are divided into six parts. The first five verses. Admonishing listening, permitting speaking. Briefly praising the Buddha's virtues. Second, 'At that time, all the Bodhisattvas below,' three verses explain that the assembly understands, urges, praises, speaks, and listens. Third, 'The Buddhas' subtle and wonderful below,' twenty and a half verses universally praise the supreme virtues of the reward-body Buddhas of the ten directions. This is divided into five parts. The first three verses explain the virtue of great wisdom, unattached, illuminating the potential. The next four verses praise the form and language following

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感隱顯德。次七嘆主伴嚴土自在德。次五半嘆遍轉法輪微細德。后一總結十方諸佛德。四或見釋迦下別嘆釋迦化身功德。于中四。初二十半嘆佛意業作用。二安住下十九嘆佛語業作用。三具足智功德下十五嘆佛身業作用。四譬如工幻師下八偈半喻顯無礙。就初意業作用中有五。初五明六度行智用。次三天身八相用。次二常在恒滅用。次四巧化隨機用。次六半用身光壽剎用。第二語業中四。初五明轉三乘法輪。並業用無生等是大乘法也。次五明六度覺品對治法。則釋前三乘唯一圓音也。次五明五乘總別乃至多乘。次四明平等語業而應一切。第三具足下十五偈明身業作用中五。初三示凡身。次二現聲聞身。次三現外道身。次三現示大力身。后四現諸天身及結。第四譬如下八偈半喻顯三業中。初五偈明喻身業。一幻師喻二月現四德喻。一體圓凈。二示增減。三應凈心。四映二乘。三海現二能喻。一出寶。二現影。次一喻前意業。謂智日滅闇喻。后二半喻語業。謂法雨無從喻。化身竟。第五如來凈法身下六偈嘆法身德。于中四。初二明法身相。先法說后喻況。前中攝論法身具五種故。此中同彼。謂初句是白凈法身為相。以是果圓滿轉故。二次二句是不思議相。謂於世間無物比故。三非有無者是無二為相。以非有為無為故。四次

一句是無依為相。謂無所依故。五次一句是常。住為相。以無來去常住故。次二句舉夢見及空畫為喻。二有一偈明法身離相。亦先法說三句。一約用。二約德。三約體下一句喻顯如空也。三有二偈明法身用無積聚。初一舉二喻。謂摩尼出寶喻。二光明無體喻。謂諸天菩薩等皆名眾生。悉有光明故云眾生諸光明也。辨此等光各無停積處。同摩尼所出寶。亦無本相似。下一偈合法可知。四大仙下一偈圓法身。即相常寂。于中大仙現者明佛出現。於世虛空下舉七喻以顯。一空。二如。三自性。四實際。五涅槃。六離欲。七寂滅。謂佛現世則同此七義。是故即寂以顯法身也。第六末後二頌即結說勸持。先舉四喻可知。以顯佛德深廣。一心慮無限喻。二微塵難量喻。三海滴難知喻。四虛空無際喻。此下一舉益勸信。謂信此普賢自在法者。究竟要當終齊佛果如善財與諸佛等等也。上來於下本十萬偈花嚴內釋前分三萬六千偈竟。

花嚴經探玄記卷第二十

【現代漢語翻譯】 現代漢語譯本 一句是『無依為相』（沒有依賴的表相）。這是因為沒有任何可以依賴的事物。接下來的五句是『常住為相』（以恒常存在為表相）。因為沒有來去，所以是恒常存在的。接下來的兩句用夢見和空中繪畫來作比喻。接下來有一首偈頌闡明法身（Dharmakaya，佛的法性之身）的離相。也是先用『法說』三句，第一句是關於作用，第二句是關於功德，第三句是關於本體。下一句用比喻來顯現，就像虛空一樣。接下來有兩首偈頌闡明法身的作用沒有積聚。第一首偈頌舉了兩個比喻，一個是摩尼寶珠（Mani，如意寶珠）能涌出寶物，另一個是光明沒有實體。例如諸天、菩薩等都稱為眾生，因為他們都有光明，所以稱為『眾生諸光明』。辨別這些光明各自沒有停積之處，如同摩尼寶珠所出的寶物，也沒有原本相似之處。下一首偈頌是合法可知。四大仙人（四大天王）的下一首偈頌是圓滿法身，即相常寂。其中『大仙現』表明佛陀出現於世。『於世虛空下』舉了七個比喻來顯現：一是空，二是如，三是自性，四是實際，五是涅槃（Nirvana，寂滅），六是離欲，七是寂滅。意思是佛陀顯現於世，就如同這七種意義。因此，用寂滅來顯現法身。第六部分最後的兩首頌就是總結並勸勉受持。先舉了四個比喻，可以知道，用來顯現佛陀的功德深廣：一是心思慮無限的比喻，二是微塵難以計量的比喻，三是海滴難以知曉的比喻，四是虛空沒有邊際的比喻。接下來是舉例說明利益，勸人相信。意思是相信這普賢（Samantabhadra，象徵一切諸佛的理德與行德的菩薩）自在法的人，最終一定會達到佛果，就像善財童子與諸佛等等一樣。以上是對下本十萬偈《華嚴經》中前三萬六千偈的解釋。 《華嚴經探玄記》卷第二十

【English Translation】 English version The phrase 'no reliance as characteristic' means there is nothing to depend on. The next five phrases, 'constantly abiding as characteristic,' signify permanence because there is no coming or going. The following two phrases use the analogy of dreams and paintings in the sky. Then, there is a verse clarifying the Dharmakaya (法身, the body of the Dharma, the ultimate nature of reality) as being free from characteristics. It also begins with three phrases of 'Dharma teaching': the first is about function, the second about virtue, and the third about essence. The next phrase uses a metaphor to reveal it, like emptiness. Next, there are two verses clarifying that the function of the Dharmakaya has no accumulation. The first verse gives two metaphors: one is that the Mani jewel (摩尼, wish-fulfilling jewel) can produce treasures, and the other is that light has no substance. For example, devas (諸天, gods), Bodhisattvas (菩薩, enlightened beings), etc., are all called sentient beings because they all have light, hence 'sentient beings' various lights.' Discern that these lights each have no place of accumulation, just like the treasures produced by the Mani jewel, which also have no original similarity. The next verse is knowable by applying the law. The next verse after the Four Great Immortals (四大天王, Four Heavenly Kings) is the complete Dharmakaya, which is the constant stillness of phenomena. Among them, 'Great Immortal appears' indicates the Buddha's appearance in the world. 'Below the worldly void' gives seven metaphors to reveal: one is emptiness, two is suchness, three is self-nature, four is reality, five is Nirvana (涅槃, liberation), six is detachment, and seven is stillness. It means that the Buddha's appearance in the world is like these seven meanings. Therefore, stillness is used to reveal the Dharmakaya. The last two verses of the sixth part are the conclusion and exhortation to uphold. First, four metaphors are given, which can be understood, to reveal the depth and breadth of the Buddha's virtues: one is the metaphor of infinite thought, two is the metaphor of countless dust particles, three is the metaphor of unknowable sea drops, and four is the metaphor of boundless void. Next is an example to illustrate the benefits and encourage faith. It means that those who believe in this Samantabhadra's (普賢, the Bodhisattva representing universal virtue) unconditioned Dharma will ultimately attain Buddhahood, just like Sudhana (善財童子) and all the Buddhas, etc. The above is the explanation of the first 36,000 verses of the lower volume of the ten thousand verse Avatamsaka Sutra (花嚴經). Avatamsaka Sutra Exploration Records, Volume 20

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